Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
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LESSON 3552 Fri 1 Jan 2021 HAPPY NEW YEAR Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. Happy New Year | 3d animation video Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman,12) Classical Armenian-դասական հայերեն,
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LESSON 3552 Fri 1 Jan  2021 HAPPY NEW YEAR

Free
Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,

Prabuddha Bharat International.

Happy New Year | 3d animation video
Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,12) Classical Armenian-դասական հայերեն,


Image
Friends
The
hindutva Nazis haven’t forgotten the humiliation they suffered at the
hands of brave Awakened Aboriginal SC/STs in Koregaon War. Why should
we, the descendants of those valiant soldiers, should forget that
historic war which fought to restore our lost honour & dignity?
Wish you the happy New Year of 2021. Let us celebrate the 203th
Anniversary of Koregaon War & spread its message to fill the hearts
of our people with pride. Jai Bhim.
This
New Year 2021 must be celebrated as 1818 January 1 st 203rd Anniversary
of Koregaon War by 99.9% All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/Poor Upper Castes in general and the
Farmers who feed the Hungry fearlessly against just 0.1% intolerant,
violent, militant, number one terrorists of the world, ever shooting,
mob lunching, lunatic, mentally retarded anti-national traitor
foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe,
Western Germany, Northern Europe, South Russia, Hungary etc., chitpavan
brahmins of RSS (Rowdy Swayam Sevaks) remotely controlling own mother’s
flesh eaters Bevakoof Jhoothe Psychopaths (BJP) headed by own mother’s
flesh eater Mad murderer of democratic institutions (Modi) attempting to
establish manusmriti based hindutvasthan quit Prabuddha Bharat through
Ballot papers.
1 m  ·
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Happy New Year | 3d animation video intro | Attrective 3d animation | KS 2021|
May all Sentient and Non-Sentient Beings be ever Happy, Well and Secure!
May all Live for 150 Years with NAD Pills!
May all have Calm, Quiet, Alert, Attentive and Equanimity Mind
With a Clear Understanding that Everything is Changing!
All Attrective Animation 3d Model,Graphic animation
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Happy New Year | 3d animation video intro | Attrective 3d animation | KS 2021|

Friends

storyblocks.com
A
festive 3d rendering of the New Year 2021 formed with spinning and
playing colorful balls in the purple backdrop. 2021 is a year full of
rainbow dreams and hopes. Happy 2021 New Year! Motion Background -
Storyblocks

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

https://tenor.com/view/%E0%A4%86%E0%A4%A8%E0%A5%87-%E0%A4%B5%E0%A4%BE%E0%A4%B2%E0%A4%BE-%E0%A4%A8%E0%A4%AF%E0%A4%BE-%E0%A4%B8%E0%A4%BE%E0%A4%B2-%E0%A4%86%E0%A4%AA-gif-14441075

आने वाला GIF - आने वाला नया GIFs
Happy New Year 2021 | Rainbow Cake without Egg and Oven | Celebration Cake
सभी संतरी और गैर-सजातीय व्यक्ति कभी भी खुश, अच्छी तरह से और सुरक्षित हो सकते हैं!
एनएडी पिल्स के साथ 150 साल तक जी सकते हैं!
सभी के पास शांत, शांत, सचेत, चौकस और समभावी दिमाग हो सकता है
एक स्पष्ट समझ के साथ कि सब कुछ बदल रहा है!
Hafsa’s Kitchen
722K subscribers
hi
in today’s recipe you’ll learn how to make rainbow cake without egg and
oven. It’s the perfect cake for new year’s Celebration
you’ll need following ingredients to make this cake
2 cups all purpose flour
1 1/2 cup powdered sugar
1/4 cup powder milk
1tsp baking powder
1/2tsp baking soda
1/2 cup oil
milk 1 cup
1tsp white vinegar
whipping cream 2 cups
food coloring yellow,green,red,orange,blue,purple
sprinkles
1/2 cup water
2 tbsp powdered sugar
Happy New Year .. Thank You for all the support this year I Love You All ❤️🤗
youtube.com
Happy New Year 2021 | Rainbow Cake without Egg and Oven | Celebration Cake

16) Classical Bengali-ক্লাসিক্যাল বাংলা,

sobaike ogrim happy new year সবাইকে অগ্রিম হ্যাপি নিউ ইয়ার
সমস্ত সেন্টিয়েন্ট এবং অ-সেন্টিয়েন্ট বিটিস সুখী হোক, ওয়েল অ্যান্ডস সুরক্ষিত হোক!
সবাই এনএডি পিলসের সাথে 150 বছর বাঁচুক!
সকলের শান্ত, শান্ত, সতর্কতা, মনোযোগী এবং সমতা মানসিকতা থাকতে পারে
একটি পরিষ্কার বোঝার সাথে যে সবকিছু পরিবর্তন হচ্ছে!
sobaike ogrim happy new year সবাইকে অগ্রিম হ্যাপি নিউ ইয়ার
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

Friends

New Year GIF by GIPHY Studios Originals
New Year GIF by GIPHY Studios Originals - Find & Share on GIPHY
Making all the GIFs.
giphy.com



New Year 2021 Special Rangoli with 5X3 dots #6 | New Year kolam | Easy Rangoli | Rangoli 360
બધા સેન્ટિએન્ટ અને નોન-સેન્ટિન્ટ બીંગ્સ હંમેશા ખુશ રહે, વેલ એન્ડ્સ સિક્યોર!
એનએડી પિલ્સ સાથે બધાં 150 વર્ષ જીવી શકે!
બધામાં શાંત, શાંત, ચેતવણી, સચેત અને સમાનતાનું મન હોય
સ્પષ્ટ સમજ સાથે કે બધું બદલાઈ રહ્યું છે!
Rangoli 360
174K subscribers
Welcome
to Rangoli 360 Channel…Rangoli is an Artisitic creation with rice
flour that is made outside the front entrance of the house.
It is usually done by the women flok of the house early in the
morning every day.During Diwali,Hindus draw bright rangoli patterns on
the floor by the front door to encorage the goddess lakshmi to enter
their homes.
Rangoli is an art from ,originating in the Indian subcontinent,in
which patterns are created on the floor in living rooms or courtyards
using materials such as coloured rice ,dry flour,flowers,diyas..the
purpose of rangoli is decoration and it is thought to bring good luck.
Don’t forget to Subscribe ,Share & Like it :
New Year 2021 Special Rangoli with 5X3 dots #6 | New Year kolam | Easy Rangoli | Rangoli 360
Friends54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

ಎಲ್ಲಾ ಮನೋಭಾವದ ಮತ್ತು ಮನೋಭಾವವಿಲ್ಲದವರು ಎಂದೆಂದಿಗೂ ಸಂತೋಷವಾಗಿರಲಿ, ಚೆನ್ನಾಗಿ ಮತ್ತು ಸುರಕ್ಷಿತವಾಗಿರಲಿ!
ಎಲ್ಲರೂ ಎನ್‌ಎಡಿ ಮಾತ್ರೆಗಳೊಂದಿಗೆ 150 ವರ್ಷಗಳ ಕಾಲ ಬದುಕಲಿ!
ಎಲ್ಲರೂ ಶಾಂತ, ಶಾಂತಿಯುತ, ಎಚ್ಚರಿಕೆ, ಗಮನ ಮತ್ತು ಸಮಾನತೆಯ ಮನಸ್ಸನ್ನು ಹೊಂದಿರಲಿ
ಎಲ್ಲವೂ ಬದಲಾಗುತ್ತಿದೆ ಎಂಬ ಸ್ಪಷ್ಟ ತಿಳುವಳಿಕೆಯೊಂದಿಗೆ!
New Year Kendo GIF by Nine Circles Ltd
Friends


69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

https://giphy.com/gifs/digitalpratik-2020-2021-digital-pratik-CezXuieSq6MvMltlse
New Year Mask GIF by Digital Pratik
Friends


New Year Speech In Malayalam || New Year Message
എല്ലാ വിവേകശൂന്യവും വിവേകശൂന്യവുമായ ജീവികൾ എപ്പോഴും സന്തുഷ്ടവും സുഖകരവും സുരക്ഷിതവുമായിരിക്കട്ടെ!
എല്ലാവരും NAD ഗുളികകൾ ഉപയോഗിച്ച് 150 വർഷത്തേക്ക് ജീവിക്കട്ടെ!
എല്ലാവർക്കും ശാന്തത, ശാന്തത, അലേർട്ട്, ശ്രദ്ധ, സമനില മനസ്സ് എന്നിവ ഉണ്ടാകട്ടെ
എല്ലാം മാറുന്നുവെന്ന് വ്യക്തമായ ധാരണയോടെ!
Shabamis Creation
2.05K subscribers
New Year Speech In Malayalam || New Year Message
#happynewyear

72) Classical Marathi-क्लासिकल माओरी,

https://giphy.com/gifs/clap-arabic-fCUje9MWBYPT3ciXxa
middle east clap GIF
Friends


Happy New Year 2021 Whatsapp Status | New Year Greeting 2021 | Happy New Year 2021
सर्व सेन्टेंट आणि नॉन-सेंटीन्ट जीव कधीही शुभेच्छा देतील, वेल अँड सुरक्षित!
एनएडी पिल्ससह सर्व 150 वर्षे जगू शकेल!
सर्वांना शांतता, शांतता, सतर्कता, लक्ष आणि एकरूपता असू द्या
सर्वकाही बदलत आहे हे स्पष्ट समजून घेऊन!
pks perfections
4.29K subscribers
#pksperfections, #Happynewyear2021, #Newyearwhatsappstatus
Happy New year greeting 2021 | Happy New year Whatsapp Status
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Happy New Year 2021 Whatsapp Status | New Year Greeting 2021 | Happy New Year 2021


75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
https://tenor.com/view/%E0%A4%9A%E0%A4%BE%E0%A4%82%E0%A4%A6%E0%A4%A8%E0%A5%80-%E0%A4%96%E0%A5%81%E0%A4%B6-%E0%A4%AE%E0%A5%81%E0%A4%AC%E0%A4%BE%E0%A4%B0%E0%A4%95-%E0%A4%B9%E0%A5%8B%E0%A4%B2%E0%A5%80-moonlight-gif-16892691
चांदनी खुश GIF - चांदनी खुश मुबारक GIFs



HAPPY NEW YEAR 2021 | 5 VIDEO
सबै सेन्टिएन्ट र गैर-सेन्टिएन्ट जीवहरू सदैव खुशी रहन सक्दछ, ठीक छ र सुरक्षित छ!
सबै एनएडी पिल्सको साथ १ 150० बर्षसम्म बाँच्न सक्छ!
सबैलाई शान्त, शान्त, चेतावनी, ध्यान दिने र समानता दिमाग हुन सक्छ
स्पष्ट समझ संग कि सबै परिवर्तन हुँदैछ!
VIDEO INTRO INDONESIA
2.29K subscribers
HAPPY NEW YEAR 2021
Momen Yang Terindah Dalam Hidup Bisa Di Abadikan Dengan Video / Photo Slideshow Diantara nya :
- Video - Photo Keluarga
- Video - Photo Wisata
- Video - Photo Pertunangan
- Video - Photo Pernikahan
- Video - Photo Ulang Tahun
- Video - Photo Pekerjaan
- Video - Photo Seminar
- Video Photo Dll
-
Untuk Informasi Lebih Lengkap Pesanan Slideshow Video / Photo dan Intro
Opening / closing ( Sesuai Dengan Editan ” VIDEO INTRO INDONESIA ”
Bukan Yang Lainnya ) Silahkan Komunikasi Nmr HP / WA : 088802331575
HAPPY NEW YEAR 2021 | 5 VIDEO
HAPPY
NEW YEAR 2021Momen Yang Terindah Dalam Hidup Bisa Di Abadikan Dengan
Video / Photo Slideshow Diantara nya :- Video - Photo Keluarga- Video -
Photo Wisa…

77) Classical Odia (Oriya)
Happy New GIF - Happy New Year GIFs



Friends

ସମସ୍ତ ସମ୍ବେଦନଶୀଳ ଏବଂ ଅଣ-ସମ୍ବେଦନଶୀଳ ଜିନିଷ ସବୁବେଳେ ଖୁସି ହେଉ, ଭଲ ଏବଂ ସୁରକ୍ଷିତ!
ସମସ୍ତେ NAD ବଟିକା ସହିତ 150 ବର୍ଷ ବଞ୍ଚିପାରନ୍ତି!
ସମସ୍ତଙ୍କର ଶାନ୍ତ, ଶାନ୍ତ, ସତର୍କ, ଧ୍ୟାନ ଏବଂ ସମାନତା ମନ ରହିପାରେ |
ଏକ ସ୍ପଷ୍ଟ ବୁ standing ାମଣା ସହିତ ସବୁକିଛି ବଦଳୁଛି!
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

2021 Happy New Year GIF - 2021 HappyNewYear Happy GIFs
Friends


ਸਾਰੇ ਸੈਂਟੀਐਂਟ ਅਤੇ ਨਾਨ-ਸੇਂਟਿਟੇਂਟ ਰੱਬ ਸਦਾ ਖੁਸ਼ ਰਹਿਣ, ਵੈਲ ਐਂਡ ਐੱਸ ਸੁਰੱਖਿਅਤ!
ਸਾਰੇ NAD ਦੀਆਂ ਗੋਲੀਆਂ ਨਾਲ 150 ਸਾਲਾਂ ਤੱਕ ਜੀਓ!
ਸਾਰਿਆਂ ਨੂੰ ਸ਼ਾਂਤ, ਚੁੱਪ, ਚੇਤਾਵਨੀ ਦੇਣ ਵਾਲਾ, ਧਿਆਨ ਦੇਣ ਵਾਲਾ ਅਤੇ ਇਕਸਾਰਤਾ ਵਾਲਾ ਮਨ ਹੋਵੇ
ਇਕ ਸਪੱਸ਼ਟ ਸਮਝ ਦੇ ਨਾਲ ਕਿ ਹਰ ਚੀਜ਼ ਬਦਲ ਰਹੀ ਹੈ!

86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

2021 GIF - 2021 GIFs
Friends


ंअय् अल्ल् षेन्तिएन्त् अन्द् णोन्-षेन्तिएन्त् Bएइन्ग्स् बे एवेर् ःअप्प्य्, Wएल्ल् अन्द्स् षेचुरे!
ंअय् अल्ल् Lइवे fओर् 150 Yएअर्स् wइथ् णाड् Pइल्ल्स्!
ंअय् अल्ल् हवे छल्म्, Qउइएत्, आलेर्त्, आत्तेन्तिवे अन्द् Eqउअनिमित्य् ंइन्द्
Wइथ् अ छ्लेअर् ऊन्देर्स्तन्दिन्ग् थत् Eवेर्य्थिन्ग् इस् छ्हन्गिन्ग्
91) Classical Sindhi,

2021 HAPY2021 GIF - 2021 HAPY2021 HappyNewYear2021 GIFs

Friends


سڀني جذبي ۽ غيرجانبدار مخلوق کي هميشه خوش ، خير ۽ محفوظ هجي.
اين اي ڊي گولن سان 150 سال سڀني لاءِ جيئرو ٿي سگھي ٿو!
سڀني کي پرسکون ، خاموش ، انتباہ ، محتاط ۽ هڪجهڙائي جو ذهن
هڪ واضح سمجهاڻي سان ته سڀ ڪجھ بدلجي رهيو آهي!

101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

https://giphy.com/gifs/3d-femme-girl-gangz-xT4uQva9ZkizaVgPaU
new york 3d GIF by Lauryn Siegel
Friends


Happy New Year Wishes ( Tamil ) புத்தாண்டு வாழ்த்துக்கள்
அனைத்து புத்திசாலித்தனமான மற்றும் உணர்ச்சியற்றவர்களும் எப்போதும் மகிழ்ச்சியாகவும், நன்றாகவும் பாதுகாப்பாகவும் இருக்கட்டும்!
அனைவரும் NAD மாத்திரைகளுடன் 150 ஆண்டுகள் வாழட்டும்!
அனைவருக்கும் அமைதியான, அமைதியான, எச்சரிக்கை, கவனம் மற்றும் சமநிலை மனம் இருக்கட்டும்
எல்லாம் மாறிக்கொண்டிருக்கிறது என்ற தெளிவான புரிதலுடன்!
NiLA DIGITAL
672 subscribers
“Happy
New Year 2017″ SMS, “Happy new year Wishes”, Greetings, Quotes, New
Year Whatsapp Video Full HD, Wallpapers, Images, Sayings, E-card, Video
Greetings, video download, Whatsapp Video, song, countdown, wallpaper,
animation
New
Year is very special as it brings along with it new hopes, new
aspirations and renewed energy. This E greeting card is specially
crafted for wishing Happy New Year 2017 to your near & dear ones.
These are very unique, special & straight from the heart wishes.
This greetings can be shared as a youtube video or whatsapp video.
Wishing Happy New Year to all our viewers.
Send this Beautiful video greeting to your near and dears to wish them Happy New Year 2017.
Happy New Year Wishes ( Tamil ) புத்தாண்டு வாழ்த்துக்கள்
“Happy
New Year 2017″ SMS, “Happy new year Wishes”, Greetings, Quotes, New
Year Whatsapp Video Full HD, Wallpapers, Images, Sayings, E-card, Video
Greetings,…

103) Classical Telugu- క్లాసికల్ తెలుగు,
Friends


Happy new year 2021 kolam | 14*2*2 dots easy rangoli | new year special muggulu | EASY RANGOLI
అన్ని సెంటియెంట్ మరియు నాన్-సెంటియెంట్ బీయింగ్స్ ఎప్పుడూ సంతోషంగా, చక్కగా మరియు సురక్షితంగా ఉండండి!
అందరూ NAD మాత్రలతో 150 సంవత్సరాలు జీవించగలరు!
అందరికీ ప్రశాంతత, నిశ్శబ్ద, హెచ్చరిక, శ్రద్ధగల మరియు సమానత్వ మనస్సు ఉండవచ్చు
అంతా మారుతోందని స్పష్టమైన అవగాహనతో!
Teluginti Muggulu
237K subscribers
NewYear# Happy new year 2021 kolam | 14*2*2 dots easy rangoli | new year special muggulu | EASY RANGOLI
Happy new year 2021 kolam | 14*2*2 dots easy rangoli | new year special muggulu | EASY RANGOLI
108) Classical Urdu- کلاسیکی اردو

https://giphy.com/gifs/food-rabano-cecymeade-xT8qB1SzJ7UQ4t6izu
3d GIF by cecy meade

Naya sal mubarak kahna kaisa hai? /naya sal ka jashn mnana jaiz hai? / by: fuzail ahmad nasri
تمام سینٹینٹ اور نان سینٹیننٹ بیچس ہمیشہ خوش ، سلامت اور سلامت رہیں!
سبھی NAD گولیوں کے ساتھ 150 سال زندہ رہیں!
سبھی کو پرسکون ، پرسکون ، چوکس ، توجہ اور مساوات کا دماغ ہو
ایک واضح تفہیم کے ساتھ کہ ہر چیز بدل رہی ہے!
Fuzail Ahmad Nasiri Official
14.2K subscribers
نئے سال کی مبارک باد دینا کیسا ہے؟ / نئے سال کا جشن منانا کیسا ہے؟ ہیپی نیو ایئر / از: فضیل احمد ناصری
Naya sal mubarak kahna kaisa hai? /naya sal ka jashn mnana jaiz hai? / by: fuzail ahmad nasri


Also Kick COVID-19 & the so called new virus which are Hoax
Friends

Թող որ բոլոր Եգիպտական և Ոգեկոչող Էակները երջանիկ լինեն, լավ և ապահով:
Թող բոլորը 150 տարի ապրեն NAD հաբերով:
Թող բոլորը ունենան Հանգիստ, հանգիստ, զգոն, ուշադիր և կայուն մտածողություն
Պարզ հասկանալով, որ ամեն ինչ փոխվում է:
Շնորհավոր Ամանոր GIF - Շնորհավոր Ամանոր Եվ GIFs
12) Classical Armenian-դասական հայերեն,

Tweet:

EVողովրդավարությունը, Ազատությունը, հավասարությունը, ազատությունն ու
եղբայրությունը փրկելու համար EVM- ին փոխարինելու համար քվեաթերթիկները:
Տնկեք ծառեր բերող աշխարհով մեկ ՝ սովը սպանելու, ցավը և վախը վերացնելու և
բոլոր հասարակությունների բարեկեցության, երջանկության և խաղաղության
համար, ինչպես նաև Հավերժական երանության հասնելու համար:

Դոկտոր B.R.Ambedkar որոտեց «Հիմնական Prabuddha Bharat Baudhmay karunga»:
(Ես Prabuddha Bharat- ը կդարձնեմ բուդդայական)

Այժմ բոլոր բնիկ արթնացած հասարակությունները որոտում են. «Hum Prapanch
Prabuddha Prapanchmay karunge»: (Մենք կդարձնենք համաշխարհային Prabuddha
Prapanch)
Մարդիկ սկսել են վերադառնալ իրենց բուն բուդդիզմը: Ամբողջ աշխարհը հետևելու
է Արթնացածի ուսմունքներին ՝ իրազեկելով նրանց երջանկության,
բարեկեցության և խաղաղության համար, որպեսզի նրանց հնարավորություն ընձեռվի
հասնել Հավերժական երանությանը ՝ որպես իրենց Վերջնական Նպատակը:

Քեվաթա
(Քեվադդա) Սուտա. Քեվատտային

Անվճար առցանց քայլ առ քայլ ուղեցույց և պրակտիկա ՝ Նիբբանային հասնելու
հավերժ երանությունը Բուդդայի սեփական խոսքերով նվիրված նվիրյալների համար ՝
սպիտակ կտորով պատված նվիրյալների համար, որոնք ծածկված էին գլխից մինչև
ծայր մաքուր սպիտակ ձյան անկման միջավայրում, ինչպես չորրորդ hanaանայի
պրակտիկայում:
մի օր սուտան հեռու է պահում դուխային
ԴՆ
11
PTS:
Դ ի 211
Քեվաթա
(Քեվադդա) Սուտա. Քեվատտային
թարգմանված
ից Pali կողմից
Թանիսարո
Բհիկխու © 1997–2011 Դա ես լսել եմ մեկի վրա
օրհնյալը մնում էր Նալանդայում `Պավարիկայի մանգոյի պուրակում:

Այնուհետև տանտերը Քեվատտան մոտեցավ երանելիին և ժամանելուն պես
խոնարհվելով նստեց մի կողմ: Երբ նա նստած էր այնտեղ, ասաց երանելիին.
«Տե՛ր, այս Նալանդան հզոր է ՝ և՛ բարեկեցիկ, և՛ բազմամարդ, լցված
մարդկանցով, ովքեր հավատում են Օրհնյալին: Լավ կլիներ, եթե Օրհնյալը
վանականին ուղղորդեր իր գերադաս մարդկային պետությունից հոգեկան զորության
հրաշք ցուցադրել, որպեսզի Նալանդան էլ ավելի մեծ չափով հավատա երանելիին »:

Երբ ասվեց սա, Օրհնյալն ասաց տանտիրոջը ՝ Քեվատտային. «Կևատտա, ես
վանականներին այս կերպ չեմ սովորեցնում. երկրորդ անգամ… Երրորդ անգամ
տանտերը Քեվատտան ասաց երանելիին. «Ես չեմ վիճի երանելիի հետ, բայց ասում
եմ ձեզ. Տեր, այս Նալանդան հզոր է, և բարգավաճ և բազմամարդ, լցված հավատքով
մարդկանցով: օրհնյալի մեջ: Լավ կլիներ, եթե Օրհնյալը վանականին ուղղորդեր
իր գերադաս մարդկային պետությունից հոգեկան զորության հրաշք ցուցադրել,
որպեսզի Նալանդան էլ ավելի մեծ չափով հավատա երանելիին »:

Երրորդ անգամ օրհնյալն ասաց տանտիրոջ Քեվատտային. «Կևատտա, ես վանականներին
այս կերպ չեմ սովորեցնում.‘ Եկեք, վանականներ, հոգեպես ուժի հրաշք
ցուցադրեք սպիտակազգեստ հագած աշխարհիկներին ’:

«Քեվաթտա, կան այս երեք հրաշքները, որոնք ես հայտարարել եմ ՝ դրանք
ուղղակիորեն ճանաչելով և իրականացնելով ինձ համար: Ո՞ր երեքը: Հոգեկան ուժի
հրաշք, հեռատեսության հրաշք և ուսուցման հրաշք:

Հոգեկան ուժի հրաշքը «Եվ ո՞րն է հոգեկան ուժի հրաշքը: Կա մի դեպք, երբ մի
վանական տիրապետում է բազմազան հոգեբանի
լիազորությունները: Մեկը լինելով ՝ նա շատանում է. շատ լինելով ՝ նա
դառնում է մեկը: Նա հայտնվում է: Նա անհետանում է: Նա անարգել անցնում է
պատերի, պատերի և լեռների միջով, ասես տարածության միջով: Նա սուզվում է
երկրի ներսում և դուրս գալիս, ասես ջուր լինի: Նա քայլում է ջրի վրա, առանց
սուզվելու, ասես չոր հող լինի: Ոտքերը ոտքի վրա նստած ՝ նա թռչունի նման
թռչում է օդի միջով: Նա ձեռքով շոշափում և շոյում է նույնիսկ արևն ու
լուսինը, այնքան հզոր և հզոր: Նա ազդում է իր վրա
մարմին, նույնիսկ մինչև Բրահմայի աշխարհներ:

«Այդ դեպքում մեկը, ով իր հանդեպ հավատ և համոզմունք ունի, տեսնում է, թե
ինչպես է նա վարվում բազմազան հոգեկան ուժերով influence իր մարմնի վրա
ազդեցություն գործադրելով նույնիսկ մինչև Բրահմայի աշխարհներ: Նա այդ մասին
զեկուցում է մեկին, ով չունի հավատ և համոզմունք ՝ ասելով նրան. «Հիանալի
չէ՞: Astարմանալի չէ՞, որքան մեծ է ուժը, որքան մեծ է այս խորհելու
խորամանկությունը: Հենց հիմա ես տեսա, թե ինչպես է նա վարվում բազմազան
հոգեկան ուժերով.

«Այդ դեպքում առանց հավատքի, համոզվելու և չհամոզվող մարդը հավատով և
համոզիչ անձնավորությանը կասեր.« Պարոն, կա մի հմայք, որը կոչվում է
Գանդարի հմայք, որով վանականը տիրապետում էր բազմազան հոգեկան
լիազորությունների… իր մարմնի վրա ազդեցություն գործադրելով նույնիսկ
այնքանով, որքանով որ Brahma աշխարհները »: Ի՞նչ ես կարծում, Քեվատտա, չէ՞
որ տղամարդը
առանց հավատքի, առանց համոզմունքի, տղամարդուն հավատով և համոզմամբ կասե՞ր
»:

- Այո՛, տե՛ր, հենց դա էլ կասեր:

«Տեսնելով հոգեկան ուժի հրաշքի այս թերությունը ՝ Կևատտան, ես սարսափած,
նվաստացած և զզված եմ հոգեկան ուժի հրաշքից:

Հեռուստատեսության հրաշքը

«Եվ ո՞րն է telepathy- ի հրաշքը: Կա մի դեպք, երբ մի վանական կարդում է
միտքը, մտավոր իրադարձությունները, մտքերը, այլ էակների, այլ անհատների
խորհուրդը և ասում. «Այդպիսին է ձեր մտածողությունը, ահա թե որտեղ է ձեր
մտածողությունը, այնպես էլ ձեր միտքը»:


«Հետո
մեկը, ով իր մեջ հավատ և համոզմունք ունի, տեսնում է, որ կարդում է այլ
էակների միտքը… Նա այդ մասին հայտնում է մեկին, ով չունի հավատ և
համոզմունք, ասելով նրան. Astարմանալի չէ՞, որքան մեծ է ուժը, որքան մեծ է
հմտությունը
այս խորհող. Հենց հիմա ես տեսա նրան կարդալով «այլ էակների» միտքը

«Այդ դեպքում առանց հավատքի, համոզվելու և չհամոզվող մարդը հավատով և
համոզիչ մարդուն կասեր. Քեվատտա - չէ՞ որ այն, ինչ առանց հավատքի մարդ,
առանց համոզվելու, կասեր հավատով մարդուն
և համոզվա՞ծ »:
- Այո՛, տե՛ր, հենց դա էլ կասեր:

«Տեսնելով telepathy- ի հրաշքի այս թերությունը, Kevatta- ն, ես սարսափած,
նվաստացած և զզված եմ telepathy- ի հրաշքից:
Հրահանգի հրաշք «Եվ ո՞րն է ուսուցման հրաշքը: Կա դեպք, երբ մի վանական
այսպիսի հրահանգներ է տալիս.
Your Ուղղեք ձեր միտքն այս եղանակով, մի ուղղեք այն դրանով: Այս եղանակին
հաճախեք գործերին, դրանում մի՛ մասնակցեք դրանց: Թողեք սա, մտեք և մնացեք
դրանում: Այս, Kevatta- ն, կոչվում է հրաշքի հրահանգ:

«Ավելին, կա դեպք, երբ աշխարհում հայտնվում է Թաթագատա ՝ արժանի և
արդարացիորեն արթնացած:

Նա Դամմային սովորեցնում է հիասքանչ իր սկզբում, հիացական իր կեսով,
հիացական իր ավարտով: Նա հռչակում է սուրբ կյանքը և՛ իր
առանձնահատկություններով, և՛ իր էությամբ ՝ ամբողջովին կատարյալ,
գերազանցապես մաքուր:

«Տանտիրոջ կամ տանտիրոջ որդին, լսելով Դամման, համոզմունք է ձեռք բերում
Tathagata- ում և արտացոլում.‘ Կենցաղային կյանքը սահմանափակ է, փոշոտ
ճանապարհ:

Անցած կյանքը նման է բաց երկնքի: Տանը ապրելը դյուրին չէ կատարել սուրբ
կյանքը լիովին կատարյալ, լիովին մաքուր, ինչպես հղկվածը
խեցին Ի՞նչ կլինի, եթե ես սափրվեմ մազերս և մորուքս, դնեմ օչերը
շորեր, և տնային կյանքից անտուն մնալու՞ »:

«Այսպիսով, որոշ ժամանակ անց նա հրաժարվում է իր մեծ կամ փոքր
հարստությունից. հեռանում է իր հարազատների ՝ մեծ թե փոքր շրջանից; սափրում
է իր մազերն ու մորուքը, հագնում է օխերի խալաթներ և տնային կյանքից
անցնում անօթեւանության:

«Երբ նա այսպիսով դուրս գա, նա ապրում է վանական օրենսգրքի կանոններով
զսպված ՝ չնչին մեղքերի մեջ վտանգ տեսնելով: Ավարտելով իր առաքինության մեջ
՝ նա պահպանում է իր զգայարանների դռները, օժտված է զգայունությամբ և
զգոնությամբ և գոհ է:

Առաքինության մասին փոքր բաժինը

«Եվ ինչպե՞ս է վանականը կատարյալ առաքինության մեջ: Հրաժարվելով կյանքից
խլելուց ՝ նա ձեռնպահ է մնում կյանքից խլելուց: Նա բնակվում է ցցված
գավազանով, դանակը դրված ՝ բծախնդիր, ողորմած, կարեկցող բոլոր կենդանի
էակների բարօրության համար:

Սա նրա առաքինության մի մասն է:

«Հրաժարվելով տրվածը վերցնելուց ՝ նա ձեռնպահ է վերցնում այն, ինչ չի
տրվել: Նա վերցնում է միայն տրվածը, ընդունում է միայն տրվածը, ապրում է ոչ
թե գաղտագողի, այլ մաքուր դարձած ես-ի միջոցով:

Սա նույնպես նրա առաքինության մի մասն է:

«Հրաժարվելով անկարողությունից ՝ նա ապրում է կուսակրոն կյանքով ՝ հեռու ՝
զերծ մնալով գյուղացու ճանապարհը հանդիսացող սեռական գործողությունից: Սա
նույնպես նրա առաքինության մի մասն է:

«Հրաժարվելով կեղծ խոսքից ՝ նա ձեռնպահ է մնում սուտ խոսքից: Նա խոսում է
ճշմարտությունը, հավատարիմ է ճշմարտությանը, հաստատուն է, հուսալի, աշխարհը
խաբող չէ: Սա նույնպես նրա առաքինության մի մասն է:

«Հրաժարվելով պառակտիչ խոսքից ՝ նա ձեռնպահ է մնում պառակտիչ խոսքից: Այն,
ինչ նա լսել է այստեղ, այնտեղ չի ասում, որ այդ մարդկանց բաժանեն այստեղի
այս մարդկանցից:

Այն, ինչ նա այնտեղ լսել է, նա այստեղ չի ասում, որ այդ մարդկանց բաժանեն
այնտեղի այդ մարդկանցից:

Այսպիսով հաշտեցնելով բաժանվածներին կամ ամրապնդելով նրանց, ովքեր
միավորված են, նա սիրում է համաձայնություն, հաճույք է ստանում
համաձայնությունից, վայելում է համաձայնությունը, խոսում է բաներ, որոնք
ստեղծում են համաձայնություն:

Սա նույնպես նրա առաքինության մի մասն է:

«Հրաժարվելով վիրավորական խոսքից ՝ նա ձեռնպահ է մնում վիրավորական խոսքից:
Նա խոսում է ականջին հանգստացնող, սիրալիր, սրտին հասնող բառեր, որոնք
քաղաքավարի են, հրապուրիչ և հաճելի մարդկանց մեծ մասի համար: Սա նույնպես
նրա առաքինության մի մասն է:

«Լքելով պարապ շաղակրատությունը ՝ նա ձեռնպահ է մնում պարապ
շաղակրատությունից: Նա խոսում է մրցաշրջանում, խոսում է այն, ինչ փաստացի
է, ինչը համապատասխանում է նպատակին, Դհամմային և Վինայային: Նա խոսում է
գանձապահ, սեզոնային, ողջամիտ, սահմանված, նպատակին առնչվող բառեր:

Սա նույնպես նրա առաքինության մի մասն է:

«Նա ձեռնպահ է մնում սերմերի և բույսերի կյանքը վնասելուց:

«Նա ուտում է միայն օրը մեկ անգամ ՝ զերծ մնալով երեկոյան ճաշից և օրվա
սխալ ժամին ուտելուց:

«Նա ձեռնպահ է մնում պարելուց, երգելուց, գործիքային երաժշտությունից և
շոուներ դիտելուց: «Նա ձեռնպահ է ձեռնաշղթաներ կրելուց և բույրերով և
կոսմետիկ միջոցներով գեղեցկանալուց:

«Նա ձեռնպահ է մնում բարձր և շքեղ մահճակալներից և նստատեղերից:

«Նա ձեռնպահ է մնում ոսկին և փողն ընդունելուց:

«Նա ձեռնպահ է չընդունել չմշակված հացահատիկը… հում միսը… կանայք և
աղջիկները… տղամարդ և կին ստրուկները… այծեր և ոչխարներ ow թռչուններ և
խոզեր… փղեր, խոշոր եղջերավոր անասուններ, մարճիկներ և մարիներ… արտեր և
ունեցվածք:


«Նա
ձեռնպահ է հաղորդագրություններ վազելուց buying առք ու վաճառքից… կեղծ
կշեռքների, կեղծ մետաղների և կեղծ միջոցների հետ գործ ունենալուց…
կաշառակերությունից, խաբեությունից և խարդախությունից:

«Նա ձեռնպահ է խեղում, մահապատժի ենթարկում, բանտարկում, մայրուղի
կողոպուտից, թալանից և բռնությունից: «Սա նույնպես նրա առաքինության մի
մասն է:

Առաքինության մասին միջանկյալ բաժինը «Մինչդեռ որոշ քահանաներ և
Խորհող մարդիկ, հավատով տրված սնունդով ապրելով, կախված են սերմերի և
բույսերի կյանքին վնասելուց ՝ արմատներից, ցողուններից, հոդերից,
բողբոջներից և սերմերից բազմացող բույսերը. նա ձեռնպահ է մնում սերմերի և
բույսերի կյանքի նման վնասներից: Սա նույնպես նրա առաքինության մի մասն է:

«Մինչդեռ որոշ քահանաներ և մտորողներ, հավատով տրված սնունդով ապրող,
կախվածություն ունեն այդպիսի պահեստավորված ապրանքներ սպառելուց ՝
պահեստավորված սնունդ, պահեստավորված ըմպելիքներ, պահեստավորված հագուստ,
պահեստավորված տրանսպորտային միջոցներ, պահեստավորված անկողնիներ: ,
պահեստավորված բույրեր և պահեստավորված միս. նա ձեռնպահ է մնում այդպիսի
պահեստավորված ապրանքներ օգտագործելուց:
Սա նույնպես նրա առաքինության մի մասն է:

«Մինչդեռ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով ապրող,
կախված են այսպիսի շոուներ դիտելուց ՝ պար, երգ, գործիքային երաժշտություն,
պիեսներ, բալլադայի ասմունքներ, ձեռքի ծափահարում, սիմբալներ և հարվածային
գործիքներ, կախարդական լապտերի տեսարաններ, ակրոբատիկ և գայթակղիչ
հնարքներ, փղերի մենամարտեր, ձիերի կռիվներ, գոմեշների մենամարտեր,
ցլամարտեր, այծերի մենամարտեր, խոյերի պայքար, աքաղաղներ, լորի մենամարտեր;
պայքարել ձողերով, բռնցքամարտով, ըմբշամարտով, պատերազմական խաղերով,
անվանական զանգերով, մարտական զանգվածներով և գնդի գրախոսություններով.
նա ձեռնպահ է մնում այսպիսի շոուներ դիտելուց:
Սա նույնպես նրա առաքինության մի մասն է:

«Մինչդեռ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով ապրող,
կախված են այնպիսի անզգույշ և պարապ խաղերից, ինչպիսիք են` - նկարներ,
գնդակի խաղեր, խաղալիքների խողովակների միջով փչում, խաղալիք հերկներով
խաղեր, պտույտներ շրջում, խաղալիք հողմաղացների հետ խաղում, խաղալիքներ,
կառքեր, խաղալիքներ, աղեղներ, օդում նկարված տառեր գուշակում, մտքեր
գուշակում, դեֆորմացիաներ ընդօրինակում - նա ձեռնպահ է մնում սրա նման
անհոգ ու պարապ խաղեր: Սա նույնպես նրա առաքինության մի մասն է:

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրող, կախված են նման բարձր և շքեղ կահավորանքներից. , բրդյա ծածկոցներ ՝
ասեղնագործված ծաղիկներով կամ կենդանիների պատկերներով, լցոնված ծածկոցներ,
ծածկոցներ ծոկերով, մետաքսե ծածկոցներ ՝ ասեղնագործված գոհարներով; խոշոր
բրդյա գորգեր; փղի, ձիու և կառքի գորգեր, անթիլոպ թաքցնելու գորգեր,
եղջերու թաքցնելու գորգեր; բազմոցներ հովանոցներով, բազմոցներ
գլխի և ոտքերի կարմիր բարձերով `նա ձեռնպահ է օգտագործում նման բարձր և
շքեղ կահույքը: Սա նույնպես նրա առաքինության մի մասն է:

«Մինչդեռ որոշ քահանաներ և մտորողներ, հավատով տրված սնունդով ապրող,
կախված են բույրերից, կոսմետիկ միջոցներից և դրանց նման գեղեցկության
միջոցներից. , քսուքներ, ծաղկեպսակներ, բույրեր, քսուքներ, դեմքի փոշիներ,
տուշ, ապարանջաններ, գլխաշորեր, զարդարված քայլող ձողեր, զարդարված ջրի
շշեր, թուրներ, շքեղ արևապաշտպան ստվերներ, զարդարված սանդալներ, չալմա
գոհարներ, կաղնու պոչեր, երկար եզրերով սպիտակ շորեր. նա ձեռնպահ է
օգտագործում բույրեր, կոսմետիկա և նման գեղեցկացման միջոցներ: Սա նույնպես
նրա առաքինության մի մասն է:

«Մինչդեռ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով ապրող,
կախված են այսպիսի ցածրակարգ թեմաներից ՝ թագավորների, ավազակների,
պետնախարարների մասին խոսելուց: բանակներ, տագնապներ և մարտեր; սնունդ և
խմիչք; հագուստ, կահույք, ծաղկեպսակներ և բույրեր; հարազատներ;
տրանսպորտային միջոցներ; գյուղեր, քաղաքներ, քաղաքներ, գյուղեր; կանայք և
հերոսներ; փողոցի ու ջրհորի բամբասանք; մահացածների հեքիաթներ;
բազմազանության [անցյալի և ապագայի փիլիսոփայական քննարկումներ], աշխարհի և
ծովի ստեղծման փորձնական, և բաների առկայության մասին խոսելու մասին. նա
ձեռնպահ է մնում խոսել ցածր թեմաների մասին, ինչպիսիք են
քանի որ սրանք: Սա նույնպես նրա առաքինության մի մասն է:

«Մինչդեռ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով ապրող,
կախվածություն ունեն այսպիսի բանավեճերից.‘ Դուք հասկանում եք այս
վարդապետությունն ու կարգապահությունը: Ես եմ, որ հասկանում եմ այս
վարդապետությունն ու խրատը: Ինչպե՞ս կարող էիք հասկանալ այս
վարդապետությունն ու խրատը: Դուք սխալ եք վարվում: Ես ճիշտ եմ վարժվում: Ես
հետեւողական եմ Դու չես. Ինչ պետք է ասվի, առաջինը դու ասեցիր վերջինը:
Ինչ պետք է ասվի վերջին, առաջինը ասացիք: Այն, ինչ այդքան երկար եք մտածել,
հերքվել է: Ձեր վարդապետությունը տապալվել է: Դուք պարտված եք: Գնացեք և
փորձեք փրկել ձեր վարդապետությունը. ինքներդ ձեզ հանեք », - նա ձեռնպահ է
մնում այսպիսի բանավեճերից: Սա նույնպես նրա առաքինության մի մասն է:


«Մինչդեռ
որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով ապրող, կախված են
նման մարդկանց համար հաղորդագրություններ ու գործեր վարելուց ՝ թագավորներ,
պետնախարարներ, ազնիվ ռազմիկներ, քահանաներ, տանտերեր կամ երիտասարդներ
[ովքեր ասում են].« Գնա այստեղ , գնացեք այնտեղ, տարեք այստեղ, բերեք
այստեղ », - նա ձեռնպահ է հաղորդագրություններ գործարկելուց և
պատվերներ նման մարդկանց համար: Սա նույնպես նրա առաքինության մի մասն է:

«Եթե որոշ քահանաներ և մտորողներ, հավատով տրված սնունդով ապրող,
խաբեությամբ զբաղվելով, համոզելով, ակնարկելով, նվաստացնելով և շահույթով
հետապնդելով շահ, նա ձեռնպահ է մնում խարդախության ձևերից և համոզում
[դոնորներից նյութական աջակցություն ստանալու փորձ անպատեհ ձևերից]
ինչպիսիք են սրանք: Սա նույնպես նրա առաքինության մի մասն է:

Մեծ բաժինը առաքինության մասին

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրող, իրենց պահում են սխալ ապրուստի միջոցով, այնպիսի ստոր արվեստների
միջոցով, ինչպիսիք են.
վերջույթների վրա նշաններ կարդալ [օրինակ ՝ ձեռագործություն];
նախանշաններն ու նշանները կարդալը;
մեկնաբանել երկնային իրադարձությունները [աստղեր, գիսաստղեր].
երազների մեկնաբանություն;
մարմնի վրա նշաններ կարդալ [օրինակ ՝ ֆրենոլոգիա];
մկների կրծած կտորի վրա հետքեր կարդալը;
հրդեհաշիջման առաջարկներ, շերեփից ստացված նվերներ, կեղևի պղպեղ, բրինձ
փոշի, բրնձի ձավարեղեն, գիհ և յուղ;
բերան մատուցելը.
արյան զոհաբերություն մատուցելը;
կանխատեսումներ անել մատների ծայրերի հիման վրա;
երկրաչափություն;
դեւեր դնել գերեզմանոցում;
դյութեր դնել հոգիների վրա;
արտասանելով տան պաշտպանության հմայքներ;
օձի հմայիչ, թույնի սիրահար, կարիճ-լոր, առնետ-սիրող, թռչնապաշտ,
ագռավ-սիրող;
տեսիլքների հիման վրա գուշակություն;
պաշտպանիչ հմայքներ տալը;
մեկնաբանելով թռչունների և կենդանիների կանչերը ՝ նա ձեռնպահ է մնում
սխալից
ապրուստ ՝ այսպիսի ցածր արվեստներից:

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրող, իրենց պահում են սխալ ապրուստի միջոցներով, այնպիսի ցածրակարգ
արվեստներով, ինչպիսիք են ՝ բախտավոր և անհաջող գոհարներ, հանդերձներ,
գավազաններ, թուրեր, նիզակներ, նետեր, աղեղներ և այլ զենքեր որոշելը:
կանայք, տղաներ, աղջիկներ, տղամարդ ստրուկներ, կին ստրուկներ; փղեր, ձիեր,
գոմեշներ, ցուլեր, կովեր,
այծեր, խոյեր, թռչուններ, լորեր, մողեսներ, երկար ականջ կրծողներ, կրիաներ և
այլ կենդանիներ.

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրող, իրենց պահում են սխալ ապրուստի միջոցով, այնպիսի ցածրակարգ
արվեստով, ինչպիսին կանխատեսումն է.
իշխանները երթով դուրս կգան.
իշխանները երթով դուրս կգան և կվերադառնան:
մեր կառավարիչները հարձակվելու են, և նրանց կառավարիչները նահանջելու են.
նրանց կառավարիչները հարձակվելու են, և մեր կառավարիչները նահանջելու են.
մեր կառավարիչների համար կլինի հաղթանակ և պարտություն նրանց ղեկավարների
համար:
կլինեն հաղթանակներ նրանց կառավարիչների համար և պարտություն մեր
ղեկավարների համար.
այսպիսով կլինի հաղթանակ, և այդպիսով կլինի պարտություն. նա ձեռնպահ է
մնում սխալ ապրուստի միջոցներից, այսպիսի ցածր արվեստներից:

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրող, իրենց պահում են սխալ ապրուստի միջոցով, այնպիսի ցածրակարգ
արվեստով, ինչպիսին կանխատեսումն է.
տեղի կունենա լուսնի խավարում;
տեղի կունենա արեգակի խավարում;
կլինի աստերիզմի օկուլտացիա;
արեւն ու լուսինը կընթանան իրենց բնականոն հունով;
արեգակն ու լուսինը շեղվելու են.
աստերիզմները կընթանան իրենց բնականոն հունով;
աստերիզմները կընկնեն մոլորության մեջ.
կլինի երկնաքարի անձրև;
կլինի երկնքի մթնում;
կլինի երկրաշարժ;
մաքուր երկնքից որոտ է լինելու.
կլինի արևի, մայրամուտի, մթագնում, արևի, լուսնի և աստերիզմների
պայծառացում:
այդպիսին կլինի Լուսնի խավարման արդյունքը.

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրող, իրենց պահում են սխալ ապրուստի միջոցով, այնպիսի ցածրակարգ
արվեստով, ինչպիսին կանխատեսումն է.
կլինի առատ անձրև; երաշտ է լինելու;
կլինի շատ; կլինի սով;
կլինի հանգիստ և անվտանգություն; վտանգ կլինի;
կլինի հիվանդություն; ազատություն կլինի հիվանդությունից;
կամ նրանք իրենց հացը վաստակում են հաշվելով, հաշվառելով, հաշվարկելով,
պոեզիա հորինելով կամ հեդոնիստական արվեստներ և վարդապետություններ
ուսուցանելով.
նա ձեռնպահ է սխալ ապրուստի միջոցներից, այսպիսի ցածր արվեստներից:

«Այն դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրելով, իրենց պահում են սխալ ապրուստի միջոցով, այնպիսի ստոր արվեստների
միջոցով, ինչպիսիք են.
ամուսնությունների, նշանադրությունների, ամուսնալուծությունների բարենպաստ
ժամկետների հաշվարկ; պարտքեր հավաքելու կամ ներդրումներ և վարկեր կատարելու
համար. գրավիչ կամ անհրապույր լինելու համար; բուժել այն կանանց, ովքեր
վիժումներ կամ վիժումներ են ունեցել. տղամարդկանց լեզուն կապելու, նրա
ծնոտները կաթվածահարելու, ձեռքերը վերահսկելը կորցնելու կամ խլություն
բերելու հմայություններ ասելը.
հայելուն, երիտասարդ աղջկան կամ ոգելից միջավայրին ուղղված հարցերի
պատասխանները բանավոր ստանալուց.
երկրպագել արեգակին, երկրպագել Մեծ Բրահմային, բերել
բերանից բոցեր առաջ բերելով բախտի աստվածուհի
նա ձեռնպահ է սխալ ապրուստի միջոցներից, այսպիսի ցածր արվեստներից:


«Այն
դեպքում, երբ որոշ քահանաներ և մտածողներ, հավատով տրված սնունդով
ապրելով, իրենց պահում են սխալ ապրուստի միջոցով, այնպիսի ստոր արվեստների
միջոցով, ինչպիսիք են.
խոստումնալից
նվերներ devas- ին `լավությունների դիմաց; նման խոստումների կատարում;
դեմոնոլոգիա;
տան պաշտպանության հմայքների ուսուցում;
հարուցել տղամարդկություն և իմպոտենցիա;
շինությունների համար սրբագործման վայրեր;
հանդիսավոր բերանի լվացման միջոցներ և հանդիսավոր լողացում;
զոհաբերական կրակներ առաջարկելը;
էմետիկայի, մաքրազերծող, խորխաբեր, միզամուղ միջոցների, գլխացավի բուժում
պատրաստելը
ականջի յուղի, աչքի կաթիլների, քթի, կոլերիումի և հակաբժշկության միջոցով
բուժման համար յուղ պատրաստելը. կատարակտը բուժելը, վիրաբուժական
միջամտությունները, երեխաների բժիշկ վարվելը, դրանց հետևանքները բուժելու
համար դեղեր և բուժումներ տրամադրելը
նա ձեռնպահ է սխալ ապրուստի միջոցներից, այսպիսի ցածր արվեստներից: Սա
նույնպես նրա առաքինության մի մասն է:

«Մի վանական այսպիսով կատարյալ է
առաքինության մեջ առաքինության միջոցով իր զսպվածությունից ոչ մի վտանգ չի
տեսնում: Asիշտ այնպես, ինչպես գլխով օծված ազնիվ մարտիկ թագավորը, որը
հաղթել է իրեն
թշնամիները ոչ մի վտանգ չեն տեսնում իր թշնամիներից, նույն կերպ
առաքինության մեջ այդքան կատարյալ վարդապետը առաքինության միջոցով իր
զսպվածությունից ոչ մի վտանգ չի տեսնում:

Օժտված լինելով առաքինության այս ազնիվ ագրեգատով ՝ նա ներքուստ զգայուն է
անմեղ լինելու հաճույքին: Ահա թե ինչպես է մի վանական կատարյալ
առաքինության մեջ:

Sգայարանների զսպում

«Եվ ինչպե՞ս է վանականը պահում իր զգայարանների դռները: Աչքի հետ տեսնելով
մի ձև, նա չի ընկալում որևէ թեմա կամ մանրամասներ, որոնցով, եթե նա պետք է
բնակվեր առանց կաշկանդվածության աչքի կարողության վրա, չար, ոչ հմուտ
հատկություններ, ինչպիսիք են ագահությունը կամ նեղությունը, կարող են
նեղացնել նրան: Ականջով ձայն լսելիս the Քթով հոտ զգալու մասին… Լեզվով
համը համտեսել… Մարմնի հետ շոշափելի սենսացիա շոշափելու մասին… Մտքի հետ
գաղափար ճանաչելու մասին նա չի հասկանում որևէ թեմա կամ մանրամաս: որով,
եթե նա բնակվեր առանց զսպման
ինտելեկտի ֆակուլտետի վրա. չար, ոչ հմուտ հատկություններ, ինչպիսիք են
ագահությունը կամ նեղությունը, կարող են նրան հարձակվել: Օժտված լինելով
զգայական ունակությունների նկատմամբ այս ազնիվ զսպվածությամբ ՝ նա ներքուստ
զգայուն է անմեղ լինելու հաճույքին:

Ահա թե ինչպես է վանականը պահպանում իր զգայարանների դռները:

Մտածողություն և զգոնություն

«Եվ ինչպե՞ս է վանականը զգոն և զգոն: Առաջ գնալիս և վերադառնալիս նա
գործում է զգոն: Երբ նայում ենք և հեռու նայում… վերջույթները կռացնելիս և
երկարացնելիս… արտաքին վերարկուն, վերին խալաթը և ամանը կրելիս eating
ուտելիս, խմելիս, ծամելիս և համտեսելիս inating երբ միզում ես ու պղծում…
երբ քայլում ես, կանգնում, նստում, քնել, արթնանալ,
խոսելով և լռելով ՝ նա գործում է զգոն:

Ահա թե ինչպես է վանականը տիրապետում ուշադրության և զգոնության:
Գոհունակություն

«Եվ ինչպե՞ս է վանական բովանդակությունը: Asիշտ այնպես, ինչպես թռչունը,
ուր էլ որ գնա, թռչում է թևերով ՝ որպես իր միակ բեռը. նա նույնպես գոհ է
հագուստի հավաքածուով ՝ իր մարմինը ապահովելու համար, և ողորմությունը ՝
քաղցը ապահովելու համար: Ուր էլ որ գնա, իր հետ վերցնում է միայն իր
ամենաանհրաժեշտ իրերը: Վանականն այսպես է բավարարվում:

Խոչընդոտներից հրաժարվելը

«Օժտված լինելով առաքինության այս ազնիվ ագրեգատով, այս ազնիվ
զսպվածությունը զգայարանների ունակությունների, այս ազնիվ ուշադրության և
զգոնության և այս ազնիվ գոհունակության համար, նա փնտրում է մեկուսացված
բնակավայր. սարալանջի քարայր, ածուխի հիմք, ջունգլիների պուրակ, բաց
երկինք, ծղոտի կույտ: Ուտելուց հետո, վերադառնալով ողորմությունից, նա
նստում է, խաչակնքում ոտքերը և պահում մարմինը
ուղղաձիգ և առաջին պլան է բերում ուշադրության կենտրոնացումը:

«Աշխարհի նկատմամբ ագահությունից հրաժարվելով ՝ նա ապրում է ագահությունից
զուրկ գիտակցությամբ:

Նա մաքրում է իր միտքը ագահությունից: Հրաժարվելով հիվանդ կամքից և
զայրույթից ՝ նա ապրում է հիվանդ կամքից զուրկ գիտակցությամբ, համակրելով
բոլոր կենդանի էակների բարեկեցությանը: Նա մաքրում է իր միտքը վատ կամքից և
զայրույթից: Հրաժարվելով ծուլությունից և քնկոտությունից ՝ նա ապրում է
ծուլությունից և քնկոտությունից զուրկ գիտակցմամբ, մտազբաղ, զգոն, լույսի
ընկալիչով: Նա մաքրում է իր միտքը ծուլությունից և քնկոտությունից:
Հրաժարվելով անհանգստությունից և անհանգստությունից ՝ նա ապրում է անխռով, և
նրա միտքը ներքուստ հանգստացել է: Նա մաքրում է իր միտքը
անհանգստությունից և անհանգստությունից:

Հրաժարվելով անորոշությունից ՝ նա ապրում է ՝ անցնելով անորոշությունը,
առանց տարակուսանքի ՝ կապված հմուտ մտավոր հատկությունների հետ: Նա մաքրում
է իր միտքը անորոշությունից:

«Ենթադրենք, որ մի մարդ, վարկ վերցնելով, այն ներդնում է իր բիզնեսի
գործերում: Նրա բիզնեսի գործերը հաջողվում են:

Նա մարում է իր հին պարտքերը, իսկ կնոջը պահելու համար մնում է ավելին: Այս
միտքը կպատահեր նրան. ‘Նախքան վարկ վերցնելը ես այն ներդնում էի իմ
բիզնեսի մեջ: Հիմա իմ բիզնեսի գործերը հաջողվել են: Ես
մարել են իմ հին պարտքերը, և կնոջս պահելու համար մնացել է ավելորդ բան »:

Այդ պատճառով նա ուրախություն և երջանկություն կզգար:


«Հիմա
ենթադրենք, որ մի մարդ հիվանդանում է ՝ ցավից և լուրջ հիվանդությունից: Նա
չի վայելում իր կերակուրները, և նրա մարմնում ուժ չկա: Timeամանակն
անցնում է, նա ի վերջո ապաքինվում է այդ հիվանդությունից: Նա վայելում է իր
կերակուրները, իսկ մարմնում ուժ կա: Միտքը կպատահեր նրան. ‘Նախկինում ես
հիվանդ էի… Հիմա ես վերականգնվել եմ այդ հիվանդությունից: Ես վայելում եմ
իմ կերակուրները, և իմ մարմնում ուժ կա: Այդ պատճառով նա ուրախություն և
երջանկություն կզգար:

«Հիմա ենթադրեք, որ մի մարդ կապված է բանտում: Timeամանակն անցնում է, և նա
ի վերջո ազատվում է այդ ստրկությունից, անվտանգ և առողջ, առանց ունեցվածքի
կորստի:

Այս միտքը կհասներ նրան. ‘Նախկինում ինձ բանտում էին: Հիմա ես ազատ եմ
արձակվել այդ ստրկությունից, առողջ և առողջ, առանց իմ ունեցվածքի կորստի:
Այդ պատճառով նա կզգար ուրախություն և երջանկություն:

«Նույն կերպ, երբ այս հինգ խոչընդոտները ինքնին չեն լքվում, վանականը դա
համարում է որպես պարտք, հիվանդություն, բանտ, ստրկություն, ճանապարհ դեպի
ամայի երկիր: Բայց երբ այս հինգ խոչընդոտները լքվում են ինքն իր մեջ, նա դա
համարում է անպարտունակություն, առողջություն, բանտից ազատում,
ազատություն, անվտանգության վայր:

Տեսնելով, որ իր մեջ լքված են, նա ուրախանում է: Ուրախ, նա տարվում է:
Հիասթափված, նրա մարմինը հանդարտ է դառնում: Նրա մարմինը հանգիստ է, նա
զգայուն է հաճույքի նկատմամբ: Հաճույք զգալով ՝ նրա միտքը կենտրոնանում է:

Չորս ջանան

«Բավականին հետ քաշված զգայականությունից, հետ քաշված ոչ հմուտ մտավոր
հատկություններից, նա մտնում և մնում է առաջին ժանայում. Հափշտակություն և
հեռացումից ծնված հաճույք ՝ ուղեկցված մտքի և գնահատման ուղեկցությամբ:

Նա ներթափանցում և տարածվում է, ներխուժում և լցնում է հենց այս մարմինը
հեռացումից ծնված հափշտակությամբ և հաճույքով: Asիշտ այնպես, ինչպես եթե
հմուտ բաղնիք կամ բաղնիքի աշակերտը լոգանքի փոշին լցներ փողային ավազանի
մեջ և հունցեր այն միասին, այն կրկին ու կրկին շաղ տալով ջրով, այնպես որ
լոգանքի փոշու գնդիկը ՝ հագեցած, խոնավությամբ բեռնված, ներսից և ներսից
ներթափանցված: այնուամենայնիվ չի կաթում;
Նույնիսկ այդ դեպքում, վանականը ներթափանցում է body հենց այս մարմինը
`հափշտակությամբ և հեռացումից ծնված հաճույքով:

Նրա ամբողջ մարմնից չկա որևէ բան, որը զսպված լինի հափշտակությունից և հետ
քաշվելուց ծնված հաճույքից:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

«Ավելին, ուղղորդված մտքերի և գնահատումների անդորրով նա մտնում և մնում է
երկրորդ ժանայում. Հափշտակություն և հաճույք, որը ծնվում է
սառնասրտությունից, ուղղորդված մտքից և իրազեկությունից զերծ իրազեկության
միավորում - ներքին վստահություն: Նա ներթափանցում և ներթափանցում է,
խեղդում և լցնում հենց այս մարմինը հափշտակությամբ և հաճույքով
հանգստությունից ծնված: Likeիշտ այնպես, ինչպես լճի աղբյուր-ջրհորը
վերևից ներս հոսելով, արևելքից, արևմուտքից, հյուսիսից կամ հարավից ներհոսք
չունենալով, և երկինքը անընդմեջ առատ անձրևներ էր մատակարարում, այնպես,
որ լճի ներսից դուրս եկող ջրի զով ջուրը թափանցեր և թափվեր, համազերծվեր և
լցվեր: այն զով ջրերով, լճի որևէ հատված չլինելով զով ջրերից: Նույնիսկ այդ
դեպքում, վանականը ներթափանցում է very հենց այս մարմնին `հանգստությունից
և հաճույքից ծնված: Հանգստությունից և հանգստությունից ծնված հաճույքից
անխորտակելի ոչինչ չկա նրա ամբողջ մարմնում:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

«Եվ ավելին, հափշտակության մարումով նա շարունակում է մնալ կայուն, մտավոր և
զգոն և մարմնի հետ հաճույք է զգում: Նա մտնում և մնում է երրորդ ժանայում,
որի մասին Ազնվականները հայտարարում են. «Հավասար և մտազբաղ, նա հաճելի
հավատարիմ է»:
Նա ներթափանցում և տարածվում է, ներխուժում և լցնում հենց այս մարմինը
հափշտակությունից զրկված հաճույքով: Asիշտ ինչպես լոտոսի լճակում, դրանցից
մի քանիսը
lotրի մեջ ծնված և աճող լոտոսները ընկղմվում են ջրի մեջ և ծաղկում են ՝
առանց ջրից վեր կենալու, այնպես, որ դրանք ներթափանցվեն և թափվեն, ներծծվեն
և սառը ջրով լցվեն արմատներից մինչև ծայրերը, և ոչ մի բան այդ լոտոսներից:
կլինի անթափանց սառը ջրով; նույնիսկ այդ դեպքում վանականը ներթափանցում է
very հենց այս մարմինը ՝ հափշտակությունից զրկված հաճույքով:

Նրա ամբողջ մարմնից չկա որևէ բան, որն անխորտակված լինի հպարտությունից
զրկված հաճույքից:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

«Եվ ավելին, հաճույքից և սթրեսից հրաժարվելով, ինչպես ցնծության և հյուծման
ավելի վաղ անհետացումից հետո, նա մտնում և մնում է չորրորդ ջանայում.
Կայունության և մտքի մաքրության մաքրություն, ոչ հաճույք և ոչ էլ սթրես: Նա
նստում է ՝ թափանցելով մարմինը մաքուր, պայծառ գիտակցությամբ:
Asիշտ այնպես, կարծես մի մարդ նստած լիներ գլխից ոտքով ծածկված սպիտակ
կտորով, որպեսզի նրա մարմնի մի հատված չլիներ, որին սպիտակ կտորը չերկարեր:
նույնիսկ այդ դեպքում վանականը նստում է ՝ թափանցելով մարմինը մաքուր,
պայծառ գիտակցությամբ:

Մաքուր, պայծառ գիտակցությունից անխորտակելի ոչինչ չկա նրա ամբողջ մարմնից:

«Սա նույնպես կոչվում է ուսուցման հրաշք:


Խորաթափանց
գիտելիքներ

«Այսպես կենտրոնացված, մաքրված և պայծառ, անարատ, միտվածությունից զերծ,
միտքը հնազանդ, հնազանդ, կայուն և անխռովության հասած մտքով ՝ նա այն
ուղղորդում և հակում է դեպի գիտելիք և տեսողություն: Նա հասկանում է. ‘Իմ
այս մարմինը օժտված է ձևով ՝ կազմված
մորից և հորից ծնված չորս հիմնական տարրերից ՝ բրնձով և շիլայով սնուցված,
որոնք ենթակա են անհամապատասխանության, քսում, սեղմում, լուծարման և ցրման:
Եվ իմ այս գիտակցությունն այստեղ սատարված է և կապված է այստեղ »: asիշտ
այնպես, կարծես այնտեղ լիներ մաքուր ջրի մի գեղեցիկ բերիլ` ութ երեսպատված,
լավ հղկված, պարզ, անշուք, իր բոլոր առումներով կատարյալ և անցնելով
կեսերի միջով: դա կապույտ, դեղին, կարմիր, սպիտակ կամ շագանակագույն թել
էր. և լավ տեսողությամբ մի մարդ, վերցնելով այն իր ձեռքում, պետք է
անդրադառնար դրան այսպես. «Սա մաքուր ջրի գեղեցիկ բերիլ գոհար է, ութ
երեսպատված, լավ հղկված, պարզ, ցրված, կատարյալ ՝ իր բոլոր առումներով: Եվ
սա, անցնելով դրա կեսը, կապույտ, դեղին, կարմիր, սպիտակ կամ շագանակագույն
թել է:

Նույն կերպ ՝ վանականն այսպիսով կենտրոնացած, մաքրված և պայծառ, անարատ,
արատներից զերծ, հնազանդ, հնազանդ, կայուն և անխռովության հասնելու միջոցով
՝ վանականը այն ուղղորդում և հակում է դեպի գիտելիք և տեսողություն: Նա
հասկանում է. Եվ իմ այս գիտակցությունը աջակցվում է այստեղ և կապված է
այստեղ:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

Մտքից պատրաստված մարմին

«Այսպես կենտրոնացված, մաքրված և պայծառ, անարատ, միտվածությունից զերծ,
միտք առարկանող, հնազանդ, կայուն և անխռովության հասնելու մտքով ՝ նա այն
ուղղորդում և հակում է դեպի ստեղծելու մտավոր մարմին: Այս մարմնից նա
ստեղծում է ձևով օժտված մեկ այլ մարմին, որը կազմված է մտքից, ամբողջական է
իր բոլոր մասերով և ոչնչով չի զիջում իր
ֆակուլտետները:

Asիշտ այնպես, կարծես տղամարդը պատյանի միջից եղեգ կհաներ: Մտքին գլխի
կընկներ. ‘Սա պատյան է, սա եղեգն է:

Պայուսակը մի բան է, եղեգը ՝ մեկ այլ, բայց եղեգը դուրս է հանել պատյանից:
Կամ կարծես թե տղամարդը դրա միջից թուր քաշի
տաշեղ Մտքին գլխի կընկներ. ‘Սա թուր է, սա քերծվածք է: Սուրը մի բան է,
տաշեղը ՝ մեկ այլ բան, բայց թուրը դուրս է հանել խաչմերուկից: Կամ կարծես
տղամարդը օձը դուրս բերի իր տնակից: Այս միտքը գլխի կընկներ. ‘Սա օձն է, սա
տնակն է: Օձը մի բան է, ծղոտը ՝ մեկ այլ բան, բայց օձը դուրս է բերվել
տնակից: «Նույն կերպ ՝ իր մտքով այսպիսով կենտրոնացված, մաքրված և պայծառ,
անարատ, արատներից զերծ, հնազանդ, հնազանդ, կայուն, և հասնելով
անխռովության, վանականն այն ուղղորդում և հակում է դեպի ստեղծելու մտավոր
մարմին: Այս մարմնից նա ստեղծում է մեկ այլ մարմին `օժտված ձևով,
պատրաստված մտքից, ամբողջական իր բոլոր մասերով, ոչ թե զիջող իր
կարողություններով:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

Գերմոլորտային տերություններ

«Այսպես կենտրոնացված, մաքրված և պայծառ, անարատ, միտվածությունից զերծ,
միտք առարկայական, հնազանդ, կայուն և անխռովության հասած մտքով ՝ նա այն
ուղղորդում և հակում է դեպի գերբնական ուժերի ռեժիմներ:

Նա տիրում է բազմակի գերբնական լիազորություններին: Մեկը լինելով ՝ նա
շատանում է. շատ լինելով ՝ նա դառնում է մեկը: Նա հայտնվում է: Նա
անհետանում է: Նա անարգել անցնում է պատերի, պատերի և լեռների միջով, ասես
տարածության միջով: Նա սուզվում է երկրի ներսում և դուրս գալիս
կարծես ջուր լիներ: Նա քայլում է ջրի վրա, առանց սուզվելու, ասես չոր հող
լինի:

Ոտքերը ոտքի վրա նստած ՝ նա թռչունի նման թռչում է օդի միջով: Նա ձեռքով
շոշափում և շոյում է նույնիսկ արևն ու լուսինը, այնքան հզոր և հզոր:

Նա իր մարմնի վրա ազդեցություն է գործում նույնիսկ մինչև Բրահմայի
աշխարհները:

Asիշտ այնպես, ինչպես կարող էր հմուտ բրուտը կամ նրա օգնականը
լավ պատրաստված կավ, ինչ տեսակի խեցեգործական անոթ է նա սիրում, կամ
քանի որ հմուտ փղոսկր փորագրողը կամ նրա օգնականը կարող էին արհեստներ
պատրաստել լավ պատրաստվածներից
փղոսկր ՝ ցանկացած տեսակի փղոսկրյա աշխատանք, որը նրան դուր է գալիս կամ
որպես հմուտ ոսկեգործ
կամ նրա օգնականը կարող էր լավ պատրաստված ոսկուց պատրաստել իրեն դուր եկած
ցանկացած տեսակի ոսկե իր: նույն կերպ ՝ իր այդպիսի կենտրոնացված, մաքրված և
պայծառ, անաղարտ, արատներից զերծ, հնազանդ, հնազանդ, կայուն և
անխռովության հասնելու մտքով. նրա մարմինը նույնիսկ մինչև Բրահմայի
աշխարհները:

«Սա նույնպես կոչվում է ուսուցման հրաշք:


Մտքի
ընթերցում

«Այսպես կենտրոնացված, մաքրված և պայծառ, անարատ, միտվածությունից զերծ,
խարդավան, հնազանդ, կայուն և անխռովության հասած մտքով ՝ նա այն ուղղորդում
և հակում է դեպի այլ էակների իրազեկության գիտելիքներ: Նա գիտի ուրիշի
գիտակցությունը
էակներ, այլ անհատներ ՝ այն ընդգրկելով իր սեփական գիտակցությամբ:

Նա կիրքը հասկանում է միտքը, ինչպես միտքը կրքի հետ, և միտքն առանց կրքի,
ինչպես միտքն առանց կրքի: Նա զզվանքով միտք է հասկանում, ինչպես զզվանք
ունեցող միտք, և առանց հակակրանք ՝ միտք ՝ առանց զզվանքի միտք:

Նա զառանցանքով միտք է հասկանում, ինչպես միտք ՝ զառանցանքով, և միտք ՝
առանց խաբկանքների, ինչպես միտք ՝ առանց խաբկանքների: Նա սահմանափակում է
միտքը ՝ որպես սահմանափակ միտք, իսկ ցրված միտքը ՝ որպես ցրված միտք: Նա
տարբերակում է ընդլայնված միտքը ՝ որպես ընդլայնված միտք, իսկ չլրացված
միտքը ՝ որպես չընդլայնված միտք:

Նա առանձնացնում է գերազանց միտքը [որը ոչ ամենալավ մակարդակի վրա է] որպես
գերազանցիկ միտք, իսկ չբացահայտված միտքը ՝ որպես չբացահայտված միտք: Նա
տարբերակում է կենտրոնացված միտքը որպես կենտրոնացված միտք, իսկ
չկենտրոնացված միտքը ՝ որպես չկենտրոնացված միտք:

Նա տարբերակում է ազատված միտքը որպես ազատված միտք, իսկ չթողարկված միտքը ՝
որպես չթողարկված միտք:

Asիշտ այնպես, ինչպես զարդանախշ սիրող մի երիտասարդ կին կամ տղամարդ, որը
զննում էր իր իսկ դեմքի արտացոլումը պայծառ հայելու մեջ կամ մաքուր ջրի
ամանի մեջ, կիմանար «արատավոր», եթե դա արատավորված էր, կամ «անթերի», եթե
չլիներ: Նույն կերպ ՝ վանականն այսպիսով կենտրոնացված, մաքրված և պայծառ,
անարատ, արատներից զերծ, ճկուն, հնազանդ, կայուն և անխռովության հասնելու
միջոցով ՝ վանականը ղեկավարում և
այն հակում է դեպի այլ էակների իրազեկության գիտելիքներ: Նա գիտի այլ
էակների, այլ անհատների իրազեկությունը ՝ այն ընդգրկելով իր սեփական
գիտակցությամբ:

Նա կիրքը հասկանում է միտքը, ինչպես միտքը ՝ կրքով, և միտքը ՝ առանց կրքի,
որպես միտք ՝ առանց կրքի … ազատված միտքը ՝ որպես ազատված միտք, և
չթողարկված միտքը ՝ որպես չթողարկված միտք:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

Անցյալ կյանքի հիշողություն

«Այսպես կենտրոնացված, մաքրված և պայծառ, անարատ, միտվածությունից զերծ,
հնազանդ, հնազանդ, կայուն և անխռովունակության հասած իր մտքով ՝ նա այն
ուղղորդում և հակում է դեպի անցյալ կյանքի հիշողությունները (լուսավորված ՝
նախորդ տները):

Նա վերհիշում է իր բազմազան անցյալի կյանքը, այսինքն ՝ մեկ ծնունդ, երկու
ծնունդ, երեք ծնունդ, չորս, հինգ, տաս, քսան, երեսուն, քառասուն, հիսուն,
հարյուր, հազար, հարյուր հազար, տիեզերական կծկման շատ էոններ, շատ էոններ
տիեզերական ընդարձակման, տիեզերական կծկման և ընդլայնման շատ էոններ,
[վերհիշելով].

Այդպիսին էր իմ կերակուրը, հաճույքի և ցավի իմ փորձը, իմ կյանքի վերջը:

Հեռանալով այդ վիճակից ՝ ես նորից վեր կացա այնտեղ: Այնտեղ նույնպես ես
ունեի այդպիսի անուն, պատկանում էի այդպիսի տոհմի, ունեի այդպիսի արտաքին:
Այդպիսին էր իմ կերակուրը, հաճույքի և ցավի իմ փորձը, իմ կյանքի վերջը:

Հեռանալով այդ վիճակից ՝ ես նորից վեր կացա այստեղ: Այսպիսով նա վերհիշում է
իր բազմազան անցյալի կյանքը նրանց ռեժիմների և մանրամասների մեջ: Asիշտ
այնպես, կարծես մի մարդ պետք է իր հայրենի գյուղից մեկներ այլ գյուղ, իսկ
հետո այդ գյուղից մեկ այլ գյուղ, իսկ հետո այդ գյուղից վերադառնար իր
հայրենի գյուղ:

Այս միտքը կպատահեր նրան. ‘Ես իմ հայրենի գյուղից գնացի այնտեղ գտնվող այդ
գյուղը:

Այնտեղ ես այնպես կանգնեցի, այնպես նստեցի, այնպես խոսեցի, ու այնպես
լռեցի: Այդ գյուղից ես գնացի այդ գյուղը այնտեղից այն կողմ, իսկ ես այնտեղ
կանգնած էի այնպես, նստում էի այնպես, խոսում էի այնպես, ինչպես լռում էի:
Այդ գյուղից ես վերադարձա տուն: Նույն կերպ `իր խելքով կենտրոնացած,
մաքրված և պայծառ, անարատ, արատներից զերծ, հնազանդ, հնազանդ, կայուն և
անխռովության հասնելու համար` վանականը
այն ուղղորդում և հակում է դեպի անցյալ կյանքի հիշողությունների
իմացություն:

Նա հիշում է իր բազմազան անցյալի կյանքը their դրանց ռեժիմների և
մանրամասների մեջ:

«Սա նույնպես կոչվում է ուսուցման հրաշք:


Հոգեկան
խմորումների ավարտը

«Իր միտքն այսպիսով կենտրոնացված, մաքրված և պայծառ, անարատ, արատներից
զերծ, հնազանդ, հնազանդ, կայուն և անխռովության հասնելու համար, վարդապետն
այն ուղղորդում և հակում է դեպի հոգեկան խմորումների ավարտի գիտելիքներ:
Նա, ինչպես եղավ, հասկանում է, որ ‘Սա սթրես է… Սա է սթրեսի առաջացումը… Սա
սթրեսի դադարեցումն է… Սա այն ճանապարհն է, որը տանում է դեպի դադարեցում
սթրես… Սրանք մտավոր խմորումներ են

Սա է խմորումների առաջացումը Սա խմորումների դադարեցումն է… Սա է
խմորումների դադարեցման ուղին: Նրա սիրտը, այդպիսով իմանալով, այդպիսով
տեսնելով, ազատվում է զգայականության խմորումից, դառնալու խմորումից,
խմորումից անտեղյակության Ազատ արձակմամբ, կա գիտելիք,
«Ազատ է արձակվել»: Նա հասկանում է, որ «‘նունդն ավարտվեց, սուրբ կյանքը
կատարվեց, կատարված խնդիրը: Այս աշխարհի համար այլևս ոչինչ չկա: Justիշտ
այնպես, ինչպես այնտեղ
ջրի լողավազան էին լեռան մեջ, պարզ, անշուք և անթառամ - որտեղ ափին կանգնած
լավ տեսողություն ունեցող մի մարդ տեսնում էր խեցիներ, մանրախիճ և
խճաքարեր, ինչպես նաև ձկների կոճղեր, որոնք լողում և հանգստանում էին, և դա
տեղի էր ունենալու: Նրան ասաց. «poolրի այս ջրամբարը պարզ է, ցրված և
անաղարտ:

Ահա այս կճեպները, մանրախիճն ու խճաքարերը, ինչպես նաև այս ձկների
կճեպները, որոնք լողում և հանգստանում են »: Նույն կերպ ՝ իր մտքով
այդպիսով կենտրոնացված, մաքրված և պայծառ, անաղարտ, արատներից զերծ,
հնազանդ, հնազանդ, կայուն, և հասել է անխռովության. վանականն ուղղորդում և
հակում է այն դեպի գիտական ավարտը հոգեկան խմորումների: Նա, ինչպես եղավ,
հասկանում է, որ ‘Սա սթրես է… Սա է սթրեսի առաջացումը… Սա դադարեցումն է
սթրեսի… Սա սթրեսի դադարեցման ուղին է… Սրանք մտավոր խմորումներ են… Սա
խմորումների ծագումն է
Սա խմորումների դադարեցում է. «Սա է խմորումների դադարեցման ուղին»: Նրա
սիրտը, այդպիսով իմանալով, այդպիսով տեսնելով, ազատվում է զգայականության
խմորումից, դառնալու խմորումից, տգիտության խմորումից: Ազատ արձակվելով կա
«Ազատված» գիտելիքը: Նա հասկանում է, որ «‘նունդն ավարտվեց, սուրբ կյանքը
կատարվեց, կատարված խնդիրը:

Այս աշխարհի համար այլևս ոչինչ չկա »:

«Սա նույնպես կոչվում է ուսուցման հրաշք:

«Սրանք այն երեք հրաշքներն են, որոնք ես հռչակում եմ, Քեվատտա, դրանք
ուղղակիորեն ճանաչելով և իրականացնելով ինձ համար:

Theրույցներ աստվածների հետ

«Մի անգամ, Կևատտա, մտքի այս շարժումը առաջացավ հենց այս վանական համայնքի
որոշակի վանականի իրազեկության մեջ.« Որտեղ են դադարում այս չորս մեծ
տարրերը ՝ հողային գույքը, հեղուկ գույքը, կրակի գույքը և հողմային գույքը
առանց մնացորդի »: Հետո նա հասավ այնպիսի կենտրոնացման մի վիճակի, որ նրա
կենտրոնացած մտքում հայտնվեց դեպի աստվածներ տանող ճանապարհը: Այսպիսով, նա
մոտեցավ Աստծու աստվածներին
Չորս Մեծ թագավորների հավաքածուն և ժամանելուն պես հարցրեց նրանց.
«Ընկերնե՛ր, որտե՞ղ են դադարում այս չորս հիանալի տարրերը ՝ հողային,
հեղուկ գույք, հրդեհային գույք և հողմային գույք»:

«Երբ սա ասվեց, Չորս Մեծ թագավորների պահեստի աստվածները վանականին
ասացին.« Մենք նաև չգիտենք, թե որտեղ են չորս մեծ տարրերը »դադարում են
առանց մնացորդի: Բայց կան Չորս Մեծ թագավորներ, որոնք ավելի բարձր են ու
վեհ, քան մենք:

Նրանք պետք է իմանան, թե որտեղ են չորս մեծ տարրերը «դադարում առանց
մնացորդի»:

«Ուստի վանականը մոտեցավ Չորս Մեծ Թագավորներին և ժամանելուն պես հարցրեց
նրանց.« Ընկերնե՛ր, որտե՞ղ են այս չորս հիանալի տարրերը «դադարում առանց
մնացորդի»:

«Երբ սա ասվեց, Չորս Մեծ Թագավորները վանականին ասացին.« Մենք նաև չգիտենք,
թե որտեղ են չորս մեծ տարրերը … դադարում են առանց մնացորդի: Բայց կան
երեսուն երեքի աստվածներ, որոնք մեզանից բարձր ու վեհ են: Նրանք պետք է
իմանան… ’

«Ուստի վանականը մոտեցավ երեսուներեք աստվածներին և ժամանելուն պես հարցրեց
նրանց.« Ընկերնե՛ր, որտե՞ղ են այս չորս մեծ տարրերը «դադարում առանց
մնացորդի»:

«Երբ սա ասվեց, երեսուն երեքի աստվածները վանականին ասացին.« Մենք նաև
չգիտենք, թե որտեղ են չորս մեծ տարրերը »դադարում են առանց մնացորդի: Բայց
կա Սաքկան ՝ աստվածների տիրակալը, որը մեզանից բարձր ու վեհ է: Նա պետք է
իմանա

«Այսպիսով, վանականը մոտեցավ աստվածների տիրակալ Սաքկային և ժամանելուն պես
հարցրեց նրան.« Ընկեր, որտե՞ղ են այս չորս մեծ տարրերը «դադարում առանց
մնացորդի»:

«Երբ սա ասվեց, աստվածների տիրակալ Սաքկան ասաց վանականին. Also Ես նաև
չգիտեմ, թե որտեղ են չորս մեծ տարրերը… դադարում առանց մնացորդի: Բայց կան
Յամայի աստվածները, որոնք ավելի բարձր և վեհ են, քան ես: Նրանք պետք է
իմանան… ’

«Յամայի աստվածներն ասացին.« Մենք նույնպես չգիտենք … Բայց կա Սույամա
անունով աստված.

«Սույաման ասաց.« Ես նույնպես չգիտեմ… Բայց կա Սանտուսիտա անունով աստված…
Նա պետք է իմանա… »

«Սանտուսիտան ասաց.‘ Ես նույնպես չգիտեմ… Բայց կան Նիմմանարատի աստվածներ
Նրանք պետք է իմանան… ’
«Նիմմանարատի աստվածները
ասաց. «Մենք նույնպես չգիտենք… Բայց կա Սունիմմիթա անունով աստված
Նա պետք է իմանա… ’


«Այնուհետև
Մեծ Բրահման, բռնելով վանականին թևից և տարավ նրան մի կողմ, ասաց նրան.
Bra Բրահմայի այս աստվածները հավատում են.« Ոչինչ չկա, որ Մեծ Բրահման
չգիտի:

Ոչինչ չկա, որ Մեծ Բրահման չի տեսնում:

Ոչինչ չկա, որի մասին անտեղյակ է Մեծ Բրահման:

Ոչինչ չկա, որ Մեծ Բրահման չի գիտակցել »: Այդ պատճառով ես նրանց
ներկայությամբ չասացի, որ ես նույնպես չգիտեմ, թե որտեղ են չորս մեծ
տարրերը դադարում առանց մնացորդի:

Այսպիսով, դուք սխալ եք գործել, սխալ եք գործել ՝ շրջանցելով այն
Օրհնյալ մեկը ՝ այս հարցի պատասխանն այլուր որոնելու համար: Ուղիղ
վերադառնաք երանելիի մոտ և ժամանելուն պես նրան տվեք այս հարցը: Ինչքան էլ
որ նա պատասխանի դրան, դուք պետք է այն ընդունեք սրտով »:

«Հետո, ինչպես ուժեղ տղամարդը կարող էր երկարացնել իր ծալված ձեռքը կամ
ճկել երկարած ձեռքը, վանականն անհետացավ Բրահմայի աշխարհից և անմիջապես
հայտնվեց իմ առջև: Խոնարհվելով ինձ ՝ նա նստեց մի կողմ: Երբ նա նստած էր
այնտեղ, նա ասաց ինձ. ‘Տե՛ր, որտե՞ղ են այս չորս մեծ տարրերը ՝ հողային
ունեցվածքը, հեղուկ գույքը,
հրդեհային գույքը և քամու գույքը դադարում են առանց մնացորդի »:

Աշոկա արքայի կյանքի նվերը ծառերի համար

Եվ այն օրինակը, որը պաշտոնապես գործել է հայացք գցելու իր երջանիկ ձևերով,
ոչ այլ ոք է, քան առասպելական Մաուրյան կայսր Աշոկան: Ամբողջ աշխարհը
կներառի Աշոկանի սկզբունքները ճանապարհային պտղատու տնկիներ / ծառեր
խնամելու և պաշտպանելու մեջ քաղաքային և ոչ քաղաքային քաղաքներում
տարածքներ. Մավրյան կայսրը առաջինը նպաստեց և պաշտպանեց ճանապարհամերձ
ծառերի գաղափարը. «Այն ժամանակ, երբ մենք ամեն օր կորցնում ենք մեր ծառերը,
մենք պետք է հետ գնանք և դիտենք նրա արածը:

Նշում տալով Աշոկայից ՝ Եթե նայեք Մաուրյան թագավորության կամ Դելիում
ժամանակին ընդգրկված տարածքներին, ապա աշխարհը կգնահատի ճանապարհամերձ
ծառերի կարևորությունը:

Նա միտումնավոր ընտրեց մեկ ճանապարհ յուրաքանչյուր ճանապարհի համար:
Տեսակների խառնուրդը սերտ ընդմիջումներով կարող է ազդել ծառերի գոյատևման
վրա: Մենք կենտրոնանալու ենք մեկ տեսակի վրա `մի ամբողջ հատվածի համար»:

«Աշոկան ճանապարհի ծառերի սեփականությունը վերապահեց տեղի բնակիչներին:
Մինչ կառավարությունը վերահսկելու է տնկիների խնամքը, հետագա փուլում ծառի
պատկանելությունը տրվելու է տեղացիներին »:

«Հնարավոր չէ ամբողջությամբ արգելել ծառերի հատումը, բայց (նոր միջոցներով)
դա մեծ մասամբ կկրճատվի»: Անտառները կյանքի աջակցության հիմնական
համակարգն են ապահովում մայր երկրի բոլոր կենդանի էակներին, այդ թվում նաև
մարդկությանը:

Անտառային էկոհամակարգերը ապահովում են մաքուր օդ, ջրային ռեսուրսներ,
բերրի հող `գյուղատնտեսության զարգացման, կենսաբազմազանության, կլիմայի
փոփոխության մեղմացման և էկոհամակարգի բազմաթիվ այլ ծառայությունների
համար:

Գյուղական հասարակության հսկայական հատվածները, ներառյալ ցեղախմբերի
մեծամասնությունը, իրենց ապրուստի համար ուղղակիորեն կախված են անտառներից:

Համաշխարհային անտառային գերատեսչություններն ունեն անտառները և վայրի
բնությունը պաշտպանելու, աշխարհի հարուստ կենսաբազմազանությունը պահպանելու
և անտառային էկոհամակարգերի էկոլոգիական հավասարակշռության պահպանման
ապահովման առաջնային մանդատը:

Աշխարհի բոլոր անտառային գերատեսչությունները պետք է ղեկավարեն անտառների
գլխավոր գլխավոր պահպանողը, անտառային ուժերի ղեկավարը (HOFF):

Բաժինները պետք է ունենան աշխատուժ ՝ ներառյալ Համաշխարհային անտառային
ծառայության սպաները և տարբեր կադրերի սպաներ / դաշտային անձնակազմեր:
Աշխարհը պաշտպանված տարածքների ցանց է ՝ վագրերի արգելոցներով, վայրի
բնության արգելավայրերով, պահպանական արգելոցներով և 1 համայնքային
արգելոցով:

Բաժինների կողմից իրականացվող աշխատանքը կարող է ընդհանուր առմամբ
դասակարգվել հետևյալ կատեգորիաների `կարգավորող, պաշտպանական, պահպանական և
կայուն կառավարում:

Որպես կարգավորող գործառույթների մաս, գերատեսչությունները պետք է կատարեն
տարբեր օրենսդրությունների դրույթներ, ինչպիսիք են Համաշխարհային անտառային
ակտը, Վայրի բնության պահպանության մասին օրենքը, Անտառի (պահպանության)
մասին օրենքը, Presառերի պահպանման մասին օրենքը և այլն, և համապատասխան
կանոնները: Պաշտպանության գործառույթները ներառում են `սահմանների
համախմբում, անտառային տարածքների պաշտպանություն ոտնձգություններից,
ապօրինի հատումներ, մարդ-վայրի բնության բախումների մեղմացում, հրդեհների
կանխարգելման և վերահսկման միջոցառումների ձեռնարկում և այլն:

Բնապահպանական գործառույթները ներառում են տնկարկային աշխատանքների, հողի
խոնավության պահպանման և ջրբաժանի մշակման աշխատանքներ ջրի անվտանգության
համար, հազվագյուտ, վտանգված և վտանգված (RET) տեսակների պահպանում և
իրազեկման գործողությունների անցկացում հասարակության բոլոր խավերին
անտառների կարևորության վերաբերյալ վայրի բնություն և
կենսաբազմազանություն: Տարածքային տարածքներում գերատեսչությունները պետք է
նաև մասնակցեն փայտանյութի և այլ անտառամթերքների կայուն արդյունահանմանը և
շուկայավարմանը `համաձայն աշխատանքային ծրագրերի բնութագրերի:

Գերատեսչությունները պետք է նաև մեծ մասշտաբով զբաղվեն գյուղատնտեսական
անտառտնտեսությունը խթանելու միջոցով ՝ ֆերմերի եկամուտներն ապահովելու
համար:


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Մարդիկ եզակի են լեզու ձեռք բերելու կարողությամբ: Բայց ինչպես? Proceeding
of the National Academy of Academy ամսագրում հրապարակված նոր
ուսումնասիրությունը ցույց է տալիս, որ մենք իրականում ծնվում ենք լեզվի
հիմնական հիմնարար գիտելիքներով ՝ այդպիսով լույս սփռելով լեզվական
«բնությունն ընդդեմ դաստիարակելու» դարավոր բանավեճի վրա:

Չնայած լեզուները տարբերվում են միմյանցից շատ առումներով, որոշ ասպեկտներ,
կարծես, բաժանվում են լեզուներով:

Այս ասպեկտները կարող են բխել լեզվական սկզբունքներից, որոնք ակտիվ են
մարդու բոլոր ուղեղներում:

Այդ դեպքում բնական հարց է առաջանում. Արդյո՞ք նորածինները ծնվում են
գիտելիքներով, թե ինչպես կարող են հնչել մարդկային բառերը:

Արդյո՞ք նորածինները կողմնակալ են ՝ որոշ հնչյունական
հաջորդականությունները ավելի շատ բառալից համարելու համար, քան մյուսները:
«Այս նոր ուսումնասիրության արդյունքները թույլ են տալիս եզրակացնել, որ
մարդկային լեզուների ձայնային ձևերը բնածին կենսաբանական բնազդի արդյունք
են, շատ նման են թռչունների երգին», - ասաց Պրոֆեսոր Իրիս Բերենթը Բոստոնի
հյուսիսարևելյան համալսարանից, որը հետազոտության համահեղինակ է
հետազոտական խումբ Իտալիայի առաջադեմ ուսումնասիրությունների միջազգային
դպրոցից ՝ դոկտոր quesակ Մեհլերի գլխավորությամբ:

Ուսումնասիրության առաջին հեղինակը դոկտոր Դեյվիդ Գոմեսն է: BLA, ShBA,
LBAC Դիտեք, օրինակ, հնչյունային զուգորդումները, որոնք լինում են բառերի
սկզբում:

Չնայած շատ լեզուներ ունեն բառեր, որոնք սկսվում են bl- ով (օրինակ ՝
blando իտալերեն, blink անգլերեն և blusa իսպաներեն), մի քանի լեզուներ
ունեն բառեր, որոնք սկսվում են lb. Ռուսերենը այդպիսի լեզու է (օրինակ ՝
lbu, lob- ի հետ կապված բառ , «ճակատ»), բայց նույնիսկ ռուսերենում այդպիսի
բառերը ծայրաստիճան հազվադեպ են և թվաքանակով գերազանցում են bl- ով
սկսվող բառերը: Լեզվաբանները ենթադրում են, որ նման օրինաչափությունները
լինում են այն պատճառով, որ մարդու ուղեղը կողմնակալ է ՝ նախընտրելով
վանկերը, ինչպիսիք են bla- ն lba- ի նկատմամբ:

Այս հնարավորությանը համահունչ, դոկտոր Բերենթի լաբորատորիայի անցած
փորձարարական հետազոտությունները ցույց են տվել, որ մեծահասակ խոսողները
նման նախասիրություններ են ցուցաբերում, նույնիսկ եթե նրանց մայրենի լեզուն
չունի բլա կամ լբա հիշեցնող բառեր: Բայց որտեղի՞ց է այդ գիտելիքը: Դա
ինչ-որ համընդհանուր լեզվական սկզբունքո՞վ է պայմանավորված, թե՞
մեծահասակների ՝ իրենց մայրենի լեզուն լսելու և արտադրելու հետ կապված
ամբողջ կյանքի փորձը:
Փորձը
Այս հարցերը դրդեցին մեր թիմին ուշադիր նայել, թե ինչպես են փոքր երեխաները
ընկալում տարբեր տեսակի բառերը: Մենք օգտագործել ենք ինֆրակարմիր
սպեկտրոսկոպիա ՝ լուռ և ոչ ինվազիվ տեխնիկա, որը պատմում է, թե ինչպես է
ժամանակի ընթացքում փոխվում գլխուղեղի կեղևի թթվածնացումը (գլխամաշկի տակ
գտնվող հենց այդ գորշ նյութի հենց առաջին սանտիմետրերը) ՝ իտալացի նորածնի
ուղեղի ռեակցիաները դիտելու համար: երեխաները, երբ վերը նկարագրված լավ և
վատ բառերի թեկնածուներին են լսում (օրինակ, blif, lbif): Իտալացի
նորածինների և նրանց ընտանիքների հետ աշխատելով ՝ մենք նկատեցինք, որ
նորածինները տարբեր կերպ են արձագանքում լավ և վատ բառերի թեկնածուներին,
ինչպես մեծահասակների նման:

Երիտասարդ նորածինները դեռ ոչ մի բառ չեն սովորել, նրանք դեռ նույնիսկ չեն
բաբախում, և դեռ նրանք մեզ հետ կիսում են այն իմաստը, թե ինչպես պետք է
հնչեն բառերը:

Այս հայտնագործությունը ցույց է տալիս, որ մենք ծնվում ենք մարդկային
լեզուների ձայնային ձևի մասին հիմնարար, հիմնարար գիտելիքներով: Դժվար է
պատկերացնել, թե որքան տարբեր կլինեին լեզուները, եթե մարդիկ չկիսեին
նմանատիպ գիտելիքներ: Մենք երջանիկ ենք, որ անում ենք, և մեր երեխաները
կարող են աշխարհ գալ այն համոզմունքով, որ նրանք պատրաստակամորեն կճանաչեն
բառերի ձայնային ձևերը ՝ անկախ նրանից, թե որ լեզվով են մեծանալու:

Քանի՞ լեզու կա աշխարհում:

Այսօր խոսվում է 7,117 լեզուներով:

Այդ թիվը անընդհատ հոսքի մեջ է, քանի որ մենք ամեն օր ավելին ենք սովորում
աշխարհի լեզուների մասին: Եվ դրանից դուրս, լեզուներն իրենք են հոսքի մեջ:

Դրանք կենդանի և դինամիկ են, խոսվում է այն համայնքների կողմից, որոնց
կենսական ձևերը ձևավորվում են մեր արագ փոփոխվող աշխարհում:
Սա փխրուն ժամանակ է.
Լեզուների շուրջ 40% -ն այժմ վտանգված է, հաճախ մնում է ավելի քան 1000
խոսնակ: Մինչդեռ ընդամենը 23 լեզուներ են կազմում աշխարհի բնակչության
կեսից ավելին:

Երբ նորածին երեխային մեկուսացնում են առանց որևէ մեկի հետ շփվելու, մի
քանի օր անց այն կխոսի և մարդկային բնական (պրակրիտ) լեզու, որը հայտնի է
որպես Դասական Մագահի Մագադի / Դասական Չանդասո լեզու / Մագադի Պրակրիտ,
Դասական Հելա Բասա (Հելա լեզու), Դասական Pāḷi, որոնք նույնն են: Բուդդան
խոսեց Մագադհիում:

Բոլոր 7111 լեզուներն ու բարբառները դասական Magahi Magadhi- ի
նկարահանումներից չեն: Ուստի բոլորն էլ դասական բնույթ ունեն (Պրակրիտ)
Մարդու արարածներ, ինչպես և բոլոր մյուս կենդանի խոսքերն ունեն
հաղորդակցության համար իրենց բնական լեզուները: 116 լեզուները թարգմանվում
են https://translate.google.com կայքի կողմից

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

Լեզվի ծագումը և դրա էվոլյուցիոն առաջացումը մարդկային տեսակների մեջ արդեն
մի քանի դար շահարկման առարկա են դարձել: Թեման դժվար է ուսումնասիրել
`ուղղակի ապացույցների բացակայության պատճառով:


Հետևաբար,
գիտնականները, ովքեր ցանկանում են ուսումնասիրել լեզվի ծագումը, պետք է
եզրակացություններ ստանան այլ տեսակի ապացույցներից, ինչպիսիք են բրածոների
գրառումը, հնագիտական ապացույցները, ժամանակակից լեզվական
բազմազանությունը, լեզվի ձեռքբերման ուսումնասիրությունները և մարդու լեզվի
և կենդանիների մեջ առկա հաղորդակցման համակարգերի համեմատությունը
պրիմատներ): Շատերը պնդում են, որ լեզվի ծագումը, հավանաբար, սերտորեն
կապված է ժամանակակից մարդկային վարքի ծագման հետ, բայց այդ կապի
հետևանքների և ուղղորդման վերաբերյալ քիչ համաձայնություն կա:

Լեզվական ծագման վարկածներ

Վաղ շահարկումներ

Չեմ կարող կասկածել, որ լեզուն իր ծագումը պարտական է տարբեր բնական
հնչյունների, այլ կենդանիների ձայների և մարդու բնազդային աղաղակների
օգնությամբ `նշանների և ժեստերի օգնությամբ:
- Չարլզ Դարվին, 1871. Մարդու անկումը և ընտրությունը սեռի հետ կապված:

1861 թ.-ին պատմական լեզվաբան Մաքս Մյուլլերը հրապարակեց խոսակցական լեզվի
ծագման վերաբերյալ սպեկուլյատիվ տեսությունների ցանկը. Bow-wow: Աղեղ-վաուի
կամ կուկուի տեսությունը, որը Մյուլլերը վերագրեց գերմանացի փիլիսոփա
Յոհան Գոտֆրիդ Հերդերին, վաղ բառերը տեսնում էր որպես գազանների և
թռչունների ճիչերի իմիտացիա: Թուխ-թուխ Թուխ-թուխ տեսությունը առաջին
բառերը տեսնում էր որպես հուզական միջնորդություններ և բացականչություններ,
որոնք առաջացել էին ցավից, հաճույքից, զարմանքից և այլն: Դինգ-դոնգ:
Մյուլլերն առաջարկեց այն, ինչ նա անվանում էր դինգ-դոնգի տեսություն, որում
ասվում է, որ բոլոր իրերն ունեն թրթռացող բնական ռեզոնանս, ինչ-որ կերպ
արձագանքեց մարդն իր ամենավաղ բառերով: Յո-հե-հո

The yo-he-ho տեսությունը պնդում է, որ լեզուն առաջացել է կոլեկտիվ ռիթմիկ
աշխատանքից ՝ մկանային ջանքերի համաժամացման փորձից, որի արդյունքում
հնչյունները, ինչպիսիք են բարձրությունը, հերթափոխվում են հնչյունների
նման: Տա-տա

Սա Մաքս Մյուլլերի ցուցակում չկար, որն առաջարկվել էր 1930-ին սըր Ռիչարդ
Պեգեթի կողմից:

Ըստ տա-տայի տեսության, մարդիկ ամենավաղ բառերն էին անում լեզվի
շարժումներով, որոնք ընդօրինակում էին ձեռքի ժեստերը ՝ դրանք լսելի
դարձնելով: Այսօր գիտնականների մեծամասնությունը բոլոր այդպիսի
տեսությունները համարում են ոչ այնքան սխալ. Նրանք երբեմն առաջարկում են
ծայրամասային պատկերացումներ ՝ միամիտ և անկապ: այս տեսությունների
համաձայն `դրանք նեղ մեխանիկական են: Նրանք ենթադրում են, որ երբ մեր
նախնիները բախվել են հնչյունները իմաստների հետ կապելու համապատասխան
հնարամիտ մեխանիզմի վրա, լեզուն ինքնաբերաբար զարգացել և փոխվել է:
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-fermers-says-new-acts-only-favour-companies/
Սատանան մեջբերում է սուրբ գրությունը:

Պաուլո Ֆրեյրը նման ամոթալի արարքները անվանում է «կեղծ մեծահոգություն»:
Երբ ճնշողին սպառնում է դիմադրությունը, նա կօգտագործի այդպիսի էժան
մարտավարություն ՝ դիմադրությունը հետաձգելու համար: Եթե ճնշվածը
ենթարկվի, ոչ ճնշվածը, ոչ էլ ճնշողը չեն ազատվի:

Երբ BJP- ն ընդդիմություն էր, նույն RSS- ն `հղումով
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
ասաց
RSS- ը նախընտրում է թղթե քվեաթերթիկները, EVM- ները ենթարկվում են
հասարակական ուշադրության: Միանալով քաղաքական կուսակցությունների կողմից
կասկածի տակ դրված էլեկտրոնային քվեարկության մեքենաների (EVM)
հուսալիության վերաբերյալ տարաձայնություններին, RSS- ն այսօր ընտրական
հանձնաժողովին (ԸՕ) խնդրեց վերադառնալ փորձված թղթե քվեաթերթիկների և EVM-
ները հանրային վերահսկողության ենթարկել, արդյո՞ք այդ հարմարանքները
խարդախության ապացույց են: «Կարո՞ղ ենք վստահել մեր EVM- ներին»
խմբագրականում, Կազմակերպիչը ՝ RSS խոսափողը, նշում է, որ փաստ է, որ մինչ
օրս բացարձակապես կեղծ մեքենա չի ստեղծվել, և որևէ համակարգի
վստահելիությունը կախված է «թափանցիկությունից, ստուգելիությունից և
վստահելիություն », քան կույր և աթավիստական հավատքի վրա նրա
անսխալականության հանդեպ: Խնդիրը «մասնավոր գործ» չէ, և այն ներառում է
Հնդկաստանի ապագան: Նույնիսկ եթե EVM- ներն իսկական էին, որևէ հիմք չուներ,
որ ԸՕ-ն այդ մասին զգայուն լիներ, - մեկնաբանեց թերթը: Կառավարությունը և
ԸՕ-ն չեն կարող EVM- ները պարտադրել որպես հնդկական ժողովրդավարության
կատարման իրագործում որպես միակ տարբերակ ընտրողի առջև: Տեղի ունեցան
թերություններ, ինչպիսիք էին տաղավարը գրավելը, կեղծելը, կեղծ
քվեարկությունը, կեղծելը և քվեաթերթիկը պոկելը քվեարկության քվեաթերթիկների
համակարգում, ինչը երկիրը ստիպում էր անցնել EVM- ների, և այս բոլոր
խնդիրները կարևոր էին նաև EVM- ներում: Կեղծելը հնարավոր էր նույնիսկ
հաշվարկի փուլում: Քվեաթերթիկները ընտրողների համար դյուրին էր այն, որ
բոլոր շեղումները կատարվում էին հասարակության աչքի առջև և, հետեւաբար, բաց
էին շտկումների համար, մինչդեռ ԵԿՄ-ներում կատարված մանիպուլյացիաներն
ամբողջությամբ իշխանության ձեռքում են, և համակարգը նշանակող քաղաքական
նշանակողների ձեռքում է: ,


EVM-
ն ունի միայն մեկ առավելություն `« արագությունը », բայց այդ
առավելությունը խարխլվել է լճացած հարցումների արդյունքում, որոնք ժամանակ
առ ժամանակ տարածվել են երեք-չորս ամիսների ընթացքում: «Սա արդեն սպանել է
ընտրական գործընթացների զվարճությունը», - նշում է թերթը: Երկրում
անցկացված տաս տասնմեկ Ընդհանուր ընտրություններից միայն երկուսն են անցել
EVM- ները և ոչ թե հեղինակավոր ինստիտուտների և փորձագետների կողմից
հնչեցրած կասկածները ռացիոնալ լուծելու փոխարեն, կառավարությունը դիմել է
լռեցնելու իր քննադատներին `« կեղծ մեղադրանքներով ահաբեկումներով և
ձերբակալություններով », նշում է թերթը: ՝ հիշեցնելով Մումբայի
ոստիկանության կողմից Հայդերաբադում բնակվող տեխնոկրատ Հարի Պրասադի
ձերբակալությունը: Պրասադի ուսումնասիրությունները ապացուցել են, որ
ԲՍԿ-ներն «խոցելի են խարդախությունների համար»: Իշխանությունները ցանկանում
են հաղորդագրություն ուղարկել, որ ցանկացած ոք, ով մարտահրավեր է նետում
ԸՕ-ին, հետապնդման և հետապնդման ռիսկի է ենթարկվում: Աշխարհի շատ երկրներ
կասկածանքով էին նայում EVM- ներին, և այնպիսի երկրներ, ինչպիսիք են
Նիդեռլանդները, Իտալիան, Գերմանիան և Իռլանդիան, բոլորը վերադարձել են թղթե
քվեաթերթիկներ, որոնք խուսափում էին EVM- ներից, քանի որ դրանք «հեշտ էին
կեղծվել, ռիսկի ենթարկել գաղտնալսումների և չունեին թափանցիկություն»:
Demողովրդավարությունը չափազանց թանկ է քմահաճույքներին կամ անթափանց
հաստատությանն ու անապահով գիզմոսների ցանցին հանձնելու համար: «Հնդկական
ժողովրդավարության առողջության համար ավելի լավ է վերադառնալ փորձված
մեթոդներին, այլապես ապագայում ընտրությունները կարող են ֆարս դառնալ», -
ասվում է խմբագրականում:

- (UNI) - 28DI28.xml Հղումով
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-frmers-protest-writes-bhavdeep
-kang democraticողովրդավարական հաստատությունների խելագար մարդասպանից
հետո (Մոդի) Master Key- ի առաջին գռռոցը `կեղծելով EVM- ները ower սկսվեց
RSS (Rowdy Swayam Sevaks) ճակատային կազմակերպությունների և BJP (Bevakoof
Jhoothe Psychopaths) միջև վեճով `2014 թ.-ին հողերի ձեռքբերման մասին
որոշման շուրջ: Վեց տարի անց նրանք կրկին տարաձայնություններ ունեն
գյուղատնտեսական քաղաքականության հարցում` Սվադեշի Jagran Manch- ի հետ:
(SJM) և Bharatiya Kisan Sangh (BKS), որոնք պահանջում են արտադրողներին
գների աջակցության իրավական երաշխիք: Կեղծարար EVM- ն ամբողջովին փոխարինեք
քվեաթերթիկներով, ինչպես ժամանակին առաջարկվում էր RSS- ի կողմից BJP- ն
հեռակա կարգով վերահսկող, բայց ոչ հիմա: Միակ լավագույն լուծումը
հարկադրելն է, որ 2021-ի այս Նոր տարին նշվի որպես 1818 Հունվարի 1-ը
Կորեգաոնի պատերազմի 203-րդ տարեդարձ ՝ 99.9% -ով: Բոլոր աբորիգենյան
արթնացված հասարակությունները, ներառյալ SC / STs / OBCs / կրոնական
փոքրամասնություններ / աղքատ վերին կաստիաներ և ընդհանրապես ֆերմերներ:
կերակրեք սովածին աշխարհի 0,1% անհանդուրժող, բռնի, ռազմատենչ, համար մեկ
ահաբեկչի դեմ, երբևէ կրակող, ամբոխի ծիծաղ, խենթ, մտավոր հետամնաց
ապազգային դավաճան օտարերկրացիներ, ովքեր դուրս են վռնդվել Իսրայելից,
Տիբեթից, Աֆրիկայից, Արևելյան Եվրոպայից, Արևմտյան Գերմանիա, Հյուսիսային
Եվրոպա, Հարավային Ռուսաստան, Հունգարիա և այլն: RSS (Rowdy Swayam Sevaks)
chitpavan brahmins հեռակա կարգով վերահսկում են սեփական մոր մարմնակեր
Bevakoof Jhoothe Psychopaths- ը (BJP), որը գլխավորում է սեփական մոր միս
ուտող ժողովրդավարական ինստիտուտների խելագար մարդասպան (Modi) manusmriti
հիմնված hindutvasthan- ը քվեաթերթիկների միջոցով դուրս եկավ Prabuddha
Bharat- ից:

Թող որ բոլոր Եգիպտական և Ոգեկոչող Էակները երջանիկ լինեն, լավ և ապահով:

Թող բոլորը 150 տարի ապրեն NAD հաբերով:

Թող բոլորը ունենան Հանգիստ, հանգիստ, զգոն, ուշադիր և կայուն
մտածողություն
Պարզ հասկանալով, որ ամեն ինչ փոխվում է:

2021 Շնորհավոր Ամանոր անիմացիոն ողջույններ 3D 360 աստիճանի շրջանակի
տեսլականով ՝ դասական անգլերենով երաժշտություն



29) Classical English, Roman
All
Aboriginal Awakened Societies will kick out so called COVID-19 &
the new virus along with anti-national traitors chitpavan brahmins of
Rowdy Swayam Sevaks (RSS) remotely controlling Mad murderer of
democratic institutions (Modi) own mother’s flesh eaters of BJP
(Bevakoof Jhoothe Psychopaths) who gobbled the Master Key by tampering
the fraud EVM and bring back Ballot Papers to save Democracy, Liberty,
Equality and Fraternity as enshrined in our Marvelous Modern
Constitution.
New Year Kick GIF
https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

 Tweet:

Ballot
Papers to replace EVMs to save Democracy, Liberty, Equality, Freedom
and Fraternity. Plant fruit bearing trees through out the world to kill
hunger, remove pain and fear & the for welfare, happiness and peace
for all societies and for them to attain Eternal Bliss.

Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)

 
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make world Prabuddha Prapanch)
People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.

Kevatta
(Kevaddha) Sutta: To Kevatta

Free
Online Step by Step Guide and Practice to Attain Nibbana the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana
Practice
a Sutta a Day Keeps Dukkha Away
DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu © 1997–2011 I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’” A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’

“Kevatta, there are these three miracles that I have
declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power “And what is the miracle of psychic power? There is the case where a monk wields manifold psychic
powers.
Having been one he becomes many; having been many he becomes one. He
appears. He vanishes. He goes unimpeded through walls, ramparts, and
mountains as if through space. He dives in and out of the earth as if it
were water. He walks on water without sinking as if it were dry land.
Sitting cross-legged he flies through the air like a winged bird. With
his hand he touches and strokes even the sun and moon, so mighty and
powerful. He exercises influence with his
body even as far as the Brahma worlds.

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”

“Yes, lord, that’s just what he would say.”

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic power.

The Miracle of Telepathy

“And
what is the miracle of telepathy? There is the case where a monk reads
the minds, the mental events, the thoughts, the ponderings of other
beings, other individuals, [saying,] ‘Such is your thinking, here is
where your thinking is, thus is your mind.’

“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”
“Yes, lord, that’s just what he would say.”

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.
The Miracle
of Instruction “And what is the miracle of instruction? There is the
case where a monk gives instruction in this way:
‘Direct your thought
in this way, don’t direct it in that. Attend to things in this way,
don’t attend to them in that. Let go of this, enter and remain in that.’
This, Kevatta, is called the miracle of instruction.

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.

“When he has thus gone forth, he lives restrained
by the rules of the monastic code, seeing danger in the slightest
faults. Consummate in his virtue, he guards the doors of his senses, is
possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.

“Abandoning divisive speech he abstains
from divisive speech. What he has heard here he does not tell there to
break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.

“He abstains from damaging seed and plant life.

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.

“He
abstains from dancing, singing, instrumental music, and from watching
shows. “He abstains from wearing garlands and from beautifying himself
with scents and cosmetics.

“He abstains from high and luxurious beds and seats.

“He abstains from accepting gold and money.

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.

“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.

“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence. “This, too, is part of his virtue.

The Intermediate Section on Virtue “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.

“Whereas some
priests and contemplatives, living off food given in faith, are addicted
to consuming stored-up goods such as these — stored-up food, stored-up
drinks, stored-up clothing, stored-up vehicles, stored-up bedding,
stored-up scents, and stored-up meat — he abstains from consuming
stored-up goods such as these.
This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to running messages and errands for people such as these —
kings, ministers of state, noble warriors, priests, householders, or
youths [who say], ‘Go here, go there, take this there, fetch that here’ —
he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.

The Great Section on Virtue

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals — he abstains from wrong
livelihood, from lowly arts such as these.

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat — he abstains from wrong livelihood, from lowly arts such as these.

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms — he abstains
from wrong livelihood, from lowly arts such as these.

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines —
he abstains from wrong livelihood, from lowly arts such as these.

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —
he abstains from wrong livelihood, from lowly arts such as these.

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.

Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.

The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’…
“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…

“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.

https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.

Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
                                                                       
                                                                       
                 The Devil quoting the Script.

Paulo Freire
calls such shameful acts as “false generosity”. When the oppressor is
threatened by the resistance, he will use such cheap tactics to put off
the resistance. If the oppressed succumb, neither oppressed nor the
oppressor will be freed.

When BJP was in opposition the same RSS with reference to
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
said                                                          
RSS
favours paper ballots, EVMs subjected to public scrutiny                
                                                                       
                                                                       
                                                                 
Joining the controversy regarding the reliablity of Electronic Voting
Machines (EVMs) which have been questioned by political parties, the RSS
today asked the Election Commission (EC) to revert back to tried and
tested paper ballots and subject EVMs to public scrutiny whether these
gadgets are tamper proof. In an editorial titled ‘Can we trust our
EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till
date an absolutely tamper-proof machine had not been invented and
credibility of any system depends on ‘transparency, verifiability and
trustworthiness’ than on blind and atavistic faith in its infallibility.
The issue is not a ‘private affair’ and it involves the future of
India. Even if the EVMs were genuine, there was no reason for the EC to
be touchy about it, the paper commented. The Government and the EC can’t
impose EVMs as a fait accompli on Indian democracy as the only option
before the voter. There were flaws like booth capturing, rigging, bogus
voting, tampering and ballot paper snatching in the ballot paper system
of polling leading the country to switch over to the EVMs and all these
problems were relevant in EVMs too. Rigging was possible even at the
counting stage. What made the ballot papers voter-friendly was that all
aberrations were taking place before the public eye and hence open for
corrections whereas the manipulations in the EVMs is entirely in the
hands of powers that be and the political appointees manning the sytem,
the paper commented.

The
EVM has only one advantage — ’speed’ but that advantage has been
undermined by the staggered polls at times spread over three to four
months. ‘’This has already killed the fun of the election process,'’ the
paper noted. Of the dozen General Elections held in the country, only
two were through the EVMs and instead of rationally addressing the
doubts aired by reputed institutions and experts the Government has
resorted to silence its critics by ‘intimidation and arrests on false
charges’, the paper observed, recalling the arrest of Hyederabad-based
technocrat Hari Prasad by the Mumbai Police. Prasad’s research has
proved that the EVMs were ‘vulnerable to fraud’. The authorities want to
send a message that anybody who challenges the EC runs the risk of
persecution and harassment, the RSS observed. Most countries around the
world looked at the EVMs with suspicion and countries like the
Netherlands, Italy, Germany and Ireland had all reverted back to paper
ballots shunning EVMs because they were ‘easy to falsify, risked
eavesdropping and lacked transparency’. Democracy is too precious to be
handed over to whims or an opaque establishment and network of unsafe
gizmos. ‘’For the health of Indian democracy it is better to return to
tried and tested methods or else elections in future can turn out to be a
farce,'’ the editorial said.

– (UNI) — 28DI28.xml              
                                                                       
                                                                       
                                                                       
                                                                   
 With reference to                                                      
                                                                       
                                                                       
                                                                 
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep-kang
                                                                       
                                                                       
              After the Mad murderer of democratic institutions
(Modi)’s first gobbling of the Master Key by tampering the fraud EVMs
 power began with a dispute between RSS (Rowdy Swayam Sevaks)frontal
organisations and the BJP (Bevakoof Jhoothe Psychopaths) , over the land
acquisition ordinance of 2014. Six years later, they are once again in
disagreement on farm policy, with the Swadeshi Jagran Manch (SJM) and
the Bharatiya Kisan Sangh (BKS) demanding a legal guarantee of price
support for producers. Totally replace the fraud EVMs with Ballot Papers
as once suggested by the RSS remotely controlling the BJP but not now.
The only best solution is to force the This New Year 2021 to be
celebrated as 1818 January 1st 203rd Anniversary of Koregaon War by
99.9% All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/Poor Upper Castes in general and the Farmers who feed the
Hungry fearlessly against just 0.1%  intolerant, violent, militant,
number one terrorists of the world, ever shooting, mob lunching,
lunatic, mentally retarded anti-national traitor foreigners kicked out
from Bene Israel, Tibet, Africa, Eastern Europe, Western Germany,
Northern Europe, South Russia, Hungary etc., chitpavan brahmins of RSS
(Rowdy Swayam Sevaks) remotely controlling own mother’s flesh eaters
Bevakoof Jhoothe Psychopaths (BJP) headed by own mother’s flesh eater
Mad murderer of democratic institutions (Modi) attempting to establish
manusmriti based hindutvasthan quit Prabuddha Bharat through Ballot
papers.

May all Sentient and Non-Sentient Beings be ever Happy, Well ands Secure!

May all Live for 150 Years with NAD Pills!

May all have Calm, Quiet, Alert, Attentive and Equanimity Mind
With a Clear Understanding that Everything is Changing!

2021 Happy New Year animated Greetings in 3D 360 Degree Circle Vision with Music in Classical English


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LESSON 3551 Thu 31 Dec 2020 Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman,11) Classical Arabic-اللغة العربية الفصحى
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LESSON 3551 Thu 31 Dec  2020

Free
Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,

Prabuddha Bharat International.
https://sehen.site/en/f-chn?f=Josey-Antony#
Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,11) Classical Arabic-اللغة العربية الفصحى
Friends

11) Classical Arabic-اللغة العربية الفصحى


سقسقة:

أوراق الاقتراع لتحل محل آلات الاقتراع الإلكترونية لإنقاذ الديمقراطية
والحرية والمساواة والحرية والأخوة. ازرع الأشجار المثمرة في جميع أنحاء
العالم لقتل الجوع وإزالة الألم والخوف والرفاهية والسعادة والسلام لجميع
المجتمعات ولتحقيق النعيم الأبدي.

أطلق الدكتور بي آر أمبيدكار صوت “مين برابودا بهارات بودماي كارونجا”.
(سأجعل برابودا بهارات بوذيًا)

الآن جميع مجتمعات السكان الأصليين المستيقظة رعد “هم برابانش برابودا
برابانشماي كارونج.” (سنجعل العالم Prabuddha Prapanch)
بدأ الناس في العودة إلى موطنهم الأصلي البوذية. سيتبع العالم كله تعاليم
المستيقظ بوعي من أجل سعادتهم ورفاههم وسلامهم لتمكينهم من تحقيق النعيم
الأبدي كهدفهم النهائي.

كيفاتا
(كيفادا) سوتا: إلى كيفاتا

دليل مجاني على الإنترنت خطوة بخطوة وممارسة لتحقيق النبانة الأبدية في
كلمات بوذا الخاصة للمحبين الذين يرتدون ملابس بيضاء مغطاة من الرأس إلى
أخمص القدمين في بيئة تساقط الثلوج البيضاء النقية كما هو الحال في ممارسة
جانا الرابعة
سوتا في اليوم تبقي الدُخَّا بعيدًا
DN
11
نقاط:
211
كيفاتا
(كيفادا) سوتا: إلى كيفاتا
مترجم
من بالي
ثانيسارو
Bhikkhu © 1997-2011 لقد سمعت ذلك على أحد
المناسبة المباركة كان يقيم في نالاندا في بستان المانجو في بافاريكا.

ثم اقترب كيفاتا صاحب المنزل من المبارك ، وعند وصوله ، انحنى ، وجلس إلى
جانب واحد. وفيما هو جالس هناك قال للمبارك:
“يا رب ، نالاندا هذه قوية ، ومزدهرة ومكتظة بالسكان ، ومليئة بأشخاص
يؤمنون بالمبارك. سيكون من الجيد أن يوجه الطوباوي راهبًا لإظهار معجزة
القوة الروحية من حالته البشرية المتفوقة بحيث يؤمن نالاندا إلى حد كبير
بالطوباوي “.

عندما قيل هذا ، قال المبارك إلى كيفاتا صاحب المنزل ، “كيفاتا ، أنا لا
أعلم الرهبان بهذه الطريقة:” تعالوا ، أيها الرهبان ، اعرضوا معجزة القوة
النفسية للعلمانيون الذين يرتدون ملابس بيضاء. ” للمرة الثانية … للمرة
الثالثة ، قال كيفاتا صاحب المنزل للمبارك: “لن أجادل المبارك ، لكني أقول
لك: يا رب ، نالاندا هذه قوية ، ومزدهرة ومكتظة بالسكان ، ومليئة بأشخاص
لديهم إيمان في المبارك. سيكون من الجيد أن يوجه الطوباوي راهبًا لإظهار
معجزة القوة الروحية من حالته البشرية المتفوقة بحيث يؤمن نالاندا إلى حد
كبير بالطوباوي “.

للمرة الثالثة ، قال المبارك إلى كيفاتا صاحب المنزل ، “كيفاتا ، أنا لا
أعلم الرهبان بهذه الطريقة:” تعالوا أيها الرهبان ، اعرضوا معجزة القوة
النفسية على الناس العاديين الذين يرتدون ملابس بيضاء “.

“كيفاتا ، هناك هذه المعجزات الثلاث التي أعلنتها ، بعد أن عرفتها وأدركتها
بنفسي. أي ثلاثة؟ معجزة القوة النفسية ، معجزة التخاطر ، ومعجزة التعليم.

معجزة القوة النفسية “وماهي معجزة القوة النفسية؟ هناك حالة يمارس فيها
الراهب نفسية متعددة
القوى. بعد أن كان واحدًا يصبح كثيرًا ؛ بعد أن كان كثيرًا يصبح واحدًا. هو
يبدو. يختفي. يمر دون عوائق عبر الجدران والأسوار والجبال كما لو كان عبر
الفضاء. يغوص داخل الأرض وخارجها وكأنها ماء. يمشي على الماء دون أن يغرق
وكأنها أرض جافة. يجلس القرفصاء يطير في الهواء مثل طائر مجنح. بيده يلمس
ويضرب حتى الشمس والقمر ، عظيمًا وقويًا. يمارس نفوذه مع
الجسد حتى عوالم براهما.

“ثم يراه الشخص الذي لديه إيمان وقناعة به يمارس قوى نفسية متعددة …
يمارس التأثير بجسده حتى في عوالم براهما. يبلغ هذا إلى شخص ليس لديه إيمان
ولا اقتناع ، ويقول له ، “أليس هذا رائعًا. أليس مذهلاً ، كم هي عظيمة
القوة ، ما أعظم براعة هذا التأمل. الآن رأيته يمتلك قوى نفسية متعددة …
يمارس التأثير بجسده حتى في عوالم براهما.

“عندئذٍ يقول الشخص بدون إيمان ، بدون اقتناع ، للشخص بإيمان وقناعة: ‘سيدي
، هناك سحر يسمى سحر غانداري الذي من خلاله يمارس الراهب قوى نفسية متعددة
… يمارس التأثير بجسده حتى بقدر ما عوالم براهما. “ما رأيك يا كيفاتا -
أليس هذا هو الرجل
بدون إيمان ، وبدون اقتناع ، هل ستقول للرجل بإيمان وقناعة؟ ”

“نعم يا مولاي ، هذا ما سيقوله بالضبط.”

“عند رؤية هذا العيب في معجزة القوة الروحية ، كيفاتا ، أشعر بالرعب
والإذلال والاشمئزاز من معجزة القوة النفسية.

معجزة التخاطر

“وما هي معجزة التخاطر؟ هناك حالة يقرأ فيها الراهب العقول ، والأحداث
العقلية ، والأفكار ، وتأملات الكائنات الأخرى ، والأفراد الآخرين ،
[قائلاً] ، “هذا هو تفكيرك ، هنا حيث يوجد تفكيرك ، وبالتالي هو عقلك”.


“ثم
يراه شخص لديه إيمان وقناعة به وهو يقرأ عقول … كائنات أخرى … ويبلغ
عن هذا لشخص ليس لديه إيمان ولا قناعة ، ويقول له ،” أليس هذا رائعًا. أليس
هذا مذهلاً ، كم هي عظيمة القوة ، وما أعظم براعة
هذا التأملي. الآن رأيته يقرأ عقول … كائنات أخرى … ”

“عندها سيقول الشخص بدون إيمان ، بدون اقتناع ، للشخص بإيمان وقناعة:” سيدي
، هناك سحر يسمى سحر مانيكا الذي يقرأ الراهب من خلاله عقول … الكائنات
الأخرى … “ما رأيك ، كيفاتا - أليس هذا ما سيقوله الرجل بدون إيمان وبدون
اقتناع للرجل المؤمن
وبقناعة؟ ”
“نعم يا مولاي ، هذا ما سيقوله بالضبط.”

“عند رؤية هذا العيب في معجزة التخاطر ، كيفاتا ، أشعر بالرعب والإذلال
والاشمئزاز من معجزة التخاطر.
معجزة التعليم “وما هي معجزة الإرشاد؟ هناك حالة يعطي فيها الراهب تعليمات
بهذه الطريقة:
“وجه أفكارك بهذه الطريقة ، لا توجهها في ذلك. انتبه للأشياء بهذه الطريقة ،
لا تهتم بها في ذلك. اترك هذا ، ادخل وابق فيه. “هذا ، Kevatta ، يسمى
معجزة التعليم.

“علاوة على ذلك ، هناك حالة تظهر فيها Tathagata في العالم ، جديرة باليقظة
الذاتية.

يُدرس الداما في بدايتها ، رائعة في وسطها ، رائعة في نهايتها. إنه يعلن
الحياة المقدسة في كل من تفاصيلها وجوهرها ، كاملة تمامًا ونقية للغاية.

“عند سماع ابن رب المنزل أو رب الأسرة Dhamma ، يكتسب قناعة في Tathagata
ويعكس:” الحياة المنزلية محصورة ، مسار ترابي.

الحياة التي خرجت مثل الهواء الطلق. ليس من السهل العيش في المنزل لممارسة
الحياة المقدسة بشكل كامل ونقي تمامًا مثل المصقول
الصدف. ماذا لو حلق شعري ولحيتي ، وضعي المغرة
الجلباب ، والخروج من الحياة المنزلية إلى التشرد؟

“لذلك بعد فترة تخلى عن ثروته الكبيرة أو الصغيرة ؛ يترك دائرة أقاربه ،
كبيرة كانت أم صغيرة ؛ يحلق شعره ولحيته ، ويرتدي الجلباب المغرة ، ويخرج
من الحياة المنزلية إلى التشرد.

“عندما يخرج هكذا ، يعيش مقيدًا بقواعد قانون الرهبنة ، ويرى الخطر في أدنى
أخطاء. بارع في فضيلته ، يحرس أبواب حواسه ، ويتمتع باليقظة واليقظة ، وهو
راضٍ.

القسم الأصغر في الفضيلة

“وكيف يكون الراهب بارعا في الفضيلة؟ ترك قتل الأرواح ، يمتنع عن قتل
الأرواح. يسكن وعصاه موضوعة ، سكينه مطروح ، دقيق ، رحيم ، عطوف من أجل
رفاهية جميع الكائنات الحية.

هذا جزء من فضيلته.

“ترك أخذ ما لا يُعطى ، يمتنع عن أخذ ما لا يُعطى. إنه يأخذ فقط ما يُعطى ،
ويقبل فقط ما يُعطى ، ولا يعيش بالخلسة بل عن طريق الذات التي أصبحت نقية.

هذا أيضًا جزء من فضيلته.

“تخلى عن اللامبالاة ، يعيش حياة عزباء ، منعزلاً ، ممنوعًا عن الفعل
الجنسي الذي هو طريق القروي. هذا أيضًا جزء من فضيلته.

“ترك الكلام الكاذب ، يمتنع عن الكلام الكاذب. إنه يتكلم بالحق ، ويتمسك
بالحقيقة ، وهو حازم ، وموثوق ، ولا يخادع العالم. هذا أيضًا جزء من
فضيلته.

“ترك الكلام المثير للانقسام يمتنع عن الكلام الخلافي. ما سمعه هنا لا
يقوله هناك لتفريق هؤلاء الناس عن هؤلاء الناس هنا.

ما سمعه هناك لا يقوله هنا لتفريق هؤلاء الناس عن هؤلاء الناس هناك.

وهكذا ، فإن مصالحة أولئك الذين انفصلوا أو عززوا أولئك الذين يتحدون ، يحب
الوئام ، ويسر الانسجام ، ويتمتع بالوئام ، ويتحدث عن أشياء تخلق
الانسجام.

هذا أيضًا جزء من فضيلته.

“التخلي عن الكلام المسيء ، يمتنع عن الكلام المسيء. إنه يتكلم بكلمات
مهدئة للأذن ، حنون ، تذهب إلى القلب ، مهذبة ، جذابة ومرضية للناس بشكل
عام. هذا أيضًا جزء من فضيلته.

“تخلى عن الثرثرة الخاملة ، يمتنع عن الثرثرة الراكدة. يتحدث في الموسم ،
ويتحدث ما هو واقعي ، ما يتوافق مع الهدف ، Dhamma ، و Vinaya. يتكلم كلمات
تستحق العناء ، موسمية ، معقولة ، محدودة ، مرتبطة بالهدف.

هذا أيضًا جزء من فضيلته.

“يمتنع عن الإضرار بالبذور والحياة النباتية.

“يأكل مرة واحدة فقط في اليوم ، ويمتنع عن العشاء ، ويمتنع عن الطعام في
الوقت غير المناسب من اليوم.

يمتنع عن الرقص والغناء والموسيقى ، ومشاهدة العروض. يمتنع عن لبس الاكاليل
والتجميل بالروائح ومستحضرات التجميل.

يمتنع عن الأسرة والمقاعد المرتفعة والفاخرة.

“يمتنع عن قبول الذهب والمال.

“يمتنع عن قبول الحبوب غير المطبوخة … اللحوم النيئة … النساء والفتيات
… العبيد والذكور والإناث … الماعز والأغنام … الطيور والخنازير …
الأفيال والماشية والخيول والأفراس … الحقول والممتلكات.


“يمتنع
عن إرسال الرسائل .. عن البيع والشراء .. عن التعامل بالموازين الزائفة
والمعادن الزائفة والمقاييس الكاذبة .. والرشوة والخداع والنصب.

يمتنع عن التشويه والإعدام والسجن والسرقة والنهب والعنف. “هذا أيضًا جزء
من فضيلته.

القسم الوسيط في الفضيلة “وبعض الكهنة و
المتأملين ، الذين يعيشون على الطعام المعطى في الإيمان ، مدمنون على إتلاف
البذور والحياة النباتية مثل هذه - النباتات المنتشرة من الجذور والسيقان
والمفاصل والبراعم والبذور - يمتنع عن إتلاف البذور والحياة النباتية مثل
هذه. هذا أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المعطى في
الإيمان ، مدمنون على استهلاك البضائع المخزنة مثل هذه - الأطعمة المخزنة ،
والمشروبات المخزنة ، والملابس المخزنة ، والمركبات المخزنة ، والمفروشات
المخزنة ، والروائح المخزنة ، واللحوم المخزنة - يمتنع عن استهلاك البضائع
المخزنة مثل هذه.
هذا أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على طعام الإيمان ،
مدمنون على مشاهدة عروض مثل هذه - الرقص والغناء والموسيقى والآلات
والمسرحيات وتلاوات القصص والتصفيق باليد والصنج والطبول ومشاهد الفوانيس
السحرية والألعاب البهلوانية والشعوذة الحيل ، معارك الأفيال ، معارك
الخيول ، قتال الجاموس ، قتال الثيران ، قتال الماعز ، معارك الكبش ، معارك
الديوك ، معارك السمان ؛ يقاتل بالعصي ، والملاكمة ، والمصارعة ، والألعاب
الحربية ، ونداءات الأسماء ، وصفوف المعركة ، والمراجعات الفوجية - يمتنع
عن مشاهدة عروض مثل هذه.
هذا أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المعطى في
الإيمان ، مدمنون على ألعاب لا مبالاة وخاملة مثل هذه - شطرنج من ثمانية
صفوف ، شطرنج من عشرة صفوف ، شطرنج في الهواء ، حجلة ، لعبة spillikins ،
نرد ، ألعاب عصا ، يد - الصور ، ألعاب الكرة ، النفخ في الأنابيب ، اللعب
بالمحاريث ، التقليب ، اللعب بطواحين الهواء ، مقاييس اللعب ، عربات اللعب ،
أقواس الألعاب ، تخمين الحروف المرسومة في الهواء ، تخمين الأفكار ،
محاكاة التشوهات - يمتنع عن مثل هذه الألعاب الطائشة والعاطلة. هذا أيضًا
جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على طعام الإيمان ،
مدمنون على المفروشات الفخمة والفاخرة مثل هذه - أرائك كبيرة الحجم ،
وأرائك مزينة بحيوانات منحوتة ، ومراتب طويلة الشعر ، وأغطية مرقعة متعددة
الألوان ، وأغطية من الصوف الأبيض ، أغطية صوفية مطرزة بأزهار أو أشكال
حيوانات ، ألحفة محشوة ، أغطية ذات شراشيب ، أغطية حريرية مطرزة بالأحجار
الكريمة ؛ سجاد صوفي كبير بسط الفيل ، والحصان ، والعربات ، وبسط إخفاء
الظباء ، وبسط إخفاء الغزلان ؛ أرائك مع المظلات والأرائك
بوسائد حمراء للرأس والقدمين - يمتنع عن استخدام مثل هذه المفروشات الراقية
والفاخرة. هذا أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على طعام الإيمان ،
مدمنون على الروائح ومستحضرات التجميل ووسائل التجميل مثل هذه - فرك الجسم
بالمساحيق ، والتدليك بالزيوت ، والاستحمام في الماء المعطر ، وعجن الأطراف
، واستخدام المرايا ، مراهم ، أكاليل ، روائح ، كريمات ، مساحيق للوجه ،
ماسكارا ، أساور ، عصابات للرأس ، عصي مشي مزخرفة ، زجاجات مياه مزخرفة ،
سيوف ، مظلات شمسية فاخرة ، صنادل مزخرفة ، عمائم ،
الأحجار الكريمة ، ومضارب ذيل الياك ، والأرواب البيضاء طويلة الحواف -
يمتنع عن استخدام الروائح ومستحضرات التجميل ووسائل التجميل مثل هذه. هذا
أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، مدمنون على الحديث عن مواضيع وضيعة مثل هذه - الحديث عن الملوك
واللصوص ووزراء الدولة ؛ الجيوش وأجهزة الإنذار والمعارك. طعام و شراب؛
الملابس والأثاث والأكاليل والروائح ؛ الأقارب. مركبات؛ القرى والبلدات
والمدن والريف. النساء والأبطال. ثرثرة الشارع والبئر. حكايات الموتى
حكايات التنوع [مناقشات فلسفية للماضي والمستقبل] ، وخلق العالم والبحر ،
والحديث عما إذا كانت الأشياء موجودة أم لا - يمتنع عن الحديث عن مواضيع
وضيعة مثل
كهؤلاء. هذا أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، مدمنون لمناقشات مثل هذه -” هل تفهم هذه العقيدة والنظام؟ أنا من
أفهم هذه العقيدة والنظام. كيف يمكنك أن تفهم هذه العقيدة والنظام؟ أنت
تمارس بشكل خاطئ. أنا أتدرب بشكل صحيح. أنا متسق. أنت لست. ماذا ينبغي أن
يقال أولا قلته أخيرا. ما ينبغي أن يقال في الماضي قلته أولا. تم دحض ما
استغرقته وقتًا طويلاً في التفكير لقد تم إسقاط عقيدتك. لقد هُزمت. اذهب
وحاول إنقاذ عقيدتك ؛ تخليص نفسك إذا استطعت! - يمتنع عن مثل هذه
المناقشات. هذا أيضًا جزء من فضيلته.

“في
حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، مدمنون على إدارة الرسائل والمهمات لأشخاص مثل هؤلاء - الملوك ،
ووزراء الدولة ، والمحاربون النبلاء ، والكهنة ، وأصحاب المنازل ، أو
الشباب [الذين يقولون] ، ‘اذهب هنا ، اذهب إلى هناك ، خذ هذا هناك ، أحضر
ذلك هنا ‘- يمتنع عن تشغيل الرسائل و
المهمات لأشخاص مثل هؤلاء. هذا أيضًا جزء من فضيلته.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، ينخرطون في المكائد ، والإقناع ، والتلميح ، والاستخفاف ، والسعي
لتحقيق مكاسب ، فإنه يمتنع عن أشكال التخطيط والإقناع [الطرق غير الملائمة
لمحاولة الحصول على الدعم المادي من المتبرعين] مثل هذه. هذا أيضًا جزء من
فضيلته.

القسم الأكبر في الفضيلة

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم بمعيشة خاطئة ، من خلال فنون وضيعة مثل:
علامات القراءة على الأطراف [مثل قراءة الكف] ؛
قراءة البشائر والعلامات.
تفسير الأحداث السماوية [هبوط النجوم ، المذنبات] ؛
تفسير الاحلام
علامات القراءة على الجسم [على سبيل المثال ، فراسة الدماغ] ؛
علامات القراءة على قماش تقضمه الفئران ؛
تقدم قرابين النار ، قرابين من مغرفة ، قشور قشور ، أرز
مسحوق وحبوب الأرز والسمن والزيت ؛
تقدمة من الفم.
تقديم الذبائح.
إجراء تنبؤات بناءً على أطراف الأصابع ؛
الرمل.
وضع الشياطين في المقبرة.
وضع التعويذات على الأرواح.
تلاوة سحر حماية المنزل ؛
الأفعى الساحرة ، العلم السام ، العقرب ، العلم ، الفئران ، العلم ، الطيور
، الغراب ؛
الكهانة على أساس الرؤى ؛
إعطاء سحر وقائي ؛
تفسير دعوات الطيور والحيوانات - يمتنع عن الخطأ
الرزق ، من فنون وضيعة مثل هذه.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم بمعيشة خاطئة ، من خلال فنون متواضعة مثل:
تحديد الجواهر المحظوظة وغير المحظوظة ، والملابس ، والعصي ، والسيوف ،
والرماح ، والسهام ، والأقواس ، وغيرها من الأسلحة النساء ، الأولاد ،
البنات ، العبيد ، العبيد ؛ الفيلة والخيول والجاموس والثيران والأبقار ،
الماعز والكباش والطيور والسمان والسحالي والقوارض طويلة الأذنين والسلاحف
وغيرها من الحيوانات - يمتنع عن العيش الخاطئ ، عن الفنون المتواضعة مثل
هذه.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم بمعيشة خاطئة ، من خلال فنون متواضعة مثل
التنبؤ:
الرؤساء يسيرون.
الرؤساء يسيرون ويرجعون.
حكامنا يهاجمون وحكامهم يتراجعون.
رؤساؤهم يهاجمون وحكامنا يتراجعون.
سيكون هناك انتصار لحكامنا وهزيمة لحكامهم.
سيكون هناك انتصار لحكامهم وهزيمة لحكامنا.
وبالتالي سيكون هناك انتصار ، وبالتالي ستكون هناك هزيمة - يمتنع عن العيش
الخاطئ ، عن الفنون المتواضعة مثل هذه.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم من خلال سبل العيش الخاطئة ، من خلال فنون
متواضعة مثل التنبؤ:
سيكون هناك خسوف للقمر.
سيكون هناك كسوف للشمس.
سيكون هناك حجب ل asterism ؛
الشمس والقمر يسيران في مسارهما الطبيعي ؛
الشمس والقمر يضلان.
ستذهب العلامات النجمية في مسارها الطبيعي ؛
سوف تضل العلامات النجمية ؛
سيكون هناك نيزك.
يكون هناك اظلام السماء.
سيكون هناك زلزال.
سيكون هناك رعد قادم من سماء صافية.
سيكون هناك شروق وغروب وظلام وإشراق الشمس والقمر والنجوم ؛
سيكون هذا نتيجة خسوف القمر … شروق الشمس ، والقمر ، والظلام ، وإشراقها ،
والقمر ، والعلامات النجمية - يمتنع عن سبل العيش الخاطئة ، عن الفنون
البسيطة مثل هذه.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم من خلال سبل العيش الخاطئة ، من خلال فنون
متواضعة مثل التنبؤ:
ستكون هناك أمطار غزيرة ؛ سيكون هناك جفاف.
سيكون هناك الكثير ستكون هناك مجاعة.
سيكون هناك راحة وأمان ؛ سيكون هناك خطر
سيكون هناك مرض سيكون هناك خلو من المرض ؛
أو يكسبون رزقهم بالعد أو المحاسبة أو الحساب أو تأليف الشعر أو تعليم فنون
وعقائد المتعة -
يمتنع عن الرزق الخاطئ ، عن الفنون الدنيئة مثل هذه.

“في حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم بمعيشة خاطئة ، من خلال فنون وضيعة مثل:
حساب المواعيد الميمونة للزواج والخطبة والطلاق ؛ لتحصيل الديون أو القيام
بالاستثمارات والقروض ؛ لكونها جذابة أو غير جذابة ؛ علاج النساء اللائي
تعرضن للإجهاض أو الإجهاض ؛ تلاوة تعويذات لتقييد لسان الرجل أو لشل فكيه
أو لفقد السيطرة على يديه أو لإحداث الصمم ؛
الحصول على إجابات شفهية للأسئلة الموجهة إلى المرآة أو الفتاة الصغيرة أو
وسيلة الروح ؛
عبادة الشمس ، عبادة براهما العظمى ، وجلب
تنطلق ألسنة اللهب من الفم ، تستحضر إلهة الحظ -
يمتنع عن الرزق الخاطئ ، عن الفنون الدنيئة مثل هذه.


“في
حين أن بعض الكهنة والمتأملين ، الذين يعيشون على الطعام المقدم في
الإيمان ، يحافظون على أنفسهم بمعيشة خاطئة ، من خلال فنون وضيعة مثل:
واعدة
هدايا إلى ديفا مقابل خدمات ؛ الوفاء بهذه الوعود.
علم الشياطين.
تدريس نوبات حماية المنزل ؛
استحثاث الفحولة والعجز الجنسي ؛
مواقع تقديس للبناء ؛
إعطاء غسول الفم والاستحمام الاحتفالي ؛
ذبيحة النيران.
تحضير المقيئات ، المسهلات ، مقشع ، مدرات البول ، علاج الصداع ؛
تحضير زيت الأذن ، وقطرات العين ، والزيت للعلاج من خلال الأنف ،
والكوليريوم ، والأدوية المضادة ؛ علاج إعتام عدسة العين ، وممارسة الجراحة
، والممارسة كطبيب للأطفال ، وإعطاء الأدوية والعلاجات لعلاج آثارها
اللاحقة -
يمتنع عن الرزق الخاطئ ، عن الفنون الدنيئة مثل هذه. هذا أيضًا جزء من
فضيلته.

“الراهب هكذا بارع
في الفضيلة لا يرى أي خطر في أي مكان من ضبط النفس من خلال الفضيلة. تمامًا
كملك محارب نبيل ممسوح برأسه هزم ملكه
لا يرى الأعداء خطرًا في أي مكان من أعدائه ، كما أن الراهب الذي يتقن
الفضيلة لا يرى خطرًا في أي مكان من ضبط نفسه من خلال الفضيلة.

لقد وهب مع هذا المجموع النبيل للفضيلة ، فهو حساس داخليًا لمتعة كونه بلا
لوم. هكذا يكون الراهب بارعًا في الفضيلة.

ضبط النفس

“وكيف يحرس الراهب أبواب حواسه؟ عندما يرى شكلًا بالعين ، فإنه لا يفهم أي
موضوع أو تفاصيل يمكن أن تهاجمه من خلالها - إذا كان سيسكن دون قيود على
قوة العين - من الصفات الشريرة غير الماهرة مثل الجشع أو الضيق. عند سماع
الصوت بالأذن … عند شم الرائحة بالأنف … عند تذوق النكهة باللسان …
عند لمس الإحساس باللمس بالجسم … عند إدراك الفكرة بالعقل ، لا يفهم أي
موضوع أو تفاصيل التي - إذا كان سيسكن دون قيود
على ملكة العقل - قد تهاجمه الصفات الشريرة غير الماهرة مثل الجشع أو
الضيق. بفضل هذا التقييد النبيل على كليات الحس ، فهو حساس داخليًا لمتعة
كونه بلا لوم.

هكذا يحرس الراهب أبواب حواسه.

اليقظة واليقظة

“وكيف يمتلك الراهب اليقظة واليقظة؟ عند المضي قدمًا والعودة ، يتصرف بحذر.
عند النظر والنظر بعيدًا … عند ثني أطرافه وبسطها … عند حمل عباءته
الخارجية وردائه العلوي ووعائه … عند الأكل والشرب والمضغ والتذوق …
عند التبول والتغوط … عند المشي والوقوف والجلوس ، النوم ، الاستيقاظ ،
يتكلم ويصمت يتصرف بحذر.

هذه هي الطريقة التي يمتلك بها الراهب اليقظة واليقظة.
قناعة

“وكيف هو الراهب المحتوى؟ تمامًا كما يطير الطائر أينما حل بجناحيه فقط ؛
كما أنه يكتفي بمجموعة من الجلباب لتزويد جسده وصدقاته لتوفير الجوع. أينما
ذهب ، فإنه يأخذ فقط أقل احتياجاته. هذه هي الطريقة التي يرضي الراهب بها.

التخلي عن العوائق

“بفضل هذا التجميع النبيل للفضيلة ، هذا التقييد النبيل على ملكات الحس ،
هذا اليقظة النبيلة واليقظة ، وهذا الرضا النبيل ، يبحث عن مسكن منعزل:
غابة ، ظل شجرة ، جبل ، وديان ، كهف منحدر التل ، أرض منحدرة ، بستان غابة ،
في الهواء الطلق ، كومة من القش. بعد وجبته ، عائدًا من صدقاته ، جلس ،
وعبر ساقيه ، وحمل جسده
منتصب ، ويجلب اليقظة إلى المقدمة.

“يتخلى عن الطمع فيما يتعلق بالعالم ، يسكن بوعي خالي من الطمع.

ينظف عقله من الطمع. يتخلى عن سوء النية والغضب ، يسكن بوعي خالٍ من سوء
النية ، متعاطفًا مع رفاهية جميع الكائنات الحية. يطهر عقله من سوء النية
والغضب. يتخلى عن الكسل والنعاس ، يسكن بوعي خالٍ من الكسل والنعاس ، يقظًا
، يقظًا ، مستغرقًا في الضوء. يطهر عقله من الكسل والنعاس. يتخلى عن القلق
والقلق ، يسكن دون إزعاج ، وعقله ساكن داخليًا. يطهر عقله من القلق
والقلق.

يتخلى عن عدم اليقين ، يسكن بعد أن تجاوز عدم اليقين ، دون ارتباك فيما
يتعلق بالصفات العقلية الماهرة. يطهر عقله من عدم اليقين.

“افترض أن رجلاً ، يقترض ، يستثمره في شؤون عمله. تنجح شؤون أعماله.

يقوم بسداد ديونه القديمة ويبقى هناك مبلغ إضافي لإعالة زوجته. يخطر بباله
الفكرة ، “قبل أخذ قرض ، استثمرته في شؤون عملي. الآن نجحت شؤون عملي. أنا
سددت ديوني القديمة وهناك باقٍ إضافي لإعالة زوجتي.

وبسبب ذلك سيختبر الفرح والسعادة.

“افترض
الآن أن رجلاً مرض - يتألم ومرض خطير. لا يستمتع بوجباته ، ولا قوة في
جسده. مع مرور الوقت ، يتعافى في النهاية من هذا المرض. يستمتع بوجباته وفي
جسده قوة. كان يخطر بباله ، “كنت مريضًا من قبل … الآن تعافيت من هذا
المرض. أنا أستمتع بوجباتي وهناك قوة في جسدي. وبسبب ذلك كان يشعر بالبهجة
والسعادة.

“افترض الآن أن رجلاً مقيدًا في السجن. مع مرور الوقت ، يتم تحريره في
النهاية من تلك العبودية ، آمنًا وسليمًا ، دون خسارة في الممتلكات.

كان يخطر بباله الفكرة ، “من قبل ، كنت في السجن. الآن تحررت من تلك
العبودية ، آمنة وسليمة ، مع عدم فقدان ممتلكاتي. وبسبب ذلك كان سيختبر
الفرح والسعادة.

وبنفس الطريقة ، عندما لا يتم التخلي عن هذه العوائق الخمس في نفسه ،
يعتبرها الراهب دينًا ، ومرضًا ، وسجنًا ، وعبودية ، وطريقًا عبر بلد مقفر.
ولكن عندما يتم التخلي عن هذه العوائق الخمس في نفسه ، فإنه يعتبرها عدم
مديونية ، وصحة جيدة ، وإطلاق سراح من السجن ، وحرية ، ومكان للأمن.

يرى أنه قد تم التخلي عنها بداخله ، فإنه يسعد. مسرور ، يصبح مبتهجا.
مفتونًا ، ينمو جسده هادئًا. هدوء جسده ، إنه حساس للمتعة. الشعور بالسعادة
، يتركز عقله.

أربعة Jhanas

“انسحب تمامًا من الشهوانية ، مبتعدًا عن الصفات العقلية غير الماهرة ،
يدخل ويبقى في الجنة الأولى: نشوة ونشوة تولد من الانسحاب ، مصحوبة بفكر
موجه وتقييم.

إنه يتغلغل ويتخلل ، ويمتلئ ويملأ هذا الجسد بالابتهاج والسرور الناتج عن
الانسحاب. تمامًا كما لو كان رجل حمام ماهر أو مبتدئًا لرجل حمام يسكب
مسحوق الاستحمام في حوض نحاسي ويعجنه معًا ، ويرش الماء مرارًا وتكرارًا ،
بحيث تتخلل كرة مسحوق الحمام - المشبعة ، المحملة بالرطوبة ، من الداخل
والخارج - مع ذلك لا بالتنقيط
ومع ذلك ، فإن الراهب يتخلل … هذا الجسد بالذات مع نشوة الطرب والسرور
المولودة من الانسحاب.

لا يوجد شيء في جسده كله لا يغمره نشوة السرور والمتعة المولودة من
الانسحاب.

هذا أيضًا يسمى معجزة التعليم.

علاوة على ذلك ، مع استمرار الأفكار والتقييمات الموجهة ، يدخل ويبقى في
الجنا الثاني: نشوة الطرب والسرور المولودان من رباطة الجأش ، وتوحيد الوعي
الخالي من الفكر الموجه والتقييم - التأكيد الداخلي. إنه يتغلغل ويتخلل ،
ويمتلئ ويملأ هذا الجسد بالبهجة والسرور
ولد من رباطة الجأش. تمامًا مثل بحيرة بها مياه الينابيع
من الداخل ، لا يوجد تدفق من الشرق أو الغرب أو الشمال أو الجنوب ، ومع
وجود أمطار غزيرة في السماء مرارًا وتكرارًا ، بحيث تتخلل المياه الباردة
المتدفقة من داخل البحيرة وتنتشر وتنتشر وتملأ بمياه باردة ، لا وجود لجزء
من البحيرة خالٍ من المياه الباردة ؛ ومع ذلك ، فإن الراهب يتخلل … هذا
الجسد بالذات مع نشوة الطرب والسرور المولودة من رباطة الجأش. لا يوجد شيء
في جسده كله لا يملؤه النشوة والسرور الناتج عن الهدوء.

هذا أيضًا يسمى معجزة التعليم.

“وعلاوة على ذلك ، مع تلاشي نشوة الطرب ، يظل متزنًا ، يقظًا ، ويقظًا ،
ويستشعر اللذة بالجسد. يدخل ويبقى في الجانا الثالثة ، التي أعلن عنها
النبلاء ، “متكافئ ومتفهم ، لديه إقامة ممتعة.”
إنه يتغلغل ويتخلل ، ويمتلئ ويملأ هذا الجسد بالذات بسرور النشوة. تمامًا
كما هو الحال في بركة اللوتس ، فإن بعض من
اللوتس ، الذي يولد وينمو في الماء ، يبقى مغمورًا في الماء ويزدهر دون أن
يقف خارج الماء ، بحيث يتغلغل وينتشر وينتشر ويمتلئ بالماء البارد من جذوره
إلى أطرافه ، ولا شيء من تلك اللوتس سيكون غير مملوء بالماء البارد ؛ ومع
ذلك ، فإن الراهب يتخلل … هذا الجسد بالذات مع اللذة المنبوذة من نشوة
الطرب.

لا يوجد شيء من جسده كله خالي من اللذة مجرّد من النشوة.

هذا أيضًا يسمى معجزة التعليم.

وعلاوة على ذلك ، مع التخلي عن اللذة والتوتر - كما هو الحال مع اختفاء
الابتهاج والضيق في وقت سابق - يدخل ويبقى في الجنا الرابع: نقاء الاتزان
واليقظة ، لا اللذة ولا التوتر. يجلس ويتخلل الجسد بوعي نقي ومشرق.
كما لو كان الرجل جالسًا مغطى من رأسه إلى قدمه بقطعة قماش بيضاء حتى لا
يكون هناك جزء من جسده لا يمتد إليه القماش الأبيض ؛ مع ذلك ، يجلس الراهب ،
يتخلل الجسد بوعي نقي ومشرق.

لا يوجد شيء في جسده كله غير خاضع للوعي النقي والمشرق.

هذا أيضًا يسمى معجزة التعليم.

المعرفة
البصيرة

وبهذا يكون عقله مركّزًا ومطهّرًا ومشرقًا ، وخاليًا من العيوب ، ومرنًا ،
ومرنًا ، وثابتًا ، وصل إلى عدم الانكماش ، ويوجهه ويميله إلى المعرفة
والرؤية. يميز: “هذا جسدي موهوب شكلاً ومكونًا
من العناصر الأربعة الأساسية ، المولودة من الأم والأب ، تتغذى بالأرز
والعصيدة ، وتخضع للتقلب ، والفرك ، والضغط ، والذوبان ، والتشتت. ويدعم
وعيي هذا هنا. ‘’ تمامًا كما لو كان هناك جوهرة بيريل جميلة من أنقى المياه
- ثمانية أوجه ، مصقولة جيدًا ، شفافة ، شفافة ، كاملة من جميع جوانبها ،
وتنتقل عبر منتصف كان خيطًا أزرق أو أصفر أو أحمر أو أبيض أو بني - وكان
على رجل ذو بصر جيد ، يمسكه بيده ، أن يفكر فيه على هذا النحو: “ هذه
جوهرة بيريل جميلة من أنقى المياه ، ثمانية أوجه ، مصقول جيدا ، واضح ،
شفاف ، بارع في جميع جوانبه. وهذا ، في منتصفه ، هو خيط أزرق ، أصفر ، أحمر
، أبيض ، أو بني.

وبنفس الطريقة - بعقله هكذا مركز ، مطهر ، ومشرق ، خالي من العيوب ، مطيع ،
مرن ، ثابت ، وصل إلى عدم الانكماش - يوجهه الراهب ويميله إلى المعرفة
والرؤية. يرى: “ لقد وهب جسدي شكلاً مؤلفًا من أربعة عناصر أولية ، وُلِد
من أم وأب ، ويتغذى بالأرز والعصيدة ، ويخضع للتقلب ، والفرك ، والضغط ،
والذوبان ، والتشتت. وهذا وعيي مدعوم هنا ومثبت هنا.

هذا أيضًا يسمى معجزة التعليم.

الجسم العقل

وبهذا يكون عقله مركّزًا ومطهّرًا ومشرقًا وخاليًا من العيوب وخاليًا من
العيوب ومرنًا ومرنًا وثابتًا وصلب إلى عدم الانكماش ، يوجهه ويميله إلى
تكوين جسد من صنع العقل. من هذا الجسد يخلق جسدًا آخر ، موهوبًا بالشكل ،
مصنوعًا من العقل ، كاملًا في جميع أجزائه ، وليس أدنى في جسده.
ملكات.

كما لو أن الرجل سيرسم قصبة من غمدها. كان يخطر بباله: هذا هو الغمد ، هذا
هو القصب.

الغمد شيء ، والقصبة شيء آخر ، ولكن القصبة تم سحبها من الغمد. ‘أو كما لو
أن الرجل سيرسم سيفًا منه.
غمد. كان يخطر بباله: هذا هو السيف ، هذا هو الغمد. السيف شيء ، والغمد شيء
آخر ، لكن السيف سُحب من الغمد “. أو كما لو كان على الرجل أن يسحب
ثعبانًا من نسله. يخطر بباله الفكرة: هذه هي الأفعى ، هذه هي السلاجة.
الثعبان شيء ، والحيوان شيء آخر ، لكن الأفعى انتشلت من السلوغ. ‘’ وبنفس
الطريقة - بعقله هكذا مركز ، مطهر ، ومشرق ، خالٍ من العيوب ، مطيع ، مرن ،
ثابت وحصل الراهب على عدم الانكماش ، ويوجهه ويميله إلى تكوين جسم من صنع
العقل. من هذا الجسد يخلق جسدًا آخر ، موهوبًا بالشكل ، مصنوعًا من العقل ،
كاملًا في كل أجزائه ، وليس أدنى في ملكاته.

هذا أيضًا يسمى معجزة التعليم.

القوى الخارقة

وبهذا يكون عقله مركّزًا ومطهّرًا ومشرقًا ، وخاليًا من العيوب ، ومرنًا ،
ومرنًا ، وثابتًا ، وصل إلى عدم الانكماش ، ويوجهه ويميله إلى أنماط القوى
فوق العادية.

يمارس قوى خارقة متعددة الجوانب. بعد أن كان واحدًا يصبح كثيرًا ؛ بعد أن
كان كثيرًا يصبح واحدًا. هو يبدو. يختفي. يمر دون عوائق عبر الجدران
والأسوار والجبال كما لو كان عبر الفضاء. يغوص داخل وخارج الأرض
كأنه ماء. يمشي على الماء دون أن يغرق وكأنها أرض جافة.

يجلس القرفصاء يطير في الهواء مثل طائر مجنح. بيده يلمس ويضرب حتى الشمس
والقمر ، عظيمًا وقويًا.

يمارس التأثير بجسده حتى بقدر عوالم براهما.

تمامًا كما يمكن أن يصنع الخزاف الماهر أو مساعده
طين جيد الإعداد مهما كان نوع الأواني الفخارية التي يحبها ، أو
مثل نحات عاج ماهر أو مساعده يمكن أن يصنع من استعداد جيد
العاج أي نوع من أعمال العاج التي يحبها ، أو كصائغ ماهر
أو يمكن لمساعده أن يصنع من ذهب مُجهز جيدًا أي نوع من أنواع الذهب الذي
يريده ؛ بنفس الطريقة - بعقله هكذا مركّز ، مطهر ، ومشرق ، خالي من العيوب ،
مطيع ، مرن ، ثابت ، وصل إلى عدم الانقلاب - يوجهه الراهب ويميله إلى
أنماط القوى فوق العادية … يمارس التأثير مع جسده حتى عوالم براهما.

هذا أيضًا يسمى معجزة التعليم.

قراءة
الافكار

“وبهذا يكون عقله مركّزًا ومطهّرًا ولامعًا ، وخاليًا من العيوب ، ومرنًا ،
ومرنًا ، وثابتًا ، وصل إلى عدم الانكماش ، ويوجهه ويميله إلى معرفة وعي
الكائنات الأخرى. يعرف وعي الآخر
الكائنات ، الأفراد الآخرين ، بعد أن أحاطها بوعيها.

يميز العقل بالعاطفة كعقل بالعاطفة ، والعقل بلا عاطفة كعقل بلا عاطفة. إنه
يميز الذهن بالنفور كعقل به نفور ، وعقل بلا نفور كعقل بلا نفور.

يميّز الذهن بالوهام كعقل بهوه ، وعقل بلا ضلال كعقل بلا ضلال. إنه يميز
عقلًا مقيدًا كعقل مقيد ، وعقل مشتت كعقل مشتت. إنه يرى عقلًا متضخمًا كعقل
متضخم ، وعقل غير متضخم باعتباره عقلًا غير متضخم.

إنه يميز عقلًا متميزًا (عقلًا ليس على أعلى مستوى) كعقل ممتاز ، والعقل
غير المتميز كعقل غير ممتاز. إنه يميز العقل المركز باعتباره عقلًا مركزًا ،
والعقل غير المركز هو عقل غير مركز.

إنه يميز عقلًا متحررًا كعقل متحرر ، وعقل غير متحرر كعقل غير مفصول.

تمامًا كما لو كانت امرأة شابة - أو رجلًا - مولعًا بالزخارف ، فإن فحص
انعكاس وجهها في مرآة مشرقة أو وعاء من الماء الصافي سيعرف أنه “ملطخ” إذا
كان ملطخًا ، أو “لا تشوبه شائبة” إذا لم يكن كذلك. وبنفس الطريقة - بعقله
هكذا مركز ، مطهر ، ومشرق ، خالي من العيوب ، مطيع ، مرن ، ثابت ، وصل إلى
عدم الانقلاب - يوجه الراهب و
يوجهها إلى معرفة وعي الكائنات الأخرى. إنه يعرف وعي الكائنات الأخرى ،
الأفراد الآخرين ، بعد أن أحاطها بوعيها الخاص.

إنه يميز العقل بالعاطفة كعقل له شغف ، وعقل بلا عاطفة كعقل بلا شغف …
عقل متحرر كعقل متحرر ، وعقل غير مفصول كعقل غير مطروح.

هذا أيضًا يسمى معجزة التعليم.

تذكر أرواح الماضي

وبهذا يكون عقله مركّزًا ومطهّرًا ومشرقًا ، وخاليًا من العيوب ، ومرنًا ،
ومرنًا ، وثابتًا ، وصل إلى عدم الانكماش ، يوجهه ويميله إلى معرفة تذكر
الحياة الماضية (أشعل: البيوت السابقة).

يتذكر حياته السابقة المتعددة ، أي ولادة واحدة ، وولدان ، وثلاثة ولادات ،
وأربعة ، وخمسة ، وعشرة ، وعشرون ، وثلاثون ، وأربعون ، وخمسون ، ومائة ،
وألف ، ومائة ألف ، ودهور عديدة من الانكماش الكوني ، ودهور عديدة من
التوسع الكوني ، العديد من الدهور من الانكماش والتوسع الكوني ، [متذكرًا] ،
‘هناك كان لدي مثل هذا الاسم ، ينتمي إلى مثل هذه العشيرة ، مثل هذا
المظهر.

كان هذا هو طعامي ، مثل تجربتي باللذة والألم ، مثل نهاية حياتي.

بعد موتي من تلك الحالة ، قمت من جديد. هناك أيضًا كان لدي مثل هذا الاسم ،
الذي ينتمي إلى مثل هذه العشيرة ، وكان له مثل هذا المظهر. كان هذا هو
طعامي ، مثل تجربتي باللذة والألم ، مثل نهاية حياتي.

بعد رحيلي عن تلك الحالة ، نشأت من جديد هنا. “وهكذا يتذكر حياته الماضية
المتنوعة في أنماطها وتفاصيلها. تمامًا كما لو كان على الرجل أن ينتقل من
قريته إلى قرية أخرى ، ثم من تلك القرية إلى قرية أخرى ، ثم من تلك القرية
إلى قريته.

سيخطر بباله الفكرة ، “ذهبت من قريتي إلى تلك القرية هناك.

هناك وقفت بهذه الطريقة ، وجلست بهذه الطريقة ، وتحدثت بهذه الطريقة ،
وظللت صامتًا بهذه الطريقة. من تلك القرية ، ذهبت إلى تلك القرية هناك ،
ووقفت هناك بهذه الطريقة ، وجلست بهذه الطريقة ، وتحدثت بهذه الطريقة ،
وظللت صامتًا بهذه الطريقة. من تلك القرية عدت إلى المنزل “. وبنفس الطريقة
- بعقله هكذا مركّز ، مطهر ، ومشرق ، خالٍ من العيوب ، مطيع ، مرن ، ثابت ،
وصل إلى عدم الانقطاع - الراهب
يوجهها ويميلها إلى معرفة تذكر الحياة الماضية.

يتذكر حياته الماضية المتنوعة … في أنماطها وتفاصيلها.

هذا أيضًا يسمى معجزة التعليم.

نهاية
التخمر العقلي

وبهذا يكون عقله مركّزًا ومطهّرًا ولامعًا ، وخاليًا من العيوب ، ومرنًا ،
ومرنًا ، وثابتًا ، وصل إلى عدم الانكماش ، يوجهه الراهب ويميله إلى معرفة
نهاية التخمر العقلي. إنه يرى ، كما حدث ، أن “هذا هو الضغط … هذا هو أصل
التوتر … هذا
هو توقف التوتر… هذا هو الطريق المؤدي الى توقف
الإجهاد … هذه تخمير عقلي …

هذا هو نشأة التخمير … هذا هو توقف التخمير … هذا هو الطريق المؤدي إلى
توقف التخمير. “قلبه ، وبالتالي المعرفة ، وبالتالي الرؤية ، يتحرر من
تخمر الشهوانية ، تخمر الصيرورة ، التخمير من الجهل. مع الإفراج ، هناك
المعرفة ،
“صدر”. إنه يرى أن “الولادة انتهت ، والحياة المقدسة قد اكتملت ، والمهمة
أنجزت. لا يوجد شيء آخر لهذا العالم. ‘كما لو كان هناك
كانت عبارة عن بركة من الماء في وادي جبلي - صافٍ وشفاف وغير ملوث - حيث
يمكن لرجل ذي بصر جيد يقف على الضفة أن يرى الأصداف والحصى والحصى ، وأيضًا
أسراب من الأسماك تسبح وتستريح ، وسيحدث ذلك له ، ‘بركة الماء هذه صافية
وشفافة ونقية.

ها هي هذه الأصداف والحصى والحصى ، وأيضًا هذه المياه الضحلة من الأسماك
تسبح وتستريح. ‘’ وبنفس الطريقة - بعقله هكذا مركّز ، مطهر ، ومشرق ، لا
تشوبه شائبة ، خالي من العيوب ، مطيع ، مرن ، ثابت ، وصل إلى عدم الانكماش -
يوجهه الراهب ويميله إلى معرفة نهاية التخمر العقلي. إنه يرى ، كما حدث ،
أن “هذا هو الضغط … هذا هو أصل التوتر … هذا هو التوقف
من الإجهاد … هذه هي الطريقة التي تؤدي إلى وقف التوتر … هذه تخمير
عقلي … هذا هو نشأة التخمر …
هذا هو توقف التخمير … هذا هو الطريق المؤدي إلى توقف التخمير. “قلبه ،
ومن ثم المعرفة ، وبالتالي الرؤية ، يتحرر من تخمر الشهوانية ، وتخمير
الصيرورة ، وتخمير الجهل. بالإفراج توجد المعرفة ، “أُطلق”. إنه يرى أن
“الميلاد قد انتهى ، والحياة المقدسة تمت ، والمهمة أنجزت.

لا يوجد شيء آخر لهذا العالم.

هذا أيضًا يسمى معجزة التعليم.

“هذه هي المعجزات الثلاث التي أعلنها ، كيفاتا ، بعد أن عرفتها وأدركتها
بنفسي.

محادثات مع الآلهة

“ذات مرة ، كيفاتا ، نشأ قطار الفكر هذا في وعي راهب معين في هذا المجتمع
نفسه من الرهبان:” أين تتوقف هذه العناصر الأربعة العظيمة - ملكية الأرض ،
والممتلكات السائلة ، وممتلكات النار ، وخاصية الرياح - بلا باقي؟ ‘’ ثم
وصل إلى حالة من التركيز بحيث ظهرت الطريق المؤدية إلى الآلهة في عقله
المركزي. فاقترب من آلهة
حاشية الملوك الأربعة العظماء ، وعند وصولهم ، سألوهم ، “أيها الأصدقاء ،
أين تتوقف هذه العناصر الأربعة العظيمة - ملكية الأرض ، والممتلكات السائلة
، وممتلكات النار ، وممتلكات الرياح - بدون باقي؟”

“عندما قيل هذا ، قالت آلهة حاشية الملوك الأربعة العظماء للراهب ،” نحن
أيضًا لا نعرف أين العناصر الأربعة العظيمة … تتوقف بدون باقي. لكن هناك
الملوك الأربعة العظماء الذين هم أعلى منا وأسمى منا.

يجب أن يعرفوا أين العناصر الأربعة العظيمة … تتوقف دون باقي.

“لذا اقترب الراهب من الملوك الأربعة العظماء ، وسألهم فور وصولهم ،” أيها
الأصدقاء ، أين هذه العناصر الأربعة العظيمة … تتوقف بدون باقي؟ ”

“عندما قيل هذا ، قال الملوك الأربعة العظماء للراهب ،” نحن أيضًا لا نعرف
أين العناصر الأربعة العظيمة … تتوقف بدون باقي. لكن هناك آلهة الثلاثة
والثلاثين هم أعلى منا وأسمى منا. يجب أن يعرفوا …

“لذا اقترب الراهب من آلهة الثلاثة والثلاثين ، وسألهم فور وصولهم ،” أيها
الأصدقاء ، أين هذه العناصر الأربعة العظيمة … تتوقف دون باقي؟ ”

“عندما قيل هذا ، قالت آلهة الثلاثة والثلاثين للراهب ،” نحن أيضًا لا نعرف
أين العناصر الأربعة العظيمة … تتوقف بدون باقي. ولكن هناك السقا ، حاكم
الآلهة ، وهو أعلى منا وأسمى منا. يجب أن يعرف …

“فاقترب الراهب من السقا ، حاكم الآلهة ، وسأله فور وصوله ،” يا صديقي ،
أين هذه العناصر الأربعة العظيمة … تتوقف دون باقي؟ ”

“عندما قيل هذا ، قال السقا ، حاكم الآلهة ، للراهب ،” أنا أيضًا لا أعرف
أين العناصر الأربعة العظيمة … تتوقف بدون باقي. لكن هناك آلهة ياما أسمى
وأسمى مني. يجب أن يعرفوا … “…

“قالت آلهة ياما ،” نحن أيضًا لا نعرف … ولكن هناك الإله المسمى Suyama
… يجب أن يعرف … “…

“قال Suyama ،” أنا أيضًا لا أعرف … لكن هناك الإله المسمى سانتوسيتا …
يجب أن يعرف … “…

“قال سانتوسيتا ،” أنا أيضًا لا أعرف … لكن هناك آلهة نيماناراتي …
يجب أن يعرفوا … “…
“آلهة نيماناراتي
قال ، “نحن أيضًا لا نعرف … لكن هناك إله اسمه سونيميتا …
يجب أن يعرف … “…


“ثم
أخذ البراهما العظيم الراهب من ذراعه وقاده إلى جانب واحد ، وقال له ،”
هذه الآلهة من حاشية براهما تؤمن ، “لا يوجد شيء لا يعرفه البراهما العظيم.

لا يوجد شيء لا يراه العظيم براهما.

لا يوجد شيء لا يدركه البراهما العظيم.

لا يوجد شيء لم يدركه البراهما العظيم “. لهذا لم أقل في حضورهم أنني أيضًا
لا أعرف أين العناصر الأربعة العظيمة … ستتوقف دون باقي.

لذا فقد تصرفت بشكل خاطئ ، وتصرفت بشكل غير صحيح ، في تجاوز
طوبى ليبحث عن إجابة لهذا السؤال في مكان آخر. ارجع إلى المبارك واسأله هذا
السؤال فور وصوله. بغض النظر عن إجابته ، يجب أن تأخذها على محمل الجد “.

“بعد ذلك - مثلما قد يمد الرجل القوي ذراعه المرن أو يثني ذراعه الممتدة -
اختفى الراهب من عالم براهما وظهر أمامي على الفور. بعد أن انحنى لي ، جلس
جانبا. بينما كان جالسًا هناك قال لي ، “يا رب ، أين هذه العناصر الأربعة
العظيمة - خاصية الأرض ، خاصية السائل ،
وممتلكات النار وممتلكات الرياح - كفوا دون باقي؟

هدية الملك أشوكا للأشجار

والنموذج الذي جعل السلطة الرسمية تستعيد طرقها السعيدة للتقطيع ليس سوى
الإمبراطور موريان الأسطوري أشوكا ، العالم بأسره سوف يدمج مبادئ أشوكان في
رعاية وحماية الشتلات / الأشجار المثمرة على جانب الطريق في المناطق
الحضرية وغير الحضرية كان إمبراطور موريان أول من روج لمفهوم الأشجار على
جانب الطريق ودافع عنه. “في الوقت الذي نفقد فيه أشجارنا على أساس يومي ،
يجب أن نعود ونراقب ما فعله.

أخذ إشارة من أشوكا ، إذا نظرت إلى المناطق التي كانت تغطيها مملكة موريان
أو دلهي ، سيقدر العالم أهمية الأشجار على جانب الطريق “،” ستساعد مبادئ
أشوكان قسم الغابات في الحفاظ على الأشجار لفترات أطول.

اختار عمدا نوعا واحدا لكل طريق. يمكن أن يؤثر خلط الأنواع على فترات
متقاربة على بقاء الأشجار. سنركز على نوع واحد على امتداد كامل “.

“منحت أشوكا ملكية الأشجار المزروعة على جانب الطريق للسكان المحليين.
بينما ستشرف الحكومة على رعاية الشتلات ، سيتم نقل ملكية الشجرة في مرحلة
لاحقة إلى السكان المحليين “.

“ليس من الممكن حظر قطع الأشجار تمامًا ، ولكن (مع الإجراءات الجديدة) سيتم
تقليله إلى حد كبير.” توفر الغابات نظام دعم الحياة الأساسي لجميع
الكائنات الحية للأرض بما في ذلك البشرية.

توفر النظم الإيكولوجية للغابات الهواء النقي وموارد المياه والتربة الخصبة
لدعم الزراعة والتنوع البيولوجي والتخفيف من آثار تغير المناخ والعديد من
خدمات النظم البيئية الأخرى.

تعتمد قطاعات شاسعة من المجتمع الريفي ، بما في ذلك غالبية القبائل ، بشكل
مباشر على الغابات في معيشتهم.

تتمتع أقسام الغابات في العالم بالولاية الأساسية المتمثلة في حماية
الغابات والحياة البرية ، والحفاظ على التنوع البيولوجي الغني للعالم وضمان
الحفاظ على التوازن البيئي للأنظمة البيئية للغابات.

يجب أن يرأس جميع إدارات الغابات في العالم كبير مسؤولي الحفاظ على الغابات
، ورئيس قوات الغابات (HOFF).

يجب أن يكون لدى الإدارات قوة عمل بما في ذلك ضباط خدمة الغابات العالمية
والمسؤولين / الموظفين الميدانيين من مختلف الكوادر.
العالم عبارة عن شبكة من المناطق المحمية مع محميات النمور ومحميات الحياة
البرية ومحميات محمية ومحمية مجتمعية واحدة.

يمكن تصنيف العمل الذي تقوم به الإدارات على نطاق واسع إلى الفئات التالية:
التنظيمي والحماية والحفظ والإدارة المستدامة.

كجزء من الوظائف التنظيمية ، يجب على الإدارات إنفاذ أحكام التشريعات
المختلفة مثل قانون الغابات العالمي ، وقانون حماية الحياة البرية ، وقانون
(حفظ) الغابات ، وقانون الحفاظ على الأشجار في العالم ، وما إلى ذلك
والقواعد المقابلة. تشمل وظائف الحماية ، توحيد الحدود ، وحماية مناطق
الغابات من التعدي ، والقطع غير المشروع ، وتخفيف النزاعات بين الإنسان
والحياة البرية ، واتخاذ تدابير لمنع الحرائق ومكافحتها ، إلخ.

تشمل وظائف الحفظ القيام بأعمال المزارع ، والحفاظ على رطوبة التربة ،
وأعمال تطوير مستجمعات المياه من أجل الأمن المائي ، والحفاظ على الأنواع
النادرة والمهددة بالانقراض والمهددة (RET) وإجراء أنشطة توعية لتوعية جميع
قطاعات المجتمع بأهمية الغابات ، الحياة البرية والتنوع البيولوجي. في
المناطق الإقليمية ، يجب أن تشارك الإدارات أيضًا في الاستخراج والتسويق
المستدامين للأخشاب ومنتجات الغابات الأخرى وفقًا لمواصفات خطط العمل.

يجب أن تشارك الإدارات أيضًا على نطاق واسع في تعزيز الحراجة الزراعية من
خلال التحفيز لدعم دخل المزارعين.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

البشر فريدون في قدرتهم على اكتساب اللغة. ولكن كيف؟ أظهرت دراسة جديدة
نُشرت في Proceeding of the National Academy of Sciences أننا في الواقع
ولدنا مع المعرفة الأساسية الأساسية للغة ، وبالتالي إلقاء الضوء على الجدل
اللغوي القديم حول “الطبيعة مقابل التنشئة”.

بينما تختلف اللغات عن بعضها البعض في نواح كثيرة ، يبدو أن بعض الجوانب
مشتركة عبر اللغات.

قد تنبع هذه الجوانب من المبادئ اللغوية النشطة في جميع العقول البشرية.

ثم يظهر سؤال طبيعي: هل يولد الأطفال بمعرفة كيف تبدو الكلمات البشرية؟

هل الأطفال متحيزون لاعتبار بعض التسلسلات الصوتية شبيهة بالكلمات أكثر من
غيرها؟ قال البروفيسور إيريس بيرنت من جامعة نورث إيسترن في بوسطن ، الذي
شارك في تأليف الدراسة مع أحد أعضاء فريق البحث: “تشير نتائج هذه الدراسة
الجديدة إلى أن الأنماط الصوتية للغات البشرية هي نتاج غريزة بيولوجية
فطرية ، تشبه إلى حد كبير أصوات العصافير”. فريق بحثي من المدرسة الدولية
للدراسات المتقدمة في إيطاليا ، برئاسة الدكتور جاك مهلر.

المؤلف الأول للدراسة هو الدكتور David Gómez.BLA و ShBA و LBAC ، على سبيل
المثال ، تأمل تركيبات الصوت التي تحدث في بداية الكلمات.

بينما تحتوي العديد من اللغات على كلمات تبدأ بالحرف bl (على سبيل المثال ،
blando باللغة الإيطالية ، وميض بالإنجليزية ، و blusa بالإسبانية) ، إلا
أن عددًا قليلاً من اللغات بها كلمات تبدأ بـ lb. الروسية هي مثل هذه اللغة
(على سبيل المثال ، lbu ، وهي كلمة متعلقة بـ lob ، “الجبين”) ، ولكن حتى
في اللغة الروسية ، فإن مثل هذه الكلمات نادرة للغاية ويفوقها عدد الكلمات
التي تبدأ بحرف bl. اقترح اللغويون أن مثل هذه الأنماط تحدث لأن العقول
البشرية متحيزة لتفضيل المقاطع مثل bla على lba.

تماشياً مع هذا الاحتمال ، أظهرت الأبحاث التجريبية السابقة من مختبر
الدكتور بيرنت أن المتحدثين البالغين يعرضون مثل هذه التفضيلات ، حتى لو لم
تكن لغتهم الأم تحتوي على كلمات تشبه bla أو lba. ولكن من أين تنبع هذه
المعرفة؟ هل يرجع ذلك إلى مبدأ لغوي عالمي ، أم إلى خبرة البالغين في
الاستماع وإنتاج لغتهم الأم؟
التجربة
حفزت هذه الأسئلة فريقنا على النظر بعناية في كيفية إدراك الأطفال الصغار
لأنواع مختلفة من الكلمات. استخدمنا التحليل الطيفي بالأشعة تحت الحمراء
القريبة ، وهي تقنية صامتة وغير جراحية تخبرنا كيف تتغير الأوكسجين في قشرة
الدماغ (تلك السنتيمترات الأولى من المادة الرمادية أسفل فروة الرأس)
بمرور الوقت ، للنظر في ردود فعل الدماغ عند حديثي الولادة الإيطاليين
الأطفال عند الاستماع إلى الكلمات المرشحة الجيدة والسيئة كما هو موضح
أعلاه (على سبيل المثال ، blif ، lbif). أثناء العمل مع الأطفال حديثي
الولادة الإيطاليين وعائلاتهم ، لاحظنا أن الأطفال حديثي الولادة يتفاعلون
بشكل مختلف مع الكلمات المرشحة الجيدة والسيئة ، على غرار ما يفعله الكبار.

لم يتعلم الأطفال الصغار أي كلمات حتى الآن ، ولا يثرثرون حتى الآن ، وما
زالوا يشاركوننا الإحساس بكيفية نطق الكلمات.

تُظهر هذه النتيجة أننا ولدنا بالمعرفة الأساسية والتأسيسية حول النمط
الصوتي للغات البشرية ، ومن الصعب تخيل كيف ستبدو اللغات مختلفة إذا لم
يشارك البشر مثل هذا النوع من المعرفة. نحن محظوظون لأننا نقوم بذلك ،
وبالتالي يمكن لأطفالنا القدوم إلى العالم وهم واثقون من أنهم سيتعرفون
بسهولة على أنماط الصوت للكلمات - بغض النظر عن اللغة التي سيكبرون بها.

كم عدد اللغات الموجودة في العالم؟

يتم التحدث بـ 7117 لغة اليوم.

هذا الرقم في تغير مستمر لأننا نتعلم المزيد عن لغات العالم كل يوم. علاوة
على ذلك ، فإن اللغات نفسها في حالة تغير مستمر.

إنهم يعيشون ويتسمون بالديناميكية ، ويتحدثون بها مجتمعات يتشكل حياتنا من
خلال عالمنا سريع التغير.
هذا وقت هش:
ما يقرب من 40٪ من اللغات الآن معرضة للخطر ، وغالبًا مع بقاء أقل من 1،000
متحدث. وفي الوقت نفسه ، تمثل 23 لغة فقط أكثر من نصف سكان العالم.

عندما يتم إبقاء الطفل المولود حديثًا معزولًا دون أن يتواصل أي شخص مع
الطفل ، بعد بضعة أيام سيتحدث ولغة بشرية طبيعية (براكريت) تُعرف باسم
Magahi Magadhi الكلاسيكية / لغة Chandaso الكلاسيكية / Magadhi Prakrit ،
الكلاسيكية Hela Basa (لغة Hela) ، الباتية الكلاسيكية التي هي نفسها. تحدث
بوذا في Magadhi.

جميع اللغات واللهجات الـ 7111 متوقفة عن الكلاسيكية Magahi Magadhi. ومن
ثم ، فكلها كلاسيكية بطبيعتها (Prakrit) للبشر ، تمامًا مثل جميع التوابل
الحية الأخرى ، لها لغاتها الطبيعية الخاصة للتواصل. 116 لغة مترجمة بواسطة
https://translate.google.com

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

كان أصل اللغة وظهورها التطوري في الجنس البشري موضع تكهنات لعدة قرون.
الموضوع صعب الدراسة بسبب عدم وجود دليل مباشر.


وبالتالي
، يجب على العلماء الراغبين في دراسة أصول اللغة أن يستخلصوا استنتاجات من
أنواع أخرى من الأدلة مثل السجل الأحفوري ، والأدلة الأثرية ، وتنوع اللغة
المعاصرة ، ودراسات اكتساب اللغة ، والمقارنات بين اللغة البشرية وأنظمة
الاتصال الموجودة بين الحيوانات (خاصةً الأخرى. الرئيسيات). يجادل الكثيرون
بأن أصول اللغة ربما ترتبط ارتباطًا وثيقًا بأصول السلوك البشري الحديث ،
ولكن هناك اتفاق ضئيل حول الآثار والاتجاهية لهذا الاتصال.

فرضيات أصل اللغة

تكهنات مبكرة

لا أشك في أن اللغة تدين بأصلها إلى التقليد والتعديل ، بمساعدة الإشارات
والإيماءات ، لمختلف الأصوات الطبيعية ، وأصوات الحيوانات الأخرى ، والصراخ
الغريزي للإنسان.
- تشارلز داروين ، 1871. أصل الإنسان ، والاختيار بالنسبة للجنس.

في عام 1861 ، نشر اللغوي التاريخي ماكس مولر قائمة بالنظريات التأملية
المتعلقة بأصول اللغة المنطوقة: Bow-wow. اعتبرت نظرية القوس المبهر أو
الوقواق ، التي نسبها مولر إلى الفيلسوف الألماني يوهان جوتفريد هيردر ، أن
الكلمات المبكرة تقليد لصرخات الوحوش والطيور. بوه بوه. رأت نظرية بوه بوه
الكلمات الأولى على أنها تدخلات عاطفية وعلامات تعجب ناتجة عن الألم ،
والسرور ، والمفاجأة ، وما إلى ذلك. Ding-dong. اقترح مولر ما أسماه نظرية
دينغ دونغ ، والتي تنص على أن كل الأشياء لها صدى طبيعي مهتز ، ردده
الإنسان بطريقة ما في كلماته الأولى. يو-هي-هو.

تدعي نظرية yo-he-ho أن اللغة نشأت من العمل الإيقاعي الجماعي ، وهي محاولة
لمزامنة الجهد العضلي مما أدى إلى أصوات مثل heave بالتناوب مع أصوات مثل
ho. تا تا.

لم يظهر هذا في قائمة ماكس مولر ، بعد أن اقترحه السير ريتشارد باجيت في
عام 1930.

وفقًا لنظرية تا تا ، صنع البشر الكلمات الأولى من خلال حركات اللسان التي
تحاكي الإيماءات اليدوية ، مما يجعلها مسموعة. يعتبر معظم العلماء اليوم أن
كل هذه النظريات ليست خاطئة كثيرًا - فهم يقدمون أحيانًا رؤى هامشية - على
أنها ساذجة وغير ذات صلة. مع هذه النظريات هي أنها آلية بشكل ضيق. إنهم
يفترضون أنه بمجرد أن عثر أسلافنا على الآلية البارعة المناسبة لربط
الأصوات بالمعاني ، تطورت اللغة وتغيرت تلقائيًا.
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
الشيطان يقتبس النص.

يسمي باولو فريري مثل هذه الأعمال المشينة بـ “الكرم الزائف”. عندما يهدد
الظالم من قبل المقاومة ، فإنه سيستخدم مثل هذه التكتيكات الرخيصة لتأجيل
المقاومة. إذا استسلم المظلوم ، فلن يتم تحرير المظلوم ولا الظالم.

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https://news.webindia123.com/news/Articles/India/20100828/1575461.html
قال
تفضل خدمة RSS بطاقات الاقتراع الورقية ، وخضعت أجهزة التصويت الإلكترونية
للتدقيق العام ، وانضمت إلى الجدل المتعلق بموثوقية آلات التصويت
الإلكترونية (EVMs) التي تم استجوابها من قبل الأحزاب السياسية ، طلبت خدمة
RSS اليوم من لجنة الانتخابات (EC) العودة إلى أوراق الاقتراع الورقية
التي تم اختبارها واختبارها وإخضاع أجهزة EVM للتدقيق العام لمعرفة ما إذا
كانت هذه الأدوات غير قابلة للعبث. في افتتاحية بعنوان “هل يمكننا الوثوق
في آلات EVM الخاصة بنا؟” ، أشار المنظم ، الناطق باسم RSS ، إلى أنه حتى
الآن لم يتم اختراع آلة مقاومة للعبث تمامًا ، وتعتمد مصداقية أي نظام على
“الشفافية وإمكانية التحقق و الجدارة بالثقة ‘من الإيمان الأعمى والارتجالي
في عصمتها. القضية ليست “شأنًا خاصًا” وهي تتعلق بمستقبل الهند. وعلقت
الصحيفة أنه حتى لو كانت أجهزة EVM أصلية ، فلا يوجد سبب يدعو المفوضية
الأوروبية إلى التعامل معها. لا يمكن للحكومة والمفوضية الأوروبية فرض
آليات التصويت الإلكترونية كأمر واقع على الديمقراطية الهندية باعتبارها
الخيار الوحيد أمام الناخب. كانت هناك عيوب مثل الاستيلاء على الأكشاك ،
والتزوير ، والتصويت المزيف ، والعبث ، وانتزاع أوراق الاقتراع في نظام
أوراق الاقتراع الخاص بالاقتراع مما أدى بالبلد إلى التحول إلى آلات
التصويت الإلكترونية ، وكانت كل هذه المشاكل ذات صلة أيضًا بأجهزة التصويت
الإلكترونية. كان التزوير ممكنًا حتى في مرحلة العد. وعلقت الصحيفة على أن
ما جعل أوراق الاقتراع صديقة للناخبين هو أن جميع الانحرافات كانت تحدث
أمام أعين الجمهور ، وبالتالي فهي مفتوحة للتصحيح ، في حين أن التلاعب في
أجهزة التصويت الإلكترونية هو بالكامل في أيدي السلطات والمعينين السياسيين
الذين يديرون النظام. .


يتمتع
EVM بميزة واحدة فقط - “السرعة” ولكن هذه الميزة تم تقويضها من خلال
استطلاعات الرأي المتداخلة في بعض الأحيان على مدى ثلاثة إلى أربعة أشهر.
وأشارت الصحيفة إلى أن “هذا قضى بالفعل على متعة العملية الانتخابية”. من
بين عشرات الانتخابات العامة التي أجريت في البلاد ، أجريت اثنتان فقط من
خلال آليات الاقتراع الإلكتروني ، وبدلاً من المعالجة العقلانية للشكوك
التي أعربت عنها المؤسسات والخبراء المرموقون ، لجأت الحكومة إلى إسكات
منتقديها من خلال “ الترهيب والاعتقالات بتهم باطلة ‘’. ، مذكرا باعتقال
التكنوقراط هاري براساد من حيدر أباد من قبل شرطة مومباي. أثبت بحث براساد
أن الأجهزة الإلكترونية الإلكترونية كانت “عرضة للاحتيال”. ولاحظت خدمة RSS
أن السلطات تريد إرسال رسالة مفادها أن أي شخص يتحدى المفوضية الأوروبية
يتعرض لخطر الاضطهاد والمضايقة. نظرت معظم البلدان في جميع أنحاء العالم
إلى آلات الاقتراع الإلكتروني بريبة ، وعادت دول مثل هولندا وإيطاليا
وألمانيا وأيرلندا إلى بطاقات الاقتراع الورقية التي تستخدم آلات الاقتراع
الإلكترونية لأنها كانت “ سهلة التزوير ، والمخاطرة بالتنصت وتفتقر إلى
الشفافية ‘’. الديموقراطية أغلى من أن يتم تسليمها للأهواء أو مؤسسة مبهمة
وشبكة من الأدوات غير الآمنة. وقالت الافتتاحية: “بالنسبة لصحة الديمقراطية
الهندية ، من الأفضل العودة إلى الأساليب المجربة والمختبرة وإلا فإن
الانتخابات في المستقبل يمكن أن تكون مهزلة”.

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https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep
-كانغ بعد القاتل المجنون للمؤسسات الديمقراطية (مودي) التهامه الأول
للمفتاح الرئيسي عن طريق التلاعب في أجهزة EVM الاحتيالية بدأ الخلاف بين
المنظمات الأمامية لـ RSS (Rowdy Swayam Sevaks) و BJP (Bevakoof Jhoothe
Psychopaths) ، بشأن قانون حيازة الأراضي لعام 2014. بعد ست سنوات ،
يختلفان مرة أخرى حول سياسة المزرعة ، مع Swadeshi Jagran Manch (SJM) و
Bharatiya Kisan Sangh (BKS) يطالبان بضمان قانوني لدعم الأسعار للمنتجين.
استبدل أدوات الاقتراع الإلكترونية الاحتيالية تمامًا بأوراق الاقتراع كما
اقترحت خدمة RSS التي تتحكم عن بعد في حزب بهاراتيا جاناتا ولكن ليس الآن.
الحل الأفضل الوحيد هو إجبار 0.1٪ فقط من الإرهابيين المتعصبين والعنيفين
والمتشددين في العالم ، وإطلاق النار على الإطلاق ، والغوغاء ، والمجنون ،
والمتخلفون عقليًا الذين طردوا من بني إسرائيل ، والتبت ، وأفريقيا ،
وأوروبا الشرقية ، وألمانيا الغربية ، شمال أوروبا ، جنوب روسيا ، المجر
وما إلى ذلك ، chitpavan brahmins من RSS (Rowdy Swayam Sevaks) يتحكم عن
بعد في أكلة لحم أمهاتهم Bevakoof Jhoothe Psychopaths (BJP) برئاسة القاتل
المجنون للمؤسسات الديمقراطية (Modi) التي تحاول إنشاء hindutvasthan
القائمة على manusmriti وترك برابودها بهارات




December
25, 1927 Dr Ambedkar burned Manusmriti as a symbol of rejection of the
religious basis of untouchability. The event was arranged during the
Mahad Satyagraha. Satyagraha was a fight to assert the “Untouchables”
right to access public water, & to embrace humanity & dignity.

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Friends

english.madhyamam.com
25th December 1927, Manusmriti Dahan Divas: A historical day to remember


Friends

Prabuddha
Bharat witnessed a milestone event of burning Manusmriti in public on
December 25, exactly 92 years ago. Under the leadership of ‘The father
of Modern India’ Dr Bhim Rao Ambedkar, thousands gathered in a small
town called Mahad in Konkan, a coastal region of Maharashtra to show
their hatred towards the Hindu religious text Manusmriti, that brutally
treats women and ‘Aboriginal’ (SC/STs).
Repeated attempts by the RSS-driven Sangh Parivar to appropriate Dr BR Ambedkar throw up contradictions and evasions.
Why did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on Dec. 25, 1927?
This
story was first published on January 26, 2016. (Towards Equality: Why
did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on December 25,
1927?). We are re-publishing it today, December 24, 2017.
Manusmruti Dahan Din
Eight-eight
(now 89!) years ago, on December 25, 1927, huge strides were made in
the movement for self-dignity of Dalits. Under the leadership of Dr
Babasaheb Ambedkar, a small town/village, Mahad in Konkan, the coastal
region of Maharashtra, made history.
Manusmurti
Dahan Din. The day that the text of caste Hindus epitomizing hegemony,
indignity and cruelty to Dalits and mlecchas (that included women) was
publicly burned in a specially constructed symbolic funeral pyre before
Dr Ambedkar and thousands of volunteers gathered to protest and agitate.
The
Mahad satyagraha (peaceful agitation and protest) had been organised so
that Dalits (untouchables) could drink from the Mahad (Chavadar) water
tank, a public water source open to all. A previous legal notification
of the Collectorate authorised free access to all. Despite the existence
of this order, caste hegemony and oppression had not created conditions
for access to this facility for the oppressed. On the eve of the
protest, caste Brahmins had obtained a stay order from a local court
against untouchables accessing water from the tank!
Pressure
of an unimaginable kind was put by caste Hindus to somehow abort the
protest. This included tightening access to any public ground for the
proposed meeting. Finally, a local gentleman Mr. Fattekhan, who happened
to be a Muslim, gave his private land for the protest, extending
solidarity with the struggle. Arrangements for food and water as also
other supplies had to be made meticulously by the organisers facing a
revolt in the village. A pledge of sorts had to be taken by the
volunteers who participated in the protest. This pledge vowed the
following:
I do not believe on Chaturvarna based on birth.
I do not believe in caste distinctions.
I believe that untouchability is an anathema to Hinduism and I will honestly try my best to completely destroy it.
I will not follow any restrictions about food and drink among at least all Hindus.
I believe that untouchables must have equal rights to access to temples, water sources, schools and other amenities.
The
arrival of Dr. Ambedkar to the site of the protest was cloaked in high
drama, faced with the possibilities of all kinds of sabotage from other
sections of society. He came from Bombay on the boat “Padmavati” via
Dasgaon port, instead of Dharamtar (the road journey), despite the
longer distance. This was a well-planned strategy, because, in the event
of boycott by bus owners, the leaders could walk down five miles to
Mahad.
In
front of the pandal where Dr Ambedkar made his soul-stirring address,
the “vedi” (pyre) was created beforehand to burn the Manusmruti. Six
people had been labouring for two days to prepare it. A pit six inches
deep and one and half foot square was dug in, and filled with
sandlewood pieces.
On its four corners, poles were erected, bearing banners on three sides. The banners said,
1. “Manusmruti chi dahan bhumi”, i.e. Crematorium for Manusmruti.
2. Destroy Untouchability and
3. Bury Brahmanism.
It
was on December 25, 1927, in the late evening, at the conference, that
the resolution to burn the Manusmruti was moved by Brahmin associate of
Ambedkar, Gangadhar Neelkanth Sahastrabuddhe and was seconded by PN
Rajabhoj, an untouchable leader. Thereafter, the book Manusmruti was
kept on this pyre and burned. The Brahmin associate of Ambedkar,
Gangadhar Neelkanth Sahastrabuddhe and five six other Dalit sadhus
completed the task. At the pandal, the only photo placed was that of
Mohandas Karamchand Gandhi. This has been interpreted to mean that, at
this stage the Dalit leadership, including Dr. Ambedkar had yet to be
disillusioned with Gandhi.
In
his presidential speech Ambedkar said that the aim of the movement was
not only to gain access to the water or the temple or to remove the
barriers to commensality; the aim was to break down the varna system
which supported inequality in society. He then told his audience about
the French Revolution, and explained the main points of the Charter of
Human Rights enunciated by the French Revolutionary Council. He pointed
out the danger of seeking temporary and inadequate solutions by relating
how the rebellion of the plebians of Rome against the patricians
failed, primarily because the plebians sought only to gain a tribune of
their choice instead of seeking to abolish the system dividing society
into patricians and plebians.
In
the February 3, 1928 issue of the Bahishkrit Bharat (his own newspaper)
he explained the action saying that his reading of the Manusmriti had
convinced him that it did not even remotely support the idea of social
equality.
The
root of untouchabilty lies in prohibition of inter-caste marriages,
that we have to break, said Ambedkar in that historic speech. He
appealed to higher varnas to let this “Social Revolution” take place
peacefully, discard the sastras, and accept the principle of justice,
and he assured them peace from our side. Four resolutions were passed
and a Declaration of Equality was pronounced. After this, the copy of
the Manusmruti was burned
One
sees here a definite broadening of the goal of the movement. In terms
of the ultimate goal of equality and of the eradication of the varna
system, the immediate programme of drinking water from the Mahad water
reservoir was a symbolic protest, to herald the onset of a continuing
struggle for dignity.
The other crucial points of Dr. Ambedkar’s speech were:
“…So
long as the varna system exists the superior status of the Brahmans is
ensured….Brahmans do not have the same love of their country that the
Samurai of Japan had. Hence one cannot expect them to give up their
special social privileges as the Samurai did in the interest of social
equality and national unity of Japan. We cannot expect this of the
non-Brahman class either. The non-Brahman classes like the Marathas and
others are an intermediate category between those who hold the reins of
power and those who are powerless. Those who wield power can
occasionally be generous and even self-sacrificing. Those who are
powerless tend to be idealistic and principled because even to serve
their own interest they have to aim at a social revolution. The
non-Brahman class comes in between; it can neither be generous nor
committed to any principles. Hence they are preoccupied in maintaining
their distance from the untouchables instead of with achieving equality
with Brahmans. This class is weak in its aspiration for a social
revolution…..We should accept that we are born to achieve this larger
social purpose and consider that to be our life’s goal. Let us strive to
gain that religious merit. Besides, this work (of bringing about a
social revolution) is in our interest and it is our duty to dedicate
ourselves to remove the obstacles in our path.
There
was a strong reaction in the section of the press, perceived to be
dominated by the entrenched higher caste interests. Dr Ambedkar was
called “Bheemaasura” by one newspaper. Dr. Ambedkar justified the
burning of Manusmruti in various articles that he penned after the
satyagraha. I n the February 3, 1928 issue of the Bahishkrit Bharat (his
own newspaper) he explained the action saying that his reading of the
Manusmriti had convinced him that it did not even remotely support the
idea of social equality. To burn a thing was to register a protest
against the idea it represented. By so doing one expected to shame the
person concerned into modifying his behaviour. He said further that it
would be futile to expect that any person who revered the Manusmriti
could be genuinely interested in the welfare of the Untouchables. He
compared the burning of the Manusmriti to the burning of foreign cloth
recommended by Gandhi. Protests the world over had used the burning of
an article that symbolised oppression to herald a struggle. This was
what the Manusmurti Dahan was.
| SabrangIndia
| SabrangIndia
Bangaru
Laxman’s statement, after he formally took over as the president of the
BJP, that “Nagpur is a place of both Ambedkar and Hegdewar” must have
come as a surprise to the upper caste leaders of the RSS, particularly
its chief, KS Sudharshan, who must all be Ambedkar haters. Nagpur,
ironic…


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam …..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam………..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra ………..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay……………..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh ………..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet ….. …..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh…………….” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya………” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam……..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam……” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya………………” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash ……………” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat…………….” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti……………….” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti…………….” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va………………….” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay…….” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto………” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam………..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to………………” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay…………” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti……..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto…….” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya…………….” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram…………….” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati……….” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw………..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam ……….” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan………” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam……………” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya…………” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam………” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra…sapinda………” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam…………….” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy……………..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay……………” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay…….” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha……………….” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto…….” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.

https://censusindia.gov.in/Census_And_You/scheduled_castes_and_sceduled_tribes.aspx

Office of the Registrar General & Census Commissioner, India Ministry of Home Affairs,
Government of India



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2001 Census Data / Census And You / Scheduled castes and scheduled
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Scheduled castes and scheduled tribes

Scheduled castes and scheduled tribes


   The share of the Scheduled Tribe population in urban
areas is a meager 2.4%. Madhya Pradesh, Maharastra, Orissa, Gujrat,
Rajsthan, Jharkhand, Chhatishgarh, Andhra Pradesh, West Bengal, and
Karnataka are the State having larger number of Scheduled Tribes
These states account for 83.2% of the total Scheduled Tribe population
of the country. Assam, Meghalaya, Nagaland, Jammu & Kashmir,
Tripura, Mizoram, Bihar, Manipur, Arunachal Pradesh, and Tamil
Nadu, account for another 15.3% of the total Scheduled Tribe population.
The share of the remaining states / Uts is negligible.


 As per the Census 2001, total population of the Scheduled Castes
in the country (excluding the population of Mao Maram, Paomata
and Purul sub-divisions of Senapati district of Manipur) is 166,635,700
which constitute 16.2% of the total population. Uttar Pradesh (35,148,377)
has the largest Scheduled Caste population, followed by West Bengal
(18,452,555) and Bihar (13,048,608). These states, along with Andhra
Pradesh Tamil Nadu, Maharastra, Rajasthan, Madhya Pradesh, Karnataka
and Punjab comprise the group of ‘top ten’ states in
terms of large Scheduled Caste population in the country. In Nagaland,
Lakshdweep, and A & N Islands, no Scheduled Caste is notified.



   Total population of Scheduled Tribes is 84,326,240
as per the Census 2001 which accounts for 8.2% of the total population
of country. Majority of the Scheduled tribe population live in
rural
areas and their population is 10.4 % of the total rural population
of the country.



                                             TABLE 5: PERECENTAGE OF SCHEDULED
CASTE AND
SCHEDULED TRIBE
                                             POPULATION IN DISTRICTS, VILLAGES, AND
UAs / TOWNS – INDIA.

Proportion of SC/ST population (%) Scheduled caste Scheduled tribes
No. of Districts No. of villages No. of UAs/towns No. of Districts No. of villages No. of UAs/towns
Nil 13* 152,796 62 50** 323,487 1,090
Upto 4.9% 92 71,479 506 278 68,189 2,420
5.0%-9.9 68 61,275 1,055 56 23,742 387
10.0%-19.9% 271 110,590 1,876 69 28,662 264
20.0%-49.9% 148 153,481 856 65 44,240 160
50.0%-74.9% 1 28,672 20 35 26,788 15
75.0% or above 0 15,322 3 40 78,507 42
Total 593 593,615 4,378 593 593,615 4,378
* No SC list applicable in 11 districts.
** No ST list applicable.
Source : Primary Census Abstract, Census of India 2001.

   The share of the Scheduled Tribe population in urban
areas is a meager 2.4%. Madhya Pradesh, Maharastra, Orissa, Gujrat,
Rajsthan, Jharkhand, Chhatishgarh, Andhra Pradesh, West Bengal, and
Karnataka are the State having larger number of Scheduled Tribes
These states account for 83.2% of the total Scheduled Tribe population
of the country. Assam, Meghalaya, Nagaland, Jammu & Kashmir,
Tripura, Mizoram, Bihar, Manipur, Arunachal Pradesh, and Tamil
Nadu, account for another 15.3% of the total
Scheduled Tribe population.
The share of the remaining states / Uts is negligible.



  
Lakshdweep, Mizoram, Nagaland,
Meghalaya, Arunachal Pradesh, Dadra & Nagar Haveli, are predominantly
tribal States /Union territories where Scheduled Tribes population
constitutes more
than 60% of their total population. No Scheduled Tribes is notified
in Punjab, Chandigarh, Haryana, Delhi, and Pondicherry.

   At the village level out of the total 5.94 lakh villages in the
country 1.53 lakh or 1\4 of the villages, do not have any Scheduled
Caste population. In 171,865 villages and 2,931 UAs / Towns, the
proportion of the Scheduled Caste population is less than 20 %
while in more than 20% while in 154,481 villages and 856 UAs/Towns
it is more than 20% but less than 50%.

   On the other hand, there are 105,295 villages and 57 UAs/Towns
which have more than 50% Scheduled tribes population in the country
while 3.23 lakh or half of the villages do not have any Scheduled
Tribes population. It is due the fact that, while the Scheduled
Castes population is more widely spread over both in rural and
urban areas, the scheduled tribe population prefers to live in
groups in the rural surroundings.

பட்டியலினத்தவர்
பற்றிய மக்கள் கணக்கெடுப்பு 1911-ல் இருந்து எடுக்கப்பட்டு வருகிறது.
பட்டியலில் உள்ள ஒவ்வொரு இனத்தைப் பற்றியும் மாவட்ட வாரியாகப்
புள்ளிவிவரங்கள் சேர்க்கப்பட்டு வருகின்றன. பட்டியல் இனத்தவர் பற்றிய
நிலைப்பாடுகளைப் பல்வேறு கோணங்களிலிருந்து கணிக்க இந்த புள்ளிகள்
உறுதுணையாக இருக்கும். இப்புள்ளி விவரங்களில் சிலவற்றைப் பகுத்து தொகுத்து
இந்த நூலில் தந்துள்ளோம்.

தமிழ்நாட்டில்
76 இனங்கள் பட்டியல் இனத்தில் (SC) இருப்பினும் பறையர், பள்ளர்,
அருந்ததியர் என்ற மூன்று பேரினங்களின் தொகுப்பில் மட்டும் 95 சதவிகிதப்
பட்டியல் இன மக்கள் வருகின்றனர். இம்மூன்று பட்டியல் இனங்களின் கிளையாக
இருக்கும் 22 இனங்கள் தவிர மீதி 54 பட்டியல் இனங்களின் மக்கள் தொகை 5
சதவிகிதத்திற்குள் அடங்கிவிடுகிறது.

பறையர் தொகுதி (உட்பிரிவுகள்-8) = 63.53%
பள்ளர் தொகுதி (உட்பிரிவுகள்-7) = 17.07%
அருந்ததியர் தொகுதி (உட்பிரிவுகள்-7) = 14.89%
பிறர் (உட்பிரிவுகள்-54) = 4.51%

2011-ல்
32 மாவட்டங்கள் இருந்தன. அவற்றுள் 16 மாவட்டங்களில் பட்டியல் இனத்தவர்
மாநில சராசரியான 20.01 சதவிகிதத்தை விட அதிகமாக உள்ளனர். பஞ்சாயத்து
சதவிகிதம் எப்படி உள்ளது என்ற தொகுப்பும் தரப்பட்டுள்ளது.

அரசியல்
வியூகம் வகுக்கவும், பொருளாதாதாரம் கல்வி வளர்ச்சித் திட்டங்களை
வகுக்கவும் இப்புள்ளிகள் உதவியாக இருக்கும். இம்மூன்று பேரின விகிதங்களின்
ஒப்பீட்டை நோக்கினால் பறையரும், பள்ளரும் அவர்கள் விகிதத்திற்கு அதிகமாகவே
ஒதுக்கீட்டுப் பலன்களை அடைந்திருப்பதை அறியலாம்.

வட
மாவட்டங்களில் பறையர் மட்டுமே 80-90 சதவிகிதத்திற்கு மேல் வாழ்வதால்,
இப்மாவட்டப் பறையர்களுக்கு பள்ளர், அருந்ததியரோடு இணைந்து வாழும் வாழ்வியல்
அனுபவம் குறைவாக இருப்பதையும் அறியலாம். இதனால் இவர்களிடம் பட்டியல் இனம்
பற்றிய சிந்தனைகள் பெரும்பான்மையும் பறையர் வாழ்வியலைச் சார்ந்ததாகவே
இருக்கிறது என்பதையும் புரிந்து கொள்ளலாம்.

பறையர்கள்
தமிழ்நாட்டில் எல்லா மாவட்டங்களிலும் கணிசமாக பரவியுள்ளனர். பள்ளர்கள்
தென் மாவட்டங்களில் கணிசமாகவும், வட மாவட்டங்களில் அருகியும் உள்ளனர்.
அருந்ததியர்கள் மேற்கு மாவட்டங்களில் கணிசமாகவும், அனைத்து மாவட்டங்களில்
வெகு சிலராகவும் பரவியுள்ளனர்.

சமூகப்
பினக்குகள் பறையருக்கும் வன்னியருக்கும் இடையேயானதாகவும், பள்ளர்க்கும்
மறவர்க்கும் இடையேயானதாகவும், அருந்ததியர்க்கும் கவுண்டருக்கும்
இடையேயானதாகவும் வியூகம் வகுத்துள்ளன. ஆங்காங்கு பல்வேறு பிற இனத்தவரால்
வன்கொடுமைகள் தனிநபர்களால் இழைக்கப்பட்டாலும், இனத்தொகுப்புகளால்
இழைக்கப்படும் வல்லந்தங்கள் இம்மூவகை வியூகத்திற்குள் அடங்கிவிடும். ஆகவே
சமூக நல்லிணக்கத் தீர்வுகள் இந்த மூன்று சாதிகளை (வன்னியர், தேவர்,
கவண்டர்) நெறிப்படுத்துவதில் வென்றெடுக்கப்படும்.

பழங்குடியினருக்கான வளர்ச்சித் திட்டங்கள் கீழ்வரும் தொகுப்பாகப் பிரித்துச் செய்யப்பட வேண்டும்.

1) மலையாளி
2) இருளர்
3) ஊட்டி வாழ் அருகிவரும் 6 பழங்குடிகள்
4) ஈரோடு மலை வாழ் பழங்குடிகள்
5) வால்பாறை மழை வாழ் பழங்குடிகள்
6) பழங்குடிகள்
7) பளியர்
8) பிறர்

இந்நூலின் அடுத்த பதிப்புகளை வளப்படுத்தக் கருத்துகள் வரவேற்கப்படுகின்றன.

இரா.கிருத்துதாசு காந்தி
முன்னாள் கூடுதல் தலைமைச் செயலாளர்,
தமிழக அரசு.

நூல் வேண்டுவோர் தொடர்பு கொள்க:

வழக்குரைஞர் அசோக்குமார்
9894525254

The
census has been conducted since 1911. District-wise statistics are
being added for each species on the list. These points help to predict
the position of the listed ethnic group from different angles. In this
book we have analyzed and compiled some of these statistics.

Although
there are 76 species in the Scheduled Castes (SC) in Tamil Nadu, only
95% of the listed ethnic groups belong to the three genus Paraiyar,
Pallar and Arundathiar. With the exception of 22 subspecies of these
three listed species, the remaining 54 listed species make up less than 5
percent of the population.

Prairie Volume (Subsections -8) = 63.53%
Pallar volume (subsections -7) = 17.07%
Arundhatiyar Volume (Subsections-7) = 14.89%
Others (subsections -54) = 4.51%

In
2011 there were 32 districts. In 16 of those districts the list
ethnicity is higher than the state average of 20.01 per cent. A summary
of what the panchayat percentage is is also given.

These
points will help in formulating political strategy and economic
education education development plans. A comparison of the three racial
ratios shows that the preacher and the teacher have achieved the quota
benefits in excess of their ratio.

Since
only 80-90 per cent of the pariahs live in the northern districts, the
pariahs of this district have less experience of living with Pallar and
Arundhati. Thus it can be understood that the majority of their thoughts
on the listed race are based on Pariyar biology.

Paraiyars
are significantly spread in all the districts of Tamil Nadu. Teachers
are substantial in the southern districts and near in the northern
districts. Arundhati are spread considerably in the western districts
and very few in all the districts.

The
social factions have strategized between Paraiyar and Vanniyar, between
Pallar and Maravar, and between Arundhati and Kaunder. Although
atrocities are perpetrated by individuals by various other ethnic
groups, the forces perpetrated by ethnic groups fall within this
three-pronged strategy. So social harmony solutions will win in
regulating these three castes (Vanniyar, Thevar, Kaunder).

Development plans for the tribals should be divided into the following package.

1) Malayalee
2) Darkness
3) 6 tribes endangered in Ooty
4) Erode hill tribes
5) Valparai Rain Tribes
6) Tribes
7) Paliyar
8) Others

Comments are welcome to enrich the next editions of this book.

Ira.Kiruttudasu Gandhi
Former Additional Chief Secretary,
Government of Tamil Nadu.

For thread seekers contact:

Attorney Ashok Kumar
9894525254

Image


https://www.facebook.com/323426898291536/posts/721514271816128/?sfnsn=wiwspwa



Punjab
and Haryana soldiers came in support of farmers, rebellion in the army _
Disturbance in Mad murderer of democratic institutions (Modi)
 
 
0:00 / 9:05

https://www.facebook.com/149462815942/posts/10158702170930943/?sfnsn=wiwspwa



RSS agent caught in the kisan Morcha 💪
Those
who call the farmer movement as terrorists should look inside
themselves, RSS has fallen to a low level, this is the government’s
foolishness, what else, they are doing anti-national work by giving the
greed of money to the unemployed. Watch this video, those who have
humanity will support the farmer’s movement, the rest will drown in the
water and die. Shameless.
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/   
           
                                                                       
                                                                     
  
The Devil quoting the Script.

Paulo Freire calls such shameful acts as “false generosity”. When
the oppressor is threatened by the resistance, he will use such cheap
tactics to put off the resistance. If the oppressed succumb, neither
oppressed nor the oppressor will be freed.

When BJP was in opposition the same RSS with reference to
https://news.webindia123.com/news/Articles/India/20100828/1575461.html

said                                                          
RSS
favours paper ballots, EVMs subjected to public scrutiny                
                                                                       
                                                                       
                                                                 

Joining the
controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,’’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,’’ the editorial said.

– (UNI) — 28DI28.xml                    
                                                                       
                                                                       
                                                                       
                                                              

With
reference to                                                            
                                                                       
                                                                       
                                                           
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep-kang
                                           
                     
                                                                       
                    After the Mad murderer of democratic institutions
(Modi)’s first gobbling of the Master Key by tampering the fraud EVMs
 power began with a dispute between RSS (Rowdy Swayam Sevaks)frontal
organisations and the BJP (Bevakoof Jhoothe Psychopaths) , over the land
acquisition ordinance of 2014. Six years later, they are once again in
disagreement on farm policy, with the Swadeshi Jagran Manch (SJM) and
the Bharatiya Kisan Sangh (BKS) demanding a legal guarantee of price
support for producers. Totally replace the fraud EVMs with Ballot Papers
as once suggested by the RSS remotely controlling the BJP but not now.
The only best solution is to force the just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
lunching, lunatic, mentally retarded foreigners kicked out from Bene
Israel, Tibet, Africa, Eastern Europe, Western Germany, Northern Europe,
South Russia, Hungary etc., chitpavan brahmins of RSS (Rowdy Swayam
Sevaks) remotely controlling own mother’s flesh eaters Bevakoof Jhoothe
Psychopaths (BJP) headed by Mad murderer of democratic institutions
(Modi) attempting to establish manusmriti based hindutvasthan quit
Prabuddha Bharat.
https://asiatimes.com/2020/12/systematic-collapse-of-the-worlds-largest-democracy/

Asia Times

Systematic collapse of the world’s largest democracy
Lack
of transparency on such issues as EVMs (Electronic voting machine)
software and its source code has cast doubt on the reliability of
election results in Prabuddha Bharat states
Josef
Stalin has been quoted as saying, “It’s not the people who vote that
count, it’s the people who count the votes.” In Stalin’s Russia, this
was the common norm and also the reason behind his massive success as a
politician.
Fair
elections in those days were a luxury enjoyed only by Western
democracy, as much of the world had just come out of colonization and
some were still part of it. The idea of fundamental rights and
rule-based order with institutional autonomy as well as smooth
transition of power was a complex concept for these new societies, which
had a history of bloody power transfers.
Western
critics had similar apprehensions about Prabuddha Bharat as it was
taking baby steps toward democracy in the mid-1950s. A country with
diverse languages, religions, castes and creeds, it was viewed with
skepticism as to whether it would be able to survive as a democracy.
Citing the recent Partition of erstwhile British Prabuddha Bharat,
Western liberal pundits predicted more partition of Prabuddha Bharatian
states. These doubts prevailed until India held its first parliamentary
election in 1952.
Over
the next four decades, Prabuddha Bharat not only proved those critics
wrong but also made a mark at the international level by becoming the
world’s largest democracy, with institutional credibility, freedom of
the press, and protection of civil rights.
Certainly,
there were also some dark moments, such as when Indira Gandhi didn’t
honor the commitments under the constitution and declared the Emergency
in the mid-1970s, citing the reason as internal and external threats to
the country.
Prabuddha
Bharat has come a long way since then. At the dawn of the 21st century,
India‘s vibrant democracy with a multiparty system, a large young
population, and a growing economy put the country into the global
spotlight.
But
what’s important about this democracy is a young demographic, which is
its strength but also a cause of weakness. Despite constituting a large
part of the electorate, the younger generation lacks experience of those
black days of democracy. Much of this segment is not aware that in a
democracy, the people’s responsibility doesn’t end with voting but
starts from there.
As
well, the optimistic vision of liberals that the Internet and digital
access would empower democracy and usher in a new era of freedom has not
been realized. Instead, we find ourselves in a dramatically different
set of circumstances; the digital era is not shaped by openness, but
rather by manipulation.
So
the idea of suspension of democracy through draconian laws and
emergency measures has become naive in the 21st century. In our new
democratic systems, such a situation can be created through a softer and
invisible replay of previous experiences through a systematic collapse
of the pillars of democracy, rather than military action or a coup as in
the past.
Subverting
the pillars of democracy mainly takes three forms: influencing the
umpire’s decision (constitutional body), sidelining of players, and
weakening or rewriting the rules of the game.
Russia
under President Vladimir Putin, Peru under Alberto Fujimori, and
Hungary under Viktor Orban are some of the best examples of this in
recent times. One new entrant to this list is India under Mad murderer
of democratic institutions (Modi) remotely controlled by just 0.1%
intolerant, violent, militant, number one terrorists of the world, ever
shooting, mob lynching, lunatic, mentally retarded full of
hatred,anger,jealousy, delusion, stupidity towards 99.9% Aboriginal
people are the anti-national foreigners chitpavan brahmins of Rowdy
Swayam Sevaks (RSS) kicked out from Bene Israel, Tibet, Africa, Eastern,
Europe, Western Germany, Northern Europe, South Russia, Hungary Etc.
The autonomy of essential institutions has witnessed a steady decline
due to the cult personality culture of country’s Modi. There are several
incidents where Prabudha Bharatian institutional credibility has been
questioned openly.
The death of Prabudha Bharat’s credible institutions
One
of the key pillars of any democracy is the judiciary. It’s the one that
provides a reality check to power. But lately, the behavior of this
institution is protecting Modi of Bevakoof Jhoothe Psychopaths (BJP)/RSS
interests rather than the public interest, which should be its prime
objective.
In
the last six years, the court has ceased to confront the Modi/BJP/RSS
on many controversial decisions such as the electoral bonds case, the
Citizenship Amendment Act, demonetization, the migrant crisis, and so
on. None of its decisions have come as a reality check to power.
In
a few days, the attorney general will proceed with a contempt-of-court
case against a comedian who questions the chief justice of India. In
2018, for the first time in history, four judges of the Supreme Court
had to organize a press conference to share their grievances against the
chief justice. Cases having far-reaching consequences for the nation
and judiciary were selectively assigned to benches of preference without
any rational basis.
This
clearly shows the house is not in order. We are also aware of the
strength Indian media have shown toward the government in the last few
years. Prabudha Bharat’s rank of 142 out of 180 on the world Presstitute
Freedom Index is a small testimony forgetting what Napolean had said “I
can face two battalions but not two scribes “. The consistent drop on a
year-on-year basis in presstitute freedom depicts the harsh reality of
the arrest of a journalist who dares to question the status quo.
But
a more recent blow came to the credibility of the Election Commission
(Election Criminals) in the Bihar Assembly election held in late October
and early November, where there were reports of massive rigging and
allegations of poll fraud.
The
Election Commission is an autonomous constitutional authority
responsible for administering the election process in Prabudha Bharat at
national and state elections. In Bihar, there were serious charges made
against the EC by the opposition. The opposition made a list of 119
candidates who won after the completion of counting and the returning
officer congratulated them for their victory. But when they went to take
their certificates, officers told them they had lost the election.
But
before we go into details, let’s look at the backdrop of the issue to
get a clear picture. We all have seen the failure of the Indian
government in dealing with the migrant crisis during the Covid-19
outbreak.
Amid
the horrific scenes of millions of migrant workers trying to reach
their respective states on foot, the majority of them were from Bihar.
More than 3 million migrant workers returned to Bihar.
It
was the first state to hold a legislative assembly election after the
outbreak. The election was held in the last week of October to the first
week of November in three phases. This was significant for both the
opposition and the ruling party, as the result would be treated as a
mandate on the performance of Modi and the coalition government in Bihar
on the pandemic, which has failed to live up to expectations, as the
economy is in tatters and unemployment has reached new heights.
There
was a wave in favor of young opposition leader Tejshawi Yadav. Hundreds
of thousands of people came to his rallies held across Bihar,
especially youth and migrant workers, who were looking for a change in
leadership. Meanwhile his counterpart, incumbent Chief Minister Nitish
Kumar was booed in almost every successive rally.
But
when the result came out it was not only surprising for all the
political pundits who were predicting the opposition would win under
Tejashawi Yadav but for the rest of the Indian masses. It defies logic,
as there were some serious inconsistencies, which cannot be ignored.
If
the people of Bihar were openly opposing Nitish, then why would they
vote for his coalition partner the Bevkoof Jhoothye Psychopathys (BJP),
which would again make him the chief minister? More than a dozen
opposition members of the legislative assembly lost re-election by
margins of tens or a hundred votes; one lost by 13 votes. This rarely
happens in a state election, and never in Bihar.
The
ruling party retained power with just 0.03% more votes than the
opposition. All the political pundits were predicting the opposition
would win, as there was a wave for the opposition leader on the ground.
Few people were coming to the ruling party’s rallies. But the BJP has
hailed the Modi Magic and silent voters for its win. But the real
question is on the handling of affairs by the EC and the EVMs
(electronic voting machines).
The secret behind Modi’s success
In
recent years, all accusations against the EC and EVMs were shrugged off
as baseless allegations. But mishandling of the Bihar election has put a
serious question mark on the EC’s credibility. It puts it into the
spotlight as to whether it was acting neutrally.
A
closer analysis of how the EC functions will help us determine the
reality of its tall claims of credibility, which has deteriorated over
time. An electoral system that was once highly transparent, supporting
public scrutiny and ease of understanding its functions and policies has
undergone an “enclosure of transparency.”
Voting
system software is one of the most opaque aspects of electronic voting,
as it is quite technical, complex, and generally unavailable for
inspection. Access to source codes supports independent technical
evaluation of voting systems that, in turn, facilitates oversight and
accountability of software.
Most
developed countries put source-code audit reports of their electronic
voting systems in the public domain so that transparency is maintained.
But the Indian electronic voting system is highly opaque, as much of the
information is not disclosed in the public domain apart from that it is
made by government institutions. But it doesn’t give a guarantee that
source code is fully transparent until there is an independent audit
review by a third party.
Regarding
this, a plea was filed in the Supreme Court stating that not conducting
a software review of EVMs, VVPATs (voter verifiable paper audit
trails), and ETSs (EVM tracking systems) in an election “infringes” on
citizens’ freedom of expression and affects democratic rights.
The
petitioner claimed that “if the source code of all these devices were
to be subverted in concert, then the process of randomization process
would no longer maintain its randomness, rather it will become
deterministic and systematic.” This would make it possible to achieve a
predetermined outcome of the election.
Despite
such a strong argument, on February 24, the Supreme Court disposed of
the petition and asked the petitioner to approach the EC, and if the
poll body did not order an audit of its EVM source code by an
independent auditor, then the petitioner would be at liberty to approach
the court again after three weeks.
But to date, the EC has not taken any action over this, which raises a serious question on its neutrality.
What’s
the point of hiding from the Indian people? More so, Article 19 (1) (a)
of the Constitution of India provides a guarantee to every Indian of
the right to freedom of expression.
But
what is interesting is that the EC violates this right with its Rule
49MA, which gives it the power to prosecute a voter for making a false
complaint of malfunction of an EVM or VVPAT. This means that if the
voter claims a mismatch in an EVM result but fails to prove the
mismatch, then a poll official can initiate action under Section 177 of
the Indian Penal Code for giving a “false submission,” which may invite
six months in jail or a fine of 1,000 rupees (US$13.50) or both.
So
it’s like intimidation and against the very fundamentals of democracy.
Until such important issues are addressed, the credibility of the
Election Commission will remain in question and the fairness of Indian
elections will remain under suspicion.
Transparency
and accountability are the signs of a healthy democracy, but currently,
both are missing from the world’s largest democracy. Until there is
transparency in the counting of votes, those who vote don’t matter.
Asia
Times Financial is now live. Linking accurate news, insightful analysis
and local knowledge with the ATF China Bond 50 Index, the world’s first
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asiatimes.com

Systematic collapse of the world’s largest democracy
Josef
Stalin has been quoted as saying, “It’s not the people who vote that
count, it’s the people who count the votes.” In Stalin’s Russia, this
was the common norm and also the reason …



This
German TV Channel Just Called Modi The Son Of Hitler And “We alone can
challenge and defeat the fascist, casteist, communal and pro-capitalist
BJP! Get ready!”Ms Mayawati
Behanji’s clarion call to the BSP workers to liberate the country from the clutches of fascist rule.
Adolf
Hitler has become infamous as the most cruel leader that modern history
has witnessed. He is the epitome of inhumanity and insensitivity.
Indian Mad murderer of democratic institutions (Modi) of BJP (Bevakoof
Jjoothe Psychopaths) remotely controlled by just 0.1% intolerant,
violent, militant, number one terrorists of the world, ever shooting,
mob lynching, lunatic, mentally retarded full of hatred,anger,jealousy,
delusion, stupidity towards 99.9% Aboriginal people are the
anti-national foreigners chitpavan brahmins of Rowdy Swayam Sevaks (RSS)
kicked out from Bene Israel, Tibet, Africa, Eastern, Europe, Western
Germany, Northern Europe, South Russia, Hungary Etc. is now being
compared to Hitler after recent events. Modi has exhibited callousness
and still persistently exhibits brutality by occupying Kashmir and for
the recent laws against Muslims in Prabuddha Bharat.
Recent events in India have put Modi out of favor of quite a few people around the world.
The
way Modi has handled the citizenship act, targeting Muslims has finally
woken up the world. Even though Pakistan has long been trying to
counter the foolishness he has exhibited over recent years, particularly
by falsely accusing Pakistan and putting the two countries at the brink
of war just to win elections.
A German news channel just compared Modi to Hitler by showing him as Hitler’s son
Although
Modi isn’t exactly receiving a lot of love these days for his
government’s recent actions but this image has caused quite the
controversy because of how everyone understands Nazi Germany’s leader
Hitler to be.
In
the image propagated by the German channel, Modi was held by Hitler
like the Lion King scene therefore implying that he would be taking
Hitler’s legacy forward. The headline, accompanying the image, literally
translates into “More and more dead in Prabuddha bharat.”
this german news channel showed modi as son of hitler pic.twitter.com/9N4mpRLYAR
— RiderOnTheStorm (@swatieyz) December 23, 2019
Now
that comparison between Modi and Hitler can be made because of how
Modi’s recent laws are directly targeting Muslims and his followers are
claiming a “pure hindutva” country would be achieved. Hitler, back in
his day, had led the infamous holocaust targeting Jews because he was
looking for a “pure” Germany.

mangobaaz.com
This German TV Channel Just Called Modi The Son Of Hitler And People Are Loving The Burn 🔥🔥🔥
Modi and Hitler are being compared these days because today’s fascist government of India is reminding people of Nazi Germany.


  
0:00 / 6:11

https://www.facebook.com/100050201181979/posts/218782813138423/?sfnsn=wiwspwa


See the education model of Uttar Pradesh… BJP ruled government…
  
0:00 / 2:15



https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

 Tweet:

Ballot
Papers to replace EVMs to save Democracy, Liberty, Equality, Freedom
and Fraternity. Plant fruit bearing trees through out the world to kill
hunger, remove pain and fear & the for welfare, happiness and peace
for all societies and for them to attain Eternal Bliss.

Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)

      
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make world Prabuddha Prapanch)


People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.

Kevatta
(Kevaddha) Sutta: To Kevatta

Free
Online Step by Step Guide and Practice to Attain Nibbana the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered
from Head to Toe in Pure White Snow Fall Environment as in Fourth
Jhana   


Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor
Ashoka.https://www.counterview.net/2020/12/farmers-stir-82-groups-from-25.html?
Mad
murderer of democratic institutions (Modi) must be forced to quit the
country as he gobbled the Master Key by tampering the fraud EVMs and
agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir:
82 groups from 25 countries ask Mad Murderer of democratic institutions
(Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal
3 laws
Thursday, December 17, 2020

International
organisations and individuals from more than 25 countries, extending
their solidarity to the ongoing farmers’ agitation, have called it “a
beacon of hope to the millions who have been ridden over roughshod by
the current government”, said Countries’ premier civil society network,
National Alliance of People’s Movements (NAPM), distributing a statement
by tens of groups from across the world.
The statement, signed by
82 people’s organisations, civil society groups, social movements and
concerned individuals, said, they consider the enactment of the three
farm laws as “subversion of democratic norms”. Calling the three laws
“pro-corporate” against “farmers, workers and toiling masses”, the
signatories urged the Government of India (GoI) to talk to farmers and
repeal the three laws immediately.

The statement comes close on
the heel of the wide global coverage of the agitation in international
media and demonstrations organized in several European and North
American cities by Indian diaspora and others, as also questions raised
in the British Parliament on the way the farmers’ protests have been
treated by the GoI.

Text:

We stand in solidarity with the
ongoing historic farmers protest in India and extend support to their
demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the
Government of India hastily passed three ordinances namely Farmers’
Produce Trade and Commerce (Promotion and Facilitation) Act, 2020;
Farmers (Empowerment and Protection) Agreement on Price Assurance and
Farm Services Act, 2020; and Essential Commodities (Amendment) Act,
2020.
By September 2020, these ordinances were made into law without
sufficient parliamentary discussion or any talks with the farmer’s
representative and its possible ramifications on their lives.

It
is worrying to see the subversion of democratic norms and enactment of
pro-corporate laws against farmers, workers and toiling masses. India
already witnessed a huge humanitarian crisis in wake of the strict
lockdown and millions of migrant workers, small and marginal farmers
were left to fend for themselves, as the institutional mechanisms were
not set in place to safeguard them.
There is an unfolding economic
crisis but rather than taking steps to help people, another set of
anti-people laws have been passed further affecting millions of people
again.
The farms bills are going to affect not only the farmers of
India but also the agricultural workers, small traders, and common
people and promote large scale corporate control of the farming sector
impacting the food security and sovereignty.

Farmers and workers
have been protesting these laws since its inception and then passage in
the Parliament. With the demand to repeal these three farm laws,
Thousands of farmers from across India started their march towards Delhi
on November 25, 2020. They were stopped at the State borders, brutally
lathi charged, and faced tear gas shells and water cannons on the way.
They
are camping for two weeks now at the borders of Delhi and were joined
by trade unions, small traders associations, feminist organisations and
others in their call for all India strike on December 8th. Support from
different parts of the world has been pouring in too and farmers protest
have also stood with the political prisoners in the country ,
broadening the ambit of the struggle for social justice.
We urge the
Modi to talk to farmers and repeal these anti farmer laws. We stand in
solidarity with the farmers and agrarian workers in their strike for
justice, freedom and sovereignty,


comments (0)
12/29/20
LESSON 3550 Wed 30 Dec 2020 Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman, 10) Classical Amharic-አንጋፋዊ አማርኛ,
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LESSON 3550 Wed 30 Dec  2020

Free
Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,

Prabuddha Bharat International.
https://sehen.site/en/f-chn?f=Josey-Antony#
Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,
10) Classical Amharic-አንጋፋዊ አማርኛ,

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10) Classical Amharic-አንጋፋዊ አማርኛ,

Tweet:

ዴሞክራሲን ፣ ነፃነትን ፣ እኩልነትን ፣ ነፃነትን እና ወንድማማችነትን ለማዳን ኢቪኤሞችን ለመተካት የምርጫ
ወረቀቶች ፡፡ ረሃብን ለመግደል ፣ ህመምን እና ፍርሃትን ለማስወገድ እንዲሁም ለሁሉም ህብረተሰብ ደህንነት ፣ ደስታ
እና ሰላም እንዲሁም ዘላለማዊ ደስታን እንዲያገኙ በዓለም ዙሪያ ፍሬ የሚሰጡ ዛፎችን ይተክሉ ፡፡

ዶ / ር ቢ አር አምበድካር “ሜይን ፕራብዱድሃ ብራህድ ካሚጋ” ነጎድጓድ ነጎደ ፡፡ (ፕራቡድሃ ባህራን ቡዲስት
አደርጋለሁ)

አሁን ሁሉም የአቦርጂናል ነቅተዋል ህብረቶች ነጎድጓድ (ዓለም ፕራቡድዳ ፕራፓንች እናደርጋለን)
ሰዎች ወደ ቀድሞ ቤታቸው ቡዲዝም መመለስ ጀምረዋል ፡፡ ዘላለማዊ ደስታን እንደ የመጨረሻ ግባቸው እንዲያገኙ
ለማስቻል መላው ዓለም የነቃውን ትምህርት ለደስታቸው ፣ ለደኅንነታቸው እና ለሰላም በንቃት ይከተላል ፡፡

ኬቫታ
(ከቫድሃ) ሱታ ወደ ኬቫታ

ነፃ የመስመር ላይ የደረጃ በደረጃ መመሪያ እና ልምምድን ንባባን ለማግኘት የዘላለም ደስታን በቡድሃ የራሳቸው ቃላት
ለነጮች ልብስ ለብሰው ለጎደላቸው አገልጋዮች በንጹህ ነጭ የበረዶ መውደቅ አከባቢ ከራስ እስከ እግሩ ድረስ
ተሸፍኗል ፡፡
አንድ ሱታ አንድ ቀን ዱካካን ያስወግዳል
ዲኤን
11
ፒቲኤስ
መ i 211
ኬቫታ
(ከቫድሃ) ሱታ ወደ ኬቫታ
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ከዚያ የቤቱ ባለቤት ከቫታ ወደ ብፁዕው ተጠጋ እና እንደደረሱ ሰግዶ በአንድ ወገን ተቀመጠ ፡፡ እዚያ በተቀመጠ ጊዜ
ብፁዕን እንዲህ አለው ፡፡
“ጌታ ሆይ ፣ ይህ ናላንዳ በብፁዓን ላይ እምነት ባላቸው ሰዎች የተሞላ ፣ ሀብታም ፣ የበለፀገ እና ብዙ ነው።
ናላንዳ በተቻለው መጠን ብፁዕ በሆነው ላይ እምነት እንዲኖራት ብፁዓን ከላዩ ሰብዓዊ መንግሥቱ የአእምሮ ኃይል ኃይል
ተአምር እንዲያሳዩ መነኩሴውን ቢያመሩ ጥሩ ነው ፡፡

ይህ በተባለ ጊዜ ብፁዕው ለከቨታ የቤት ባለቤት “ኬቫታ ፣ መነኮሳቱን በዚህ መንገድ አላስተምራቸውም-‹ መነኮሳት ኑ
፣ ነጭ ለብሰው ለተነጠቁት ምእመናን የስነ-አዕምሮ ኃይል ተዓምር ያሳዩ ፡፡ ’ሀ ለሁለተኛ ጊዜ third ለሦስተኛ
ጊዜ የቤቷ ባለቤት ኬቫታ ለተባረከችው “ከብፁዓን ጋር አልከራከርም ግን እላችኋለሁ-ጌታ ሆይ ፣ ይህ ናላንዳ
በእምነት ባላቸው ሰዎች የተሞላ ኃይለኛ ፣ የበለፀገ እና ብዛት ያለው ነው ፡፡ በተባረከው ውስጥ. ናላንዳ በከፍተኛ
ደረጃም ቢሆን በብፁዓን ላይ እምነት እንዲኖራት ብፁዕ አንድ ሰው መነኩሴውን ከከፍተኛው የሰው አገሩ የተላበሰ
የአእምሮ ኃይል ተአምር እንዲያሳይ ቢመሩት ጥሩ ነው ፡፡

ለሶስተኛ ጊዜ ብፁዕው ለከቨታ የቤት ባለቤት “ኬቫታ ፣ መነኮሳቱን በዚህ መንገድ አላስተምራቸውም‹ ኑ መነኮሳት ኑ ፣
ለተለበሱ ምእመናን የስነ-አዕምሮ ኃይል ተዓምር አሳይ ፡፡ ’

“ኬቫታ ፣ በቀጥታ ለራሴ አውቃቸዋለሁ እና አውቃቸዋለሁ ያወጀኳቸው እነዚህ ሶስት ተዓምራቶች አሉ ፡፡ የትኞቹ ሦስት
ናቸው? የስነ-አዕምሮ ኃይል ተዓምር ፣ የቴሌፓቲ ተአምር እና የመምህር ተአምር ፡፡

የአእምሮ ኃይል ተዓምር “እና የአእምሮ ኃይል ተአምር ምንድነው? አንድ መነኩሴ ብዙ ሳይኪክ የሚጠቀምበት ሁኔታ አለ
ኃይሎች አንድ ሆኖ ብዙ ይሆናል; ብዙ ሆኖ አንድ ይሆናል ፡፡ እሱ ይገለጣል ፡፡ ይጠፋል ፡፡ እሱ በጠፈር በኩል
እንደሚሄድ በግድግዳዎች ፣ በግድግቦች እና በተራሮች ሳይገታ ያልፋል ፡፡ እሱ ውሃ እንደ ሆነ በምድር ውስጥ
ይወርዳል እና ይወጣል ፡፡ ደረቅ ምድር ይመስል ሳይሰምጥ ውሃ ላይ ይራመዳል ፡፡ እግሮቹን በመስቀል ላይ ተቀምጦ
እንደ ክንፍ ወፍ በአየር ላይ ይበርራል ፡፡ በጣም ኃይለኛ እና ኃይለኛ ፀሐይን እና ጨረቃን እንኳ በእጁ ይነካል
እና ይደበድባል። እሱ በእሱ ላይ ተጽዕኖ ያሳርፋል
እስከ ብራህማ ዓለማት ድረስ አካል።

“ከዚያ በእሱ ላይ እምነት ያለው እና ጽኑ እምነት ያለው ሰው የተለያዩ የአእምሮ ችሎታዎችን ሲጠቀም sees እስከ
ብራህ ዓለማት ድረስ በሰውነቱ ላይ ተጽዕኖ ሲያሳድር ይመለከታል። እሱ ይህንን እምነት እና እምነት ለሌለው ሰው
ሪፖርት ያደርግለታል ፣ ‹ግሩም አይደለም። ይህ የሚያስብ አይደለም ፣ ምን ያህል ኃይል ፣ የዚህ አሳቢ ችሎታ ምን
ያህል ታላቅ ነው። ልክ አሁን እስከ ብራህማ ዓለማት ድረስ በሰውነቱ ላይ ተጽዕኖ ሲያሳድር የተለያዩ ሳይኪክ
ኃይሎችን ሲጠቀም አየሁ ፡፡

“ያኔ እምነት የሌለው ሰው ያለ እምነት እና እምነት ባለው ሰው ላይ እንዲህ ይል ነበር-‘ ጌታ ሆይ ፣ መነኩሴው
የተለያዩ የስነ-አዕምሮ ኃይሎችን በመጠቀም G በሰውነቱ ላይም ቢሆን ተጽዕኖ ያሳደረበት የጋንዲሪ ማራኪ የሚባል
ውበት አለ ፡፡ ብራህማ ዓለማት ፡፡ ‹ምን ይመስላችኋል ፣ ኬቫታ - ያ ሰው እንደዚያ አይደለም
ያለ እምነት ያለ እምነት በእምነትና በልበ ሙሉነት ሰውየውን ይል ነበር? ”

“አዎ ጌታ ሆይ ፣ እሱ የሚናገረው ልክ ነው ፡፡”

“ለአእምሮአዊ ኃይል ተዓምር ኬቫታ ይህን መሰናክል በማየቴ ፣ በአእምሮ ኃይል ኃይል ተዓምር በጣም ተደናግ, ፣
ውርደት እና እንደ ተጸየፍኩ ይሰማኛል ፡፡

የቴሌፓቲ ተዓምር

“እና የቴሌፓቲ ተአምር ምንድነው? አንድ መነኩሴ አእምሮን ፣ አእምሯዊ ክንውኖችን ፣ ሀሳቦችን ፣ የሌሎችን
ፍጥረታት ፣ ሌሎች ግለሰቦችን ማሰላሰል የሚያነብበት ሁኔታ አለ ፣ “እንዲህ ነው“ የእርስዎ አስተሳሰብ ፣ እዚህ
አለ የእርስዎ አስተሳሰብ እዚህ ነው ፣ ስለሆነም አዕምሮዎ ፡፡ ”


“ከዚያ
በእሱ ላይ እምነት ያለው እና እምነት ያለው ሰው የሌሎችን ፍጡሮች አእምሮ ሲያነብ ይመለከታል this ይህንን
እምነት እና እምነት ለሌለው ለሌላ ሰው ሪፖርት ያደርግለታል‹ ግሩም አይደለም ፡፡ የሚያስደንቅ አይደለም ፣ ምን
ያህል ኃይል ፣ ምን ያህል ጎበዝ ነው
ይህ እያሰላሰለ ፡፡ ልክ አሁን የሌሎችን ፍጡሮች አእምሮ ሲያነብ አየሁ… ’

“እንግዲያው እምነት የሌለው ሰው ያለ እምነት በልበ ሙሉነት ለሰውየው‹ ጌታ ሆይ ፣ መነኩሴ የሌሎችን ፍጡሮች
አእምሮ read የሚያነብበት የማኒካ ውበት የሚባል ማራኪ አለ ›ምን ይመስልዎታል ፣ ኬቫታ - እምነት የሌለበት ሰው
ያለ እምነት ፣ እምነት ላለው ሰው ይናገራል ማለት አይደለም
እና በጽኑ እምነት? ”
“አዎ ጌታ ሆይ ፣ እሱ የሚናገረው ልክ ነው ፡፡”

ኬቫታ ለተባለ የቴሌፓቲ ተአምር ይህን መሰናክል ሲመለከት በጣም የተደናገጥኩ ፣ የተዋረድኩ እና በቴሌፓቲ ተዓምር
የተጠላሁ ሆኖ ይሰማኛል ፡፡
የትምህርቱ ተአምር “እና የትምህርቱ ተአምር ምንድነው? አንድ መነኩሴ በዚህ መንገድ መመሪያ የሚሰጥበት ሁኔታ አለ
‘ሀሳብዎን በዚህ መንገድ ይምሩት ፣ በዚያ ውስጥ አይቅጡት ፡፡ ነገሮችን በዚህ መንገድ ይሳተፉ ፣ በዚያ ውስጥ
አይሳተፉባቸው ፡፡ ይህንን ተዉ ፣ ግቡ እና በዚያ ውስጥ ኑሩ ፡፡ ’ይህ ኬቫታ ፣ የማስተማሪያው ተዓምር ይባላል
፡፡

“በተጨማሪም ፣ በዓለም ላይ ታታጋታ የታየበት ፣ የሚገባ እና በትክክል ራሱን የነቃበት ሁኔታ አለ።

ሁሉንም በጅማሬው የሚደነቅ ፣ በመሃል የሚደነቅ ፣ በመጨረሻው የሚደነቅ ያስተምራል ፡፡ እርሱ የተቀደሰውን ሕይወት
በዝርዝር እና በመሠረቱ ውስጥ ያውጃል ፣ ፍጹም ፍጹም ፣ እጅግ የላቀ ንፁህ ነው።

“የቤቱ ባለቤት ወይም የቤቱ ባለቤት ልጅ ዱማውን ሲሰማ በታታጋታ ላይ የጥፋተኝነት ስሜት ያገኛል እና
ያንፀባርቃል-“ የቤት ውስጥ ሕይወት ውስን ነው ፣ አቧራማ መንገድ ነው ፡፡

የሄደው ሕይወት ልክ እንደ ክፍት አየር ነው ፡፡ እንደ የተወለወለ ፍጹም ሕይወትን ፣ ፍጹም ንፁህ የሆነውን ቅዱስ
ሕይወት መለማመድ በቤት ውስጥ መኖር ቀላል አይደለም
shellል. ፀጉሬን እና ጺሜን መላጨት ፣ ኦቾሎኒን ብለብስስ?
ልብስ ፣ እና ከቤት ወጥታ ወደ ቤት እጦት ውጣ? ‘

“ስለዚህ ከተወሰነ ጊዜ በኋላ ትልቅም ይሁን ትንሽ ሀብቱን ጥሎ ይሄዳል; የዘመዶቹን ክብ ፣ ትልቅ ወይም ትንሽ
ይተዋል; ፀጉሩንና ጺሙን shaሞ ጮማውን አውልቆ ፣ ልብሱንም ለብሶ ከቤት ወደ ቤት እጦታ ይወጣል ፡፡

“እንደዚህ በወጣ ጊዜ በትንሽ ስህተቶች ውስጥ አደጋን በማየት በገዳሙ ሕግጋት ተገድቦ ይኖራል ፡፡ በበጎነቱ የተሟላ
፣ የስሜት ሕዋሳትን በሮች ይጠብቃል ፣ በአስተሳሰብ እና በንቃት የተሞላ እና ደስተኛ ነው ፡፡

በበጎነት ላይ ያለው አነስተኛው ክፍል

“እናም መነኩሴ በበጎነት እንዴት ፍፁም ነው? ሕይወትን ከመውሰድ በመተው ሕይወትን ከመውሰድ ይታቀባል ፡፡ እሱ
ዱላውን በተዘረጋ ፣ ቢላዋው በተዘረጋ ፣ ቁጣ ፣ ርህሩህ ፣ ለህያዋን ፍጥረታት ሁሉ ርህሩህ ሆኖ ይኖራል።

ይህ የእርሱ በጎነት አካል ነው ፡፡

ያልተሰጠውን መውሰድ ትቶ ያልተሰጠውን ከመቀበል ይታቀባል ፡፡ እሱ የተሰጠውን ብቻ ይወስዳል ፣ የሚሰጠውን ብቻ
ይቀበላል ፣ በስውር ሳይሆን በንጹህ በሆነ በራስ ሕይወት ይኖራል።

ይህ ደግሞ የእርሱ በጎነት አካል ነው።

አለመቻቻልን በመተው የመንደሩ ነዋሪ መንገድ የሆነውን የወሲብ ድርጊት በመቆጠብ ፣ ገለልተኛ ፣ ገለልተኛ ሕይወት
እየኖረ ነው ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“የሐሰት ንግግሩን በመተው ከሐሰት ንግግር ይታቀባል ፡፡ እሱ እውነትን ይናገራል ፣ በእውነት ላይ ተጣብቋል ፣ ጽኑ
፣ አስተማማኝ ፣ ዓለምን የማያታልል። ይህ ደግሞ የእርሱ በጎነት አካል ነው።

ከፋፋይ ንግግርን በመተው ከከፋፋይ ንግግር ይታቀባል ፡፡ እዚህ የሰማውን ነገር እነዚያን ሰዎች ከእነዚህ ሰዎች ጋር
እዚህ ለማለያየት እዚያ አይናገርም ፡፡

እዚያ የሰማውን እኒህን ሰዎች እዚያ ካሉ እነዚያ ሰዎች ነጥሎ ለማለያየት እዚህ አይናገርም ፡፡

ስለሆነም የፈረሱትን ማስታረቅ ወይም የተዋሃዱትን በሲሚንቶ ማዋሃድ እሱ ኮንኮርድን ይወዳል ፣ በስምምነት ይደሰታል ፣
በስምምነት ይደሰታል ፣ ስምምነት የሚፈጥሩ ነገሮችን ይናገራል።

ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“ከስድብ ንግግር በመተው ከስድብ ንግግሮች ይታቀባል። እሱ ጆሮን የሚያረጋጋ ፣ ፍቅር የሚንጸባርቅ ፣ ወደ ልብ
የሚሄድ ፣ ጨዋ የሆኑ ፣ በሰዎች ሁሉ ዘንድ የሚማርኩ እና ደስ የሚያሰኙ ቃላትን ይናገራል ፡፡ ይህ ደግሞ የእርሱ
በጎነት አካል ነው።

ስራ ፈት ወሬ በመተው ከስራ ፈትቶ ጫወታ ይታቀባል። እሱ በወቅቱ ይናገራል ፣ እውነቱን ይናገራል ፣ ከግብ ጋር
የሚስማማውን ፣ ደማምን እና ቪየንያ እሱ ግምታዊ ፣ ወቅታዊ ፣ ምክንያታዊ ፣ በክብ የተጠረጠሩ ፣ ከግብ ጋር
የተገናኙ ቃላትን ይናገራል።

ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“ዘርን ከመጉዳት እና ከእፅዋት ሕይወት ይታቀባል።

“የሚበላው ከምሽቱ ምግብ እና በቀን ባልተገባ ሰዓት ከምግብ በመቆጠብ በቀን አንድ ጊዜ ብቻ ነው ፡፡

“ከዳንስ ፣ ከመዝፈን ፣ ከመሣሪያ ሙዚቃ እና ትዕይንቶችን ከመመልከት ይታቀባል። “የአበባ ጉንጉን ከመልበስ እና
በመዓዛ እና በመዋቢያዎች እራሱን ከማጌጥ ይታቀባል ፡፡

ከከፍተኛ እና የቅንጦት አልጋዎችና መቀመጫዎች ይታቀባል ፡፡

“ወርቅና ገንዘብን ከመቀበል ይታቀባል ፡፡

“ያልበሰለ እህል… ጥሬ ሥጋ… ሴቶችንና ልጃገረዶችን… ወንድና ሴት ባሪያዎችን… ፍየሎችንና በግን l ወፎችን እና
አሳማዎችን… ዝሆኖችን ፣ ከብቶችን ፣ ፈረሰኞችን እና ማሮችን… እርሻዎችን እና ንብረቶችን ከመቀበል ይታቀባል ፡፡


ከሐሰተኛ
ሚዛን ፣ ከሐሰት ብረቶችና ከሐሰተኛ ዕርምጃዎች dealing ከጉቦ ፣ ከማታለል እና ከማጭበርበር ጋር የተያያዙ
ጉዳዮችን ከማስተላለፍ messages ከመግዛትና ከመሸጥ ይርቃል ፡፡

“አካልን ከማጉደል ፣ ከማስፈፀም ፣ ከማሰር ፣ ከአውራ ጎዳናዎች ዝርፊያ ፣ ከዘረፋ እና ሁከት የራቀ ነው ፡፡
“ይህ እንዲሁ የእሱ በጎነት አካል ነው።

መካከለኛነት በጎነት ላይ “አንዳንድ ካህናት እና
አስተሳሰብ ያላቸው ፣ በእምነት ከሚሰጡት ምግብ ውጭ እነዚህን የመሰሉ የዘር እና የእፅዋት ሕይወት ሱስ ናቸው -
ከሥሮች ፣ ከጅማቶች ፣ ከመገጣጠሚያዎች ፣ ከቡድኖች እና ከዘሮች የተባዙ እጽዋት - እንደነዚህ ያሉትን ዘሮችን
ከመጉዳት ይታቀባል ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስማተኞች በእምነት ከተሰጠ ምግብ ውጭ በመኖር እነዚህን የመሳሰሉ የተከማቹ እቃዎችን -
የተከማቸ ምግብ ፣ የተከማቹ መጠጦች ፣ የተከማቹ ልብሶችን ፣ የተከማቹ ተሽከርካሪዎችን ፣ የተከማቸ አልጋን ሱስ
ይይዛሉ ፣ የተከማቹ ሽታዎች እና የተከማቸ ሥጋ - እንደነዚህ ያሉ የተከማቹ ምርቶችን ከመብላት ይታቀባል ፡፡
ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ ውጭ እነዚህን የመሳሰሉ ዝግጅቶችን
የመመልከት ሱሰኛ ናቸው - ጭፈራ ፣ ዘፈን ፣ የሙዚቃ መሳሪያ ፣ ተውኔቶች ፣ የባላድባን ንባብ ፣ የእጅ ማጨብጨብ ፣
ጸናጽል እና ከበሮ ፣ አስማታዊ ፋኖስ ትዕይንቶች ፣ አክሮባቲክ እና አስማተኛ ብልሃቶች ፣ የዝሆኖች ውጊያዎች ፣
የፈረስ ውጊያዎች ፣ የጎሽ ውጊያዎች ፣ የበሬ ውጊያዎች ፣ የፍየሎች ውጊያዎች ፣ የበግ ጠበቆች ፣ የዶሮ ውጊያዎች ፣
ድርጭቶች ድብድቦች; በትር ፣ በቦክስ ፣ በትግል ፣ በጦርነት-ጨዋታዎች ፣ በተከታታይ ጥሪ ፣ በጦር ሜዳዎች እና
በሪመራል ክለሳዎች መታገል - እንደነዚህ ያሉትን ትዕይንቶች ከመመልከት ተቆጥቧል ፡፡
ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስማተኞች በእምነት ከሚሰጡት ምግብ በመመገብ እንደነዚህ ያሉ ግዴለሽነት የጎደላቸው እና
ስራ ፈት ሱስ ሱሰኞች ናቸው - ስምንት ረድፍ ቼዝ ፣ አሥር ረድፍ ቼዝ ፣ ቼዝ በአየር ላይ ፣ ሆፕስኮት ፣ ስፒኪን
፣ ዳይ ፣ ዱላ ጨዋታ ፣ እጅ - ስዕሎች ፣ የኳስ ጨዋታዎች ፣ በአሻንጉሊት ቧንቧዎች በኩል መንፋት ፣
በአሻንጉሊት ማረሻዎች መጫወት ፣ መሰናክሎችን ማዞር ፣ በአሻንጉሊት ነፋስ ወፍጮዎች ፣ በአሻንጉሊት መለኪያዎች ፣
በአሻንጉሊት ሰረገላዎች ፣ በአሻንጉሊት ቀስቶች መጫወት ፣ በአየር ላይ የተሳሉ ፊደሎችን መገመት ፣ ሀሳቦችን
መገመት ፣ የአካል ጉዳተኞችን መኮረጅ - እንደነዚህ ያሉ ግድየለሾች እና ሥራ ፈቶች ጨዋታዎች ፡፡ ይህ ደግሞ
የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስማተኞች በእምነት ከሚሰጡት ምግብ ውጭ በመኖር እንደነዚህ ላሉት ከፍ ያሉ እና የቅንጦት
ዕቃዎች ሱስ ያላቸው ናቸው - ከመጠን በላይ የሆኑ ሶፋዎች ፣ በተቀረጹ እንስሳት የተጌጡ አልጋዎች ፣ ረዥም ፀጉር
መሸፈኛዎች ፣ ባለብዙ ቀለም ንጣፍ ሽፋን ፣ ነጭ የሱፍ ሽፋን ፣ በአበቦች ወይም በእንስሳት ቅርጾች የተጌጡ የሱፍ
መሸፈኛዎች ፣ የተሞሉ ብርድ ልብሶች ፣ በፍራፍሬ ላይ የሽፋን ወረቀቶች ፣ ከከበሩ ዕንቁዎች ጋር የተጌጡ የሐር
ክዳን ትላልቅ የሱፍ ምንጣፎች; ዝሆን ፣ ፈረስ እና የሰረገላ ምንጣፎች ፣ የሰዎች ዝንጀሮዎች መሸፈኛ ፣ የአጋዘን
ድብቅ ምንጣፎች; ሶፋዎች ከአውራ ጎዳናዎች ፣ ሶፋዎች ጋር
ለጭንቅላቱ እና ለእግሮቹ ከቀይ ጎጆዎች ጋር - እንደነዚህ ያሉ ከፍተኛ እና የቅንጦት እቃዎችን ከመጠቀም ይታቀባል
፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ ውጭ የሚኖሩት እነዚህን የመሰሉ መዓዛዎች
፣ መዋቢያዎች እና እነዚህን የመሳሰሉ የማስዋቢያ መንገዶች ሱስ ናቸው - ዱቄቶችን በሰውነት ውስጥ ማሻሸት ፣
ዘይት መቀባትን ፣ ጥሩ መዓዛ ባለው ውሃ መታጠብ ፣ እጆቹንና እግሮቹን ማሸት ፣ መስታወት መጠቀም ፣ ቅባቶች ፣
የአበባ ጉንጉኖች ፣ ሽታዎች ፣ ክሬሞች ፣ የፊት ዱቄቶች ፣ ማስካራ ፣ አምባሮች ፣ የጭንቅላት ባንዶች ፣ ያጌጡ
የእግር ዱላዎች ፣ በጌጣጌጥ የተሠሩ የውሃ ጠርሙሶች ፣ ጎራዴዎች ፣ የሚያምሩ የፀሐይ ጥላዎች ፣ ያጌጡ ጫማዎች ፣
ጥምጣሞች ፣
እንቁዎች ፣ ያክ-ጅራት ሹክሹክታ ፣ ረዥም የተጠረዙ ነጭ ልብሶች - እሱ ሽታ ፣ መዋቢያ እና እንደነዚህ ያሉትን
የመዋቢያ መንገዶች ከመጠቀም ይታቀባል ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ እየኖሩ ስለእነዚህ ባሉት ዝቅተኛ ርዕሶች
ማውራት ሱስ ነው - ስለ ነገሥታት ፣ ዘራፊዎች ፣ ስለ ሚኒስትር ዴኤታዎች ማውራት ፣ ሠራዊት ፣ ማንቂያዎች እና
ጦርነቶች ምግብ እና መጠጥ; አልባሳት ፣ የቤት ዕቃዎች ፣ የአበባ ጉንጉኖች እና ሽታዎች; ዘመዶች; ተሽከርካሪዎች;
መንደሮች ፣ ከተሞች ፣ ከተሞች ፣ ገጠሮች; ሴቶች እና ጀግኖች; የጎዳና እና የጉድጓድ ወሬ; የሟቾች ተረቶች;
የልዩነት ተረቶች [ያለፈውን እና የወደፊቱን ፍልስፍናዊ ውይይቶች] ፣ ዓለምን እና የባህርን መፍጠር ፣ እና ነገሮች
ይኖሩ ወይም አይኑሩ የሚሉ ወሬ - ስለ ዝቅተኛ ርዕሶች ከመናገር ተቆጥቧል
እንደ እነዚህ ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ እንደነዚህ ላሉት ክርክሮች ሱስ ናቸው -‘
ይህንን ትምህርት እና ተግሣጽ ተገንዝበዋል? እኔ ይህንን ዶክትሪን እና ስነ-ስርዓት የተረዳሁት እኔ ነኝ ፡፡
ይህንን ትምህርት እና ስነ-ስርዓት እንዴት ሊረዱት ቻሉ? በስህተት እየተለማመዱ ነው። በትክክል እየተለማመድኩ ነው
፡፡ እኔ ወጥነት ያለው ነኝ. አንተ አይደለህም. መጨረሻ ላይ የተናገርከው መጀመሪያ ምን ማለት አለበት ፡፡
ለመጨረሻ ጊዜ ምን ማለት አለብዎት መጀመሪያ የተናገሩት። ለማሰብ ይህን ያህል ጊዜ የወሰዱት ነገር ተከልክሏል ፡፡
አስተምህሮዎ ተገሏል። ተሸንፈሃል ፡፡ ሂድ እና ዶክትሪንህን ለማዳን ሞክር; ከቻልክ ራስህን አስወግድ! ’-
እንደነዚህ ካሉ ክርክሮች ይታቀባል። ይህ ደግሞ የእርሱ በጎነት አካል ነው።


“አንዳንድ
ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ በመመገብ እንደነዚህ ላሉት ሰዎች - ነገሥታት ፣
የመንግሥት ሚኒስትሮች ፣ ክቡር ተዋጊዎች ፣ ካህናት ፣ የቤት ባለቤቶች ወይም ወጣቶች“ እዚህ ሂዱ ”የሚሉ
መልእክቶችንና መልዕክቶችን ሱስ ይይዛሉ ፡፡ ፣ እዚያ ይሂዱ ፣ ይህንን እዚያ ይሂዱ ፣ ያንን ያመጣሉ - -
መልዕክቶችን ከማሰራጨት ይታቀባል እና
እንደነዚህ ላሉት ሰዎች መልእክቶች ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

አንዳንድ ካህናት እና አስማተኞች በእምነት ከተሰጡት ምግብ እየኖሩ ፣ በማሴር ፣ በማግባባት ፣ በመጥቀስ ፣
በማቃለል እና በጥቅም በማትረፍ ሲሳተፉ ፣ ከሸፍጥ ዓይነቶች እና ከማሳመን ይታቀባል [ከለጋሾች ቁሳዊ ድጋፍ
ለማግኘት የሚሞክሩ ተገቢ ያልሆኑ መንገዶች] እንደነዚህ ያሉት. ይህ ደግሞ የእርሱ በጎነት አካል ነው።

ስለ በጎነት ትልቁ ክፍል

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ አኗኗር ራሳቸውን በመጠበቅ
ራሳቸውን ዝቅ ያደርጋሉ ፡፡
በእግሮቹ ላይ የንባብ ምልክቶች [ለምሳሌ ፣ ፓልምስቲሪ];
ምልክቶችን እና ምልክቶችን ማንበብ;
የሰማይ ክስተቶችን መተርጎም [የወደቁ ኮከቦች ፣ ኮሜቶች];
ህልሞችን መተርጎም;
በሰውነት ላይ የንባብ ምልክቶች [ለምሳሌ ፣ ፍረኖሎጂ];
በአይጦች በተጠመቀው ጨርቅ ላይ የንባብ ምልክቶች;
የእሳት መባዎችን ፣ ከላሌ መስጠትን ፣ ከቅርፊት ቅርፊት ፣ ሩዝ ማቅረብ
ዱቄት ፣ የሩዝ እህሎች ፣ ጋይ እና ዘይት;
ከአፍ ውስጥ መባዎችን መስጠት;
የደም መስዋእት ማቅረብ;
በጣቶች ላይ በመመርኮዝ ትንበያዎችን ማድረግ;
ጂኦማናዊነት;
በመቃብር ውስጥ አጋንንትን ማኖር;
በድግምት ላይ መናፍስትን ማኖር;
የቤት-ጥበቃ ማራኪዎችን በማንበብ;
እባብ ማራኪ ፣ መርዝ-አፍቃሪ ፣ ጊንጥ-ሎሬ ፣ አይጥ-ሎሬ ፣ ወፍ-ሎሬ ፣ ቁራ-ሎሬ;
በራእዮች ላይ የተመሠረተ ትንበያ;
የመከላከያ ማራኪዎችን መስጠት;
የአእዋፍና የእንስሳትን ጥሪ በመተርጎም - እሱ ከስህተት ይታቀባል
መተዳደሪያ ፣ እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ፡፡

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን
በመጠበቅ ፣ እንደ ዕድለኞች እና ዕድለኞች የሆኑ ዕንቁዎችን ፣ ልብሶችን ፣ ዱላዎችን ፣ ጎራዴዎችን ፣ ጦርን ፣
ቀስቶችን ፣ ቀስቶችን እና ሌሎች መሣሪያዎችን መወሰን ፡፡ ሴቶች ፣ ወንዶች ልጆች ፣ ሴቶች ልጆች ፣ ወንድ ባሮች ፣
ሴት ባሮች; ዝሆኖች ፣ ፈረሶች ፣ ጎሾች ፣ በሬዎች ፣ ላሞች ፣
ፍየሎች ፣ አውራ በጎች ፣ ወፎች ፣ ድርጭቶች ፣ እንሽላሊቶች ፣ ረዥም ጆሮአቸው ያላቸው አይጦች ፣ ኤሊዎች እና
ሌሎች እንስሳት - ከተሳሳተ የኑሮ ኑሮ ፣ እንደነዚህ ባሉት ዝቅተኛ ሥነ-ጥበባት ይታቀባል ፡፡

አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን
በመጠበቅ እንደ ትንበያዎች ባሉ ዝቅተኛ ሥነ-ጥበባት
ገዢዎች ወደ ሰልፍ ይወጣሉ;
ገዢዎች ወጥተው ይመለሳሉ ፤
ገዢዎቻችን ጥቃት ይሰነዝራሉ ፣ ገዥዎቻቸውም ወደ ኋላ ይመለሳሉ ፣
ገዥዎቻቸው ጥቃት ይሰነዝራሉ ፣ ገዢዎቻችንም ወደ ኋላ ይመለሳሉ ፣
ለገዥዎቻችን ድል እና ለገዥዎቻቸው ሽንፈት ይሆናል ፡፡
ለገዥዎቻቸው ድል እና ለገዥዎቻችን ሽንፈት ይሆናል ፡፡
ስለሆነም ድል ይነሳል ፣ ስለሆነም ሽንፈት ይሆናል - እሱ ከተሳሳተ ኑሮ ፣ እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት
ይታቀባል።

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን እንደሚጠብቁ ፣
እንደ ትንበያ ባሉ ዝቅተኛ ሥነ-ጥበባት
የጨረቃ ግርዶሽ ይሆናል;
የፀሐይ ግርዶሽ ይሆናል;
የኮከብ ቆጠራ ሥነ ምግባር (ምስጢር) ይከሰታል ፡፡
ፀሐይና ጨረቃ መደበኛ ልምዶቻቸውን ያካሂዳሉ ፡፡
ፀሐይና ጨረቃ ይስታሉ ፡፡
አስትሪኮቹ መደበኛ ትምህርታቸውን ያካሂዳሉ ፡፡
አስቴሪዎች ይስታሉ;
የሚቲየር ሻወር ይኖራል ፡፡
የሰማይ ጨለማ ይሆናል ፡፡
የመሬት መንቀጥቀጥ ይከሰታል;
ከጠራ ሰማይ የሚመጣ ነጎድጓድ ይሆናል ፡፡
መነሳት ፣ መምጣት ፣ ጨለማ ፣ ፀሐይ ፣ ጨረቃ እና ኮከብ ቆጠራዎች ይሆናሉ ፡፡
ይህ የጨረቃ ግርዶሽ ውጤት ይሆናል… መነሳት ፣ መነሳት ፣ ጨለማ ፣ ፀሀይ ፣ ጨረቃ እና አስትሪኮዎች - እንደነዚህ
ካሉ ዝቅተኛ ስነ-ጥበባት ከመንገድ ይርቃል ፡፡

አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን እንደሚጠብቁ
በመተንበይ እንደ ዝቅተኛ ሥነ-ጥበባት
በዚያም ብዙ ዝናብ ይሆናል ፡፡ ድርቅ ይከሰታል ፡፡
ብዙ ይሆናል; ረሃብ ይሆናል;
እረፍት እና ደህንነት ይኖራል; አደጋ ይኖራል;
በሽታ ይኖራል; ከበሽታ ነፃ ይሆናል;
ወይም በመቁጠር ፣ በሒሳብ ፣ በስሌት ፣ በግጥም በማቀናበር ወይም ሥነ ጥበባዊ ትምህርቶችን እና ትምህርቶችን
በማስተማር ኑሯቸውን ያገኛሉ -
እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ከመጥፎ ኑሮ ይርቃል ፡፡

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ አኗኗር ራሳቸውን በመጠበቅ
ራሳቸውን ዝቅ ያደርጋሉ ፡፡
ለትዳሮች ፣ ለጋብቻ እጮኞች ፣ ለፍቺ የሚመች ቀናትን ማስላት; ዕዳዎችን ለመሰብሰብ ወይም ኢንቬስትሜንት እና ብድር
ለማግኘት; ለመማረክ ወይም ለመማረክ; የፅንስ መጨንገፍ ወይም ፅንስ ያስወረዱ ሴቶችን መፈወስ; የሰውን ምላስ
ለማሰር ፣ መንጋጋውን ሽባ ለማድረግ ፣ እጆቹን መቆጣጠር እንዳይችል ለማድረግ ወይም መስማት የተሳናቸው እንዲሆኑ
ለማድረግ ድግምተሮችን በማንበብ;
ለመስታወት ፣ ለአንዲት ወጣት ልጃገረድ ወይም ለመናፍስት ጠንቋይ ለተነገረላቸው ጥያቄዎች በአፍ የሚሰጥ መልስ
ማግኘት
ፀሐይን ማምለክ ፣ ታላቁን ብራማ ማምለክ ፣ ማምጣት
የዕድል እንስት አምላክን በመጥራት ከአፉ ነበልባል ይወጣል -
እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ከመጥፎ ኑሮ ይርቃል ፡፡


“አንዳንድ
ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ አኗኗር ራሳቸውን በመጠበቅ ራሳቸውን ዝቅ
ያደርጋሉ ፡፡
ተስፋ ሰጭ
ለበጎ ምላሾች ለዴሳዎች ስጦታዎች; እንደዚህ ያሉትን ተስፋዎች ማሟላት;
ዲሞኖሎጂ;
የቤት-ጥበቃ ጥንቆላዎችን ማስተማር;
ደካማነትን እና አቅመቢስነትን ማነሳሳት;
ለግንባታ መቀደስ ሥፍራዎች;
የሥርዓት አፋቸውን መታጠብ እና ሥነ ሥርዓታዊ ገላ መታጠብ;
የመሥዋዕት እሳትን ማቅረብ;
ኤሚሜቲክስ ፣ ማጽጃዎች ፣ ተስፋ ሰጪዎች ፣ ዲዩቲክቲክስ ፣ ራስ ምታት ፈውሶችን ማዘጋጀት;
የጆሮ ዘይት ፣ የአይን ጠብታዎች ፣ በአፍንጫ ፣ ለሕክምና እና ለፀረ-መድኃኒቶች ለሕክምና ዘይት ማዘጋጀት; የዓይን
ሞራ ግርዶሽን መፈወስ ፣ የቀዶ ጥገና ሥራ መሥራት ፣ የልጆች ሐኪም ሆነው መለማመድ ፣ ውጤቶቻቸውን ለመፈወስ
መድኃኒቶችንና ሕክምናዎችን መስጠት -
እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ከመጥፎ ኑሮ ይርቃል ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

አንድ መነኩሴ በዚህ መንገድ ይጠናቀቃል
በጎነት በጎነት በኩል ከተገደበበት ቦታ የትኛውንም አደጋ አያይም ፡፡ ልክ የእርሱን እንደ ድል የተቀባ ክቡር ተዋጊ
ንጉስ
ጠላቶች ከጠላቶቻቸው በየትኛውም ሥጋት ላይ ምንም ዓይነት አደጋ አያዩም ፣ በተመሳሳይ መንገድ መነኩሴው በበጎነት
መጠናቀቁ በበጎ አድራጎት ከመገደብ የትም ሥጋት አይታይም ፡፡

በዚህ የከበሬታ በጎነት ድምር የተሰጠው ፣ ያለ ነቀፋ የመሆን ደስታን ውስጡን ይገነዘባል። አንድ መነኩሴ በበጎ
ምግባር የተጠናቀቀ እንደዚህ ነው ፡፡

ስሜት ማገድ

“እናም አንድ መነኩሴ የስሜቱን በሮች እንዴት ይጠብቃል? ቅፅን ከዓይን ጋር ሲያይ በየትኛው ጭብጥ ወይም ዝርዝር
ጉዳዮች ላይ አይረዳም - በአይን ችሎታ ላይ ያለ ገደብ ቢኖር - እንደ ስግብግብነት ወይም ጭንቀት ያሉ መጥፎ ፣
ብልሃተኛ ያልሆኑ ባህሪዎች ሊጠቁበት ይችላሉ ፡፡ ድምፅን በጆሮ ሲሰማ… በአፍንጫው የሚሸት ሽታ ሲሰማ… በምላስ
ጣዕሙ ላይ… ከሰውነት ጋር ንክኪ ያለው ስሜት በሚነካበት ጊዜ the አንድን ሀሳብ ከአእምሮ ጋር በማወቅም
በየትኛውም ጭብጥ ወይም ዝርዝር መረጃ አይረዳም በየትኛው - ያለገደብ የሚኖር ከሆነ
በአእምሮ ችሎታ ላይ - እንደ ስግብግብነት ወይም ጭንቀት ያሉ መጥፎ ፣ ብልሃተኛ ያልሆኑ ባህሪዎች ሊጠቁበት
ይችላሉ። በስሜታዊ ችሎታዎች ላይ በዚህ ክቡር መገደብ ተሰጥቶት ፣ ያለ ነቀፋ የመሆን ደስታ ውስጡ ስሜታዊ ነው ፡፡

አንድ መነኩሴ የስሜቱን በሮች የሚጠብቀው በዚህ መንገድ ነው ፡፡

ማስተዋል እና ማስጠንቀቂያ

“እናም አንድ መነኩሴ በአእምሮ እና በንቃት የተያዘ እንዴት ነው? ወደፊት ሲሄድ እና ሲመለስ በንቃት ይሠራል ፡፡
የውጭ ልብሱን ፣ የላይኛውን መጎናጸፊያውን እና ሳህኑን ሲሸከም ፣ ወደ ጎን ሲመለከት እና ሲመለከት ፣ ሲወጣ ፣
ሲቀመጥ ፣ ሲቀመጥ ፣ ሲጸልይ ፣ ሲመኝ እና ሲቀምስ outer መተኛት ፣ መንቃት ፣
ሲናገር እና ዝም ብሎ በንቃት ይሠራል።

መነኩሴ በአእምሮ እና በንቃት የተያዘው እንደዚህ ነው ፡፡
እርካታው

“እናም የመነኩሴ ይዘት እንዴት ነው? ልክ ወፍ በሄደበት ሁሉ እንደ ብቸኛ ሸክሙ በክንፎቹ እንደሚበር ፣ እንዲሁ
ሰውነቱን በማሟላት ረሃቡን ለማቅረብ በልብስ ስብስብ ይረካል ፡፡ በሄደበት ሁሉ እጅግ በጣም የሚያስፈልጋቸውን ብቻ
ይወስዳል ፡፡ መነኩሴ እንዴት ይረካል እንደዚህ ነው ፡፡

የሂንዱዎችን መተዋል

“በዚህ ክቡር የበጎነት ስብስብ ፣ በስሜታዊ ችሎታዎች ላይ ይህ ክቡር መከልከል ፣ ይህ ክቡር አስተሳሰብ እና ንቃት
እና ይህ ክቡር እርካታ ገለልተኛ መኖሪያን ይፈልጋል-ጫካ ፣ የዛፍ ጥላ ፣ ተራራ ፣ ዕለታዊ ፣ አንድ ኮረብታ
ያለው ዋሻ ፣ የቻርካ መሬት ፣ የደን ጫካ ፣ ክፍት አየር ፣ የገለባ ክምር ፡፡ ከምግቡ በኋላ ፣ ከምጽዋው ዙር
ተመልሶ ይቀመጣል ፣ እግሮቹን ያቋርጣል ፣ ሰውነቱን ይይዛል
ቀጥ ያለ እና አእምሮን ወደ ፊት ያመጣል ፡፡

“ዓለምን ከመመኘት በመተው ፣ ከስግብግብነት ነፃ በሆነ ግንዛቤ ውስጥ ይቀመጣል።

አእምሮውን ከስግብግብነት ያነጻል ፡፡ መጥፎ ፈቃድን እና ቁጣን ትቶ ፣ ሕያዋን ፍጥረታትን ሁሉ የሚደግፍ መጥፎ
ፈቃድ በሌለበት ግንዛቤ ውስጥ ይቀመጣል አእምሮውን ከመጥፎ ፍላጎት እና ቁጣ ያጸዳል። ስቶት እና ድብታ መተው ፣
ስሎዝ እና ድብታ የሌለበት ግንዛቤ ያለው ፣ አስተዋይ ፣ ንቁ ፣ የብርሃን አምላኪ ነው። አዕምሮውን ከድካምና
ከእንቅልፍ ያነፃል ፡፡ ዕረፍትን እና ጭንቀትን ትቶ ፣ ሳይረበሽ ይቀመጣል ፣ አዕምሮው ውስጠኛው ውስጡ ውስጠ ፡፡
አእምሮን ከመረበሽ እና ከጭንቀት ያጸዳል ፡፡

እርግጠኛ አለመሆንን በመተው ችሎታ ያላቸውን የአእምሮ ባሕርያትን በተመለከተ ግራ መጋባት ሳይኖር እርግጠኛ
አለመሆንን ተሻግሮ ይኖራል ፡፡ እሱ እርግጠኛ ካልሆን አእምሮውን ያነጻል ፡፡

አንድ ሰው ብድር ወስዶ በንግድ ሥራው ላይ ኢንቬስት ቢያደርግ እንበል ፡፡ የንግድ ሥራዎቹ ይሳካሉ ፡፡

የቀድሞ ዕዳዎቹን ይከፍላል እና ሚስቱን ለመንከባከብ ተጨማሪ ይቀራል። ሀሳቡ በእሱ ላይ ይከሰታል ፣ ‹ከዚህ በፊት
ብድር ከመውሰዴ በፊት በንግድ ሥራዬ ላይ ኢንቬስት አደረግኩ ፡፡ አሁን የእኔ የንግድ ጉዳዮች ተሳክተዋል ፡፡ እኔ
የድሮ ዕዳዬን ከፍዬልኛል እናም ባለቤቴን ለመንከባከብ የሚያስችለው ተጨማሪ ነገር ይቀራል ፡፡ ’

በዚህ ምክንያት እሱ ደስታን እና ደስታን ያጣጥማል።


“አሁን
አንድ ሰው በጠና እና በጠና ከታመመ ይታመማል ፡፡ እሱ ምግቦቹን አያስደስተውም ፣ እናም በሰውነቱ ውስጥ ጥንካሬ
የለውም። ጊዜ እያለፈ ሲሄድ በመጨረሻ ከዚያ በሽታ ይድናል ፡፡ እሱ በምግቦቹ ይደሰታል እናም በሰውነቱ ውስጥ
ጥንካሬ አለ። ሀሳቡ በእሱ ላይ ይከሰት ነበር ፣ ‘ከዚህ በፊት ታምሜ ነበር… አሁን ከዚያ በሽታ አገገምኩ ፡፡
በምግቦቼ ደስ ይለኛል እናም በሰውነቴ ውስጥ ጥንካሬ አለ። ’በዚህ ምክንያት እሱ ደስታ እና ደስታ ያገኛል።

“አሁን አንድ ሰው እስር ቤት ታስሯል እንበል ፡፡ ጊዜ እያለፈ ሲሄድ ውሎ አድሮ ከዚያ እስራት ነፃ እና ጤናማ ሆኖ
ንብረቱ ሳይጠፋ ይለቃል ፡፡

ሀሳቡ በእሱ ላይ ይከሰት ይሆናል ፣ ‘ከዚህ በፊት እስር ቤት ነበርኩ ፡፡ አሁን ንብረቴን ሳላጣ ከእዚያ እስራት ፣
በደህና እና በጤንነት ተለቅቄአለሁ። ’በዚህ ምክንያት እሱ ደስታ እና ደስታ ያገኛል።

“በተመሳሳይ ሁኔታ ፣ እነዚህ አምስት መሰናክሎች በራሱ ሳይተዉ ሲቀሩ መነኩሴው እንደ ዕዳ ፣ በሽታ ፣ እስር ቤት ፣
ባርነት ፣ ባድማ በሆነ ሀገር ውስጥ እንደ አንድ ጎዳና ይቆጥረዋል ፡፡ ነገር ግን እነዚህ አምስት መሰናክሎች
በራሱ ሲተዉ ፣ እንደ ጉድለት ፣ ጥሩ ጤንነት ፣ ከእስር እንደተለቀቀ ፣ ነፃነት ፣ የደህንነት ቦታ እንደሆነ
አድርጎ ይመለከታል ፡፡

በእሱ ውስጥ እንደተተዉ አይቶ ደስ ይለዋል ፡፡ ደስ ይለዋል ፣ ይሳባል ፡፡ ተቀር ,ል ፣ ሰውነቱ ፀጥ ይላል ፡፡
ሰውነቱ ፀጥ ያለ ፣ ለደስታ ስሜታዊ ነው ፡፡ ደስታ ተሰማው ፣ አዕምሮው ያተኩራል ፡፡

አራቱ ጃናዎች

“ከስሜታዊነት የተላቀቀ ፣ ችሎታ ከሌለው የአእምሮ ባህሪዎች የተላቀቀ ፣ እሱ በመጀመሪያ ጃሃ ውስጥ ገብቶ
ይቀራል-ከመነጠቁ የተወለደው መነጠቅ እና ደስታ ፣ በተመራ አስተሳሰብ እና ግምገማ የታጀበ ፡፡

እሱ ዘልቆ ገብቶ ይንሰራፋል ፣ ይሟላል እናም ከመልቀቅ በሚወጣው መነጠቅ እና ደስታ ይህን አካል ይሞላል። ልክ
አንድ የተዋጣለት ገላ መታጠቢያ ወይም ገላ መታጠቢያ ሥልጠና የባኞን ዱቄት በናስ ገንዳ ውስጥ አፍስሰው አንድ ላይ
ቢደባልቁትም ደግመው ደጋግመው በውኃ ይረጩታል ፣ ስለዚህ የመታጠቢያ ዱቄቱ ኳስ - ሙሌት ፣ እርጥበት የተሸከመ ፣
በውስጥም በውጭም ይረጫል - ሆኖም ያንጠባጥባሉ አይደለም;
እንደዚያም ሆኖ መነኩሴው very ይህ አካል በመገለል የተወለደው መነጠቅ እና ደስታ ያለው ነው ፡፡

ከመነጠቁ በተወለደ መነጠቅና ደስታ ያልተገረፈው መላ አካሉ ምንም ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

ቀጥሎም የቀጥታ ሀሳቦችን እና ግምገማዎችን በማየት ወደ ሁለተኛው ጀሃና ይገባል እና ይቀራል-ከፅናት የተወለደ
መነጠቅ እና ደስታ ፣ ከቀጥታ አስተሳሰብ እና ግምገማ ነፃ የግንዛቤ ውህደት - የውስጥ ዋስትና ፡፡ እሱ ዘልቆ
ገብቶ ይንከባለላል ፣ ይበቃዋል እናም ይህን አካል በመነጠቅ እና በደስታ ይሞላል
ከመረጋጋት የተወለደ ልክ እንደ ፀደይ-የውሃ ጉድጓድ እንደ አንድ ሐይቅ
ከሐይቁ ውስጥ የሚፈልቀው አሪፍ የውሃ ፍሰት እንዲስፋፋ እና እንዲሞላ ፣ እንዲሞላ እና እንዲሞላ ፣ ከምሥራቅ ፣
ከምዕራብ ፣ ከሰሜን ወይም ከደቡብ ምንም ፍሰት ስለሌለው ፣ እና ብዙ ጊዜ ዝናብ በሚዘንብበት ሰማይ ላይ እና
ደጋግመው ያቅርቡ ፡፡ በቀዝቃዛው ውሃ ያልወረደው የሐይቁ ክፍል ስላልነበረ በቀዝቃዛ ውሃ ያጠጣዋል ፡፡ እንደዚያም
ሆኖ መነኩሴው very ይህ አካል ከቅጥነት በተወለደ መነጠቅ እና ደስታ ተሞልቷል ፡፡ ከመፅናናት በተወለደ መነጠቅና
ደስታ የማይወደድ የመላ አካሉ ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

“እና በተጨማሪ ፣ መነጠቅ እየከሰመ በነበረበት እኩል ፣ አስተዋይ ፣ ንቁ እና ከሰውነት ጋር ደስታን ይሰማዋል።
በሦስተኛው ጃና ውስጥ ገብቶ ይቀራል ፣ ከእነዚህም ውስጥ ክቡር ሰዎች ‘እኩልነት እና አእምሮ ያለው ፣ እሱ ደስ
የሚል መኖር አለው’ ብለው ያውጃሉ።
እሱ ዘልቆ ገብቶ ይረከባል ፣ ይሟገታል እናም በመነጠቅ በተዘረጋው ደስታ ይህንን በጣም ይሞላል። ልክ በሎተስ ኩሬ
ውስጥ እንዳሉት አንዳንዶቹ
በውኃ ውስጥ የተወለዱ እና የሚያድጉ ሎጣዎች በውኃው ውስጥ ተጠምቀው ይቆዩ እና ውሃው ሳይነሱ ያብባሉ ፣ ስለሆነም
እንዲተነፈሱ እና እንዲበዙ ፣ እንዲሞሉ እና ከሥሮቻቸው እስከ ጥቆማዎቻቸው ድረስ በቀዝቃዛ ውሃ እንዲሞሉ እና
ከእነዚህ የእነዚያ ዕጣዎች ምንም በቀዝቃዛ ውሃ ያልታሸገ ይሆናል; ቢሆንም መነኩሴው very ይህ አካል በተነጠቀ
ደስታ በተሞላ ደስታ ይሞላል ፡፡

ከመነጠቁ የመነጨ ደስታ በተሞላበት መላው አካሉ ያልተወለደ ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

“እና በተጨማሪ ፣ ደስታን እና ውጥረትን በመተው - ልክ እንደ ቀድሞ ደስታ እና ጭንቀት እንደጠፋ - በአራተኛው
ጃሃ ውስጥ ገብቶ ይቀራል-የእኩልነት እና የአዕምሮ ንፅህና ፣ ደስታም ሆነ ጭንቀት። እሱ ተቀምጧል ፣ ሰውነትን
በንጹህ ፣ በብሩህ ንቃተ ህሊና ይሞላል ፡፡
ነጭው ጨርቅ ያልዘረጋው የሰውነቱ ክፍል እንዳይኖር አንድ ሰው ከጭንቅላቱ እስከ እግሩ ድረስ በነጭ ጨርቅ ተሸፍኖ
እንደሚቀመጥ ሁሉ; እንደዚያም ሆኖ መነኩሴው በንጹህ ብሩህ ግንዛቤ ሰውነትን እየሞላ ይቀመጣል ፡፡

በመላ አካሉ በንጹህ ፣ በብሩህ ግንዛቤ ያልተወገደ ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።


እውቀት
እውቀት

“በዚህ አእምሮው የተከማቸ ፣ የተስተካከለ ፣ እና እንከን የለሽ ፣ እንከን የለሽ ፣ ታጋሽ ፣ ተለዋዋጭ ፣
የማይለዋወጥ እና ያለመታደል ችሎታ በደረሰበት አቅጣጫ እየመራ ወደ እውቀት እና ራዕይ ያዘነብላል። እሱ ያስተውላል:
- ‘ይህ የእኔ አካል የተዋቀረ መልክ ያለው ነው
ከእናት እና ከአባት የተወለዱት ፣ በሩዝ እና ገንፎ ከተመገቡት አራቱ ዋና ዋና ንጥረ ነገሮች የማይመች ፣ የማሸት ፣
የመጫን ፣ የመፍረስ እና የመበታተን ችግር አለባቸው ፡፡ እናም ይህ የእኔ ንቃተ ህሊና እዚህ የተደገፈ እና እዚህ
የታሰረ ነው ፡፡ ’ልክ እንደ ንፁህ ውሃ የሚያምር የከበረ ዕንቁ እንዳለ - ስምንት ገጽታ ያላቸው ፣ በደንብ
የተወለወሉ ፣ ጥርት ያሉ ፣ የብልሹዎች ፣ በሁሉም ገፅታዎች የተጠናቀቁ እና በመካከል መካከል ያልፋሉ ፡፡ ሰማያዊ ፣
ቢጫ ፣ ቀይ ፣ ነጭ ወይም ቡናማ ክር ነበር - እናም ጥሩ የማየት ችሎታ ያለው ሰው በእጁ ይዞ ይዞት በዚህ ላይ
ማሰላሰል ነበረበት-‹ይህ ከስሩ ንፁህ ውሃ የሚያምር የከበረ ዕንቁ ነው ፡፡ በደንብ የተወለወለ ፣ ጥርት ያለ ፣
ለስላሳ ነው ፣ በሁሉም ጎኖቹ የተሟላ ነው ፡፡ እናም ይህ በመካከለኛው በኩል የሚያልፍ ሰማያዊ ፣ ቢጫ ፣ ቀይ ፣
ነጭ ወይም ቡናማ ክር ነው። ’

በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ ተሰብስቦ ፣ ተጣራ ፣ እና እንከን የለሽ ፣ እንከን የሌለበት ፣ ታዛዥ ፣
ተለዋዋጭ ፣ የተረጋጋ እና ያለመታመን ሁኔታ በደረሰበት - መነኩሴው ወደእውቀት እና ወደ ራዕይ ይመራዋል ፡፡ እሱ
ያስተውላል: - ‘ይህ የእኔ አካል ከእናት እና ከአባት የተወለዱትን አራት ዋና ዋና ንጥረ ነገሮችን የያዘ ቅርፅ
ያለው ነው ፣ በሩዝ እና ገንፎ የተመጣጠነ ፣ የማይመች ፣ የማሸት ፣ የመጫን ፣ የመፍረስ እና የመበታተን ችሎታ
ያለው። እናም ይህ የእኔ ንቃተ-ህሊና እዚህ የተደገፈ እና እዚህ የታሰረ ነው ፡፡ ’

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

በአእምሮ የተሠራ አካል

“በዚህ አእምሮው የተከማቸ ፣ የተጣራ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣ በቀላሉ የሚለዋወጥ ፣
የማይለዋወጥ እና የማይነቃነቅ የመሆን ችሎታ በመያዝ በአእምሮ የተሰራ አካል እንዲፈጥር ይመራዋል ፡፡ ከዚህ አካል
ሌላ አካልን ይፈጥራል ፣ ቅርፅን የተሰጠው ፣ በአእምሮ የተሠራ ፣ በሁሉም ክፍሎቹ የተሟላ ፣ ከአካላቱ ያነሰ
አይደለም ፡፡
ፋኩልቲዎች

ልክ አንድ ሰው ሸምበቆን ከሴጣው ላይ እንደሚስበው ፡፡ ሀሳቡ በእሱ ላይ ይከሰት ይሆናል-‘ይህ ሽፋን ፣ ይህ
ሸምበቆ ነው።

ሽፋኑ አንድ ነገር ነው ፣ ሸምበቆው ሌላ ነው ፣ ግን ሸምበቆው ከሴጣው ውስጥ ተዘርግቷል። ’ወይም አንድ ሰው
ጎራዴውን ከእሷ ላይ እንደሚወስድ
ቅርፊት ሀሳቡ በእሱ ላይ ይከሰት ይሆናል-‘ይህ ጎራዴ ነው ፣ ይህ ቅርፊት ነው። ጎራዴው አንድ ነገር ነው ፣
ሌላኛው ቅርፊት ሌላ ነው ፣ ግን ጎራዴው ከእቃው ውስጥ ተዘርግቷል። ’ወይም አንድ ሰው እባብን ከጉድጓዱ ውስጥ
እንደሚያወጣ ይመስል። ሀሳቡ በእሱ ላይ ይከሰት ይሆናል-‘ይህ እባብ ነው ፣ ይህ ደላላ ነው። እባቡ አንድ ነገር
ነው ፣ ቁፋሮው ሌላ ነው ፣ እባቡ ግን ከጉድጓዱ ውስጥ ተነቅሏል ፡፡ ’በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ
ተሰብስቦ ፣ ተጣራ ፣ እና እንከን የለሽ ፣ ጉድለቶች የሌለበት ፣ ረጋ ያለ ፣ የሚለዋወጥ ፣ የማይለዋወጥ ፣ እና
ወደ አለመታመንነት ደርሷል ፣ መነኩሴው አእምሮ-የተሰራ አካልን እንዲፈጥር ይመራዋል ፡፡ ከዚህ አካል ሌላ አካልን
ይፈጥራል ፣ ቅርፅን የተሰጠው ፣ በአእምሮ የተሠራ ፣ በሁሉም ክፍሎቹ የተሟላ ፣ በአካል ችሎታው የበታች አይደለም
፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

ልዕለ-መደበኛ ኃይሎች

“አእምሮው በዚህ መንገድ በማተኮር ፣ በተጣራ እና ምንም እንከን የሌለበት ፣ እንከን የለሽ ፣ ተጣጣፊ ፣ በቀላሉ
ሊለዋወጥ የሚችል ፣ የተረጋጋ እና ያለመታመን ችሎታ በደረሰበት አቅጣጫ ወደ ልዕለ-ኃይሎች ሞዶች ይመራዋል ፡፡

እሱ ልዩ ልዩ ልዕለ-ኃይሎችን ይጠቀማል ፡፡ አንድ ሆኖ ብዙ ይሆናል; ብዙ ሆኖ አንድ ይሆናል ፡፡ እሱ ይገለጣል
፡፡ ይጠፋል ፡፡ እሱ በጠፈር በኩል እንደሚሄድ በግድግዳዎች ፣ በግድግቦች እና በተራሮች ሳይገታ ያልፋል ፡፡ እሱ
በምድር ውስጥ እና ከምድር ውስጥ ይወርዳል
ውሃ እንደ ሆነ ፡፡ ደረቅ ምድር ይመስል ሳይሰምጥ ውሃ ላይ ይራመዳል ፡፡

እግሮቹን በመስቀል ላይ ተቀምጦ እንደ ክንፍ ወፍ በአየር ላይ ይበርራል ፡፡ በጣም ኃይለኛ እና ኃይለኛ ፀሐይን እና
ጨረቃን እንኳ በእጁ ይነካል እና ይደበድባል።

እስከ ብራህማ ዓለም ድረስ እንኳን ከሰውነቱ ጋር ተጽዕኖ ያሳርፋል ፡፡

ልክ አንድ የተዋጣለት ሸክላ ሠሪ ወይም ረዳቱ ሥራ መሥራት እንደሚችሉ ሁሉ
በጥሩ ሁኔታ የተዘጋጀ ሸክላ ማንኛውንም ዓይነት የሸክላ ዕቃ ይወዳል ፣ ወይም
ችሎታ ያለው የዝሆን ጥርስ ሰሪ ወይም ረዳቱ በደንብ ከተዘጋጀ የእጅ ሥራ መሥራት ይችላል
የዝሆን ጥርስ ማንኛውንም ዓይነት የዝሆን ጥርስ ሥራን ይወዳል ፣ ወይም እንደ ችሎታ ወርቅ አንጥረኛ
ወይም ረዳቱ እሱ ከሚወዳቸው የወርቅ መጣጥፎች በጥሩ ሁኔታ ከተዘጋጀ ወርቅ ሊሠራ ይችላል ፤ በተመሳሳይ መንገድ -
በአዕምሮው የተከማቸ ፣ የተጣራ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣ ተለዋዋጭ ፣ የማይለዋወጥ እና
የማይነቃነቅ የመሆን ችሎታ ያለው - መነኩሴው ይመራና ወደ ልዕለ-ኃይሎች ሁነቶች ያዘነብላል… እሱ ተጽዕኖ ያሳድራል
፡፡ እስከ ብራህማ ዓለማት ድረስ ሰውነቱ ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።


አእምሮ
ማንበብ

“በዚህ አእምሮው የተከማቸ ፣ የተጣራ ፣ እና እንከን የለሽ ፣ እንከን የለሽ ፣ ታጋሽ ፣ ተለዋዋጭ ፣ የተረጋጋ
እና ያለመታመን ችሎታ በደረሰበት ፣ እሱ የሌሎችን ፍጥረቶች ግንዛቤ ወደ እሱ ይመራዋል ፡፡ የሌሎችን ግንዛቤ
ያውቃል
ፍጥረታት ፣ ሌሎች ግለሰቦች ፣ በራሱ ግንዛቤ ውስጥ ከበውት ፡፡

አእምሮን በፍላጎት እንደ አዕምሮ በስሜታዊነት ፣ እና ያለ ስሜት ያለ አእምሮ እንደ ፍቅር ያለ አእምሮን ይገነዘባል
፡፡ አእምሮን በመቃወም አእምሮን እንደ መቃወም አእምሮን ያለ ማወቅም አእምሮን እንደሚለይ ይገነዘባል ፡፡

አእምሮን በተሳሳተ አእምሮ እንደ አእምሮ ፣ እና ያለ አእምሮ እንደ አእምሮ ያለ አእምሮ ይገነዘባል ፡፡ የተከለከለ
አእምሮን እንደ የተከለከለ አእምሮ ፣ የተበተነ አእምሮም እንደ ተበተነ አእምሮ ይገነዘባል ፡፡ የተስፋፋ አእምሮን
እንደሰፋ አእምሮ ፣ እና የተስፋፋ አእምሮን እንደሰፋ አእምሮ ይገነዘባል ፡፡

የላቀ አእምሮን [እጅግ በጣም ጥሩ በሆነ ደረጃ ላይ የሌለውን] እንደ የላቀ አእምሮ ፣ እና ያልተመረመረ አዕምሮን
እንደ ያልተለየ አእምሮ ይገነዘባል ፡፡ የተጠናከረ አእምሮን እንደ የተከማቸ አእምሮ ፣ እና ያልተማከለ አእምሮን
እንደ ያልተማከለ አእምሮ ይገነዘባል ፡፡

የተለቀቀ አእምሮን እንደ የተለቀቀ አእምሮ ፣ እና ያልተለቀቀ አእምሮን እንደ ተለቀቀ አእምሮ ይገነዘባል ፡፡

ልክ አንዲት ወጣት ሴት ወይም ወንድ ጌጣጌጦችን እንደወደደች ፣ በደማቅ መስታወት ወይም በንጹህ ውሃ ጎድጓዳ ውስጥ
የገዛ ፊቷን ነፀብራቅ እንደመረመረች ከሆነ ጉድለት ካለበት ‘ጉድለት’ ወይም ‘ጉድለት የሌለበት’ እንደሆነ ያውቃል።
በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ ተሰብስቦ ፣ ተጣራ ፣ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣
ተለዋዋጭ ፣ ተለዋዋጭ እና የማያቋርጥ ችግር ደርሷል - መነኩሴው ይመራል እና
ስለ ሌሎች ፍጥረታት ግንዛቤ ወደ እውቀት ያዘነብላል ፡፡ እሱ በራሱ ግንዛቤ ውስጥ ስለተከበበው የሌሎች ፍጥረታት ፣
የሌሎች ግለሰቦችን ግንዛቤ ያውቃል ፡፡

አእምሮን በስሜታዊነት እንደ አእምሮ በስሜት ፣ እና ያለ ስሜት በስሜት እንደ አእምሮ ይገነዘባል… የተለቀቀ አእምሮ
እንደ የተለቀቀ አእምሮ ፣ እና ያልተለቀቀ አዕምሮ እንደ ያልተለቀቀ አዕምሮ ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

ያለፉትን ህይወቶች ማስታወስ

“አእምሮው በዚህ መንገድ በማተኮር ፣ በተጣራ ፣ እና ምንም እንከን የሌለበት ፣ እንከን የለሽ ፣ ተጣጣፊ ፣
በቀላሉ ሊለዋወጥ የሚችል ፣ የተረጋጋ እና ያለመታመን ሁኔታ በደረሰበት ጊዜ ያለፈ ህይወቶችን በማስታወስ እውቀት
ይመራዋል (የቀደሙ ቤቶችን) ፡፡

እሱ ያለፉትን የተለያዩ ህይወቶቹን ማለትም አንድ ልደት ፣ ሁለት ልደቶች ፣ ሶስት ልደቶች ፣ አራት ፣ አምስት ፣
አስር ፣ ሃያ ፣ ሰላሳ ፣ አርባ ፣ ሃምሳ ፣ አንድ መቶ ፣ አንድ ሺህ ፣ አንድ መቶ ሺዎች ፣ ብዙ የዓለማችን
የጠፈር መቀነስ ፣ ብዙ አ የጠፈር ማስፋፊያ ፣ ብዙ ቁጥር ያላቸው የጠፈር መንቀጥቀጥ እና መስፋፋት ፣
[በማስታወስ] ፣ ‘እዚያ እንደዚህ ዓይነት ስም ነበረኝ ፣ እንደዚህ ዓይነት ጎሳ አባል ነበር ፣ እንደዚህ ዓይነት
ገጽታ ነበረኝ።

የእኔ ምግብ እንደዚህ ነበር ፣ እንደዚህ የመደሰት እና የህመም ልምዴ ፣ እንደዚህ የህይወቴ ፍፃሜ።

ከዚያ ግዛት በማለፍ እንደገና እዚያ ተነሳሁ ፡፡ እዚያም እንደዚህ የመሰለ ስም ነበረኝ ፣ የእንደዚህ ዓይነት ጎሳ
አባል ፣ እንደዚህ አይነት ገጽታ ነበረኝ። የእኔ ምግብ እንደዚህ ነበር ፣ እንደዚህ የመደሰት እና የህመሜ ልምዴ ፣
እንደዚህ የህይወቴ ፍፃሜ።

ከዚያ ሁኔታ ተሻግሬ እንደገና እዚህ ተነሳሁ ፡፡ ’ስለሆነም እሱ ያለፉትን በርካታ ህይወቶች በአለባበሳቸው እና
በዝርዝራቸው ያስታውሳል ፡፡ ልክ አንድ ሰው ከመኖሪያ መንደሩ ወደ ሌላ መንደር ፣ ከዚያ ከዚያ መንደር ወደ ሌላ
መንደር ፣ ከዚያ ከዚያ መንደር ወደ ትውልድ መንደሩ እንደሚሄድ ሁሉ ፡፡

ሀሳቡ በእርሱ ላይ ይመጣል ፣ ‘እኔ ከመኖሪያ መንደሬ ወደዚያ መንደር እዚያ ሄድኩ።

እዚያ እኔ በእንደዚህ ዓይነት መንገድ ቆሜ ፣ በእንደዚህ አይነት መንገድ ተቀመጥኩ ፣ በእንደዚህ ዓይነት መንገድ
ተነጋገርኩ እና በእንደዚህ አይነት መንገድ ዝም አልኩ ፡፡ ከዚያ መንደር እዚያ ወደዚያ መንደር ሄድኩ ፣ እዚያም
በእንደዚህ ዓይነት መንገድ ቆሜ ፣ በእንደዚህ ዓይነት መንገድ ተቀመጥኩ ፣ በእንደዚህ ዓይነት መንገድ ተነጋገርኩ
እና በእንደዚህ አይነት መንገድ ዝም አልኩ ፡፡ ከዚያ መንደር ተመል home ወደ ቤቴ ተመለስኩ ፡፡ ’በተመሳሳይ
ሁኔታ - በአዕምሮው እንዲሁ የተከማቸ ፣ የተጣራ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣ የሚለዋወጥ ፣
የሚለዋወጥ ፣ የተረጋጋ እና ያለመተማመን ችሎታ የደረሰ - መነኩሴው
ያለፈ ህይወቶችን በማስታወስ ወደ እውቀት ይመራዋል ፡፡

እሱ ያለፉትን በርካታ ህይወቶች mod በእነሱ ሁኔታ እና በዝርዝር ያስታውሳል።

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።


የአእምሮ
እርሾዎች ማብቂያ

“አእምሮው በዚህ መንገድ የተከማቸ ፣ የተጣራ ፣ እና እንከን የለሽ ፣ እንከን የሌለበት ፣ ተንከባካቢ ፣ ተለዋዋጭ
፣ የተረጋጋ እና ያለመታመን ችሎታ በደረሰበት መነኩሴው የአእምሮን እርሾ ማብቂያ ወደሚያውቅ አቅጣጫ ይመራዋል ፡፡
እሱ እንደ ሆነ ያስተውላል ፣ ‘ይህ ጭንቀት ነው… ይህ የጭንቀት መነሻ ነው… ይህ
የጭንቀት መቋረጥ ነው… ወደ መቋረጥ የሚወስደው ይህ ነው
ጭንቀት… እነዚህ የአእምሮ እርሾዎች ናቸው…

ይህ የመፍላት አመጣጥ ነው… ይህ የመፍላት መቋረጥ ነው… ይህ ወደ እርሾ መቆም የሚወስደው መንገድ ነው ፡፡ ልቡ
ስለሆነም በማየቱ ከስሜታዊነት እርሾ ተለቅቋል ፣ የመሆን እርሾ ፣ እርሾው ድንቁርና. ከእስር ጋር እውቀት አለ ፣
‘የተለቀቀ።’ እሱ ‘ልደት እንደ ተጠናቀቀ ፣ የተቀደሰ ሕይወት እንደተፈጸመ ፣ ሥራው እንደተከናወነ ያስተውላል።
ለዚህ ዓለም ከዚህ በላይ ምንም ነገር የለም። ’ልክ እንደዚያ ከሆነ
በተራራ አንፀባራቂ ውስጥ የውሃ ገንዳ ነበሩ - ግልፅ ፣ ለስላሳ እና ያልተነካ - በባህር ላይ ቆሞ ማየት የተሳነው
ሰው ቅርፊቶችን ፣ ጠጠሮችን እና ጠጠሮችን እንዲሁም የዓሳ ጫወታዎችን ሲዋኝ እና ሲያርፍ ማየት ይችላል ፣ እናም
ይከሰታል ለእሱ ‘ይህ የውሃ ገንዳ ግልፅ ፣ ለስላሳ እና ያልተነካ ነው።

እነዚህ ቅርፊቶች ፣ ጠጠሮች እና ጠጠሮች እንዲሁም እነዚህ የአሳ ጫፎች እዚህ ሲዋኙ እና ሲያርፉ እዚህ አሉ ፡፡
’በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ የተከማቸ ፣ የተጣራ ፣ እና ምንም እንከን የሌለበት ፣ ጉድለት የሌለበት ፣
የሚለዋወጥ ፣ ሊለዋወጥ የሚችል ፣ የማይለወጥ እና ወደ አለመታመንነት ደርሷል - መነኩሴው የአእምሮ እርሾ
ማብቃቱን ወደ እዉቀቱ ይመራዋል እንዲሁም ያዘነብላል ፡፡ እሱ እንደ ሆነ ያስተውላል ፣ ‘ይህ ጭንቀት ነው… ይህ
የጭንቀት መነሻ ነው… ይህ ማቆም ነው
የጭንቀት… ወደ ውጥረቱ መቆም የሚወስደው ይህ ነው… እነዚህ የአእምሮ እርሾዎች ናቸው… ይህ የመፍላት አመጣጥ ነው…
ይህ የመፍላት መቆሙ ነው fer ወደ ፍላት መቆም የሚወስደው ይህ ነው ፡፡ ’ልቡ ፣ ስለሆነም በማየቱ ፣
ከስሜታዊነት እርሾ ፣ የመብላት እርሾ ፣ የድንቁርና እርሾ ተለቋል ፡፡ በመለቀቅ ፣ ‘የተለቀቀ’ ዕውቀት አለ።
‘ልደት እንደ ተጠናቀቀ ፣ የተቀደሰ ሕይወት እንደተፈፀመ ፣ የተከናወነው ተግባር’ እንዳለ ይገነዘባል።

ለዚህ ዓለም ከዚህ በላይ ምንም ነገር የለም ፡፡ ’

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

“ኬቫታ እኔ በቀጥታ የማውቃቸውን እና ለእራሴ የተገነዘብኳቸው እነዚህ ሦስቱ ተአምራት ናቸው ፡፡

ውይይቶች ከአማልክት ጋር

“አንድ ጊዜ ኬቫታ ፣ ይህ የአስተሳሰብ ባቡር በዚህ በጣም የመነኮሳት ማህበረሰብ ውስጥ በአንድ መነኩሴ ግንዛቤ
ውስጥ ተነስቷል-‘ እነዚህ አራት ታላላቅ አካላት - የምድር ንብረት ፣ የፈሳሽ ንብረት ፣ የእሳት ንብረት እና
የነፋስ ንብረት የት ናቸው? ሳይቀሩ? ’ከዚያም ወደ አማልክት የሚወስደው መንገድ በማእከላዊ አእምሮው ውስጥ
እስኪታይ ድረስ እንዲህ ዓይነቱን የትኩረት ሁኔታ ደርሶ ነበር። ስለዚህ ወደ አማልክት ቀረበ
የአራቱ ታላላቅ ነገሥታት ተመራማሪዎች እና በደረሱ ጊዜ ‹ጓደኞች ፣ እነዚህ አራት ታላላቅ አካላት - የምድር
ንብረት ፣ የፈሳሽ ንብረት ፣ የእሳት ንብረት እና የነፋስ ንብረት ያለ ምንም ቅሪት የት ነው?› ብለው ጠየቋቸው
፡፡

“ይህ በተነገረ ጊዜ የአራቱ ታላላቅ ነገሥታት ቅጥረኞች አማልክት መነኩሴውን“ እኛ ደግሞ አራቱ ታላላቅ አካላት
rema ያለማቋረጥ የት እንደሚቆሙ አናውቅም ፡፡ ግን ከእኛ የሚበልጡ እና ከፍ ከፍ ያሉ አራት ታላላቅ ነገሥታት
አሉ ፡፡

አራቱ ታላላቅ አካላት rema ያለማቋረጥ የሚያቆሙበትን ማወቅ አለባቸው ፡፡

“ስለዚህ መነኩሴው ወደ አራቱ ታላላቅ ነገሥታት ቀረበና ሲደርስም‹ ጓደኞች ፣ እነዚህ አራት ታላላቅ አካላት rema
ያለማቋረጥ የት ያቆማሉ? ’ሲል ጠየቃቸው ፡፡

“ይህ በተባለ ጊዜ አራቱ ታላላቅ ነገሥታት መነኩሴውን“ እኛ ደግሞ አራቱ ታላላቅ አካላት rema ያለማቋረጥ የት
እንደሚቆሙ አናውቅም ፡፡ ግን ከእኛ የሚበልጡ እና ከፍ ያሉ የሰላሳ ሦስት አማልክት አሉ ፡፡ ማወቅ አለባቸው… ’

“ስለዚህ መነኩሴው ወደ ሰላሳ ሦስቱ አማልክት ቀረበና ሲደርስም“ ጓደኞች ፣ እነዚህ አራት ታላላቅ ነገሮች rema
ያለማቋረጥ የት ይቋረጣሉ? ”ሲል ጠየቃቸው።

“ይህ በተነገረ ጊዜ የሰላሳ ሦስቱ አማልክት መነኩሴውን“ እኛ ደግሞ አራቱ ታላላቅ አካላት rema ያለማቋረጥ የት
እንደሚቆሙ አናውቅም ፡፡ ግን ከእኛ የበለጠ ከፍ ያለና የላቀ የአማልክት ገዥ ሳካ አለ ፡፡ ማወቅ አለበት…

“ስለዚህ መነኩሴው የአማልክት ገዥ ወደሆነው ወደ ሳካ ቀርቦ በመጣ ጊዜ‘ ጓደኛ ፣ እነዚህ አራት ታላላቅ አካላት
rema ያለማቋረጥ የት ያቆማሉ? ’ብሎ ጠየቀው።

“ይህ በተነገረ ጊዜ የአማልክት ገዥ ሳካ ለ መነኩሴው“ እኔ ደግሞ አራቱ ታላላቅ አካላት rema ያለማቋረጥ የት
እንደሚቆሙ አላውቅም ፡፡ ግን ከእኔ የሚበልጡ እና ከፍ ያሉ የያማ አማልክት አሉ እነሱ ማወቅ አለባቸው… ’…

“የያማ አማልክት እኛ ደግሞ አናውቅም said ግን ሱያማ የሚባል አምላክ አለ know ማወቅ አለበት…’…

“ሱያማ አለች እኔ ደግሞ አላውቅም… ግን ሳንቱሳታ የተባለ አምላክ አለ know ማወቅ አለበት…’…

“ሳንቱሺታ“ እኔ ደግሞ አላውቅም said ግን የኒማናራቲ አማልክት አሉ…
ማወቅ አለባቸው… ’…
“ንማናራቲ አማልክት
አለ ፣ ‘እኛም አናውቅም… ግን ሱኒሚሚታ የሚባል አምላክ አለ…
ማወቅ አለበት… ’…


“ታዲያ
ታላቁ ብራማ መነኩሴውን በእጁ በመያዝ ወደ አንድ ወገን ወሰደውና“ እነዚህ የብራህ ረዳቶች አማልክት ያምናሉ ፣
“ታላቁ ብራህ የማያውቀው ነገር የለም ፡፡

ታላቁ ብራማ የማያየው ነገር የለም ፡፡

ታላቁ ብራማ የማያውቀው ነገር የለም ፡፡

ታላቁ ብራማ ያልተገነዘበው ምንም ነገር የለም ፡፡ ለዚያም ነው እኔ በአራቴ ታላላቅ አካላት without ያለማቋረጥ
የት እንደሚቆሙ እኔ እንደማላውቅም በእነሱ ፊት አልናገርም ፡፡

ስለዚህ የተሳሳተ እርምጃ ወስደዋል ፣ የተሳሳተ እርምጃ ወስደዋል ፣ የ
ሌላ ቦታ ለዚህ ጥያቄ መልስ ፍለጋ ብፁዕ ፡፡ ወደ ብፁዕው ቀኝ ተመለሱ እና ሲደርሱም ይህን ጥያቄ ይጠይቁት ፡፡
እሱ ቢመልስም ግን ልብ ውስጥ መውሰድ አለብዎት ፡፡

“ያኔ - - አንድ ጠንካራ ሰው የተጣጣመ እጁን እንደሚዘረጋ ወይም የተዘረጋውን እጁን እንደሚገታ - መነኩሴው
ከብራህማ ዓለም ተሰወረ እና ወዲያውኑ ከፊቴ ታየ ወደ እኔ ከሰገደ በኋላ በአንድ በኩል ተቀመጠ ፡፡ እዚያ በተቀመጠ
ጊዜ ‹ጌታ ሆይ እነዚህ አራት ታላላቅ አካላት - የምድር ንብረት ፣ የፈሳሽ ንብረት ፣
የእሳቱ ንብረት እና የነፋሱ ንብረት - ሳይቀሩ ይቆማሉ? ’

የንጉስ አሾካ ለዛፎች የሕይወት ስጦታ

ኦፊሴላዊ ሆኖ በመቆረጥ ደስተኛ መንገዶቹ ላይ አንድ እይታ እንዲወስድ ያደረገው ከሞራሪያ ንጉሠ ነገሥት አሾካ በቀር
ሌላ አይደለም ፡፡ መላው ዓለም በከተማ እና በከተማ ውስጥ በመንገድ ዳር ፍሬ የሚሰጡ ቡቃያዎችን / ዛፎችን
በመንከባከብ እና በመጠበቅ ረገድ የአሾካን መርሆዎችን ያጠቃልላል ፡፡ አካባቢዎች የሞሪያ ንጉሠ ነገሥት የመንገድ
ዳር ዛፎችን ፅንሰ-ሀሳብ ለማራመድ እና ለመደገፍ የመጀመሪያው ነበር “በየቀኑ ዛፎቻችንን በምናጣበት ወቅት ወደ ኋላ
ተመልሰን እርሱ ያደረገውን መመልከት አለብን ፡፡

ከአሾካ ፍንጭ መውሰድ ፣ በአንድ ወቅት በሞሪያን መንግሥት ወይም በዴልሂ የተሸፈኑባቸውን አካባቢዎች ከተመለከቱ
ዓለም የመንገድ ዳር ዛፎችን አስፈላጊነት ያደንቃል ፣ ““ የአሾካን መርሆዎች የደን ክፍልን ለረጅም ጊዜ ዛፎችን
በመጠበቅ ረገድ ይረዷቸዋል ፡፡

ለእያንዳንዱ መንገድ ሆን ብሎ አንድ ዝርያ መርጧል ፡፡ በቅርብ ርቀት ላይ ዝርያዎችን መቀላቀል የዛፎችን መኖር ላይ
ተጽዕኖ ያሳድራል ፡፡ ለሙሉ ዝርጋታ በአንድ ዝርያ ላይ እናተኩራለን ፡፡

“አሾካ በአካባቢው ሰዎች የመንገድ ዳር ዛፎች ባለቤትነት መብት አልነበራቸውም ፡፡ መንግስት የችግኝ እድገቱን
በበላይነት የሚቆጣጠር ቢሆንም የኋላ ኋላ የዛፉ ባለቤትነት ለአከባቢው ሰዎች ይሰጣል ”ብለዋል ፡፡

“ዛፎችን መቁረጥ ሙሉ በሙሉ መከልከል አይቻልም ፣ ግን (በአዲሶቹ እርምጃዎች) በከፍተኛ ደረጃ ይቀነሳል ፡፡”
ደኖች የሰው ልጆችን ጨምሮ ለሁሉም እናት ሕያዋን መሠረታዊ የሕይወት ድጋፍ ሥርዓት ይሰጣሉ ፡፡

የደን ​​ሥነ-ምህዳሮች ንጹህ አየር ፣ የውሃ ሀብቶች ፣ ለም መሬት ለግብርና ፣ ለቢዮ ብዝሃነት ፣ ለአየር ንብረት
ለውጥ ቅነሳ እና ለሌሎች በርካታ የስነምህዳር አገልግሎቶች ይሰጣሉ ፡፡

በጣም ብዙ የገጠር ህብረተሰብ ክፍሎች ፣ አብዛኞቹን ጎሳዎች ጨምሮ በቀጥታ ለኑሮአቸው በደን ላይ ጥገኛ ናቸው ፡፡

የዓለም ደን ዲፓርትመንቶች ደኖችን እና የዱር እንስሳትን የመጠበቅ ፣ የዓለምን ብዝሃ ብዝሃ ሕይወት የመጠበቅ እና
የደን ሥነ-ምህዳራዊ ሥነ-ምህዳራዊ ሚዛን እንዲጠበቅ የማድረግ ተቀዳሚ ተልእኮ አላቸው ፡፡

ሁሉም የዓለም የደን መምሪያዎች መምራት አለባቸው የደን ዋና አስተባባሪ ፣ የደን ኃይል (HOFF) ኃላፊ ፡፡

መምሪያዎቹ የዓለም ደን አገልግሎት መኮንኖች እና የተለያዩ ካድሬዎች መኮንኖች / የመስክ ሰራተኞችን ጨምሮ የሥራ
ጥንካሬ ሊኖራቸው ይገባል ፡፡
ዓለም የተጠበቁ አካባቢዎች አውታረ መረብ ከነብር መጠባበቂያዎች ፣ ከዱር እንስሳት መፀዳጃ ቤቶች ፣ ከጥበቃ ማቆያ
እና 1 የማህበረሰብ መጠባበቂያ ጋር

በዲፓርትመንቶች የሚከናወነው ሥራ በሚከተሉት ምድቦች በስፋት ሊመደብ ይችላል-የቁጥጥር ፣ ጥበቃ ፣ ጥበቃ እና ዘላቂ
አስተዳደር ፡፡

የቁጥጥር ሥራዎች አካል እንደመሆናቸው መምሪያዎቹ እንደ የዓለም ደን ሕግ ፣ የዱር እንስሳት ጥበቃ ሕግ ፣ ደን
(ጥበቃ) ሕግ ፣ የዓለም የዛፎች ጥበቃ ሕግ ፣ ወዘተ እና ተጓዳኝ ደንቦችን የመሳሰሉ የተለያዩ ሕጎችን ድንጋጌዎች
ማስፈፀም አለባቸው ፡፡ የጥበቃ ተግባሮች ፣ የድንበር ማጠናከሪያ ፣ የደን አከባቢዎችን ከመጥበብ መከላከል ፣
ህገ-ወጥነትን መቁረጥ ፣ የሰው-ዱር እንስሳት ግጭት መቀነስ ፣ የእሳት አደጋ መከላከል እና የቁጥጥር እርምጃዎችን
መውሰድ ወዘተ ያካትታሉ ፡፡

የጥበቃ ተግባሩ የተከላ ስራዎችን ፣ የአፈር እርጥበት ጥበቃን እና የተፋሰስ ልማት ስራዎችን ለውሃ ደህንነት ፣
ብርቅዬ ፣ ለአደጋ እና ለአደጋ የተጋለጡ (RET) ዝርያዎችን በመጠበቅ እና ሁሉንም የህብረተሰብ ክፍሎች በጫካዎች
አስፈላጊነት ላይ ግንዛቤ ለማስጨበጥ የግንዛቤ ማስጨበጫ ሥራዎችን ማከናወን ፣ የዱር እንስሳት እና ብዝሃ ሕይወት.
በክፍለ-ግዛቶች አከባቢዎች እንደ የሥራ ዕቅዶች ዝርዝር መሠረት የእንጨት እና ሌሎች የደን ምርቶችን በዘላቂነት
ማውጣትና ግብይት ውስጥ መሳተፍ አለባቸው ፡፡

መምሪያዎቹም የአርሶ አደሩን ገቢ ለመደገፍ በማበረታታት አግሮ-ደንን በማስተዋወቅ በስፋት መሰማራት አለባቸው ፡፡


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

ሰዎች ቋንቋን የማግኘት ችሎታቸው ልዩ ነው ፡፡ ግን እንዴት? በብሔራዊ የሳይንስ አካዳሚ ቀጣይነት የታተመ አዲስ
ጥናት በእውነቱ እኛ በቋንቋ መሠረታዊ መሠረታዊ ዕውቀት እንደተወለድን የዘመኑን የቋንቋ “ተፈጥሮን መንከባከብ”
ክርክር ላይ ብርሃን ፈሰሰ ፡፡

ቋንቋዎች እርስ በርሳቸው በብዙ መንገዶች ቢለያዩም የተወሰኑ ገጽታዎች በመላ ቋንቋዎች ሲጋሩ ይታያሉ ፡፡

እነዚህ ገጽታዎች በሁሉም የሰው አእምሮ ውስጥ ከሚሰሩ የቋንቋ መርሆዎች ሊመነጩ ይችላሉ ፡፡

ተፈጥሮአዊ ጥያቄ ይነሳል-ሕፃናት የሰዎች ቃላት እንዴት እንደሚመስሉ በእውቀት የተወለዱ ናቸው?

ሕፃናት የተወሰኑ የድምፅ ቅደም ተከተሎችን ከሌሎች ይልቅ እንደ ቃል የመሰሉ አድርገው ይመለከታሉ? በቦስተን
የሚገኘው የሰሜን ምስራቅ ዩኒቨርስቲ ፕሮፌሰር አይሪስ በሬን በበኩላቸው “የዚህ አዲስ ጥናት ውጤት እንደሚያመለክተው
የሰው ቋንቋዎች የድምፅ ዘይቤዎች ልክ እንደ ወፎች ዝማሬ የመሰለ የተወለደ ባዮሎጂያዊ ተፈጥሮአዊ ውጤት ናቸው”
ብለዋል ፡፡ በዶ / ር ዣክ መለር የሚመራው ጣሊያን ውስጥ ከሚገኘው ዓለም አቀፍ የከፍተኛ ትምህርት ትምህርት ቤት
የምርምር ቡድን ፡፡

የጥናቱ የመጀመሪያ ደራሲ ዶ / ር ዴቪድ ጎሜዝ ብላ ፣ ሽባ ፣ ቢ.ቢ.ሲ.ኤስ. ለምሳሌ በቃላቱ መጀመሪያ ላይ
የሚከሰቱትን የድምፅ-ውህዶች ነው ፡፡

ብዙ ቋንቋዎች በብሌ የሚጀምሩ ቃላት ቢኖሯቸውም (ለምሳሌ ፣ በጣሊያንኛ ብላንዶ ፣ በእንግሊዝኛ ብልጭ ድርግም እና
በስፓኒሽኛ blusa) ፣ ጥቂት ቋንቋዎች በ lb የሚጀምሩ ቃላት አሏቸው ፡፡ ሩሲያኛ እንደዚህ ያለ ቋንቋ ነው
(ለምሳሌ ፣ ሉቡ ፣ ከሎብ ጋር የሚዛመድ ቃል ፣ “ግንባር”) ፣ ግን በሩስያኛ እንኳን እንደዚህ ያሉ ቃላት እጅግ
በጣም አናሳ ናቸው እና ከብል በመጀመር ቃላት ይበልጣሉ። የቋንቋ ሊቃውንት እንደዚህ ዓይነቶቹ ቅጦች የሚከሰቱት
የሰዎች አንጎል እንደ ብላ በላይ ያሉ ቃላትን ለመደገፍ ስለሆነ ነው ፡፡

ከዚህ አጋጣሚ ጋር ተያይዞ ከዚህ በፊት ከዶክተር በረንት ላብራቶሪ የተደረገው የሙከራ ምርምር እንደሚያሳየው ጎልማሳ
ተናጋሪዎች ምንም እንኳን የትውልድ ቋንቋቸው ብሌ ወይም ሊባ የሚሉ ቃላት ባይኖራቸውም እንደዚህ አይነት ምርጫዎችን
ያሳያሉ ፡፡ ግን ይህ እውቀት የሚመነጨው ከየት ነው? በአንዳንድ ሁለንተናዊ የቋንቋ መርሆዎች ምክንያት ነው ወይስ
የአዋቂዎች የዕድሜ ልክ ተሞክሮ ማዳመጥ እና የአፍ መፍቻ ቋንቋቸውን በማፍራት?
ሙከራው
እነዚህ ጥያቄዎች ቡድናችን ትናንሽ ሕፃናት የተለያዩ የቃላት ዓይነቶችን እንዴት እንደሚገነዘቡ በጥንቃቄ እንዲመለከት
አደረጉ ፡፡ የጣሊያን አዲስ የተወለደውን የአንጎል ምላሾችን ለመመልከት (ኢንፍራሬድ አቅራቢያ በሚታየው መነፅር) ፣
ዝምተኛ እና ወራሪ ያልሆነ ዘዴ የአንጎል ኮርቴክስ ኦክስጅንን (ከጭንቅላቱ በታች ያሉት በጣም የመጀመሪያ
ሴንቲሜትር ግራጫ ንጥረነገሮች) በጊዜ ውስጥ እንዴት እንደሚለወጡ የምንጠቀምበት ነበር ፡፡ ከላይ እንደተገለፀው ጥሩ
እና መጥፎ ቃል እጩዎችን ሲያዳምጡ ሕፃናት (ለምሳሌ ፣ ቢሊፍ ፣ ሊቢፍ) ከጣሊያን አዲስ የተወለዱ ሕፃናት እና
ቤተሰቦቻቸው ጋር ስንሠራ ፣ አዲስ የተወለዱ ሕፃናት አዋቂዎች ከሚያደርጉት ዓይነት ጋር በመልካም እና በመጥፎ ቃል
እጩዎች ላይ የተለየ ምላሽ እንደሚሰጡ ተመልክተናል ፡፡

ትንንሽ ሕፃናት ገና ምንም ቃል አልተማሩም ፣ ገና አያጉረመርሙም ፣ አሁንም ቢሆን ቃላት እንዴት መሰማት
እንዳለባቸው ከእኛ ጋር ይጋራሉ ፡፡

ይህ ግኝት የሚያሳየው ስለ ሰው ቋንቋዎች የድምፅ አሠራር መሠረታዊ ፣ መሠረታዊ ዕውቀት እንደተወለድን ነው። እኛ
በማድረጋችን ዕድለኞች ነን ፣ ስለሆነም ልጆቻችን የቃላት የድምፅ ዘይቤዎችን በቀላሉ እንደሚገነዘቡ በእርግጠኝነት
በማመን ወደ ዓለም መምጣት ይችላሉ - ምንም እንኳን እነሱ የሚያድጉበት ቋንቋ ምንም ይሁን ምን ፡፡

በዓለም ውስጥ ስንት ቋንቋዎች አሉ?

ዛሬ 7,117 ቋንቋዎች ይነገራሉ ፡፡

ይህ ቁጥር በየጊዜው እየተለዋወጠ ነው ፣ ምክንያቱም በየቀኑ ስለ ዓለም ቋንቋዎች የበለጠ እንማራለን። እና ከዚያ
ባሻገር ቋንቋዎቹ እራሳቸው እየተለዋወጡ ናቸው ፡፡

እነሱ የሚኖሩት እና ተለዋዋጭ ናቸው ፣ በማህበረሰቦች የሚነገረዉ ጠቃሚ ምክሮች በፍጥነት በሚለዋወጥ ዓለማችን
የተቀረፁ ናቸው ፡፡
ይህ ተሰባሪ ጊዜ ነው
በግምት 40% የሚሆኑት ቋንቋዎች በአሁኑ ጊዜ አደጋ ላይ ናቸው ፣ ብዙውን ጊዜ ከ 1,000 ያነሱ ተናጋሪዎች
ይቀራሉ ፡፡ ይህ በእንዲህ እንዳለ ፣ 23 ቋንቋዎች ብቻ ከግማሽ በላይ የዓለም ህዝብ ናቸው።

ገና የተወለደ ህፃን ማንም ከህፃኑ ጋር ሳይገናኝ እንዲገለል ከተደረገ ከጥቂት ቀናት በኋላ ክላሲካል መጋሂ መጋዲ /
ክላሲካል ቻንዳሶ ቋንቋ / መጋዲሂ ፕራክት ፣ ክላሲካል ሄላ ባሳ (ሄላ ቋንቋ) በመባል የሚታወቅ እና ተፈጥሯዊ
ተፈጥሮአዊ (ፕራክሪት) ፣ ተመሳሳይ ናቸው ክላሲካል ፓሂ ቡድሃ በማጋዲ ተናገረ ፡፡

ሁሉም የ 7111 ቋንቋዎች እና ዘዬዎች ከ Classical Magahi Magadhi የተተኮሱ ናቸው። ስለዚህ ሁሉም
ሌሎች የኑሮ ፍጥነቶች ለግንኙነት የራሳቸው የተፈጥሮ ቋንቋዎች እንዳላቸው ሁሉ ሁሉም ሁሉም የሰው ልጅ ተፈጥሮአዊ
(ፕራክሪት) ናቸው ፡፡ 116 ቋንቋዎች በ https://translate.google.com ተተርጉመዋል

https://am.wikipedia.org/wiki/Origin_of_language

የቋንቋ አመጣጥ እና በዝግመተ ለውጥ በሰው ልጅ ዝርያ ውስጥ መገኘቱ ለበርካታ ምዕተ ዓመታት የግምት ርዕሰ ጉዳዮች
ነበሩ ፡፡ ቀጥተኛ ማስረጃ ባለመኖሩ ርዕሱ ለማጥናት አስቸጋሪ ነው ፡፡


ስለሆነም
የቋንቋን አመጣጥ ማጥናት የሚፈልጉ ምሁራን ከሌሎች የቅሪተ አካላት መዝገብ ፣ የአርኪኦሎጂ ማስረጃ ፣ የወቅቱ
የቋንቋ ብዝሃነት ፣ የቋንቋ ማግኛ ጥናት እና በሰው ቋንቋ እና በእንሰሳት መካከል ያሉ የግንኙነት ሥርዓቶች
ንፅፅሮች (ለምሳሌ ሌሎች) ፕሪቶች) ብዙዎች የቋንቋ አመጣጥ ምናልባት ከዘመናዊው የሰዎች ባህሪ አመጣጥ ጋር በጣም
የተዛመደ ነው ብለው ይከራከራሉ ፣ ግን ስለዚህ የግንኙነት አንድምታ እና አቅጣጫ ብዙም ስምምነት የለም ፡፡

የቋንቋ መነሻ መላምቶች

ቀደምት ግምቶች

ቋንቋ በተፈጥሮ እና በምልክቶች ፣ በተለያዩ የተፈጥሮ ድምፆች ፣ የሌሎች እንስሳት ድምፆች እና የሰው ልጅ
በተፈጥሮአዊ ጩኸቶች በመታገዝ በማስመሰል እና በመሻሻል ምክንያት የመነሻ እዳ እንዳለበት አልጠራጠርም ፡፡
- ቻርለስ ዳርዊን ፣ 1871. የሰው ልጅ መውረድ እና ከግብረ ሥጋ ግንኙነት ጋር መመረጥ ፡፡

በ 1861 የታሪካዊው የቋንቋ ምሁር ማክስ ሙለር የንግግር ቋንቋ አመጣጥን አስመልክቶ ግምታዊ ፅንሰ-ሀሳቦችን
ዝርዝር አሳተሙ-ቦው-ዋው ፡፡ ሙለር ለጀርመናዊው ፈላስፋ ዮሃን ጎትሬድድ ሄርደር የሰጠው የቀስት-ዋው ወይም የኩኩዎ
ንድፈ ሀሳብ የመጀመሪያ ቃላትን እንደ አራዊት እና አእዋፍ ጩኸት አስመስሎ ነበር ፡፡ Pooh-pooh. የ
“pooh-pooh” ንድፈ ሃሳብ የመጀመሪያዎቹን ቃላት በስሜታዊነት ጣልቃ-ገብነት እና በህመም ፣ በደስታ ፣
በመደነቅ ፣ ወዘተ ዲንግ-ዶንግ እንደ ተቀሰቀሰ የስሜት ጣልቃገብነቶች እና ምሬት ነው ፡፡ ሙለር ሁሉንም ነገሮች
የሚርገበገብ ተፈጥሮአዊ ድምጽ እንዳላቸው የሚገልጽ የዲን-ዶንግ ቲዎሪ ብለው የጠሩትን ሀሳብ ጠቁመዋል ፣ በጥንት
ቃላቱ በሆነ መንገድ በሰው ተስተጋብቷል ፡፡ ዮ-ሄ-ሆ.

የዮ-ሂ-ሆ ቲዎሪ ቋንቋ ከቡድን አመጣጥ የጉልበት ሥራ እንደወጣ ይናገራል ፣ ይህም እንደ ‹ሀ› ከሚሉት ድምፆች ጋር
እንደ ተለዋጭ ድምፆችን የሚያስከትለውን የጡንቻን ጥረት ለማመሳሰል የሚደረግ ሙከራ ነው ፡፡ ታ-ታ

ይህ እ.ኤ.አ. በ 1930 በሰር ሪቻርድ ፓጌት የቀረበውን በማክስ ሙለር ዝርዝር ውስጥ ይህ አልተካተተም ፡፡

በ “ታ-ታ” ቲዎሪ መሠረት የሰው ልጆች የእጅ ምልክቶችን በሚኮርጁ በምላስ እንቅስቃሴዎች የመጀመሪያዎቹን ቃላቶች
ያሰሙ ነበር ፣ ይህም የመስማት ችሎታን ያዳብራል ፡፡ በዛሬው ጊዜ ያሉ አብዛኞቹ ምሁራን እነዚህን የመሰሉ
ጽንሰ-ሐሳቦችን ያን ያህል የተሳሳቱ ናቸው ብለው ያስባሉ - አልፎ አልፎም እንዲሁ የጎንዮሽ ግንዛቤዎችን እንደ
ቀላል እና አግባብነት የለውም ፡፡ በእነዚህ ንድፈ ሐሳቦች እነሱ በጣም ጠባብ ሜካኒካዊ ናቸው ፡፡ አባቶቻችን
ድምፆችን ከትርጉሞች ጋር ለማገናኘት አግባብ ባለው ብልሃታዊ ዘዴ ከተደናቀፉ በኋላ ቋንቋ በራስ-ሰር ተለወጠ እና
ተቀየረ ፡፡
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
ዲያቢሎስ ስክሪፕትን በመጥቀስ ፡፡

ፓውሎ ፍሬሬ እንደዚህ ያሉ አሳፋሪ ድርጊቶችን “የውሸት ልግስና” ይላቸዋል ፡፡ ጨቋኙ በተቃውሞው ሲያስፈራራ
ተቃውሞውን ለማቆም እንዲህ ያሉ ርካሽ ዘዴዎችን ይጠቀማል ፡፡ ተበዳዩ ቢሸነፍ ፣ የተጨቆነም ሆነ ጨቋኙ ነፃ
አይወጣም ፡፡

ቢጄፒ ተቃዋሚ በሚሆንበት ጊዜ ተመሳሳይ RSS ን ከማጣቀሻ ጋር
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
አለ
የፖለቲካ ፓርቲዎች ጥያቄ ያነሱትን የኤሌክትሮኒክስ የምርጫ ማሽኖች (ኢ.ቪ.ኤሞች) አስተማማኝነትን አስመልክቶ
ውዝግብን በመቀላቀል RSS የምርጫ ካርዶችን ፣ የኢ.ቪ.ኤም.ዎችን ለህዝብ ምርመራ ያጋልጣል ፡፡ RSS ለምርጫ
ኮሚሽን (ኢ.ሲ.) ወደ ተሞከረና በተፈተነው የወረቀት የምርጫ ካርድ እንዲመለስ ዛሬ ጠየቀ ፡፡ እነዚህ መግብሮች
የተዛባ ማረጋገጫ ስለመሆናቸው ኢቪኤሞችን ለሕዝብ ምርመራ ያካሂዳሉ ፡፡ የአር.ኤስ.ኤስ አፈ-ጉባ our ‹በእኛ
ኢቪኤሞች ላይ እምነት ሊጣልብን ይችላልን› በሚለው አርታኢ ጽሑፍ ውስጥ እስከዛሬ ድረስ ፍፁም የተዛባ ማረጋገጫ
ማሽን አልተፈለሰቀም እና የማንኛውም ስርዓት ተዓማኒነት በ ‹ግልፅነት ፣ ትክክለኛነት እና እምነት በማይጣልበት እና
በጭካኔው ላይ እምነት በሚጣልበት እምነት። ጉዳዩ ‘የግል ጉዳይ’ ስላልሆነ የወደፊቱን ህንድን ይመለከታል ፡፡
የኢ.ቪ.ኤም.ዎች እውነተኛ ቢሆኑም እንኳ ኢ.ሲ. (EC) በዚህ ጉዳይ ላይ የሚነካበት ምንም ምክንያት አልነበረም
ሲል ጋዜጣው አስተያየቱን ሰጠ ፡፡ ከመራጩ በፊት ብቸኛው አማራጭ መንግሥት እና ኢ.ሲ.ኤም. በሕንድ ዴሞክራሲ ላይ
እንደ ወጭ ተባባሪነት ኢቪኤሞችን መጫን አይችሉም ፡፡ ሀገሪቱን ወደ ኢ.ቪ.ኤም. እንድትቀይር በሚመራው የምርጫ
መስጫ የምርጫ ስርዓት ውስጥ እንደ ዳስ መያዝ ፣ ማጭበርበር ፣ የውሸት ድምጽ መስጠትን ፣ ማዛባት እና የድምፅ
መስጫ ወረቀቶች ያሉ ስህተቶች ነበሩ እና እነዚህ ሁሉ ችግሮችም በኢቪኤሞች ውስጥም ተገቢ ነበሩ ፡፡ በመቁጠር
ደረጃም ቢሆን መቅዘፍ ይቻል ነበር ፡፡ የምርጫ ወረቀቶችን ለምርጫ ተስማሚ ያደረገው ነገር ሁሉም ጥሰቶች በህዝብ
ፊት እየተከናወኑ ስለነበሩ ለእርማት የተከፈቱ ሲሆን በኤቪኤምዎች ውስጥ የሚፈጸሙ ማጭበርበሮች ግን ሙሉ በሙሉ ባሉ
ስልጣኖች እጅ ያሉ እና ስልጣኑን በሚይዙት የፖለቲካ ተteesሚዎች ነው ፡፡ .


ኢቪኤም
አንድ ጥቅም ብቻ አለው - ‹ፍጥነት› ግን ያ ጥቅሙ በተዛባው ምርጫ ከሦስት እስከ አራት ወራቶች በተሰራጩት
ተዳክሟል ፡፡ ጋዜጣው “ይህ የምርጫውን ሂደት ቀድሞውንም ገድሏል” ብሏል ጋዜጣው ፡፡ በአገሪቱ ከተካሄዱት አስራ
ሁለት አጠቃላይ ምርጫዎች መካከል በኢ.ቪ.ኤም. በኩል የተካሄዱት ሁለቱ ብቻ በመሆናቸው በታዋቂ ተቋማትና ባለሙያዎች
የሚሰነዘሩትን ጥርጣሬዎች በምክንያታዊነት ከመመለስ ይልቅ ‹በሐሰተኛ ክሶች ላይ በማስፈራራትና በማሰር›
ተችዎቻቸውን ዝም ለማሰኘት መወሰኑን ጋዜጣው ተመልክቷል ፡፡ , በሃይባራድ ላይ የተመሠረተ የቴክኖሎጂ ባለሙያ ሃሪ
ፕራስድ በሙምባይ ፖሊስ መያዙን በማስታወስ ፡፡ የፕራስድ ምርምር ኢቪኤሞች ‹ለማጭበርበር ተጋላጭ› እንደነበሩ
አረጋግጧል ፡፡ ባለሥልጣኖቹ ኢ.ሲን የሚገዳደር ማንኛውም ሰው ለስደት እና ለጉዳት ተጋላጭነት እንደሚጋለጥ መልእክት
መላክ ይፈልጋሉ ሲል RSS አስታውቋል ፡፡ አብዛኛዎቹ የአለም ሀገሮች ኢቪኤሞችን በጥርጣሬ የተመለከቱ ሲሆን እንደ
ኔዘርላንድስ ፣ ጣሊያን ፣ ጀርመን እና አየርላንድ ያሉ ሀገሮች ኢቪኤሞችን ከመከልከል ወደ ወረቀት ምርጫዎች
ተመልሰዋል ‘ምክንያቱም እነሱ ለማጭበርበር ቀላል ፣ ለአደጋ የተጋለጡ የመስማት ችግር እና ግልጽነት የጎደላቸው
ናቸው’ ፡፡ ዴሞክራሲ ለፍላጎቶች ወይም ለደህንነት አስተማማኝ ያልሆኑ የጂዝሞስ ማቋቋሚያ እና አውታረ መረብ አሳልፎ
ለመስጠት በጣም ውድ ነው ፡፡ ለህንድ ዲሞክራሲ ጤና ወደ ተሞከሩ እና ወደተፈተኑ ዘዴዎች መመለስ የተሻለ ነው ፣
ወይም ለወደፊቱ ምርጫዎች ወደ ግብዣነት ሊለወጡ ይችላሉ ብለዋል ፡፡

- (UNI) - 28DI28.xml ወደ
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep
-kang የዴሞክራሲ ተቋማት እብድ ነፍሰ ገዳይ (ሞዲ) የመጀመሪያ የማጭበርበር ኢ.ቪ.ኤም.ኤስ p. ower
የጀመረው በ RSS (Rowdy Swayam Sevaks) የፊት ለፊት ድርጅቶች እና በቢጄፒ (ቤቫኮፍ ጁሆት
ሳይኮፓትስ) መካከል በ 2014 የመሬት ግዥ ድንጋጌ ላይ ነው ፡፡ ከስድስት ዓመታት በኋላ እንደገና ከስዋዲሺ
ጃግራን ማንች ጋር በእርሻ ፖሊሲ ላይ እንደገና አለመግባባት ላይ ናቸው ፡፡ (ኤስጄኤም) እና ለባራቲያ ኪሳን ሳንግ
(ቢኬስ) ለአምራቾች የዋጋ ድጋፍ ህጋዊ ዋስትና ይጠይቃሉ ፡፡ ማጭበርበሩን ኢ.ቪ.ኤም. በ ‹RSS› በተጠቀሰው
ጊዜ ‹BJP› ን በርቀት መቆጣጠሪያ እንደሚጠቁመው ግን አሁን አይደለም ፡፡ ብቸኛው የተሻለው መፍትሔ ትክክለኛውን የ
0.1% ታጋሽ ፣ ጠበኛ ፣ ታጣቂ ፣ በዓለም ቁጥር አንድ አሸባሪዎችን በጭራሽ በመተኮስ ፣ በሕዝብ ላይ ምሳ
በመብላት ፣ እብዶች ፣ በአእምሮ ዘገምተኛ የውጭ ዜጎች ከቤን እስራኤል ፣ ከቲቤት ፣ ከአፍሪካ ፣ ከምሥራቅ አውሮፓ
፣ ከምዕራብ ጀርመን የተባረሩ ማስገደድ ነው ፡፡ ፣ የሰሜን አውሮፓ ፣ የደቡብ ሩሲያ ፣ የሃንጋሪ ወዘተ ፣ RSS
(Rowdy Swayam Sevaks) የ chitpavan brahmins የገዛ የእናትን የሥጋ ተመጋቢዎች በርቫኮፍ
ጁሆት ሳይኮፓትስ (ቢጄፒ) በማድ ገዳይ የዴሞክራቲክ ተቋማት (ሞዲ) ፕራዱዳን ለማቆም በመሞከር ይመራሉ ፡፡ ባህራት


Friends

December
25, 1927 Dr Ambedkar burned Manusmriti as a symbol of rejection of the
religious basis of untouchability. The event was arranged during the
Mahad Satyagraha. Satyagraha was a fight to assert the “Untouchables”
right to access public water, & to embrace humanity & dignity.

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Friends

english.madhyamam.com
25th December 1927, Manusmriti Dahan Divas: A historical day to remember


Friends

Prabuddha
Bharat witnessed a milestone event of burning Manusmriti in public on
December 25, exactly 92 years ago. Under the leadership of ‘The father
of Modern India’ Dr Bhim Rao Ambedkar, thousands gathered in a small
town called Mahad in Konkan, a coastal region of Maharashtra to show
their hatred towards the Hindu religious text Manusmriti, that brutally
treats women and ‘Aboriginal’ (SC/STs).
Repeated attempts by the RSS-driven Sangh Parivar to appropriate Dr BR Ambedkar throw up contradictions and evasions.
Why did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on Dec. 25, 1927?
This
story was first published on January 26, 2016. (Towards Equality: Why
did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on December 25,
1927?). We are re-publishing it today, December 24, 2017.
Manusmruti Dahan Din
Eight-eight
(now 89!) years ago, on December 25, 1927, huge strides were made in
the movement for self-dignity of Dalits. Under the leadership of Dr
Babasaheb Ambedkar, a small town/village, Mahad in Konkan, the coastal
region of Maharashtra, made history.
Manusmurti
Dahan Din. The day that the text of caste Hindus epitomizing hegemony,
indignity and cruelty to Dalits and mlecchas (that included women) was
publicly burned in a specially constructed symbolic funeral pyre before
Dr Ambedkar and thousands of volunteers gathered to protest and agitate.
The
Mahad satyagraha (peaceful agitation and protest) had been organised so
that Dalits (untouchables) could drink from the Mahad (Chavadar) water
tank, a public water source open to all. A previous legal notification
of the Collectorate authorised free access to all. Despite the existence
of this order, caste hegemony and oppression had not created conditions
for access to this facility for the oppressed. On the eve of the
protest, caste Brahmins had obtained a stay order from a local court
against untouchables accessing water from the tank!
Pressure
of an unimaginable kind was put by caste Hindus to somehow abort the
protest. This included tightening access to any public ground for the
proposed meeting. Finally, a local gentleman Mr. Fattekhan, who happened
to be a Muslim, gave his private land for the protest, extending
solidarity with the struggle. Arrangements for food and water as also
other supplies had to be made meticulously by the organisers facing a
revolt in the village. A pledge of sorts had to be taken by the
volunteers who participated in the protest. This pledge vowed the
following:
I do not believe on Chaturvarna based on birth.
I do not believe in caste distinctions.
I believe that untouchability is an anathema to Hinduism and I will honestly try my best to completely destroy it.
I will not follow any restrictions about food and drink among at least all Hindus.
I believe that untouchables must have equal rights to access to temples, water sources, schools and other amenities.
The
arrival of Dr. Ambedkar to the site of the protest was cloaked in high
drama, faced with the possibilities of all kinds of sabotage from other
sections of society. He came from Bombay on the boat “Padmavati” via
Dasgaon port, instead of Dharamtar (the road journey), despite the
longer distance. This was a well-planned strategy, because, in the event
of boycott by bus owners, the leaders could walk down five miles to
Mahad.
In
front of the pandal where Dr Ambedkar made his soul-stirring address,
the “vedi” (pyre) was created beforehand to burn the Manusmruti. Six
people had been labouring for two days to prepare it. A pit six inches
deep and one and half foot square was dug in, and filled with
sandlewood pieces.
On its four corners, poles were erected, bearing banners on three sides. The banners said,
1. “Manusmruti chi dahan bhumi”, i.e. Crematorium for Manusmruti.
2. Destroy Untouchability and
3. Bury Brahmanism.
It
was on December 25, 1927, in the late evening, at the conference, that
the resolution to burn the Manusmruti was moved by Brahmin associate of
Ambedkar, Gangadhar Neelkanth Sahastrabuddhe and was seconded by PN
Rajabhoj, an untouchable leader. Thereafter, the book Manusmruti was
kept on this pyre and burned. The Brahmin associate of Ambedkar,
Gangadhar Neelkanth Sahastrabuddhe and five six other Dalit sadhus
completed the task. At the pandal, the only photo placed was that of
Mohandas Karamchand Gandhi. This has been interpreted to mean that, at
this stage the Dalit leadership, including Dr. Ambedkar had yet to be
disillusioned with Gandhi.
In
his presidential speech Ambedkar said that the aim of the movement was
not only to gain access to the water or the temple or to remove the
barriers to commensality; the aim was to break down the varna system
which supported inequality in society. He then told his audience about
the French Revolution, and explained the main points of the Charter of
Human Rights enunciated by the French Revolutionary Council. He pointed
out the danger of seeking temporary and inadequate solutions by relating
how the rebellion of the plebians of Rome against the patricians
failed, primarily because the plebians sought only to gain a tribune of
their choice instead of seeking to abolish the system dividing society
into patricians and plebians.
In
the February 3, 1928 issue of the Bahishkrit Bharat (his own newspaper)
he explained the action saying that his reading of the Manusmriti had
convinced him that it did not even remotely support the idea of social
equality.
The
root of untouchabilty lies in prohibition of inter-caste marriages,
that we have to break, said Ambedkar in that historic speech. He
appealed to higher varnas to let this “Social Revolution” take place
peacefully, discard the sastras, and accept the principle of justice,
and he assured them peace from our side. Four resolutions were passed
and a Declaration of Equality was pronounced. After this, the copy of
the Manusmruti was burned
One
sees here a definite broadening of the goal of the movement. In terms
of the ultimate goal of equality and of the eradication of the varna
system, the immediate programme of drinking water from the Mahad water
reservoir was a symbolic protest, to herald the onset of a continuing
struggle for dignity.
The other crucial points of Dr. Ambedkar’s speech were:
“…So
long as the varna system exists the superior status of the Brahmans is
ensured….Brahmans do not have the same love of their country that the
Samurai of Japan had. Hence one cannot expect them to give up their
special social privileges as the Samurai did in the interest of social
equality and national unity of Japan. We cannot expect this of the
non-Brahman class either. The non-Brahman classes like the Marathas and
others are an intermediate category between those who hold the reins of
power and those who are powerless. Those who wield power can
occasionally be generous and even self-sacrificing. Those who are
powerless tend to be idealistic and principled because even to serve
their own interest they have to aim at a social revolution. The
non-Brahman class comes in between; it can neither be generous nor
committed to any principles. Hence they are preoccupied in maintaining
their distance from the untouchables instead of with achieving equality
with Brahmans. This class is weak in its aspiration for a social
revolution…..We should accept that we are born to achieve this larger
social purpose and consider that to be our life’s goal. Let us strive to
gain that religious merit. Besides, this work (of bringing about a
social revolution) is in our interest and it is our duty to dedicate
ourselves to remove the obstacles in our path.
There
was a strong reaction in the section of the press, perceived to be
dominated by the entrenched higher caste interests. Dr Ambedkar was
called “Bheemaasura” by one newspaper. Dr. Ambedkar justified the
burning of Manusmruti in various articles that he penned after the
satyagraha. I n the February 3, 1928 issue of the Bahishkrit Bharat (his
own newspaper) he explained the action saying that his reading of the
Manusmriti had convinced him that it did not even remotely support the
idea of social equality. To burn a thing was to register a protest
against the idea it represented. By so doing one expected to shame the
person concerned into modifying his behaviour. He said further that it
would be futile to expect that any person who revered the Manusmriti
could be genuinely interested in the welfare of the Untouchables. He
compared the burning of the Manusmriti to the burning of foreign cloth
recommended by Gandhi. Protests the world over had used the burning of
an article that symbolised oppression to herald a struggle. This was
what the Manusmurti Dahan was.
| SabrangIndia
| SabrangIndia
Bangaru
Laxman’s statement, after he formally took over as the president of the
BJP, that “Nagpur is a place of both Ambedkar and Hegdewar” must have
come as a surprise to the upper caste leaders of the RSS, particularly
its chief, KS Sudharshan, who must all be Ambedkar haters. Nagpur,
ironic…


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam …..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam………..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra ………..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay……………..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh ………..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet ….. …..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh…………….” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya………” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam……..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam……” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya………………” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash ……………” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat…………….” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti……………….” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti…………….” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va………………….” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay…….” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto………” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam………..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to………………” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay…………” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti……..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto…….” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya…………….” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram…………….” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati……….” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw………..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam ……….” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan………” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam……………” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya…………” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam………” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra…sapinda………” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam…………….” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy……………..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay……………” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay…….” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha……………….” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto…….” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.

https://asiatimes.com/2020/12/systematic-collapse-of-the-worlds-largest-democracy/

Asia Times


Systematic collapse of the world’s largest democracy
Lack
of transparency on such issues as EVMs (Electronic voting machine)
software and its source code has cast doubt on the reliability of
election results in Prabuddha Bharat states
Josef
Stalin has been quoted as saying, “It’s not the people who vote that
count, it’s the people who count the votes.” In Stalin’s Russia, this
was the common norm and also the reason behind his massive success as a
politician.
Fair
elections in those days were a luxury enjoyed only by Western
democracy, as much of the world had just come out of colonization and
some were still part of it. The idea of fundamental rights and
rule-based order with institutional autonomy as well as smooth
transition of power was a complex concept for these new societies, which
had a history of bloody power transfers.
Western
critics had similar apprehensions about Prabuddha Bharat as it was
taking baby steps toward democracy in the mid-1950s. A country with
diverse languages, religions, castes and creeds, it was viewed with
skepticism as to whether it would be able to survive as a democracy.
Citing the recent Partition of erstwhile British Prabuddha Bharat,
Western liberal pundits predicted more partition of Prabuddha Bharatian
states. These doubts prevailed until India held its first parliamentary
election in 1952.
Over
the next four decades, Prabuddha Bharat not only proved those critics
wrong but also made a mark at the international level by becoming the
world’s largest democracy, with institutional credibility, freedom of
the press, and protection of civil rights.
Certainly,
there were also some dark moments, such as when Indira Gandhi didn’t
honor the commitments under the constitution and declared the Emergency
in the mid-1970s, citing the reason as internal and external threats to
the country.
Prabuddha
Bharat has come a long way since then. At the dawn of the 21st century,
India‘s vibrant democracy with a multiparty system, a large young
population, and a growing economy put the country into the global
spotlight.
But
what’s important about this democracy is a young demographic, which is
its strength but also a cause of weakness. Despite constituting a large
part of the electorate, the younger generation lacks experience of those
black days of democracy. Much of this segment is not aware that in a
democracy, the people’s responsibility doesn’t end with voting but
starts from there.
As
well, the optimistic vision of liberals that the Internet and digital
access would empower democracy and usher in a new era of freedom has not
been realized. Instead, we find ourselves in a dramatically different
set of circumstances; the digital era is not shaped by openness, but
rather by manipulation.
So
the idea of suspension of democracy through draconian laws and
emergency measures has become naive in the 21st century. In our new
democratic systems, such a situation can be created through a softer and
invisible replay of previous experiences through a systematic collapse
of the pillars of democracy, rather than military action or a coup as in
the past.
Subverting
the pillars of democracy mainly takes three forms: influencing the
umpire’s decision (constitutional body), sidelining of players, and
weakening or rewriting the rules of the game.
Russia
under President Vladimir Putin, Peru under Alberto Fujimori, and
Hungary under Viktor Orban are some of the best examples of this in
recent times. One new entrant to this list is India under Mad murderer
of democratic institutions (Modi) remotely controlled by just 0.1%
intolerant, violent, militant, number one terrorists of the world, ever
shooting, mob lynching, lunatic, mentally retarded full of
hatred,anger,jealousy, delusion, stupidity towards 99.9% Aboriginal
people are the anti-national foreigners chitpavan brahmins of Rowdy
Swayam Sevaks (RSS) kicked out from Bene Israel, Tibet, Africa, Eastern,
Europe, Western Germany, Northern Europe, South Russia, Hungary Etc.
The autonomy of essential institutions has witnessed a steady decline
due to the cult personality culture of country’s Modi. There are several
incidents where Prabudha Bharatian institutional credibility has been
questioned openly.
The death of Prabudha Bharat’s credible institutions
One
of the key pillars of any democracy is the judiciary. It’s the one that
provides a reality check to power. But lately, the behavior of this
institution is protecting Modi of Bevakoof Jhoothe Psychopaths (BJP)/RSS
interests rather than the public interest, which should be its prime
objective.
In
the last six years, the court has ceased to confront the Modi/BJP/RSS
on many controversial decisions such as the electoral bonds case, the
Citizenship Amendment Act, demonetization, the migrant crisis, and so
on. None of its decisions have come as a reality check to power.
In
a few days, the attorney general will proceed with a contempt-of-court
case against a comedian who questions the chief justice of India. In
2018, for the first time in history, four judges of the Supreme Court
had to organize a press conference to share their grievances against the
chief justice. Cases having far-reaching consequences for the nation
and judiciary were selectively assigned to benches of preference without
any rational basis.
This
clearly shows the house is not in order. We are also aware of the
strength Indian media have shown toward the government in the last few
years. Prabudha Bharat’s rank of 142 out of 180 on the world Presstitute
Freedom Index is a small testimony forgetting what Napolean had said “I
can face two battalions but not two scribes “. The consistent drop on a
year-on-year basis in presstitute freedom depicts the harsh reality of
the arrest of a journalist who dares to question the status quo.
But
a more recent blow came to the credibility of the Election Commission
(Election Criminals) in the Bihar Assembly election held in late October
and early November, where there were reports of massive rigging and
allegations of poll fraud.
The
Election Commission is an autonomous constitutional authority
responsible for administering the election process in Prabudha Bharat at
national and state elections. In Bihar, there were serious charges made
against the EC by the opposition. The opposition made a list of 119
candidates who won after the completion of counting and the returning
officer congratulated them for their victory. But when they went to take
their certificates, officers told them they had lost the election.
But
before we go into details, let’s look at the backdrop of the issue to
get a clear picture. We all have seen the failure of the Indian
government in dealing with the migrant crisis during the Covid-19
outbreak.
Amid
the horrific scenes of millions of migrant workers trying to reach
their respective states on foot, the majority of them were from Bihar.
More than 3 million migrant workers returned to Bihar.
It
was the first state to hold a legislative assembly election after the
outbreak. The election was held in the last week of October to the first
week of November in three phases. This was significant for both the
opposition and the ruling party, as the result would be treated as a
mandate on the performance of Modi and the coalition government in Bihar
on the pandemic, which has failed to live up to expectations, as the
economy is in tatters and unemployment has reached new heights.
There
was a wave in favor of young opposition leader Tejshawi Yadav. Hundreds
of thousands of people came to his rallies held across Bihar,
especially youth and migrant workers, who were looking for a change in
leadership. Meanwhile his counterpart, incumbent Chief Minister Nitish
Kumar was booed in almost every successive rally.
But
when the result came out it was not only surprising for all the
political pundits who were predicting the opposition would win under
Tejashawi Yadav but for the rest of the Indian masses. It defies logic,
as there were some serious inconsistencies, which cannot be ignored.
If
the people of Bihar were openly opposing Nitish, then why would they
vote for his coalition partner the Bevkoof Jhoothye Psychopathys (BJP),
which would again make him the chief minister? More than a dozen
opposition members of the legislative assembly lost re-election by
margins of tens or a hundred votes; one lost by 13 votes. This rarely
happens in a state election, and never in Bihar.
The
ruling party retained power with just 0.03% more votes than the
opposition. All the political pundits were predicting the opposition
would win, as there was a wave for the opposition leader on the ground.
Few people were coming to the ruling party’s rallies. But the BJP has
hailed the Modi Magic and silent voters for its win. But the real
question is on the handling of affairs by the EC and the EVMs
(electronic voting machines).
The secret behind Modi’s success
In
recent years, all accusations against the EC and EVMs were shrugged off
as baseless allegations. But mishandling of the Bihar election has put a
serious question mark on the EC’s credibility. It puts it into the
spotlight as to whether it was acting neutrally.
A
closer analysis of how the EC functions will help us determine the
reality of its tall claims of credibility, which has deteriorated over
time. An electoral system that was once highly transparent, supporting
public scrutiny and ease of understanding its functions and policies has
undergone an “enclosure of transparency.”
Voting
system software is one of the most opaque aspects of electronic voting,
as it is quite technical, complex, and generally unavailable for
inspection. Access to source codes supports independent technical
evaluation of voting systems that, in turn, facilitates oversight and
accountability of software.
Most
developed countries put source-code audit reports of their electronic
voting systems in the public domain so that transparency is maintained.
But the Indian electronic voting system is highly opaque, as much of the
information is not disclosed in the public domain apart from that it is
made by government institutions. But it doesn’t give a guarantee that
source code is fully transparent until there is an independent audit
review by a third party.
Regarding
this, a plea was filed in the Supreme Court stating that not conducting
a software review of EVMs, VVPATs (voter verifiable paper audit
trails), and ETSs (EVM tracking systems) in an election “infringes” on
citizens’ freedom of expression and affects democratic rights.
The
petitioner claimed that “if the source code of all these devices were
to be subverted in concert, then the process of randomization process
would no longer maintain its randomness, rather it will become
deterministic and systematic.” This would make it possible to achieve a
predetermined outcome of the election.
Despite
such a strong argument, on February 24, the Supreme Court disposed of
the petition and asked the petitioner to approach the EC, and if the
poll body did not order an audit of its EVM source code by an
independent auditor, then the petitioner would be at liberty to approach
the court again after three weeks.
But to date, the EC has not taken any action over this, which raises a serious question on its neutrality.
What’s
the point of hiding from the Indian people? More so, Article 19 (1) (a)
of the Constitution of India provides a guarantee to every Indian of
the right to freedom of expression.
But
what is interesting is that the EC violates this right with its Rule
49MA, which gives it the power to prosecute a voter for making a false
complaint of malfunction of an EVM or VVPAT. This means that if the
voter claims a mismatch in an EVM result but fails to prove the
mismatch, then a poll official can initiate action under Section 177 of
the Indian Penal Code for giving a “false submission,” which may invite
six months in jail or a fine of 1,000 rupees (US$13.50) or both.
So
it’s like intimidation and against the very fundamentals of democracy.
Until such important issues are addressed, the credibility of the
Election Commission will remain in question and the fairness of Indian
elections will remain under suspicion.
Transparency
and accountability are the signs of a healthy democracy, but currently,
both are missing from the world’s largest democracy. Until there is
transparency in the counting of votes, those who vote don’t matter.
Asia
Times Financial is now live. Linking accurate news, insightful analysis
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asiatimes.com
Systematic collapse of the world’s largest democracy
Josef
Stalin has been quoted as saying, “It’s not the people who vote that
count, it’s the people who count the votes.” In Stalin’s Russia, this
was the common norm and also the reason …

https://www.mangobaaz.com/this-german-tv-channel-just-called-modi-the-son-of-hitler-and-people-cant-stop-trolling-him?utm_source=whatsapp


Friends


This
German TV Channel Just Called Modi The Son Of Hitler And “We alone can
challenge and defeat the fascist, casteist, communal and pro-capitalist
BJP! Get ready!”Ms Mayawati
Behanji’s clarion call to the BSP workers to liberate the country from the clutches of fascist rule.
Adolf
Hitler has become infamous as the most cruel leader that modern history
has witnessed. He is the epitome of inhumanity and insensitivity.
Indian Mad murderer of democratic institutions (Modi) of BJP (Bevakoof
Jjoothe Psychopaths) remotely controlled by just 0.1% intolerant,
violent, militant, number one terrorists of the world, ever shooting,
mob lynching, lunatic, mentally retarded full of hatred,anger,jealousy,
delusion, stupidity towards 99.9% Aboriginal people are the
anti-national foreigners chitpavan brahmins of Rowdy Swayam Sevaks (RSS)
kicked out from Bene Israel, Tibet, Africa, Eastern, Europe, Western
Germany, Northern Europe, South Russia, Hungary Etc. is now being
compared to Hitler after recent events. Modi has exhibited callousness
and still persistently exhibits brutality by occupying Kashmir and for
the recent laws against Muslims in Prabuddha Bharat.
Recent events in India have put Modi out of favor of quite a few people around the world.
The
way Modi has handled the citizenship act, targeting Muslims has finally
woken up the world. Even though Pakistan has long been trying to
counter the foolishness he has exhibited over recent years, particularly
by falsely accusing Pakistan and putting the two countries at the brink
of war just to win elections.
A German news channel just compared Modi to Hitler by showing him as Hitler’s son
Although
Modi isn’t exactly receiving a lot of love these days for his
government’s recent actions but this image has caused quite the
controversy because of how everyone understands Nazi Germany’s leader
Hitler to be.
In
the image propagated by the German channel, Modi was held by Hitler
like the Lion King scene therefore implying that he would be taking
Hitler’s legacy forward. The headline, accompanying the image, literally
translates into “More and more dead in Prabuddha bharat.”
this german news channel showed modi as son of hitler pic.twitter.com/9N4mpRLYAR
— RiderOnTheStorm (@swatieyz) December 23, 2019
Now
that comparison between Modi and Hitler can be made because of how
Modi’s recent laws are directly targeting Muslims and his followers are
claiming a “pure hindutva” country would be achieved. Hitler, back in
his day, had led the infamous holocaust targeting Jews because he was
looking for a “pure” Germany.

mangobaaz.com
This German TV Channel Just Called Modi The Son Of Hitler And People Are Loving The Burn 🔥🔥🔥
Modi and Hitler are being compared these days because today’s fascist government of India is reminding people of Nazi Germany.
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/   
                                                                                                                                                            
The Devil quoting the Script.

Paulo Freire calls such shameful acts as “false generosity”. When the oppressor is threatened by the resistance, he will use such cheap tactics to put off the resistance. If the oppressed succumb, neither oppressed nor the oppressor will be freed.

When BJP was in opposition the same RSS with reference to
https://news.webindia123.com/news/Articles/India/20100828/1575461.html

said                                                          
RSS favours paper ballots, EVMs subjected to public scrutiny                                                                                                                                                                                                                                  

Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subject EVMs to public scrutiny whether these gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till date an absolutely tamper-proof machine had not been invented and credibility of any system depends on ‘transparency, verifiability and trustworthiness’ than on blind and atavistic faith in its infallibility. The issue is not a ‘private affair’ and it involves the future of India. Even if the EVMs were genuine, there was no reason for the EC to be touchy about it, the paper commented. The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter. There were flaws like booth capturing, rigging, bogus voting, tampering and ballot paper snatching in the ballot paper system of polling leading the country to switch over to the EVMs and all these problems were relevant in EVMs too. Rigging was possible even at the counting stage. What made the ballot papers voter-friendly was that all aberrations were taking place before the public eye and hence open for corrections whereas the manipulations in the EVMs is entirely in the hands of powers that be and the political appointees manning the sytem, the paper commented. The EVM has only one advantage — ’speed’ but that advantage has been undermined by the staggered polls at times spread over three to four months. ‘’This has already killed the fun of the election process,'’ the paper noted. Of the dozen General Elections held in the country, only two were through the EVMs and instead of rationally addressing the doubts aired by reputed institutions and experts the Government has resorted to silence its critics by ‘intimidation and arrests on false charges’, the paper observed, recalling the arrest of Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’. The authorities want to send a message that anybody who challenges the EC runs the risk of persecution and harassment, the RSS observed. Most countries around the world looked at the EVMs with suspicion and countries like the Netherlands, Italy, Germany and Ireland had all reverted back to paper ballots shunning EVMs because they were ‘easy to falsify, risked eavesdropping and lacked transparency’. Democracy is too precious to be handed over to whims or an opaque establishment and network of unsafe gizmos. ‘’For the health of Indian democracy it is better to return to tried and tested methods or else elections in future can turn out to be a farce,'’ the editorial said.

– (UNI) — 28DI28.xml                                                                                                                                                                                                                                                                                                           

With reference to                                                                                                                                                                                                                                                                        
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep-kang                                                                                                                                                               After the Mad murderer of democratic institutions (Modi)’s first gobbling of the Master Key by tampering the fraud EVMs  power began with a dispute between RSS (Rowdy Swayam Sevaks)frontal organisations and the BJP (Bevakoof Jhoothe Psychopaths) , over the land acquisition ordinance of 2014. Six years later, they are once again in disagreement on farm policy, with the Swadeshi Jagran Manch (SJM) and the Bharatiya Kisan Sangh (BKS) demanding a legal guarantee of price support for producers. Totally replace the fraud EVMs with Ballot Papers as once suggested by the RSS remotely controlling the BJP but not now. The only best solution is to force the just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lunching, lunatic, mentally retarded foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe, Western Germany, Northern Europe, South Russia, Hungary etc., chitpavan brahmins of RSS (Rowdy Swayam Sevaks) remotely controlling own mother’s flesh eaters Bevakoof Jhoothe Psychopaths (BJP) headed by Mad murderer of democratic institutions (Modi) attempting to establish manusmriti based hindutvasthan quit Prabuddha Bharat.
https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

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Ballot
Papers to replace EVMs to save Democracy, Liberty, Equality, Freedom
and Fraternity. Plant fruit bearing trees through out the world to kill
hunger, remove pain and fear & the for welfare, happiness and peace
for all societies and for them to attain Eternal Bliss.

Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)

      
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make world Prabuddha Prapanch)


People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.

Kevatta
(Kevaddha) Sutta: To Kevatta

Free
Online Step by Step Guide and Practice to Attain Nibbana the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered
from Head to Toe in Pure White Snow Fall Environment as in Fourth
Jhana   


Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor
Ashoka.https://www.counterview.net/2020/12/farmers-stir-82-groups-from-25.html?
Mad
murderer of democratic institutions (Modi) must be forced to quit the
country as he gobbled the Master Key by tampering the fraud EVMs and
agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir:
82 groups from 25 countries ask Mad Murderer of democratic institutions
(Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal
3 laws
Thursday, December 17, 2020

International
organisations and individuals from more than 25 countries, extending
their solidarity to the ongoing farmers’ agitation, have called it “a
beacon of hope to the millions who have been ridden over roughshod by
the current government”, said Countries’ premier civil society network,
National Alliance of People’s Movements (NAPM), distributing a statement
by tens of groups from across the world.
The statement, signed by
82 people’s organisations, civil society groups, social movements and
concerned individuals, said, they consider the enactment of the three
farm laws as “subversion of democratic norms”. Calling the three laws
“pro-corporate” against “farmers, workers and toiling masses”, the
signatories urged the Government of India (GoI) to talk to farmers and
repeal the three laws immediately.

The statement comes close on
the heel of the wide global coverage of the agitation in international
media and demonstrations organized in several European and North
American cities by Indian diaspora and others, as also questions raised
in the British Parliament on the way the farmers’ protests have been
treated by the GoI.

Text:

We stand in solidarity with the
ongoing historic farmers protest in India and extend support to their
demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the
Government of India hastily passed three ordinances namely Farmers’
Produce Trade and Commerce (Promotion and Facilitation) Act, 2020;
Farmers (Empowerment and Protection) Agreement on Price Assurance and
Farm Services Act, 2020; and Essential Commodities (Amendment) Act,
2020.
By September 2020, these ordinances were made into law without
sufficient parliamentary discussion or any talks with the farmer’s
representative and its possible ramifications on their lives.

It
is worrying to see the subversion of democratic norms and enactment of
pro-corporate laws against farmers, workers and toiling masses. India
already witnessed a huge humanitarian crisis in wake of the strict
lockdown and millions of migrant workers, small and marginal farmers
were left to fend for themselves, as the institutional mechanisms were
not set in place to safeguard them.
There is an unfolding economic
crisis but rather than taking steps to help people, another set of
anti-people laws have been passed further affecting millions of people
again.
The farms bills are going to affect not only the farmers of
India but also the agricultural workers, small traders, and common
people and promote large scale corporate control of the farming sector
impacting the food security and sovereignty.

Farmers and workers
have been protesting these laws since its inception and then passage in
the Parliament. With the demand to repeal these three farm laws,
Thousands of farmers from across India started their march towards Delhi
on November 25, 2020. They were stopped at the State borders, brutally
lathi charged, and faced tear gas shells and water cannons on the way.
They
are camping for two weeks now at the borders of Delhi and were joined
by trade unions, small traders associations, feminist organisations and
others in their call for all India strike on December 8th. Support from
different parts of the world has been pouring in too and farmers protest
have also stood with the political prisoners in the country ,
broadening the ambit of the struggle for social justice.
We urge the
Modi to talk to farmers and repeal these anti farmer laws. We stand in
solidarity with the farmers and agrarian workers in their strike for
justice, freedom and sovereignty,

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LESSON 3550 Wed 30 Dec 2020 Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman, 10) Classical Amharic-አንጋፋዊ አማርኛ,
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LESSON 3550 Wed 30 Dec  2020

Free
Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,

Prabuddha Bharat International.
https://sehen.site/en/f-chn?f=Josey-Antony#
Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,

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10) Classical Amharic-አንጋፋዊ አማርኛ,

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ዴሞክራሲን ፣ ነፃነትን ፣ እኩልነትን ፣ ነፃነትን እና ወንድማማችነትን ለማዳን ኢቪኤሞችን ለመተካት የምርጫ
ወረቀቶች ፡፡ ረሃብን ለመግደል ፣ ህመምን እና ፍርሃትን ለማስወገድ እንዲሁም ለሁሉም ህብረተሰብ ደህንነት ፣ ደስታ
እና ሰላም እንዲሁም ዘላለማዊ ደስታን እንዲያገኙ በዓለም ዙሪያ ፍሬ የሚሰጡ ዛፎችን ይተክሉ ፡፡

ዶ / ር ቢ አር አምበድካር “ሜይን ፕራብዱድሃ ብራህድ ካሚጋ” ነጎድጓድ ነጎደ ፡፡ (ፕራቡድሃ ባህራን ቡዲስት
አደርጋለሁ)

አሁን ሁሉም የአቦርጂናል ነቅተዋል ህብረቶች ነጎድጓድ (ዓለም ፕራቡድዳ ፕራፓንች እናደርጋለን)
ሰዎች ወደ ቀድሞ ቤታቸው ቡዲዝም መመለስ ጀምረዋል ፡፡ ዘላለማዊ ደስታን እንደ የመጨረሻ ግባቸው እንዲያገኙ
ለማስቻል መላው ዓለም የነቃውን ትምህርት ለደስታቸው ፣ ለደኅንነታቸው እና ለሰላም በንቃት ይከተላል ፡፡

ኬቫታ
(ከቫድሃ) ሱታ ወደ ኬቫታ

ነፃ የመስመር ላይ የደረጃ በደረጃ መመሪያ እና ልምምድን ንባባን ለማግኘት የዘላለም ደስታን በቡድሃ የራሳቸው ቃላት
ለነጮች ልብስ ለብሰው ለጎደላቸው አገልጋዮች በንጹህ ነጭ የበረዶ መውደቅ አከባቢ ከራስ እስከ እግሩ ድረስ
ተሸፍኗል ፡፡
አንድ ሱታ አንድ ቀን ዱካካን ያስወግዳል
ዲኤን
11
ፒቲኤስ
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ኬቫታ
(ከቫድሃ) ሱታ ወደ ኬቫታ
ተተርጉሟል
ከፓሊ በ
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ቢሂቹ © 1997–2011 በአንዱ ላይ እንደዚያ ሰማሁ
አልፎ አልፎ ብፁዓን በፓቫሪካ የማንጎ ግንድ ውስጥ በናላንዳ ቆዩ ፡፡

ከዚያ የቤቱ ባለቤት ከቫታ ወደ ብፁዕው ተጠጋ እና እንደደረሱ ሰግዶ በአንድ ወገን ተቀመጠ ፡፡ እዚያ በተቀመጠ ጊዜ
ብፁዕን እንዲህ አለው ፡፡
“ጌታ ሆይ ፣ ይህ ናላንዳ በብፁዓን ላይ እምነት ባላቸው ሰዎች የተሞላ ፣ ሀብታም ፣ የበለፀገ እና ብዙ ነው።
ናላንዳ በተቻለው መጠን ብፁዕ በሆነው ላይ እምነት እንዲኖራት ብፁዓን ከላዩ ሰብዓዊ መንግሥቱ የአእምሮ ኃይል ኃይል
ተአምር እንዲያሳዩ መነኩሴውን ቢያመሩ ጥሩ ነው ፡፡

ይህ በተባለ ጊዜ ብፁዕው ለከቨታ የቤት ባለቤት “ኬቫታ ፣ መነኮሳቱን በዚህ መንገድ አላስተምራቸውም-‹ መነኮሳት ኑ
፣ ነጭ ለብሰው ለተነጠቁት ምእመናን የስነ-አዕምሮ ኃይል ተዓምር ያሳዩ ፡፡ ’ሀ ለሁለተኛ ጊዜ third ለሦስተኛ
ጊዜ የቤቷ ባለቤት ኬቫታ ለተባረከችው “ከብፁዓን ጋር አልከራከርም ግን እላችኋለሁ-ጌታ ሆይ ፣ ይህ ናላንዳ
በእምነት ባላቸው ሰዎች የተሞላ ኃይለኛ ፣ የበለፀገ እና ብዛት ያለው ነው ፡፡ በተባረከው ውስጥ. ናላንዳ በከፍተኛ
ደረጃም ቢሆን በብፁዓን ላይ እምነት እንዲኖራት ብፁዕ አንድ ሰው መነኩሴውን ከከፍተኛው የሰው አገሩ የተላበሰ
የአእምሮ ኃይል ተአምር እንዲያሳይ ቢመሩት ጥሩ ነው ፡፡

ለሶስተኛ ጊዜ ብፁዕው ለከቨታ የቤት ባለቤት “ኬቫታ ፣ መነኮሳቱን በዚህ መንገድ አላስተምራቸውም‹ ኑ መነኮሳት ኑ ፣
ለተለበሱ ምእመናን የስነ-አዕምሮ ኃይል ተዓምር አሳይ ፡፡ ’

“ኬቫታ ፣ በቀጥታ ለራሴ አውቃቸዋለሁ እና አውቃቸዋለሁ ያወጀኳቸው እነዚህ ሶስት ተዓምራቶች አሉ ፡፡ የትኞቹ ሦስት
ናቸው? የስነ-አዕምሮ ኃይል ተዓምር ፣ የቴሌፓቲ ተአምር እና የመምህር ተአምር ፡፡

የአእምሮ ኃይል ተዓምር “እና የአእምሮ ኃይል ተአምር ምንድነው? አንድ መነኩሴ ብዙ ሳይኪክ የሚጠቀምበት ሁኔታ አለ
ኃይሎች አንድ ሆኖ ብዙ ይሆናል; ብዙ ሆኖ አንድ ይሆናል ፡፡ እሱ ይገለጣል ፡፡ ይጠፋል ፡፡ እሱ በጠፈር በኩል
እንደሚሄድ በግድግዳዎች ፣ በግድግቦች እና በተራሮች ሳይገታ ያልፋል ፡፡ እሱ ውሃ እንደ ሆነ በምድር ውስጥ
ይወርዳል እና ይወጣል ፡፡ ደረቅ ምድር ይመስል ሳይሰምጥ ውሃ ላይ ይራመዳል ፡፡ እግሮቹን በመስቀል ላይ ተቀምጦ
እንደ ክንፍ ወፍ በአየር ላይ ይበርራል ፡፡ በጣም ኃይለኛ እና ኃይለኛ ፀሐይን እና ጨረቃን እንኳ በእጁ ይነካል
እና ይደበድባል። እሱ በእሱ ላይ ተጽዕኖ ያሳርፋል
እስከ ብራህማ ዓለማት ድረስ አካል።

“ከዚያ በእሱ ላይ እምነት ያለው እና ጽኑ እምነት ያለው ሰው የተለያዩ የአእምሮ ችሎታዎችን ሲጠቀም sees እስከ
ብራህ ዓለማት ድረስ በሰውነቱ ላይ ተጽዕኖ ሲያሳድር ይመለከታል። እሱ ይህንን እምነት እና እምነት ለሌለው ሰው
ሪፖርት ያደርግለታል ፣ ‹ግሩም አይደለም። ይህ የሚያስብ አይደለም ፣ ምን ያህል ኃይል ፣ የዚህ አሳቢ ችሎታ ምን
ያህል ታላቅ ነው። ልክ አሁን እስከ ብራህማ ዓለማት ድረስ በሰውነቱ ላይ ተጽዕኖ ሲያሳድር የተለያዩ ሳይኪክ
ኃይሎችን ሲጠቀም አየሁ ፡፡

“ያኔ እምነት የሌለው ሰው ያለ እምነት እና እምነት ባለው ሰው ላይ እንዲህ ይል ነበር-‘ ጌታ ሆይ ፣ መነኩሴው
የተለያዩ የስነ-አዕምሮ ኃይሎችን በመጠቀም G በሰውነቱ ላይም ቢሆን ተጽዕኖ ያሳደረበት የጋንዲሪ ማራኪ የሚባል
ውበት አለ ፡፡ ብራህማ ዓለማት ፡፡ ‹ምን ይመስላችኋል ፣ ኬቫታ - ያ ሰው እንደዚያ አይደለም
ያለ እምነት ያለ እምነት በእምነትና በልበ ሙሉነት ሰውየውን ይል ነበር? ”

“አዎ ጌታ ሆይ ፣ እሱ የሚናገረው ልክ ነው ፡፡”

“ለአእምሮአዊ ኃይል ተዓምር ኬቫታ ይህን መሰናክል በማየቴ ፣ በአእምሮ ኃይል ኃይል ተዓምር በጣም ተደናግ, ፣
ውርደት እና እንደ ተጸየፍኩ ይሰማኛል ፡፡

የቴሌፓቲ ተዓምር

“እና የቴሌፓቲ ተአምር ምንድነው? አንድ መነኩሴ አእምሮን ፣ አእምሯዊ ክንውኖችን ፣ ሀሳቦችን ፣ የሌሎችን
ፍጥረታት ፣ ሌሎች ግለሰቦችን ማሰላሰል የሚያነብበት ሁኔታ አለ ፣ “እንዲህ ነው“ የእርስዎ አስተሳሰብ ፣ እዚህ
አለ የእርስዎ አስተሳሰብ እዚህ ነው ፣ ስለሆነም አዕምሮዎ ፡፡ ”


“ከዚያ
በእሱ ላይ እምነት ያለው እና እምነት ያለው ሰው የሌሎችን ፍጡሮች አእምሮ ሲያነብ ይመለከታል this ይህንን
እምነት እና እምነት ለሌለው ለሌላ ሰው ሪፖርት ያደርግለታል‹ ግሩም አይደለም ፡፡ የሚያስደንቅ አይደለም ፣ ምን
ያህል ኃይል ፣ ምን ያህል ጎበዝ ነው
ይህ እያሰላሰለ ፡፡ ልክ አሁን የሌሎችን ፍጡሮች አእምሮ ሲያነብ አየሁ… ’

“እንግዲያው እምነት የሌለው ሰው ያለ እምነት በልበ ሙሉነት ለሰውየው‹ ጌታ ሆይ ፣ መነኩሴ የሌሎችን ፍጡሮች
አእምሮ read የሚያነብበት የማኒካ ውበት የሚባል ማራኪ አለ ›ምን ይመስልዎታል ፣ ኬቫታ - እምነት የሌለበት ሰው
ያለ እምነት ፣ እምነት ላለው ሰው ይናገራል ማለት አይደለም
እና በጽኑ እምነት? ”
“አዎ ጌታ ሆይ ፣ እሱ የሚናገረው ልክ ነው ፡፡”

ኬቫታ ለተባለ የቴሌፓቲ ተአምር ይህን መሰናክል ሲመለከት በጣም የተደናገጥኩ ፣ የተዋረድኩ እና በቴሌፓቲ ተዓምር
የተጠላሁ ሆኖ ይሰማኛል ፡፡
የትምህርቱ ተአምር “እና የትምህርቱ ተአምር ምንድነው? አንድ መነኩሴ በዚህ መንገድ መመሪያ የሚሰጥበት ሁኔታ አለ
‘ሀሳብዎን በዚህ መንገድ ይምሩት ፣ በዚያ ውስጥ አይቅጡት ፡፡ ነገሮችን በዚህ መንገድ ይሳተፉ ፣ በዚያ ውስጥ
አይሳተፉባቸው ፡፡ ይህንን ተዉ ፣ ግቡ እና በዚያ ውስጥ ኑሩ ፡፡ ’ይህ ኬቫታ ፣ የማስተማሪያው ተዓምር ይባላል
፡፡

“በተጨማሪም ፣ በዓለም ላይ ታታጋታ የታየበት ፣ የሚገባ እና በትክክል ራሱን የነቃበት ሁኔታ አለ።

ሁሉንም በጅማሬው የሚደነቅ ፣ በመሃል የሚደነቅ ፣ በመጨረሻው የሚደነቅ ያስተምራል ፡፡ እርሱ የተቀደሰውን ሕይወት
በዝርዝር እና በመሠረቱ ውስጥ ያውጃል ፣ ፍጹም ፍጹም ፣ እጅግ የላቀ ንፁህ ነው።

“የቤቱ ባለቤት ወይም የቤቱ ባለቤት ልጅ ዱማውን ሲሰማ በታታጋታ ላይ የጥፋተኝነት ስሜት ያገኛል እና
ያንፀባርቃል-“ የቤት ውስጥ ሕይወት ውስን ነው ፣ አቧራማ መንገድ ነው ፡፡

የሄደው ሕይወት ልክ እንደ ክፍት አየር ነው ፡፡ እንደ የተወለወለ ፍጹም ሕይወትን ፣ ፍጹም ንፁህ የሆነውን ቅዱስ
ሕይወት መለማመድ በቤት ውስጥ መኖር ቀላል አይደለም
shellል. ፀጉሬን እና ጺሜን መላጨት ፣ ኦቾሎኒን ብለብስስ?
ልብስ ፣ እና ከቤት ወጥታ ወደ ቤት እጦት ውጣ? ‘

“ስለዚህ ከተወሰነ ጊዜ በኋላ ትልቅም ይሁን ትንሽ ሀብቱን ጥሎ ይሄዳል; የዘመዶቹን ክብ ፣ ትልቅ ወይም ትንሽ
ይተዋል; ፀጉሩንና ጺሙን shaሞ ጮማውን አውልቆ ፣ ልብሱንም ለብሶ ከቤት ወደ ቤት እጦታ ይወጣል ፡፡

“እንደዚህ በወጣ ጊዜ በትንሽ ስህተቶች ውስጥ አደጋን በማየት በገዳሙ ሕግጋት ተገድቦ ይኖራል ፡፡ በበጎነቱ የተሟላ
፣ የስሜት ሕዋሳትን በሮች ይጠብቃል ፣ በአስተሳሰብ እና በንቃት የተሞላ እና ደስተኛ ነው ፡፡

በበጎነት ላይ ያለው አነስተኛው ክፍል

“እናም መነኩሴ በበጎነት እንዴት ፍፁም ነው? ሕይወትን ከመውሰድ በመተው ሕይወትን ከመውሰድ ይታቀባል ፡፡ እሱ
ዱላውን በተዘረጋ ፣ ቢላዋው በተዘረጋ ፣ ቁጣ ፣ ርህሩህ ፣ ለህያዋን ፍጥረታት ሁሉ ርህሩህ ሆኖ ይኖራል።

ይህ የእርሱ በጎነት አካል ነው ፡፡

ያልተሰጠውን መውሰድ ትቶ ያልተሰጠውን ከመቀበል ይታቀባል ፡፡ እሱ የተሰጠውን ብቻ ይወስዳል ፣ የሚሰጠውን ብቻ
ይቀበላል ፣ በስውር ሳይሆን በንጹህ በሆነ በራስ ሕይወት ይኖራል።

ይህ ደግሞ የእርሱ በጎነት አካል ነው።

አለመቻቻልን በመተው የመንደሩ ነዋሪ መንገድ የሆነውን የወሲብ ድርጊት በመቆጠብ ፣ ገለልተኛ ፣ ገለልተኛ ሕይወት
እየኖረ ነው ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“የሐሰት ንግግሩን በመተው ከሐሰት ንግግር ይታቀባል ፡፡ እሱ እውነትን ይናገራል ፣ በእውነት ላይ ተጣብቋል ፣ ጽኑ
፣ አስተማማኝ ፣ ዓለምን የማያታልል። ይህ ደግሞ የእርሱ በጎነት አካል ነው።

ከፋፋይ ንግግርን በመተው ከከፋፋይ ንግግር ይታቀባል ፡፡ እዚህ የሰማውን ነገር እነዚያን ሰዎች ከእነዚህ ሰዎች ጋር
እዚህ ለማለያየት እዚያ አይናገርም ፡፡

እዚያ የሰማውን እኒህን ሰዎች እዚያ ካሉ እነዚያ ሰዎች ነጥሎ ለማለያየት እዚህ አይናገርም ፡፡

ስለሆነም የፈረሱትን ማስታረቅ ወይም የተዋሃዱትን በሲሚንቶ ማዋሃድ እሱ ኮንኮርድን ይወዳል ፣ በስምምነት ይደሰታል ፣
በስምምነት ይደሰታል ፣ ስምምነት የሚፈጥሩ ነገሮችን ይናገራል።

ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“ከስድብ ንግግር በመተው ከስድብ ንግግሮች ይታቀባል። እሱ ጆሮን የሚያረጋጋ ፣ ፍቅር የሚንጸባርቅ ፣ ወደ ልብ
የሚሄድ ፣ ጨዋ የሆኑ ፣ በሰዎች ሁሉ ዘንድ የሚማርኩ እና ደስ የሚያሰኙ ቃላትን ይናገራል ፡፡ ይህ ደግሞ የእርሱ
በጎነት አካል ነው።

ስራ ፈት ወሬ በመተው ከስራ ፈትቶ ጫወታ ይታቀባል። እሱ በወቅቱ ይናገራል ፣ እውነቱን ይናገራል ፣ ከግብ ጋር
የሚስማማውን ፣ ደማምን እና ቪየንያ እሱ ግምታዊ ፣ ወቅታዊ ፣ ምክንያታዊ ፣ በክብ የተጠረጠሩ ፣ ከግብ ጋር
የተገናኙ ቃላትን ይናገራል።

ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“ዘርን ከመጉዳት እና ከእፅዋት ሕይወት ይታቀባል።

“የሚበላው ከምሽቱ ምግብ እና በቀን ባልተገባ ሰዓት ከምግብ በመቆጠብ በቀን አንድ ጊዜ ብቻ ነው ፡፡

“ከዳንስ ፣ ከመዝፈን ፣ ከመሣሪያ ሙዚቃ እና ትዕይንቶችን ከመመልከት ይታቀባል። “የአበባ ጉንጉን ከመልበስ እና
በመዓዛ እና በመዋቢያዎች እራሱን ከማጌጥ ይታቀባል ፡፡

ከከፍተኛ እና የቅንጦት አልጋዎችና መቀመጫዎች ይታቀባል ፡፡

“ወርቅና ገንዘብን ከመቀበል ይታቀባል ፡፡

“ያልበሰለ እህል… ጥሬ ሥጋ… ሴቶችንና ልጃገረዶችን… ወንድና ሴት ባሪያዎችን… ፍየሎችንና በግን l ወፎችን እና
አሳማዎችን… ዝሆኖችን ፣ ከብቶችን ፣ ፈረሰኞችን እና ማሮችን… እርሻዎችን እና ንብረቶችን ከመቀበል ይታቀባል ፡፡


ከሐሰተኛ
ሚዛን ፣ ከሐሰት ብረቶችና ከሐሰተኛ ዕርምጃዎች dealing ከጉቦ ፣ ከማታለል እና ከማጭበርበር ጋር የተያያዙ
ጉዳዮችን ከማስተላለፍ messages ከመግዛትና ከመሸጥ ይርቃል ፡፡

“አካልን ከማጉደል ፣ ከማስፈፀም ፣ ከማሰር ፣ ከአውራ ጎዳናዎች ዝርፊያ ፣ ከዘረፋ እና ሁከት የራቀ ነው ፡፡
“ይህ እንዲሁ የእሱ በጎነት አካል ነው።

መካከለኛነት በጎነት ላይ “አንዳንድ ካህናት እና
አስተሳሰብ ያላቸው ፣ በእምነት ከሚሰጡት ምግብ ውጭ እነዚህን የመሰሉ የዘር እና የእፅዋት ሕይወት ሱስ ናቸው -
ከሥሮች ፣ ከጅማቶች ፣ ከመገጣጠሚያዎች ፣ ከቡድኖች እና ከዘሮች የተባዙ እጽዋት - እንደነዚህ ያሉትን ዘሮችን
ከመጉዳት ይታቀባል ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስማተኞች በእምነት ከተሰጠ ምግብ ውጭ በመኖር እነዚህን የመሳሰሉ የተከማቹ እቃዎችን -
የተከማቸ ምግብ ፣ የተከማቹ መጠጦች ፣ የተከማቹ ልብሶችን ፣ የተከማቹ ተሽከርካሪዎችን ፣ የተከማቸ አልጋን ሱስ
ይይዛሉ ፣ የተከማቹ ሽታዎች እና የተከማቸ ሥጋ - እንደነዚህ ያሉ የተከማቹ ምርቶችን ከመብላት ይታቀባል ፡፡
ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ ውጭ እነዚህን የመሳሰሉ ዝግጅቶችን
የመመልከት ሱሰኛ ናቸው - ጭፈራ ፣ ዘፈን ፣ የሙዚቃ መሳሪያ ፣ ተውኔቶች ፣ የባላድባን ንባብ ፣ የእጅ ማጨብጨብ ፣
ጸናጽል እና ከበሮ ፣ አስማታዊ ፋኖስ ትዕይንቶች ፣ አክሮባቲክ እና አስማተኛ ብልሃቶች ፣ የዝሆኖች ውጊያዎች ፣
የፈረስ ውጊያዎች ፣ የጎሽ ውጊያዎች ፣ የበሬ ውጊያዎች ፣ የፍየሎች ውጊያዎች ፣ የበግ ጠበቆች ፣ የዶሮ ውጊያዎች ፣
ድርጭቶች ድብድቦች; በትር ፣ በቦክስ ፣ በትግል ፣ በጦርነት-ጨዋታዎች ፣ በተከታታይ ጥሪ ፣ በጦር ሜዳዎች እና
በሪመራል ክለሳዎች መታገል - እንደነዚህ ያሉትን ትዕይንቶች ከመመልከት ተቆጥቧል ፡፡
ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስማተኞች በእምነት ከሚሰጡት ምግብ በመመገብ እንደነዚህ ያሉ ግዴለሽነት የጎደላቸው እና
ስራ ፈት ሱስ ሱሰኞች ናቸው - ስምንት ረድፍ ቼዝ ፣ አሥር ረድፍ ቼዝ ፣ ቼዝ በአየር ላይ ፣ ሆፕስኮት ፣ ስፒኪን
፣ ዳይ ፣ ዱላ ጨዋታ ፣ እጅ - ስዕሎች ፣ የኳስ ጨዋታዎች ፣ በአሻንጉሊት ቧንቧዎች በኩል መንፋት ፣
በአሻንጉሊት ማረሻዎች መጫወት ፣ መሰናክሎችን ማዞር ፣ በአሻንጉሊት ነፋስ ወፍጮዎች ፣ በአሻንጉሊት መለኪያዎች ፣
በአሻንጉሊት ሰረገላዎች ፣ በአሻንጉሊት ቀስቶች መጫወት ፣ በአየር ላይ የተሳሉ ፊደሎችን መገመት ፣ ሀሳቦችን
መገመት ፣ የአካል ጉዳተኞችን መኮረጅ - እንደነዚህ ያሉ ግድየለሾች እና ሥራ ፈቶች ጨዋታዎች ፡፡ ይህ ደግሞ
የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስማተኞች በእምነት ከሚሰጡት ምግብ ውጭ በመኖር እንደነዚህ ላሉት ከፍ ያሉ እና የቅንጦት
ዕቃዎች ሱስ ያላቸው ናቸው - ከመጠን በላይ የሆኑ ሶፋዎች ፣ በተቀረጹ እንስሳት የተጌጡ አልጋዎች ፣ ረዥም ፀጉር
መሸፈኛዎች ፣ ባለብዙ ቀለም ንጣፍ ሽፋን ፣ ነጭ የሱፍ ሽፋን ፣ በአበቦች ወይም በእንስሳት ቅርጾች የተጌጡ የሱፍ
መሸፈኛዎች ፣ የተሞሉ ብርድ ልብሶች ፣ በፍራፍሬ ላይ የሽፋን ወረቀቶች ፣ ከከበሩ ዕንቁዎች ጋር የተጌጡ የሐር
ክዳን ትላልቅ የሱፍ ምንጣፎች; ዝሆን ፣ ፈረስ እና የሰረገላ ምንጣፎች ፣ የሰዎች ዝንጀሮዎች መሸፈኛ ፣ የአጋዘን
ድብቅ ምንጣፎች; ሶፋዎች ከአውራ ጎዳናዎች ፣ ሶፋዎች ጋር
ለጭንቅላቱ እና ለእግሮቹ ከቀይ ጎጆዎች ጋር - እንደነዚህ ያሉ ከፍተኛ እና የቅንጦት እቃዎችን ከመጠቀም ይታቀባል
፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ ውጭ የሚኖሩት እነዚህን የመሰሉ መዓዛዎች
፣ መዋቢያዎች እና እነዚህን የመሳሰሉ የማስዋቢያ መንገዶች ሱስ ናቸው - ዱቄቶችን በሰውነት ውስጥ ማሻሸት ፣
ዘይት መቀባትን ፣ ጥሩ መዓዛ ባለው ውሃ መታጠብ ፣ እጆቹንና እግሮቹን ማሸት ፣ መስታወት መጠቀም ፣ ቅባቶች ፣
የአበባ ጉንጉኖች ፣ ሽታዎች ፣ ክሬሞች ፣ የፊት ዱቄቶች ፣ ማስካራ ፣ አምባሮች ፣ የጭንቅላት ባንዶች ፣ ያጌጡ
የእግር ዱላዎች ፣ በጌጣጌጥ የተሠሩ የውሃ ጠርሙሶች ፣ ጎራዴዎች ፣ የሚያምሩ የፀሐይ ጥላዎች ፣ ያጌጡ ጫማዎች ፣
ጥምጣሞች ፣
እንቁዎች ፣ ያክ-ጅራት ሹክሹክታ ፣ ረዥም የተጠረዙ ነጭ ልብሶች - እሱ ሽታ ፣ መዋቢያ እና እንደነዚህ ያሉትን
የመዋቢያ መንገዶች ከመጠቀም ይታቀባል ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ እየኖሩ ስለእነዚህ ባሉት ዝቅተኛ ርዕሶች
ማውራት ሱስ ነው - ስለ ነገሥታት ፣ ዘራፊዎች ፣ ስለ ሚኒስትር ዴኤታዎች ማውራት ፣ ሠራዊት ፣ ማንቂያዎች እና
ጦርነቶች ምግብ እና መጠጥ; አልባሳት ፣ የቤት ዕቃዎች ፣ የአበባ ጉንጉኖች እና ሽታዎች; ዘመዶች; ተሽከርካሪዎች;
መንደሮች ፣ ከተሞች ፣ ከተሞች ፣ ገጠሮች; ሴቶች እና ጀግኖች; የጎዳና እና የጉድጓድ ወሬ; የሟቾች ተረቶች;
የልዩነት ተረቶች [ያለፈውን እና የወደፊቱን ፍልስፍናዊ ውይይቶች] ፣ ዓለምን እና የባህርን መፍጠር ፣ እና ነገሮች
ይኖሩ ወይም አይኑሩ የሚሉ ወሬ - ስለ ዝቅተኛ ርዕሶች ከመናገር ተቆጥቧል
እንደ እነዚህ ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ እንደነዚህ ላሉት ክርክሮች ሱስ ናቸው -‘
ይህንን ትምህርት እና ተግሣጽ ተገንዝበዋል? እኔ ይህንን ዶክትሪን እና ስነ-ስርዓት የተረዳሁት እኔ ነኝ ፡፡
ይህንን ትምህርት እና ስነ-ስርዓት እንዴት ሊረዱት ቻሉ? በስህተት እየተለማመዱ ነው። በትክክል እየተለማመድኩ ነው
፡፡ እኔ ወጥነት ያለው ነኝ. አንተ አይደለህም. መጨረሻ ላይ የተናገርከው መጀመሪያ ምን ማለት አለበት ፡፡
ለመጨረሻ ጊዜ ምን ማለት አለብዎት መጀመሪያ የተናገሩት። ለማሰብ ይህን ያህል ጊዜ የወሰዱት ነገር ተከልክሏል ፡፡
አስተምህሮዎ ተገሏል። ተሸንፈሃል ፡፡ ሂድ እና ዶክትሪንህን ለማዳን ሞክር; ከቻልክ ራስህን አስወግድ! ’-
እንደነዚህ ካሉ ክርክሮች ይታቀባል። ይህ ደግሞ የእርሱ በጎነት አካል ነው።


“አንዳንድ
ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ በመመገብ እንደነዚህ ላሉት ሰዎች - ነገሥታት ፣
የመንግሥት ሚኒስትሮች ፣ ክቡር ተዋጊዎች ፣ ካህናት ፣ የቤት ባለቤቶች ወይም ወጣቶች“ እዚህ ሂዱ ”የሚሉ
መልእክቶችንና መልዕክቶችን ሱስ ይይዛሉ ፡፡ ፣ እዚያ ይሂዱ ፣ ይህንን እዚያ ይሂዱ ፣ ያንን ያመጣሉ - -
መልዕክቶችን ከማሰራጨት ይታቀባል እና
እንደነዚህ ላሉት ሰዎች መልእክቶች ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

አንዳንድ ካህናት እና አስማተኞች በእምነት ከተሰጡት ምግብ እየኖሩ ፣ በማሴር ፣ በማግባባት ፣ በመጥቀስ ፣
በማቃለል እና በጥቅም በማትረፍ ሲሳተፉ ፣ ከሸፍጥ ዓይነቶች እና ከማሳመን ይታቀባል [ከለጋሾች ቁሳዊ ድጋፍ
ለማግኘት የሚሞክሩ ተገቢ ያልሆኑ መንገዶች] እንደነዚህ ያሉት. ይህ ደግሞ የእርሱ በጎነት አካል ነው።

ስለ በጎነት ትልቁ ክፍል

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ አኗኗር ራሳቸውን በመጠበቅ
ራሳቸውን ዝቅ ያደርጋሉ ፡፡
በእግሮቹ ላይ የንባብ ምልክቶች [ለምሳሌ ፣ ፓልምስቲሪ];
ምልክቶችን እና ምልክቶችን ማንበብ;
የሰማይ ክስተቶችን መተርጎም [የወደቁ ኮከቦች ፣ ኮሜቶች];
ህልሞችን መተርጎም;
በሰውነት ላይ የንባብ ምልክቶች [ለምሳሌ ፣ ፍረኖሎጂ];
በአይጦች በተጠመቀው ጨርቅ ላይ የንባብ ምልክቶች;
የእሳት መባዎችን ፣ ከላሌ መስጠትን ፣ ከቅርፊት ቅርፊት ፣ ሩዝ ማቅረብ
ዱቄት ፣ የሩዝ እህሎች ፣ ጋይ እና ዘይት;
ከአፍ ውስጥ መባዎችን መስጠት;
የደም መስዋእት ማቅረብ;
በጣቶች ላይ በመመርኮዝ ትንበያዎችን ማድረግ;
ጂኦማናዊነት;
በመቃብር ውስጥ አጋንንትን ማኖር;
በድግምት ላይ መናፍስትን ማኖር;
የቤት-ጥበቃ ማራኪዎችን በማንበብ;
እባብ ማራኪ ፣ መርዝ-አፍቃሪ ፣ ጊንጥ-ሎሬ ፣ አይጥ-ሎሬ ፣ ወፍ-ሎሬ ፣ ቁራ-ሎሬ;
በራእዮች ላይ የተመሠረተ ትንበያ;
የመከላከያ ማራኪዎችን መስጠት;
የአእዋፍና የእንስሳትን ጥሪ በመተርጎም - እሱ ከስህተት ይታቀባል
መተዳደሪያ ፣ እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ፡፡

“አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን
በመጠበቅ ፣ እንደ ዕድለኞች እና ዕድለኞች የሆኑ ዕንቁዎችን ፣ ልብሶችን ፣ ዱላዎችን ፣ ጎራዴዎችን ፣ ጦርን ፣
ቀስቶችን ፣ ቀስቶችን እና ሌሎች መሣሪያዎችን መወሰን ፡፡ ሴቶች ፣ ወንዶች ልጆች ፣ ሴቶች ልጆች ፣ ወንድ ባሮች ፣
ሴት ባሮች; ዝሆኖች ፣ ፈረሶች ፣ ጎሾች ፣ በሬዎች ፣ ላሞች ፣
ፍየሎች ፣ አውራ በጎች ፣ ወፎች ፣ ድርጭቶች ፣ እንሽላሊቶች ፣ ረዥም ጆሮአቸው ያላቸው አይጦች ፣ ኤሊዎች እና
ሌሎች እንስሳት - ከተሳሳተ የኑሮ ኑሮ ፣ እንደነዚህ ባሉት ዝቅተኛ ሥነ-ጥበባት ይታቀባል ፡፡

አንዳንድ ካህናት እና አስተሳሰብ ያላቸው ሰዎች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን
በመጠበቅ እንደ ትንበያዎች ባሉ ዝቅተኛ ሥነ-ጥበባት
ገዢዎች ወደ ሰልፍ ይወጣሉ;
ገዢዎች ወጥተው ይመለሳሉ ፤
ገዢዎቻችን ጥቃት ይሰነዝራሉ ፣ ገዥዎቻቸውም ወደ ኋላ ይመለሳሉ ፣
ገዥዎቻቸው ጥቃት ይሰነዝራሉ ፣ ገዢዎቻችንም ወደ ኋላ ይመለሳሉ ፣
ለገዥዎቻችን ድል እና ለገዥዎቻቸው ሽንፈት ይሆናል ፡፡
ለገዥዎቻቸው ድል እና ለገዥዎቻችን ሽንፈት ይሆናል ፡፡
ስለሆነም ድል ይነሳል ፣ ስለሆነም ሽንፈት ይሆናል - እሱ ከተሳሳተ ኑሮ ፣ እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት
ይታቀባል።

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን እንደሚጠብቁ ፣
እንደ ትንበያ ባሉ ዝቅተኛ ሥነ-ጥበባት
የጨረቃ ግርዶሽ ይሆናል;
የፀሐይ ግርዶሽ ይሆናል;
የኮከብ ቆጠራ ሥነ ምግባር (ምስጢር) ይከሰታል ፡፡
ፀሐይና ጨረቃ መደበኛ ልምዶቻቸውን ያካሂዳሉ ፡፡
ፀሐይና ጨረቃ ይስታሉ ፡፡
አስትሪኮቹ መደበኛ ትምህርታቸውን ያካሂዳሉ ፡፡
አስቴሪዎች ይስታሉ;
የሚቲየር ሻወር ይኖራል ፡፡
የሰማይ ጨለማ ይሆናል ፡፡
የመሬት መንቀጥቀጥ ይከሰታል;
ከጠራ ሰማይ የሚመጣ ነጎድጓድ ይሆናል ፡፡
መነሳት ፣ መምጣት ፣ ጨለማ ፣ ፀሐይ ፣ ጨረቃ እና ኮከብ ቆጠራዎች ይሆናሉ ፡፡
ይህ የጨረቃ ግርዶሽ ውጤት ይሆናል… መነሳት ፣ መነሳት ፣ ጨለማ ፣ ፀሀይ ፣ ጨረቃ እና አስትሪኮዎች - እንደነዚህ
ካሉ ዝቅተኛ ስነ-ጥበባት ከመንገድ ይርቃል ፡፡

አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ ኑሮ ራሳቸውን እንደሚጠብቁ
በመተንበይ እንደ ዝቅተኛ ሥነ-ጥበባት
በዚያም ብዙ ዝናብ ይሆናል ፡፡ ድርቅ ይከሰታል ፡፡
ብዙ ይሆናል; ረሃብ ይሆናል;
እረፍት እና ደህንነት ይኖራል; አደጋ ይኖራል;
በሽታ ይኖራል; ከበሽታ ነፃ ይሆናል;
ወይም በመቁጠር ፣ በሒሳብ ፣ በስሌት ፣ በግጥም በማቀናበር ወይም ሥነ ጥበባዊ ትምህርቶችን እና ትምህርቶችን
በማስተማር ኑሯቸውን ያገኛሉ -
እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ከመጥፎ ኑሮ ይርቃል ፡፡

“አንዳንድ ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ አኗኗር ራሳቸውን በመጠበቅ
ራሳቸውን ዝቅ ያደርጋሉ ፡፡
ለትዳሮች ፣ ለጋብቻ እጮኞች ፣ ለፍቺ የሚመች ቀናትን ማስላት; ዕዳዎችን ለመሰብሰብ ወይም ኢንቬስትሜንት እና ብድር
ለማግኘት; ለመማረክ ወይም ለመማረክ; የፅንስ መጨንገፍ ወይም ፅንስ ያስወረዱ ሴቶችን መፈወስ; የሰውን ምላስ
ለማሰር ፣ መንጋጋውን ሽባ ለማድረግ ፣ እጆቹን መቆጣጠር እንዳይችል ለማድረግ ወይም መስማት የተሳናቸው እንዲሆኑ
ለማድረግ ድግምተሮችን በማንበብ;
ለመስታወት ፣ ለአንዲት ወጣት ልጃገረድ ወይም ለመናፍስት ጠንቋይ ለተነገረላቸው ጥያቄዎች በአፍ የሚሰጥ መልስ
ማግኘት
ፀሐይን ማምለክ ፣ ታላቁን ብራማ ማምለክ ፣ ማምጣት
የዕድል እንስት አምላክን በመጥራት ከአፉ ነበልባል ይወጣል -
እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ከመጥፎ ኑሮ ይርቃል ፡፡


“አንዳንድ
ካህናት እና አስተዋዮች በእምነት ከሚሰጡት ምግብ እየኖሩ በተሳሳተ የኑሮ አኗኗር ራሳቸውን በመጠበቅ ራሳቸውን ዝቅ
ያደርጋሉ ፡፡
ተስፋ ሰጭ
ለበጎ ምላሾች ለዴሳዎች ስጦታዎች; እንደዚህ ያሉትን ተስፋዎች ማሟላት;
ዲሞኖሎጂ;
የቤት-ጥበቃ ጥንቆላዎችን ማስተማር;
ደካማነትን እና አቅመቢስነትን ማነሳሳት;
ለግንባታ መቀደስ ሥፍራዎች;
የሥርዓት አፋቸውን መታጠብ እና ሥነ ሥርዓታዊ ገላ መታጠብ;
የመሥዋዕት እሳትን ማቅረብ;
ኤሚሜቲክስ ፣ ማጽጃዎች ፣ ተስፋ ሰጪዎች ፣ ዲዩቲክቲክስ ፣ ራስ ምታት ፈውሶችን ማዘጋጀት;
የጆሮ ዘይት ፣ የአይን ጠብታዎች ፣ በአፍንጫ ፣ ለሕክምና እና ለፀረ-መድኃኒቶች ለሕክምና ዘይት ማዘጋጀት; የዓይን
ሞራ ግርዶሽን መፈወስ ፣ የቀዶ ጥገና ሥራ መሥራት ፣ የልጆች ሐኪም ሆነው መለማመድ ፣ ውጤቶቻቸውን ለመፈወስ
መድኃኒቶችንና ሕክምናዎችን መስጠት -
እንደነዚህ ካሉ ዝቅተኛ ሥነ-ጥበባት ከመጥፎ ኑሮ ይርቃል ፡፡ ይህ ደግሞ የእርሱ በጎነት አካል ነው።

አንድ መነኩሴ በዚህ መንገድ ይጠናቀቃል
በጎነት በጎነት በኩል ከተገደበበት ቦታ የትኛውንም አደጋ አያይም ፡፡ ልክ የእርሱን እንደ ድል የተቀባ ክቡር ተዋጊ
ንጉስ
ጠላቶች ከጠላቶቻቸው በየትኛውም ሥጋት ላይ ምንም ዓይነት አደጋ አያዩም ፣ በተመሳሳይ መንገድ መነኩሴው በበጎነት
መጠናቀቁ በበጎ አድራጎት ከመገደብ የትም ሥጋት አይታይም ፡፡

በዚህ የከበሬታ በጎነት ድምር የተሰጠው ፣ ያለ ነቀፋ የመሆን ደስታን ውስጡን ይገነዘባል። አንድ መነኩሴ በበጎ
ምግባር የተጠናቀቀ እንደዚህ ነው ፡፡

ስሜት ማገድ

“እናም አንድ መነኩሴ የስሜቱን በሮች እንዴት ይጠብቃል? ቅፅን ከዓይን ጋር ሲያይ በየትኛው ጭብጥ ወይም ዝርዝር
ጉዳዮች ላይ አይረዳም - በአይን ችሎታ ላይ ያለ ገደብ ቢኖር - እንደ ስግብግብነት ወይም ጭንቀት ያሉ መጥፎ ፣
ብልሃተኛ ያልሆኑ ባህሪዎች ሊጠቁበት ይችላሉ ፡፡ ድምፅን በጆሮ ሲሰማ… በአፍንጫው የሚሸት ሽታ ሲሰማ… በምላስ
ጣዕሙ ላይ… ከሰውነት ጋር ንክኪ ያለው ስሜት በሚነካበት ጊዜ the አንድን ሀሳብ ከአእምሮ ጋር በማወቅም
በየትኛውም ጭብጥ ወይም ዝርዝር መረጃ አይረዳም በየትኛው - ያለገደብ የሚኖር ከሆነ
በአእምሮ ችሎታ ላይ - እንደ ስግብግብነት ወይም ጭንቀት ያሉ መጥፎ ፣ ብልሃተኛ ያልሆኑ ባህሪዎች ሊጠቁበት
ይችላሉ። በስሜታዊ ችሎታዎች ላይ በዚህ ክቡር መገደብ ተሰጥቶት ፣ ያለ ነቀፋ የመሆን ደስታ ውስጡ ስሜታዊ ነው ፡፡

አንድ መነኩሴ የስሜቱን በሮች የሚጠብቀው በዚህ መንገድ ነው ፡፡

ማስተዋል እና ማስጠንቀቂያ

“እናም አንድ መነኩሴ በአእምሮ እና በንቃት የተያዘ እንዴት ነው? ወደፊት ሲሄድ እና ሲመለስ በንቃት ይሠራል ፡፡
የውጭ ልብሱን ፣ የላይኛውን መጎናጸፊያውን እና ሳህኑን ሲሸከም ፣ ወደ ጎን ሲመለከት እና ሲመለከት ፣ ሲወጣ ፣
ሲቀመጥ ፣ ሲቀመጥ ፣ ሲጸልይ ፣ ሲመኝ እና ሲቀምስ outer መተኛት ፣ መንቃት ፣
ሲናገር እና ዝም ብሎ በንቃት ይሠራል።

መነኩሴ በአእምሮ እና በንቃት የተያዘው እንደዚህ ነው ፡፡
እርካታው

“እናም የመነኩሴ ይዘት እንዴት ነው? ልክ ወፍ በሄደበት ሁሉ እንደ ብቸኛ ሸክሙ በክንፎቹ እንደሚበር ፣ እንዲሁ
ሰውነቱን በማሟላት ረሃቡን ለማቅረብ በልብስ ስብስብ ይረካል ፡፡ በሄደበት ሁሉ እጅግ በጣም የሚያስፈልጋቸውን ብቻ
ይወስዳል ፡፡ መነኩሴ እንዴት ይረካል እንደዚህ ነው ፡፡

የሂንዱዎችን መተዋል

“በዚህ ክቡር የበጎነት ስብስብ ፣ በስሜታዊ ችሎታዎች ላይ ይህ ክቡር መከልከል ፣ ይህ ክቡር አስተሳሰብ እና ንቃት
እና ይህ ክቡር እርካታ ገለልተኛ መኖሪያን ይፈልጋል-ጫካ ፣ የዛፍ ጥላ ፣ ተራራ ፣ ዕለታዊ ፣ አንድ ኮረብታ
ያለው ዋሻ ፣ የቻርካ መሬት ፣ የደን ጫካ ፣ ክፍት አየር ፣ የገለባ ክምር ፡፡ ከምግቡ በኋላ ፣ ከምጽዋው ዙር
ተመልሶ ይቀመጣል ፣ እግሮቹን ያቋርጣል ፣ ሰውነቱን ይይዛል
ቀጥ ያለ እና አእምሮን ወደ ፊት ያመጣል ፡፡

“ዓለምን ከመመኘት በመተው ፣ ከስግብግብነት ነፃ በሆነ ግንዛቤ ውስጥ ይቀመጣል።

አእምሮውን ከስግብግብነት ያነጻል ፡፡ መጥፎ ፈቃድን እና ቁጣን ትቶ ፣ ሕያዋን ፍጥረታትን ሁሉ የሚደግፍ መጥፎ
ፈቃድ በሌለበት ግንዛቤ ውስጥ ይቀመጣል አእምሮውን ከመጥፎ ፍላጎት እና ቁጣ ያጸዳል። ስቶት እና ድብታ መተው ፣
ስሎዝ እና ድብታ የሌለበት ግንዛቤ ያለው ፣ አስተዋይ ፣ ንቁ ፣ የብርሃን አምላኪ ነው። አዕምሮውን ከድካምና
ከእንቅልፍ ያነፃል ፡፡ ዕረፍትን እና ጭንቀትን ትቶ ፣ ሳይረበሽ ይቀመጣል ፣ አዕምሮው ውስጠኛው ውስጡ ውስጠ ፡፡
አእምሮን ከመረበሽ እና ከጭንቀት ያጸዳል ፡፡

እርግጠኛ አለመሆንን በመተው ችሎታ ያላቸውን የአእምሮ ባሕርያትን በተመለከተ ግራ መጋባት ሳይኖር እርግጠኛ
አለመሆንን ተሻግሮ ይኖራል ፡፡ እሱ እርግጠኛ ካልሆን አእምሮውን ያነጻል ፡፡

አንድ ሰው ብድር ወስዶ በንግድ ሥራው ላይ ኢንቬስት ቢያደርግ እንበል ፡፡ የንግድ ሥራዎቹ ይሳካሉ ፡፡

የቀድሞ ዕዳዎቹን ይከፍላል እና ሚስቱን ለመንከባከብ ተጨማሪ ይቀራል። ሀሳቡ በእሱ ላይ ይከሰታል ፣ ‹ከዚህ በፊት
ብድር ከመውሰዴ በፊት በንግድ ሥራዬ ላይ ኢንቬስት አደረግኩ ፡፡ አሁን የእኔ የንግድ ጉዳዮች ተሳክተዋል ፡፡ እኔ
የድሮ ዕዳዬን ከፍዬልኛል እናም ባለቤቴን ለመንከባከብ የሚያስችለው ተጨማሪ ነገር ይቀራል ፡፡ ’

በዚህ ምክንያት እሱ ደስታን እና ደስታን ያጣጥማል።


“አሁን
አንድ ሰው በጠና እና በጠና ከታመመ ይታመማል ፡፡ እሱ ምግቦቹን አያስደስተውም ፣ እናም በሰውነቱ ውስጥ ጥንካሬ
የለውም። ጊዜ እያለፈ ሲሄድ በመጨረሻ ከዚያ በሽታ ይድናል ፡፡ እሱ በምግቦቹ ይደሰታል እናም በሰውነቱ ውስጥ
ጥንካሬ አለ። ሀሳቡ በእሱ ላይ ይከሰት ነበር ፣ ‘ከዚህ በፊት ታምሜ ነበር… አሁን ከዚያ በሽታ አገገምኩ ፡፡
በምግቦቼ ደስ ይለኛል እናም በሰውነቴ ውስጥ ጥንካሬ አለ። ’በዚህ ምክንያት እሱ ደስታ እና ደስታ ያገኛል።

“አሁን አንድ ሰው እስር ቤት ታስሯል እንበል ፡፡ ጊዜ እያለፈ ሲሄድ ውሎ አድሮ ከዚያ እስራት ነፃ እና ጤናማ ሆኖ
ንብረቱ ሳይጠፋ ይለቃል ፡፡

ሀሳቡ በእሱ ላይ ይከሰት ይሆናል ፣ ‘ከዚህ በፊት እስር ቤት ነበርኩ ፡፡ አሁን ንብረቴን ሳላጣ ከእዚያ እስራት ፣
በደህና እና በጤንነት ተለቅቄአለሁ። ’በዚህ ምክንያት እሱ ደስታ እና ደስታ ያገኛል።

“በተመሳሳይ ሁኔታ ፣ እነዚህ አምስት መሰናክሎች በራሱ ሳይተዉ ሲቀሩ መነኩሴው እንደ ዕዳ ፣ በሽታ ፣ እስር ቤት ፣
ባርነት ፣ ባድማ በሆነ ሀገር ውስጥ እንደ አንድ ጎዳና ይቆጥረዋል ፡፡ ነገር ግን እነዚህ አምስት መሰናክሎች
በራሱ ሲተዉ ፣ እንደ ጉድለት ፣ ጥሩ ጤንነት ፣ ከእስር እንደተለቀቀ ፣ ነፃነት ፣ የደህንነት ቦታ እንደሆነ
አድርጎ ይመለከታል ፡፡

በእሱ ውስጥ እንደተተዉ አይቶ ደስ ይለዋል ፡፡ ደስ ይለዋል ፣ ይሳባል ፡፡ ተቀር ,ል ፣ ሰውነቱ ፀጥ ይላል ፡፡
ሰውነቱ ፀጥ ያለ ፣ ለደስታ ስሜታዊ ነው ፡፡ ደስታ ተሰማው ፣ አዕምሮው ያተኩራል ፡፡

አራቱ ጃናዎች

“ከስሜታዊነት የተላቀቀ ፣ ችሎታ ከሌለው የአእምሮ ባህሪዎች የተላቀቀ ፣ እሱ በመጀመሪያ ጃሃ ውስጥ ገብቶ
ይቀራል-ከመነጠቁ የተወለደው መነጠቅ እና ደስታ ፣ በተመራ አስተሳሰብ እና ግምገማ የታጀበ ፡፡

እሱ ዘልቆ ገብቶ ይንሰራፋል ፣ ይሟላል እናም ከመልቀቅ በሚወጣው መነጠቅ እና ደስታ ይህን አካል ይሞላል። ልክ
አንድ የተዋጣለት ገላ መታጠቢያ ወይም ገላ መታጠቢያ ሥልጠና የባኞን ዱቄት በናስ ገንዳ ውስጥ አፍስሰው አንድ ላይ
ቢደባልቁትም ደግመው ደጋግመው በውኃ ይረጩታል ፣ ስለዚህ የመታጠቢያ ዱቄቱ ኳስ - ሙሌት ፣ እርጥበት የተሸከመ ፣
በውስጥም በውጭም ይረጫል - ሆኖም ያንጠባጥባሉ አይደለም;
እንደዚያም ሆኖ መነኩሴው very ይህ አካል በመገለል የተወለደው መነጠቅ እና ደስታ ያለው ነው ፡፡

ከመነጠቁ በተወለደ መነጠቅና ደስታ ያልተገረፈው መላ አካሉ ምንም ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

ቀጥሎም የቀጥታ ሀሳቦችን እና ግምገማዎችን በማየት ወደ ሁለተኛው ጀሃና ይገባል እና ይቀራል-ከፅናት የተወለደ
መነጠቅ እና ደስታ ፣ ከቀጥታ አስተሳሰብ እና ግምገማ ነፃ የግንዛቤ ውህደት - የውስጥ ዋስትና ፡፡ እሱ ዘልቆ
ገብቶ ይንከባለላል ፣ ይበቃዋል እናም ይህን አካል በመነጠቅ እና በደስታ ይሞላል
ከመረጋጋት የተወለደ ልክ እንደ ፀደይ-የውሃ ጉድጓድ እንደ አንድ ሐይቅ
ከሐይቁ ውስጥ የሚፈልቀው አሪፍ የውሃ ፍሰት እንዲስፋፋ እና እንዲሞላ ፣ እንዲሞላ እና እንዲሞላ ፣ ከምሥራቅ ፣
ከምዕራብ ፣ ከሰሜን ወይም ከደቡብ ምንም ፍሰት ስለሌለው ፣ እና ብዙ ጊዜ ዝናብ በሚዘንብበት ሰማይ ላይ እና
ደጋግመው ያቅርቡ ፡፡ በቀዝቃዛው ውሃ ያልወረደው የሐይቁ ክፍል ስላልነበረ በቀዝቃዛ ውሃ ያጠጣዋል ፡፡ እንደዚያም
ሆኖ መነኩሴው very ይህ አካል ከቅጥነት በተወለደ መነጠቅ እና ደስታ ተሞልቷል ፡፡ ከመፅናናት በተወለደ መነጠቅና
ደስታ የማይወደድ የመላ አካሉ ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

“እና በተጨማሪ ፣ መነጠቅ እየከሰመ በነበረበት እኩል ፣ አስተዋይ ፣ ንቁ እና ከሰውነት ጋር ደስታን ይሰማዋል።
በሦስተኛው ጃና ውስጥ ገብቶ ይቀራል ፣ ከእነዚህም ውስጥ ክቡር ሰዎች ‘እኩልነት እና አእምሮ ያለው ፣ እሱ ደስ
የሚል መኖር አለው’ ብለው ያውጃሉ።
እሱ ዘልቆ ገብቶ ይረከባል ፣ ይሟገታል እናም በመነጠቅ በተዘረጋው ደስታ ይህንን በጣም ይሞላል። ልክ በሎተስ ኩሬ
ውስጥ እንዳሉት አንዳንዶቹ
በውኃ ውስጥ የተወለዱ እና የሚያድጉ ሎጣዎች በውኃው ውስጥ ተጠምቀው ይቆዩ እና ውሃው ሳይነሱ ያብባሉ ፣ ስለሆነም
እንዲተነፈሱ እና እንዲበዙ ፣ እንዲሞሉ እና ከሥሮቻቸው እስከ ጥቆማዎቻቸው ድረስ በቀዝቃዛ ውሃ እንዲሞሉ እና
ከእነዚህ የእነዚያ ዕጣዎች ምንም በቀዝቃዛ ውሃ ያልታሸገ ይሆናል; ቢሆንም መነኩሴው very ይህ አካል በተነጠቀ
ደስታ በተሞላ ደስታ ይሞላል ፡፡

ከመነጠቁ የመነጨ ደስታ በተሞላበት መላው አካሉ ያልተወለደ ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

“እና በተጨማሪ ፣ ደስታን እና ውጥረትን በመተው - ልክ እንደ ቀድሞ ደስታ እና ጭንቀት እንደጠፋ - በአራተኛው
ጃሃ ውስጥ ገብቶ ይቀራል-የእኩልነት እና የአዕምሮ ንፅህና ፣ ደስታም ሆነ ጭንቀት። እሱ ተቀምጧል ፣ ሰውነትን
በንጹህ ፣ በብሩህ ንቃተ ህሊና ይሞላል ፡፡
ነጭው ጨርቅ ያልዘረጋው የሰውነቱ ክፍል እንዳይኖር አንድ ሰው ከጭንቅላቱ እስከ እግሩ ድረስ በነጭ ጨርቅ ተሸፍኖ
እንደሚቀመጥ ሁሉ; እንደዚያም ሆኖ መነኩሴው በንጹህ ብሩህ ግንዛቤ ሰውነትን እየሞላ ይቀመጣል ፡፡

በመላ አካሉ በንጹህ ፣ በብሩህ ግንዛቤ ያልተወገደ ነገር የለም ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።


እውቀት
እውቀት

“በዚህ አእምሮው የተከማቸ ፣ የተስተካከለ ፣ እና እንከን የለሽ ፣ እንከን የለሽ ፣ ታጋሽ ፣ ተለዋዋጭ ፣
የማይለዋወጥ እና ያለመታደል ችሎታ በደረሰበት አቅጣጫ እየመራ ወደ እውቀት እና ራዕይ ያዘነብላል። እሱ ያስተውላል:
- ‘ይህ የእኔ አካል የተዋቀረ መልክ ያለው ነው
ከእናት እና ከአባት የተወለዱት ፣ በሩዝ እና ገንፎ ከተመገቡት አራቱ ዋና ዋና ንጥረ ነገሮች የማይመች ፣ የማሸት ፣
የመጫን ፣ የመፍረስ እና የመበታተን ችግር አለባቸው ፡፡ እናም ይህ የእኔ ንቃተ ህሊና እዚህ የተደገፈ እና እዚህ
የታሰረ ነው ፡፡ ’ልክ እንደ ንፁህ ውሃ የሚያምር የከበረ ዕንቁ እንዳለ - ስምንት ገጽታ ያላቸው ፣ በደንብ
የተወለወሉ ፣ ጥርት ያሉ ፣ የብልሹዎች ፣ በሁሉም ገፅታዎች የተጠናቀቁ እና በመካከል መካከል ያልፋሉ ፡፡ ሰማያዊ ፣
ቢጫ ፣ ቀይ ፣ ነጭ ወይም ቡናማ ክር ነበር - እናም ጥሩ የማየት ችሎታ ያለው ሰው በእጁ ይዞ ይዞት በዚህ ላይ
ማሰላሰል ነበረበት-‹ይህ ከስሩ ንፁህ ውሃ የሚያምር የከበረ ዕንቁ ነው ፡፡ በደንብ የተወለወለ ፣ ጥርት ያለ ፣
ለስላሳ ነው ፣ በሁሉም ጎኖቹ የተሟላ ነው ፡፡ እናም ይህ በመካከለኛው በኩል የሚያልፍ ሰማያዊ ፣ ቢጫ ፣ ቀይ ፣
ነጭ ወይም ቡናማ ክር ነው። ’

በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ ተሰብስቦ ፣ ተጣራ ፣ እና እንከን የለሽ ፣ እንከን የሌለበት ፣ ታዛዥ ፣
ተለዋዋጭ ፣ የተረጋጋ እና ያለመታመን ሁኔታ በደረሰበት - መነኩሴው ወደእውቀት እና ወደ ራዕይ ይመራዋል ፡፡ እሱ
ያስተውላል: - ‘ይህ የእኔ አካል ከእናት እና ከአባት የተወለዱትን አራት ዋና ዋና ንጥረ ነገሮችን የያዘ ቅርፅ
ያለው ነው ፣ በሩዝ እና ገንፎ የተመጣጠነ ፣ የማይመች ፣ የማሸት ፣ የመጫን ፣ የመፍረስ እና የመበታተን ችሎታ
ያለው። እናም ይህ የእኔ ንቃተ-ህሊና እዚህ የተደገፈ እና እዚህ የታሰረ ነው ፡፡ ’

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

በአእምሮ የተሠራ አካል

“በዚህ አእምሮው የተከማቸ ፣ የተጣራ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣ በቀላሉ የሚለዋወጥ ፣
የማይለዋወጥ እና የማይነቃነቅ የመሆን ችሎታ በመያዝ በአእምሮ የተሰራ አካል እንዲፈጥር ይመራዋል ፡፡ ከዚህ አካል
ሌላ አካልን ይፈጥራል ፣ ቅርፅን የተሰጠው ፣ በአእምሮ የተሠራ ፣ በሁሉም ክፍሎቹ የተሟላ ፣ ከአካላቱ ያነሰ
አይደለም ፡፡
ፋኩልቲዎች

ልክ አንድ ሰው ሸምበቆን ከሴጣው ላይ እንደሚስበው ፡፡ ሀሳቡ በእሱ ላይ ይከሰት ይሆናል-‘ይህ ሽፋን ፣ ይህ
ሸምበቆ ነው።

ሽፋኑ አንድ ነገር ነው ፣ ሸምበቆው ሌላ ነው ፣ ግን ሸምበቆው ከሴጣው ውስጥ ተዘርግቷል። ’ወይም አንድ ሰው
ጎራዴውን ከእሷ ላይ እንደሚወስድ
ቅርፊት ሀሳቡ በእሱ ላይ ይከሰት ይሆናል-‘ይህ ጎራዴ ነው ፣ ይህ ቅርፊት ነው። ጎራዴው አንድ ነገር ነው ፣
ሌላኛው ቅርፊት ሌላ ነው ፣ ግን ጎራዴው ከእቃው ውስጥ ተዘርግቷል። ’ወይም አንድ ሰው እባብን ከጉድጓዱ ውስጥ
እንደሚያወጣ ይመስል። ሀሳቡ በእሱ ላይ ይከሰት ይሆናል-‘ይህ እባብ ነው ፣ ይህ ደላላ ነው። እባቡ አንድ ነገር
ነው ፣ ቁፋሮው ሌላ ነው ፣ እባቡ ግን ከጉድጓዱ ውስጥ ተነቅሏል ፡፡ ’በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ
ተሰብስቦ ፣ ተጣራ ፣ እና እንከን የለሽ ፣ ጉድለቶች የሌለበት ፣ ረጋ ያለ ፣ የሚለዋወጥ ፣ የማይለዋወጥ ፣ እና
ወደ አለመታመንነት ደርሷል ፣ መነኩሴው አእምሮ-የተሰራ አካልን እንዲፈጥር ይመራዋል ፡፡ ከዚህ አካል ሌላ አካልን
ይፈጥራል ፣ ቅርፅን የተሰጠው ፣ በአእምሮ የተሠራ ፣ በሁሉም ክፍሎቹ የተሟላ ፣ በአካል ችሎታው የበታች አይደለም
፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

ልዕለ-መደበኛ ኃይሎች

“አእምሮው በዚህ መንገድ በማተኮር ፣ በተጣራ እና ምንም እንከን የሌለበት ፣ እንከን የለሽ ፣ ተጣጣፊ ፣ በቀላሉ
ሊለዋወጥ የሚችል ፣ የተረጋጋ እና ያለመታመን ችሎታ በደረሰበት አቅጣጫ ወደ ልዕለ-ኃይሎች ሞዶች ይመራዋል ፡፡

እሱ ልዩ ልዩ ልዕለ-ኃይሎችን ይጠቀማል ፡፡ አንድ ሆኖ ብዙ ይሆናል; ብዙ ሆኖ አንድ ይሆናል ፡፡ እሱ ይገለጣል
፡፡ ይጠፋል ፡፡ እሱ በጠፈር በኩል እንደሚሄድ በግድግዳዎች ፣ በግድግቦች እና በተራሮች ሳይገታ ያልፋል ፡፡ እሱ
በምድር ውስጥ እና ከምድር ውስጥ ይወርዳል
ውሃ እንደ ሆነ ፡፡ ደረቅ ምድር ይመስል ሳይሰምጥ ውሃ ላይ ይራመዳል ፡፡

እግሮቹን በመስቀል ላይ ተቀምጦ እንደ ክንፍ ወፍ በአየር ላይ ይበርራል ፡፡ በጣም ኃይለኛ እና ኃይለኛ ፀሐይን እና
ጨረቃን እንኳ በእጁ ይነካል እና ይደበድባል።

እስከ ብራህማ ዓለም ድረስ እንኳን ከሰውነቱ ጋር ተጽዕኖ ያሳርፋል ፡፡

ልክ አንድ የተዋጣለት ሸክላ ሠሪ ወይም ረዳቱ ሥራ መሥራት እንደሚችሉ ሁሉ
በጥሩ ሁኔታ የተዘጋጀ ሸክላ ማንኛውንም ዓይነት የሸክላ ዕቃ ይወዳል ፣ ወይም
ችሎታ ያለው የዝሆን ጥርስ ሰሪ ወይም ረዳቱ በደንብ ከተዘጋጀ የእጅ ሥራ መሥራት ይችላል
የዝሆን ጥርስ ማንኛውንም ዓይነት የዝሆን ጥርስ ሥራን ይወዳል ፣ ወይም እንደ ችሎታ ወርቅ አንጥረኛ
ወይም ረዳቱ እሱ ከሚወዳቸው የወርቅ መጣጥፎች በጥሩ ሁኔታ ከተዘጋጀ ወርቅ ሊሠራ ይችላል ፤ በተመሳሳይ መንገድ -
በአዕምሮው የተከማቸ ፣ የተጣራ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣ ተለዋዋጭ ፣ የማይለዋወጥ እና
የማይነቃነቅ የመሆን ችሎታ ያለው - መነኩሴው ይመራና ወደ ልዕለ-ኃይሎች ሁነቶች ያዘነብላል… እሱ ተጽዕኖ ያሳድራል
፡፡ እስከ ብራህማ ዓለማት ድረስ ሰውነቱ ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።


አእምሮ
ማንበብ

“በዚህ አእምሮው የተከማቸ ፣ የተጣራ ፣ እና እንከን የለሽ ፣ እንከን የለሽ ፣ ታጋሽ ፣ ተለዋዋጭ ፣ የተረጋጋ
እና ያለመታመን ችሎታ በደረሰበት ፣ እሱ የሌሎችን ፍጥረቶች ግንዛቤ ወደ እሱ ይመራዋል ፡፡ የሌሎችን ግንዛቤ
ያውቃል
ፍጥረታት ፣ ሌሎች ግለሰቦች ፣ በራሱ ግንዛቤ ውስጥ ከበውት ፡፡

አእምሮን በፍላጎት እንደ አዕምሮ በስሜታዊነት ፣ እና ያለ ስሜት ያለ አእምሮ እንደ ፍቅር ያለ አእምሮን ይገነዘባል
፡፡ አእምሮን በመቃወም አእምሮን እንደ መቃወም አእምሮን ያለ ማወቅም አእምሮን እንደሚለይ ይገነዘባል ፡፡

አእምሮን በተሳሳተ አእምሮ እንደ አእምሮ ፣ እና ያለ አእምሮ እንደ አእምሮ ያለ አእምሮ ይገነዘባል ፡፡ የተከለከለ
አእምሮን እንደ የተከለከለ አእምሮ ፣ የተበተነ አእምሮም እንደ ተበተነ አእምሮ ይገነዘባል ፡፡ የተስፋፋ አእምሮን
እንደሰፋ አእምሮ ፣ እና የተስፋፋ አእምሮን እንደሰፋ አእምሮ ይገነዘባል ፡፡

የላቀ አእምሮን [እጅግ በጣም ጥሩ በሆነ ደረጃ ላይ የሌለውን] እንደ የላቀ አእምሮ ፣ እና ያልተመረመረ አዕምሮን
እንደ ያልተለየ አእምሮ ይገነዘባል ፡፡ የተጠናከረ አእምሮን እንደ የተከማቸ አእምሮ ፣ እና ያልተማከለ አእምሮን
እንደ ያልተማከለ አእምሮ ይገነዘባል ፡፡

የተለቀቀ አእምሮን እንደ የተለቀቀ አእምሮ ፣ እና ያልተለቀቀ አእምሮን እንደ ተለቀቀ አእምሮ ይገነዘባል ፡፡

ልክ አንዲት ወጣት ሴት ወይም ወንድ ጌጣጌጦችን እንደወደደች ፣ በደማቅ መስታወት ወይም በንጹህ ውሃ ጎድጓዳ ውስጥ
የገዛ ፊቷን ነፀብራቅ እንደመረመረች ከሆነ ጉድለት ካለበት ‘ጉድለት’ ወይም ‘ጉድለት የሌለበት’ እንደሆነ ያውቃል።
በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ ተሰብስቦ ፣ ተጣራ ፣ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣
ተለዋዋጭ ፣ ተለዋዋጭ እና የማያቋርጥ ችግር ደርሷል - መነኩሴው ይመራል እና
ስለ ሌሎች ፍጥረታት ግንዛቤ ወደ እውቀት ያዘነብላል ፡፡ እሱ በራሱ ግንዛቤ ውስጥ ስለተከበበው የሌሎች ፍጥረታት ፣
የሌሎች ግለሰቦችን ግንዛቤ ያውቃል ፡፡

አእምሮን በስሜታዊነት እንደ አእምሮ በስሜት ፣ እና ያለ ስሜት በስሜት እንደ አእምሮ ይገነዘባል… የተለቀቀ አእምሮ
እንደ የተለቀቀ አእምሮ ፣ እና ያልተለቀቀ አዕምሮ እንደ ያልተለቀቀ አዕምሮ ፡፡

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

ያለፉትን ህይወቶች ማስታወስ

“አእምሮው በዚህ መንገድ በማተኮር ፣ በተጣራ ፣ እና ምንም እንከን የሌለበት ፣ እንከን የለሽ ፣ ተጣጣፊ ፣
በቀላሉ ሊለዋወጥ የሚችል ፣ የተረጋጋ እና ያለመታመን ሁኔታ በደረሰበት ጊዜ ያለፈ ህይወቶችን በማስታወስ እውቀት
ይመራዋል (የቀደሙ ቤቶችን) ፡፡

እሱ ያለፉትን የተለያዩ ህይወቶቹን ማለትም አንድ ልደት ፣ ሁለት ልደቶች ፣ ሶስት ልደቶች ፣ አራት ፣ አምስት ፣
አስር ፣ ሃያ ፣ ሰላሳ ፣ አርባ ፣ ሃምሳ ፣ አንድ መቶ ፣ አንድ ሺህ ፣ አንድ መቶ ሺዎች ፣ ብዙ የዓለማችን
የጠፈር መቀነስ ፣ ብዙ አ የጠፈር ማስፋፊያ ፣ ብዙ ቁጥር ያላቸው የጠፈር መንቀጥቀጥ እና መስፋፋት ፣
[በማስታወስ] ፣ ‘እዚያ እንደዚህ ዓይነት ስም ነበረኝ ፣ እንደዚህ ዓይነት ጎሳ አባል ነበር ፣ እንደዚህ ዓይነት
ገጽታ ነበረኝ።

የእኔ ምግብ እንደዚህ ነበር ፣ እንደዚህ የመደሰት እና የህመም ልምዴ ፣ እንደዚህ የህይወቴ ፍፃሜ።

ከዚያ ግዛት በማለፍ እንደገና እዚያ ተነሳሁ ፡፡ እዚያም እንደዚህ የመሰለ ስም ነበረኝ ፣ የእንደዚህ ዓይነት ጎሳ
አባል ፣ እንደዚህ አይነት ገጽታ ነበረኝ። የእኔ ምግብ እንደዚህ ነበር ፣ እንደዚህ የመደሰት እና የህመሜ ልምዴ ፣
እንደዚህ የህይወቴ ፍፃሜ።

ከዚያ ሁኔታ ተሻግሬ እንደገና እዚህ ተነሳሁ ፡፡ ’ስለሆነም እሱ ያለፉትን በርካታ ህይወቶች በአለባበሳቸው እና
በዝርዝራቸው ያስታውሳል ፡፡ ልክ አንድ ሰው ከመኖሪያ መንደሩ ወደ ሌላ መንደር ፣ ከዚያ ከዚያ መንደር ወደ ሌላ
መንደር ፣ ከዚያ ከዚያ መንደር ወደ ትውልድ መንደሩ እንደሚሄድ ሁሉ ፡፡

ሀሳቡ በእርሱ ላይ ይመጣል ፣ ‘እኔ ከመኖሪያ መንደሬ ወደዚያ መንደር እዚያ ሄድኩ።

እዚያ እኔ በእንደዚህ ዓይነት መንገድ ቆሜ ፣ በእንደዚህ አይነት መንገድ ተቀመጥኩ ፣ በእንደዚህ ዓይነት መንገድ
ተነጋገርኩ እና በእንደዚህ አይነት መንገድ ዝም አልኩ ፡፡ ከዚያ መንደር እዚያ ወደዚያ መንደር ሄድኩ ፣ እዚያም
በእንደዚህ ዓይነት መንገድ ቆሜ ፣ በእንደዚህ ዓይነት መንገድ ተቀመጥኩ ፣ በእንደዚህ ዓይነት መንገድ ተነጋገርኩ
እና በእንደዚህ አይነት መንገድ ዝም አልኩ ፡፡ ከዚያ መንደር ተመል home ወደ ቤቴ ተመለስኩ ፡፡ ’በተመሳሳይ
ሁኔታ - በአዕምሮው እንዲሁ የተከማቸ ፣ የተጣራ እና ብሩህ ፣ እንከን የለሽ ፣ ከጉድለቶች የፀዳ ፣ የሚለዋወጥ ፣
የሚለዋወጥ ፣ የተረጋጋ እና ያለመተማመን ችሎታ የደረሰ - መነኩሴው
ያለፈ ህይወቶችን በማስታወስ ወደ እውቀት ይመራዋል ፡፡

እሱ ያለፉትን በርካታ ህይወቶች mod በእነሱ ሁኔታ እና በዝርዝር ያስታውሳል።

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።


የአእምሮ
እርሾዎች ማብቂያ

“አእምሮው በዚህ መንገድ የተከማቸ ፣ የተጣራ ፣ እና እንከን የለሽ ፣ እንከን የሌለበት ፣ ተንከባካቢ ፣ ተለዋዋጭ
፣ የተረጋጋ እና ያለመታመን ችሎታ በደረሰበት መነኩሴው የአእምሮን እርሾ ማብቂያ ወደሚያውቅ አቅጣጫ ይመራዋል ፡፡
እሱ እንደ ሆነ ያስተውላል ፣ ‘ይህ ጭንቀት ነው… ይህ የጭንቀት መነሻ ነው… ይህ
የጭንቀት መቋረጥ ነው… ወደ መቋረጥ የሚወስደው ይህ ነው
ጭንቀት… እነዚህ የአእምሮ እርሾዎች ናቸው…

ይህ የመፍላት አመጣጥ ነው… ይህ የመፍላት መቋረጥ ነው… ይህ ወደ እርሾ መቆም የሚወስደው መንገድ ነው ፡፡ ልቡ
ስለሆነም በማየቱ ከስሜታዊነት እርሾ ተለቅቋል ፣ የመሆን እርሾ ፣ እርሾው ድንቁርና. ከእስር ጋር እውቀት አለ ፣
‘የተለቀቀ።’ እሱ ‘ልደት እንደ ተጠናቀቀ ፣ የተቀደሰ ሕይወት እንደተፈጸመ ፣ ሥራው እንደተከናወነ ያስተውላል።
ለዚህ ዓለም ከዚህ በላይ ምንም ነገር የለም። ’ልክ እንደዚያ ከሆነ
በተራራ አንፀባራቂ ውስጥ የውሃ ገንዳ ነበሩ - ግልፅ ፣ ለስላሳ እና ያልተነካ - በባህር ላይ ቆሞ ማየት የተሳነው
ሰው ቅርፊቶችን ፣ ጠጠሮችን እና ጠጠሮችን እንዲሁም የዓሳ ጫወታዎችን ሲዋኝ እና ሲያርፍ ማየት ይችላል ፣ እናም
ይከሰታል ለእሱ ‘ይህ የውሃ ገንዳ ግልፅ ፣ ለስላሳ እና ያልተነካ ነው።

እነዚህ ቅርፊቶች ፣ ጠጠሮች እና ጠጠሮች እንዲሁም እነዚህ የአሳ ጫፎች እዚህ ሲዋኙ እና ሲያርፉ እዚህ አሉ ፡፡
’በተመሳሳይ ሁኔታ - በአዕምሮው እንዲሁ የተከማቸ ፣ የተጣራ ፣ እና ምንም እንከን የሌለበት ፣ ጉድለት የሌለበት ፣
የሚለዋወጥ ፣ ሊለዋወጥ የሚችል ፣ የማይለወጥ እና ወደ አለመታመንነት ደርሷል - መነኩሴው የአእምሮ እርሾ
ማብቃቱን ወደ እዉቀቱ ይመራዋል እንዲሁም ያዘነብላል ፡፡ እሱ እንደ ሆነ ያስተውላል ፣ ‘ይህ ጭንቀት ነው… ይህ
የጭንቀት መነሻ ነው… ይህ ማቆም ነው
የጭንቀት… ወደ ውጥረቱ መቆም የሚወስደው ይህ ነው… እነዚህ የአእምሮ እርሾዎች ናቸው… ይህ የመፍላት አመጣጥ ነው…
ይህ የመፍላት መቆሙ ነው fer ወደ ፍላት መቆም የሚወስደው ይህ ነው ፡፡ ’ልቡ ፣ ስለሆነም በማየቱ ፣
ከስሜታዊነት እርሾ ፣ የመብላት እርሾ ፣ የድንቁርና እርሾ ተለቋል ፡፡ በመለቀቅ ፣ ‘የተለቀቀ’ ዕውቀት አለ።
‘ልደት እንደ ተጠናቀቀ ፣ የተቀደሰ ሕይወት እንደተፈፀመ ፣ የተከናወነው ተግባር’ እንዳለ ይገነዘባል።

ለዚህ ዓለም ከዚህ በላይ ምንም ነገር የለም ፡፡ ’

“ይህ እንዲሁ የትምህርት ተአምር ተብሎ ይጠራል።

“ኬቫታ እኔ በቀጥታ የማውቃቸውን እና ለእራሴ የተገነዘብኳቸው እነዚህ ሦስቱ ተአምራት ናቸው ፡፡

ውይይቶች ከአማልክት ጋር

“አንድ ጊዜ ኬቫታ ፣ ይህ የአስተሳሰብ ባቡር በዚህ በጣም የመነኮሳት ማህበረሰብ ውስጥ በአንድ መነኩሴ ግንዛቤ
ውስጥ ተነስቷል-‘ እነዚህ አራት ታላላቅ አካላት - የምድር ንብረት ፣ የፈሳሽ ንብረት ፣ የእሳት ንብረት እና
የነፋስ ንብረት የት ናቸው? ሳይቀሩ? ’ከዚያም ወደ አማልክት የሚወስደው መንገድ በማእከላዊ አእምሮው ውስጥ
እስኪታይ ድረስ እንዲህ ዓይነቱን የትኩረት ሁኔታ ደርሶ ነበር። ስለዚህ ወደ አማልክት ቀረበ
የአራቱ ታላላቅ ነገሥታት ተመራማሪዎች እና በደረሱ ጊዜ ‹ጓደኞች ፣ እነዚህ አራት ታላላቅ አካላት - የምድር
ንብረት ፣ የፈሳሽ ንብረት ፣ የእሳት ንብረት እና የነፋስ ንብረት ያለ ምንም ቅሪት የት ነው?› ብለው ጠየቋቸው
፡፡

“ይህ በተነገረ ጊዜ የአራቱ ታላላቅ ነገሥታት ቅጥረኞች አማልክት መነኩሴውን“ እኛ ደግሞ አራቱ ታላላቅ አካላት
rema ያለማቋረጥ የት እንደሚቆሙ አናውቅም ፡፡ ግን ከእኛ የሚበልጡ እና ከፍ ከፍ ያሉ አራት ታላላቅ ነገሥታት
አሉ ፡፡

አራቱ ታላላቅ አካላት rema ያለማቋረጥ የሚያቆሙበትን ማወቅ አለባቸው ፡፡

“ስለዚህ መነኩሴው ወደ አራቱ ታላላቅ ነገሥታት ቀረበና ሲደርስም‹ ጓደኞች ፣ እነዚህ አራት ታላላቅ አካላት rema
ያለማቋረጥ የት ያቆማሉ? ’ሲል ጠየቃቸው ፡፡

“ይህ በተባለ ጊዜ አራቱ ታላላቅ ነገሥታት መነኩሴውን“ እኛ ደግሞ አራቱ ታላላቅ አካላት rema ያለማቋረጥ የት
እንደሚቆሙ አናውቅም ፡፡ ግን ከእኛ የሚበልጡ እና ከፍ ያሉ የሰላሳ ሦስት አማልክት አሉ ፡፡ ማወቅ አለባቸው… ’

“ስለዚህ መነኩሴው ወደ ሰላሳ ሦስቱ አማልክት ቀረበና ሲደርስም“ ጓደኞች ፣ እነዚህ አራት ታላላቅ ነገሮች rema
ያለማቋረጥ የት ይቋረጣሉ? ”ሲል ጠየቃቸው።

“ይህ በተነገረ ጊዜ የሰላሳ ሦስቱ አማልክት መነኩሴውን“ እኛ ደግሞ አራቱ ታላላቅ አካላት rema ያለማቋረጥ የት
እንደሚቆሙ አናውቅም ፡፡ ግን ከእኛ የበለጠ ከፍ ያለና የላቀ የአማልክት ገዥ ሳካ አለ ፡፡ ማወቅ አለበት…

“ስለዚህ መነኩሴው የአማልክት ገዥ ወደሆነው ወደ ሳካ ቀርቦ በመጣ ጊዜ‘ ጓደኛ ፣ እነዚህ አራት ታላላቅ አካላት
rema ያለማቋረጥ የት ያቆማሉ? ’ብሎ ጠየቀው።

“ይህ በተነገረ ጊዜ የአማልክት ገዥ ሳካ ለ መነኩሴው“ እኔ ደግሞ አራቱ ታላላቅ አካላት rema ያለማቋረጥ የት
እንደሚቆሙ አላውቅም ፡፡ ግን ከእኔ የሚበልጡ እና ከፍ ያሉ የያማ አማልክት አሉ እነሱ ማወቅ አለባቸው… ’…

“የያማ አማልክት እኛ ደግሞ አናውቅም said ግን ሱያማ የሚባል አምላክ አለ know ማወቅ አለበት…’…

“ሱያማ አለች እኔ ደግሞ አላውቅም… ግን ሳንቱሳታ የተባለ አምላክ አለ know ማወቅ አለበት…’…

“ሳንቱሺታ“ እኔ ደግሞ አላውቅም said ግን የኒማናራቲ አማልክት አሉ…
ማወቅ አለባቸው… ’…
“ንማናራቲ አማልክት
አለ ፣ ‘እኛም አናውቅም… ግን ሱኒሚሚታ የሚባል አምላክ አለ…
ማወቅ አለበት… ’…


“ታዲያ
ታላቁ ብራማ መነኩሴውን በእጁ በመያዝ ወደ አንድ ወገን ወሰደውና“ እነዚህ የብራህ ረዳቶች አማልክት ያምናሉ ፣
“ታላቁ ብራህ የማያውቀው ነገር የለም ፡፡

ታላቁ ብራማ የማያየው ነገር የለም ፡፡

ታላቁ ብራማ የማያውቀው ነገር የለም ፡፡

ታላቁ ብራማ ያልተገነዘበው ምንም ነገር የለም ፡፡ ለዚያም ነው እኔ በአራቴ ታላላቅ አካላት without ያለማቋረጥ
የት እንደሚቆሙ እኔ እንደማላውቅም በእነሱ ፊት አልናገርም ፡፡

ስለዚህ የተሳሳተ እርምጃ ወስደዋል ፣ የተሳሳተ እርምጃ ወስደዋል ፣ የ
ሌላ ቦታ ለዚህ ጥያቄ መልስ ፍለጋ ብፁዕ ፡፡ ወደ ብፁዕው ቀኝ ተመለሱ እና ሲደርሱም ይህን ጥያቄ ይጠይቁት ፡፡
እሱ ቢመልስም ግን ልብ ውስጥ መውሰድ አለብዎት ፡፡

“ያኔ - - አንድ ጠንካራ ሰው የተጣጣመ እጁን እንደሚዘረጋ ወይም የተዘረጋውን እጁን እንደሚገታ - መነኩሴው
ከብራህማ ዓለም ተሰወረ እና ወዲያውኑ ከፊቴ ታየ ወደ እኔ ከሰገደ በኋላ በአንድ በኩል ተቀመጠ ፡፡ እዚያ በተቀመጠ
ጊዜ ‹ጌታ ሆይ እነዚህ አራት ታላላቅ አካላት - የምድር ንብረት ፣ የፈሳሽ ንብረት ፣
የእሳቱ ንብረት እና የነፋሱ ንብረት - ሳይቀሩ ይቆማሉ? ’

የንጉስ አሾካ ለዛፎች የሕይወት ስጦታ

ኦፊሴላዊ ሆኖ በመቆረጥ ደስተኛ መንገዶቹ ላይ አንድ እይታ እንዲወስድ ያደረገው ከሞራሪያ ንጉሠ ነገሥት አሾካ በቀር
ሌላ አይደለም ፡፡ መላው ዓለም በከተማ እና በከተማ ውስጥ በመንገድ ዳር ፍሬ የሚሰጡ ቡቃያዎችን / ዛፎችን
በመንከባከብ እና በመጠበቅ ረገድ የአሾካን መርሆዎችን ያጠቃልላል ፡፡ አካባቢዎች የሞሪያ ንጉሠ ነገሥት የመንገድ
ዳር ዛፎችን ፅንሰ-ሀሳብ ለማራመድ እና ለመደገፍ የመጀመሪያው ነበር “በየቀኑ ዛፎቻችንን በምናጣበት ወቅት ወደ ኋላ
ተመልሰን እርሱ ያደረገውን መመልከት አለብን ፡፡

ከአሾካ ፍንጭ መውሰድ ፣ በአንድ ወቅት በሞሪያን መንግሥት ወይም በዴልሂ የተሸፈኑባቸውን አካባቢዎች ከተመለከቱ
ዓለም የመንገድ ዳር ዛፎችን አስፈላጊነት ያደንቃል ፣ ““ የአሾካን መርሆዎች የደን ክፍልን ለረጅም ጊዜ ዛፎችን
በመጠበቅ ረገድ ይረዷቸዋል ፡፡

ለእያንዳንዱ መንገድ ሆን ብሎ አንድ ዝርያ መርጧል ፡፡ በቅርብ ርቀት ላይ ዝርያዎችን መቀላቀል የዛፎችን መኖር ላይ
ተጽዕኖ ያሳድራል ፡፡ ለሙሉ ዝርጋታ በአንድ ዝርያ ላይ እናተኩራለን ፡፡

“አሾካ በአካባቢው ሰዎች የመንገድ ዳር ዛፎች ባለቤትነት መብት አልነበራቸውም ፡፡ መንግስት የችግኝ እድገቱን
በበላይነት የሚቆጣጠር ቢሆንም የኋላ ኋላ የዛፉ ባለቤትነት ለአከባቢው ሰዎች ይሰጣል ”ብለዋል ፡፡

“ዛፎችን መቁረጥ ሙሉ በሙሉ መከልከል አይቻልም ፣ ግን (በአዲሶቹ እርምጃዎች) በከፍተኛ ደረጃ ይቀነሳል ፡፡”
ደኖች የሰው ልጆችን ጨምሮ ለሁሉም እናት ሕያዋን መሠረታዊ የሕይወት ድጋፍ ሥርዓት ይሰጣሉ ፡፡

የደን ​​ሥነ-ምህዳሮች ንጹህ አየር ፣ የውሃ ሀብቶች ፣ ለም መሬት ለግብርና ፣ ለቢዮ ብዝሃነት ፣ ለአየር ንብረት
ለውጥ ቅነሳ እና ለሌሎች በርካታ የስነምህዳር አገልግሎቶች ይሰጣሉ ፡፡

በጣም ብዙ የገጠር ህብረተሰብ ክፍሎች ፣ አብዛኞቹን ጎሳዎች ጨምሮ በቀጥታ ለኑሮአቸው በደን ላይ ጥገኛ ናቸው ፡፡

የዓለም ደን ዲፓርትመንቶች ደኖችን እና የዱር እንስሳትን የመጠበቅ ፣ የዓለምን ብዝሃ ብዝሃ ሕይወት የመጠበቅ እና
የደን ሥነ-ምህዳራዊ ሥነ-ምህዳራዊ ሚዛን እንዲጠበቅ የማድረግ ተቀዳሚ ተልእኮ አላቸው ፡፡

ሁሉም የዓለም የደን መምሪያዎች መምራት አለባቸው የደን ዋና አስተባባሪ ፣ የደን ኃይል (HOFF) ኃላፊ ፡፡

መምሪያዎቹ የዓለም ደን አገልግሎት መኮንኖች እና የተለያዩ ካድሬዎች መኮንኖች / የመስክ ሰራተኞችን ጨምሮ የሥራ
ጥንካሬ ሊኖራቸው ይገባል ፡፡
ዓለም የተጠበቁ አካባቢዎች አውታረ መረብ ከነብር መጠባበቂያዎች ፣ ከዱር እንስሳት መፀዳጃ ቤቶች ፣ ከጥበቃ ማቆያ
እና 1 የማህበረሰብ መጠባበቂያ ጋር

በዲፓርትመንቶች የሚከናወነው ሥራ በሚከተሉት ምድቦች በስፋት ሊመደብ ይችላል-የቁጥጥር ፣ ጥበቃ ፣ ጥበቃ እና ዘላቂ
አስተዳደር ፡፡

የቁጥጥር ሥራዎች አካል እንደመሆናቸው መምሪያዎቹ እንደ የዓለም ደን ሕግ ፣ የዱር እንስሳት ጥበቃ ሕግ ፣ ደን
(ጥበቃ) ሕግ ፣ የዓለም የዛፎች ጥበቃ ሕግ ፣ ወዘተ እና ተጓዳኝ ደንቦችን የመሳሰሉ የተለያዩ ሕጎችን ድንጋጌዎች
ማስፈፀም አለባቸው ፡፡ የጥበቃ ተግባሮች ፣ የድንበር ማጠናከሪያ ፣ የደን አከባቢዎችን ከመጥበብ መከላከል ፣
ህገ-ወጥነትን መቁረጥ ፣ የሰው-ዱር እንስሳት ግጭት መቀነስ ፣ የእሳት አደጋ መከላከል እና የቁጥጥር እርምጃዎችን
መውሰድ ወዘተ ያካትታሉ ፡፡

የጥበቃ ተግባሩ የተከላ ስራዎችን ፣ የአፈር እርጥበት ጥበቃን እና የተፋሰስ ልማት ስራዎችን ለውሃ ደህንነት ፣
ብርቅዬ ፣ ለአደጋ እና ለአደጋ የተጋለጡ (RET) ዝርያዎችን በመጠበቅ እና ሁሉንም የህብረተሰብ ክፍሎች በጫካዎች
አስፈላጊነት ላይ ግንዛቤ ለማስጨበጥ የግንዛቤ ማስጨበጫ ሥራዎችን ማከናወን ፣ የዱር እንስሳት እና ብዝሃ ሕይወት.
በክፍለ-ግዛቶች አከባቢዎች እንደ የሥራ ዕቅዶች ዝርዝር መሠረት የእንጨት እና ሌሎች የደን ምርቶችን በዘላቂነት
ማውጣትና ግብይት ውስጥ መሳተፍ አለባቸው ፡፡

መምሪያዎቹም የአርሶ አደሩን ገቢ ለመደገፍ በማበረታታት አግሮ-ደንን በማስተዋወቅ በስፋት መሰማራት አለባቸው ፡፡


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

ሰዎች ቋንቋን የማግኘት ችሎታቸው ልዩ ነው ፡፡ ግን እንዴት? በብሔራዊ የሳይንስ አካዳሚ ቀጣይነት የታተመ አዲስ
ጥናት በእውነቱ እኛ በቋንቋ መሠረታዊ መሠረታዊ ዕውቀት እንደተወለድን የዘመኑን የቋንቋ “ተፈጥሮን መንከባከብ”
ክርክር ላይ ብርሃን ፈሰሰ ፡፡

ቋንቋዎች እርስ በርሳቸው በብዙ መንገዶች ቢለያዩም የተወሰኑ ገጽታዎች በመላ ቋንቋዎች ሲጋሩ ይታያሉ ፡፡

እነዚህ ገጽታዎች በሁሉም የሰው አእምሮ ውስጥ ከሚሰሩ የቋንቋ መርሆዎች ሊመነጩ ይችላሉ ፡፡

ተፈጥሮአዊ ጥያቄ ይነሳል-ሕፃናት የሰዎች ቃላት እንዴት እንደሚመስሉ በእውቀት የተወለዱ ናቸው?

ሕፃናት የተወሰኑ የድምፅ ቅደም ተከተሎችን ከሌሎች ይልቅ እንደ ቃል የመሰሉ አድርገው ይመለከታሉ? በቦስተን
የሚገኘው የሰሜን ምስራቅ ዩኒቨርስቲ ፕሮፌሰር አይሪስ በሬን በበኩላቸው “የዚህ አዲስ ጥናት ውጤት እንደሚያመለክተው
የሰው ቋንቋዎች የድምፅ ዘይቤዎች ልክ እንደ ወፎች ዝማሬ የመሰለ የተወለደ ባዮሎጂያዊ ተፈጥሮአዊ ውጤት ናቸው”
ብለዋል ፡፡ በዶ / ር ዣክ መለር የሚመራው ጣሊያን ውስጥ ከሚገኘው ዓለም አቀፍ የከፍተኛ ትምህርት ትምህርት ቤት
የምርምር ቡድን ፡፡

የጥናቱ የመጀመሪያ ደራሲ ዶ / ር ዴቪድ ጎሜዝ ብላ ፣ ሽባ ፣ ቢ.ቢ.ሲ.ኤስ. ለምሳሌ በቃላቱ መጀመሪያ ላይ
የሚከሰቱትን የድምፅ-ውህዶች ነው ፡፡

ብዙ ቋንቋዎች በብሌ የሚጀምሩ ቃላት ቢኖሯቸውም (ለምሳሌ ፣ በጣሊያንኛ ብላንዶ ፣ በእንግሊዝኛ ብልጭ ድርግም እና
በስፓኒሽኛ blusa) ፣ ጥቂት ቋንቋዎች በ lb የሚጀምሩ ቃላት አሏቸው ፡፡ ሩሲያኛ እንደዚህ ያለ ቋንቋ ነው
(ለምሳሌ ፣ ሉቡ ፣ ከሎብ ጋር የሚዛመድ ቃል ፣ “ግንባር”) ፣ ግን በሩስያኛ እንኳን እንደዚህ ያሉ ቃላት እጅግ
በጣም አናሳ ናቸው እና ከብል በመጀመር ቃላት ይበልጣሉ። የቋንቋ ሊቃውንት እንደዚህ ዓይነቶቹ ቅጦች የሚከሰቱት
የሰዎች አንጎል እንደ ብላ በላይ ያሉ ቃላትን ለመደገፍ ስለሆነ ነው ፡፡

ከዚህ አጋጣሚ ጋር ተያይዞ ከዚህ በፊት ከዶክተር በረንት ላብራቶሪ የተደረገው የሙከራ ምርምር እንደሚያሳየው ጎልማሳ
ተናጋሪዎች ምንም እንኳን የትውልድ ቋንቋቸው ብሌ ወይም ሊባ የሚሉ ቃላት ባይኖራቸውም እንደዚህ አይነት ምርጫዎችን
ያሳያሉ ፡፡ ግን ይህ እውቀት የሚመነጨው ከየት ነው? በአንዳንድ ሁለንተናዊ የቋንቋ መርሆዎች ምክንያት ነው ወይስ
የአዋቂዎች የዕድሜ ልክ ተሞክሮ ማዳመጥ እና የአፍ መፍቻ ቋንቋቸውን በማፍራት?
ሙከራው
እነዚህ ጥያቄዎች ቡድናችን ትናንሽ ሕፃናት የተለያዩ የቃላት ዓይነቶችን እንዴት እንደሚገነዘቡ በጥንቃቄ እንዲመለከት
አደረጉ ፡፡ የጣሊያን አዲስ የተወለደውን የአንጎል ምላሾችን ለመመልከት (ኢንፍራሬድ አቅራቢያ በሚታየው መነፅር) ፣
ዝምተኛ እና ወራሪ ያልሆነ ዘዴ የአንጎል ኮርቴክስ ኦክስጅንን (ከጭንቅላቱ በታች ያሉት በጣም የመጀመሪያ
ሴንቲሜትር ግራጫ ንጥረነገሮች) በጊዜ ውስጥ እንዴት እንደሚለወጡ የምንጠቀምበት ነበር ፡፡ ከላይ እንደተገለፀው ጥሩ
እና መጥፎ ቃል እጩዎችን ሲያዳምጡ ሕፃናት (ለምሳሌ ፣ ቢሊፍ ፣ ሊቢፍ) ከጣሊያን አዲስ የተወለዱ ሕፃናት እና
ቤተሰቦቻቸው ጋር ስንሠራ ፣ አዲስ የተወለዱ ሕፃናት አዋቂዎች ከሚያደርጉት ዓይነት ጋር በመልካም እና በመጥፎ ቃል
እጩዎች ላይ የተለየ ምላሽ እንደሚሰጡ ተመልክተናል ፡፡

ትንንሽ ሕፃናት ገና ምንም ቃል አልተማሩም ፣ ገና አያጉረመርሙም ፣ አሁንም ቢሆን ቃላት እንዴት መሰማት
እንዳለባቸው ከእኛ ጋር ይጋራሉ ፡፡

ይህ ግኝት የሚያሳየው ስለ ሰው ቋንቋዎች የድምፅ አሠራር መሠረታዊ ፣ መሠረታዊ ዕውቀት እንደተወለድን ነው። እኛ
በማድረጋችን ዕድለኞች ነን ፣ ስለሆነም ልጆቻችን የቃላት የድምፅ ዘይቤዎችን በቀላሉ እንደሚገነዘቡ በእርግጠኝነት
በማመን ወደ ዓለም መምጣት ይችላሉ - ምንም እንኳን እነሱ የሚያድጉበት ቋንቋ ምንም ይሁን ምን ፡፡

በዓለም ውስጥ ስንት ቋንቋዎች አሉ?

ዛሬ 7,117 ቋንቋዎች ይነገራሉ ፡፡

ይህ ቁጥር በየጊዜው እየተለዋወጠ ነው ፣ ምክንያቱም በየቀኑ ስለ ዓለም ቋንቋዎች የበለጠ እንማራለን። እና ከዚያ
ባሻገር ቋንቋዎቹ እራሳቸው እየተለዋወጡ ናቸው ፡፡

እነሱ የሚኖሩት እና ተለዋዋጭ ናቸው ፣ በማህበረሰቦች የሚነገረዉ ጠቃሚ ምክሮች በፍጥነት በሚለዋወጥ ዓለማችን
የተቀረፁ ናቸው ፡፡
ይህ ተሰባሪ ጊዜ ነው
በግምት 40% የሚሆኑት ቋንቋዎች በአሁኑ ጊዜ አደጋ ላይ ናቸው ፣ ብዙውን ጊዜ ከ 1,000 ያነሱ ተናጋሪዎች
ይቀራሉ ፡፡ ይህ በእንዲህ እንዳለ ፣ 23 ቋንቋዎች ብቻ ከግማሽ በላይ የዓለም ህዝብ ናቸው።

ገና የተወለደ ህፃን ማንም ከህፃኑ ጋር ሳይገናኝ እንዲገለል ከተደረገ ከጥቂት ቀናት በኋላ ክላሲካል መጋሂ መጋዲ /
ክላሲካል ቻንዳሶ ቋንቋ / መጋዲሂ ፕራክት ፣ ክላሲካል ሄላ ባሳ (ሄላ ቋንቋ) በመባል የሚታወቅ እና ተፈጥሯዊ
ተፈጥሮአዊ (ፕራክሪት) ፣ ተመሳሳይ ናቸው ክላሲካል ፓሂ ቡድሃ በማጋዲ ተናገረ ፡፡

ሁሉም የ 7111 ቋንቋዎች እና ዘዬዎች ከ Classical Magahi Magadhi የተተኮሱ ናቸው። ስለዚህ ሁሉም
ሌሎች የኑሮ ፍጥነቶች ለግንኙነት የራሳቸው የተፈጥሮ ቋንቋዎች እንዳላቸው ሁሉ ሁሉም ሁሉም የሰው ልጅ ተፈጥሮአዊ
(ፕራክሪት) ናቸው ፡፡ 116 ቋንቋዎች በ https://translate.google.com ተተርጉመዋል

https://am.wikipedia.org/wiki/Origin_of_language

የቋንቋ አመጣጥ እና በዝግመተ ለውጥ በሰው ልጅ ዝርያ ውስጥ መገኘቱ ለበርካታ ምዕተ ዓመታት የግምት ርዕሰ ጉዳዮች
ነበሩ ፡፡ ቀጥተኛ ማስረጃ ባለመኖሩ ርዕሱ ለማጥናት አስቸጋሪ ነው ፡፡


ስለሆነም
የቋንቋን አመጣጥ ማጥናት የሚፈልጉ ምሁራን ከሌሎች የቅሪተ አካላት መዝገብ ፣ የአርኪኦሎጂ ማስረጃ ፣ የወቅቱ
የቋንቋ ብዝሃነት ፣ የቋንቋ ማግኛ ጥናት እና በሰው ቋንቋ እና በእንሰሳት መካከል ያሉ የግንኙነት ሥርዓቶች
ንፅፅሮች (ለምሳሌ ሌሎች) ፕሪቶች) ብዙዎች የቋንቋ አመጣጥ ምናልባት ከዘመናዊው የሰዎች ባህሪ አመጣጥ ጋር በጣም
የተዛመደ ነው ብለው ይከራከራሉ ፣ ግን ስለዚህ የግንኙነት አንድምታ እና አቅጣጫ ብዙም ስምምነት የለም ፡፡

የቋንቋ መነሻ መላምቶች

ቀደምት ግምቶች

ቋንቋ በተፈጥሮ እና በምልክቶች ፣ በተለያዩ የተፈጥሮ ድምፆች ፣ የሌሎች እንስሳት ድምፆች እና የሰው ልጅ
በተፈጥሮአዊ ጩኸቶች በመታገዝ በማስመሰል እና በመሻሻል ምክንያት የመነሻ እዳ እንዳለበት አልጠራጠርም ፡፡
- ቻርለስ ዳርዊን ፣ 1871. የሰው ልጅ መውረድ እና ከግብረ ሥጋ ግንኙነት ጋር መመረጥ ፡፡

በ 1861 የታሪካዊው የቋንቋ ምሁር ማክስ ሙለር የንግግር ቋንቋ አመጣጥን አስመልክቶ ግምታዊ ፅንሰ-ሀሳቦችን
ዝርዝር አሳተሙ-ቦው-ዋው ፡፡ ሙለር ለጀርመናዊው ፈላስፋ ዮሃን ጎትሬድድ ሄርደር የሰጠው የቀስት-ዋው ወይም የኩኩዎ
ንድፈ ሀሳብ የመጀመሪያ ቃላትን እንደ አራዊት እና አእዋፍ ጩኸት አስመስሎ ነበር ፡፡ Pooh-pooh. የ
“pooh-pooh” ንድፈ ሃሳብ የመጀመሪያዎቹን ቃላት በስሜታዊነት ጣልቃ-ገብነት እና በህመም ፣ በደስታ ፣
በመደነቅ ፣ ወዘተ ዲንግ-ዶንግ እንደ ተቀሰቀሰ የስሜት ጣልቃገብነቶች እና ምሬት ነው ፡፡ ሙለር ሁሉንም ነገሮች
የሚርገበገብ ተፈጥሮአዊ ድምጽ እንዳላቸው የሚገልጽ የዲን-ዶንግ ቲዎሪ ብለው የጠሩትን ሀሳብ ጠቁመዋል ፣ በጥንት
ቃላቱ በሆነ መንገድ በሰው ተስተጋብቷል ፡፡ ዮ-ሄ-ሆ.

የዮ-ሂ-ሆ ቲዎሪ ቋንቋ ከቡድን አመጣጥ የጉልበት ሥራ እንደወጣ ይናገራል ፣ ይህም እንደ ‹ሀ› ከሚሉት ድምፆች ጋር
እንደ ተለዋጭ ድምፆችን የሚያስከትለውን የጡንቻን ጥረት ለማመሳሰል የሚደረግ ሙከራ ነው ፡፡ ታ-ታ

ይህ እ.ኤ.አ. በ 1930 በሰር ሪቻርድ ፓጌት የቀረበውን በማክስ ሙለር ዝርዝር ውስጥ ይህ አልተካተተም ፡፡

በ “ታ-ታ” ቲዎሪ መሠረት የሰው ልጆች የእጅ ምልክቶችን በሚኮርጁ በምላስ እንቅስቃሴዎች የመጀመሪያዎቹን ቃላቶች
ያሰሙ ነበር ፣ ይህም የመስማት ችሎታን ያዳብራል ፡፡ በዛሬው ጊዜ ያሉ አብዛኞቹ ምሁራን እነዚህን የመሰሉ
ጽንሰ-ሐሳቦችን ያን ያህል የተሳሳቱ ናቸው ብለው ያስባሉ - አልፎ አልፎም እንዲሁ የጎንዮሽ ግንዛቤዎችን እንደ
ቀላል እና አግባብነት የለውም ፡፡ በእነዚህ ንድፈ ሐሳቦች እነሱ በጣም ጠባብ ሜካኒካዊ ናቸው ፡፡ አባቶቻችን
ድምፆችን ከትርጉሞች ጋር ለማገናኘት አግባብ ባለው ብልሃታዊ ዘዴ ከተደናቀፉ በኋላ ቋንቋ በራስ-ሰር ተለወጠ እና
ተቀየረ ፡፡
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
ዲያቢሎስ ስክሪፕትን በመጥቀስ ፡፡

ፓውሎ ፍሬሬ እንደዚህ ያሉ አሳፋሪ ድርጊቶችን “የውሸት ልግስና” ይላቸዋል ፡፡ ጨቋኙ በተቃውሞው ሲያስፈራራ
ተቃውሞውን ለማቆም እንዲህ ያሉ ርካሽ ዘዴዎችን ይጠቀማል ፡፡ ተበዳዩ ቢሸነፍ ፣ የተጨቆነም ሆነ ጨቋኙ ነፃ
አይወጣም ፡፡

ቢጄፒ ተቃዋሚ በሚሆንበት ጊዜ ተመሳሳይ RSS ን ከማጣቀሻ ጋር
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
አለ
የፖለቲካ ፓርቲዎች ጥያቄ ያነሱትን የኤሌክትሮኒክስ የምርጫ ማሽኖች (ኢ.ቪ.ኤሞች) አስተማማኝነትን አስመልክቶ
ውዝግብን በመቀላቀል RSS የምርጫ ካርዶችን ፣ የኢ.ቪ.ኤም.ዎችን ለህዝብ ምርመራ ያጋልጣል ፡፡ RSS ለምርጫ
ኮሚሽን (ኢ.ሲ.) ወደ ተሞከረና በተፈተነው የወረቀት የምርጫ ካርድ እንዲመለስ ዛሬ ጠየቀ ፡፡ እነዚህ መግብሮች
የተዛባ ማረጋገጫ ስለመሆናቸው ኢቪኤሞችን ለሕዝብ ምርመራ ያካሂዳሉ ፡፡ የአር.ኤስ.ኤስ አፈ-ጉባ our ‹በእኛ
ኢቪኤሞች ላይ እምነት ሊጣልብን ይችላልን› በሚለው አርታኢ ጽሑፍ ውስጥ እስከዛሬ ድረስ ፍፁም የተዛባ ማረጋገጫ
ማሽን አልተፈለሰቀም እና የማንኛውም ስርዓት ተዓማኒነት በ ‹ግልፅነት ፣ ትክክለኛነት እና እምነት በማይጣልበት እና
በጭካኔው ላይ እምነት በሚጣልበት እምነት። ጉዳዩ ‘የግል ጉዳይ’ ስላልሆነ የወደፊቱን ህንድን ይመለከታል ፡፡
የኢ.ቪ.ኤም.ዎች እውነተኛ ቢሆኑም እንኳ ኢ.ሲ. (EC) በዚህ ጉዳይ ላይ የሚነካበት ምንም ምክንያት አልነበረም
ሲል ጋዜጣው አስተያየቱን ሰጠ ፡፡ ከመራጩ በፊት ብቸኛው አማራጭ መንግሥት እና ኢ.ሲ.ኤም. በሕንድ ዴሞክራሲ ላይ
እንደ ወጭ ተባባሪነት ኢቪኤሞችን መጫን አይችሉም ፡፡ ሀገሪቱን ወደ ኢ.ቪ.ኤም. እንድትቀይር በሚመራው የምርጫ
መስጫ የምርጫ ስርዓት ውስጥ እንደ ዳስ መያዝ ፣ ማጭበርበር ፣ የውሸት ድምጽ መስጠትን ፣ ማዛባት እና የድምፅ
መስጫ ወረቀቶች ያሉ ስህተቶች ነበሩ እና እነዚህ ሁሉ ችግሮችም በኢቪኤሞች ውስጥም ተገቢ ነበሩ ፡፡ በመቁጠር
ደረጃም ቢሆን መቅዘፍ ይቻል ነበር ፡፡ የምርጫ ወረቀቶችን ለምርጫ ተስማሚ ያደረገው ነገር ሁሉም ጥሰቶች በህዝብ
ፊት እየተከናወኑ ስለነበሩ ለእርማት የተከፈቱ ሲሆን በኤቪኤምዎች ውስጥ የሚፈጸሙ ማጭበርበሮች ግን ሙሉ በሙሉ ባሉ
ስልጣኖች እጅ ያሉ እና ስልጣኑን በሚይዙት የፖለቲካ ተteesሚዎች ነው ፡፡ .


ኢቪኤም
አንድ ጥቅም ብቻ አለው - ‹ፍጥነት› ግን ያ ጥቅሙ በተዛባው ምርጫ ከሦስት እስከ አራት ወራቶች በተሰራጩት
ተዳክሟል ፡፡ ጋዜጣው “ይህ የምርጫውን ሂደት ቀድሞውንም ገድሏል” ብሏል ጋዜጣው ፡፡ በአገሪቱ ከተካሄዱት አስራ
ሁለት አጠቃላይ ምርጫዎች መካከል በኢ.ቪ.ኤም. በኩል የተካሄዱት ሁለቱ ብቻ በመሆናቸው በታዋቂ ተቋማትና ባለሙያዎች
የሚሰነዘሩትን ጥርጣሬዎች በምክንያታዊነት ከመመለስ ይልቅ ‹በሐሰተኛ ክሶች ላይ በማስፈራራትና በማሰር›
ተችዎቻቸውን ዝም ለማሰኘት መወሰኑን ጋዜጣው ተመልክቷል ፡፡ , በሃይባራድ ላይ የተመሠረተ የቴክኖሎጂ ባለሙያ ሃሪ
ፕራስድ በሙምባይ ፖሊስ መያዙን በማስታወስ ፡፡ የፕራስድ ምርምር ኢቪኤሞች ‹ለማጭበርበር ተጋላጭ› እንደነበሩ
አረጋግጧል ፡፡ ባለሥልጣኖቹ ኢ.ሲን የሚገዳደር ማንኛውም ሰው ለስደት እና ለጉዳት ተጋላጭነት እንደሚጋለጥ መልእክት
መላክ ይፈልጋሉ ሲል RSS አስታውቋል ፡፡ አብዛኛዎቹ የአለም ሀገሮች ኢቪኤሞችን በጥርጣሬ የተመለከቱ ሲሆን እንደ
ኔዘርላንድስ ፣ ጣሊያን ፣ ጀርመን እና አየርላንድ ያሉ ሀገሮች ኢቪኤሞችን ከመከልከል ወደ ወረቀት ምርጫዎች
ተመልሰዋል ‘ምክንያቱም እነሱ ለማጭበርበር ቀላል ፣ ለአደጋ የተጋለጡ የመስማት ችግር እና ግልጽነት የጎደላቸው
ናቸው’ ፡፡ ዴሞክራሲ ለፍላጎቶች ወይም ለደህንነት አስተማማኝ ያልሆኑ የጂዝሞስ ማቋቋሚያ እና አውታረ መረብ አሳልፎ
ለመስጠት በጣም ውድ ነው ፡፡ ለህንድ ዲሞክራሲ ጤና ወደ ተሞከሩ እና ወደተፈተኑ ዘዴዎች መመለስ የተሻለ ነው ፣
ወይም ለወደፊቱ ምርጫዎች ወደ ግብዣነት ሊለወጡ ይችላሉ ብለዋል ፡፡

- (UNI) - 28DI28.xml ወደ
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep
-kang የዴሞክራሲ ተቋማት እብድ ነፍሰ ገዳይ (ሞዲ) የመጀመሪያ የማጭበርበር ኢ.ቪ.ኤም.ኤስ p. ower
የጀመረው በ RSS (Rowdy Swayam Sevaks) የፊት ለፊት ድርጅቶች እና በቢጄፒ (ቤቫኮፍ ጁሆት
ሳይኮፓትስ) መካከል በ 2014 የመሬት ግዥ ድንጋጌ ላይ ነው ፡፡ ከስድስት ዓመታት በኋላ እንደገና ከስዋዲሺ
ጃግራን ማንች ጋር በእርሻ ፖሊሲ ላይ እንደገና አለመግባባት ላይ ናቸው ፡፡ (ኤስጄኤም) እና ለባራቲያ ኪሳን ሳንግ
(ቢኬስ) ለአምራቾች የዋጋ ድጋፍ ህጋዊ ዋስትና ይጠይቃሉ ፡፡ ማጭበርበሩን ኢ.ቪ.ኤም. በ ‹RSS› በተጠቀሰው
ጊዜ ‹BJP› ን በርቀት መቆጣጠሪያ እንደሚጠቁመው ግን አሁን አይደለም ፡፡ ብቸኛው የተሻለው መፍትሔ ትክክለኛውን የ
0.1% ታጋሽ ፣ ጠበኛ ፣ ታጣቂ ፣ በዓለም ቁጥር አንድ አሸባሪዎችን በጭራሽ በመተኮስ ፣ በሕዝብ ላይ ምሳ
በመብላት ፣ እብዶች ፣ በአእምሮ ዘገምተኛ የውጭ ዜጎች ከቤን እስራኤል ፣ ከቲቤት ፣ ከአፍሪካ ፣ ከምሥራቅ አውሮፓ
፣ ከምዕራብ ጀርመን የተባረሩ ማስገደድ ነው ፡፡ ፣ የሰሜን አውሮፓ ፣ የደቡብ ሩሲያ ፣ የሃንጋሪ ወዘተ ፣ RSS
(Rowdy Swayam Sevaks) የ chitpavan brahmins የገዛ የእናትን የሥጋ ተመጋቢዎች በርቫኮፍ
ጁሆት ሳይኮፓትስ (ቢጄፒ) በማድ ገዳይ የዴሞክራቲክ ተቋማት (ሞዲ) ፕራዱዳን ለማቆም በመሞከር ይመራሉ ፡፡ ባህራት


Friends

December
25, 1927 Dr Ambedkar burned Manusmriti as a symbol of rejection of the
religious basis of untouchability. The event was arranged during the
Mahad Satyagraha. Satyagraha was a fight to assert the “Untouchables”
right to access public water, & to embrace humanity & dignity.

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Friends

english.madhyamam.com
25th December 1927, Manusmriti Dahan Divas: A historical day to remember


Friends

Prabuddha
Bharat witnessed a milestone event of burning Manusmriti in public on
December 25, exactly 92 years ago. Under the leadership of ‘The father
of Modern India’ Dr Bhim Rao Ambedkar, thousands gathered in a small
town called Mahad in Konkan, a coastal region of Maharashtra to show
their hatred towards the Hindu religious text Manusmriti, that brutally
treats women and ‘Aboriginal’ (SC/STs).
Repeated attempts by the RSS-driven Sangh Parivar to appropriate Dr BR Ambedkar throw up contradictions and evasions.
Why did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on Dec. 25, 1927?
This
story was first published on January 26, 2016. (Towards Equality: Why
did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on December 25,
1927?). We are re-publishing it today, December 24, 2017.
Manusmruti Dahan Din
Eight-eight
(now 89!) years ago, on December 25, 1927, huge strides were made in
the movement for self-dignity of Dalits. Under the leadership of Dr
Babasaheb Ambedkar, a small town/village, Mahad in Konkan, the coastal
region of Maharashtra, made history.
Manusmurti
Dahan Din. The day that the text of caste Hindus epitomizing hegemony,
indignity and cruelty to Dalits and mlecchas (that included women) was
publicly burned in a specially constructed symbolic funeral pyre before
Dr Ambedkar and thousands of volunteers gathered to protest and agitate.
The
Mahad satyagraha (peaceful agitation and protest) had been organised so
that Dalits (untouchables) could drink from the Mahad (Chavadar) water
tank, a public water source open to all. A previous legal notification
of the Collectorate authorised free access to all. Despite the existence
of this order, caste hegemony and oppression had not created conditions
for access to this facility for the oppressed. On the eve of the
protest, caste Brahmins had obtained a stay order from a local court
against untouchables accessing water from the tank!
Pressure
of an unimaginable kind was put by caste Hindus to somehow abort the
protest. This included tightening access to any public ground for the
proposed meeting. Finally, a local gentleman Mr. Fattekhan, who happened
to be a Muslim, gave his private land for the protest, extending
solidarity with the struggle. Arrangements for food and water as also
other supplies had to be made meticulously by the organisers facing a
revolt in the village. A pledge of sorts had to be taken by the
volunteers who participated in the protest. This pledge vowed the
following:
I do not believe on Chaturvarna based on birth.
I do not believe in caste distinctions.
I believe that untouchability is an anathema to Hinduism and I will honestly try my best to completely destroy it.
I will not follow any restrictions about food and drink among at least all Hindus.
I believe that untouchables must have equal rights to access to temples, water sources, schools and other amenities.
The
arrival of Dr. Ambedkar to the site of the protest was cloaked in high
drama, faced with the possibilities of all kinds of sabotage from other
sections of society. He came from Bombay on the boat “Padmavati” via
Dasgaon port, instead of Dharamtar (the road journey), despite the
longer distance. This was a well-planned strategy, because, in the event
of boycott by bus owners, the leaders could walk down five miles to
Mahad.
In
front of the pandal where Dr Ambedkar made his soul-stirring address,
the “vedi” (pyre) was created beforehand to burn the Manusmruti. Six
people had been labouring for two days to prepare it. A pit six inches
deep and one and half foot square was dug in, and filled with
sandlewood pieces.
On its four corners, poles were erected, bearing banners on three sides. The banners said,
1. “Manusmruti chi dahan bhumi”, i.e. Crematorium for Manusmruti.
2. Destroy Untouchability and
3. Bury Brahmanism.
It
was on December 25, 1927, in the late evening, at the conference, that
the resolution to burn the Manusmruti was moved by Brahmin associate of
Ambedkar, Gangadhar Neelkanth Sahastrabuddhe and was seconded by PN
Rajabhoj, an untouchable leader. Thereafter, the book Manusmruti was
kept on this pyre and burned. The Brahmin associate of Ambedkar,
Gangadhar Neelkanth Sahastrabuddhe and five six other Dalit sadhus
completed the task. At the pandal, the only photo placed was that of
Mohandas Karamchand Gandhi. This has been interpreted to mean that, at
this stage the Dalit leadership, including Dr. Ambedkar had yet to be
disillusioned with Gandhi.
In
his presidential speech Ambedkar said that the aim of the movement was
not only to gain access to the water or the temple or to remove the
barriers to commensality; the aim was to break down the varna system
which supported inequality in society. He then told his audience about
the French Revolution, and explained the main points of the Charter of
Human Rights enunciated by the French Revolutionary Council. He pointed
out the danger of seeking temporary and inadequate solutions by relating
how the rebellion of the plebians of Rome against the patricians
failed, primarily because the plebians sought only to gain a tribune of
their choice instead of seeking to abolish the system dividing society
into patricians and plebians.
In
the February 3, 1928 issue of the Bahishkrit Bharat (his own newspaper)
he explained the action saying that his reading of the Manusmriti had
convinced him that it did not even remotely support the idea of social
equality.
The
root of untouchabilty lies in prohibition of inter-caste marriages,
that we have to break, said Ambedkar in that historic speech. He
appealed to higher varnas to let this “Social Revolution” take place
peacefully, discard the sastras, and accept the principle of justice,
and he assured them peace from our side. Four resolutions were passed
and a Declaration of Equality was pronounced. After this, the copy of
the Manusmruti was burned
One
sees here a definite broadening of the goal of the movement. In terms
of the ultimate goal of equality and of the eradication of the varna
system, the immediate programme of drinking water from the Mahad water
reservoir was a symbolic protest, to herald the onset of a continuing
struggle for dignity.
The other crucial points of Dr. Ambedkar’s speech were:
“…So
long as the varna system exists the superior status of the Brahmans is
ensured….Brahmans do not have the same love of their country that the
Samurai of Japan had. Hence one cannot expect them to give up their
special social privileges as the Samurai did in the interest of social
equality and national unity of Japan. We cannot expect this of the
non-Brahman class either. The non-Brahman classes like the Marathas and
others are an intermediate category between those who hold the reins of
power and those who are powerless. Those who wield power can
occasionally be generous and even self-sacrificing. Those who are
powerless tend to be idealistic and principled because even to serve
their own interest they have to aim at a social revolution. The
non-Brahman class comes in between; it can neither be generous nor
committed to any principles. Hence they are preoccupied in maintaining
their distance from the untouchables instead of with achieving equality
with Brahmans. This class is weak in its aspiration for a social
revolution…..We should accept that we are born to achieve this larger
social purpose and consider that to be our life’s goal. Let us strive to
gain that religious merit. Besides, this work (of bringing about a
social revolution) is in our interest and it is our duty to dedicate
ourselves to remove the obstacles in our path.
There
was a strong reaction in the section of the press, perceived to be
dominated by the entrenched higher caste interests. Dr Ambedkar was
called “Bheemaasura” by one newspaper. Dr. Ambedkar justified the
burning of Manusmruti in various articles that he penned after the
satyagraha. I n the February 3, 1928 issue of the Bahishkrit Bharat (his
own newspaper) he explained the action saying that his reading of the
Manusmriti had convinced him that it did not even remotely support the
idea of social equality. To burn a thing was to register a protest
against the idea it represented. By so doing one expected to shame the
person concerned into modifying his behaviour. He said further that it
would be futile to expect that any person who revered the Manusmriti
could be genuinely interested in the welfare of the Untouchables. He
compared the burning of the Manusmriti to the burning of foreign cloth
recommended by Gandhi. Protests the world over had used the burning of
an article that symbolised oppression to herald a struggle. This was
what the Manusmurti Dahan was.
| SabrangIndia
| SabrangIndia
Bangaru
Laxman’s statement, after he formally took over as the president of the
BJP, that “Nagpur is a place of both Ambedkar and Hegdewar” must have
come as a surprise to the upper caste leaders of the RSS, particularly
its chief, KS Sudharshan, who must all be Ambedkar haters. Nagpur,
ironic…


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam …..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam………..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra ………..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay……………..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh ………..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet ….. …..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh…………….” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya………” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam……..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam……” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya………………” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash ……………” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat…………….” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti……………….” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti…………….” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va………………….” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay…….” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto………” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam………..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to………………” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay…………” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti……..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto…….” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya…………….” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram…………….” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati……….” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw………..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam ……….” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan………” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam……………” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya…………” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam………” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra…sapinda………” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam…………….” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy……………..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay……………” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay…….” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha……………….” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto…….” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.


https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

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People
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Kevatta
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Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor
Ashoka.https://www.counterview.net/2020/12/farmers-stir-82-groups-from-25.html?
Mad
murderer of democratic institutions (Modi) must be forced to quit the
country as he gobbled the Master Key by tampering the fraud EVMs and
agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir:
82 groups from 25 countries ask Mad Murderer of democratic institutions
(Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal
3 laws
Thursday, December 17, 2020

International
organisations and individuals from more than 25 countries, extending
their solidarity to the ongoing farmers’ agitation, have called it “a
beacon of hope to the millions who have been ridden over roughshod by
the current government”, said Countries’ premier civil society network,
National Alliance of People’s Movements (NAPM), distributing a statement
by tens of groups from across the world.
The statement, signed by
82 people’s organisations, civil society groups, social movements and
concerned individuals, said, they consider the enactment of the three
farm laws as “subversion of democratic norms”. Calling the three laws
“pro-corporate” against “farmers, workers and toiling masses”, the
signatories urged the Government of India (GoI) to talk to farmers and
repeal the three laws immediately.

The statement comes close on
the heel of the wide global coverage of the agitation in international
media and demonstrations organized in several European and North
American cities by Indian diaspora and others, as also questions raised
in the British Parliament on the way the farmers’ protests have been
treated by the GoI.

Text:

We stand in solidarity with the
ongoing historic farmers protest in India and extend support to their
demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the
Government of India hastily passed three ordinances namely Farmers’
Produce Trade and Commerce (Promotion and Facilitation) Act, 2020;
Farmers (Empowerment and Protection) Agreement on Price Assurance and
Farm Services Act, 2020; and Essential Commodities (Amendment) Act,
2020.
By September 2020, these ordinances were made into law without
sufficient parliamentary discussion or any talks with the farmer’s
representative and its possible ramifications on their lives.

It
is worrying to see the subversion of democratic norms and enactment of
pro-corporate laws against farmers, workers and toiling masses. India
already witnessed a huge humanitarian crisis in wake of the strict
lockdown and millions of migrant workers, small and marginal farmers
were left to fend for themselves, as the institutional mechanisms were
not set in place to safeguard them.
There is an unfolding economic
crisis but rather than taking steps to help people, another set of
anti-people laws have been passed further affecting millions of people
again.
The farms bills are going to affect not only the farmers of
India but also the agricultural workers, small traders, and common
people and promote large scale corporate control of the farming sector
impacting the food security and sovereignty.

Farmers and workers
have been protesting these laws since its inception and then passage in
the Parliament. With the demand to repeal these three farm laws,
Thousands of farmers from across India started their march towards Delhi
on November 25, 2020. They were stopped at the State borders, brutally
lathi charged, and faced tear gas shells and water cannons on the way.
They
are camping for two weeks now at the borders of Delhi and were joined
by trade unions, small traders associations, feminist organisations and
others in their call for all India strike on December 8th. Support from
different parts of the world has been pouring in too and farmers protest
have also stood with the political prisoners in the country ,
broadening the ambit of the struggle for social justice.
We urge the
Modi to talk to farmers and repeal these anti farmer laws. We stand in
solidarity with the farmers and agrarian workers in their strike for
justice, freedom and sovereignty,



Buddhism Songs - Greatest Buddha Music of All Time - Dharani - Mantra for Buddhist, Sound of Buddha

Image
https://tenor.com/view/lamp-diva-flame-gif-13296255
Lamp Diva GIF - Lamp Diva Flame GIFs


7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 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 naturallanguages for communication. 116
languages are translated by
https://translate.google.com


103) Classical Telugu- క్లాసికల్ తెలుగు,


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in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,



04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.

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LESSON 3549 Tue 29 Dec 2020 Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman,09) Classical Albanian-Shqiptare klasike,
Filed under: General
Posted by: site admin @ 7:09 am

LESSON 3549 Tue 29 Dec  2020

Free
Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,

Prabuddha Bharat International.
https://sehen.site/en/f-chn?f=Josey-Antony#
Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,09) Classical Albanian-Shqiptare klasike,




Cicërimë:

Dokumentet e Votimit për të zëvendësuar EVM-të për të shpëtuar
Demokracinë, Lirinë, Barazinë, Lirinë dhe Vëllazërinë. Mbillni pemë që
mbartin fruta nëpër botë për të vrarë urinë, për të hequr dhimbjen dhe
frikën dhe për mirëqenien, lumturinë dhe paqen për të gjitha shoqëritë
dhe që ata të arrijnë Lumturinë e Përjetshme.

Dr B.R.Ambedkar gjëmoi “Main Prabuddha Bharat Baudhmay karunga”. (Do ta
bëj Budist Prabuddha Bharat)

Tani Thunder Të gjitha Shoqëritë Aborigjene të Zgjuara “Hum Prapanch
Prabuddha Prapanchmay karunge.” (Ne do ta bëjmë Prabuddha Prapanch botë)
Njerëzit kanë filluar të kthehen në Budizmin e tyre origjinal. E gjithë
bota do të ndjekë mësimet e Njërit të Zgjuar me Ndërgjegjësim për
lumturinë, mirëqenien dhe paqen e tyre për t’i mundësuar ata të arrijnë
Lumturinë e Përjetshme si Qëllimin e tyre Përfundimtar.

Kevatta
(Kevaddha) Sutta: Tek Kevatta

Udhëzues dhe Praktikë Hap pas Hapi Falas në Internet për të Arritur
Nibbanën Lumturinë e Përjetshme në Fjalët e Vetë të Buda për Adhuruesit e
Attired me Rroba të Bardha të Mbuluara nga Koka deri te Këmbët në
Pastër Rënia e Borë e Bardhë si në Praktikën e Katërt të Jhanës
një Sutta në ditë e mban larg Dukkha-n
DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: Tek Kevatta
e përkthyer
nga Pali nga
Thanissaro
Bhikkhu © 1997–2011 Unë e kam dëgjuar atë në një
rasti i Bekuari po qëndronte në Nalanda në pemën e mangos së Pavarikës.

Pastaj Kevatta, i zoti i shtëpisë, iu afrua të Bekuarit dhe, pasi
mbërriti, duke u përkulur, u ul në njërën anë. Ndërsa ishte ulur atje,
ai i tha të Bekuarit:
“Zot, kjo Nalanda është e fuqishme, si e begatë, ashtu edhe e populluar,
e mbushur me njerëz që kanë besim tek i Bekuari. Do të ishte mirë nëse i
Larti do të drejtojë një murg për të shfaqur një mrekulli të fuqisë
psikike nga gjendja e tij njerëzore superiore në mënyrë që Nalanda të
ketë besim në një masë edhe më të madhe tek i Bekuari. ”

Kur u tha kjo, i Bekuari i tha Kevatta-së së shtëpisë: “Kevatta, unë nuk
i mësoj murgjit në këtë mënyrë: ‘Ejani, murgjit, shfaqni një mrekulli
të fuqisë psikike njerëzve laik të veshur me të bardha.” “A herën e
dytë… Për herë të tretë, Kevatta, i zoti i shtëpisë, i tha të Bekuarit:
“Unë nuk do të debatoj me të Bekuarin, por unë po të them: Zot, kjo
Nalanda është e fuqishme, e begatë dhe e populluar, e mbushur me njerëz
që kanë besim në të Bekuarin. Do të ishte mirë nëse i Larti do të
drejtojë një murg për të shfaqur një mrekulli të fuqisë psikike nga
gjendja e tij njerëzore superiore në mënyrë që Nalanda të ketë besim në
një masë edhe më të madhe tek i Bekuari. ”

Për herë të tretë, i Bekuari i tha Kevattës së shtëpisë: “Kevatta, unë
nuk i mësoj murgjit në këtë mënyrë:‘ Ejani, murgjit, shfaqni një
mrekulli të fuqisë psikike njerëzve laik të veshur me të bardha. ”

“Kevatta, janë këto tre mrekulli që unë kam deklaruar, pasi i kam njohur
dhe realizuar drejtpërdrejt ato për veten time. Cilët tre? Mrekullia e
fuqisë psikike, mrekullia e telepatisë dhe mrekullia e udhëzimit.

Mrekullia e Fuqisë Psikike “Dhe cila është mrekullia e fuqisë psikike?
Ekziston rasti kur një murg ka një psikikë të shumëfishtë
fuqitë. Duke qenë një, ai bëhet shumë; duke qenë shumë ai bëhet një. Ai
shfaqet. Ai zhduket. Ai shkon i papenguar nëpër mure, mure dhe male si
në hapësirë. Ai zhytet brenda dhe jashtë tokës sikur të ishte ujë. Ai
ecën mbi ujë pa fundosur sikur të ishte tokë e thatë. I ulur këmbëkryq
ai fluturon nëpër ajër si një zog me krahë. Me dorën e tij ai prek dhe
godet edhe diellin dhe hënën, aq të fuqishëm dhe të fuqishëm. Ai ushtron
ndikim me të tijin
trup edhe deri në botët Brahma.

“Atëherë dikush që ka besim dhe bindje tek ai e sheh duke ushtruar fuqi
të shumëfishta psikike… duke ushtruar ndikim me trupin e tij edhe deri
në botët Brahma. Ai e raporton këtë tek dikush që nuk ka besim dhe asnjë
bindje, duke i thënë, ‘A nuk është e mrekullueshme. A nuk është
befasuese, sa e madhe është fuqia, sa e madhe është aftësia e këtij
soditës. Vetëm tani e pashë atë duke ushtruar fuqi të shumëfishta
psikike… duke ushtruar ndikim me trupin e tij madje deri në botët
Brahma.

“Atëherë personi pa besim, pa bindje, do t’i thoshte personit me besim
dhe bindje: ‘Zotëri, ekziston një sharm i quajtur sharmi Gandhari me të
cilin murgu ushtronte fuqi të shumta psikike… duke ushtruar ndikim me
trupin e tij edhe për aq sa botët Brahma. ‘Çfarë mendoni, Kevatta - a
nuk është ajo që njeriu
pa besim, pa bindje, do t’i thosha njeriut me besim dhe me bindje? ”

“Po, zot, kjo është vetëm ajo që do të thoshte ai.”

“Duke parë këtë pengesë për mrekullinë e fuqisë psikike, Kevatta, ndihem
i tmerruar, i poshtëruar dhe i neveritur nga mrekullia e fuqisë
psikike.

Mrekullia e telepatisë

“Dhe cila është mrekullia e telepatisë? Ekziston rasti kur një murg
lexon mendjet, ngjarjet mendore, mendimet, meditimet e qenieve të tjera,
individëve të tjerë, [duke thënë,] ‘I tillë është mendimi yt, këtu
është vendi ku mendon, ashtu është mendja jote.’


“Atëherë
dikush që ka besim dhe bindje tek ai e sheh duke lexuar mendjet beings e
qenieve të tjera … Ai e raporton këtë tek dikush që nuk ka besim dhe
asnjë bindje, duke i thënë,‘ A nuk është e mrekullueshme. A nuk është
befasuese, sa e madhe është fuqia, sa e madhe është aftësia e saj
kjo soditëse. Vetëm tani e pashë atë duke lexuar mendjet… e qenieve të
tjera ’

“Atëherë personi pa besim, pa bindje, do t’i thoshte personit me besim
dhe bindje: ‘Zotëri, ekziston një sharm i quajtur sharm Manika me të
cilin murgu lexon mendjet… e qenieve të tjera What’ Çfarë mendoni,
Kevatta - a nuk është kjo ajo që njeriu pa besim, pa bindje, do t’i
thoshte njeriut me besim
dhe me bindje? ”
“Po, zot, kjo është vetëm ajo që do të thoshte ai.”

“Duke parë këtë pengesë për mrekullinë e telepatisë, Kevatta, ndihem i
tmerruar, i poshtëruar dhe i neveritur nga mrekullia e telepatisë.
Mrekullia e Udhëzimit “Dhe cila është mrekullia e udhëzimit? Ka një rast
kur një murg jep udhëzime në këtë mënyrë:
‘Drejtoni mendimin tuaj në këtë mënyrë, mos e drejtoni në atë mënyrë.
Merrni pjesë në gjërat në këtë mënyrë, mos u merrni pjesë atyre në atë
mënyrë. Lëreni këtë, hyni dhe qëndroni në të. ’Kjo, Kevatta, quhet
mrekullia e udhëzimit.

“Për më tepër, ka një rast kur një Tathagata shfaqet në botë, e denjë
dhe me të drejtë e zgjuar.

Ai e mëson Dhammën të admirueshme në fillimin e saj, të admirueshme në
mes të saj, të admirueshme në fund të saj. Ai shpall jetën e shenjtë si
në veçoritë e saj dhe në thelb të saj, krejtësisht të përsosur,
jashtëzakonisht të pastër.

“Djali i një shtëpie ose i një shtëpie, duke dëgjuar Dhammën, fiton
bindjen në Tathagata dhe pasqyron: life Jeta shtëpiake po kufizon, një
rrugë me pluhur.

Jeta e shkuar është si ajri i hapur. Nuk është e lehtë të jetosh në
shtëpi të praktikosh jetën e shenjtë krejtësisht të përsosur,
krejtësisht të pastër, si një e lëmuar
guaskë. Po sikur të rruaja flokët dhe mjekrën, të vura okër
rroba dhe shkoni nga jeta shtëpiake në të pastrehë? ‘

“Kështu që pas një kohe ai e braktis masën e tij të pasurisë, të madhe
apo të vogël; largohet nga rrethi i tij i të afërmve, të mëdhenj apo të
vegjël; rruan flokët dhe mjekrën, vesh rrobat e okrit dhe shkon nga jeta
shtëpiake në të pastrehë.

“Kur të ketë shkuar kështu, ai jeton i përmbajtur nga rregullat e kodit
monastik, duke parë rrezikun në gabimet më të vogla. I përkryer në
virtytin e tij, ai ruan dyert e shqisave të tij, është i zotëruar nga
vëmendja dhe vigjilenca dhe është i kënaqur.

Seksioni më i Vogël për Virtytin

“Dhe si është një murg i përkryer në virtyt? Duke braktisur marrjen e
jetës, ai abstenon nga marrja e jetës. Ai banon me shkopin e tij të
shtrirë, thikën e tij të shtruar, skrupuloz, i mëshirshëm, i dhembshur
për mirëqenien e të gjitha qenieve të gjalla.

Kjo është pjesë e virtytit të tij.

“Duke braktisur marrjen e asaj që nuk është dhënë, ai abstenon nga
marrja e asaj që nuk është dhënë. Ai merr vetëm atë që është dhënë,
pranon vetëm atë që është dhënë, jeton jo me vjedhje por me anë të një
uni që është bërë i pastër.

Edhe kjo është pjesë e virtytit të tij.

“Duke braktisur pabesueshmërinë, ai jeton një jetë beqare, larg, duke u
përmbajtur nga akti seksual që është mënyra e fshatarit. Edhe kjo është
pjesë e virtytit të tij.

“Duke braktisur fjalimin e rremë, ai abstenon nga fjalimi i rremë. Ai
flet të vërtetën, i përmbahet të vërtetës, është i vendosur, i
besueshëm, pa mashtrues të botës. Edhe kjo është pjesë e virtytit të
tij.

“Duke braktisur fjalimin përçarës ai abstenon nga fjalimi përçarës. Atë
që ai ka dëgjuar këtu, ai nuk e thotë atje për t’i ndarë ata njerëz nga
këta njerëz këtu.

Atë që ai ka dëgjuar atje, ai nuk e thotë këtu që këta njerëz të ndahen
nga ata njerëz atje.

Kështu që pajtimi i atyre që janë shkëputur ose betonimi i atyre që janë
të bashkuar, ai e do pajtimin, kënaqet në pajtim, gëzon pajtimin, flet
gjëra që krijojnë pajtim.

Edhe kjo është pjesë e virtytit të tij.

“Duke braktisur fjalimin abuziv, ai abstenon nga fjalimi abuziv. Ai flet
fjalë që janë qetësuese për veshin, janë të dashur, që shkojnë në
zemër, që janë të sjellshme, tërheqëse dhe të këndshme për njerëzit në
përgjithësi. Edhe kjo është pjesë e virtytit të tij.

“Duke braktisur muhabetin boshe, ai abstenon nga muhabetet boshe. Ai
flet në stinë, flet çfarë është faktike, çfarë është në përputhje me
qëllimin, Dhamma dhe Vinaya. Ai flet fjalë me vlerë të thesarit, të
stinës, të arsyeshme, të rrethuara, të lidhura me qëllimin.

Edhe kjo është pjesë e virtytit të tij.

“Ai abstenon nga dëmtimi i jetës së farës dhe bimës.

“Ai ha vetëm një herë në ditë, duke u përmbajtur nga vakti i mbrëmjes
dhe nga ushqimi në kohën e gabuar të ditës.

“Ai abstenon nga vallëzimi, këndimi, muzika instrumentale dhe nga
shikimi i shfaqjeve. “Ai abstenon nga veshja e kurorave dhe nga
zbukurimi i tij me aroma dhe produkte kozmetikë.

“Ai abstenon nga shtretërit dhe vendet e larta dhe luksoze.

“Ai abstenon nga pranimi i arit dhe parave.

“Ai abstenon nga pranimi i grurit të papjekur meat mishit të
papërpunuar… grave dhe vajzave… skllave meshkuj dhe femra… dhi dhe dele
ow zogj dhe derra… elefantë, bagëti, kallamishte dhe pelë… fusha dhe
prona.


“Ai
abstenon nga drejtimi i mesazheve… nga blerja dhe shitja… nga trajtimi i
peshoreve false, metaleve të rreme dhe masave të rreme… nga mitmarrja,
mashtrimi dhe mashtrimi.

“Ai abstenon nga gjymtimi, ekzekutimi, burgosja, grabitja e autostradës,
plaçkitja dhe dhuna. “Edhe kjo është pjesë e virtytit të tij.

Seksioni i ndërmjetëm për virtytin “Ndërsa disa priftërinj dhe
soditësit, duke jetuar me ushqim të dhënë me besim, janë të varur nga
dëmtimi i jetës së farës dhe bimës si këto - bimë që shumohen nga
rrënjët, kërcell, nyje, sytha dhe farëra - ai abstenon nga dëmtimi i
jetës së farës dhe bimës si këto. Edhe kjo është pjesë e virtytit të
tij.

“Ndërsa disa priftërinj dhe soditës, që jetojnë me ushqime të dhëna me
besim, janë të varur nga konsumimi i mallrave të magazinuara të tilla si
këto - ushqime të magazinuara, pije të magazinuara, veshje të
magazinuara, automjete të magazinuara, shtroja të shtruara , aromat e
magazinuara dhe mishi i magazinuar - ai abstenon nga konsumimi i
mallrave të magazinuara të tilla si këto.
Edhe kjo është pjesë e virtytit të tij.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë në
besim, janë të varur nga shikimi i shfaqjeve të tilla - vallëzimi,
kënga, muzika instrumentale, shfaqjet, recitimet e baladave,
duartrokitjet, cembale dhe daulle, skena magjike të fenerëve, akrobatike
dhe magjike marifete, luftime elefantësh, lufta me kuaj, lufta me
buall, lufta me dema, luftëra dhish, desh, karin, thëllëza; duke luftuar
me shtiza, boks, mundje, lojëra lufte, thirrje telefonike, vargje
beteje dhe rishikime regjimentale - ai abstenon nga shikimi i shfaqjeve
të tilla.
Edhe kjo është pjesë e virtytit të tij.

“Ndërsa disa priftërinj dhe soditës, që jetojnë me ushqim të dhënë me
besim, janë të varur nga lojëra të shkujdesura dhe të kota, siç janë
këto - shah me tetë rreshta, shah me dhjetë rreshta, shah në ajër,
xhuxh, rrotullime, zare, lojëra shkopi, dore -foto, lojëra me topa,
fryrje nëpër tuba lodrash, lojë me plugje lodrash, kthim në salla, lojë
me mullinj me erë lodra, masa lodrash, qerre lodrash, harqe lodrash,
hamendje letrash të nxjerra në ajër, mendime me mend, imitim të
deformimeve - ai abstenon nga lojëra të pakujdesshme dhe boshe si këto.
Edhe kjo është pjesë e virtytit të tij.

“Ndërsa disa priftërinj dhe mendimtarë, që jetojnë nga ushqimi i dhënë
me besim, janë të varur nga orenditë e larta dhe luksoze si këto -
kolltukë me madhësi të madhe, kolltukë të zbukuruar me kafshë të
gdhendura, mbulesa me flokë të gjatë, mbulesa lara-lara me shumë ngjyra,
mbulesa leshi të bardha , mbulesa leshi të qëndisura me lule ose figura
kafshësh, jorganë të mbushur, mbulesa me thekë, mbulesa mëndafshi të
qëndisura me gurë të çmuar; qilima të mëdha leshi; qilima elefanti, kali
dhe qerre, qilima të fshehjes së antilopës, qilima të fshehjes së
drerit; kolltukë me tendë, kolltukë
me jastekë të kuq për kokën dhe këmbët - ai abstenon nga përdorimi i
orendive të larta dhe luksoze si këto. Edhe kjo është pjesë e virtytit
të tij.

“Ndërsa disa priftërinj dhe soditës, që jetojnë me ushqim të dhënë me
besim, janë të varur nga aromat, kozmetika dhe mjetet e zbukurimit si
këto - fërkimi i pluhurave në trup, masazhimi me vajra, larja në ujë me
parfum, brumosja e gjymtyrëve, përdorimi i pasqyrave , vajra, garlands,
aroma, kremra, pudra për fytyrën, bojë për vetulla, rrathë, shirita për
kokë, shkopinj dekorimi, shishe uji të zbukuruar, shpata, hije dielli,
sandale të zbukuruara, çallma,
xhevahiret, mustaqet e bishtit jak, rrobat e bardha me thekë të gjata -
ai abstenon nga përdorimi i aromave, kozmetikës dhe mjeteve për zbukurim
të tilla si këto. Edhe kjo është pjesë e virtytit të tij.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me
besim, janë të varur të flasin për tema të ulëta si këto - duke folur
për mbretër, grabitës, ministra të shtetit; ushtri, alarme dhe beteja;
Ushqim dhe pije; veshje, orendi, kurora dhe aroma; të afërmit;
automjete; fshatra, qytete, qytete, fshat; gratë dhe heronjtë;
thashethemet e rrugës dhe të pusit; përralla për të vdekurit; përrallat e
diversitetit [diskutimet filozofike të së kaluarës dhe të ardhmes],
krijimi i botës dhe i detit dhe biseda nëse gjërat ekzistojnë apo jo -
ai abstenon të flasë për tema të ulëta të tilla
si keto. Edhe kjo është pjesë e virtytit të tij.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me
besim, janë të varur nga debate të tilla -‘ Ju e kuptoni këtë doktrinë
dhe disiplinë? Unë jam ai që e kuptoj këtë doktrinë dhe disiplinë. Si
mund ta kuptonit këtë doktrinë dhe disiplinë? Ju po praktikoni
gabimisht. Po praktikoj me të drejtë. Unë jam duke qenë i qëndrueshëm.
Ti nuk je. Çfarë duhet thënë më parë ju thatë e fundit. Çfarë duhet
thënë më në fund ju thatë së pari. Ajo që keni dashur kaq shumë kohë të
mendoni është hedhur poshtë. Doktrina juaj është përmbysur. Ju jeni
mposhtur. Shkoni dhe përpiquni të shpëtoni doktrinën tuaj; nxirr veten
nëse mundesh! ’- ai abstenon nga debate të tilla si këto. Edhe kjo është
pjesë e virtytit të tij.


“Ndërsa
disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me besim,
janë të varur nga drejtimi i porosive dhe porosive për njerëz të tillë -
mbretërit, ministrat e shtetit, luftëtarët fisnikë, priftërinjtë,
shtëpiakët ose të rinjtë [të cilët thonë], ‘Shkoni këtu , shko atje,
çoje këtu, merre këtu ‘- ai abstenon nga ekzekutimi i mesazheve dhe
porosi për njerëz të tillë. Edhe kjo është pjesë e virtytit të tij.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me
besim, merren me mashtrime, bindje, aludime, nënçmime dhe ndjekjen e
fitimit me fitim, ai abstenon nga format e mashtrimit dhe bindjes
[mënyra të pahijshme të përpjekjes për të fituar mbështetje materiale
nga dhuruesit] të tilla si këto. Edhe kjo është pjesë e virtytit të tij.

Seksioni i Madh mbi Virtytin

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me
besim, e mbajnë veten e tyre me jetesë të gabuar, nga arte të tilla të
ulëta si:
leximi i shenjave në gjymtyrë [p.sh., palmistry];
leximi i shenjave dhe shenjave;
interpretimi i ngjarjeve qiellore [yjet që bien, kometat];
interpretimi i ëndrrave;
leximi i shenjave në trup [p.sh., frenologjia];
leximi i shenjave në pëlhurë të brejtur nga minjtë;
ofrimi i ofertave të zjarrit, ofertat nga një lugë, ofertat e lëvoreve,
orizi
pluhur, kokrra orizi, ghee dhe vaj;
ofrimi i blatimeve nga goja;
duke ofruar flijime gjaku;
bërjen e parashikimeve bazuar në majat e gishtave;
gjeomancë;
vendosjen e demonëve në një varrezë;
vendosja e magjive në shpirtra;
recitimin e sharmit për mbrojtjen e shtëpisë;
gjarpri simpatik, helm-larë, akrep-dore, miu-larë, zog-lavdi,
sorrë-larë;
parashikimi i fatit bazuar në vizione;
dhënia e hijeshive mbrojtëse;
duke interpretuar thirrjet e zogjve dhe kafshëve - ai abstenon nga e
gabuara
jetesën, nga artet e ulëta si këto.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë në
besim, e mbajnë veten e tyre me mjete të gabuara jetese, nga arte të
tilla të ulëta si: përcaktimi i gurëve të çmuar me fat dhe të pafat,
rroba, shkopinj, shpata, shtiza, shigjeta, harqe dhe armë të tjera; gra,
djem, vajza, skllevër, skllave; elefantë, kuaj, buallica, dema, lopë,
dhi, desh, zog, thëllëzë, hardhucë, brejtës me veshë të gjatë, breshka
dhe kafshë të tjera - ai abstenon nga jetesa e gabuar, nga artet e ulëta
si këto.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë në
besim, e mbajnë veten e tyre me jetesë të gabuar, nga arte të tilla të
ulëta siç janë parashikimi:
sunduesit do të marshojnë përpara;
sunduesit do të marshojnë përpara dhe do të kthehen;
sunduesit tanë do të sulmojnë dhe sundimtarët e tyre do të tërhiqen;
krerët e tyre do të sulmojnë dhe sundimtarët tanë do të tërhiqen;
do të ketë triumf për sundimtarët tanë dhe disfatë për sundimtarët e
tyre;
do të ketë triumf për sundimtarët e tyre dhe disfatë për sundimtarët
tanë;
kështu do të ketë triumf, kështu do të ketë humbje - ai abstenon nga
jetesa e gabuar, nga artet e ulëta si këto.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë në
besim, e mbajnë veten e tyre me jetesë të gabuar, nga arte të tilla të
ulëta si parashikimi:
do të ketë një eklips hënor;
do të ketë një eklips diellor;
do të ketë një fshehje të një asterizmi;
dielli dhe hëna do të ecin në rrjedhat e tyre normale;
dielli dhe hëna do të gabojnë;
asterizmat do të ecin në rrjedhat e tyre normale;
asterizmat do të gabojnë;
do të ketë një shi meteorësh;
do të ketë një errësim të qiellit;
do të ketë tërmet;
do të ketë bubullima që vijnë nga një qiell i pastër;
do të ketë një ngritje, një perëndim, një errësim, një shkëlqim të
diellit, hënës dhe asterizmave;
i tillë do të jetë rezultat i eklipsit të hënës … ngritja, perëndimi,
errësimi, shkëlqimi i diellit, hënës dhe asterizmave - ai abstenon nga
jetesa e gabuar, nga artet e ulëta si këto.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë në
besim, e mbajnë veten e tyre me jetesë të gabuar, nga arte të tilla të
ulëta si parashikimi:
do të ketë shi të bollshëm; do të ketë një thatësirë;
do të ketë shumë; do të ketë uri;
do të ketë pushim dhe siguri; do të ketë rrezik;
do të ketë sëmundje; do të ketë liri nga sëmundja;
ose ata e fitojnë jetesën e tyre duke numëruar, llogaritur, llogaritur,
kompozuar poezi, ose duke mësuar arte dhe doktrina hedoniste -
ai abstenon nga jetesa e gabuar, nga artet e ulëta si këto.

“Ndërsa disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me
besim, e mbajnë veten e tyre me jetesë të gabuar, nga arte të tilla të
ulëta si:
llogaritja e datave të mbara për martesat, fejesat, divorcet; për
mbledhjen e borxheve ose për të bërë investime dhe hua; për të qenë
tërheqës ose jo tërheqës; kurimin e grave që kanë pësuar aborte spontane
ose aborte; recitimi i magjive për të lidhur gjuhën e një njeriu, për
të paralizuar nofullat e tij, për ta bërë atë të humbasë kontrollin mbi
duart e tij ose për të sjellë shurdhim;
marrja e përgjigjeve orakale për pyetjet drejtuar një pasqyre, një vajze
të re ose një mediumi shpirtëror;
adhurimi i diellit, adhurimi i Brahmës së Madhe, sjellja
me radhë flakët nga goja, duke thirrur perëndeshën e fatit -
ai abstenon nga jetesa e gabuar, nga artet e ulëta si këto.


“Ndërsa
disa priftërinj dhe soditës, duke jetuar me ushqim të dhënë me besim, e
mbajnë veten e tyre me jetesë të gabuar, nga arte të tilla të ulëta si:
premtuese
dhurata devave në këmbim të favoreve; përmbushja e premtimeve të tilla;
demonologji;
mësimi i magjive të mbrojtjes së shtëpisë;
duke shkaktuar virilitet dhe impotencë;
shenjtërimi i vendeve për ndërtim;
dhënia e gargarave dhe larja ceremoniale;
duke ofruar zjarre kurbane;
përgatitja e emetikave, pastruesve, ekspektorantëve, diuretikëve,
shërimeve të dhimbjes së kokës;
përgatitja e vajit të veshit, pikat e syve, vaji për trajtim përmes
hundës, koliriumit dhe ilaçeve kundër; kurimin e kataraktave,
praktikimin e operacionit, praktikimin si mjek i fëmijëve, administrimin
e ilaçeve dhe trajtimeve për të kuruar pasojat e tyre -
ai abstenon nga jetesa e gabuar, nga artet e ulëta si këto. Edhe kjo
është pjesë e virtytit të tij.

“Një murg kështu i përkryer
në virtyt nuk sheh asnjë rrezik askund nga përmbajtja e tij përmes
virtytit. Ashtu si një mbret luftëtar fisnik i vajosur me kokë që e ka
mundur të tijin
armiqtë nuk shohin rrezik askund nga armiqtë e tij, në të njëjtën mënyrë
murgu i përkryer në virtyt nuk sheh asnjë rrezik askund nga përmbajtja e
tij përmes virtytit.

I pajisur me këtë agregat fisnik të virtytit, ai është brenda tij i
ndjeshëm ndaj kënaqësisë për të qenë i patëmetë. Kështu një murg është i
përkryer në virtyt.

Kufizimi i ndjenjës

“Dhe si i ruan një murg dyert e shqisave të tij? Kur sheh një formë me
sy, ai nuk kupton ndonjë temë ose detaj me të cilin - nëse do të banonte
pa u përmbajtur në aftësinë e syrit - cilësitë e liga, jo të afta të
tilla si lakmia ose shqetësimi mund ta sulmonin atë. Kur dëgjon një
tingull me veshin… Për nuhatjen e një ere me hundë… Për provën e një
aromë me gjuhë… Për prekjen e një ndjesie prekëse me trupin… Për njohjen
e një ideje me intelektin, ai nuk kupton ndonjë temë ose detaj me të
cilën - nëse do të banonte pa u përmbajtur
mbi aftësinë e intelektit - cilësitë e liga, jo të afta të tilla si
lakmia ose shqetësimi mund ta sulmojnë atë. I pajisur me këtë përmbajtje
fisnike mbi aftësitë shqisore, ai është i ndjeshëm nga brenda për
kënaqësinë e të qenit i patëmetë.

Kështu një murg ruan dyert e shqisave të tij.

Mindfulness & Alertness

“Dhe si është një murg i vetëdijshëm dhe vigjilent? Kur shkon përpara
dhe kthehet, ai vepron me gatishmëri. Kur shikoni drejt dhe shikoni
larg… kur përkuleni dhe shtrini gjymtyrët… kur mbani mantelin e tij të
jashtëm, mantelin e sipërm dhe tasin e tij… kur hani, pini, përtypni dhe
provoni… kur urinoni dhe defekoni kur ecni, qëndroni në këmbë, ulur,
duke fjetur, duke u zgjuar,
duke folur dhe duke heshtur, ai vepron me gatishmëri.

Kjo është mënyra se si një murg është i vetëdijshëm dhe i vëmendshëm.
Përmbajtja

“Dhe si është përmbajtja e një murgu? Ashtu si një zog, kudo që shkon,
fluturon me krahët e tij si barrën e vetme; ashtu edhe ai është i
kënaqur me një sërë rrobash për të siguruar trupin e tij dhe ushqimin
për lëmoshë për të siguruar urinë e tij. Kudo që të shkojë, ai merr
vetëm gjërat më të domosdoshme. Kështu është i kënaqur një murg.

Braktisja e pengesave

“I pajisur me këtë agregat fisnik të virtytit, këtë përmbajtje fisnike
mbi aftësitë e shqisave, këtë vetëdije dhe vigjilencë fisnike dhe këtë
kënaqësi fisnike, ai kërkon një banesë të izoluar: një pyll, hijen e një
peme, një mal, një glen, një shpellë buzë kodrës, një tokë prej
karneli, një korije xhungle, ajër të hapur, një grumbull kashte. Pas
vaktit të tij, duke u kthyer nga lëmosha e tij, ai ulet, kryqëzon
këmbët, mban trupin e tij
i ngritur dhe sjell vëmendjen në vëmendje.

“Duke braktisur lakminë në lidhje me botën, ai banon me një vetëdije pa
lakmi.

Ai e pastron mendjen e tij nga lakmia. Duke braktisur vullnetin e keq
dhe zemërimin, ai banon me një vetëdije pa vullnet të sëmurë,
simpatizues për mirëqenien e të gjitha qenieve të gjalla. Ai e pastron
mendjen e tij nga vullneti i keq dhe zemërimi. Duke braktisur përtacinë
dhe përgjumjen, ai banon me një vetëdije pa plogështi dhe përgjumje, i
vëmendshëm, vigjilent, perceptues i dritës. Ai e pastron mendjen e tij
nga përtacia dhe përgjumja. Duke braktisur shqetësimin dhe ankthin, ai
banon i patrazuar, mendja e tij e qetësuar nga brenda. Ai e pastron
mendjen e tij nga shqetësimi dhe shqetësimi.

Duke braktisur pasigurinë, ai banon duke kaluar pasigurinë, pa hutim në
lidhje me cilësitë e afta mendore. Ai e pastron mendjen e tij nga
pasiguria.

“Supozoni se një burrë, duke marrë një hua, e investon atë në punët e
tij të biznesit. Punët e tij të biznesit kanë sukses.

Ai shlyen borxhet e tij të vjetra dhe ka mbetur edhe shumë për të
mbajtur gruan e tij. Mendimi do t’i shkonte në mendje, ‘Më parë, duke
marrë një kredi, e investova atë në punët e mia të biznesit. Tani punët e
mia të biznesit kanë pasur sukses. Une
kam shlyer borxhet e mia të vjetra dhe ka mbetur edhe shumë për të
mbajtur gruan time. ‘

Për shkak të kësaj ai do të përjetonte gëzim dhe lumturi.


“Tani
supozoni se një burrë sëmuret - me dhimbje dhe i sëmurë rëndë. Ai nuk i
shijon vaktet e tij dhe nuk ka forcë në trupin e tij. Ndërsa koha
kalon, ai përfundimisht shërohet nga ajo sëmundje. Ai kënaqet me vaktet e
tij dhe në trup ka forcë. Mendimi do t’i shkonte në mendje, ‘Më parë,
isha i sëmurë… Tani jam shëruar nga ajo sëmundje. Unë kënaqem me vaktet e
mia dhe ka forcë në trupin tim. ’Për shkak të kësaj ai do të përjetonte
gëzim dhe lumturi.

“Tani supozoni se një njeri është i lidhur në burg. Ndërsa koha kalon,
ai përfundimisht lirohet nga ajo robëri, i sigurt dhe i shëndoshë, pa
humbje të pasurisë.

Mendimi do t’i shkonte në mendje, ‘Më parë, isha i lidhur në burg. Tani
unë jam çliruar nga ajo robëri, i sigurt dhe i shëndoshë, pa asnjë
humbje të pronës sime. ’Për shkak të kësaj ai do të përjetonte gëzim dhe
lumturi.

“Në të njëjtën mënyrë, kur këto pesë pengesa nuk braktisen në vetvete,
murgu e konsideron atë si një borxh, një sëmundje, një burg, skllavëri,
një rrugë përmes një vendi të shkretë. Por kur këto pesë pengesa
braktisin në vetvete, ai e konsideron atë si pa borxh, shëndet të mirë,
lirim nga burgu, liri, një vend i sigurisë.

Duke parë që ata janë braktisur brenda tij, ai bëhet i lumtur. I lumtur,
ai bëhet i entuziazmuar. I tërbuar, trupi i tij bëhet i qetë. Trupi i
tij i qetë, ai është i ndjeshëm ndaj kënaqësisë. Duke ndjerë kënaqësi,
mendja e tij përqendrohet.

Katër Xhanat

“Shumë i tërhequr nga sensualiteti, i tërhequr nga cilësitë mendore jo
të afta, ai hyn dhe mbetet në xhanën e parë: rrëmbimi dhe kënaqësia e
lindur nga tërheqja, shoqëruar me mendimin dhe vlerësimin e drejtuar.

Ai përshkon dhe përshkon, mbyt dhe mbush këtë trup me rrëmbimin dhe
kënaqësinë e lindur nga tërheqja. Ashtu sikur një banjë i aftë ose
nxënës i banjës të hidhte pluhur banje në një legen bronzi dhe ta
gatuante së bashku, duke e spërkatur atë përsëri dhe përsëri me ujë, në
mënyrë që topi i tij i pluhurit të banjës - i ngopur, i ngarkuar me
lagështi, i depërtuar brenda dhe jashtë - megjithatë nuk pikoj;
edhe kështu, murgu përshkon… pikërisht këtë trup me rrëmbimin dhe
kënaqësinë e lindur nga tërheqja.

Nuk ka asgjë nga i gjithë trupi i tij i pushtuar nga rrëmbimi dhe
kënaqësia e lindur nga tërheqja.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

“Për më tepër, me qetësimin e mendimeve dhe vlerësimeve të drejtuara, ai
hyn dhe mbetet në xhanën e dytë: rrëmbimi dhe kënaqësia e lindur nga
gjakftohtësia, unifikimi i vetëdijes së lirë nga mendimi i drejtuar dhe
vlerësimi - siguria e brendshme. Ai përshkon dhe përshkon, mbyt dhe
mbush pikërisht këtë trup me rrëmbim dhe kënaqësi
i lindur nga gjakftohtësia. Ashtu si një liqen me pus me burim uji
lart nga brenda, duke mos patur prurje nga lindja, perëndimi, veriu ose
jugu, dhe me qiellin që furnizon shira të bollshëm herë pas here, në
mënyrë që sasia e freskët e ujit që buron nga brenda liqenit të
përshkojë dhe përshkojë, mbushet dhe mbushet atë me ujëra të freskët,
duke mos pasur asnjë pjesë të liqenit të pashkelur nga ujërat e ftohtë;
edhe kështu, murgu përshkon very pikërisht këtë trup me rrëmbimin dhe
kënaqësinë e lindur nga gjakftohtësia. Nuk ka asgjë nga i gjithë trupi i
tij i pushtuar nga rrëmbimi dhe kënaqësia e lindur nga gjakftohtësia.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

“Dhe për më tepër, me zbehjen e rrëmbimit, ai mbetet i qetë, i
ndërgjegjshëm dhe vigjilent dhe ndjen kënaqësi me trupin. Ai hyn dhe
mbetet në xhanën e tretë, për të cilën Fisnikët deklarojnë, ‘anim I
barabartë dhe i ndërgjegjshëm, ai ka një qëndrim të këndshëm.’
Ai përshkon dhe përshkon, mbyt dhe mbush këtë trup me kënaqësinë e
zhveshur nga rrëmbimi. Ashtu si në një pellg lotus, disa nga
lotuset, të lindur dhe të rritur në ujë, qëndrojnë të zhytur në ujë dhe
lulëzojnë pa u ngritur jashtë ujit, në mënyrë që ata të jenë të
përshkuar dhe të përshkuar, të mbushur me ujë dhe të mbushur me ujë të
freskët nga rrënjët e tyre deri në majat e tyre, dhe asgjë nga ato do të
ishte i papërkulur me ujë të freskët; edhe kështu, murgu përshkon…
pikërisht këtë trup me kënaqësinë e zhveshur nga rrëmbimi.

Nuk ka asgjë nga i gjithë trupi i tij i pushtuar nga kënaqësia e
zhveshur nga rrëmbimi.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

“Dhe për më tepër, me braktisjen e kënaqësisë dhe stresit - si me
zhdukjen e hershme të gëzimit dhe ankthit - ai hyn dhe mbetet në xhanën e
katërt: pastërtia e qetësisë dhe vëmendjes, as kënaqësia as stresi. Ai
ulet, duke përshkuar trupin me një vetëdije të pastër dhe të ndritshme.
Ashtu sikur një burrë të ishte ulur i mbuluar nga koka te këmbët me një
leckë të bardhë në mënyrë që të mos kishte asnjë pjesë të trupit të tij
në të cilën nuk shtrihej lecka e bardhë; edhe kështu, murgu ulet, duke
përshkuar trupin me një vetëdije të pastër dhe të ndritshme.

Nuk ka asgjë nga i gjithë trupi i tij i pashkelur nga vetëdija e pastër
dhe e ndritshme.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.


Njohuri
të depërtimit

“Me mendjen e tij të përqendruar, të pastruar dhe të ndritshëm, të
papërlyer, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në mosndryshueshmëri, ai e drejton dhe e drejton atë drejt dijes
dhe vizionit. Ai dallon: ‘Ky trup i imi është i pajisur me formë, i
përbërë
nga katër elementët kryesorë, të lindur nga nëna dhe babai, të ushqyer
me oriz dhe qull, subjekt i paqëndrueshmërisë, fërkimit, shtypjes,
shpërbërjes dhe shpërndarjes. Dhe kjo vetëdije e imja është mbështetur
këtu dhe e lidhur këtu. ‘Ashtu sikur të kishte një perlë të bukur berili
me ujin më të pastër - tetë aspekte, të lëmuar mirë, të pastër, të
paqartë, të përkryer në të gjitha aspektet e saj, dhe duke kaluar në mes
të ishte një fije blu, e verdhë, e kuqe, e bardhë ose kafe - dhe një
njeri me shikim të mirë, duke e marrë në dorë, do të reflektonte në të
kështu: ‘Ky është një perlë e bukur berili e ujit më të pastër, tetë
facet, i lëmuar mirë, i qartë, i paqartë, i përkryer në të gjitha
aspektet e tij. Dhe kjo, duke kaluar në mes të saj, është një fije blu, e
verdhë, e kuqe, e bardhë ose kafe. ‘

Në të njëjtën mënyrë - me mendjen e tij të përqendruar, të pastruar dhe
të ndritshëm, të patëmetë, pa defekte, të butë, të lakueshëm, të
qëndrueshëm dhe të arritur në mosndryshueshmëri - murgu e drejton dhe e
shtyn atë drejt dijes dhe vizionit. Ai dallon: ‘Ky trup i imi është i
pajisur me formë, i përbërë nga katër elementë kryesorë, të lindur nga
nëna dhe babai, të ushqyer me oriz dhe qull, subjekt i
paqëndrueshmërisë, fërkimit, shtypjes, shpërbërjes dhe shpërndarjes. Dhe
kjo vetëdije e imja mbështetet këtu dhe lidhet këtu. ‘

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

Trupi i bërë nga mendja

“Me mendjen e tij të përqendruar, të pastruar dhe të ndritshme, të
patëmetë, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në mosndryshueshmëri, ai e drejton dhe e prin atë drejt krijimit
të një trupi të bërë nga mendja. Nga ky trup ai krijon një trup tjetër,
të pajisur me formë, të bërë nga mendja, i plotë në të gjitha pjesët e
tij, jo inferior në
fakulteteve.

Ashtu sikur një burrë të nxjerrë një kallam nga milli i saj. Mendimi do
t’i shkonte në mendje: ‘Kjo është këllëfi, kjo është kallami.

Pëlhura është një gjë, kallami tjetër, por kallami është nxjerrë nga
mbështjellësi. ‘Ose sikur një njeri të nxjerrë një shpatë nga ajo
zgjebe Mendimi do t’i shkonte në mendje: ‘Kjo është shpata, kjo është
zgjebja. Shpata është një gjë, zgjebeja tjetër, por shpata është nxjerrë
nga zgjebeja. ’Ose sikur një njeri të nxirrte një gjarpër nga flluska e
saj. Mendimi do t’i shkonte në mendje: ‘Ky është gjarpri, ky është
streha. Gjarpri është një gjë, përtacia një gjë tjetër, por gjarpri
është tërhequr nga streha. ‘Në të njëjtën mënyrë - me mendjen e tij të
përqendruar, të pastruar dhe të ndritshëm, të papërlyer, pa defekte, të
butë, të lakueshëm, të qëndrueshëm, dhe duke arritur patundshmëri, murgu
e drejton dhe e prin atë në krijimin e një trupi të bërë nga mendja.
Nga ky trup ai krijon një trup tjetër, të pajisur me formë, të bërë nga
mendja, i plotë në të gjitha pjesët e tij, jo inferior në aftësitë e
tij.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

Fuqitë Supranormale

“Me mendjen e tij të përqendruar, të pastruar dhe të ndritshëm, të
patëmetë, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në mosndryshueshmëri, ai e drejton dhe e prin atë drejt mënyrave
të fuqive supranormale.

Ai ushtron fuqi të shumta supranormale. Duke qenë një, ai bëhet shumë;
duke qenë shumë ai bëhet një. Ai shfaqet. Ai zhduket. Ai shkon i
papenguar nëpër mure, mure dhe male si në hapësirë. Ai zhytet brenda dhe
jashtë tokës
sikur të ishte ujë. Ai ecën mbi ujë pa fundosur sikur të ishte tokë e
thatë.

I ulur këmbëkryq ai fluturon nëpër ajër si një zog me krahë. Me dorën e
tij ai prek dhe godet edhe diellin dhe hënën, aq të fuqishëm dhe të
fuqishëm.

Ai ushtron ndikim me trupin e tij edhe deri në botët Brahma.

Ashtu siç mund të krijonte një poçar i aftë ose ndihmësi i tij
argjila e përgatitur mirë çfarëdo lloj ene qeramike që ai pëlqen, ose
si një fildish-gdhendës i aftë ose ndihmësi i tij mund të krijonte
artizanale nga të përgatitur mirë
fildish çdo lloj pune prej fildishi që i pëlqen, ose si një argjendar i
aftë
ose ndihmësi i tij mund të krijojë nga ari i përgatitur mirë çdo lloj
artikulli prej ari që i pëlqen; në të njëjtën mënyrë - me mendjen e tij
kaq të përqendruar, të pastruar dhe të ndritshëm, të patëmetë, pa
defekte, i butë, i lakueshëm, i qëndrueshëm dhe i arritur nga
paqëndrueshmëria - murgu e drejton dhe e prin atë drejt mënyrave të
fuqive supranormale… Ai ushtron ndikim me trupi i tij edhe deri në botët
Brahma.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.


Lexim
i mendjes

“Me mendjen e tij të përqendruar, të pastruar dhe të ndritshëm, të
patëmetë, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në mosndryshueshmëri, ai e drejton dhe e prin atë drejt njohjes
së vetëdijes së qenieve të tjera. Ai e njeh vetëdijen e tjetrit
qenie, individë të tjerë, duke e përfshirë atë me vetëdijen e tij.

Ai dallon një mendje me pasion si një mendje me pasion, dhe një mendje
pa pasion si një mendje pa pasion. Ai dallon një mendje me neveri si
mendje me neveri, dhe një mendje pa neveri si mendje pa neveri.

Ai dallon një mendje me mashtrim si një mendje me mashtrim, dhe një
mendje pa mashtrim si një mendje pa mashtrim. Ai dallon një mendje të
kufizuar si një mendje të kufizuar, dhe një mendje të shpërndarë si një
mendje të shpërndarë. Ai dallon një mendje të zgjeruar si një mendje të
zmadhuar, dhe një mendje të pazmadhuar si një mendje të pazmadhuar.

Ai dallon një mendje të shkëlqyer [njëra që nuk është në nivelin më të
shkëlqyeshëm] si një mendje e shkëlqyer, dhe një mendje e pashkelur si
një mendje e pashkelur. Ai dallon një mendje të përqendruar si një
mendje të përqendruar, dhe një mendje të pakoncentruar si një mendje të
pakoncentruar.

Ai dallon një mendje të lëshuar si një mendje të lëshuar, dhe një mendje
të pa lëshuar si një mendje të pa lëshuar.

Ashtu sikur një grua e re - apo një burrë - e dashur me zbukurime, duke
ekzaminuar pasqyrimin e fytyrës së saj në një pasqyrë të ndritshme ose
një tas me ujë të pastër do të dinte ‘të njollosur’ nëse do të ishte e
njollosur, ose ble e patëmetë ’nëse nuk ishte. Në të njëjtën mënyrë - me
mendjen e tij të përqendruar, të pastruar dhe të ndritshëm, të
patëmetë, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në mosbesueshmëri - murgu drejton dhe
e shtyn atë drejt njohjes së vetëdijes së qenieve të tjera. Ai e njeh
vetëdijen e qenieve të tjera, individëve të tjerë, duke e përfshirë atë
me vetëdijen e tij.

Ai dallon një mendje me pasion si një mendje me pasion, dhe një mendje
pa pasion si një mendje pa pasion… një mendje të lëshuar si një mendje
të lëshuar dhe një mendje të pa lëshuar si një mendje të pa lëshuar.

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

Kujtim i jetës së kaluar

“Me mendjen e tij të përqendruar, të pastruar dhe të ndritshëm, të
papërlyer, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në moskundërshtueshmëri, ai e drejton dhe e prin atë drejt
njohjes së kujtimeve të jetës së kaluar (ndezur: shtëpitë e mëparshme).

Ai kujton jetën e tij të shumëfishtë të kaluar, dmth., Një lindje, dy
lindje, tre lindje, katër, pesë, dhjetë, njëzet, tridhjetë, dyzet,
pesëdhjetë, njëqind, një mijë, njëqind mijë, shumë eeona të tkurrjes
kozmike, shumë eeone të zgjerimit kozmik, shumë eone të tkurrjes dhe
zgjerimit kozmik, [duke kujtuar], ‘Atje unë kisha një emër të tillë, i
përkisja një klani të tillë, kishte një pamje të tillë.

I tillë ishte ushqimi im, e tillë përvoja ime e kënaqësisë dhe dhimbjes,
e tillë fundi i jetës sime.

Duke u larguar nga ai shtet, unë u ngrita përsëri atje. Edhe atje unë
kisha një emër të tillë, i përkisja një klani të tillë, kisha një pamje
të tillë. I tillë ishte ushqimi im, e tillë përvoja ime e kënaqësisë dhe
dhimbjes, e tillë fundi i jetës sime.

Duke u larguar nga ai gjendje, unë përsëri u ngrita këtu. ’Kështu ai
kujton jetën e tij të kaluar të shumëfishtë në mënyrat dhe detajet e
tyre. Ashtu sikur një burrë të shkonte nga fshati i tij në një fshat
tjetër, dhe pastaj nga ai fshat në një fshat tjetër, dhe pastaj nga ai
fshat të kthehej në fshatin e tij të lindjes.

Mendimi do t’i shkonte në mendje, ‘Unë shkova nga fshati im në atë fshat
atje atje.

Aty qëndrova në një mënyrë të tillë, u ula në një mënyrë të tillë,
bisedova në një mënyrë të tillë dhe qëndrova i heshtur në një mënyrë të
tillë. Nga ai fshat shkova në atë fshat atje, dhe atje qëndrova në një
mënyrë të tillë, u ula në atë mënyrë, bisedova në një mënyrë të tillë
dhe qëndrova i heshtur në një mënyrë të tillë. Nga ai fshat u ktheva në
shtëpi. ”Në të njëjtën mënyrë - me mendjen e tij të përqendruar, të
pastruar dhe të ndritshëm, të papërlyer, pa defekte, të butë, të
lakueshëm, të qëndrueshëm dhe të arritur në patundshmëri - murgu
e drejton dhe e shtyn atë drejt njohurive për kujtimin e jetës së
kaluar.


Mbarimi
i Fermentimeve Mendore

“Me mendjen e tij të përqendruar, të pastruar dhe të ndritshëm, të
patëmetë, pa defekte, të butë, të lakueshëm, të qëndrueshëm dhe të
arritur në moskokëçarje, murgu e drejton dhe e shtyn atë drejt njohjes
së përfundimit të fermentimeve mendore. Ai dallon, siç ka ndodhur, që
‘Ky është stresi… Kjo është origjina e stresit… Kjo
është ndërprerja e stresit… Kjo është mënyra që çon në ndërprerjen e
stresi… Këto janë fermentime mendore

Kjo është origjina e fermentimeve… Kjo është ndërprerja e fermentimeve…
Kjo është mënyra që çon në ndërprerjen e fermentimeve. ‘Zemra e tij,
duke ditur, duke parë kështu, lirohet nga fermentimi i sensualitetit,
fermentimi i të qenurit, fermentimi e injorancës. Me lëshimin, ekziston
njohuria,
‘Liruar.’ Ai dallon se ‘Lindja mbaroi, jeta e shenjtë u përmbush, detyra
e bërë. Nuk ka asgjë më tej për këtë botë. ’Ashtu si atje
ishin një pellg uji në një mal të egër - i pastër, i paqartë dhe i
papërlyer - ku një njeri me shikim të mirë që rrinte në breg mund të
shihte guaska, zhavorr dhe guralecë, dhe gjithashtu dhëmbë peshqish që
notonin dhe pushonin, dhe kjo do të ndodhte për të, “Kjo pellg uji është
i pastër, i paqartë dhe i papërlyer.

Këtu janë këto guaska, zhavorr dhe guralecë, dhe gjithashtu këto kërcell
peshqish që notojnë dhe pushojnë. ‘Në të njëjtën mënyrë - me mendjen e
tij të përqendruar, të pastruar dhe të ndritshëm, të papërlyer, pa
defekte, të butë, të lakueshëm, të qëndrueshëm, dhe arriti në
patundshmëri - murgu e drejton dhe e shtyn atë drejt njohjes së
përfundimit të fermentimeve mendore. Ai dallon, siç ka ndodhur, që ‘Ky
është stresi… Kjo është origjina e stresit… Ky është ndërprerja
e stresit… Kjo është mënyra që çon në ndërprerjen e stresit… Këto janë
fermentime mendore… Kjo është origjina e fermentimeve
Ky është ndërprerja e fermentimeve… Kjo është mënyra që çon në
ndërprerjen e fermentimeve. ’Zemra e tij, duke ditur, kështu duke parë,
lirohet nga fermentimi i sensualitetit, fermentimi i të qenurit,
fermentimi i injorancës. Me lëshimin, ekziston njohuria, ‘Liruar.’ Ai
dallon se ‘Lindja mbaroi, jeta e shenjtë u përmbush, detyra e bërë.

Nuk ka asgjë më tej për këtë botë. ’

“Kjo, gjithashtu, quhet mrekulli e udhëzimit.

“Këto janë tri mrekullitë që unë deklaroj, Kevatta, pasi i kam njohur
dhe realizuar drejtpërdrejt ato për veten time.

Biseda me zotat

“Dikur, Kevatta, ky tren i mendimit u ngrit në ndërgjegjësimin e një
murgu të caktuar në këtë komunitet të murgjve: ‘Ku pushojnë këto katër
elementë të mëdhenj - prona e tokës, prona e lëngët, prona e zjarrit dhe
prona e erës - pa mbetur? ‘Pastaj ai arriti një gjendje të tillë
përqendrimi saqë mënyra që të çonte drejt perëndive u shfaq në mendjen e
tij të përqendruar. Kështu që ai iu afrua perëndive të
pjesa tjetër e Katër Mbretërve të Mëdhenj dhe, pas mbërritjes, i pyeti
ata, ‘Miq, ku pushojnë këto katër elementë të mëdhenj - prona e tokës,
prona e lëngët, prona e zjarrit dhe prona e erës?’

“Kur u tha kjo, perënditë e pjesës tjetër të Katër Mbretërve të Mëdhenj i
thanë murgut:” Ne gjithashtu nuk e dimë se ku katër elementët e
mëdhenj… pushojnë pa mbetur. Por ka Katër Mbretër të Mëdhenj që janë më
të lartë dhe më sublim se ne.

Ata duhet të dinë se ku katër elementët e mëdhenj… pushojnë pa mbetur. ’

“Kështu që murgu iu afrua Katër Mbretërve të Mëdhenj dhe, pas
mbërritjes, i pyeti ata, ‘Miq, ku këto katër elemente të mëdhenj…
pushojnë pa mbetur?’

“Kur u tha kjo, Katër Mbretërit e Mëdhenj i thanë murgut,” Ne gjithashtu
nuk e dimë se ku katër elementët e mëdhenj… pushojnë pa mbetur. Por ka
perëndi të Tridhjetë e tre që janë më të lartë dhe më sublima se ne. Ata
duhet të dinë… ’

“Kështu që murgu iu afrua perëndive të Tridhjetë e tre dhe, kur
mbërriti, i pyeti ata, ‘Miq, ku këto katër elemente të mëdhenj… pushojnë
pa mbetur?’

“Kur u tha kjo, perënditë e Tridhjetë e tre i thanë murgut,” Ne
gjithashtu nuk e dimë se ku katër elementët e mëdhenj… pushojnë pa
mbetur. Por është Sakka, sundimtari i perëndive, i cili është më i lartë
dhe më sublim se ne. Ai duhet ta dijë…

“Kështu që murgu iu afrua Sakkas, sundimtarit të perëndive dhe, kur
mbërriti, e pyeti: ‘Mik, ku këta katër elementë të mëdhenj… pushojnë pa
mbetur?’

“Kur u tha kjo, Sakka, sundimtari i perëndive, i tha murgut,” Unë
gjithashtu nuk e di se ku katër elementët e mëdhenj… pushojnë pa mbetur.
Por ka perëndi Yama që janë më të larta dhe më sublime se unë. Ata
duhet ta dinë… ’…

“Perënditë e Yama thanë,” Ne gjithashtu nuk e dimë… Por ka një zot me
emrin Suyama… Ai duhet ta dijë… ‘

“Suyama tha,” Unë gjithashtu nuk e di … Por ekziston perëndia me emrin
Santusita… Ai duhet ta dijë… ‘

“Santusita tha,” Unë gjithashtu nuk e di … Por ka perëndi Nimmanarati
Ata duhet të dinë… ’
“Zotat Nimmanarati
tha, ‘Ne gjithashtu nuk e dimë… Por ka një zot me emrin Sunimmita
Ai duhet të dijë… ’


“Atëherë
Brahma e Madhe, duke e marrë murgjit për krah dhe duke e çuar në njërën
anë, i tha:‘ Këta perëndi të pjesës tjetër të Brahmës besojnë: “Nuk ka
asgjë që Brahma e Madhe nuk e di.

Nuk ka asgjë që Brahma e Madhe nuk e sheh.

Nuk ka asgjë për të cilën Brahma e Madhe nuk është në dijeni.

Nuk ka asgjë që Brahma e Madhe nuk e ka kuptuar. ” Kjo është arsyeja pse
unë nuk thashë në praninë e tyre se edhe unë nuk e di se ku katër
elementët e mëdhenj… pushojnë pa mbetur.

Kështu që ju keni vepruar gabimisht, keni vepruar gabimisht, duke
anashkaluar
I Bekuari në kërkim të një përgjigjeje për këtë pyetje diku tjetër.
Kthehuni përsëri te i Lumi dhe, pas mbërritjes, bëjini atij këtë pyetje.
Sidoqoftë ai i përgjigjet, duhet ta merrni me zemër. ‘

“Atëherë - ashtu si një njeri i fortë mund të zgjasë krahun e përkulur
ose të përkulë krahun e tij të zgjatur - murgu u zhduk nga bota e Brahma
dhe menjëherë u shfaq para meje. Pasi u përkul para meje, ai u ul në
njërën anë. Ndërsa ishte ulur atje ai më tha: ‘Zot, ku i bëjnë këto
katër elemente të mëdhenj - prona e tokës, prona e lëngët,
prona e zjarrit dhe prona e erës - pushojnë pa mbetur? ‘

Dhurata e jetës së mbretit Ashoka për pemët

Dhe shembulli që ka bërë zyrtarizmin të marrë një vështrim në mënyrat e
tij të lumtura nuk është askush tjetër veçse perandori Mauryan Ashoka i
trilluar. E gjithë bota do të përfshijë parimet Ashokan në kultivimin
dhe mbrojtjen e fidanëve / pemëve që sjellin fruta në rrugë në urbane
dhe jo-urbane zonat. Perandori Mauryan ishte i pari që promovoi dhe
mbështeti konceptin e pemëve buzë rrugës. “Në një kohë kur ne po
humbasim pemët tona çdo ditë, ne duhet të kthehemi dhe të vëzhgojmë atë
që bëri ai.

Duke marrë një shkas nga Ashoka, Nëse shikoni zonat që dikur mbuloheshin
nga mbretëria Mauryan, ose Delhi, bota do të vlerësojë rëndësinë e
pemëve buzë rrugës “,” Parimet e Ashokan do të ndihmojnë departamentin e
pyjeve në ruajtjen e pemëve për periudha më të gjata.

Ai qëllimisht zgjodhi një specie për secilën rrugë. Përzierja e specieve
në intervale të afërta mund të ndikojë në mbijetesën e pemëve. Ne do të
përqendrohemi në një specie të vetme për një shtrirje të tërë. ”

“Ashoka vendosi pronësinë e pemëve buzë rrugës te njerëzit lokalë.
Ndërsa qeveria do të mbikëqyrë edukimin e fidanit, pronësia e pemës në
një fazë të mëvonshme do t’u jepet vendasve. ”

“Nuk është e mundur të ndalohet plotësisht prerja e pemëve, por (me
masat e reja) do të minimizohet në një masë të madhe.” Pyjet sigurojnë
sistemin themelor të mbështetjes së jetës për të gjitha qeniet e gjalla
të tokës amtare, përfshirë njerëzimin.

Ekosistemet pyjore sigurojnë ajër të pastër, burime ujore, tokë pjellore
për mirëmbajtjen e bujqësisë, biodiversitetin, zbutjen e ndryshimeve
klimatike dhe shërbime të tjera të shumta të ekosistemit.

Pjesë të mëdha të shoqërisë rurale, duke përfshirë shumicën e fiseve,
varen drejtpërdrejt nga pyjet për jetesën e tyre.

Departamentet e Pyjeve Botërore kanë mandatin kryesor të mbrojnë pyjet
dhe jetën e egër, duke ruajtur biodiversitetin e pasur të botës dhe duke
siguruar që ekuilibri ekologjik i ekosistemeve pyjore të ruhet.

Të gjitha departamentet e pyjeve në botë duhet të drejtohen nga
Kryeshefi kryesor i pyjeve, Shefi i Forcës Pyjore (HOFF).

Departamentet duhet të kenë forcë pune, përfshirë Oficerët e Shërbimit
Pyjor Botëror dhe oficerët / personelin në terren të kuadrove të
ndryshëm.
Bota një rrjet i zonave të mbrojtura me rezerva tigri, shenjtëroret e
botës së egër, rezervat e ruajtjes dhe 1 rezervë të komunitetit.

Puna e kryer nga departamentet mund të klasifikohet gjerësisht në
kategoritë e mëposhtme: rregullator, mbrojtje, konservim dhe menaxhim i
qëndrueshëm.

Si pjesë e funksioneve rregulluese, departamentet duhet të zbatojnë
dispozitat e legjislacioneve të ndryshme të tilla si Akti Botëror i
Pyjeve, Akti i Mbrojtjes së Kafshëve të Egra, Akti i Pyjeve
(Konservimi), Akti i Ruajtjes Botërore të Pemëve, etj dhe rregullat
përkatëse. Funksionet e mbrojtjes përfshijnë, konsolidimin e kufijve,
mbrojtjen e zonave pyjore nga shkeljet, prerjet e paligjshme, zbutjen e
konfliktit njerëzor-kafshë të egra, ndërmarrjen e masave të parandalimit
dhe kontrollit të zjarrit etj.

Funksionet e ruajtjes përfshijnë marrjen e punimeve të plantacioneve,
ruajtjen e lagështisë së tokës dhe punimet e zhvillimit të pellgjeve
ujëmbledhës për sigurinë e ujit, ruajtjen e specieve të rralla, të
rrezikuara dhe të kërcënuara (RET) dhe kryerjen e aktiviteteve
ndërgjegjësuese për të sensibilizuar të gjitha pjesët e shoqërisë për
rëndësinë e pyjeve, jeta e egër dhe biodiversiteti. Në zonat
territoriale, departamentet duhet të përfshihen gjithashtu në nxjerrjen
dhe tregtimin e qëndrueshëm të drurit dhe prodhimeve të tjera pyjore
sipas specifikimeve të Planeve të Punës.

Departamentet gjithashtu duhet të angazhohen në një shkallë të gjerë në
promovimin e agro-pylltarisë përmes stimulimit për të mbështetur të
ardhurat e fermerëve.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Njerëzit janë unikë në aftësinë e tyre për të përvetësuar gjuhën. Por
si? Një studim i ri i botuar në Procedimin e Akademisë Kombëtare të
Shkencave tregon se ne në fakt kemi lindur me njohuritë themelore
themelore të gjuhës, duke hedhur dritë kështu mbi debatin e vjetër
gjuhësor “natyra vs ushqyerit”.

Ndërsa gjuhët ndryshojnë nga njëra-tjetra në shumë mënyra, disa aspekte
duket se ndahen ndërmjet gjuhëve.

Këto aspekte mund të burojnë nga parimet gjuhësore që janë aktive në të
gjithë trurin njerëzor.

Atëherë lind një pyetje e natyrshme: a lindin foshnjat me njohuri se si
mund të tingëllojnë fjalët njerëzore?

A janë foshnjat të njëanshme për të konsideruar sekuenca të caktuara të
tingullit si më shumë si të fjalëve se të tjerët? “Rezultatet e këtij
studimi të ri sugjerojnë që, modelet e tingullit të gjuhëve njerëzore
janë produkt i një instinkti të lindur biologjik, shumë si kënga e
zogjve”, tha Prof. Iris Berent nga Universiteti Verilindor në Boston, i
cili ishte bashkëautor i studimit me një ekipi hulumtues nga Shkolla
Ndërkombëtare e Studimeve të Avancuara në Itali, i kryesuar nga Dr.
Jacques Mehler.

Autori i parë i studimit është Dr. David Gómez.BLA, ShBA,
LBACKonsideroni, për shembull, kombinimet e tingujve që ndodhin në
fillim të fjalëve.

Ndërsa shumë gjuhë kanë fjalë që fillojnë nga bl (p.sh., blando në
italisht, keq në anglisht dhe blusa në spanjisht), pak gjuhë kanë fjalë
që fillojnë me lb. Rusishtja është një gjuhë e tillë (p.sh., lbu, një
fjalë që lidhet me lob , “balli”), por edhe në rusisht fjalë të tilla
janë jashtëzakonisht të rralla dhe janë më të mëdha se fjalët që
fillojnë me bl. Gjuhëtarët kanë sugjeruar që modele të tilla ndodhin
sepse truri njerëzor është i njëanshëm për të favorizuar rrokjet e tilla
si bla mbi lba.

Në përputhje me këtë mundësi, hulumtimet e kaluara eksperimentale nga
laboratori i Dr. Berent kanë treguar që folësit e rritur shfaqin
preferenca të tilla, edhe nëse gjuha e tyre amtare nuk ka fjalë që i
ngjajnë as bla as lba. Por nga buron kjo njohuri? A ka të bëjë me ndonjë
parim gjuhësor universal, apo me përvojën e përjetshme të të rriturve
me dëgjimin dhe prodhimin e gjuhës së tyre amtare?
Eksperimenti
Këto pyetje motivuan ekipin tonë për të parë me kujdes se si bebet e
reja perceptojnë lloje të ndryshme fjalësh. Ne përdorëm spektroskopinë
afër infra të kuqe, një teknikë të heshtur dhe jo invazive që na tregon
se si ndryshon me kohë oksigjenimi i lëvore të trurit (ato centimetrat e
parë të lëndës gri pak poshtë kokës), për të parë reagimet e trurit të
të porsalindurit italian foshnjat kur dëgjojnë kandidatë për fjalë të
mira dhe të këqija siç përshkruhet më sipër (p.sh., blif, lbif). Duke
punuar me foshnje të porsalindura italiane dhe familjet e tyre, ne
vërejtëm se të sapolindurit reagojnë ndryshe ndaj kandidatëve për fjalë
të mira dhe të këqija, të ngjashme me atë që bëjnë të rriturit.

Foshnjat e reja ende nuk kanë mësuar ndonjë fjalë, madje nuk gumëzhijnë
akoma dhe përsëri ata ndajnë me ne një kuptim se si duhet të tingëllojnë
fjalët.

Ky zbulim tregon se ne kemi lindur me njohuritë themelore, themelore në
lidhje me modelin e tingullit të gjuhëve njerëzore. Isshtë e vështirë të
imagjinohet se sa ndryshe do të tingëllonin gjuhët nëse njerëzit nuk do
të ndajnë një lloj të tillë njohurie. Ne jemi me fat që e bëjmë, dhe
kështu foshnjat tona mund të vijnë në botë me sigurinë se ata do të
njohin me lehtësi modelet e tingullit të fjalëve - pa marrë parasysh
gjuhën me të cilën do të rriten.

Sa gjuhë ka në botë?

Sot fliten 7,117 gjuhë.

Ky numër është vazhdimisht në fluks, sepse çdo ditë po mësojmë më shumë
për gjuhët e botës. Dhe përtej kësaj, vetë gjuhët janë në fluks.

Ata janë të gjallë dhe dinamikë, të folur nga komunitetet, jetët e të
cilëve formohen nga bota jonë që ndryshon me shpejtësi.
Kjo është një kohë e brishtë:
Afërsisht 40% e gjuhëve tani janë të rrezikuara, shpesh me më pak se
1.000 folës të mbetur. Ndërkohë, vetëm 23 gjuhë përbëjnë më shumë se
gjysmën e popullsisë së botës.

Kur një foshnjë e sapo lindur mbahet e izoluar pa pasur asnjë komunikim
me foshnjën, pas disa ditësh ajo do të flasë dhe gjuhë natyrore
njerëzore (Prakrit) e njohur si Classical Magahi Magadhi / Classical
Chandaso language / Magadhi Prakrit, Classic Hela Basa (Hela Language),
Pāḷi klasike të cilat janë të njëjta. Buda foli në Magadhi.

Të gjitha 7111 gjuhët dhe dialektet janë në prag të Classical Magahi
Magadhi. Prandaj të gjithë ata janë me natyrë Klasike (Prakrit) të
Qenieve Njerëzore, ashtu si të gjitha fjalimet e tjera të gjalla kanë
gjuhët e tyre natyrore për komunikim. 116 gjuhë janë përkthyer nga
https://translate.google.com

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

Origjina e gjuhës dhe shfaqja e saj evolucionare në speciet njerëzore
kanë qenë objekt i spekulimeve për disa shekuj. Tema është e vështirë të
studiohet për shkak të mungesës së provave të drejtpërdrejta.


Si
pasojë, studiuesit që dëshirojnë të studiojnë origjinën e gjuhës duhet
të nxjerrin përfundime nga lloje të tjera të provave të tilla si të
dhënat fosile, provat arkeologjike, larmia bashkëkohore e gjuhës,
studimet e përvetësimit të gjuhës dhe krahasimet midis gjuhës njerëzore
dhe sistemeve të komunikimit ekzistuese midis kafshëve primatët). Shumë
argumentojnë se origjina e gjuhës ka të bëjë ngushtë me origjinën e
sjelljes moderne njerëzore, por ka pak marrëveshje për implikimet dhe
drejtimin e kësaj lidhjeje. ‘

Hipotezat e origjinës gjuhësore

Spekulime të hershme

Nuk mund të dyshoj që gjuha ia detyrohet origjinës së saj imitimit dhe
modifikimit, të ndihmuar nga shenja dhe gjeste, të tingujve të ndryshëm
natyrorë, zërave të kafshëve të tjera dhe thirrjeve instiktive të vetë
njeriut.
- Charles Darwin, 1871. Zbritja e Njeriut dhe Përzgjedhja në Lidhje me
Seksin.

Në 1861, gjuhëtari historik Max Müller botoi një listë të teorive
spekulative në lidhje me origjinën e gjuhës së folur: Bow-wow. Teoria e
harkut apo e qyqes, të cilën Müller ia atribuoi filozofit gjerman Johann
Gottfried Herder, i pa fjalët e hershme si imitime të britmave të
kafshëve dhe zogjve. Po-pooh. Teoria pooh-pooh i pa fjalët e para si
pasthirrma emocionale dhe pasthirrma të shkaktuara nga dhimbja,
kënaqësia, befasia, etj. Ding-dong. Müller sugjeroi atë që ai e quajti
teoria ding-dong, e cila thotë se të gjitha gjërat kanë një rezonancë
natyrore vibruese, jehonë disi nga njeriu në fjalët e tij më të hershme.
Yo-he-ho.

Teoria yo-he-ho pretendon se gjuha ka dalë nga puna ritmike kolektive,
përpjekja për të sinkronizuar përpjekjen muskulore duke rezultuar në
tinguj të tillë si lartësia që alternohen me tinguj të tillë si ho.
Ta-ta.

Kjo nuk figuronte në listën e Max Müller, pasi ishte propozuar në 1930
nga Sir Richard Paget.

Sipas teorisë ta-ta, njerëzit i bënin fjalët më të hershme nga lëvizjet e
gjuhës që imitonin gjestet manuale, duke i bërë ato të dëgjueshme.
Shumica e studiuesve sot i konsiderojnë të gjitha teoritë e tilla jo aq
të gabuara - ato herë pas here ofrojnë njohuri periferike - si naive dhe
të parëndësishme. me këto teori është se ato janë kaq ngushtë mekanike.
Ata supozojnë se sapo paraardhësit tanë kishin hasur në mekanizmin e
duhur të zgjuar për lidhjen e tingujve me kuptimet, gjuha evoluoi dhe
ndryshoi automatikisht.
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
Djalli duke cituar Shkrimin.

Paulo Freire i quan veprime të tilla të turpshme si “bujari të rreme”.
Kur shtypësi kërcënohet nga rezistenca, ai do të përdorë taktika kaq të
lira për të shtyrë rezistencën. Nëse i shtypuri nënshtrohet, as i
shtypuri dhe as shtypësi nuk do të lirohen.

Kur BJP ishte në opozitë e njëjta RSS në lidhje me
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
tha
RSS favorizon fletët e votimit, EVM-të i nënshtrohen vëzhgimit publik
Duke u bashkuar me polemikat në lidhje me besueshmërinë e Makinerive
Elektronike të Votimit (EVM) të cilat janë marrë në pyetje nga partitë
politike, RSS i kërkoi sot Komisionit Zgjedhor (KE) të kthehet përsëri
në fletët e votuara të provuara të letrës dhe t’i nënshtrojnë EVM-ve në
vëzhgim publik nëse këto vegla janë të mbrojtura nga manipulimi. Në një
editorial me titull “A mund t’i besojmë EVM-ve tona?”, Organizatori,
zëdhënësi RSS, vuri në dukje se ishte një fakt që deri më tani nuk ishte
shpikur një makinë absolutisht e paprekshme dhe besueshmëria e çdo
sistemi varet nga ‘transparenca, verifikueshmëria dhe besueshmërisë
’sesa besimit të verbër dhe atavist në pagabueshmërinë e tij. Çështja
nuk është një ‘çështje private’ dhe përfshin të ardhmen e Indisë. Edhe
nëse EVM-të ishin origjinale, nuk kishte asnjë arsye që KE të ishte
prekëse për këtë, komentoi gazeta. Qeveria dhe KE nuk mund të imponojnë
EVM si një arritje të plotë mbi demokracinë indiane si opsioni i vetëm
para votuesit. Kishte të meta si kapja e kabinës, manipulimi, votimi
fals, manipulimi dhe rrëmbimi i fletëve të votimit në sistemin e fletëve
të votimit të sondazheve që çuan vendin për të kaluar në EVM dhe të
gjitha këto probleme ishin të rëndësishme edhe në EVM. Mashtrimi ishte i
mundur edhe në fazën e numërimit. Ajo që i bëri fletët e votimit
miqësore me votuesit ishte se të gjitha devijimet po ndodhnin para syve
të publikut dhe për këtë arsye ishin të hapura për korrigjime ndërsa
manipulimet në EVM janë tërësisht në duart e pushteteve dhe të emëruarve
politikë që drejtojnë sistemin, komentoi gazeta .


EVM
ka vetëm një avantazh - ’shpejtësinë’ por kjo përparësi është dëmtuar
nga sondazhet e shkallëzuara në kohë të shpërndara në tre deri në katër
muaj. ‘’ Kjo tashmë ka vrarë argëtimin e procesit zgjedhor, ‘’ vuri në
dukje gazeta. Nga dhjetëra Zgjedhje të Përgjithshme të mbajtura në vend,
vetëm dy ishin përmes EVM dhe në vend që të adresonte në mënyrë
racionale dyshimet e transmetuara nga institucione dhe ekspertë me
reputacion, Qeveria ka përdorur për të heshtur kritikët e saj nga
‘frikësimi dhe arrestimi me akuza të rreme’, gazeta vërejti , duke
kujtuar arrestimin e teknokratit me qendër në Hyederabad, Hari Prasad
nga Policia e Mumbai. Studimi i Prasad-it ka vërtetuar se EVM-të ishin
‘të prekshme nga mashtrimet’. Autoritetet duan të dërgojnë një mesazh se
kushdo që sfidon KE rrezikon përndjekjen dhe ngacmimin, vërejti RSS.
Shumica e vendeve në botë i shikuan EVM-të me dyshim dhe vendet si
Hollanda, Italia, Gjermania dhe Irlanda u kthyen të gjitha në fletët e
votimit duke shmangur EVM-të sepse ato ishin ‘të lehta për t’u
falsifikuar, rrezikuar përgjime dhe mungesë transparence’. Demokracia
është shumë e çmuar për t’u dorëzuar tekave apo një institucioni të
paqartë dhe rrjetit të gizmos të pasigurta. “Për shëndetin e demokracisë
indiane është më mirë të ktheheni te metodat e provuara ose përndryshe
zgjedhjet në të ardhmen mund të rezultojnë një farsë,” tha editoriali.

- (UNI) - 28DI28.xml Duke ju referuar
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-fermmers-protest-writes-bhavdeep
-kang Pas vrasjes së çmendur të institucioneve demokratike (Modi)
gëlltitje e parë e Master Key duke ndërhyrë mashtrim EVMs p ower filloi
me një mosmarrëveshje midis organizatave frontale të RSS (Rowdy Swayam
Sevaks) dhe BJP (Bevakoof Jhoothe Psychopaths), mbi urdhëresën e blerjes
së tokës të vitit 2014. Gjashtë vjet më vonë, ata janë përsëri në
mosmarrëveshje për politikën e fermave, me Swadeshi Jagran Manch (SJM)
dhe Bharatiya Kisan Sangh (BKS) duke kërkuar një garanci ligjore të
mbështetjes së çmimit për prodhuesit. Zëvendësoni plotësisht EVM-të e
mashtrimit me Fletë Votimi siç sugjerohej dikur nga RSS duke kontrolluar
në distancë BJP por jo tani. Zgjidhja e vetme më e mirë është të
detyrojmë vetëm 0,1% terroristë intolerantë, të dhunshëm, militantë,
numër një të botës, të shtënat ndonjëherë, dreka mafioze, të çmendurit,
të prapambetur mendërisht të huajt të dëbuar nga Bene Israel, Tibet,
Afrika, Evropa Lindore, Gjermania Perëndimore , Evropa Veriore, Rusia e
Jugut, Hungaria etj., Brahmins chitpavan të RSS (Rowdy Swayam Sevaks) që
kontrollojnë në distancë ngrënësit e mishit të nënës së tyre Bevakoof
Jhoothe Psikopatët (BJP) kryesuar nga një vrasës i çmendur i
institucioneve demokratike (Modi) që përpiqen të krijojnë hindutvasthan
me bazë manusmriti të lënë Prabuddha Bharat

Friends

Prof. Thanthai Sivaraj — National Level Leader Who Worked For The Scheduled Classes of India. https://en.m.wikipedia.org/wiki/N._Sivaraj
Rao Bahadur Namasivayam Sivaraj (29 September 1892 – 29 September 1964)
was an Indian lawyer, politician and Scheduled Caste activist from the
state of Tamil Nadu. Sivaraj was born into a Scheduled Caste family to
Namsivayam, an accounts officer, on 29 September 1892 in the town of
Cuddapah in the then Madras Presidency. His ancestors were from the town
of Poonamallee near Madras. N. Sivaraj passed his matriculation in 1907
and did B.A from Presidency College, Madras in 1911. In 1915 he
graduated as a lawyer from the Madras Law College and practised as a
junior under Sir C. P. Ramaswamy Iyer. He worked as a lecturer in the
Madras Law College for a period of thirteen years. Sivaraj was married
to Annai Meenambal and had four children.
Sivaraj
was one of the prominent leaders in Depressed Class Federation. He was
one of the founding members of the Justice Party in 1917 and supported
it till 1926.[4] He was mayor in Madras Municipal Corporation in 1945
and served till 1946. He was nominated to the Madras Legislative Council
in 1926 and served as member till 1937. From 1937 to 1945, Sivaraj
served as a member of Imperial Legislative Council. He participated in
the 1952, 1957 and 1962 Lok Sabha elections and served as the Member of
Parliament from Chengalpattu constituency.
He
was an active member of Self Respect Movement, Anti-Brahminism movement
and Women’s Rights movement in Tamil Nadu along with Periyar E.V.
Ramaswamy.
All
India Scheduled Castes Federation was a first all India political party
exclusively for the Depressed Class founded by B. R. Ambedkar in a
national convention held at Nagpur during 17–20 July 1942. It was
presided by Sivaraj and he was elected as its first President.
When
the Republican Party of India was founded in 1957, he was again elected
as its first president and continued working to establish the
organisation until he died in 1964.


முதல் பெண்கள்: அன்னை மீனாம்பாள் சிவராஜ்.
சென்னை
நகரின் முதல் பட்டியலினப் பெண் துணை மேயர்; மதராஸ் பல்கலைக்கழகத்தின்
முதல் பட்டியலினப் பெண் செனட் உறுப்பினர்; தந்தை பெரியாருக்கு `பெரியார்’
பட்டம் சூட்டியவர்.
ஹம்சத்வனி - ஓவியம்: பாரதிராஜா
“நம்நாடு
தாய் நாடென்றும், நாம் பேசும் பாஷை தாய் பாஷையென்றும் கல்விக்குத் தலைவி
சரஸ்வதி என்றும் செல்வத்துக்குத் தலைவி லட்சுமியென்றும் சிறப்பாகப்
பெண்களைக் குறித்தே சொல்லப்படுவதால், மாதர்களை கேவலம் மிருகமாக மதித்து
நடத்தாமற்படிக்கு அவர்கள் முன்னேற்றமே நமது விடுதலை, நம் தேச முன்னேற்றம்
என்பதை மனதிலிருத்தி; ஸ்த்ரீகள் முன்னேற்ற விஷயத்தில் ஏகமனதாகப் பாடுபட்டு
அவர்களுக்கும் தக்க கல்வியை அளிக்குமாறு மிகுந்த வந்தனத்தோடு கேட்டுக்
கொள்கிறேன்”- திருநெல்வேலி ஜில்லா ஆதிதிராவிடர் மாநாட்டில் கௌரவ நீதிபதி
மீனாம்பாள் சிவராஜ் தலைமை உரை, 1937 ஜனவரி 31.
பர்மாவின்
தலைநகர் ரங்கூனில் 1904-ம் ஆண்டு, டிசம்பர் 26 அன்று வி.ஜி.வாசுதேவப்
பிள்ளை, மீனாட்சி தம்பதியின் மகளாகப் பிறந்தார் மீனாம்பாள். இவரது தந்தை
பர்மாவில் வணிகம் செய்துவந்தார். இவர் மூன்று முறை சென்னை மாநகராட்சியின்
உறுப்பினராகவும் 1923-ம் ஆண்டு முதல் 1926-ம் ஆண்டு வரை மதராஸ் மாகாண
சட்டமன்ற உறுப்பினராகவும் இருந்தார். மாகாணத்தின் முதல் பட்டியலின சட்டமன்ற
உறுப்பினர் இவரே. 1900-ம் ஆண்டு ரங்கூனில் மதுரைப்பிள்ளை உயர்நிலைப்
பள்ளியைத் தொடங்கி நடத்திவந்தார் வாசுதேவன். தந்தை தோற்றுவித்த பள்ளியிலேயே
படித்துத் தேறினார் மீனாம்பாள். ஆங்கிலம், தமிழ், தெலுங்கு, இந்தி எனப் பல
மொழிகள் பேசவும் எழுதவும் கற்றுத் தேர்ந்தார். 1917-ம் ஆண்டு, ரங்கூன்
கல்லூரியில் நுண்கலைக் கற்றுத் தேர்ந்தார் மீனாம்பாள்.
1918
ஜூலை 10 அன்று மீனாம்பாளின் திருமணம், சென்னையைச் சேர்ந்த சட்டக்கல்லூரி
மாணவரான சிவ ராஜுடன் நடைபெற்றது. 16 வயதான சுட்டிப்பெண் நாடுவிட்டு நாடு
என்று பெரும் மாற்றம். வாழ்க்கை முறையில் எதுவும் மாற்றமில்லை. சிவராஜ்
பெரும் புரட்சியாளர். ஒடுக்கப்பட்ட மக்களுக்காகத் தொடர்ச்சியாகக்
குரல்கொடுத்து வந்தார். தந்தை வீட்டில் இருந்த அதே விடுதலை உணர்வும்
சூழலும் கிடைக்க, மீனாம்பாளுக்குக் குடும்ப வாழ்க்கை மகிழ்வாகவே இருந்தது.
தம்பதிக்கு கல்யாணி, தயாசங்கர், பத்மினி, போதிசந்தர் என நான்கு குழந்தைகள்
பிறந்தனர். 1925-ம் ஆண்டு, சட்டக்கல்லூரியில் விரிவுரையாளராகப் பணியைத்
தொடங்கிய சிவராஜ், பேராசிரியராகப் பதவி உயர்வு பெற்றார். 1926-ம் ஆண்டு
தேர்தலில் நீதிக்கட்சியின் சார்பாகப் போட்டியிட்டு ஜெயித்து மதராஸ் மாகாண
சட்ட மேலவை உறுப்பினரானார் சிவராஜ். 10 ஆண்டுகள் அந்தப் பதவியில்
நீடித்தார்.
1928-ம்
ஆண்டு, சைமன் கமிஷன் இந்தியா வரப்போகிறது என்றதும் அதற்கு எதிர்ப்பு
தெரிவித்துக் களமிறங்கியது காங்கிரஸ். அந்த இயக்கத்தில் சில உயர்சாதித்
தலைவர்களின் போக்கு, ஒடுக்கப்பட்ட மக்களின் வளர்ச்சிக்கு எதிரானது என்று
நினைத்தார் மீனாம்பாள். ஆங்கிலேயரின் சட்டங்களைத் திருத்த அமைந்த வாய்ப்பான
சைமன் கமிஷனை ஏன் எதிர்க்க வேண்டும், அதனால் ஒடுக்கப்பட்ட மக்களின்
வாழ்வில் மறுமலர்ச்சி ஏற்படும் என்றால், ஏன் தடுக்க வேண்டும் என்ற எண்ணம்
கொண்டு சைமன் கமிஷனை ஆதரித்து மேடைகளில் பேசத்தொடங்கினார்.
அம்பேத்கர்,
பெரியார், நேரு, ஜின்னா என்று இந்தியாவின் அன்றைய தலைவர்கள் அனைவருடனும்
இணக்கமான நட்பு தம்பதிக்கு இருந்தது. `என் தங்கை மீனாம்பாள்’ என்று பாபா
சாகிப் அம்பேத்கரும், தந்தை பெரியாரும், அறிஞர் அண்ணாவும் அழைக்கும்
அளவுக்கு மக்கள் பணியாற்றி வந்தார் மீனாம்பாள். இந்தி எதிர்ப்புப்
போராட்டத்தை முதன்முதலில் முன்னெடுத்தப் பெண்களில் மீனாம்பாள்
குறிப்பிடவேண்டியவர்.
கௌரவ
நீதிபதி, சென்னை மாநகராட்சி கவுன்சிலர், திரைப்படத் தணிக்கைக்குழு
உறுப்பினர், சென்னை மாகாண ஆலோசனைக்குழு உறுப்பினர், தொழிலாளர் டிரிப்யூன்
உறுப்பினர், சென்னை நகர ரேஷன் ஆலோசனைக்குழு உறுப்பினர், சென்னைப்
பல்கலைக்கழக செனட் உறுப்பினர், போருக்குப் பின்னான புனரமைப்புக் குழு
உறுப்பினர், எஸ்.பி.சி.ஏ உறுப்பினர், நெல்லிக்குப்பம் பாரி நிறுவனத்
தொழிலாளர் சங்கத் தலைவர், தாழ்த்தப்பட்டோர் கூட்டுறவு வங்கி இயக்குநர்,
அண்ணாமலை பல்கலைக்கழக செனட் உறுப்பினர், சென்னை கூட்டுறவு வீட்டுவசதி சங்க
இயக்குநர், விடுதலைபெற்ற கைதிகள் நலச்சங்க உறுப்பினர், காந்திநகர் மகளிர்
சங்கத் தலைவர், மகளிர் தொழில் கூட்டுறவுக் குழுத் தலைவர், சென்னை அரசு
மருத்துவமனைகளின் ஆலோசனைக்குழு உறுப்பினர், லேடி வில்லிங்டன் கல்லூரி
தேர்வுக்குழுத் தலைவர்… இத்தனை பதவிகளையும் பல்வேறு ஆண்டுகளில் திறம்பட
நிர்வகித்துக்கொண்டே குடும்பத்தையும் கட்டிக்காத்தவர் மீனாம்பாள். இவரது
குடும்பம் முழுக்க ஐ.ஏ.எஸ், ஐ.பி.எஸ் அதிகாரிகள், மருத்துவர்கள்!
“மாமியின்
வீட்டில் எப்போதும் உறவினர்களுக்குப் பஞ்சம் இருக்காது” என்று
சிரித்துக்கொண்டே சொல்கிறார் மீனாம்பாளின் கடைக்குட்டி மருமகளான பிரபல சரும
நோய் மருத்துவர் சுலோச்சனா போதிசந்தர். “நான் தூரத்து உறவு என்பதால்
சிறுவயது முதலே மாமியைக் கவனித்திருக்கிறேன். அன்பும் அரவணைப்பும்
கொண்டவர். அதேநேரம் எடுக்கும் நிலைப்பாட்டில் கொஞ்சமும் தளராதவர். வாசிப்பு
அவருக்கு மிகப்பிடித்த பொழுதுபோக்கு. விகடன் இதழ்களை மொத்தமாக எடுத்து
வாசித்துக்கொண்டிருப்பார். ஏறத்தாழ 10 ஆண்டுக்காலம் மண்ணடியில் கூட்டுக்
குடும்பத்தில் எங்களோடு தங்கி இருந்தார்” என்று சொல்கிறார் சுலோச்சனா.
1938
நவம்பர் 13 அன்று சென்னை ஒற்றைவாடை நாடகக் கொட்டாயில் தமிழ்நாட்டுப்
பெண்கள் மாநாடு கூடியது. அன்றுதான் ஈரோடு ராமசாமி சுயமரியாதை இயக்கப்
பெண்களால் `பெரியார்’ என்று பட்டம் சூட்டப்பட்டார். இந்த மாநாட்டுக் கொடியை
உயர்த்தி தீர்மானங்களைக் கொண்டுவந்தவர், அன்னை மீனாம்பாள். இறுதிவரை
பெரியாரின் சுயமரியாதைக் கொள்கையை விடாது தாங்கிப் பிடித்திருந்தார் அன்னை.
அண்ணல்
அம்பேத்கர் ஒடுக்கப்பட்ட மக்களுக்காகத் தொடங்கிய அனைத்திந்திய
பட்டியலினங்களின் சம்மேளனத்தின் (ஏ.ஐ.சி.எஸ்.எஃப்) முதல் தலித் பெண் தலைவர்
மீனாம்பாள்தான். தம்பதியிடம் அளப்பரிய அன்புகொண்டிருந்த அண்ணல் தன் கையால்
சமைத்து இவர்களுக்கு உணவு பரிமாறியிருக்கிறார்.
களப்பணியாற்ற
என்றுமே தயங்கியதில்லை மீனாம்பாள். ஜே.சி.ஆதிமூலத்தின் அழைப்பை ஏற்று
கோலார் தங்கவயல் பகுதியில் தொழிலாளர்களின் தேவைகளை நேரடியாகக் களத்தில்
கண்டறிந்தார்கள் சிவராஜ் தம்பதியர்.
1952-ம்
ஆண்டு நடைபெற்ற முதல் மதராஸ் மாநில சட்டமன்றத் தேர்தலில் பட்டியலின
சம்மேளனத்தின் சார்பில் மதுராந்தகம் தொகுதியில் போட்டியிட்ட மீனாம்பாள்
தோல்வியைத் தழுவினார். 1967-ம் ஆண்டு தேர்தலில் ஆயிரம் விளக்கு தொகுதியில்
காங்கிரஸ் கட்சி வேட்பாளராக நிறுத்தப்பட்டார். காங்கிரஸுக்கு எதிராக
எதிர்ப்பலை இருந்த அந்தத் தேர்தலில் மீனாம்பாள் உட்பட பல காங்கிரஸ்
தலைவர்கள் தோல்வியைத் தழுவினர்.
1964
செப்டம்பர் 29 அன்று கணவர் சிவராஜ் இறந்துபோக, குடும்பத்தைக்
கவனித்துக்கொண்டே அரசியல் மற்றும் சமூகப்பணியாற்றினார் அன்னை. மயிலாப்பூர்
லஸ் சர்ச் சாலை, ராயப்பேட்டை, மண்ணடி என்று வாடகை வீடுகளில்தான் குடும்பம்
குடியிருந்தது. காந்தி நகரில் சொந்த வீடொன்றை பின்னாளில் வாங்கினார்கள்.
தொடர்ந்து சமூகப் பணியாற்றிய அன்னை, தன் இறுதி 20 ஆண்டுகளை பார்வையற்ற
நிலையில் கழித்தார் என்று சொல்கிறார் மருமகள் சுலோச்சனா. “பார்வை சுத்தமாக
இல்லை என்றாலும், வாசிப்பை மாமி விடவில்லை. தினமும் காலையில் செய்தித்தாளை
யாரையாவது வாசிக்கச் சொல்லிக் கேட்டுவிடுவார். பார்வையற்ற நிலையில் கூட
கூலிங் கிளாஸ் அணிந்துகொண்டு கூட்டங்களுக்குப் போய் பேசிவிடுவார்” என்று
சொல்கிறார் இவர்.
தன்
88-வது வயதில் 1992 நவம்பர் 30 அன்று காலமானார் அன்னை மீனாம்பாள். எங்கோ
ரங்கூனில் பிறந்து வளர்ந்து, சென்னைக்கு வாழ்க்கைப்பட்டு வந்தவர், மண்ணின்
மகளாக ஒடுக்கப்பட்ட சமுதாய மக்களுக்காக தன் வாழ்நாளின் இறுதிவரைக்
குரல்கொடுத்து வந்தார். இவரது நினைவாக அவர் வசித்த ராயப்பேட்டை ஆண்டி
தெருவுக்கு ‘மீனாம்பாள் சிவராஜ் தெரு’ என்று பெயர் சூட்டினார் மறைந்த
முதல்வர் ஜெயலலிதா.
ஒடுக்கப்பட்ட
இனத்தில் பிறந்து, கட்டுப்பாடுகளை உடைத்து, இன்றளவும் தமிழகம் போற்றும்
ஆளுமையாக நிமிர்ந்து நிற்கும் அன்னை மீனாம்பாள், கண்டிப்பாக மாநிலத்தின்
‘அன்னை’ தான்!
சென்னை நகரின் முதல் பட்டியலினப் பெண் துணை மேயர்; மதராஸ் பல்கலைக்கழகத்தின் முதல் பட்டியலினப் பெண் செனட் உறுப்ப….
Friends
youtube.com
தந்தை பெரியாருக்கு `பெரியார்’ பட்டம் சூட்டியவர் அன்னை மீனாம்பாள் சிவராஜ் - அரசியல் அரசியர்
Friends

Annai
Meenambal Shivaraj (Tamil: அன்னை மீனாம்பாள் சிவராஜ்) (26 December 1904 –
30 November 1992) was the first Scheduled Caste women president of the
South India Scheduled Castes Federation (SCF). She presided over the SCF
Women’s Conference held at Madras, in 1944, which was attended by B. R.
Ambedkar. She also presided over the All India SCF Women’s Conference
held at Bombay, on 6 May 1945.
She
was also one of the radical feminist leaders of the Self-Respect
Movement. It was Annai Meenambal who gave E.V.R Ramasamy the title he
has now come to be known by – “Periyar” (The Great One) in the
conference in Madras.Periyar on hearing this title is said to have
laughed and accepted it as a sister’s gift. In 1937, Meenambal Sivaraj
presided over the Tinnelveli District Third Adi Dravida Conference.

Friends

December
25, 1927 Dr Ambedkar burned Manusmriti as a symbol of rejection of the
religious basis of untouchability. The event was arranged during the
Mahad Satyagraha. Satyagraha was a fight to assert the “Untouchables”
right to access public water, & to embrace humanity & dignity.

Image may contain: 2 people, people standing

25th December 1927, Manusmriti Dahan Divas: A historical day to remember


Friends

Prabuddha
Bharat witnessed a milestone event of burning Manusmriti in public on
December 25, exactly 92 years ago. Under the leadership of ‘The father
of Modern India’ Dr Bhim Rao Ambedkar, thousands gathered in a small
town called Mahad in Konkan, a coastal region of Maharashtra to show
their hatred towards the Hindu religious text Manusmriti, that brutally
treats women and ‘Aboriginal’ (SC/STs).
Repeated attempts by the RSS-driven Sangh Parivar to appropriate Dr BR Ambedkar throw up contradictions and evasions.
Why did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on Dec. 25, 1927?
This
story was first published on January 26, 2016. (Towards Equality: Why
did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on December 25,
1927?). We are re-publishing it today, December 24, 2017.
Manusmruti Dahan Din
Eight-eight
(now 89!) years ago, on December 25, 1927, huge strides were made in
the movement for self-dignity of Dalits. Under the leadership of Dr
Babasaheb Ambedkar, a small town/village, Mahad in Konkan, the coastal
region of Maharashtra, made history.
Manusmurti
Dahan Din. The day that the text of caste Hindus epitomizing hegemony,
indignity and cruelty to Dalits and mlecchas (that included women) was
publicly burned in a specially constructed symbolic funeral pyre before
Dr Ambedkar and thousands of volunteers gathered to protest and agitate.
The
Mahad satyagraha (peaceful agitation and protest) had been organised so
that Dalits (untouchables) could drink from the Mahad (Chavadar) water
tank, a public water source open to all. A previous legal notification
of the Collectorate authorised free access to all. Despite the existence
of this order, caste hegemony and oppression had not created conditions
for access to this facility for the oppressed. On the eve of the
protest, caste Brahmins had obtained a stay order from a local court
against untouchables accessing water from the tank!
Pressure
of an unimaginable kind was put by caste Hindus to somehow abort the
protest. This included tightening access to any public ground for the
proposed meeting. Finally, a local gentleman Mr. Fattekhan, who happened
to be a Muslim, gave his private land for the protest, extending
solidarity with the struggle. Arrangements for food and water as also
other supplies had to be made meticulously by the organisers facing a
revolt in the village. A pledge of sorts had to be taken by the
volunteers who participated in the protest. This pledge vowed the
following:
I do not believe on Chaturvarna based on birth.
I do not believe in caste distinctions.
I believe that untouchability is an anathema to Hinduism and I will honestly try my best to completely destroy it.
I will not follow any restrictions about food and drink among at least all Hindus.
I believe that untouchables must have equal rights to access to temples, water sources, schools and other amenities.
The
arrival of Dr. Ambedkar to the site of the protest was cloaked in high
drama, faced with the possibilities of all kinds of sabotage from other
sections of society. He came from Bombay on the boat “Padmavati” via
Dasgaon port, instead of Dharamtar (the road journey), despite the
longer distance. This was a well-planned strategy, because, in the event
of boycott by bus owners, the leaders could walk down five miles to
Mahad.
In
front of the pandal where Dr Ambedkar made his soul-stirring address,
the “vedi” (pyre) was created beforehand to burn the Manusmruti. Six
people had been labouring for two days to prepare it. A pit six inches
deep and one and half foot square was dug in, and filled with
sandlewood pieces.
On its four corners, poles were erected, bearing banners on three sides. The banners said,
1. “Manusmruti chi dahan bhumi”, i.e. Crematorium for Manusmruti.
2. Destroy Untouchability and
3. Bury Brahmanism.
It
was on December 25, 1927, in the late evening, at the conference, that
the resolution to burn the Manusmruti was moved by Brahmin associate of
Ambedkar, Gangadhar Neelkanth Sahastrabuddhe and was seconded by PN
Rajabhoj, an untouchable leader. Thereafter, the book Manusmruti was
kept on this pyre and burned. The Brahmin associate of Ambedkar,
Gangadhar Neelkanth Sahastrabuddhe and five six other Dalit sadhus
completed the task. At the pandal, the only photo placed was that of
Mohandas Karamchand Gandhi. This has been interpreted to mean that, at
this stage the Dalit leadership, including Dr. Ambedkar had yet to be
disillusioned with Gandhi.
In
his presidential speech Ambedkar said that the aim of the movement was
not only to gain access to the water or the temple or to remove the
barriers to commensality; the aim was to break down the varna system
which supported inequality in society. He then told his audience about
the French Revolution, and explained the main points of the Charter of
Human Rights enunciated by the French Revolutionary Council. He pointed
out the danger of seeking temporary and inadequate solutions by relating
how the rebellion of the plebians of Rome against the patricians
failed, primarily because the plebians sought only to gain a tribune of
their choice instead of seeking to abolish the system dividing society
into patricians and plebians.
In
the February 3, 1928 issue of the Bahishkrit Bharat (his own newspaper)
he explained the action saying that his reading of the Manusmriti had
convinced him that it did not even remotely support the idea of social
equality.
The
root of untouchabilty lies in prohibition of inter-caste marriages,
that we have to break, said Ambedkar in that historic speech. He
appealed to higher varnas to let this “Social Revolution” take place
peacefully, discard the sastras, and accept the principle of justice,
and he assured them peace from our side. Four resolutions were passed
and a Declaration of Equality was pronounced. After this, the copy of
the Manusmruti was burned
One
sees here a definite broadening of the goal of the movement. In terms
of the ultimate goal of equality and of the eradication of the varna
system, the immediate programme of drinking water from the Mahad water
reservoir was a symbolic protest, to herald the onset of a continuing
struggle for dignity.
The other crucial points of Dr. Ambedkar’s speech were:
“…So
long as the varna system exists the superior status of the Brahmans is
ensured….Brahmans do not have the same love of their country that the
Samurai of Japan had. Hence one cannot expect them to give up their
special social privileges as the Samurai did in the interest of social
equality and national unity of Japan. We cannot expect this of the
non-Brahman class either. The non-Brahman classes like the Marathas and
others are an intermediate category between those who hold the reins of
power and those who are powerless. Those who wield power can
occasionally be generous and even self-sacrificing. Those who are
powerless tend to be idealistic and principled because even to serve
their own interest they have to aim at a social revolution. The
non-Brahman class comes in between; it can neither be generous nor
committed to any principles. Hence they are preoccupied in maintaining
their distance from the untouchables instead of with achieving equality
with Brahmans. This class is weak in its aspiration for a social
revolution…..We should accept that we are born to achieve this larger
social purpose and consider that to be our life’s goal. Let us strive to
gain that religious merit. Besides, this work (of bringing about a
social revolution) is in our interest and it is our duty to dedicate
ourselves to remove the obstacles in our path.
There
was a strong reaction in the section of the press, perceived to be
dominated by the entrenched higher caste interests. Dr Ambedkar was
called “Bheemaasura” by one newspaper. Dr. Ambedkar justified the
burning of Manusmruti in various articles that he penned after the
satyagraha. I n the February 3, 1928 issue of the Bahishkrit Bharat (his
own newspaper) he explained the action saying that his reading of the
Manusmriti had convinced him that it did not even remotely support the
idea of social equality. To burn a thing was to register a protest
against the idea it represented. By so doing one expected to shame the
person concerned into modifying his behaviour. He said further that it
would be futile to expect that any person who revered the Manusmriti
could be genuinely interested in the welfare of the Untouchables. He
compared the burning of the Manusmriti to the burning of foreign cloth
recommended by Gandhi. Protests the world over had used the burning of
an article that symbolised oppression to herald a struggle. This was
what the Manusmurti Dahan was.
| SabrangIndia
| SabrangIndia
Bangaru
Laxman’s statement, after he formally took over as the president of the
BJP, that “Nagpur is a place of both Ambedkar and Hegdewar” must have
come as a surprise to the upper caste leaders of the RSS, particularly
its chief, KS Sudharshan, who must all be Ambedkar haters. Nagpur,
ironic…


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam …..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam………..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra ………..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay……………..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh ………..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet ….. …..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh…………….” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya………” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam……..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam……” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya………………” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash ……………” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat…………….” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti……………….” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti…………….” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va………………….” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay…….” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto………” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam………..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to………………” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay…………” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti……..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto…….” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya…………….” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram…………….” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati……….” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw………..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam ……….” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan………” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam……………” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya…………” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam………” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra…sapinda………” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam…………….” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy……………..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay……………” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay…….” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha……………….” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto…….” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.


https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

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Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor
Ashoka.https://www.counterview.net/2020/12/farmers-stir-82-groups-from-25.html?
Mad
murderer of democratic institutions (Modi) must be forced to quit the
country as he gobbled the Master Key by tampering the fraud EVMs and
agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir:
82 groups from 25 countries ask Mad Murderer of democratic institutions
(Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal
3 laws
Thursday, December 17, 2020

International
organisations and individuals from more than 25 countries, extending
their solidarity to the ongoing farmers’ agitation, have called it “a
beacon of hope to the millions who have been ridden over roughshod by
the current government”, said Countries’ premier civil society network,
National Alliance of People’s Movements (NAPM), distributing a statement
by tens of groups from across the world.
The statement, signed by
82 people’s organisations, civil society groups, social movements and
concerned individuals, said, they consider the enactment of the three
farm laws as “subversion of democratic norms”. Calling the three laws
“pro-corporate” against “farmers, workers and toiling masses”, the
signatories urged the Government of India (GoI) to talk to farmers and
repeal the three laws immediately.

The statement comes close on
the heel of the wide global coverage of the agitation in international
media and demonstrations organized in several European and North
American cities by Indian diaspora and others, as also questions raised
in the British Parliament on the way the farmers’ protests have been
treated by the GoI.

Text:

We stand in solidarity with the
ongoing historic farmers protest in India and extend support to their
demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the
Government of India hastily passed three ordinances namely Farmers’
Produce Trade and Commerce (Promotion and Facilitation) Act, 2020;
Farmers (Empowerment and Protection) Agreement on Price Assurance and
Farm Services Act, 2020; and Essential Commodities (Amendment) Act,
2020.
By September 2020, these ordinances were made into law without
sufficient parliamentary discussion or any talks with the farmer’s
representative and its possible ramifications on their lives.

It
is worrying to see the subversion of democratic norms and enactment of
pro-corporate laws against farmers, workers and toiling masses. India
already witnessed a huge humanitarian crisis in wake of the strict
lockdown and millions of migrant workers, small and marginal farmers
were left to fend for themselves, as the institutional mechanisms were
not set in place to safeguard them.
There is an unfolding economic
crisis but rather than taking steps to help people, another set of
anti-people laws have been passed further affecting millions of people
again.
The farms bills are going to affect not only the farmers of
India but also the agricultural workers, small traders, and common
people and promote large scale corporate control of the farming sector
impacting the food security and sovereignty.

Farmers and workers
have been protesting these laws since its inception and then passage in
the Parliament. With the demand to repeal these three farm laws,
Thousands of farmers from across India started their march towards Delhi
on November 25, 2020. They were stopped at the State borders, brutally
lathi charged, and faced tear gas shells and water cannons on the way.
They
are camping for two weeks now at the borders of Delhi and were joined
by trade unions, small traders associations, feminist organisations and
others in their call for all India strike on December 8th. Support from
different parts of the world has been pouring in too and farmers protest
have also stood with the political prisoners in the country ,
broadening the ambit of the struggle for social justice.
We urge the
Modi to talk to farmers and repeal these anti farmer laws. We stand in
solidarity with the farmers and agrarian workers in their strike for
justice, freedom and sovereignty,

comments (0)
12/27/20
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Kevatta
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29) Classical English, Roman,
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Friends

December
25, 1927 Dr Ambedkar burned Manusmriti as a symbol of rejection of the
religious basis of untouchability. The event was arranged during the
Mahad Satyagraha. Satyagraha was a fight to assert the “Untouchables”
right to access public water, & to embrace humanity & dignity.

Image may contain: 2 people, people standing

25th December 1927, Manusmriti Dahan Divas: A historical day to remember


Friends

Prabuddha
Bharat witnessed a milestone event of burning Manusmriti in public on
December 25, exactly 92 years ago. Under the leadership of ‘The father
of Modern India’ Dr Bhim Rao Ambedkar, thousands gathered in a small
town called Mahad in Konkan, a coastal region of Maharashtra to show
their hatred towards the Hindu religious text Manusmriti, that brutally
treats women and ‘Aboriginal’ (SC/STs).
Repeated attempts by the RSS-driven Sangh Parivar to appropriate Dr BR Ambedkar throw up contradictions and evasions.
Why did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on Dec. 25, 1927?
This
story was first published on January 26, 2016. (Towards Equality: Why
did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on December 25,
1927?). We are re-publishing it today, December 24, 2017.
Manusmruti Dahan Din
Eight-eight
(now 89!) years ago, on December 25, 1927, huge strides were made in
the movement for self-dignity of Dalits. Under the leadership of Dr
Babasaheb Ambedkar, a small town/village, Mahad in Konkan, the coastal
region of Maharashtra, made history.
Manusmurti
Dahan Din. The day that the text of caste Hindus epitomizing hegemony,
indignity and cruelty to Dalits and mlecchas (that included women) was
publicly burned in a specially constructed symbolic funeral pyre before
Dr Ambedkar and thousands of volunteers gathered to protest and agitate.
The
Mahad satyagraha (peaceful agitation and protest) had been organised so
that Dalits (untouchables) could drink from the Mahad (Chavadar) water
tank, a public water source open to all. A previous legal notification
of the Collectorate authorised free access to all. Despite the existence
of this order, caste hegemony and oppression had not created conditions
for access to this facility for the oppressed. On the eve of the
protest, caste Brahmins had obtained a stay order from a local court
against untouchables accessing water from the tank!
Pressure
of an unimaginable kind was put by caste Hindus to somehow abort the
protest. This included tightening access to any public ground for the
proposed meeting. Finally, a local gentleman Mr. Fattekhan, who happened
to be a Muslim, gave his private land for the protest, extending
solidarity with the struggle. Arrangements for food and water as also
other supplies had to be made meticulously by the organisers facing a
revolt in the village. A pledge of sorts had to be taken by the
volunteers who participated in the protest. This pledge vowed the
following:
I do not believe on Chaturvarna based on birth.
I do not believe in caste distinctions.
I believe that untouchability is an anathema to Hinduism and I will honestly try my best to completely destroy it.
I will not follow any restrictions about food and drink among at least all Hindus.
I believe that untouchables must have equal rights to access to temples, water sources, schools and other amenities.
The
arrival of Dr. Ambedkar to the site of the protest was cloaked in high
drama, faced with the possibilities of all kinds of sabotage from other
sections of society. He came from Bombay on the boat “Padmavati” via
Dasgaon port, instead of Dharamtar (the road journey), despite the
longer distance. This was a well-planned strategy, because, in the event
of boycott by bus owners, the leaders could walk down five miles to
Mahad.
In
front of the pandal where Dr Ambedkar made his soul-stirring address,
the “vedi” (pyre) was created beforehand to burn the Manusmruti. Six
people had been labouring for two days to prepare it. A pit six inches
deep and one and half foot square was dug in, and filled with
sandlewood pieces.
On its four corners, poles were erected, bearing banners on three sides. The banners said,
1. “Manusmruti chi dahan bhumi”, i.e. Crematorium for Manusmruti.
2. Destroy Untouchability and
3. Bury Brahmanism.
It
was on December 25, 1927, in the late evening, at the conference, that
the resolution to burn the Manusmruti was moved by Brahmin associate of
Ambedkar, Gangadhar Neelkanth Sahastrabuddhe and was seconded by PN
Rajabhoj, an untouchable leader. Thereafter, the book Manusmruti was
kept on this pyre and burned. The Brahmin associate of Ambedkar,
Gangadhar Neelkanth Sahastrabuddhe and five six other Dalit sadhus
completed the task. At the pandal, the only photo placed was that of
Mohandas Karamchand Gandhi. This has been interpreted to mean that, at
this stage the Dalit leadership, including Dr. Ambedkar had yet to be
disillusioned with Gandhi.
In
his presidential speech Ambedkar said that the aim of the movement was
not only to gain access to the water or the temple or to remove the
barriers to commensality; the aim was to break down the varna system
which supported inequality in society. He then told his audience about
the French Revolution, and explained the main points of the Charter of
Human Rights enunciated by the French Revolutionary Council. He pointed
out the danger of seeking temporary and inadequate solutions by relating
how the rebellion of the plebians of Rome against the patricians
failed, primarily because the plebians sought only to gain a tribune of
their choice instead of seeking to abolish the system dividing society
into patricians and plebians.
In
the February 3, 1928 issue of the Bahishkrit Bharat (his own newspaper)
he explained the action saying that his reading of the Manusmriti had
convinced him that it did not even remotely support the idea of social
equality.
The
root of untouchabilty lies in prohibition of inter-caste marriages,
that we have to break, said Ambedkar in that historic speech. He
appealed to higher varnas to let this “Social Revolution” take place
peacefully, discard the sastras, and accept the principle of justice,
and he assured them peace from our side. Four resolutions were passed
and a Declaration of Equality was pronounced. After this, the copy of
the Manusmruti was burned
One
sees here a definite broadening of the goal of the movement. In terms
of the ultimate goal of equality and of the eradication of the varna
system, the immediate programme of drinking water from the Mahad water
reservoir was a symbolic protest, to herald the onset of a continuing
struggle for dignity.
The other crucial points of Dr. Ambedkar’s speech were:
“…So
long as the varna system exists the superior status of the Brahmans is
ensured….Brahmans do not have the same love of their country that the
Samurai of Japan had. Hence one cannot expect them to give up their
special social privileges as the Samurai did in the interest of social
equality and national unity of Japan. We cannot expect this of the
non-Brahman class either. The non-Brahman classes like the Marathas and
others are an intermediate category between those who hold the reins of
power and those who are powerless. Those who wield power can
occasionally be generous and even self-sacrificing. Those who are
powerless tend to be idealistic and principled because even to serve
their own interest they have to aim at a social revolution. The
non-Brahman class comes in between; it can neither be generous nor
committed to any principles. Hence they are preoccupied in maintaining
their distance from the untouchables instead of with achieving equality
with Brahmans. This class is weak in its aspiration for a social
revolution…..We should accept that we are born to achieve this larger
social purpose and consider that to be our life’s goal. Let us strive to
gain that religious merit. Besides, this work (of bringing about a
social revolution) is in our interest and it is our duty to dedicate
ourselves to remove the obstacles in our path.
There
was a strong reaction in the section of the press, perceived to be
dominated by the entrenched higher caste interests. Dr Ambedkar was
called “Bheemaasura” by one newspaper. Dr. Ambedkar justified the
burning of Manusmruti in various articles that he penned after the
satyagraha. I n the February 3, 1928 issue of the Bahishkrit Bharat (his
own newspaper) he explained the action saying that his reading of the
Manusmriti had convinced him that it did not even remotely support the
idea of social equality. To burn a thing was to register a protest
against the idea it represented. By so doing one expected to shame the
person concerned into modifying his behaviour. He said further that it
would be futile to expect that any person who revered the Manusmriti
could be genuinely interested in the welfare of the Untouchables. He
compared the burning of the Manusmriti to the burning of foreign cloth
recommended by Gandhi. Protests the world over had used the burning of
an article that symbolised oppression to herald a struggle. This was
what the Manusmurti Dahan was.
| SabrangIndia
| SabrangIndia
Bangaru
Laxman’s statement, after he formally took over as the president of the
BJP, that “Nagpur is a place of both Ambedkar and Hegdewar” must have
come as a surprise to the upper caste leaders of the RSS, particularly
its chief, KS Sudharshan, who must all be Ambedkar haters. Nagpur,
ironic…


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam …..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam………..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra ………..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay……………..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh ………..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet ….. …..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh…………….” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya………” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam……..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam……” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya………………” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash ……………” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat…………….” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti……………….” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti…………….” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va………………….” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay…….” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto………” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam………..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to………………” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay…………” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti……..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto…….” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya…………….” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram…………….” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati……….” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw………..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam ……….” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan………” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam……………” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya…………” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam………” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra…sapinda………” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam…………….” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy……………..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay……………” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay…….” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha……………….” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto…….” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.


https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

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for all societies and for them to attain Eternal Bliss.

Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)

      
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Kevatta
(Kevaddha) Sutta: To Kevatta

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Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor
Ashoka.https://www.counterview.net/2020/12/farmers-stir-82-groups-from-25.html?
Mad
murderer of democratic institutions (Modi) must be forced to quit the
country as he gobbled the Master Key by tampering the fraud EVMs and
agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir:
82 groups from 25 countries ask Mad Murderer of democratic institutions
(Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal
3 laws
Thursday, December 17, 2020

International
organisations and individuals from more than 25 countries, extending
their solidarity to the ongoing farmers’ agitation, have called it “a
beacon of hope to the millions who have been ridden over roughshod by
the current government”, said Countries’ premier civil society network,
National Alliance of People’s Movements (NAPM), distributing a statement
by tens of groups from across the world.
The statement, signed by
82 people’s organisations, civil society groups, social movements and
concerned individuals, said, they consider the enactment of the three
farm laws as “subversion of democratic norms”. Calling the three laws
“pro-corporate” against “farmers, workers and toiling masses”, the
signatories urged the Government of India (GoI) to talk to farmers and
repeal the three laws immediately.

The statement comes close on
the heel of the wide global coverage of the agitation in international
media and demonstrations organized in several European and North
American cities by Indian diaspora and others, as also questions raised
in the British Parliament on the way the farmers’ protests have been
treated by the GoI.

Text:

We stand in solidarity with the
ongoing historic farmers protest in India and extend support to their
demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the
Government of India hastily passed three ordinances namely Farmers’
Produce Trade and Commerce (Promotion and Facilitation) Act, 2020;
Farmers (Empowerment and Protection) Agreement on Price Assurance and
Farm Services Act, 2020; and Essential Commodities (Amendment) Act,
2020.
By September 2020, these ordinances were made into law without
sufficient parliamentary discussion or any talks with the farmer’s
representative and its possible ramifications on their lives.

It
is worrying to see the subversion of democratic norms and enactment of
pro-corporate laws against farmers, workers and toiling masses. India
already witnessed a huge humanitarian crisis in wake of the strict
lockdown and millions of migrant workers, small and marginal farmers
were left to fend for themselves, as the institutional mechanisms were
not set in place to safeguard them.
There is an unfolding economic
crisis but rather than taking steps to help people, another set of
anti-people laws have been passed further affecting millions of people
again.
The farms bills are going to affect not only the farmers of
India but also the agricultural workers, small traders, and common
people and promote large scale corporate control of the farming sector
impacting the food security and sovereignty.

Farmers and workers
have been protesting these laws since its inception and then passage in
the Parliament. With the demand to repeal these three farm laws,
Thousands of farmers from across India started their march towards Delhi
on November 25, 2020. They were stopped at the State borders, brutally
lathi charged, and faced tear gas shells and water cannons on the way.
They
are camping for two weeks now at the borders of Delhi and were joined
by trade unions, small traders associations, feminist organisations and
others in their call for all India strike on December 8th. Support from
different parts of the world has been pouring in too and farmers protest
have also stood with the political prisoners in the country ,
broadening the ambit of the struggle for social justice.
We urge the
Modi to talk to farmers and repeal these anti farmer laws. We stand in
solidarity with the farmers and agrarian workers in their strike for
justice, freedom and sovereignty,


08) Classical Afrikaans– Klassieke Afrikaans,


Tweet:

Stembriewe ter vervanging van EVM’s om demokrasie, vryheid, gelykheid, vryheid en broederskap te red. Plant vrugte wat bome dwarsoor die wêreld dra, om honger dood te maak, pyn en vrees te verwyder en om welsyn, geluk en vrede vir alle samelewings te bewerkstellig en om die ewige geluk te verkry.

Dr B.R. Ambedkar donder ‘Main Prabuddha Bharat Baudhmay karunga.’ (Ek sal Prabuddha Bharat Boeddhisties maak)

Nou donder alle Aboriginal Awakened Societies ‘Hum Prapanch Prabuddha Prapanchmay karunge.’ (Ons sal die wêreld Prabuddha Prapanch maak)
Mense het begin terugkeer na hul oorspronklike Boeddhisme. Die hele wêreld sal die leerstellings van die Ontwaakte volg met bewustheid vir hul geluk, welsyn en vrede om hulle in staat te stel om die Ewige Geluk as hul finale doel te bereik.

Kevatta
(Kevaddha) Sutta: Aan Kevatta

Gratis aanlyn-stap-vir-stap gids en praktyk om Nibbana die ewige geluk te verkry in Boeddha se eie woorde vir toegewydes geklee in ‘n wit doek bedek van kop tot tone in ‘n spierwit sneeuvalomgewing soos in die vierde Jhana-praktyk
‘n Sutta per dag hou Dukkha weg
DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: Aan Kevatta
vertaal
uit die Pali deur
Thanissaro
Bhikkhu © 1997–2011 Ek het dit op een gehoor
geleentheid het die geseënde in Nalanda in Pavarika se mangobos gebly.

Toe het Kevatta, die huisbewoner, die Geseënde genader en met sy aankoms neergebuig en eenkant gaan sit. Terwyl hy daar sit, sê hy vir die Geseënde:
‘Here, hierdie Nalanda is kragtig, welvarend en bevolk, gevul met mense wat in die Geseënde vertrou. Dit sou goed wees as die Geseënde ‘n monnik sou beveel om ‘n wonderwerk van psigiese krag uit sy voortreflike menslike staat te vertoon, sodat Nalanda in nog groter mate in die Geseënde sou vertrou. ‘

Toe dit gesê is, het die Geseënde aan die huisbewoner Kevatta gesê: ‘Kevatta, ek leer die monnike nie op hierdie manier nie:’ Kom, monnike, toon ‘n wonder van psigiese krag aan die leke wat wit geklee is. ‘’ A ‘n tweede keer … ‘n Derde keer het Kevatta, die huisbewoner, vir die Geseënde gesê: ‘Ek sal nie met die Geseënde redeneer nie, maar ek sê vir u: Here, hierdie Nalanda is kragtig, welvarend en bevolk, gevul met mense wat geloof het in die Geseënde. Dit sou goed wees as die Geseënde ‘n monnik sou aanwys om ‘n wonderwerk van psigiese krag vanuit sy voortreflike menslike staat te openbaar, sodat Nalanda in nog groter mate vertroue in die Geseënde sou hê. ‘

‘N Derde keer het die Geseënde aan Kevatta, die huisbewoner, gesê: “Kevatta, ek leer die monnike nie op hierdie manier nie:’ Kom, monnike, toon ‘n wonder van psigiese krag aan die leke wat wit geklee is. ‘

‘Kevatta, daar is hierdie drie wonderwerke wat ek verklaar het, omdat ek dit regstreeks self geken en besef het. Watter drie? Die wonder van psigiese krag, die wonder van telepatie en die wonder van onderrig.

Die wonder van psigiese krag “En wat is die wonder van psigiese krag? Daar is die geval waar ‘n monnik veelvoudig psigies gebruik
magte. Hy was een en word baie; omdat hy baie was, word hy een. Hy verskyn. Hy verdwyn. Hy gaan ongehinderd deur mure, walle en berge asof deur die ruimte. Hy duik in en uit die aarde asof dit water is. Hy loop op water sonder om te sink asof dit droëland is. Hy sit kruisbeen soos ‘n gevleuelde voël deur die lug. Met sy hand raak hy aan en streel selfs die son en maan, so magtig en kragtig. Hy oefen invloed uit met syne
liggaam selfs tot by die Brahma-wêrelde.

‘Dan sien iemand wat geloof en oortuiging in hom het, veelvuldige psigiese kragte uitoefen … wat sy liggaam beïnvloed tot in die Brahma-wêreld. Hy rapporteer dit aan iemand wat geen geloof en geen oortuiging het nie en sê vir hom: ‘Is dit nie wonderlik nie? Is dit nie verstommend nie, hoe groot die krag, hoe groot die bekwaamheid van hierdie kontemplatiewe nie. Net nou het ek gesien hoe hy veelvuldige psigiese kragte beoefen … met sy liggaam invloed uitoefen tot in die Brahma-wêreld. ‘

“Dan sou die persoon sonder geloof, sonder oortuiging, met vertroue en oortuiging vir die persoon sê: ‘Meneer, daar is ‘n bekoring genaamd die Gandhari-bekoring waardeur die monnik veelvoudige psigiese kragte uitgeoefen het … met sy liggaam invloed uitoefen, selfs tot by die Brahma-wêrelde. ‘Wat dink jy, Kevatta - is dit nie die man nie?
sou hy sonder geloof, sonder oortuiging met geloof en oortuiging aan die man sê? ”

‘Ja, heer, dit is net wat hy sou sê.’

‘As ek hierdie nadeel aan die wonder van psigiese krag sien, Kevatta, voel ek verskrik, verneder en walglik van die wonder van psigiese krag.

Die wonder van telepatie

“En wat is die wonder van telepatie? Daar is die geval waar ‘n monnik die gedagtes, die geestelike gebeure, die gedagtes, die nadenke van ander wesens, ander individue lees, [sê:] ‘So is jou denke, hier is jou denke, dus is jou gedagtes.’


‘Dan sien iemand wat geloof en oortuiging in hom het, die gedagtes van ander wesens lees … Hy rapporteer dit aan iemand wat geen geloof en geen oortuiging het nie en sê vir hom:’ Is dit nie wonderlik nie? Is dit nie verstommend nie, hoe groot die krag, hoe groot die bekwaamheid van
hierdie kontemplatiewe. Netnou het ek gesien hoe hy die gedagtes lees … van ander wesens … ‘

“Dan sou die persoon sonder geloof, sonder oortuiging, met vertroue en oortuiging vir die persoon sê: ‘Meneer, daar is ‘n bekoring genaamd die Manika-bekoring waardeur die monnik die gedagtes lees … van ander wesens …’ Wat dink u, Kevatta - is dit nie wat die man sonder geloof, sonder oortuiging, die man met geloof sou sê nie?
en met oortuiging? ”
‘Ja, heer, dit is net wat hy sou sê.’

‘Toe ek hierdie nadeel aan die wonderwerk van telepatie sien, voel ek verskrik, verneder en walglik van die wonderwerk van telepatie.
Die wonder van onderrig “En wat is die wonder van onderrig? Daar is die geval waar ‘n monnik op hierdie manier instruksies gee:
‘Rig u gedagte op hierdie manier, rig dit nie daarin nie. Sorg na dinge op hierdie manier, moenie daarin aandag gee nie. Laat dit los, gaan in en bly daarin. ’Dit, Kevatta, word die wonder van onderrig genoem.

‘Verder is daar die geval waar ‘n Tathagata in die wêreld verskyn, waardig en tereg selfwakker.

Hy leer die Dhamma bewonderenswaardig in sy begin, bewonderenswaardig in sy middel, bewonderenswaardig aan die einde. Hy verkondig die heilige lewe sowel in sy besonderhede as in sy wese, heeltemal volmaak, oortreflik suiwer.

‘’ N Seun van ‘n huishouding of huisbewoner, wat die Dhamma hoor, kry oortuiging in die Tathagata en weerspieël: ‘Die huishoudelike lewe is beperkend, ‘n stowwerige pad.

Die voortgaande lewe is soos die buitelug. Dit is nie maklik om tuis te leef om die heilige lewe heeltemal perfek, heeltemal suiwer, soos ‘n gepoleerde, te beoefen nie
dop. Wat as ek my hare en baard afskeer, die oker aantrek
klere, en gaan uit die huishoudelike lewe na dakloosheid? ’

“Na ‘n geruime tyd laat vaar hy dan sy rykdom, groot of klein; verlaat sy familielid, groot of klein; skeer sy hare en baard af, trek die okerkleed aan en gaan uit die huishoudelike lewe in dakloosheid.

‘As hy so uitgegaan het, leef hy ingehou deur die reëls van die kloosterkode en sien gevaar in die kleinste foute. Volledig in sy deug, bewaak hy die deure van sy sintuie, is hy bewus en waaksaam en is tevrede.

Die kleiner afdeling oor deug

‘En hoe is ‘n monnik op grond van volkome voltrek? As hy die neem van die lewe laat vaar, onthou hy hom van die neem van die lewe. Hy woon met sy staaf neergelê, sy mes neergelê, nougeset, barmhartig, medelydend vir die welsyn van alle lewende wesens.

Dit is deel van sy deug.

“Hy laat vaar die neem van wat nie gegee word nie, en neem dit weg om te neem wat nie gegee word nie. Hy neem slegs wat gegee word, aanvaar net wat gegee word, leef nie deur diefstal nie, maar deur middel van ‘n self wat rein geword het.

Ook dit is deel van sy deug.

‘Die ontbering laat vaar, hy leef ‘n selibate lewe, afsydig, en weerhou hom van die seksuele daad wat die dorpenaar se manier is. Ook dit is deel van sy deug.

“Hy laat vals spraak af, en weerhou hom van vals spraak. Hy praat die waarheid, hou die waarheid vas, is vas, betroubaar, geen bedrieër van die wêreld nie. Ook dit is deel van sy deug.

‘As hy verdeeldheidsrede laat vaar, onthou hy hom van verdeeldheid. Wat hy hier gehoor het, sê hy nie daar om daardie mense van hierdie mense af te breek nie.

Wat hy daar gehoor het, sê hy nie hier om hierdie mense van die mense daar af te breek nie.

Om sodoende diegene te versoen wat uitmekaar gebreek het of die wat verenig is, vas te hou, is hy lief vir ooreenstemming, is verheug oor ooreenstemming, geniet dit eensgesind, spreek dinge wat ooreenstemming skep.

Ook dit is deel van sy deug.

‘Hy beledig beledigende woorde, en weerhou hom van beledigende spraak. Hy spreek woorde wat strelend vir die oor is, wat liefdevol is, wat na die hart gaan, wat beleefd, aantreklik en aangenaam vir mense in die algemeen is. Ook dit is deel van sy deug.

“Hy laat ledige gesels weg, en hy onthou van ledige gesels. Hy praat in seisoen, praat wat feitelik is, wat ooreenstem met die doel, die Dhamma en die Vinaya. Hy praat woorde waardevol, seisoenaal, redelik, omskryf, verbind met die doel.

Ook dit is deel van sy deug.

‘Hy onthou dat hy die saad- en plantlewe nie skade berokken nie.

‘Hy eet net een keer per dag, en weerhou hom van die aandmaal en eet op die verkeerde tyd van die dag.

‘Hy onthou van dans, sang, instrumentale musiek en om nie programme te kyk nie. ‘Hy hou daarvan om kranse te dra en homself met geure en skoonheidsmiddels te verfraai.

‘Hy onthou van hoë en luukse beddens en sitplekke.

‘Hy onthou dat hy nie goud en geld aanvaar nie.

‘Hy onthou dat hy ongekookte graan aanvaar … rou vleis … vrouens en meisies … slawe en slavinne … bokke en skape … hoenders en varke … olifante, beeste, perde en merries … velde en eiendom.


‘Hy weerhou daarvan om boodskappe uit te voer … van koop en verkoop … van valse weegskaal, valse metale en valse maatreëls … van omkopery, misleiding en bedrog.

‘Hy onthou van verminking, teregstelling, gevangenisstraf, roof op roof, plundering en geweld. ‘Dit is ook deel van sy deug.

Die tussentydse afdeling oor deugsaamheid “Terwyl sommige priesters en
nadenke, wat leef in voedsel wat in die geloof gegee word, is verslaaf aan die beskadiging van saad en plantlewe soos hierdie - plante wat voortplant uit wortels, stingels, gewrigte, ontluikings en sade - hy onthou nie van die beskadiging van saad en plantlewe soos hierdie nie. Ook dit is deel van sy deug.

‘Terwyl sommige priesters en bepeinsers, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan die verbruik van opgegaarde goed soos hierdie - opgegaarde kos, opgeboude drankies, opgebergde klere, opgebergde voertuie, opgebergde beddegoed , opgegaarde geure en opgegaarde vleis - hy onthou dat hy sulke goed opgeberg het.
Ook dit is deel van sy deug.

“Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan die sien van programme soos hierdie - dans, sang, instrumentale musiek, toneelstukke, ballade-voordragte, handeklap, simbale en tromme, towerlantertonele, akrobaties en optower truuks, olifantgevegte, perdegevegte, buffelgevegte, bulgevegte, bokgevegte, ramgevegte, haangevegte, kwartelgevegte; veg met stokke, boks, worstel, oorlogspeletjies, oproepe, gevegsarrays en regiment-resensies - hy hou nie daarvan om programme soos hierdie te kyk nie.
Ook dit is deel van sy deug.

‘Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan agtelose en ledige speletjies soos hierdie - agt-ry skaak, tien-ry skaak, skaak in die lug, hopscotch, spillikins, dobbelsteen, stokkiespeletjies, hand -foto’s, balspeletjies, deur speelgoedpype blaas, met speelgoedploeë speel, kiekels draai, speel met windpompe van speelgoed, speelgoedmaatreëls, speelgoedwaens, speelgoedboë, raai letters in die lug, raai gedagtes, boots die misvormings na - hy onthou agtelose en ledige speletjies soos hierdie. Ook dit is deel van sy deug.

“Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan hoë en luukse meubels soos hierdie - oormatige rusbanke, banke versier met gekerfde diere, langhaarbedekkings, veelkleurige lappieskomberse, wit wolbedekkings , wolbedekkies geborduur met blomme of dierlike figure, opgestopte dekbedstukke, bedekkings met rand, sybedekkies geborduur met edelstene; groot wol matte; olifant-, perd- en strydwa-matte, wildsbok-matte, hert-en-matte; rusbanke met afdakke, rusbanke
met rooi kussings vir die kop en voete - hy onthou nie van hoë en luukse meubels soos hierdie nie. Ook dit is deel van sy deug.

‘Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan geure, skoonheidsmiddels en skoonheidsmiddele soos hierdie: poeiers in die liggaam vryf, met olies masseer, in geparfumeerde water bad, die ledemate knie, spieëls gebruik , salf, kranse, geure, ys, gesigpoeiers, maskara, armbande, kopbande, versierde wandelstokke, versierde waterbottels, swaarde, fyn sonskerms, versierde sandale, tulbande,
juwele, yak-stert-fluitjies, lang rande wit klere - hy onthou nie van die gebruik van geure, skoonheidsmiddels en verfraaiingsmiddele soos hierdie nie. Ook dit is deel van sy deug.

“Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan praatjies oor geringe onderwerpe soos hierdie - praat oor konings, rowers, staatsministers; leërs, alarms en gevegte; kos en drank; klere, meubels, kranse en geure; familielede; voertuie; dorpe, dorpe, stede, die platteland; vroue en helde; die skinder van die straat en die put; verhale van die dooies; verhale oor diversiteit [filosofiese besprekings oor die verlede en die toekoms], die skepping van die wêreld en die see, en praat oor of daar dinge bestaan ​​al dan nie - hy hou nie daarvan om oor nederige onderwerpe soos
soos hierdie. Ook dit is deel van sy deug.

‘Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan debatte soos hierdie -’ Verstaan ​​u hierdie leer en dissipline? Ek is die een wat hierdie leer en dissipline verstaan. Hoe kon u hierdie leer en dissipline verstaan? Jy oefen verkeerd. Ek oefen reg. Ek is konsekwent. Jy is nie. Wat eers gesê moet word, het u laaste gesê. Wat laaste gesê moet word, het u eers gesê. Wat u so lank geneem het om uit te dink, is weerlê. U leerstelling is omvergewerp. Jy is verslaan. Gaan probeer u leerstelling red; trek jouself uit as jy kan! ’- hy onthou van debatte soos hierdie. Ook dit is deel van sy deug.


“Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, verslaaf is aan boodskappe en opdragte vir mense soos hierdie - konings, predikante van die staat, edele krygers, priesters, huisbewoners of jongmense [wat sê] ‘Gaan hierheen , gaan soontoe, neem dit daarheen, haal dit hier ‘- hy onthou van die boodskappe en
opdragte vir mense soos hierdie. Ook dit is deel van sy deug.

“Terwyl sommige priesters en bepeinsers, wat leef in voedsel wat in die geloof gegee word, besig is met planne, oorreed, wenke, verkleineer en wins met wins beoefen, onthou hy hom van vorms van planne en oortuiging [onbehoorlike maniere om materiële ondersteuning van donateurs te probeer verkry] soos hierdie. Ook dit is deel van sy deug.

Die groot afdeling oor deug

“Terwyl sommige priesters en bepeinsers leef van voedsel wat in die geloof gegee word, behou hulle hulself deur verkeerde lewensonderhoud, deur sulke nederige kunste soos:
leesmerke op die ledemate [bv. palmkunde];
leesvoortekens en tekens;
interpretasie van hemelse gebeure [sterre, komete];
interpretasie van drome;
leesmerke op die liggaam [bv. frenologie];
leesmerke op lap wat deur muise geknaag word;
vuuroffers aanbied, spysoffers van skottels, skulpoffers, rys
poeier, ryskorrels, ghee en olie;
spysoffer uit die mond;
bloedoffers bring;
voorspellings maak op grond van die vingerpunte;
geomansie;
demone in ‘n begraafplaas lê;
toor op geeste;
voordrag van huisbeskermings;
slang sjarmant, giflore, skerpioen-lore, rot-lore, voël-lore, kraai-lore;
fortuinvertelling gebaseer op visioene;
beskermende bekoorlikhede;
die oproepe van voëls en diere te interpreteer - hy onthou van verkeerdheid
lewensonderhoud, van geringe kunste soos hierdie.

“Terwyl sommige priesters en kontemplatiewe, wat leef in voedsel wat in die geloof gegee word, hulself handhaaf deur verkeerde lewensonderhoud, deur sulke nederige kunste soos: om gelukkige en ongelukkige juwele, klere, stokke, swaarde, spiese, pyle, boë en ander wapens te bepaal; vrouens, seuns, meisies, slawe, slawe; olifante, perde, buffels, bulle, koeie,
bokke, ramme, hoenders, kwartels, akkedisse, langoor knaagdiere, skilpaaie en ander diere - hy onthou van verkeerde lewensonderhoud, van nederige kunste soos hierdie.

“Terwyl sommige priesters en bepeinsers, wat leef in voedsel wat in die geloof gegee word, hulself handhaaf deur verkeerde lewensonderhoud, deur sulke nederige kunste soos voorspel:
die heersers sal optrek;
die heersers sal optrek en terugkeer;
ons heersers sal aanval, en hulle heersers sal terugtrek;
hulle heersers sal aanval, en ons heersers sal terugtrek;
daar sal ‘n triomf wees vir ons heersers en ‘n nederlaag vir hul heersers;
daar sal ‘n triomf wees vir hulle heersers en ‘n nederlaag vir ons heersers;
dus sal daar triomf wees, dus sal daar ‘n nederlaag wees - hy onthou van verkeerde lewensonderhoud, van nederige kunste soos hierdie.

“Terwyl sommige priesters en bepeinsers, wat leef in voedsel wat in die geloof gegee word, hulself handhaaf deur verkeerde lewensonderhoud, deur sulke nederige kunste soos voorspel:
daar sal ‘n maansverduistering wees;
daar sal ‘n sonsverduistering wees;
daar sal ‘n okkultasie van ‘n asterisme wees;
die son en die maan gaan normaalweg;
die son en die maan sal verdwaal;
die sterretjies sal normaalweg gaan;
die sterretjies sal afdwaal;
daar sal ‘n meteoorreën wees;
daar sal ‘n verdonkering van die hemel wees;
daar sal ‘n aardbewing wees;
daar sal donderweer uit ‘n helder lug kom;
daar sal ‘n opkomende, ‘n ondergaande, ‘n verdonkering, ‘n verheldering van die son, maan en sterretjies wees;
dit sal die gevolg wees van die maansverduistering … die opkoms, ondergang, verdonkering, verheldering van die son, maan en sterretjies - hy onthou van verkeerde lewensonderhoud, van nederige kunste soos hierdie.

“Terwyl sommige priesters en bepeinsers, wat leef in voedsel wat in die geloof gegee word, hulself handhaaf deur verkeerde lewensonderhoud, deur sulke nederige kunste soos voorspel:
daar sal oorvloed reën wees; daar sal droogte wees;
daar sal oorvloed wees; daar sal hongersnood wees;
daar sal rus en veiligheid wees; daar sal gevaar wees;
daar sal siekte wees; daar sal vry wees van siektes;
of hulle verdien hul brood deur te tel, boek te hou, te bereken, poësie te komponeer of om hedonistiese kunsies en leerstellings te onderrig -
hy onthou van verkeerde lewensonderhoud, van nederige kunste soos hierdie.

“Terwyl sommige priesters en bepeinsers leef van voedsel wat in die geloof gegee word, behou hulle hulself deur verkeerde lewensonderhoud, deur sulke nederige kunste soos:
die berekening van gunstige datums vir huwelike, verlowings, egskeidings; vir die invordering van skuld of die maak van beleggings en lenings; omdat dit aantreklik of onaantreklik is; die genesing van vroue wat miskrame of aborsies ondergaan het; towerspreuke voordra om die tong van ‘n man te bind, sy kake lam te maak, om beheer oor sy hande te laat verloor of doofheid te bewerkstellig;
om antwoorde te kry op vrae wat aan ‘n spieël, ‘n jong meisie of ‘n geestesmedium gerig word;
aanbid die son, aanbid die Groot Brahma, bring
vlamme uit die mond, en roep die godin van geluk op -
hy onthou van verkeerde lewensonderhoud, van nederige kunste soos hierdie.


“Terwyl sommige priesters en bepeinsers leef van voedsel wat in die geloof gegee word, behou hulle hulself deur verkeerde lewensonderhoud, deur sulke nederige kunste soos:
belowend
geskenke aan devas in ruil vir gunste; die nakoming van sulke beloftes;
demonologie;
onderrig vir huisbeskermings;
induseer viriliteit en impotensie;
inwydingspersele vir konstruksie;
seremoniële mondspoelmiddels en seremoniële bad;
offerbrande;
voorbereiding van emetika, purgeermiddels, ekspektorante, diuretika, hoofpynkure;
voorbereiding van oorolie, oogdruppels, olie vir behandeling deur die neus, kollyrium en teenmedisyne; genesing van katarakte, chirurgie beoefen, as kinderdokter oefen, medisyne en behandelings toedien om hul newe-effekte te genees -
hy onthou van verkeerde lewensonderhoud, van nederige kunste soos hierdie. Ook dit is deel van sy deug.

‘’ N Monnik is dus volmaak
in deug sien geen gevaar nêrens van sy selfbeheersing deur deug nie. Net soos ‘n hoofgesalfde edele vegterskoning wat syne verslaan het
vyande sien nêrens gevaar van sy vyande nie, op dieselfde manier sien die monnik sodoende in sy deug geen gevaar nêrens van sy selfbeheersing deur deug nie.

Hy is toegerus met hierdie edele versameling van deug en is innerlik sensitief vir die plesier om onberispelik te wees. Dit is hoe ‘n monnik volwaardig is.

Sinbeperking

‘En hoe beskerm ‘n monnik die deure van sy sintuie? As hy ‘n vorm met die oog sien, begryp hy geen tema of besonderhede waardeur hy - as hy sonder beperking oor die fakulteit van die oog sou woon - slegte, onvaardige eienskappe soos hebsug of nood hom kan aanval nie. Om ‘n geluid met die oor te hoor … As jy ‘n reuk met die neus ruik … Om ‘n smaak met die tong te proe … As hy ‘n tasbare gevoel met die liggaam aanraak … As hy ‘n idee met die intellek ken, begryp hy geen tema of detail nie waardeur - as hy sonder beperking sou woon
oor die vermoë van die intellek - slegte, onvaardige eienskappe soos hebsug of nood kan hom aanval. Hy is toegerus met hierdie edele selfbeheersing oor die sinvolle vermoëns en is innerlik sensitief vir die plesier om onberispelik te wees.

Dit is hoe ‘n monnik die deure van sy sintuie bewaak.

Mindfulness & Alertness

“En hoe besit ‘n monnik bewustheid en waaksaamheid? As hy vorentoe gaan en terugkeer, tree hy met waaksaamheid op. As u na buite kyk en wegkyk … wanneer u sy ledemate buig en uitsteek … as u sy buitekleed, sy bo-kleed en sy bak dra … as u eet, drink, kou en proe … as u urineer en ontlas … wanneer u loop, staan, sit, aan die slaap raak, wakker word,
praat, en swyg, tree hy met waaksaamheid op.

Dit is hoe ‘n monnik bewus en waaksaam is.
Inhoud

‘En hoe is ‘n monnik inhoud? Net soos ‘n voël, waar hy ook al gaan, met sy vlerke as enigste las vlieg; so is hy ook tevrede met ‘n stel klere om vir sy liggaam te sorg en aalmoesvoedsel om vir sy honger te sorg. Waar hy ook al gaan, neem hy net sy naaste benodigdhede saam. Dit is hoe ‘n monnik tevrede is.

Die hindernisse te laat vaar

“Hy is toegerus met hierdie edele versameling van deug, hierdie edele beheersing oor die sinvolle vermoëns, hierdie edele bewustheid en waaksaamheid, en hierdie edele tevredenheid, hy soek ‘n afgesonderde woning: ‘n bos, die skaduwee van ‘n boom, ‘n berg, ‘n glans, ‘n heuwelgrot, ‘n karnelgrond, ‘n oerwoudbos, die buitelug, ‘n hoop strooi. Na sy maaltyd, terug van sy aalmoese, gaan sit hy, kruis sy bene, hou sy lyf vas
regop, en bring bewustheid na vore.

‘Hy laat gierigheid met betrekking tot die wêreld weg, en hy woon by ‘n bewustheid sonder hebsug.

Hy maak sy gedagtes skoon van hebsug. Hy verlaat slegte wil en woede, en hy bly by ‘n bewustheid sonder slegte wil, simpatiek met die welsyn van alle lewende wesens. Hy maak sy gedagtes skoon van slegte wil en woede. As hy luiheid en slaperigheid verlaat, woon hy met ‘n bewustheid sonder luiaardheid, bedagsaam, waaksaam en waarnemend vir lig. Hy maak sy gedagtes skoon van luiaardheid en slaperigheid. Onrustigheid en angs laat vaar, woon hy ongestoord, sy gedagtes innerlik stil. Hy reinig sy gedagtes van rusteloosheid en angs.

Onsekerheid laat vaar, maar hy bly oor onsekerheid heen, sonder enige benoudheid met betrekking tot vaardige geestelike eienskappe. Hy maak sy gedagtes skoon van onsekerheid.

“Gestel ‘n man, wat ‘n lening neem, belê dit in sy sakesake. Sy sakesake slaag.

Hy betaal sy ou skuld terug en daar is ekstra oor vir die onderhoud van sy vrou. Die gedagte sou by hom opkom: ‘Voordat ek ‘n lening aangegaan het, het ek dit in my sakesake belê. Nou het my sakesake geslaag. Ek
my ou skuld terugbetaal het en daar is nog oor om my vrou te onderhou. ‘

Daarom sou hy vreugde en geluk ervaar.


“Veronderstel nou dat ‘n man siek word - in pyn en ernstig siek. Hy geniet nie sy maaltye nie, en daar is geen krag in sy liggaam nie. Na verloop van tyd herstel hy uiteindelik van die siekte. Hy geniet sy maaltye en daar is krag in sy liggaam. Die gedagte sou by hom opkom: ‘Voorheen was ek siek … Nou is ek van die siekte herstel. Ek geniet my maaltye en daar is krag in my liggaam. ’Daarom sou hy vreugde en geluk ervaar.

“Veronderstel nou dat ‘n man in die tronk is. Namate die tyd verbygaan, word hy uiteindelik vry van die slawerny, veilig en gesond, sonder verlies aan eiendom.

Die gedagte sou by hom opkom: ‘Voorheen was ek in die tronk gebind. Nou is ek vry en veilig van daardie slawerny, sonder verlies van my eiendom. ’Daarom sou hy vreugde en geluk ervaar.

‘Op dieselfde manier, as hierdie vyf hindernisse nie in homself verlaat word nie, beskou die monnik dit as ‘n skuld, ‘n siekte, ‘n gevangenis, slawerny, ‘n weg deur ‘n verlate land. Maar wanneer hierdie vyf hindernisse in homself laat vaar word, beskou hy dit as onskuld, goeie gesondheid, vrylating uit die tronk, vryheid, ‘n plek van veiligheid.

Toe hy sien dat hulle in hom verlaat is, word hy bly. Bly, hy raak betower. Betower, sy liggaam raak rustig. Sy liggaam is rustig, hy is sensitief vir plesier. Hy voel plesierig en raak gekonsentreerd.

Die vier Jhanas

“Hy is heeltemal onttrek van sensualiteit, onttrek aan ongeskoolde geestelike eienskappe, en gaan in en bly in die eerste jhana: wegraping en plesier gebore uit onttrekking, gepaard met gerigte denke en evaluering.

Hy deurdring en deurdring, vul hierdie liggaam vol met die wegraping en plesier wat uit onttrekking gebore is. Net asof ‘n bekwame badman of badmanleerling badpoeier in ‘n koperbak gaan gooi en aanmekaar knie, dit weer en weer met water besprinkel, sodat sy bal badpoeier - versadig, vogbelaai, binne en buite deurdring - nogtans nie drup nie;
nogtans deurdring die monnik … hierdie liggaam met die wegraping en plesier wat uit onttrekking gebore is.

Daar is niks van sy hele liggaam wat nie deur die wegraping en plesier gebore word nie.

‘Dit word ook die wonder van onderrig genoem.

‘Verder, met die stilbly van gerigte gedagtes en evaluasies, betree hy en bly hy in die tweede jhana: wegraping en plesier gebore uit kalmte, eenwording van bewustheid vry van gerigte denke en evaluering - interne versekering. Hy deurdring en deurdring, vul dit en vul hierdie liggaam met die wegraping en plesier
gebore uit kalmte. Net soos ‘n meer met bronwaterput
van binne af, sonder instroom van die ooste, weste, noorde of suide, en met die wolke wat weer en weer groot reën bied, sodat die koel bron van water wat binne-in die meer opkom, sal deurdring en deurdring, genoeg word en vul dit met koel water, en daar is geen deel van die meer wat deur die koel waters oorval word nie; nogtans deurdring die monnik … hierdie liggaam met die wegraping en plesier wat uit kalmte gebore is. Daar is niks van sy hele liggaam wat deur die wegraping en plesier uit kalmte gebore word nie.

‘Dit word ook die wonder van onderrig genoem.

‘En verder, met die vervaag van die wegraping, bly hy gelyk, bedag en waaksaam en voel hy plesier met die liggaam. Hy betree en bly in die derde jhana, waarvan die edele verklaar: ‘Gelyke en bedagsaam, hy het ‘n aangename blywende.’
Hy deurdring en deurdring, vul en vul hierdie einste liggaam met die plesier wat weggeruk word. Net soos in ‘n lotusdam, maak sommige van die
lotusse, gebore en in die water groei, bly gedompel in die water en floreer sonder om uit die water op te staan, sodat dit deurtrek en deurdring, gevul is en gevul is met koel water van hul wortels tot by hul punte, en niks van daardie lotusse nie. sonder koel water sal wees; nogtans deurdring die monnik … hierdie liggaam met die plesier wat wegrap word.

Daar is niks van sy hele liggaam wat nie oorval is van plesier wat van die wegraping ontneem word nie.

‘Dit word ook die wonder van onderrig genoem.

“En verder, met die versaking van plesier en spanning - soos met die vroeëre verdwyning van opgewondenheid en nood - betree hy en bly hy in die vierde jhana: suiwerheid van gelykheid en bewustheid, nie-plesier of spanning. Hy sit en deurdring die liggaam met ‘n suiwer, helder bewustheid.
Net asof ‘n man van kop tot voet met ‘n wit lap bedek sit, sodat daar geen deel van sy liggaam is waarheen die wit lap nie uitsteek nie; nogtans sit die monnik en dring die liggaam deur met ‘n suiwer, helder bewustheid.

Daar is niks van sy hele liggaam wat deur die suiwer, helder bewustheid oorval word nie.

‘Dit word ook die wonder van onderrig genoem.


Insig Kennis

‘Met sy gedagtes wat so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurdringbaarheid bereik is, rig en neig hy dit tot kennis en visie. Hy onderskei: ‘Hierdie liggaam van my is toegerus met vorm, saamgestel
van die vier primêre elemente, gebore uit moeder en vader, gevoed met rys en pap, onderhewig aan ongelykheid, vryf, druk, ontbind en versprei. En hierdie bewussyn van my word hier ondersteun en hier vasgebind. ‘Net asof daar ‘n pragtige beriel-juweel van die suiwerste water was - agt gefasetteerde, goed gepoleer, helder, helder, volkome in al sy aspekte en deur die middel van dit was ‘n blou, geel, rooi, wit of bruin draad - en ‘n man met ‘n goeie sig, wat dit in sy hand geneem het, sou daarop nadink: ‘Dit is ‘n pragtige berieljuweel van die suiwerste water, agt fasette, goed gepoleer, helder, helder, volledig in al sy aspekte. En dit, deur die middel daarvan, is ‘n blou, geel, rooi, wit of bruin draad. ‘

Op dieselfde manier - met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurlatbaarheid bereik - rig en neig die monnik dit tot kennis en visie. Hy onderskei: ‘Hierdie liggaam van my is toegerus met vorm, saamgestel uit die vier primêre elemente, gebore uit moeder en vader, gevoed met rys en pap, onderhewig aan ongelykheid, vryf, druk, ontbinding en verspreiding. En hierdie bewussyn van my word hier ondersteun en hier gebind. ‘

‘Dit word ook die wonder van onderrig genoem.

Die verstandelike liggaam

“Met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurdringbaarheid, rig en neig hy dit tot die skep van ‘n verstandelike liggaam. Vanuit hierdie liggaam skep hy ‘n ander liggaam, toegerus met vorm, gemaak van die verstand, volledig in al sy dele, nie minderwaardig in sy
fakulteite.

Net asof ‘n man ‘n riet uit sy skede sou trek. Die gedagte sou by hom opkom: ‘Dit is die skede, dit is die riet.

Die skede is een ding, die riet iets anders, maar die riet is uit die skede getrek. ’Of asof iemand die swaard daaruit sou trek
skede. Die gedagte sou by hom opkom: ‘Dit is die swaard, dit is die skede. Die swaard is een ding, die skede is die ander, maar die swaard is uit die skede getrek. ’Of asof ‘n man ‘n slang uit sy sloot sou haal. Die gedagte sou by hom opkom: ‘Dit is die slang, dit is die sloeg. Die slang is een ding, die slog ‘n ander, maar die slang is uit die sloot getrek. ‘Op dieselfde manier - met sy gedagtes dus gekonsentreerd, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig, en tot ondeurstelbaarheid bereik, rig en neig die monnik hom tot die skep van ‘n verstandelike liggaam. Vanuit hierdie liggaam skep hy ‘n ander liggaam, toegerus met vorm, gemaak van die verstand, volledig in al sy dele, nie minderwaardig in sy vermoëns nie.

‘Dit word ook die wonder van onderrig genoem.

Supranormale magte

“Met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot onveranderlike bereiking, rig en neig hy dit tot die maniere van bo-normale kragte.

Hy het veelvuldige bo-normale magte. Hy was een en word baie; omdat hy baie was, word hy een. Hy verskyn. Hy verdwyn. Hy gaan ongehinderd deur mure, walle en berge asof deur die ruimte. Hy duik in en uit die aarde
asof dit water is. Hy loop op water sonder om te sink asof dit droëland is.

Hy sit kruisbeen soos ‘n gevleuelde voël deur die lug. Met sy hand raak hy aan en streel selfs die son en maan, so magtig en kragtig.

Hy oefen invloed uit met sy liggaam tot in die Brahma-wêreld.

Net soos ‘n vaardige pottebakker of sy assistent daaruit kan werk
goed voorbereide klei van watter aardewerkpot hy ook al hou, of
as ‘n bekwame ivoorkerwer of sy assistent goed voorberei kon maak
ivoor enige soort ivoorwerk waarvan hy hou, of as bekwame goudsmid
of sy assistent enige goudproduk waarvan hy hou, uit goed voorbereide goud kan vervaardig; op dieselfde manier - met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurlatbaarheid bereik - rig en neig die monnik dit na die wyses van bo-normale kragte … Hy oefen invloed uit met sy liggaam selfs so ver as die Brahma-wêrelde.

‘Dit word ook die wonder van onderrig genoem.


Gedagtes lees

“Met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurlatbaarheid bereik, rig en neig hy dit tot kennis van die bewustheid van ander wesens. Hy ken die bewustheid van ander
wesens, ander individue, wat dit met sy eie bewustheid omvat het.

Hy onderskei ‘n verstand met passie as ‘n verstand met passie, en ‘n verstand sonder passie as ‘n verstand sonder passie. Hy onderskei ‘n verstand met afkeer as ‘n verstand met afkeer, en ‘n verstand sonder afkeer as ‘n verstand sonder afkeer.

Hy onderskei ‘n verstand met dwaling as ‘n verstand met dwaling, en ‘n verstand sonder dwaling as ‘n verstand sonder dwaling. Hy onderskei ‘n beperkte verstand as ‘n beperkte verstand, en ‘n verstrooide verstand as ‘n verstrooide verstand. Hy onderskei ‘n vergrote verstand as ‘n vergrote verstand, en ‘n vergroot verstand as ‘n onvergrote verstand.

Hy onderskei ‘n uitnemende verstand [een wat nie op die beste vlak is nie] as ‘n uitnemende verstand, en ‘n onoortreflike verstand as ‘n onoortreflike verstand. Hy onderskei ‘n gekonsentreerde verstand as ‘n gekonsentreerde verstand, en ‘n ongekonsentreerde verstand as ‘n ongekonsentreerde verstand.

Hy onderskei ‘n vrygestelde verstand as ‘n vrygestelde verstand, en ‘n onbevryde verstand as ‘n onbevryde verstand.

Net asof ‘n jong vrou - of ‘n man - lief is vir ornamente, wat die weerkaatsing van haar eie gesig in ‘n helder spieël of ‘n bak helder water sou ondersoek, sou ‘gebrek’ wees as dit gebreek sou word, of ‘onbesmet’ as dit nie was nie. Op dieselfde manier - met sy gemoed so gekonsentreerd, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurlatbaarheid bereik - rig die monnik en
neig dit tot kennis van die bewustheid van ander wesens. Hy ken die bewustheid van ander wesens, ander individue, omdat hy dit met sy eie bewustheid omvat het.

Hy onderskei ‘n verstand met passie as ‘n verstand met passie, en ‘n verstand sonder passie as ‘n verstand sonder passie … ‘n vrygestelde verstand as ‘n vrygestelde verstand, en ‘n onbevryde verstand as ‘n onbevryde verstand.

‘Dit word ook die wonder van onderrig genoem.

Herinnering aan vorige lewens

“Met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot onverstoorbaar bereik, rig en neig hy dit tot kennis van die herinnering aan vorige lewens (lett: vorige huise).

Hy herinner aan sy veelvuldige lewens in die verlede, dit wil sê een geboorte, twee geboortes, drie geboortes, vier, vyf, tien, twintig, dertig, veertig, vyftig, honderd, duisend, honderdduisend, baie eeue van kosmiese inkrimping, baie eeue van kosmiese uitbreiding, baie eeue van kosmiese inkrimping en uitbreiding, [onthou], ‘Daar het ek so ‘n naam gehad, het tot so ‘n clan behoort, so ‘n voorkoms gehad.

So was my kos, so my ervaring van plesier en pyn, so die einde van my lewe.

Toe ek van daardie toestand af weg is, het ek weer daar opgestaan. Daar het ek ook so ‘n naam gehad, tot so ‘n familie behoort, so ‘n voorkoms gehad. So was my kos, so my ervaring van plesier en pyn, so die einde van my lewe.

Toe ek van die toestand verbygegaan het, het ek hier weer opgestaan. ’Hy onthou dus sy veelvuldige lewens in die verlede in hul wyses en besonderhede. Net asof ‘n man van sy tuisdorp na ‘n ander dorp sou gaan, en dan van daardie dorp na ‘n ander dorp, en dan van daardie dorp terug na sy tuisdorp.

Die gedagte sou by hom opkom: ‘Ek het van my tuisdorp na daardie dorp daar gegaan.

Daar het ek so gestaan, so gesit, so gepraat en so gebly. Van daardie dorp af het ek na daardie dorp daar gegaan, en daar het ek op so ‘n manier gestaan, op so ‘n manier gesit, op so ‘n manier gesels en op so ‘n manier stilgebly. Van daardie dorp af het ek teruggekeer huis toe. ’Op dieselfde manier - met sy gemoed so gekonsentreerd, gesuiwer en helder, onberispelik, vry van gebreke, buigsaam, smeebaar, bestendig en tot ondeurdringbaarheid - die monnik
rig en neig dit tot kennis van die herinnering aan vorige lewens.

Hy onthou sy menigvuldige lewens in die verlede … in hul wyses en besonderhede.

‘Dit word ook die wonder van onderrig genoem.


Die einde van geestelike gistings

“Met sy gemoed so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig en tot ondeurdringbaarheid, rig en neig die monnik hom tot die kennis van die einde van die geestelike gistings. Hy onderskei, soos dit gekom het, dat ‘Dit is spanning … Dit is die oorsprong van spanning … Dit
is die staking van spanning … Dit is die manier wat lei tot die staking van
spanning … Dit is geestelike fermentasies …

Dit is die oorsprong van gistings … Dit is die staking van die gistings … Dit is die manier wat lei tot die staking van die gistings. ‘Sy hart, dus wetende, dus sien, word bevry van die gisting van sensualiteit, die gisting van wording, die gisting van onkunde. Met vrylating is daar die kennis,
‘Vrygestel.’ Hy onderskei dat ‘Die geboorte is beëindig, die heilige lewe vervul, die taak verrig. Daar is niks verder vir hierdie wêreld nie. ’Net asof daar
was ‘n poel water in ‘n bergglans - helder, helder en onopgevaar - waar ‘n man met ‘n goeie sig op die oewer kon sien, skulpe, gruis en klippies, en ook visse visse wat rondswem en rus, en dit sou voorkom vir hom: ‘Hierdie waterpoel is helder, helder en onbesoedel.

Hier is hierdie skulpe, gruis en klippies, en ook hierdie vissies wat swem en rus. ‘Op dieselfde manier - met sy verstand so gekonsentreer, gesuiwer en helder, onberispelik, vry van gebreke, buigbaar, smeebaar, bestendig, en tot onverstoorbaarheid bereik - die monnik rig en neig dit tot die kennis van die einde van die geestelike fermentasies. Hy onderskei, soos dit gekom het, dat ‘Dit is spanning … Dit is die oorsprong van spanning … Dit is die staking
van spanning … Dit is die manier wat lei tot die staking van spanning … Dit is geestelike fermentasies … Dit is die oorsprong van fermentasies …
Dit is die staking van fermentasies … Dit is die manier wat lei tot die staking van fermentasies. ’Sy hart, dus wetende, dus sien, word bevry van die fermentasie van sensualiteit, die fermentasie van wording, die fermentasie van onkunde. Met vrylating is daar die kennis, ‘Vrygelaat.’ Hy onderskei dat ‘Geboorte beëindig is, die heilige lewe vervul is, die taak verrig.

Daar is niks verder vir hierdie wêreld nie. ‘

‘Dit word ook die wonder van onderrig genoem.

‘Dit is die drie wonderwerke wat ek verklaar, Kevatta, nadat ek dit direk geken en self besef het.

Gesprekke met die gode

‘Eens, Kevatta, het hierdie gedagtegang ontstaan ​​in die bewustheid van ‘n sekere monnik in hierdie gemeenskap van monnike:’ Waar stop hierdie vier groot elemente - die aarde-eiendom, die vloeibare eiendom, die vuur-eiendom en die wind-eiendom - sonder res? ’Toe bereik hy so ‘n toestand van konsentrasie dat die weg na die gode in sy gesentreerde gedagtes verskyn. Daarom het hy die gode van God genader
die gevolg van die Four Great Kings en by aankoms aan hulle gevra: ‘Vriende, waar hou hierdie vier groot elemente - die aarde-eiendom, die vloeibare eiendom, die vuur-eiendom en die wind-eiendom op - sonder res? ‘

‘Toe dit gesê is, het die gode van die gevolg van die Four Great Kings vir die monnik gesê:’ Ons weet ook nie waar die vier groot elemente … sonder ophou ophou nie. Maar daar is die Four Great Kings wat hoër en subliemer is as ons.

Hulle moet weet waar die vier groot elemente … sonder ophou ophou. ‘

‘Die monnik het dus die Four Great Kings genader en by aankoms hulle gevra:’ Vriende, waar hou hierdie vier groot elemente op… sonder res? ‘

‘Toe dit gesê is, het die Four Great Kings vir die monnik gesê:’ Ons weet ook nie waar die vier groot elemente … sonder ophou ophou nie. Maar daar is die gode van die drie en dertig wat hoër en verhewe is as ons. Hulle moet weet … ‘

‘Die monnik het dus die gode van die Dertig-en-dertig genader en by aankoms hulle gevra:’ Vriende, waar hou hierdie vier groot elemente op… sonder res? ‘

‘Toe dit gesê word, sê die gode van die Dertig-en-dertig vir die monnik:’ Ons weet ook nie waar die vier groot elemente … sonder ophou ophou nie. Maar daar is Sakka, die heerser van die gode, wat hoër en subliemer is as ons. Hy moet weet … ‘

‘Die monnik het Sakka, die heerser van die gode, genader en by aankoms hom gevra:’ Vriend, waar hou hierdie vier groot elemente op… sonder res? ‘

‘Toe dit gesê is, het Sakka, die heerser van die gode, vir die monnik gesê:’ Ek weet ook nie waar die vier groot elemente … sonder ophou ophou nie. Maar daar is die Yama-gode wat hoër en subliemer is as ek. Hulle moet weet … ‘…

‘Die Yama-gode het gesê:’ Ons weet ook nie … Maar daar is die god met die naam Suyama … Hy moet weet … ‘…

‘Suyama het gesê:’ Ek weet ook nie … Maar daar is die god met die naam Santusita … Hy moet weet … ‘…

‘Santusita het gesê:’ Ek weet ook nie … Maar daar is die Nimmanarati-gode …
Hulle moet weet … ‘…
‘Die Nimmanarati-gode
het gesê: ‘Ons weet ook nie … Maar daar is die god met die naam Sunimmita …
Hy moet weet … ‘…


‘Toe neem die Groot Brahma die monnik aan die arm en lei hom eenkant toe en sê vir hom:’ Hierdie gode van die gevolg van Brahma glo: ‘Die Groot Brahma weet niks.

Daar is niks wat die Groot Brahma nie sien nie.

Daar is niks waarvan die Groot Brahma onbewus is nie.

Daar is niks wat die Groot Brahma nie besef nie. ” Daarom het ek nie in hul teenwoordigheid gesê dat ek ook nie weet waar die vier groot elemente … sonder ophou ophou nie.

U het dus verkeerd opgetree, verkeerd opgetree deur die
Geseënde op soek na ‘n antwoord op hierdie vraag elders. Gaan dadelik terug na die Geseënde en vra hom by aankoms. Hoe hy dit ook al antwoord, moet u dit ter harte neem. ‘

‘Toe, net soos ‘n sterk man sy buigarm sou uitsteek of sy uitgebreide arm sou buig, verdwyn die monnik uit die Brahma-wêreld en verskyn dadelik voor my. Nadat hy voor my neergebuig het, gaan hy eenkant sit. Terwyl hy daar sit, sê hy vir my: ‘Here, waar kom hierdie vier groot elemente: die aarde, die vloeibare eiendom,
die vuur-eiendom, en die wind-eiendom - sonder ophou staak? ’

Koning Ashoka se geskenk van lewe vir bome

En die voorbeeld wat die amptelike rykdom laat kyk het na sy kap-gelukkige maniere, is niemand anders nie as die fabelagtige Mauryan-keiser Ashoka. Die hele wêreld sal Ashokan-beginsels gebruik om die vrugtige boompies / bome langs die pad te versorg en te beskerm in stedelike en nie-stedelike lande. Die Mauriese keiser was die eerste wat die konsep van bome langs die pad bevorder en bevorder het. ‘Op ‘n tydstip waarop ons ons bome op ‘n alledaagse basis verloor, moet ons teruggaan en kyk wat hy gedoen het.

As u ‘n aanduiding neem van Ashoka, as u kyk na die gebiede wat eens deur die koninkryk van Mauryan of Delhi bedek is, sal die wêreld die belangrikheid van bome langs die pad waardeer, ‘’ ‘Ashokan-beginsels sal die bosafdeling help om bome langer te bewaar.

Hy het doelbewus een spesie vir elke pad gekies. Die meng van spesies met kort tussenposes kan die oorlewing van bome beïnvloed. Ons sal vir ‘n hele stuk lank op ‘n enkele spesie konsentreer. ‘

“Ashoka het die plaaslike inwoners die eienaarskap van bome langs die pad gelê. Terwyl die regering toesig sal hou oor die versorging van die boompie, sal die eienaarskap van die boom in ‘n later stadium aan die plaaslike inwoners oorgedra word. ‘

‘Dit is nie moontlik om die kap van bome heeltemal te verbied nie, maar (met die nuwe maatreëls) sal dit tot ‘n groot mate geminimaliseer word.’ Woude bied die basiese lewensondersteuningstelsel aan al die lewende wesens van moederaarde, ook die mensdom.

Bos-ekosisteme bied vars lug, waterbronne, vrugbare grond om die landbou te onderhou, bio-diversiteit, die versagting van klimaatsverandering en talle ander ekosisteemdienste.

Groot dele van die landelike samelewing, insluitend ‘n meerderheid van die stamme, is direk afhanklik van woude vir hul bestaan.

Wêreldbosafdelings het die primêre mandaat om die woude en natuurlewe te beskerm, die ryk biodiversiteit van die wêreld te bewaar en te verseker dat die ekologiese balans van die bos-ekostelsels gehandhaaf word.

Die hoofbosdepartemente moet gelei word deur die hoofhoofbewaarder van die bosse, hoof van die bosmag (HOFF).

Die departemente moet werksmag hê, insluitend beamptes van die wêreldbosdiens en beamptes / veldpersoneel van verskillende kaders.
Die wêreld is ‘n netwerk van beskermde gebiede met tierreservate, wildreservate, bewaringsreservate en 1 gemeenskapsreservaat.

Die werk wat deur die departemente gedoen word, kan in die volgende kategorieë ingedeel word: regulering, beskerming, bewaring en volhoubare bestuur.

As deel van die reguleringsfunksies moet die departemente bepalings van verskillende wetgewing toepas, soos die Wet op die Wêreldbos, die Wet op die beskerming van natuurlewe, die Wet op die bewaring van die bos, die Wet op die behoud van die bome, ensovoorts, en ooreenstemmende reëls. Beskermingsfunksies sluit in: konsolidering van die grens, beskerming van bosgebiede teen oorskryding, onwettige kap, versagting van konflik tussen mens en natuur, onderneem van brandvoorkomings- en beheermaatreëls, ens.

Die bewaringsfunksies sluit in die opneem van plantwerke, bewaring van grondvog en die ontwikkeling van waterskeidings vir watersekuriteit, bewaring van skaars, bedreigde en bedreigde (RET) spesies en die uitvoer van bewusmakingsaktiwiteite om alle dele van die samelewing sensitief te maak vir die belangrikheid van woude, natuurlewe en biodiversiteit. In territoriale gebiede moet die departemente ook betrokke wees by die volhoubare ontginning en bemarking van hout en ander bosprodukte volgens die spesifikasies van die werkplanne.

Die departemente moet ook op groot skaal besig wees met die bevordering van landbou-bosbou deur aansporing om die boer se inkomste te ondersteun.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Mense is uniek in hul vermoë om taal te verwerf. Maar hoe? ‘N Nuwe studie wat in die Proceeding of the National Academy of Sciences gepubliseer is, toon dat ons in werklikheid gebore is met die basiese basiese kennis van taal, en sodoende lig werp op die eeue-oue taalkundige’ nature vs nurture’-debat.

Alhoewel tale op baie maniere van mekaar verskil, blyk dit dat sekere aspekte in verskillende tale gedeel word.

Hierdie aspekte kan spruit uit taalbeginsels wat aktief is in alle menslike breine.

‘N Natuurlike vraag ontstaan: word babas gebore met die kennis van hoe die menslike woorde kan klink?

Is babas bevooroordeeld om sekere klankreekse meer woordagtig te wees as ander? “Die resultate van hierdie nuwe studie dui daarop dat die klankpatrone van menslike tale die produk is van ‘n ingebore biologiese instink, baie soos voëlgesang,” sê prof. Iris Berent van die Noordoostelike Universiteit in Boston, wat die studie saam met ‘n navorsingspan van die International School of Advanced Studies in Italië, onder leiding van dr Jacques Mehler.

Die eerste skrywer van die studie is dr. David Gómez. BLA, ShBA, LBAC. Kyk byvoorbeeld na die klankkombinasies wat aan die begin van woorde voorkom.

Alhoewel baie tale woorde het wat begin met bl (bv. Blando in Italiaans, blink in Engels en blusa in Spaans), het min tale woorde wat begin met lb. Russies is so ‘n taal (bv. Lbu, ‘n woord wat met lob verband hou) , “voorkop”), maar selfs in Russies is sulke woorde buitengewoon skaars en word hulle oortref deur woorde wat begin met bl. Taalkundiges het voorgestel dat sulke patrone voorkom omdat menslike breine bevooroordeeld is om lettergrepe soos bla bo lba te bevoordeel.

In ooreenstemming met hierdie moontlikheid, het vorige eksperimentele navorsing van Dr. Berent se laboratorium getoon dat volwassenesprekers sulke voorkeure toon, selfs al het hulle moedertaal geen woorde wat lyk soos bla of lba nie. Maar waar kom hierdie kennis vandaan? Is dit te danke aan een of ander universele taalbeginsel, of aan volwassenes se lewenslange ervaring met die luister en die vervaardiging van hul moedertaal?
Die eksperiment
Hierdie vrae het ons span gemotiveer om mooi te kyk hoe jong babas verskillende soorte woorde ervaar. Ons het naby-infrarooi spektroskopie gebruik, ‘n stille en nie-indringende tegniek wat ons vertel hoe die oksigenasie van die breinkorteks (daardie heel eerste sentimeter grysstof net onder die kopvel) mettertyd verander om na die breinreaksies van Italiaanse pasgeborenes te kyk. babas wanneer hulle na goeie en slegte woordkandidate luister soos hierbo beskryf (bv. blif, lbif). In samewerking met Italiaanse pasgebore babas en hul gesinne het ons opgemerk dat pasgeborenes anders reageer op goeie en slegte woordkandidate, soortgelyk aan wat volwassenes doen.

Jong babas het nog geen woorde geleer nie, hulle babbel nog nie eens nie, en tog vertel hulle hoe woorde moet klink.

Hierdie bevinding toon dat ons gebore is met die basiese, grondliggende kennis van die klankpatroon van menslike tale. Dit is moeilik om voor te stel hoe anders tale sou klink as mense nie so ‘n soort kennis deel nie. Ons is gelukkig dat ons dit doen, en so kan ons babas met die sekerheid na die wêreld kom dat hulle die klankpatrone van woorde maklik sal herken, ongeag die taal waarmee hulle sal opgroei.

Hoeveel tale is daar in die wêreld?

7 117 tale word vandag gepraat.

Hierdie getal is voortdurend in beweging, want ons leer elke dag meer oor die tale van die wêreld. En verder is die tale self in toom.

Hulle is lewendig en dinamies, gepraat deur gemeenskappe wat deur ons vinnig veranderende wêreld gevorm word.
Dit is ‘n brose tyd:
Ongeveer 40% van die tale word nou bedreig, met minder as 1 000 sprekers oor. Intussen beslaan net 23 tale meer as die helfte van die wêreldbevolking.

Wanneer ‘n pasgebore baba geïsoleer word sonder dat iemand met die baba kommunikeer, sal dit na ‘n paar dae ‘n menslike natuurlike (Prakrit) taal praat, bekend as Klassieke Magahi Magadhi / Klassieke Chandaso-taal / Magadhi Prakrit, Klassieke Hela Basa (Hela-taal), Klassieke Pāḷi wat dieselfde is. Boeddha het in Magadhi gepraat.

Al die 7111 tale en dialekte is buite die opname van Klassieke Magahi Magadhi. Daarom is almal klassiek van aard (Prakrit) van mense, net soos alle ander lewende spesies hul eie tale vir kommunikasie het. 116taal word vertaal deur https://translate.google.com

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

Die oorsprong van taal en die evolusie daarvan in die menslike spesie word al eeue lank bespiegel. Die onderwerp is moeilik om te bestudeer vanweë die gebrek aan direkte bewyse.


Gevolglik moet geleerdes wat die oorsprong van taal wil bestudeer, afleidings maak uit ander soorte bewyse, soos die fossielverslag, argeologiese bewyse, hedendaagse taaldiversiteit, studies oor taalverwerwing en vergelykings tussen menslike taal en kommunikasiesisteme wat bestaan ​​onder diere (veral ander primate). Baie beweer dat die oorsprong van taal waarskynlik nou verband hou met die oorsprong van moderne menslike gedrag, maar daar is weinig ooreenstemming oor die implikasies en rigtinggewendheid van hierdie verband. ‘

Hipotese van taaloorsprong

Vroeë bespiegelinge

Ek kan nie betwyfel dat taal sy oorsprong te danke het aan die nabootsing en aanpassing, aangehelp deur tekens en gebare, van verskillende natuurklanke, die stemme van ander diere en die mens se eie instinktiewe krete.
- Charles Darwin, 1871. Die afkoms van die mens, en seleksie in verhouding tot seks.

In 1861 publiseer die historiese taalkundige Max Müller ‘n lys van spekulatiewe teorieë oor die oorsprong van die gesproke taal: Bow-wow. Die bow-wow- of koekoekteorie, wat Müller aan die Duitse filosoof Johann Gottfried Herder toegeskryf het, het vroeë woorde gesien as nabootsings van die uitroep van diere en voëls. Pooh-pooh. Die pooh-pooh-teorie het die eerste woorde gesien as emosionele tussenwerpe en uitroepe wat veroorsaak word deur pyn, plesier, verbasing, ens. Ding-dong. Müller het voorgestel wat hy die ding-dong-teorie noem, waarin staan ​​dat alle dinge ‘n vibrerende natuurlike resonansie het, het die mens op een of ander manier in sy vroegste woorde weergalm. Yo-he-ho.

Die yo-he-ho-teorie beweer dat taal ontstaan ​​het uit kollektiewe ritmiese arbeid, die poging om spierinspanning te sinchroniseer, wat gelei het tot klanke soos hewig afwisselend met klanke soos ho. Ta-ta.

Dit verskyn nie in die lys van Max Müller nie, wat in 1930 deur Sir Richard Paget voorgestel is.

Volgens die ta-ta-teorie het mense die eerste woorde met behulp van tongbewegings gemaak wat handgebare nageboots het, en dit hoorbaar gemaak het. Die meeste geleerdes beskou alle sulke teorieë vandag nie soveel as verkeerd nie - hulle bied perifere insigte soms naïef en irrelevant. met hierdie teorieë is dat hulle so eng meganisties is. Hulle neem aan dat sodra ons voorouers afgekom het op die toepaslike vernuftige meganisme om klanke met betekenisse te koppel, het taal outomaties ontwikkel en verander.
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/ The Devil haal die Skrif aan.

Paulo Freire noem sulke skandelike dade ‘valse vrygewigheid’. Wanneer die onderdrukker deur die verset bedreig word, sal hy sulke goedkoop taktieke gebruik om die verset uit te stel. As die onderdruktes swig, sal nie onderdruktes of onderdrukkers bevry word nie.

Toe BJP in opposisie was, het dieselfde RSS met verwysing na
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
gesê
RSS gee voorkeur aan stembriewe op papier, EVM’s wat aan openbare ondersoek onderwerp word. Die RSS het die verkiesingskommissie (EG) gevra om terug te keer na beproefde papierstemme. en onderwerp EVM’s aan die publiek of hierdie toestelle peuterbestand is. In ‘n hoofartikel getiteld ‘Kan ons ons EVM’s vertrou?’, Het The Organizer, die RSS-mondstuk, opgemerk dat dit ‘n feit was dat ‘n absoluut peuterbestande masjien tot op hede nog nie uitgevind is nie en dat die geloofwaardigheid van enige stelsel afhang van ‘deursigtigheid, verifieerbaarheid en betroubaarheid as op blinde en atavistiese geloof in die onfeilbaarheid daarvan. Die kwessie is nie ‘n ‘private aangeleentheid’ nie en dit betrek die toekoms van Indië. Selfs al was die EVM’s eg, was daar geen rede vir die EG om daaroor te raak nie, het die koerant kommentaar gelewer. Die Regering en die EG kan nie die Indiese demokrasie as enigste opsie voor die kieser EVM’s as ‘n voldonge feit oplê nie. Daar was foute soos die vang van stalletjies, tuig, valse stemming, knoeiery en die stemming van die stembriewe in die stemstelsel van die stemlokale wat daartoe gelei het dat die land oorgegaan het na die EVM’s, en al hierdie probleme was ook relevant in EVM’s. Rigging was moontlik selfs in die telstadium. Wat die stembriewe kieservriendelik gemaak het, was dat alle afwykings voor die publieke oog plaasgevind het en dus oop vir regstellings, terwyl die manipulasies in die EVM’s heeltemal in die hande van die bevoegdhede is en die politieke aanstellings wat die stelsel beman, het die koerant gesê. .


Die EVM het slegs een voordeel - ’spoed’, maar die voordeel word ondermyn deur die verskuilde peilings wat soms oor drie tot vier maande versprei is. ‘’ Dit het die pret van die verkiesingsproses al doodgemaak, ‘’ het die koerant opgemerk. Van die dosyn algemene verkiesings wat in die land gehou is, was slegs twee deur die EVM’s, en in plaas daarvan om die twyfel wat deur gerekende instellings en kundiges uitgespreek is, rasioneel aan te spreek, het die regering sy kritici stilgemaak deur ‘intimidasie en arrestasies op valse aanklagte’, het die koerant opgemerk. , herinner aan die inhegtenisneming van die tegnokraat Hari Prasad in Hyederabad deur die Mumbai-polisie. Prasad se navorsing het bewys dat die EVM’s ‘kwesbaar vir bedrog’ was. Die owerhede wil ‘n boodskap stuur dat enigiemand wat die EG uitdaag, die risiko loop van vervolging en teistering. Die meeste lande regoor die wêreld het agterdogtig na die EVM’s gekyk en lande soos Nederland, Italië, Duitsland en Ierland het almal teruggekeer na stembriewe wat EVM’s vermy, omdat dit ‘maklik was om te vervals, die afluistering gevaar het en nie deursigtigheid gehad het nie’. Demokrasie is te kosbaar om aan grille of ‘n ondeursigtige vestiging en netwerk van onveilige gizmos oorgedra te word. ‘’ Vir die gesondheid van die Indiese demokrasie is dit beter om terug te keer na beproefde metodes, anders kan verkiesings in die toekoms ‘n klug wees, ‘’ het die hoofartikel gesê.

- (UNI) - 28DI28.xml Met verwysing na https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep -kang Na die gekke moordenaar van demokratiese instellings (Modi) se eerste gesukkel van die Master Key deur die bedrog-EVM’s te peuter ower het begin met ‘n geskil tussen RSS (Rowdy Swayam Sevaks) frontale organisasies en die BJP (Bevakoof Jhoothe Psychopaths) oor die ordonnansie op die verkryging van grond van 2014. Ses jaar later is hulle weer eens oor die plaasbeleid, met die Swadeshi Jagran Manch. (SJM) en die Bharatiya Kisan Sangh (BKS) eis ‘n wettige waarborg vir prysondersteuning vir produsente. Vervang die bedrog-EVM’s heeltemal deur stembriewe soos voorgestel deur die RSS wat die BJP op afstand beheer, maar nie nou nie. Die enigste beste oplossing is om die net 0,1% onverdraagsame, gewelddadige, militante, nommer een terroriste van die wêreld af te dwing, wat ooit geskiet het, gepeupel het, gekke, verstandelik vertraagde buitelanders wat uit Bene Israel, Tibet, Afrika, Oos-Europa, Wes-Duitsland geskop is. , Noord-Europa, Suid-Rusland, Hongarye, ens., Chitpavan-brahmane van RSS (Rowdy Swayam Sevaks) wat die eie vleeseters van eie moeder op ‘n afstand beheer, Bevakoof Jhoothe Psychopaths (BJP) onder leiding van Mad Moordenaar van demokratiese instellings (Modi) wat probeer om manusmriti-gebaseerde hindutvasthan te vestig, het opgehou met Prabuddha Bharat






Buddhism Songs - Greatest Buddha Music of All Time - Dharani - Mantra for Buddhist, Sound of Buddha

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7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 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 naturallanguages for communication. 116
languages are translated by
https://translate.google.com


103) Classical Telugu- క్లాసికల్ తెలుగు,


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in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,



04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.

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comments (0)
12/26/20
LESSON 3547 Sun 27 Dec 2020 Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International.https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman, 108) Classical Urdu- کلاسیکی اردو
Filed under: General
Posted by: site admin @ 7:53 am

LESSON 3547 Sun 27 Dec  2020

Free
Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,


Prabuddha Bharat International.https://sehen.site/en/f-chn?f=Josey-Antony#

Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,

108) Classical Urdu- کلاسیکی اردو
ٹویٹ:

جمہوریت ، آزادی ، مساوات ، آزادی اور برادری کو بچانے کے لئے بیلٹ پیپرز
ای وی ایم کی جگہ لیں گے۔ بھوک کو مارنے ، درد اور خوف کو دور کرنے اور
تمام معاشروں کی خوشحالی اور خوشی اور ان کو ہمیشہ کے ل att حاصل کرنے کے ل
fruit دنیا بھر میں پھل دار درخت لگائیں۔

ڈاکٹر بی آر امبیڈکر نے “مین پروبھدھ بھرت بودھمے کرونگا” کی گرج مچا دی۔
(میں پروبدھا بھارت کو بدھ مت بناؤں گا)

اب ساری ابورجینل بیدار سوسائٹی تھنڈر ”ہم پرپنچ پروبھودھا پرپنچمائے
کرونجے۔“ (ہم دنیا کو پروبدھا پرنپچ بنائیں گے)
لوگوں نے اپنے اصل گھر بدھ مت کی طرف واپس جانا شروع کردیا ہے۔ پوری دنیا
ان کی خوشی ، فلاح و بہبود اور امن کے لئے بیداری کے ساتھ بیدار والے کی
تعلیمات پر عمل کرے گی تاکہ ان کو اپنے آخری مقصد کے طور پر ابدی نعمت حاصل
کرنے کے قابل بنائے۔

کیواٹا
(کیواڈھا) سوٹا: کیواٹا

مفت آن لائن مرحلہ ہدایت نامہ اور نببانہ کو بدھ کے اپنے الفاظ میں دائمی
لذت حاصل کرنے کے لئے مشق
ایک سوٹا ایک دن دختہ کو دور رکھتا ہے
ڈی این
11
پی ٹی ایس:
D i 211
کیواٹا
(کیواڈھا) سوٹا: کیواٹا
ترجمہ کیا
کی طرف سے پالي
تھانیسارو
بھکھو © 1997–2011 میں نے یہ سنا ہے
مبارک ہو پاوریکا کے آم گرو میں نالندہ میں قیام پذیر تھا۔

تب کیوٹا گھر والا مبارک والے کے قریب پہنچا اور ، پہنچتے ہی سر جھکا کر
ایک طرف بیٹھ گیا۔ جب وہ وہاں بیٹھا تھا تو اس نے مبارک والے سے کہا:
“خداوند ، یہ نالندا طاقتور ہے ، خوشحال اور آباد ، دونوں ہی ایسے لوگوں سے
بھرا ہوا ہے جو بابرکت خدا پر یقین رکھتے ہیں۔ یہ اچھا ہوگا اگر بابرکت
ایک راہب کو اپنی اعلی انسانی حالت سے نفسیاتی طاقت کا کوئی معجزہ ظاہر
کرنے کی ہدایت کرے تاکہ نالندا زیادہ حد تک بابرکت خدا پر اعتماد کرے۔

جب یہ کہا گیا ، برکت والے نے کیوٹا کے گھر والے سے کہا ، “کیوٹا ، میں
راہبوں کو اس طرح نہیں سکھاتا: ‘آؤ ، بھکشو ، سفید پوش پوش لوگوں کو
نفسیاتی طاقت کا ایک معجزہ دکھائیں۔” دوسری بار… تیسری بار ، کیوٹا گھر
والے نے بابرکت سے کہا: “میں مبارک والے سے بحث نہیں کروں گا ، لیکن میں تم
سے کہتا ہوں: خدایا ، یہ نالندا طاقتور ہے ، خوشحال اور آباد ، دونوں ہی
لوگوں سے بھرا ہوا ہے جو ایمان رکھتے ہیں مبارک میں ہے۔ اچھا ہوگا اگر
بابرکت ایک راہب کو اپنی اعلی انسانی حالت سے نفسیاتی طاقت کا کوئی معجزہ
ظاہر کرنے کی ہدایت کرے تاکہ نالندا زیادہ حد تک اس بابرکت خدا پر اعتماد
کرے۔

تیسری بار ، مبارک والے نے گھریلو ملازمہ کیوٹا سے کہا ، “کیوٹا ، میں
راہبوں کو اس طرح نہیں پڑھاتا:: آؤ ، بھکشو ، سفید پوش پوش لوگوں کو
نفسیاتی طاقت کا ایک معجزہ دکھائیں۔”

“کیواٹاٹا ، یہ تین معجزات ہیں جن کا میں نے اعلان کیا ہے ، اپنے لئے انھیں
براہ راست جانتا ہوں اور انھیں محسوس کرتا ہوں۔ کون سا تین؟ نفسیاتی طاقت
کا معجزہ ، ٹیلی پیتی کا معجزہ ، اور ہدایت کا معجزہ۔

نفسیاتی طاقت کا معجزہ “اور نفسیاتی طاقت کا معجزہ کیا ہے؟ ایک ایسا معاملہ
ہے جہاں ایک راہب کئی گنا نفسیاتی ہے
اختیارات۔ ایک ہونے کے بعد وہ بہت ہو جاتا ہے۔ بہت سے ہونے کے بعد وہ ایک
ہوجاتا ہے۔ وہ حاضر ہوتا ہے۔ وہ غائب ہو گیا۔ وہ دیواروں ، ریمپرٹ ، اور
پہاڑوں کے ذریعے گویا خلا سے ہوتا ہے۔ اس نے زمین کے اندر اور باہر غوطے
لگائے جیسے پانی ہو۔ وہ ڈوبے بغیر پانی پر چلتا ہے گویا یہ خشک زمین ہے۔
کراس پیر بیٹھا وہ ہوا کے ذریعے پروں کی طرح اڑتا ہے۔ وہ اپنے ہاتھ سے سورج
اور چاند کو بھی چھوتا ہے اور مار دیتا ہے ، اتنا طاقت ور اور طاقت ور۔
انہوں نے کہا کہ کے ساتھ اثر و رسوخ ورزش
یہاں تک کہ برہما دنیاوں کے طور پر جسم.

“پھر جو شخص اس پر اعتماد اور یقین رکھتا ہے وہ اسے کئی گنا نفسیاتی طاقتوں
کو چلاتے ہوئے دیکھتا ہے … یہاں تک کہ برہما عالموں تک اپنے جسم پر اثر و
رسوخ کا استعمال کرتا ہے۔ وہ اس کی اطلاع کسی ایسے شخص کو دیتا ہے جس کے
پاس کوئی اعتماد نہیں اور نہ ہی اسے یقین ہے کہ ، ‘کیا یہ حیرت انگیز نہیں
ہے؟ کیا یہ حیران کن نہیں ہے ، کتنی بڑی طاقت ہے ، کتنے ہی بڑے اس نظریاتی
صلاحیت کی۔ ابھی میں نے اسے کئی مرتبہ نفسیاتی طاقتوں کو چلاتے ہوئے دیکھا
ہے… جہاں تک برہما عالموں تک اپنے جسم پر اثر و رسوخ کا استعمال کیا ہے۔

“پھر بغیر اعتقاد والا شخص ، یقین اور یقین کے ساتھ اس شخص سے کہتا: ‘جناب ،
گندھاری توجہ نامی ایک ایسا جادو ہے جس کے ذریعہ راہب نے کئی گناہ نفسیاتی
طاقتوں کو اپنے کنٹرول میں لیا … یہاں تک کہ اس کے جسم پر اثر و رسوخ
استعمال کیا۔ برہما جہان۔ ‘’ آپ کے خیال میں کیویٹا کیا آدمی نہیں ہے؟
بغیر ایمان کے ، یقین کے بغیر ، اس شخص سے ایمان اور یقین کے ساتھ کہے گا؟

“ہاں ، خداوند ، بس اتنا ہی وہ کہے گا۔”

“نفسیاتی قوت کے معجزے کی اس خامی کو دیکھ کر ، کیوٹا ، میں نفسیاتی طاقت
کے معجزہ سے گھبرا گیا ، ذلیل ، اور بیزار ہوا۔

ٹیلی پیتی کا معجزہ

“اور ٹیلیپیٹھی کا کیا معجزہ ہے؟ ایک ایسا معاملہ ہے جہاں راہب دماغ ،
دماغی واقعات ، افکار ، دوسرے انسانوں ، دوسرے افراد کی فکر و فکر کو پڑھتا
ہے ، [یہ کہتے ہوئے] ‘‘ آپ کی سوچ یہاں ہے ، جہاں آپ کی سوچ ہے ، اسی طرح
آپ کا دماغ ہے۔


“پھر
جو شخص اس پر یقین اور یقین رکھتا ہے وہ اسے دوسرے انسانوں کے دماغ… پڑھتا
ہوا دیکھتا ہے… وہ اس کی اطلاع کسی ایسے شخص کو دیتا ہے جس کا کوئی عقیدہ
نہیں اور نہ ہی اسے یقین ہوتا ہے ،” یہ حیرت انگیز نہیں ہے۔ کیا یہ حیرت
انگیز نہیں ، کتنی بڑی طاقت ، کتنی بڑی طاقت ہے
یہ غور طلب۔ ابھی ابھی میں نے اسے دوسرے انسانوں کے دماغ…… پڑھتے دیکھا ہے۔

“پھر بغیر اعتقاد والا شخص ، یقین اور یقین کے ساتھ اس شخص سے کہے گا:
‘جناب ، مانیکا دلک کہلانے والا ایک ایسا جادو ہے جس کے ذریعہ راہب نے
دوسرے انسانوں کے ذہنوں کو… پڑھا آپ کا کیا خیال ہے ، کیوٹا - وہ نہیں ہے
جو آدمی بغیر عقیدے کے ، یقین کے بغیر ، یقین کے ساتھ آدمی سے کہے گا
اور یقین کے ساتھ؟ ”
“ہاں ، خداوند ، بس اتنا ہی وہ کہے گا۔”

“ٹیلی پیتی کے معجزہ کی اس خامی کو دیکھ کر ، کیوٹا ، میں ٹیلیفون کے معجزہ
سے گھبرا گیا ، ذلیل ، اور بیزار ہوا۔
ہدایت کا معجزہ “اور ہدایت کا معجزہ کیا ہے؟ ایک معاملہ ہے جہاں راہب اس
طرح سے ہدایت دیتا ہے:
‘اپنی سوچ کو اس طرح ہدایت دیں ، اس میں اس کی ہدایت نہ کریں۔ اس طرح سے
چیزوں میں شرکت کریں ، اس میں ان میں شرکت نہ کریں۔ چلیں ، اس میں داخل ہوں
اور اسی میں قائم رہیں۔ ’’ یہ ، کیواٹا ، تعلیم کا معجزہ کہلاتا ہے۔

“مزید برآں ، ایک ایسا معاملہ ہے جہاں دنیا میں تتھاگتا ظاہر ہوتا ہے ،
قابل اور بجا طور پر خود بیدار ہوتا ہے۔

وہ شروع میں ہی دھام کو قابل ستائش سکھاتا ہے ، اس کے وسط میں قابل ستائش
ہے ، اس کے آخر میں قابل ستائش ہے۔ وہ مقدس زندگی کا اعلان اس کی تفصیلات
اور اس کے جوہر میں ، مکمل طور پر کامل ، سرسری طور پر پاک ہے۔

“ایک گھریلو یا گھریلو گھر کا بیٹا ، دھما سن کر ، تتھاگتا میں یقین پیدا
کرتا ہے اور اس کی عکاسی کرتا ہے:‘ گھریلو زندگی قید ہے ، ایک دھول راہ ہے۔

آگے کی زندگی کھلی ہوا کی طرح ہے۔ ایک پالش کی طرح مکمل طور پر کامل ، مکمل
طور پر پاک ، مقدس زندگی پر عمل کرنا گھر میں رہنا آسان نہیں ہے
شیل کیا ہوگا اگر میں اپنے بالوں اور داڑھی منڈواؤں تو شکر کو چڑھاؤ
لباس ، اور گھریلو زندگی سے بے گھر ہوجاتے ہیں؟ ’

“لہذا کچھ عرصے کے بعد وہ اپنی بڑی مقدار میں دولت چھوڑا یا چھوٹا؛ بڑے یا
چھوٹے اپنے رشتہ داروں کے دائرے کو چھوڑ دیتا ہے۔ اپنے بال اور داڑھی منڈوا
دیتے ہیں ، شیروں کے کپڑے پہنے اور گھریلو زندگی سے بے گھر ہوجاتے ہیں۔

“جب وہ اس طرح آگے بڑھ جاتا ہے تو ، خانقاہی اصول کے اصولوں پر پابند رہتا
ہے ، اسے معمولی سے بھی خطا ہونے کا خطرہ نظر آتا ہے۔ اپنی فضیلت میں رہتا
ہے ، وہ اپنے حواس کے دروازوں کی حفاظت کرتا ہے ، ذہن سازی اور ہوشیار رہتا
ہے ، اور مطمئن ہوتا ہے۔

فضیلت پر کم حص Sectionہ

“اور ایک راہب فضیلت میں کس طرح استعمال ہوتا ہے؟ زندگی لینے سے دستبردار
ہوکر ، وہ زندگی لینے سے پرہیز کرتا ہے۔ وہ بچھی ہوئی لاٹھی کے ساتھ رہتا
ہے ، اس کی چھری لیٹی ہوئی ہے ، بےایمان ، مہربان ، تمام جانداروں کی فلاح و
بہبود کے لئے ہمدرد ہے۔

یہ اس کی خوبی کا حصہ ہے۔

“جو نہیں دیا جاتا ہے اسے لے کر چھوڑ دینا ، جو نہیں دیا جاتا ہے اسے لینے
سے پرہیز کرتا ہے۔ وہ دیئے جانے والے کو ہی لیتا ہے ، صرف دیئے گئے کو قبول
کرتا ہے ، چپکے سے نہیں بلکہ ایک نفس کے ذریعہ سے جیتا ہے جو پاک ہو گیا
ہے۔

یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“بے حیائی ترک کر کے ، وہ ایک برہمچند زندگی گزارتا ہے ، اور جنسی عمل سے
اجتناب کرتا ہے جو دیہاتیوں کا طریقہ ہے۔ یہ بھی ، اس کی خوبی کا ایک حصہ
ہے۔

“جھوٹی تقریر ترک کرکے ، وہ جھوٹی تقریر سے پرہیز کرتا ہے۔ وہ سچ بولتا ہے ،
سچ کی گرفت میں ہے ، پختہ ، قابل اعتماد ہے ، دنیا کا کوئی فریب نہیں ہے۔
یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“تفرقہ انگیز تقریر ترک کرنا وہ تفرقہ انگیز تقریر سے پرہیز کرتا ہے۔ جو
کچھ اس نے یہاں سنا ہے وہ یہاں ان لوگوں کو چھوڑ کر ان لوگوں کو توڑنے کے
لئے نہیں کہتا ہے۔

جو کچھ اس نے وہاں سنا ہے وہ یہاں ان لوگوں کو چھوڑ کر ان لوگوں کو توڑنے
کے لئے نہیں کہتا ہے۔

اس طرح ان لوگوں کے ساتھ صلح جو آپس میں ٹوٹ پھوٹ کا شکار ہو یا متحد لوگوں
کو سیمنٹ کر رہے ہو ، وہ کنکورڈ سے محبت کرتا ہے ، کنڈورڈ میں خوش ہوتا ہے
، کنڈورڈ سے لطف اندوز ہوتا ہے ، ایسی باتیں کرتا ہے جس سے ہم آہنگی پیدا
ہوتی ہے۔

یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“گالی گلوچ کو ترک کرتے ہوئے وہ گالی گلوچ کرنے سے پرہیز کرتے ہیں۔ وہ ایسے
الفاظ بولتا ہے جو کان کو خوش کرنے والے ہیں ، جو پیار ہیں ، جو دل تک
جاتے ہیں ، جو شائستہ ، دلکشی اور بڑے پیمانے پر لوگوں کو خوش کرتے ہیں۔ یہ
بھی ، اس کی خوبی کا ایک حصہ ہے۔

“بیکار چہچہانا چھوڑ کر ، وہ بیکار چیٹر سے پرہیز کرتا ہے۔ وہ موسم میں
بولتا ہے ، حقائق کی بات کرتا ہے ، مقصد ، دھم اور ونایا کے مطابق کیا ہے۔
انہوں نے کہا کہ مقصد کے ساتھ منسلک ، قیمتی ، مناسب ، مناسب ، منقبت کے
قابل الفاظ بولتا ہے.

یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

انہوں نے کہا کہ بیج اور پودوں کی زندگی کو نقصان پہنچانے سے پرہیز کرتے
ہیں۔

“وہ دن میں صرف ایک بار کھاتا ہے ، شام کے کھانے اور دن کے غلط وقت پر
کھانے سے پرہیز کرتا ہے۔

انہوں نے کہا کہ وہ رقص ، گانا ، ساز موسیقی اور شو دیکھنے سے پرہیز کرتے
ہیں۔ انہوں نے کہا کہ انہوں نے مالا پہننے اور خوشبو اور خوبصورتی سے اپنے
آپ کو خوبصورت بنانے سے پرہیز کیا۔

“وہ اونچے اور پرتعیش بستروں اور نشستوں سے پرہیز کرتا ہے۔

انہوں نے کہا کہ سونا اور رقم قبول کرنے سے پرہیز کرتے ہیں۔

انہوں نے کہا کہ بغیر پکا ہوا اناج… کچے گوشت… عورتیں اور لڑکیاں… مرد اور
خواتین غلام… بکرا اور بھیڑ… مرغی اور خنزیر… ہاتھی ، مویشی ، قدم اور
گھوڑی… کھیت اور جائیداد قبول کرنے سے پرہیز کرتے ہیں۔


“وہ
رشوت ، دھوکہ دہی ، اور دھوکہ دہی سے… جھوٹے ترازو ، جھوٹی دھاتیں ، اور
جھوٹے اقدامات سے نمٹنے سے … خریدنے اور بیچنے والے پیغامات چلانے سے
پرہیز کرتا ہے۔

انہوں نے کہا کہ مسلط کرنے ، پھانسی دینے ، قید کرنے ، ہائی وے ڈکیتی ، لوٹ
مار اور تشدد سے پرہیز کرتے ہیں۔ “یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

فضیلت پر انٹرمیڈیٹ سیکشن “جبکہ کچھ پجاری اور
عقائد کے مطابق کھانے پینے سے بچنے والے مفکرین ان جیسے بیجوں اور پودوں کی
زندگی کو نقصان پہنچانے کے عادی ہیں۔ جیسے پودوں کی جڑوں ، تنوں ، جوڑوں ،
دوستی اور بیجوں سے پھیلا. - وہ بیج اور پودوں کی زندگی کو نقصان پہنچانے
سے پرہیز کرتا ہے۔ یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور مفکرین ، عقیدے کے مطابق کھانا کھا رہے ہیں ، ذخیرہ
شدہ اشیا جیسے ان میں - ذخیرہ شدہ کھانا ، ذخیرہ کرنے والے مشروبات ، ذخیرہ
کرنے والے لباس ، ذخیرہ شدہ گاڑیاں ، ذخیرہ شدہ بستر ، ذخیرہ کرنے والے
خوشبو ، اور ذخیرہ گوشت - وہ ذخیرہ کرنے والے سامان جیسے استعمال کرنے سے
پرہیز کرتا ہے۔
یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور مفکرین ، عقیدے سے دیئے گئے کھانے سے دور رہتے ہیں ،
جیسے کہ رقص ، گانا ، آلہ ساز موسیقی ، ڈرامے ، گانٹھوں کی تلاوت ، ہاتھ سے
تالیاں بجانا ، جھمکیاں اور ڈھول ، جادو کی لالٹین کے مناظر ، اکروبیٹک
اور جادوئی چیزیں دیکھنے کے عادی ہیں چالیں ، ہاتھی لڑائ ، گھوڑے کے لڑائ ،
بھینس کے لڑائیاں ، بیل لڑائیاں ، بکری کے لڑائی ، رام لڑائی ، مرگا لڑائی
، بٹیرے کے جھگڑے۔ ڈنڈے ، باکسنگ ، ریسلنگ ، جنگی کھیلوں ، رول کالز ، جنگ
کے راستوں اور رجمنٹ ریویوئل کے ساتھ لڑائی جھگڑا - وہ ان جیسے شو دیکھنے
سے پرہیز کرتا ہے۔
یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​عقیدے سے دیئے گئے کھانے سے دور رہتے ہیں
، انہیں غافل اور بیکار کھیلوں کی عادت ہے جیسے آٹھ صفوں کی شطرنج ، دس
صفر کی شطرنج ، ہوا میں شطرنج ، ہاپسکچ ، اسپلیکنز ، نرد ، چھڑی کے کھیل ،
ہاتھ -تقریب ، بال-کھیل ، کھلونا پائپوں سے اڑانے ، کھلونا ہل سے کھیلنا ،
سومرسٹ پلٹنا ، کھلونا ونڈ ملز کے ساتھ کھیلنا ، کھلونا رتھ ، کھلونا دخش ،
ہوا میں کھینچے گئے خطوط کا اندازہ لگانا ، خیالات کا اندازہ کرنا ، عیبوں
کی نقل کرنا - وہ پرہیز کرتا ہے غافل اور بیکار کھیل جیسے۔ یہ بھی ، اس کی
خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​جو ایمان سے دیئے گئے کھانے سے دور رہتے
ہیں ، اونچے سائز کے تختوں ، کھدی ہوئی جانوروں سے آراستہ تختوں ، لمبے
بالوں والی چٹکیوں ، کثیر رنگوں کے پیچ ورقوں ، سفید اونی کورلیٹس کے عادی
ہیں ، پھولوں یا جانوروں کے اعداد و شمار ، بھرے ہوئے لحاف ، فرج کے ساتھ
کورچلیٹ ، جواہرات سے کڑھائی والے ریشمی احاطہ کندہ اونی چادریں۔ بڑے اونی
قالین؛ ہاتھی ، گھوڑا ، اور رتھ کے قالین ، ہرنوں سے چھپنے والے قالین ،
ہرن چھپنے والے قالین۔ awnings کے ساتھ سوفی ، صوفے
سر اور پاؤں کے لئے سرخ کشن کے ساتھ - وہ اونچی اور پرتعیش سامان جیسے کہ
ان کو استعمال کرنے سے پرہیز کرتا ہے۔ یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​عقیدہ کے مطابق کھانا کھا رہے ہیں ،
خوشبو ، کاسمیٹکس اور خوبصورتی کے ذرائع جیسے عادی ہیں - جسم میں پاؤڈر
رگڑنا ، تیل سے مالش کرنا ، خوشبو کے پانی میں غسل کرنا ، اعضاء کو گوندھنا
، آئینے کا استعمال کرتے ہوئے ، مرہم ، مالا ، خوشبو ، کریم ، چہرہ پاؤڈر ،
کاجل ، کمگن ، سر بینڈ ، سجے ہوئے چلنے والے لاٹھی ، زیورات کی بوتلیں ،
تلواریں ، فینسی سنشادس ، سجے ہوئے سینڈل ، پگڑی ،
جواہرات ، یاک دم کی چھلکیاں ، لمبے لمبے سفید پوش لباس۔ وہ خوشبوؤں ،
کاسمیٹکس اور خوبصورتی کے اس طرح کے ذرائع استعمال کرنے سے پرہیز کرتا ہے۔
یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور مفکرین ، عقیدے سے دیئے گئے کھانے سے دور رہتے ہیں ،
ان جیسے نچلے موضوعات جیسے بادشاہوں ، ڈاکو ،ں ، وزراء مملکت کے بارے میں
بات کرنے کے عادی ہیں۔ فوج ، الارم اور لڑائیاں۔ کھانے پینے؛ لباس ، فرنیچر
، مالا اور خوشبو؛ رشتہ داروں؛ گاڑیاں دیہات ، قصبے ، شہر ، دیہی علاقوں۔
خواتین اور ہیرو؛ گلی اور کنواں کی گپ شپ۔ مرنے والوں کی کہانیاں؛ تنوع کی
کہانیاں [ماضی اور مستقبل کے فلسفیانہ مباحثے] ، دنیا اور سمندر کی تخلیق ،
اور اس بات کی کہ چیزیں موجود ہیں یا نہیں - وہ اس طرح کے نچلے موضوعات پر
بات کرنے سے پرہیز کرتا ہے۔
جیسے یہ ہیں. یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​جو ایمان سے دیئے گئے کھانا کھا رہے ہیں ،
ان جیسے مباحثوں کا عادی ہیں -‘ کیا آپ اس نظریے اور نظم و ضبط کو سمجھتے
ہیں؟ میں وہ ہوں جو اس اصول اور نظم و ضبط کو سمجھتا ہے۔ آپ اس نظریے اور
نظم و ضبط کو کیسے سمجھ سکتے ہیں؟ آپ غلط پریکٹس کر رہے ہیں۔ میں صحیح مشق
کر رہا ہوں۔ میں مستقل مزاج ہوں۔ تم نہیں ہو. پہلے کیا کہنا چاہئے آپ نے
آخری کہا۔ پہلے کیا کہا جانا چاہئے۔ آپ نے سوچنے میں اتنا طویل عرصہ کیا اس
کی تردید کردی گئی ہے۔ آپ کا نظریہ ختم کردیا گیا ہے۔ آپ کو شکست ہوئی ہے۔
جاؤ اور اپنے عقیدہ کو بچانے کی کوشش کرو۔ اگر ہو سکے تو اپنے آپ کو بے
دخل کرو! ’- وہ ان جیسے مباحثوں سے پرہیز کرتا ہے۔ یہ بھی ، اس کی خوبی کا
ایک حصہ ہے۔


“جب
کہ کچھ پجاری اور مفکرین ، عقیدے سے دیئے گئے کھانے سے محروم رہتے ہیں ،
جیسے کہ بادشاہ ، وزیر مملکت ، نیک سورما ، پجاریوں ، گھریلو افراد یا
نوجوانوں [جو کہتے ہیں] جیسے لوگوں کے لئے چلانے والے پیغامات اور کام کرنے
کا عادی ہے۔ ، وہاں جاو ، اسے وہاں لے جاؤ ، یہاں لے آؤ ‘- وہ پیغامات
چلانے سے پرہیز کرتا ہے اور
ایسے لوگوں کے لئے کام۔ یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

جب کہ کچھ پجاری اور مفکرین ، ایمان سے دیئے گئے کھانا چھوڑ کر ، تدبیر ،
منانے ، اشارے ، شکست دینے اور فائدہ کے حصول میں مصروف رہتے ہیں ، وہ سازش
اور قائل کرنے کی [طریقوں سے عطیہ دہندگان کی مدد سے ناجائز طریقے] سے
پرہیز کرتے ہیں۔ جیسے ان یہ بھی ، اس کی خوبی کا ایک حصہ ہے۔

فضیلت پر عظیم دفعہ

“جب کہ کچھ پجاری اور معتقدین ، ​​ایمان سے دیئے گئے کھانے سے محروم رہتے
ہیں ، غلط معاش کے ذریعہ خود کو برقرار رکھتے ہیں ، جیسے کمتر فنون کے
ذریعہ:
اعضاء پر پڑھنے کے نشانات [جیسے ، پامسٹری]؛
شگون اور علامات پڑھنا؛
آسمانی واقعات [گرتے ہوئے ستارے ، دومکیت] کی ترجمانی کرنا؛
خوابوں کی ترجمانی کرنا؛
جسم پر پڑھنے کے نشانات [مثلا ph ماہر حیاتیات]؛
چوہوں کی طرف سے چکنا ہوا کپڑا پر نشان پڑھنے؛
آتش گیر پیش کرتے ہیں ، ایک سیڑھی سے قربانی ، بھوسیوں ، چاولوں کی قربانی
پاؤڈر ، چاول کے دانے ، گھی اور تیل۔
منہ سے قربانی پیش کرنا؛
خون کی قربانی پیش کرنا؛
انگلیوں کے اشارے پر مبنی پیش گوئیاں کرنا؛
جیمانسی؛
قبرستان میں بدروحیں بچھائیں۔
روح پر منتر ڈال؛
گھر کی حفاظت کے جذبات کی تلاوت کرنا
سانپ دلکش ، زہر آلود ، بچھو کا لالہ ، چوہا لور ، پرندوں کا لالچ ، کوا
لور-
تقدیر کی بنیاد پر ویژن پر مبنی؛
حفاظتی توجہ دینا؛
پرندوں اور جانوروں کی کالوں کی ترجمانی - وہ غلط سے پرہیز کرتا ہے
معاش ، ان جیسے نچلے فنون سے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​ایمان سے دیئے گئے کھانے کو ترک کرتے ہیں
، غلط معاش کے ذریعہ اپنے آپ کو برقرار رکھتے ہیں ، جیسے کمتر فنون: خوش
قسمت اور ناجائز جواہرات ، لباس ، لاٹھی ، تلوار ، نیزے ، تیر ، کمان اور
دیگر ہتھیاروں کا تعین۔ عورتیں ، لڑکے ، لڑکیاں ، مرد غلام ، خواتین غلام؛
ہاتھی ، گھوڑے ، بھینسیں ، بیل ، گائے ،
بکرے ، مینڈھے ، چڑیا ، بٹیرے ، چھپکلی ، لمبی کان والے چوڑیوں ، کچھوے اور
دوسرے جانور۔ وہ غلط معاش سے پرہیز کرتا ہے ، جیسے ان جیسے نچلے فنون سے۔

“جب کہ کچھ پجاری اور مفکرین ، ایمان سے دیئے گئے کھانے سے دور رہتے ہیں ،
غلط معاش کے ذریعہ اپنے آپ کو برقرار رکھتے ہیں ، جیسے پیش گوئی جیسے نچلے
فنون سے:
حکمران مارچ کریں گے۔
حکمران مارچ کریں گے اور لوٹ آئیں گے۔
ہمارے حکمران حملہ کریں گے ، اور ان کے حکمران پیچھے ہٹیں گے۔
ان کے حکمران حملہ کریں گے ، اور ہمارے حکمران پیچھے ہٹیں گے۔
ہمارے حکمرانوں کی فتح اور ان کے حکمرانوں کو شکست ہوگی۔
ہمارے حکمرانوں کے لئے فتح اور شکست ہوگی۔
اس طرح فتح ہوگی ، یوں ہی شکست ہوگی - وہ غلط معاش سے پرہیز کرتا ہے ، ان
جیسے نچلے فنون سے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​ایمان سے دیئے گئے کھانے سے دور رہتے ہیں
، غلط معاش کے ذریعہ اپنے آپ کو برقرار رکھتے ہیں ، جیسے پیش گوئی کرنے
والے نچلے فنون سے:
ایک چاند گرہن ہوگا؛
سورج گرہن ہوگا؛
ایک ستارہ کا جادو پیدا ہوگا۔
سورج اور چاند اپنے معمول کے مطابق گذریں گے۔
سورج اور چاند گمراہ ہو جائیں گے۔
طوفان اپنے معمول کے راستے پر جائیں گے۔
ستارے گمراہ ہو جائیں گے۔
ایک الکا شاور ہوگا؛
آسمان کا اندھیرہ ہوگا۔
زلزلہ آئے گا۔
ایک صاف آسمان سے گرج چمک ہوگی۔
ایک طلوع ، غروب ، تاریک ، سورج ، چاند اور ستارے کی روشنی ہوگی۔
اس طرح کا چاند گرہن کا نتیجہ ہوگا… طلوع ، غروب ، تاریکی ، سورج ، چاند
اور ستارے کے چمکنے - وہ غلط معاش سے پرہیز کرتا ہے ، جیسے ان جیسے کم فنون
سے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​ایمان سے دیئے گئے کھانے سے دور رہتے ہیں
، غلط معاش کے ذریعہ اپنے آپ کو برقرار رکھتے ہیں ، جیسے پیش گوئی کرنے
والے نچلے فنون سے:
اس کے ساتھ بارش ہوگی۔ خشک سالی ہوگی۔
بہت ساری چیزیں ہوں گی۔ قحط رہے گا۔
آرام اور سلامتی ہوگی۔ خطرہ ہوگا۔
بیماری ہوگی؛ بیماری سے آزادی ہوگی۔
یا وہ گنتی ، حساب کتاب ، حساب کتاب ، شاعری تحریر کرنے ، یا ہیڈونسٹک فنون
اور نظریات کی تعلیم دے کر اپنی زندگی کما سکتے ہیں۔
وہ غلط معاش سے پرہیز کرتا ہے ، ان جیسے نچلے فنون سے۔

“جب کہ کچھ پجاری اور معتقدین ، ​​ایمان سے دیئے گئے کھانے پینے سے محروم
رہتے ہیں ، غلط معاش کے ذریعہ خود کو برقرار رکھتے ہیں ، جیسے کمتر فنون کے
ذریعہ:
شادیوں ، شادی کے دن ، طلاق کے لئے نیک تاریخوں کا حساب لگانا؛ قرض جمع
کرنے یا سرمایہ کاری اور قرض دینے کے لئے۔ پرکشش یا unattractive ہونے کے
لئے؛ ایسی خواتین کا علاج کرنا جو اسقاط حمل یا اسقاط حمل کرچکے ہیں۔ انسان
کی زبان باندھنے ، اس کے جبڑوں کو مفلوج کرنے ، اپنے ہاتھوں پر قابو پانے
کے لئے ، یا بہرے پن کے ل spe منتر پڑھنا؛
آئینے ، جوان لڑکی ، یا روحانی وسیلے سے خطاب کئے گئے سوالات کے عمومی
جوابات حاصل کرنا؛
سورج کی پوجا کرنا ، عظیم برہما کی پوجا کرنا ، لانا
قسمت کی دیوی کو پکارتے ہوئے ، منہ سے آگ بھڑکائیں -
وہ غلط معاش سے پرہیز کرتا ہے ، ان جیسے نچلے فنون سے۔


“جب
کہ کچھ پجاری اور معتقدین ، ​​ایمان سے دیئے گئے کھانے پینے سے محروم رہتے
ہیں ، غلط معاش کے ذریعہ خود کو برقرار رکھتے ہیں ، جیسے کمتر فنون کے
ذریعہ:
وعدہ کرنے والا
احسانات کے بدلے دیوس کو تحفہ۔ اس طرح کے وعدے پورے کرنا؛
شیطانیات؛
ہاؤس پروٹیکشن منتر کی تعلیم؛
افہام و تفہیم اور نامردی۔
تعمیر کے لئے مقدس مقامات؛
رسمی منہ دھونے اور رسمی غسل دینا؛
قربانی کی آگ پیش کرنا۔
مصنوعی ، مصنوعی ادخال کرنے والے ، ایکسپیکٹرانٹس ، ڈایوریٹکس ، سر درد کے
علاج کی تیاری۔
کان ، تیل ، اور انسداد ادویات کے ذریعہ کان کے تیل ، آنکھوں کے قطروں ،
تیل کے علاج کے ل preparing تیار کرنا؛ موتیا کا علاج کرنا ، سرجری کی مشق
کرنا ، بچوں کے ڈاکٹر کی حیثیت سے مشق کرنا ، ان کے اثرات کو ٹھیک کرنے کے ل
medicines دوائیں اور علاج کا انتظام -
وہ غلط معاش سے پرہیز کرتا ہے ، ان جیسے نچلے فنون سے۔ یہ بھی ، اس کی خوبی
کا ایک حصہ ہے۔

“ایک راہب اس طرح کمال ہے
فضیلت میں فضیلت کے ذریعہ اس کے تحمل سے کہیں بھی کوئی خطرہ نہیں ملتا ہے۔
بالکل ایسے ہی جیسے ایک سر مسح کن عظیم یودقا بادشاہ جس نے اسے شکست دی ہے
دشمنوں کو اس کے دشمنوں سے کہیں بھی کوئی خطرہ نہیں نظر آتا ، اسی طرح راہب
نے جو اس طرح فضیلت سے استعمال کیا ہے اسے فضیلت کے ذریعہ اس کے تحمل سے
کہیں بھی کوئی خطرہ نہیں نظر آتا ہے۔

فضیلت کی اس عظیم مجموعی سے نوازا گیا ، وہ بے قصور ہونے کی خوشی کے لئے
اندرونی طور پر حساس ہے۔ اس طرح ایک راہب فضیلت میں پختہ ہوتا ہے۔

احساس پر قابو

“اور ایک راہب اپنے حواس کے دروازوں کی حفاظت کیسے کرتا ہے؟ آنکھ کے ساتھ
کسی شکل کو دیکھنے پر ، وہ کسی بھی موضوع یا اس کی تفصیلات پر گرفت نہیں
کرتا ہے - اگر وہ آنکھوں کے اساتذہ پر قابو نہ رکھے - لالچ یا تکلیف جیسی
برائی ، غیر مہذب خصوصیات اس کی مدد کر سکتی ہے۔ کان سے آواز سننے پر… ناک
سے بدبو سونگھنے پر… زبان سے ذائقہ چکھنے پر… جسم کے ساتھ کسی چھوٹی حساسیت
کو چھونے پر… عقل سے آئیڈیا کو سمجھنے پر ، وہ کسی بھی موضوع یا تفصیلات
پر گرفت نہیں کرتا جس کے ذریعہ - اگر وہ بغیر کسی رکاوٹ کے رہنا ہے
عقل کی فیکلٹی سے زیادہ - برائی ، غیر مہارت انگیز خصوصیات جیسے لالچ یا
تکلیف شاید اس کی زد میں آجائے۔ شعور کی فیکلٹیوں پر اس عظیم پابندی کا
حامل ، وہ بے قصور ہونے کی خوشی کے لئے اندرونی طور پر حساس ہے۔

اس طرح ایک راہب اپنے حواس کے دروازوں کی حفاظت کرتا ہے۔

ذہنیت اور ہوشیار ہونا

“اور راہب کس طرح ذہن سازی اور ہوشیار ہے۔ جب آگے بڑھا اور لوٹتے وقت ، وہ
چوکنے کے ساتھ کام کرتا ہے۔ جب اس کی طرف دیکھنا اور دور دیکھنا… جب اس کے
اعضاء کو موڑنا اور بڑھانا… جب اس کا بیرونی چادر ، اس کا اوپری لباس اور
اس کا کٹورا… جب کھانا ، پینا ، چبانے اور چکھنے… جب پیشاب کرنا اور شوچ
کرنا… جب چلتے ہوئے ، کھڑے ہوکر ، بیٹھے ہوئے ، سوتے ، جاگتے ،
بات کرتے ، اور خاموش رہتے ، وہ چوکنے کے ساتھ کام کرتا ہے۔

اسی طرح راہب ذہانت اور ہوشیار رہتا ہے۔
قناعت پسندی

“اور راہب کا مواد کیسا ہے؟ جس طرح پرندہ ، جہاں بھی جاتا ہے ، اپنے پروں
کے ساتھ اڑتا ہے جیسے اس کا واحد بوجھ ہے۔ اسی طرح وہ لباس کے ایک سیٹ کے
ساتھ مطمئن ہے کہ وہ اپنی بھوک کی فراہمی کے لئے اپنے جسم اور خیرات کا
سامان مہیا کرے۔ وہ جہاں بھی جاتا ہے ، وہ صرف اپنی نرسری ضروریات کو ساتھ
لے جاتا ہے۔ راہب مطمئن ہوتا ہے۔

ہندرنس کو ترک کرنا

“فضیلت کے اس عظیم مجموعی ، احساس شعور پر اس عظیم پابندی ، اس عمدہ ذہانت
اور ہوشیاری اور اس عمدہ اطمینان سے نوازا ہوا ، وہ ایک ویران مکان کی تلاش
کرتا ہے: جنگل ، درخت کا سایہ ، ایک پہاڑ ، ایک گل ، پہاڑی کے کنارے کا
غار ، چارل گراؤنڈ ، جنگل کا گرو ، کھلی ہوا ، بھوسے کا ڈھیر۔ کھانے کے بعد
، اپنے بھیک مانگتے ہوئے لوٹ کر ، وہ بیٹھ جاتا ہے ، پیروں کو پار کرتا ہے
، اس کا جسم تھامتا ہے
کھڑا ، اور ذہنیت کو سامنے لاتا ہے.

“دنیا کے حوالے سے لالچ کو ترک کرتے ہوئے ، وہ ایک ایسی بیداری کے ساتھ
رہتا ہے جس میں لالچ نہیں ہوتا ہے۔

وہ لالچ کے اپنے ذہن کو صاف کرتا ہے۔ بیماری اور غیظ و غضب کا ترک کرتے
ہوئے ، وہ ایک بیداری کے ساتھ رہتا ہے جو بیمار مرضی سے خالی نہیں ، تمام
جانداروں کی فلاح و بہبود کے ساتھ ہمدردی رکھتا ہے۔ وہ اپنی من پسندی اور
غصے کا دماغ صاف کرتا ہے۔ کاہلی اور غنودگی کو ترک کرتے ہوئے ، وہ ایک ایسی
بیداری کے ساتھ رہتا ہے جو کاہلی اور غنودگی ، ذہن ، ہوشیار ، روشنی کے
مطابق ہے۔ وہ اپنی ذہن کو کاہلی اور غنودگی سے پاک کرتا ہے۔ بےچینی اور
بےچینی کو ترک کرتے ہوئے ، وہ غیر منقسم رہتا ہے ، اس کا دماغ اندرونی طور
پر دب جاتا ہے۔ وہ بےچینی اور بےچینی سے اپنا دماغ صاف کرتا ہے۔

غیر یقینی صورتحال کو ترک کرتے ہوئے ، وہ غیر یقینی صورتحال کو عبور کرنے
میں سکونت اختیار کرتا ہے ، ہنر مند ذہنی خوبیوں کے حوالے سے کوئی گھبراہٹ
نہیں۔ وہ اپنے دماغ کو غیر یقینی صورتحال سے پاک کرتا ہے۔

“فرض کریں کہ ایک شخص ، قرض لے کر اپنے کاروباری معاملات میں اس کی سرمایہ
کاری کرتا ہے۔ اس کے کاروباری امور کامیاب ہوجاتے ہیں۔

وہ اپنے پرانے قرضوں کی ادائیگی کرتا ہے اور اپنی اہلیہ کی دیکھ بھال کے
لئے اور بھی بچا جاتا ہے۔ یہ سوچ اس کے پاس ہوگی ، ‘قرض لینے سے پہلے ، میں
نے اسے اپنے کاروباری امور میں لگایا۔ اب میرے


کاروباری امور کامیاب ہوگئے ہیں۔ میں
میرے پرانے قرضوں کی ادائیگی کردی ہے اور میری اہلیہ کو برقرار رکھنے کے لئے اور بھی بچی ہے۔ ‘

اسی وجہ سے وہ خوشی اور مسرت کا تجربہ کرے گا۔



“اب
فرض کیج a کہ کوئی شخص بیمار پڑا ہے - درد میں اور شدید بیمار ہے۔ وہ اپنے
کھانے سے لطف اندوز نہیں ہوتا ہے ، اور اس کے جسم میں کوئی طاقت نہیں ہے۔
جیسے جیسے وقت گزرتا ہے ، وہ آخر کار اس بیماری سے صحت یاب ہو جاتا ہے۔ وہ
اپنے کھانے سے لطف اندوز ہوتا ہے اور اس کے جسم میں طاقت ہے۔ یہ خیال اس کے
پاس ہوگا ، ‘اس سے پہلے ، میں بیمار تھا… اب میں اس بیماری سے صحت یاب
ہوگیا ہوں۔ میں اپنے کھانے سے لطف اندوز ہوتا ہوں اور میرے جسم میں طاقت
ہے۔ ’اس کی وجہ سے وہ خوشی اور مسرت کا تجربہ کرے گا۔

“اب فرض کریں کہ ایک شخص قید میں بندھا ہوا ہے۔ جیسے جیسے وقت گزرتا ہے ،
بالآخر اسے اس غلامی سے آزاد ، محفوظ اور آزادانہ طور پر رہا کیا جاتا ہے ،
بغیر کسی املاک کا نقصان ہوتا ہے۔

یہ خیال اس کو ہوگا ، ‘اس سے پہلے ، میں قید میں تھا۔ اب میں اس غلامی سے
آزاد ہو گیا ہوں ، اپنی املاک کا کوئی نقصان نہ ہونے کے ساتھ ، محفوظ اور
مستحکم۔ ’اس کی وجہ سے وہ خوشی اور مسرت کا تجربہ کرے گا۔

“اسی طرح ، جب یہ پانچ رکاوٹیں اپنے آپ کو ترک نہیں کرتی ہیں تو راہب اسے
قرض ، بیماری ، قید ، غلامی ، ویران ملک سے گزرنے والی سڑک کے طور پر
دیکھتے ہیں۔ لیکن جب یہ پانچ رکاوٹیں اپنے آپ میں ترک کردی جاتی ہیں تو ،
وہ اسے بلا تفریق ، اچھی صحت ، جیل سے رہائی ، آزادی ، سلامتی کی جگہ قرار
دیتے ہیں۔

یہ دیکھ کر کہ وہ اس کے اندر رہ گئے ہیں ، وہ خوش ہوجاتا ہے۔ خوشی ہوئی ،
وہ جذباتی ہوگیا۔ خفا ہوا ، اس کا جسم پر سکون بڑھتا ہے۔ اس کا جسمانی سکون
، وہ خوشی سے حساس ہے۔ خوشی محسوس کرتے ہوئے ، اس کا دماغ ارتکاز ہوجاتا
ہے۔

چار جھانسے

“کافی حد تک فحاشی سے پیچھے ہٹ گیا ، غیر ہنر مند ذہنی خوبیوں سے دستبردار
ہوکر ، وہ داخل ہوتا ہے اور پہلے جھانا میں رہتا ہے: بے خودی اور واپسی سے
پیدا ہونے والی خوشی ، اس کے ساتھ ساتھ براہ راست سوچ اور اندازہ ہوتا ہے۔

انہوں نے کہا کہ ، اور خوف و ہراس پھیل رہا ہے اور ہچکچاہٹ اور واپسی سے
پیدا ہونے والی خوشی کے ساتھ اس جسم کو بھرتا ہے. بالکل اسی طرح جیسے اگر
ہنر مند غسل کرنے والا یا غسل کرنے والا ایک پیتل کے بیسن میں غسل پاؤڈر
ڈال دیتا ہے اور اسے ایک ساتھ گوندھتا ہے ، اسے بار بار پانی کے ساتھ
چھڑکتا ہے ، تاکہ اس کی غسل پاؤڈر کی گیند - سنترپت ، نمی سے لدے ، اندر
اور اس کے بغیر ہی جم جائے - بہر حال ڈرپ نہیں۔
اس کے باوجود ، راہب جم جاتا ہے … بےخودی اور واپسی سے پیدا ہونے والی
خوشی کے ساتھ یہ بہت ہی جسم ہے۔

اس کے پورے جسم کی کچھ بھی نہیں ہے جو ہچکچاہٹ اور واپسی سے پیدا ہونے والی
خوشی سے متاثر ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

“مزید برآں ، ہدایت یافتہ خیالات اور تشخیصوں کے خاموشی کے ساتھ ، وہ داخل
ہوتا ہے اور دوسرا جھانا میں رہتا ہے: بے خودی اور خوشی آرام سے پیدا ہوتی
ہے ، داخلی یقین دہانی - فکر اور تشخیص سے آزاد شعور کا اتحاد۔ وہ بے چین
ہوتا ہے اور بے حد حیرت زدہ ہوتا ہے اور بے خودی اور خوشی سے اس جسم کو بھر
دیتا ہے
کمپوزر سے پیدا ہوا بالکل اسی طرح جیسے جھیل جس میں بہار کے پانی کی کنویں
ہوں
اندر سے ، مشرق ، مغرب ، شمال ، یا جنوب کی طرف سے آنے کی کوئی گنجائش نہیں
، اور بار بار بارشوں کی بھرمار فراہم کرتی ہے ، تاکہ جھیل کے اندر سے
پانی کا ٹھنڈا پانی جمع ہوجائے اور پھیل جائے ، گھٹ جائے اور بھر جائے۔ یہ
ٹھنڈا پانی کے ساتھ ، ٹھنڈے پانیوں سے پھیلنے والی جھیل کا کوئی حصہ نہیں
ہے۔ اس کے باوجود ، راہب جم جاتا ہے … بے خودی اور راحت کے ساتھ پیدا
ہونے والا یہ بہت ہی جسم ہے۔ راحت اور خوشی سے پیدا ہونے والے اس کے پورے
جسم میں کچھ بھی نہیں ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

“اور اس کے علاوہ ، بے خودی کے دھندلا ہونے کے ساتھ ، وہ مساوی ، ذہین اور
ہوشیار رہتا ہے ، اور جسم سے خوشی کا احساس کرتا ہے۔ وہ تیسرے جناح میں
داخل ہوتا ہے اور باقی رہتا ہے ، جس میں نوبل والوں نے اعلان کیا ہے کہ ،
‘مساوی اور ذہن رکھنے والا ، اس کی خوشگوار رہائش ہے۔’
وہ بے خودی کی کیفیت سے لطف اندوز ہوکر اس جسم کو گھورتا اور گھورتا ہے۔
بالکل اسی طرح جیسے کمل کے تالاب میں ، کچھ
کمل ، پانی میں پیدا ہوتے اور بڑھتے رہتے ہیں ، پانی میں ڈوبتے رہتے ہیں
اور پانی سے باہر کھڑے ہوئے بغیر پھلتے پھولتے ہیں ، تاکہ ان کی جڑوں سے
ٹپکنے تک ٹھنڈے پانی سے بھرے اور گھل مل جائیں ، اور ان کملوں میں سے کچھ
بھی نہیں ٹھنڈا پانی کے ساتھ کھڑے ہو جائے گا؛ اس کے باوجود ، راہب بھٹکتا
ہے … خوشی کے ساتھ یہ بہت ہی جسم بے خودی کا فائدہ اٹھاتا ہے۔

بے خودی کے مختلف حصوں میں خوشی کے ساتھ اس کے پورے جسم کی کوئی چیز نہیں
ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

“اور اس کے علاوہ ، خوشی اور تناؤ کو ترک کرنے کے ساتھ - جیسے خوشی اور
تکلیف کی پہلے گمشدگی کے ساتھ ، - وہ داخل ہوتا ہے اور چوتھے جھانا میں
رہتا ہے: مساوات اور مزاج کی پاکیزگی ، نہ ہی خوشی اور نہ ہی تناو۔ وہ
بیٹھتا ہے ، ایک خالص ، روشن شعور کے ساتھ جسم کو گھور رہا ہے۔
بالکل ایسے ہی جیسے اگر کوئی شخص سر سے پاؤں تک سفید کپڑے سے ڈھانپ کر
بیٹھا ہوا ہو تا کہ اس کے جسم کا کوئی حصہ ایسا نہ ہو جس میں سفید کپڑا نہ
بڑھتا ہو۔ اس کے باوجود ، راہب بیٹھا ہے ، ایک خالص ، روشن شعور کے ساتھ
جسم کو گھور رہا ہے۔

خالص ، روشن آگاہی کے ذریعہ اس کے پورے جسم کی کوئی چیز اجرت نہیں ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔


بصیرت
علم

“اس طرح اس کے ذہن کو ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ، نقائص سے پاک
، تکلیف دہ ، ناقص ، مستحکم ، اور محرومی کا حصول حاصل ہونے کی وجہ سے ،
وہ اس کو ہدایت اور علم اور وژن کی طرف مائل کرتا ہے۔ وہ سمجھتا ہے: ‘میرا
یہ جسم شکل والا ہے ، جس کی تشکیل ہے
ماں اور والد سے پیدا ہونے والے چار بنیادی عناصر میں سے ، چاول اور دلیہ
سے پرورش پذیر ، عدم استحکام ، رگڑنے ، دبانے ، تحلیل کرنے اور منتشر ہونے
کے تابع ہیں۔ اور میرے اس شعور کو یہاں تائید حاصل ہے اور یہاں جکڑے ہوئے
ہیں۔ ‘بالکل اسی طرح جیسے یہاں خالص ترین پانی کا ایک خوبصورت بیرل جوہر
ہوتا ہے۔ آٹھ رخا ، اچھی طرح سے پالش ، صاف ، لنگڑا ، اپنے تمام پہلوؤں میں
استعمال ، اور وسط میں سے گزرنا یہ ایک نیلے ، پیلے ، سرخ ، سفید ، یا
بھوری رنگ کا دھاگہ تھا - اور اچھی نگاہ رکھنے والا آدمی اسے اپنے ہاتھ میں
لے کر اس پر غور و فکر کرے گا: ‘یہ خالص ترین پانی کا ایک خوبصورت بیرل
جوہر ہے ، آٹھ جہت والا ، اس کے تمام پہلوؤں میں اچھی طرح پالش ، صاف ،
لنگڑا ، کمال ہے۔ اور یہ ، اس کے بیچ سے گزرنا ، ایک نیلے ، پیلے ، سرخ ،
سفید ، یا بھوری رنگ کا دھاگہ ہے۔ ’

اسی طرح - اس طرح اس کے ذہن کے ساتھ ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ،
نقائص سے پاک ، مستعد ، ناقص ، مستحکم ، اور عجلت پسندی کا حصول - راہب
ہدایت کرتا ہے اور اسے علم اور بینائی کی طرف مائل کرتا ہے۔ وہ سمجھتا ہے:
‘میرا یہ جسم شکل کے ساتھ مالا مال ہے ، ماں اور باپ سے پیدا ہونے والے چار
بنیادی عناصر پر مشتمل ہے ، چاول اور دلیہ سے پرورش پایا جاتا ہے ، جس میں
عدم استحکام ، رگڑنا ، دبانا ، تحلیل کرنا اور منتشر ہونا ہے۔ اور میرے اس
شعور کی تائید ہوتی ہے اور یہاں پابند ہے۔ ’

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

دماغ سے بنا جسم

انہوں نے کہا کہ اس طرح اس کا ذہن ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ،
نقائص سے پاک ، مستعدی ، ناقص ، مستحکم ، اور عدم استحکام کا حصول کے ساتھ ،
اس کی ہدایت کرتا ہے اور ذہن سے بنا جسم کو بنانے کی طرف راغب کرتا ہے۔ اس
جسم سے وہ ایک اور جسم تخلیق کرتا ہے ، جو شکل سے مالا مال ہوتا ہے ، دماغ
سے بنا ہوتا ہے ، اس کے تمام حصوں میں مکمل ہوتا ہے ، اس میں کمتر نہیں
ہوتا ہے
اساتذہ۔

بالکل ایسے ہی جیسے جیسے کوئی آدمی اس کی میان سے ایک سرخی کھینچ لے۔ اس کے
بارے میں یہ خیال پائے گا: ‘یہ میان ہے ، یہی سرکنڈہ ہے۔

میان ایک چیز ہے ، سرکنڈہ دوسری ہے ، لیکن سرکنڈی میان سے نکالی گئی ہے۔
’یا گویا کوئی آدمی اس سے تلوار کھینچ رہا ہے۔
scabbard اس کے بارے میں خیال یہ ہوگا: ‘یہ تلوار ہے ، یہ کھجلی ہے۔ تلوار
ایک چیز ہے ، اسکیبورڈ دوسری چیز ہے ، لیکن تلوار اسکیبارڈ سے نکالی گئی
ہے۔ ’یا گویا کوئی آدمی سانپ کو اپنی کھیٹی سے نکال رہا ہو۔ اس کے بارے میں
خیال یہ ہوگا: ‘یہ سانپ ہے ، یہ کیچڑ ہے۔ سانپ ایک چیز ہے ، دوسری کاہن ہے
، لیکن سانپ کو کاہلی سے نکالا گیا ہے۔ ‘’ اسی طرح - اس طرح اس کے ذہن کے
ساتھ ارتکاز ، پاکیزگی ، اور روشن ، بے ضرر ، عیبوں سے پاک ، تکلیف دہ ،
ناقص ، مستحکم ، اور محرومی کا حصول ، راہب ہدایت دیتا ہے اور اسے ذہن سے
بنا جسم بنانے کی طرف مائل کرتا ہے۔ اس جسم سے وہ ایک اور جسم تخلیق کرتا
ہے ، جو شکل سے مالا مال ہے ، دماغ سے بنا ہوا ہے ، اس کے تمام حصوں میں
مکمل ہے ، اس کے اساتذہ میں کمتر نہیں ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

سپرانومرمل پاورز

انہوں نے کہا کہ اس طرح اس کا ذہن ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ،
نقائص سے پاک ، مستعد ، ناقص ، مستحکم ، اور عجلت پسندی کا حصول حاصل کرنے
کے ساتھ ، اس کو غیر معمولی طاقتوں کے طریقوں کی طرف راغب اور مائل کرتا
ہے۔

وہ کئی گنا اضافی طاقتوں کو چلاتا ہے۔ ایک ہونے کے بعد وہ بہت ہو جاتا ہے۔
بہت سے ہونے کے بعد وہ ایک ہوجاتا ہے۔ وہ حاضر ہوتا ہے۔ وہ غائب ہو گیا۔ وہ
دیواروں ، ریمپرٹ ، اور پہاڑوں کے ذریعے گویا خلا سے ہوتا ہے۔ انہوں نے
کہا کہ زمین میں اور باہر کودو
گویا یہ پانی تھا۔ وہ ڈوبے بغیر پانی پر چلتا ہے گویا یہ خشک زمین ہے۔

کراس پیر بیٹھا وہ ہوا کے ذریعے پروں کی طرح اڑتا ہے۔ وہ اپنے ہاتھ سے سورج
اور چاند کو بھی چھوتا ہے اور مار دیتا ہے ، اتنا طاقت ور اور طاقت ور۔

جہاں تک برہما دنیاوں تک ہے وہ اپنے جسم پر اثر ڈالتا ہے۔

بالکل اسی طرح جیسے کوئی ہنر مند کمہار یا اس کا معاون تیار کرسکتا ہے
اچھی طرح سے تیار مٹی جس بھی طرح کے برتنوں کے برتن کو وہ پسند کرتا ہے ،
یا
بطور ہن ہاتھی دانت بنانے والا یا اس کا معاون اچھی طرح سے تیار کردہ
دستکاری کرسکتا ہے
ہاتھی کے دانت کا کام کسی بھی قسم کا ہاتھی کا کام جسے وہ پسند کرتا ہے ،
یا ایک ہنر مند سنار کی حیثیت سے
یا اس کا معاون اچھی طرح سے تیار کردہ سونے سے کسی بھی طرح کا سونے کا
آرٹیکل بنا سکتا ہے۔ اسی طرح - اس طرح اس کے ذہن کے ساتھ ارتکاز ، پاکیزگی ،
اور روشن ، بے داغ ، نقائص سے پاک ، مستعد ، ناقص ، مستحکم ، اور عجلت
پسندی کا حصول - راہب ہدایت دیتا ہے اور اس کو غیر معمولی طاقتوں کے طریقوں
کی طرف مائل کرتا ہے… اس کا جسم

یہاں تک کہ برہما جہانوں تک ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

صیرت علم

انہوں نے کہا کہ اس طرح اس کا ذہن ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ،
نقائص سے پاک ، مستعد ، ناقص ، مستحکم ، اور عجلت پسندی کا حصول حاصل کرنے
کے ساتھ ہی ، اس کی ہدایت کرتا ہے اور دوسرے انسانوں کی بیداری کے علم کی
طرف مائل ہوتا ہے۔ وہ دوسرے کے بارے میں شعور جانتا ہے
مخلوق ، دوسرے افراد ، نے اسے اپنی بیداری کے ساتھ گھیر لیا۔

وہ جذبات کے ساتھ ذہن کی طرح جذبے کے ساتھ اور کسی جذبے کے بغیر دماغ کو
بغیر کسی جذبے کے جیسے دماغ کو سمجھتا ہے۔ وہ بغض کے ساتھ ذہن کو مکروہ ذہن
کی طرح ، اور دماغ کو بغض کے بغیر دماغ کو سمجھتا ہے۔

وہ ذہن کو فریب کے ساتھ ذہن کی حیثیت سے ، اور دھوکے کے بغیر ذہن کو دھوکہ
دہی کے بغیر ذہن کی طرح سمجھتا ہے۔ وہ ایک محدود ذہن کو ایک محدود ذہن ،
اور بکھرے ہوئے دماغ کو بکھرے ہوئے دماغ کی طرح سمجھتا ہے۔ وہ توسیع دماغ
کے طور پر ، اور بغیر داخت دماغ کے طور پر ایک غیر بڑھے ہوئے دماغ کو
پہچانتا ہے۔

وہ ایک عمدہ ذہن [جو کہ انتہائی عمدہ سطح پر نہیں ہے] کو ایک عمدہ ذہن ،
اور ایک غیر متزلزل ذہن کو ایک غیر متزلزل ذہن کی طرح سمجھتا ہے۔ انہوں نے
کہا کہ ایک مرتکز دماغ کے طور پر ، اور ایک غیر منحصر دماغ ایک غیر منحصر
دماغ کے طور پر

وہ آزاد دماغ کو آزاد دماغ کے طور پر ، اور ایک غیر خوش دماغ کو ایک غیر
خوش دماغ کے طور پر سمجھتا ہے۔

بالکل اسی طرح جیسے ایک جوان عورت - یا مرد - زیورات کا شوق ، ایک روشن
آئینے یا صاف پانی کے پیالے میں اپنے ہی چہرے کی عکاسی کا جائزہ لینا اگر
“داغدار” ہوتا ، یا ‘بے داغ’ جانتا اگر یہ نہ ہوتا۔ اسی طرح - اس طرح اس کے
ذہن کے ساتھ ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ، نقائص سے پاک ، تکلیف
دہ ، ناقص ، مستحکم ، اور عدم استحکام کی تکمیل - راہب ہدایت کرتا ہے اور
دوسرے انسانوں کی آگاہی کے علم کی طرف مائل ہوتا ہے۔ وہ دوسرے انسانوں ،
دوسرے افراد کے بارے میں شعور جانتا ہے ، جس نے اسے اپنی بیداری سے گھیر
رکھا ہے۔

وہ جذبات کے ساتھ ایک ذہن کو جذبے کے ساتھ اور کسی جذبے کے بغیر ذہن کو
جنون کے بغیر ، کسی آزاد ذہن کو ایک آزاد دماغ کے طور پر ، اور ایک غیر خوش
دماغ کے طور پر ایک غیر خوش دماغ کو سمجھتا ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

ماضی کی زندگیوں کا یاد

“اس طرح اس کے ذہن کو ارتکاز ، پاکیزگی ، اور روشن ، بے داغ ، نقائص سے پاک
، مستعدی ، ناقص ، مستحکم ، اور عدم استحکام کا حصول حاصل ہونے کی وجہ سے ،
وہ گذشتہ زندگیوں کی یادوں (روشن: گذشتہ گھروں) کے بارے میں اس کی ہدایت
اور مائل کرتا ہے۔

وہ اپنی کئی مرتبہ ماضی کی زندگیوں کو یاد کرتا ہے ، یعنی ایک پیدائش ، دو
جنم ، تین جنم ، چار ، پانچ ، دس ، بیس ، تیس ، چالیس ، پچاس ، ایک سو ،
ایک ہزار ، ایک لاکھ ، کائناتی سنکچن کے بہت سے اقسام کائناتی توسیع کے ،
کائناتی سنکچن اور توسیع کے بہت سے اقسام ، [یاد کرتے ہوئے] ، ‘وہاں میرا
ایک ایسا نام تھا ، جس کا تعلق اس قبیل سے تھا ، اس طرح کا ظہور تھا۔

یہ میرا کھانا تھا ، میری خوشی اور تکلیف کا ایسا تجربہ ، اس طرح میری
زندگی کا اختتام۔

اس حالت سے ہٹ کر ، میں وہاں دوبارہ پیدا ہوا۔ وہاں بھی میرا ایسا نام تھا ،
ایسے قبیلے سے تعلق رکھتا تھا ، اس طرح کا ظہور ہوتا تھا۔ یہ میرا کھانا
تھا ، میری خوشی اور تکلیف کا ایسا تجربہ ، اس طرح میری زندگی کا اختتام۔

اس حالت سے ہٹتے ہوئے ، میں یہاں دوبارہ پیدا ہوا۔ ’اس طرح وہ اپنی کئی
زندگی گذشتہ زندگیوں کو ان کے طریقوں اور تفصیلات میں یاد کرتا ہے۔ بالکل
ایسے ہی جیسے اگر کوئی شخص اپنے آبائی گاؤں سے دوسرے گاؤں جانا ہے ، اور
پھر اس گاؤں سے ایک اور گاؤں جانا ہے ، اور پھر اسی گاؤں سے اپنے آبائی
گاؤں جانا ہے۔

اس کا خیال اس پر ہوگا ، ‘میں اپنے گاؤں سے وہاں کے اس گاؤں گیا تھا۔

وہاں میں اس طرح سے کھڑا ہوا ، اس طرح سے بیٹھا ، اس طرح بات کی ، اور اس
طرح خاموش رہا۔ اس گاؤں سے میں وہاں کے اس گاؤں گیا تھا ، اور وہاں میں اس
طرح سے کھڑا ہوا ، اس طرح بیٹھ گیا ، اس طرح بات کرتا رہا ، اور اس طرح
خاموش رہا۔ اسی گاؤں سے میں گھر واپس آیا تھا۔ ’اسی طرح - اس کے ذہن کے
ساتھ اس طرح ارتکاز ، پاکیزگی ، اور روشن ، بے عیب ، نقائص سے پاک ، تکلیف
دہ ، ناقص ، مستحکم ، اور عدم استحکام سے حاصل ہوا - راہب
گذشتہ زندگیوں کی یاد کے بارے میں علم کی طرف ہدایت اور مائل کرتا ہے۔

وہ اپنی کئی ماضی کی زندگیوں کو … ان کے طریقوں اور تفصیلات میں یاد کرتا
ہے۔

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔


ذہنی
خمیر کا خاتمہ

“اس طرح اس کے ذہن کو مرتکز ، پاکیزگی ، اور روشن ، بے داغ ، نقائص سے پاک ،
مستعدی ، ناقص ، مستحکم ، اور عدم استحکام کی تکمیل سے راہب راہنمائی کرتا
ہے اور اسے ذہنی خمیر کے خاتمے کے علم کی طرف مائل کرتا ہے۔ وہ سمجھتا ہے ،
جیسا کہ یہ ہوچکا ہے ، کہ ‘یہ تناؤ ہے… یہ تناؤ کی ابتدا ہے… یہ
تناؤ کا خاتمہ ہے… اس کے خاتمے کا باعث راستہ ہے
تناؤ… یہ دماغی ابال ہیں…

یہ ابال کی ابتدا ہے… یہ خمیروں کا خاتمہ ہے… یہ وہی راستہ ہے جو ابال کے
خاتمے کا باعث ہے۔ ‘’ اس طرح اس کا دل جانتا ہے ، اس طرح دیکھ کر ، احساس
کے خمیر سے آزاد ہوتا ہے ، ابال بن جاتا ہے لاعلمی کی۔ رہائی کے ساتھ ،
وہاں علم ہے ،
‘رہائی ملی۔’ وہ سمجھتا ہے کہ ‘پیدائش ختم ہوگئی ، مقدس زندگی پوری ہوگئی ،
کام ہو گیا۔ اس دنیا کے لئے اور کچھ نہیں ہے۔ ’بالکل ایسے ہی جیسے وہاں
موجود ہے
ایک پہاڑ کی چمک میں پانی کا ایک تالاب تھا۔ صاف ، لنگڑا ، اور غیر منحصر -
جہاں کنارے پر کھڑا نظر رکھنے والا شخص گولے ، بجری اور کنکریاں دیکھ سکتا
تھا ، اور مچھلی کے تیروں کو تیرتے اور آرام کرتا تھا اور ایسا ہوتا تھا۔
اس کے پاس ، ‘پانی کا یہ تالاب صاف ، لنگڑا اور غیر منقول ہے۔

یہ گولے ، بجری اور کنکریاں اور یہ بھی مچھلی کے جوتوں کے بارے میں تیراکی
اور آرام کر رہے ہیں۔ ‘’ اسی طرح - اس کے ذہن کے ساتھ اس طرح ارتکاز ،
پاکیزگی ، اور روشن ، بے ضرر ، نقائص ، عدم استحکام ، ناقص ، مستحکم ، اور
محرومی کو حاصل کیا - راہب ہدایت دیتا ہے اور اسے ذہنی ابال کے خاتمے کے
علم کی طرف مائل کرتا ہے۔ وہ سمجھتا ہے ، جیسا کہ یہ ہوچکا ہے ، کہ ‘یہ
تناؤ ہے… یہ تناؤ کی ابتدا ہے… یہ خاتمہ ہے
تناؤ کا… یہ تناؤ کے خاتمے کا راستہ ہے… یہ دماغی ابال ہیں… یہ ابال کی
ابتدا ہے…
یہ خمیروں کا خاتمہ ہے… یہ وہی راستہ ہے جو ابال کے خاتمے کی طرف جاتا ہے۔
’اس کا دل ، اس طرح جانتا ہے ، اس طرح دیکھ کر ، فحاشی کے خمیر ، بننے کے
ابال ، جاہلیت کے ابال سے رہا ہوتا ہے۔ رہائی کے ساتھ ہی ، وہاں علم موجود
ہے ، ‘رہا کیا گیا ہے۔’ وہ سمجھتا ہے کہ ‘پیدائش ختم ہوگئی ، مقدس زندگی
پوری ہوئی ، کام ختم ہوگیا۔

اس دنیا کے لئے اور کچھ نہیں ہے۔ ’

“اسے بھی ہدایت کا معجزہ کہا جاتا ہے۔

“یہ تین معجزات ہیں جن کا میں اعلان کرتا ہوں ، کیوٹا ، جس نے اپنے لئے
براہ راست جانا اور ان کا ادراک کیا۔

خداؤں سے گفتگو

“ایک بار ، کیواٹا ، بھکشوؤں کی اسی جماعت میں ایک راہب کی آگاہی میں یہ
سوچ پیدا ہوئی: ‘زمین کے املاک ، مائع املاک ، آگ کی خاصیت ، اور ہوا کی
خاصیت - یہ چار عظیم عنصر کہاں ہیں؟ اس کے بعد ، اس نے ایسی حالت اختیار
کرلی کہ دیوتاؤں کی طرف جانے کا راستہ اس کے ذہن میں آگیا۔ تو وہ خدا کے
دیوتاؤں کے پاس گیا
چار عظیم بادشاہوں کی بازیافت اور انھوں نے پہنچتے ہی ان سے پوچھا ، ‘دوستو
، یہ چار عظیم عنصر - زمین کی جائیداد ، مائع املاک ، آگ کی خاصیت ، اور
ہوا کی جائیداد ، باقیات کے بغیر کہاں ختم ہوجاتے ہیں؟‘

“جب یہ کہا گیا تو ، چار عظیم بادشاہوں کی بازیافت کے دیوتاؤں نے راہب سے
کہا ،‘ ہمیں یہ بھی نہیں معلوم کہ چار عظیم عنصر کہاں… باقی مانے بغیر ختم
ہوجاتے ہیں۔ لیکن یہاں چار عظیم بادشاہ ہیں جو ہم سے اونچے اور اعلی مرتبہ
ہیں۔

انہیں یہ معلوم ہونا چاہئے کہ چار عظیم عناصر کہاں… بقایا cease رک جاتے
ہیں۔ ’

“تو راہب چار عظیم بادشاہوں کے پاس پہنچا اور ، پہنچتے ہی ان سے پوچھا ،”
دوستو ، یہ چار عظیم عنصر… باقی بچنے کے بغیر کہاں ختم ہوجاتے ہیں؟ ”

“جب یہ کہا گیا تو فور فورٹ کنگز نے راہب سے کہا ،‘ ہم یہ بھی نہیں جانتے
کہ چار عظیم عنصر کہاں… باقی مانے بغیر ختم ہوجاتے ہیں۔ لیکن تریسٹھ کے
دیوتا ایسے ہیں جو ہم سے اونچے اور اعلی مرتبہ ہیں۔ انہیں معلوم ہونا
چاہئے… ’

“تو راہب تینتیس کے دیوتاؤں کے پاس پہنچے اور پہنچتے ہی ان سے پوچھا ،‘
دوستو ، یہ چار عظیم عنصر… باقی بچنے کے بغیر کہاں ختم ہوجاتے ہیں؟

“جب یہ کہا گیا تو تریسٹھ کے دیوتاؤں نے راہب سے کہا ،‘ ہمیں یہ بھی نہیں
معلوم کہ چار عظیم عنصر کہاں… باقی رہ کر ختم ہوجاتے ہیں۔ لیکن وہاں
دیوتاؤں کا حکمران ساکا ہے ، جو ہم سے اونچا اور اعلی ہے۔ اسے معلوم ہونا
چاہئے… ‘

“تو راہب دیوتاؤں کا حکمران ساکا کے پاس پہنچا ، اور پہنچتے ہی اس سے پوچھا
،” دوست ، یہ چار عظیم عناصر کہاں باقی ہیں…؟ ”

“جب یہ کہا گیا تو دیوتاؤں کے حکمران ساکا نے راہب سے کہا ،‘ مجھے یہ بھی
نہیں معلوم کہ چار عظیم عنصر کہاں… باقی مانے بغیر ختم ہوجاتے ہیں۔ لیکن
یہاں یام دیوتا ہیں جو مجھ سے اونچے اور اعلی ہیں۔ انہیں معلوم ہونا چاہئے…
’…

“یام دیوتاؤں نے کہا ، ‘ہمیں یہ بھی معلوم نہیں ہے … لیکن وہاں ایک دیوتا
ہے جس کا نام سویاام ہے … اسے معلوم ہونا چاہئے…۔…

“سویاما نے کہا ،‘ میں بھی نہیں جانتا… لیکن وہاں سنتوسیٹا نامی دیوتا ہے…
اسے معلوم ہونا چاہئے… ’…

“سنتوسیٹا نے کہا ،‘ مجھے یہ بھی معلوم نہیں ہے… لیکن وہاں نیممنارتی دیوتا
ہیں…
انہیں معلوم ہونا چاہئے… ’…
“نممنارتی دیوتاں
کہا ، ‘ہمیں یہ بھی معلوم نہیں ہے… لیکن سنیمیتا نامی دیوتا ہے…
اسے معلوم ہونا چاہئے… ’’


“پھر
عظیم برہما ، راہب کو بازو سے پکڑ کر ایک طرف لے گئے ، اور اس سے کہا ،‘
برہما کے پیچھے رہنے والے یہ دیوتا یقین رکھتے ہیں ، “ایسی کوئی چیز نہیں
ہے جسے عظیم برہما نہیں جانتے ہیں۔

ایسی کوئی چیز نہیں ہے جو عظیم برہما نہیں دیکھتی ہے۔

ایسی کوئی بھی چیز نہیں ہے جس سے عظیم برہما لاعلم ہوں۔

ایسی کوئی بھی چیز نہیں ہے جسے عظیم برہما نے محسوس نہ کیا ہو۔ اسی لئے میں
نے ان کی موجودگی میں یہ نہیں کہا کہ میں بھی ، نہیں جانتا ہوں کہ چار
عظیم عناصر کہاں… باقی رہ کر ختم ہوجاتے ہیں۔

لہذا آپ نے نظرانداز کرتے ہوئے غلط کام کیا ، غلط کام کیا
مبارک ہو کسی اور جگہ اس سوال کے جواب کی تلاش میں۔ ایک بار پھر برکت والے
کے پاس واپس جائیں ، اور پہنچتے ہی اس سے یہ سوال پوچھیں۔ تاہم ، وہ اس کا
جواب دیتا ہے ، آپ کو اس کو دل میں لینا چاہئے۔ ’

“پھر - جس طرح ایک مضبوط آدمی اپنے لچکدار بازو کو بڑھا سکتا ہے یا اپنے
بڑھے ہوئے بازو کو موڑ سکتا ہے - راہب برہما دنیا سے غائب ہو گیا اور فورا.
ہی میرے سامنے نمودار ہوا۔ میرے سامنے جھکا کر وہ ایک طرف بیٹھ گیا۔ جب وہ
وہاں بیٹھا تھا تو اس نے مجھ سے کہا ، ‘اے خداوند ، یہ چار عظیم عنصر کہاں
ہیں؟ زمین کی خاصیت ، مائع املاک ،
فائر پراپرٹی ، اور ہوائ پراپرٹی - بقایا ختم ہوجائے؟ ’

درختوں کے لئے شاہ اشوکا زندگی کا تحفہ

اور مثال کے طور پر جس نے آفیشل میڈم بنایا ہے اس کے کاٹے ہوئے خوشگوار
طریقوں پر ایک نظر ڈالیں۔ یہ اور کوئی اور نہیں بلکہ کمزور موریائی شہنشاہ
اشوکا ہے۔ پوری دنیا شہری اور غیر شہریوں میں سڑک کے کنارے پھل لانے والے
پودوں / درختوں کی پرورش اور حفاظت میں اشوکن اصولوں کو شامل کرے گی۔
موریان شہنشاہ سب سے پہلے سڑک کے کنارے درختوں کے تصور کو فروغ دینے اور اس
کی حمایت کرنے والا تھا۔ “اس وقت جب ہم اپنے درختوں کو روزانہ کی بنیاد پر
کھو رہے ہیں تو ہمیں واپس جانا چاہئے اور اس کا مشاہدہ کرنا چاہئے۔

اشوکا سے اشارہ کرتے ہوئے ، اگر آپ ان علاقوں پر نگاہ ڈالیں جو ایک بار
موریان بادشاہی ، یا دہلی کے زیر احاطہ تھے تو ، دنیا سڑک کے درختوں کی
اہمیت کی تعریف کرے گی۔

اس نے جان بوجھ کر ہر سڑک کے لئے ایک نوع کا انتخاب کیا۔ قریب سے وقفوں پر
پرجاتیوں کا اختلاط درختوں کی بقا کو متاثر کرسکتا ہے۔ ہم پورے حص forے کے ل
a ایک ہی نوع پر مرکوز ہوں گے۔

“اشوکا نے سڑک کے کنارے درختوں کی ملکیت مقامی لوگوں کو حاصل کرلی۔ اگرچہ
حکومت اس پودے کی پرورش کی نگرانی کرے گی ، لیکن بعد میں درخت کی ملکیت
مقامی لوگوں کے حوالے کردی جائے گی۔

“درختوں کے کاٹنے پر مکمل طور پر پابندی عائد نہیں ہے ، لیکن (نئے اقدامات
کے ساتھ) اس کو بہت حد تک کم کیا جائے گا۔” جنگلات انسانیت سمیت مادر زمین
کے تمام جانداروں کو زندگی کا بنیادی نظام فراہم کرتے ہیں۔

جنگلاتی ماحولیاتی نظام تازہ ہوا ، پانی کے وسائل ، زراعت کی روزمرہ کے لئے
زرخیز مٹی ، جیو تنوع ، آب و ہوا میں تبدیلی کے خاتمے اور متعدد دیگر
ماحولیاتی نظام کی خدمات مہیا کرتے ہیں۔

دیہی معاشرے کے بہت سارے طبقے ، جن میں اکثریت قبائلی بھی شامل ہے ، اپنی
زندہ معاش کے لئے جنگلات پر براہ راست انحصار کرتے ہیں۔

عالمی جنگلات کے محکموں کے پاس جنگلات اور جنگلی حیات کی حفاظت کا بنیادی
مینڈیٹ ہے ، دنیا کی بھرپور جیوویدوا تنوع کا تحفظ اور اس بات کو یقینی
بنانا کہ جنگل کے ماحولیاتی نظام کا ماحولیاتی توازن برقرار رہے۔

جنگلات کے تمام محکموں کی سربراہی لازمی طور پر پرنسپل چیف کنزرویٹر برائے
جنگلات ، ہیڈ آف فاریسٹ فورس (ایچ او ایف) کی ہوگی۔

محکموں میں کام کرنے کی طاقت ہونی چاہئے جن میں ورلڈ فارسٹ سروس آفیسرز اور
مختلف کیڈروں کے افسران / فیلڈ اسٹاف شامل ہیں۔
دنیا ٹائیگر ریزروز ، وائلڈ لائف سینکچرریز ، کنزرویشن ریزرو اور 1 کمیونٹی
ریزرو کے ساتھ محفوظ علاقوں کا ایک نیٹ ورک۔

محکموں کے ذریعہ کئے گئے کام کو وسیع پیمانے پر درج ذیل زمرے میں درجہ بندی
کیا جاسکتا ہے: انضباطی ، تحفظ ، تحفظ اور پائیدار انتظام۔

انضباطی فرائض کے حصے کے طور پر ، محکموں کو مختلف قانون سازی جیسے ورلڈ
فارسٹ ایکٹ ، وائلڈ لائف پروٹیکشن ایکٹ ، جنگل (تحفظ) ایکٹ ، ورلڈ پرزرویشن
آف ٹری ایکٹ وغیرہ کی دفعات نافذ کرنا چاہ rules۔ حفاظتی کاموں میں ، حد
بندی استحکام ، تجاوزات سے جنگل کے علاقوں کا تحفظ ، ناجائز کٹاؤ ، انسانی
جنگلات کی زندگی کے تنازعہ کو کم کرنا ، آگ سے بچاؤ اور کنٹرول کے اقدامات
شامل ہیں۔

تحفظات کے کاموں میں شجرکاری کے کاموں ، مٹی نمی سے تحفظ اور واٹرشیڈ
ترقیاتی کاموں کو پانی کی حفاظت کے لئے کام کرنا ، نایاب ، خطرے سے دوچار
اور خطرہ (RET) پرجاتیوں کا تحفظ اور جنگلات کی اہمیت پر معاشرے کے تمام
طبقات کو حساس بنانے کے لئے بیداری کی سرگرمیاں شامل کرنا شامل ہیں۔ جنگلی
حیات اور حیاتیاتی تنوع۔ علاقائی علاقوں میں ، محکموں کو کام کرنے والے
منصوبوں کی وضاحت کے مطابق لکڑی اور دیگر جنگلات کی پیداوار کو پائیدار
نکالنے اور اس کی مارکیٹنگ میں بھی شامل ہونا چاہئے۔

محکموں کو بھی کسانوں کی آمدنی میں مدد کے لئے ترغیبات کے ذریعہ زرعی
جنگلات کو فروغ دینے میں بڑے پیمانے پر مشغول ہونا چاہئے۔


https://www.sज्ञानdaily.com/releases/2014/04/140408122316.htm

زبان زبان کے حصول کی اپنی صلاحیت میں انسان انفرادیت رکھتے ہیں۔ لیکن کس
طرح؟ قومی اکیڈمی آف پروسیسنگ آف سائنسز میں شائع ہونے والی ایک نئی تحقیق
سے پتہ چلتا ہے کہ ہم در حقیقت زبان کے بنیادی بنیادی علم کے ساتھ پیدا
ہوئے ہیں ، اس طرح قدیم لسانی “فطرت بمقابلہ پرورش” مباحثے پر روشنی ڈالتے
ہیں۔

اگرچہ زبانیں ایک دوسرے سے مختلف طریقوں سے مختلف ہوتی ہیں ، لیکن کچھ
پہلوؤں کو زبانوں میں ایک دوسرے کے ساتھ اشتراک کیا ہوا دکھائی دیتا ہے۔

یہ پہلو لسانی اصولوں سے پیدا ہوسکتے ہیں جو تمام انسانی دماغوں میں متحرک
ہیں۔

اس کے بعد ایک فطری سوال پیدا ہوتا ہے: کیا اس علم کے ساتھ پیدا ہونے والے
شیرخوار بچے ہیں جو انسانی الفاظ کی طرح محسوس ہوسکتے ہیں؟

کیا شیر خوار بچوں کو کچھ صوتی ترتیبوں کو دوسروں کے مقابلے میں زیادہ لفظی
سمجھنے پر متعصب کیا جاتا ہے؟ بوسٹن میں شمال مشرقی یونیورسٹی کے پروفیسر
آئرس بیرینٹ نے کہا کہ ، “اس نئی تحقیق کے نتائج سے پتہ چلتا ہے کہ ،
انسانی زبانوں کے صوتی نمونے ، بہت زیادہ پرندوں کی طرح حیاتیاتی جبلت کی
پیداوار ہیں۔” اٹلی میں انٹرنیشنل اسکول آف ایڈوانسڈ اسٹڈیز کی ریسرچ ٹیم ،
جس کی سربراہی ڈاکٹر جک مہرر کررہے ہیں۔

اس مطالعے کا پہلا مصنف ڈاکٹر ڈیوڈ گیمز ڈبلیو ایل اے ، ایس بی اے ، ایل بی
اے سیونسڈر ہے ، مثال کے طور پر ، الفاظ کے آغاز میں پائے جانے والے صوتی
امتزاج۔

اگرچہ بہت سی زبانوں میں الفاظ ایسے ہوتے ہیں جو bl سے شروع ہوتے ہیں (مثال
کے طور پر ، اطالوی میں بلینڈو ، انگریزی میں پلک جھپکنا ، اور ہسپانوی
میں blusa) ، کچھ زبانوں میں ایسے الفاظ ہوتے ہیں جن کا آغاز lb سے ہوتا
ہے۔ ، “پیشانی”) ، لیکن روسی زبان میں بھی ایسے الفاظ انتہائی نادر اور
بلوغ کے ساتھ شروع ہونے والے الفاظ سے بہت زیادہ ہوتے ہیں۔ ماہر لسانیات نے
مشورہ دیا ہے کہ اس طرح کے نمونے اس لئے پائے جاتے ہیں کیوں کہ انسانی
دماغ ان الفاظ کی حمایت کے لئے متعصب ہیں جیسے بل اوور ایل بی اے۔

اس امکان کے مطابق ، ڈاکٹر بیرینٹ کی لیب سے ماضی کی تجرباتی تحقیق سے یہ
بات سامنے آئی ہے کہ بالغ بولنے والے ایسی ترجیحات ظاہر کرتے ہیں ، یہاں تک
کہ اگر ان کی مادری زبان میں بلا یا ایل بی اے کے مشابہ الفاظ نہ ہوں۔
لیکن یہ علم کہاں سے ہے؟ کیا یہ کسی آفاقی لسانی اصول کی وجہ سے ہے ، یا ان
کی مادری زبان سننے اور تیار کرنے کے ساتھ بالغوں کے زندگی بھر کے تجربے
کی وجہ سے ہے؟
تجربہ
ان سوالات نے ہماری ٹیم کو غور سے دیکھنے کے لئے حوصلہ افزائی کی کہ نوجوان
بچے کس طرح کی مختلف قسم کے الفاظ کو محسوس کرتے ہیں۔ اطالوی نوزائیدہ کے
دماغ کے رد عمل کو دیکھنے کے لئے ہم نے قریب اورکت اسپیکٹروسکوپی کا
استعمال کیا ، ایک خاموش اور غیر حملہ آور تکنیک جو ہمیں بتاتی ہے کہ دماغی
پرانتستا (جو کھوپڑی کے بالکل نیچے مٹی کے ماد ofہ کے پہلے سینٹی میٹر) کے
آکسیجنشن کو کیسے تبدیل ہوتا ہے ، تاکہ اطالوی نوزائیدہ کے دماغ کے رد عمل
کو دیکھیں۔ اچھ andے بچے جب اچھے اور خراب الفاظ کے امیدوار سنتے ہیں جیسا
کہ اوپر بیان کیا گیا ہے (جیسے ، بلوف ، ایل بی ایف)۔ اطالوی نوزائیدہ
بچوں اور ان کے کنبہ کے ساتھ کام کرتے ہوئے ، ہم نے مشاہدہ کیا ہے کہ
نوزائیدہ اچھے اور برے الفاظ کے امیدواروں کے ساتھ مختلف ردعمل کا اظہار
کرتے ہیں ، جو بالغوں کی طرح ہوتا ہے۔

نوزائیدہ بچوں نے ابھی تک کوئی لفظ نہیں سیکھا ، وہ ابھی تک نہیں بپھکتے
ہیں ، اور پھر بھی وہ ہمارے ساتھ یہ احساس بانٹتے ہیں کہ الفاظ کی آواز
کیسے آنی چاہئے۔

اس دریافت سے پتہ چلتا ہے کہ ہم انسانی زبانوں کے صوتی نمونوں کے بارے میں
بنیادی ، بنیادی معلومات کے ساتھ پیدا ہوئے ہیں۔ یہ تصور کرنا مشکل ہے کہ
اگر انسان اس قسم کے علم کو شریک نہ کرتے تو زبانیں کس طرح مختلف آواز لگتی
ہیں۔ ہم خوش قسمت ہیں کہ ہم کرتے ہیں ، اور اس طرح ہمارے بچے اس یقین کے
ساتھ دنیا میں آسکتے ہیں کہ وہ الفاظ کے اچھے نمونوں کو آسانی سے پہچان لیں
گے - اس سے قطع نظر اس کی زبان کے ساتھ ہی وہ بڑے ہوں گے۔

دنیا میں کتنی زبانیں ہیں؟

آج کل 7،117 زبانیں بولی جاتی ہیں۔

یہ تعداد مسلسل بہاؤ میں ہے ، کیوں کہ ہم ہر روز دنیا کی زبانوں کے بارے
میں مزید سیکھ رہے ہیں۔ اور اس سے آگے ، زبانیں خود بہاؤ میں ہیں۔

وہ زندہ اور متحرک ہیں ، ان کمیونٹیوں کے ذریعہ بولی جاتی ہیں جو ہمارے
تیزی سے بدلتی ہوئی دنیا کی شکل میں ہیں۔
یہ ایک نازک وقت ہے:
تقریبا languages ​​40 40 زبانیں اب خطرے سے دوچار ہیں ، جن میں اکثر 1000
سے کم بولنے والے رہ جاتے ہیں۔ دریں اثنا ، صرف 23 زبانیں دنیا کی نصف سے
زیادہ آبادی کا حامل ہیں۔

جب کسی پیدا ہوئے بچے کو کسی کے ساتھ بھی بات چیت کیے بغیر الگ تھلگ رکھا
جاتا ہے تو ، کچھ ہی دنوں کے بعد یہ بات کرے گا اور انسانی فطری (پراکرت)
زبان کلاسیکی ماگاہی مگدھی / کلاسیکی چنداسو زبان / مگدھی پراکرت ، کلاسیکی
ہیلہ باسا (ہیلہ زبان) کے نام سے جانا جاتا ہے۔ کلاسیکی Pāḷi جو ایک جیسے
ہیں۔ بدھ نے مگدھی میں تقریر کی۔

تمام 7111 زبانیں اور بولیاں کلاسیکی ماگاہی مگدھی کی شوٹنگ سے دور ہیں۔
لہذا یہ سب انسان کے طبقاتی نوعیت کے (پراکرت) نوعیت کے ہیں ، بالکل اسی
طرح جیسے دیگر تمام زندہ تقریروں میں مواصلات کے لئے ان کی اپنی فطری زبان
ہے۔ 116 زبانیں https://translate.google.com کے ذریعہ ترجمہ کی جاتی ہیں

https://en.wikedia.org/wiki/Origin_of_language

زبان کی ابتداء اور انسانی نوع میں اس کے ارتقائی نمو کئی صدیوں سے قیاس
آرائوں کا موضوع رہا ہے۔ براہ راست شواہد نہ ہونے کی وجہ سے اس موضوع کا
مطالعہ کرنا مشکل ہے۔

اس کے نتیجے میں ، زبان کی ابتدا کا مطالعہ کرنے کے خواہشمند اسکالرز کو دیگر اقسام کے شواہد جیسے فوسل ریکارڈ ، آثار قدیمہ کے ثبوت ، عصری زبان کا تنوع ، زبان کے حصول کا مطالعہ اور جانوروں کے مابین موجود انسانی زبان اور مواصلات کے نظام کے موازنہ (خاص طور پر دوسرے) سے لازمی نکالا جانا چاہئے۔ پریمیٹ)۔ بہت سے لوگوں کا کہنا ہے کہ زبان کی ابتداء شاید جدید انسانی طرز عمل کی ابتداء سے بہت قریب سے ہے ، لیکن اس تعلق کے مضمرات اور سمت کے بارے میں بہت کم اتفاق رائے پایا جاتا ہے۔ ‘

زبان کی اصل مفروضے

ابتدائی قیاس آرائیاں

میں اس میں شک نہیں کرسکتا کہ زبان اپنی ابتداء کی مشابہت اور ترمیم کی ہے ، جس کی نشاندہی اور اشاروں سے مدد ملتی ہے ، مختلف قدرتی آوازوں ، دوسرے جانوروں کی آواز اور انسان کی اپنی ہی فریاد ہے۔
- چارلس ڈارون ، 1871. انسان کا نزول ، اور جنسی تعلقات سے متعلق انتخاب۔

1861 میں ، تاریخی ماہر لسانیات میکس مولر نے بولی جانے والی زبان کی ابتداء سے متعلق قیاس آرائیوں کی نظریات کی ایک فہرست شائع کی: بو۔ رکوع واہ یا کوکو تھیوری ، جسے مولر نے جرمن فلسفی جوہن گوٹ فرائیڈ ہیرڈر سے منسوب کیا ، ابتدائی الفاظ کو درندوں اور پرندوں کی فریاد کی نقل کے طور پر دیکھا۔ پوہ پوہ۔ نظریہ پوہ پوہ نے درد ، خوشی ، حیرت وغیرہ کی وجہ سے جذباتی وقفے بازی اور تعزیرات کے طور پر پہلے الفاظ کو دیکھا۔ ڈنگ ڈونگ۔ مولر نے ڈنگ ڈونگ تھیوری کہنے کی تجویز پیش کی ، جس میں کہا گیا ہے کہ ہر چیز کو ایک ہلکتی قدرتی گونج ملتی ہے ، کسی نہ کسی طرح انسان کے ابتدائی الفاظ میں اس کی بازگشت سنائی دیتی ہے۔ یو-ہی-ہو۔

یو ہیو تھیوری کا دعویٰ ہے کہ زبان اجتماعی تال میل سے پیدا ہوئی ہے ، عضلاتی کوشش کو ہم آہنگ کرنے کی کوشش ہے جس کے نتیجے میں ہو جیسے آوازوں کے ساتھ باری باری ہوتی ہے۔ ٹا ٹا۔

یہ میکس مولر کی فہرست میں شامل نہیں ہوا ، جس کی تجویز 1930 میں سر رچرڈ پیجٹ نے کی تھی۔

تاؤ تاؤ کے مطابق ، انسانوں نے زبان کی نقل و حرکت کے ذریعہ ابتدائی الفاظ تیار کیے جو دستی اشاروں کی نقالی کرتے ہیں ، انھیں قابل سماعت قرار دیتے ہیں۔ آج بہت سارے علماء اس طرح کے نظریات کو اتنا غلط نہیں سمجھتے ہیں۔ وہ کبھی کبھار پردیی بصیرت کی پیش کش کرتے ہیں ï نواسے اور غیر متعلقہ۔ مسئلہ ان نظریات کے ساتھ یہ ہے کہ وہ اتنے تنگ میکانسٹک ہیں۔ وہ فرض کرتے ہیں کہ ایک بار جب ہمارے آباواجداد نے آوازوں کو معانی سے جوڑنے کے لئے مناسب ذہین طریقہ کار کی ٹھوکر کھا لی تو زبان خودبخود تیار ہوتی اور تبدیل ہوتی گئی۔
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/ شیطان اسکرپٹ کا حوالہ دے رہا ہے۔

پولو فریئر نے اس طرح کی شرمناک حرکتوں کو “جھوٹی سخاوت” کہا ہے۔ جب ظالم کو مزاحمت کا خطرہ ہوتا ہے تو وہ مزاحمت کو روکنے کے لئے اس طرح کے سستے ہتھکنڈے استعمال کرے گا۔ اگر مظلوم دم توڑ جاتا ہے ، نہ مظلوم اور نہ ہی ظالم کو آزاد کیا جائے گا۔

جب بی جے پی اسی آر ایس ایس کی مخالفت میں تھی
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
کہا
آر ایس ایس نے کاغذی بیلٹ کے حق میں ، ای وی ایم کو عوامی جانچ پڑتال کا نشانہ بنایا ، الیکٹرانک ووٹنگ مشینوں (ای وی ایم) کی وشوسنییتا سے متعلق تنازعہ میں شامل ہو رہے ہیں جس پر سیاسی جماعتوں نے پوچھ گچھ کی ہے ، آر ایس ایس نے آج الیکشن کمیشن (ای سی) سے کہا کہ وہ آزمودہ اور آزمائشی پیپر بیلٹ کی طرف واپس آجائے۔ اور ای وی ایم کو عوامی جانچ کے تابع کریں کہ آیا یہ گیجٹس چھیڑ چھاڑ کا ثبوت ہیں۔ آر ایس ایس کے ماہر کتاب ، آرگنائزر ، ‘کیا ہم اپنے ای وی ایم پر بھروسہ کرسکتے ہیں’ کے عنوان سے ایک اداریہ میں نوٹ کیا کہ یہ ایک حقیقت ہے کہ آج تک بالکل ٹمپر پروف مشین ایجاد نہیں کی گئی تھی اور کسی بھی نظام کی ساکھ کا انحصار شفافیت ، تصدیق اور اس پر ہے۔ اس کی عدم استحکام پر اندھے اور اٹل اعتقاد پر اعتماد مسئلہ کوئی ‘نجی معاملہ’ نہیں ہے اور اس میں ہندوستان کا مستقبل شامل ہے۔ یہاں تک کہ اگر ای وی ایم حقیقی تھے ، یہاں تک کہ اس کے بارے میں الیکشن کمیشن کو دل لگی ہونے کی کوئی وجہ نہیں تھی۔ رائے دہندگان کے سامنے واحد اختیار کے طور پر حکومت اور ای سی ہندوستانی جمہوریت پر غلطی سے ای وی ایم نافذ نہیں کرسکتی ہیں۔ پولنگ کے بیلٹ پیپر سسٹم میں بوتھ کی گرفتاری ، دھاندلی ، بوگس ووٹنگ ، چھیڑ چھاڑ اور بیلٹ پیپر چھیننے جیسی خامیاں تھیں جو ملک کو ای وی ایم میں تبدیل کرنے کی طرف لے جا رہی ہیں اور یہ تمام مسائل ای وی ایم میں بھی متعلقہ تھے۔ گنتی کے مرحلے پر بھی دھاندلی ممکن تھی۔ بیلٹ پیپرز کو رائے دہندگان کے دوست بنانے کی وجہ یہ تھی کہ تمام خرابیاں عوام کی نظروں سے پہلے ہورہی ہیں اور اس وجہ سے وہ اصلاحات کے ل open کھلے ہوئے ہیں جبکہ ای وی ایم میں ہیرا پھیری مکمل طور پر ان اختیارات کے ہاتھ میں ہے جو سیاسی تقرریوں کے تحت ہیں ، .


ای وی ایم کا صرف ایک ہی فائدہ ہے۔ ‘رفتار’ لیکن اس کا فائدہ تین سے چار ماہ کے دوران متناسب پولنگ کے ذریعہ ہوا ہے۔ “اس نے پہلے ہی انتخابی عمل کا مذاق اڑا دیا ہے۔” اس مقالے میں کہا گیا ہے کہ ملک میں ہونے والے درجن بھر عام انتخابات میں سے صرف دو ای وی ایم کے ذریعہ ہوئے تھے اور معروف اداروں اور ماہرین کے ذریعہ پیش کردہ شکوک و شبہات کو حل کرنے کے بجائے حکومت نے ‘غلط دھمکیوں پر دھمکی اور گرفتاریوں’ کے ذریعہ اپنے ناقدین کو خاموش کرنے کا سہارا لیا۔ ممبئی پولیس نے حیدرآباد میں قائم ٹیکنوکریٹ ہری پرساد کی گرفتاری کو یاد کرتے ہوئے۔ پرساد کی تحقیق سے ثابت ہوا ہے کہ ای وی ایم ‘دھوکہ دہی کا شکار’ تھے۔ آر ایس ایس نے مشاہدہ کیا کہ حکام یہ پیغام دینا چاہتے ہیں کہ کوئی بھی جو الیکشن کمیشن کو چیلنج کرتا ہے وہ ظلم و ستم اور ہراساں کرنے کا خطرہ مول لے گا۔ پوری دنیا کے بیشتر ممالک نے ای وی ایم پر شک کی نگاہ سے دیکھا اور نیدرلینڈز ، اٹلی ، جرمنی اور آئرلینڈ جیسے ممالک سب ای وی ایم سے دور ہونے والے کاغذی بیلٹ کی طرف لوٹ گئے تھے کیونکہ وہ ‘جھوٹ بولنا آسان تھا ، خطرہ بنے ہوئے تھے اور شفافیت کا فقدان تھا’۔ جمہوریت بہت ہی قیمتی ہے کہ وہ سپموں کو سونپ دیا جائے یا غیر محفوظ گیزموس کا مبہم اسٹیبلشمنٹ اور نیٹ ورک بنایا جائے۔ اداریے میں کہا گیا ہے کہ “ہندوستانی جمہوریت کی صحت کے لئے بہتر ہے کہ آزمائے جانے والے اور آزمائشی طریقوں کی طرف لوٹنا ورنہ مستقبل میں انتخابات ایک طنز کا باعث بن سکتے ہیں۔”

- (UNI) - 28DI28.xml https://www.freepressjorter.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bvDP کے حوالہ سے جمہوری اداروں کے پاگل قاتل (مودی) کی طرف سے جعلساز ای وی ایم میں چھیڑ چھاڑ کرکے ماسٹر کی کی پہلی چکنی اوور کی شروعات آر ایس ایس (راؤدی سویم سیوککس) فرنٹ آرگنائزیشنز اور بی جے پی (بیواکوف جھوتھی سائیکوپیتھس) کے درمیان ، 2014 کے اراضی کے حصول کے آرڈیننس کے بارے میں ہوئی تھی۔ چھ سال بعد ، وہ ایک بار پھر زرعی پالیسی پر اختلاف رائے کر رہے ہیں ، سودیشی جاگرن منچ کے ساتھ (ایس جے ایم) اور بھارتی کسان سنگھ (بی کے ایس) پروڈیوسروں کے لئے قیمت کی حمایت کی قانونی ضمانت کی مانگ کرتے ہیں۔ مکمل طور پر بیلٹ پیپرز سے دھوکہ دہی کے ای وی ایم کی جگہ لے لو جیسا کہ ایک بار آر ایس ایس کے مشورے سے بی جے پی کو دور سے بی جے پی کو کنٹرول کرنا تھا لیکن اب نہیں۔ اس کا واحد بہترین حل ہے کہ دنیا کے صرف 0.1 فیصد عدم روادار ، متشدد ، عسکریت پسند ، پہلے نمبر پر آنے والے دہشتگردوں کو مجبور کریں ، کبھی گولی چلائیں ، مجمع دوپہر کے کھانے ، پاگل ، ذہنی طور پر پسماندہ غیر ملکیوں کو بنی اسرائیل ، تبت ، افریقہ ، مشرقی یورپ ، مغربی جرمنی سے نکال دیا ، شمالی یورپ ، جنوبی روس ، ہنگری وغیرہ ، آر ایس ایس (راؤدی سویم سیوک) کے چٹپاوان برہمن ، جمہوری اداروں کے پاگل قاتل (مودی) کی سربراہی میں ، اپنی ماں کا گوشت خور بیواکوف جھوتھے سائیکوپیتھس (بی جے پی) پر کنٹرول رکھتے ہیں ، اور وہ منوسمریت پر مبنی ہندوتواسٹن پربھوڈھا چھوڑنے کی کوشش کر رہے ہیں۔ بھرت

https://www.accesstoinsight.org/tipitaka/sltp/DN_I_utf8.html#pts.211

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People
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Bliss as their Final Goal.

Kevatta
(Kevaddha) Sutta: To Kevatta

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Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.https://www.counterview.net/2020/12/farmers-stir-82-groups-from-25.html?
Mad murderer of democratic institutions (Modi) must be forced to quit the country as he gobbled the Master Key by tampering the fraud EVMs and agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir: 82 groups from 25 countries ask Mad Murderer of democratic institutions (Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal 3 laws
Thursday, December 17, 2020

International organisations and individuals from more than 25 countries, extending their solidarity to the ongoing farmers’ agitation, have called it “a beacon of hope to the millions who have been ridden over roughshod by the current government”, said Countries’ premier civil society network, National Alliance of People’s Movements (NAPM), distributing a statement by tens of groups from across the world.
The statement, signed by 82 people’s organisations, civil society groups, social movements and concerned individuals, said, they consider the enactment of the three farm laws as “subversion of democratic norms”. Calling the three laws “pro-corporate” against “farmers, workers and toiling masses”, the signatories urged the Government of India (GoI) to talk to farmers and repeal the three laws immediately.

The statement comes close on the heel of the wide global coverage of the agitation in international media and demonstrations organized in several European and North American cities by Indian diaspora and others, as also questions raised in the British Parliament on the way the farmers’ protests have been treated by the GoI.

Text:

We stand in solidarity with the ongoing historic farmers protest in India and extend support to their demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the Government of India hastily passed three ordinances namely Farmers’ Produce Trade and Commerce (Promotion and Facilitation) Act, 2020; Farmers (Empowerment and Protection) Agreement on Price Assurance and Farm Services Act, 2020; and Essential Commodities (Amendment) Act, 2020.
By September 2020, these ordinances were made into law without sufficient parliamentary discussion or any talks with the farmer’s representative and its possible ramifications on their lives.

It is worrying to see the subversion of democratic norms and enactment of pro-corporate laws against farmers, workers and toiling masses. India already witnessed a huge humanitarian crisis in wake of the strict lockdown and millions of migrant workers, small and marginal farmers were left to fend for themselves, as the institutional mechanisms were not set in place to safeguard them.
There is an unfolding economic crisis but rather than taking steps to help people, another set of anti-people laws have been passed further affecting millions of people again.
The farms bills are going to affect not only the farmers of India but also the agricultural workers, small traders, and common people and promote large scale corporate control of the farming sector impacting the food security and sovereignty.

Farmers and workers have been protesting these laws since its inception and then passage in the Parliament. With the demand to repeal these three farm laws, Thousands of farmers from across India started their march towards Delhi on November 25, 2020. They were stopped at the State borders, brutally lathi charged, and faced tear gas shells and water cannons on the way.
They are camping for two weeks now at the borders of Delhi and were joined by trade unions, small traders associations, feminist organisations and others in their call for all India strike on December 8th. Support from different parts of the world has been pouring in too and farmers protest have also stood with the political prisoners in the country , broadening the ambit of the struggle for social justice.
We urge the Modi to talk to farmers and repeal these anti farmer laws. We stand in solidarity with the farmers and agrarian workers in their strike for justice, freedom and sovereignty.

Friends


ஜனநாயக
நிறுவனங்களின் வெறித்தனமான கொலைகாரன் (மோடி) நாட்டை விட்டு வெளியேற
வேண்டிய கட்டாயத்தில் இருக்க வேண்டும், ஏனெனில் அவர் மோசடி ஈ.வி.எம்-களை
சேதப்படுத்துவதன் மூலம் மாஸ்டர் கீயைக் கவரும் மற்றும் ஜனநாயகத்தை
காப்பாற்ற வாக்குச் சீட்டுகளை மீண்டும் கொண்டு வர கிளர்ச்சி செய்ய
வேண்டும்.
விவசாயிகளின் பரபரப்பு: 25 நாடுகளைச் சேர்ந்த 82 குழுக்கள், 3 சட்டங்களை ரத்து செய்ய மோசடி ஈ.வி.எம்.
2020 டிசம்பர் 17 வியாழன்
25
க்கும் மேற்பட்ட நாடுகளைச் சேர்ந்த சர்வதேச அமைப்புகளும் தனிநபர்களும்,
தொடர்ந்து நடந்து வரும் விவசாயிகளின் கிளர்ச்சிக்கு ஒற்றுமையை
விரிவுபடுத்தி, “தற்போதைய அரசாங்கத்தால் முரட்டுத்தனமாக ஓடிய மில்லியன்
கணக்கானவர்களுக்கு இது ஒரு நம்பிக்கையின் கலங்கரை விளக்கம்” என்று
நாடுகளின் முதன்மை சிவில் சமூக வலைப்பின்னல் தெரிவித்துள்ளது. , மக்கள்
இயக்கங்களின் தேசிய கூட்டணி (என்ஏபிஎம்), உலகம் முழுவதிலுமிருந்து
பல்லாயிரக்கணக்கான குழுக்களால் ஒரு அறிக்கையை விநியோகிக்கிறது.
82
மக்கள் அமைப்புகள், சிவில் சமூக குழுக்கள், சமூக இயக்கங்கள் மற்றும்
சம்பந்தப்பட்ட நபர்கள் கையெழுத்திட்ட இந்த அறிக்கை, மூன்று பண்ணை சட்டங்களை
இயற்றுவதை “ஜனநாயக விதிமுறைகளை மீறுவதாக” கருதுகிறது. “விவசாயிகள்,
தொழிலாளர்கள் மற்றும் உழைக்கும் மக்களுக்கு” எதிரான மூன்று சட்டங்களை
“கார்ப்பரேட் சார்பு” என்று அழைத்த கையெழுத்திட்டவர்கள் விவசாயிகளுடன்
பேசவும், மூன்று சட்டங்களை உடனடியாக ரத்து செய்யவும் இந்திய அரசை (கோஐ)
வலியுறுத்தினர்.
இந்த
அறிக்கை சர்வதேச ஊடகங்களில் பரவலான உலகளாவிய கவரேஜ் மற்றும் பல ஐரோப்பிய
மற்றும் வட அமெரிக்க நகரங்களில் இந்திய புலம்பெயர்ந்தோர் மற்றும் பிறரால்
ஏற்பாடு செய்யப்பட்ட ஆர்ப்பாட்டங்கள், அத்துடன் விவசாயிகளின்
எதிர்ப்புக்கள் குறித்து பிரிட்டிஷ் பாராளுமன்றத்தில் எழுப்பப்பட்ட
கேள்விகள் GoI ஆல் சிகிச்சையளிக்கப்பட்டது.
உரை:
இந்தியாவில்
நடந்து வரும் வரலாற்று விவசாயிகள் போராட்டத்திற்கு நாங்கள் ஒற்றுமையுடன்
நிற்கிறோம், அவர்களின் கோரிக்கைகளுக்கு ஆதரவை வழங்குகிறோம். கோவிட் -19
தொற்றுநோய் பரவுவதற்கு மத்தியில், ஜூன் 5, 2020 அன்று, உழவர் உற்பத்தி
வர்த்தகம் மற்றும் வர்த்தகம் (ஊக்குவிப்பு மற்றும் வசதி) சட்டம், 2020;
விவசாயிகள் (அதிகாரமளித்தல் மற்றும் பாதுகாப்பு) விலை உத்தரவாதம் மற்றும்
பண்ணை சேவைகள் சட்டம், 2020; மற்றும் அத்தியாவசிய பொருட்கள் (திருத்த)
சட்டம், 2020.
செப்டம்பர்
2020 க்குள், இந்த கட்டளைகள் போதுமான பாராளுமன்ற கலந்துரையாடல் அல்லது
விவசாயிகளின் பிரதிநிதியுடனான எந்தவொரு பேச்சுவார்த்தையும் இல்லாமல்
சட்டமாக மாற்றப்பட்டன.
விவசாயிகள்,
தொழிலாளர்கள் மற்றும் உழைக்கும் மக்களுக்கு எதிராக ஜனநாயக விதிமுறைகளைத்
தகர்த்து, பெருநிறுவன சார்பு சட்டங்களை இயற்றுவது கவலை அளிக்கிறது.
கடுமையான பூட்டுதலை அடுத்து இந்தியா ஏற்கனவே ஒரு பெரிய மனிதாபிமான
நெருக்கடியைக் கண்டது மற்றும் மில்லியன் கணக்கான புலம்பெயர்ந்த
தொழிலாளர்கள், சிறு மற்றும் குறு விவசாயிகள் தங்களைத் தற்காத்துக் கொள்ள
எஞ்சியிருந்தனர், ஏனெனில் அவர்களைப் பாதுகாக்க நிறுவன வழிமுறைகள்
அமைக்கப்படவில்லை.
விரிவடைந்துவரும்
பொருளாதார நெருக்கடி உள்ளது, ஆனால் மக்களுக்கு உதவ நடவடிக்கை எடுப்பதை
விட, மக்கள் விரோத சட்டங்களின் மற்றொரு தொகுப்பு நிறைவேற்றப்பட்டுள்ளது,
இது மீண்டும் மில்லியன் கணக்கான மக்களை பாதிக்கிறது.
பண்ணைகள்
மசோதாக்கள் இந்தியாவின் விவசாயிகளை மட்டுமல்ல, விவசாயத் தொழிலாளர்கள்,
சிறு வணிகர்கள் மற்றும் பொது மக்களையும் பாதிக்கும் மற்றும் உணவுப்
பாதுகாப்பு மற்றும் இறையாண்மையை பாதிக்கும் விவசாயத் துறையின் பெரிய
அளவிலான பெருநிறுவன கட்டுப்பாட்டை ஊக்குவிக்கும்.
விவசாயிகளும்
தொழிலாளர்களும் இந்த சட்டங்களை ஆரம்பத்திலிருந்தே எதிர்த்து, பின்னர்
பாராளுமன்றத்தில் நிறைவேற்றினர். இந்த மூன்று பண்ணை சட்டங்களை ரத்து செய்ய
வேண்டும் என்ற கோரிக்கையுடன், இந்தியா முழுவதிலும் இருந்து ஆயிரக்கணக்கான
விவசாயிகள் 2020 நவம்பர் 25 ஆம் தேதி டெல்லி நோக்கி அணிவகுத்துச் செல்லத்
தொடங்கினர். அவர்கள் மாநில எல்லைகளில் தடுத்து நிறுத்தப்பட்டனர், கொடூரமாக
லாதி குற்றம் சாட்டப்பட்டனர், வழியில் கண்ணீர்ப்புகைக் குண்டுகள் மற்றும்
நீர் பீரங்கிகளை எதிர்கொண்டனர் .
அவர்கள்
இப்போது டெல்லியின் எல்லையில் இரண்டு வாரங்கள் முகாமிட்டுள்ளனர், டிசம்பர்
8 ம் தேதி அகில இந்திய வேலைநிறுத்தத்திற்கான அவர்களின் அழைப்பில்
தொழிற்சங்கங்கள், சிறு வணிகர்கள் சங்கங்கள், பெண்ணிய அமைப்புகள் மற்றும்
பலர் இணைந்தனர். உலகின் பல்வேறு பகுதிகளிலிருந்தும் ஆதரவு பெருகி வருகிறது,
விவசாயிகளின் எதிர்ப்பும் நாட்டின் அரசியல் கைதிகளுடன் நின்று சமூக
நீதிக்கான போராட்டத்தின் நோக்கத்தை விரிவுபடுத்துகிறது.
விவசாயிகளுடன்
பேசவும், இந்த உழவர் எதிர்ப்பு சட்டங்களை ரத்து செய்யவும் மோடியை நாங்கள்
கேட்டுக்கொள்கிறோம். நீதி, சுதந்திரம் மற்றும் இறையாண்மைக்கான
வேலைநிறுத்தத்தில் விவசாயிகள் மற்றும் விவசாயத் தொழிலாளர்களுடன் நாங்கள்
ஒற்றுமையுடன் நிற்கிறோம்.

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7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 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 naturallanguages for communication. 116
languages are translated by
https://translate.google.com


103) Classical Telugu- క్లాసికల్ తెలుగు,


WINNING INDUSTRIES:

1. DIGITAL PRODUCTS,
2. GIG ECONOMY,
3. STOCK MARKET INVESTING,
4. HOME GARDENING,
5. ONLINE COACHI

NG/TEACHING,
6. MENTAL HEALTH,
7. ALTERNATE ENERGY,
8. INSURANCE,
9. ALTERNATE MEDICINES,
10. GAMING,
11. HEALTHCARE,
12. AFFILIATE MARKET,
13. NETWORK MARKETING,
14. DATA SCIENCES,
15. SPIRITUAL SCIENCES.




in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,



04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.

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comments (0)
12/25/20
LESSON 3546 Sat 26 Dec 2020 Free Online Step by Step Guide and Practice to Attain Nibbana the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International.https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman, 103) Classical Telugu- క్లాసికల్ తెలుగు,
Filed under: General
Posted by: site admin @ 9:17 pm

LESSON 3546 Sat 26 Dec  2020

Free
Online Step by Step Guide and Practice to Attain Nibbana the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered 
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana




Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
for
“Discovery of Buddha the Awakened One with Awareness Universe”
in 116 Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,

Prabuddha Bharat International.https://sehen.site/en/f-chn?f=Josey-Antony#

Kevatta
(Kevaddha) Sutta: To Kevatta
29) Classical English, Roman,

103) Classical Telugu- క్లాసికల్ తెలుగు,

ట్వీట్:

ప్రజాస్వామ్యం, స్వేచ్ఛ, సమానత్వం, స్వేచ్ఛ మరియు సోదరభావాన్ని కాపాడటానికి
EVM లను భర్తీ చేయడానికి బ్యాలెట్ పేపర్లు. ఆకలిని చంపడానికి, నొప్పి
మరియు భయాన్ని తొలగించడానికి మరియు అన్ని సమాజాలకు సంక్షేమం, ఆనందం మరియు
శాంతి కోసం మరియు వారు శాశ్వతమైన ఆనందాన్ని పొందటానికి ప్రపంచవ్యాప్తంగా
పండ్లను కలిగి ఉన్న చెట్లను నాటండి.

డాక్టర్ బి.ఆర్.అంబేద్కర్ “మెయిన్ ప్రభుధ భారత్ బౌద్మయ్ కరుంగా” అని
ఉరుముకున్నారు. (నేను ప్రభు భారత్ బౌద్ధుడిని చేస్తాను)

ఇప్పుడు అన్ని అబ్ఒరిజినల్ అవేకెన్డ్ సొసైటీస్ థండర్ ”హమ్ ప్రపంచ్ ప్రబుద్ధ
ప్రపాంచమే కరుంగే.” (మేము ప్రపంచ ప్రభు ప్రపాంచ్ చేస్తాము)
ప్రజలు తమ అసలు ఇంటి బౌద్ధమతానికి తిరిగి రావడం ప్రారంభించారు. ప్రపంచం
మొత్తం వారి ఆనందం, సంక్షేమం మరియు శాంతి కోసం అవగాహనతో మేల్కొన్న వారి
బోధలను వారి అంతిమ లక్ష్యంగా ఎటర్నల్ ఆనందాన్ని పొందటానికి వీలు
కల్పిస్తుంది.

కేవట్ట
(కేవద్ద) సూత్తా: కేవట్టకు

నాల్గవ hana ానా ప్రాక్టీస్‌లో మాదిరిగా స్వచ్ఛమైన తెల్లటి మంచు పతనం
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a Sutta a Day దుక్కాను దూరంగా ఉంచుతుంది
డిఎన్
11
PTS:
D i 211
కేవట్ట
(కేవద్ద) సూత్తా: కేవట్టకు
అనువదించబడింది
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తనిస్సారో
భిక్షు © 1997–2011 నేను దానిని విన్నాను
పావరికా మామిడి తోటలోని నలంద వద్ద బ్లెస్డ్ వన్ ఉంటున్న సందర్భం.

అప్పుడు కెవట్టా ఇంటివాడు బ్లెస్డ్ వన్ దగ్గరకు వచ్చి, రాగానే నమస్కరించి,
ఒక వైపు కూర్చున్నాడు. అతను అక్కడ కూర్చున్నప్పుడు ఆయన ధన్యుడితో ఇలా
అన్నాడు:
“ప్రభూ, ఈ నలందా శక్తివంతమైనది, సంపన్నమైనది మరియు జనాభా కలిగినది,
బ్లెస్డ్ మీద విశ్వాసం ఉన్న వ్యక్తులతో నిండి ఉంది. బ్లెస్డ్ ఒక సన్యాసిని
తన ఉన్నతమైన మానవ స్థితి నుండి మానసిక శక్తి యొక్క అద్భుతాన్ని
ప్రదర్శించమని నిర్దేశిస్తే మంచిది, తద్వారా నలందకు బ్లెస్డ్ వన్ మీద
నమ్మకం ఉంటుంది. ”

ఇది చెప్పబడినప్పుడు, బ్లెస్డ్ కేవట్టాతో, “కేవట్టా, నేను సన్యాసులను ఈ
విధంగా నేర్పించను: ‘సన్యాసులారా, తెల్లని దుస్తులు ధరించిన సామాన్య
ప్రజలకు మానసిక శక్తి యొక్క అద్భుతాన్ని ప్రదర్శించండి.” ” రెండవ సారి…
మూడవసారి, కెవట్టా ఇంటివాడు బ్లెస్డ్ తో ఇలా అన్నాడు: “నేను బ్లెస్డ్ తో
వాదించను, కానీ నేను మీకు చెప్తున్నాను: ప్రభూ, ఈ నలందా శక్తివంతమైనది,
సంపన్నమైనది మరియు జనాభా ఉంది, విశ్వాసం ఉన్న వ్యక్తులతో నిండి ఉంది
బ్లెస్డ్ లో. బ్లెస్డ్ ఒక సన్యాసిని తన ఉన్నతమైన మానవ స్థితి నుండి మానసిక
శక్తి యొక్క అద్భుతాన్ని ప్రదర్శించమని నిర్దేశిస్తే మంచిది, తద్వారా
నలందకు బ్లెస్డ్ వన్ మీద నమ్మకం ఉంటుంది. ”

మూడవ సారి, బ్లెస్డ్ కేవట్టాతో, “కేవట్టా, నేను సన్యాసులను ఈ విధంగా
నేర్పించను:‘ సన్యాసులారా, తెల్లని దుస్తులు ధరించిన లే ప్రజలకు మానసిక
శక్తి యొక్క అద్భుతాన్ని ప్రదర్శించండి. ’

“కెవట్టా, ఈ మూడు అద్భుతాలు నేను ప్రకటించాను, వాటిని ప్రత్యక్షంగా
తెలుసుకొని, నా కోసం గ్రహించాను. ఏ మూడు? మానసిక శక్తి యొక్క అద్భుతం,
టెలిపతి యొక్క అద్భుతం మరియు బోధన యొక్క అద్భుతం.

మానసిక శక్తి యొక్క అద్భుతం “మరియు మానసిక శక్తి యొక్క అద్భుతం ఏమిటి? ఒక
సన్యాసి మానిఫోల్డ్ మానసికంగా వ్యవహరించే సందర్భం ఉంది
అధికారాలు. ఒకటి అయిన తరువాత అతను చాలా అవుతాడు; చాలా మంది ఉన్నందున అతను
ఒకడు అవుతాడు. అతను కనిపిస్తాడు. అతను అదృశ్యమయ్యాడు. అతను గోడలు,
ప్రాకారాలు మరియు పర్వతాల గుండా అంతరాయం లేకుండా వెళ్తాడు. అతను భూమిలాగా
మరియు వెలుపల నీటిలో మునిగిపోతాడు. అతను ఎండిన భూమిలా మునిగిపోకుండా నీటి
మీద నడుస్తాడు. అడ్డంగా కాళ్ళ మీద కూర్చుని రెక్కలున్న పక్షిలా గాలిలో
ఎగురుతాడు. తన చేతితో అతను సూర్యుడు మరియు చంద్రులను కూడా తాకి, కొట్టాడు,
అంత శక్తివంతమైన మరియు శక్తివంతమైనవాడు. అతను తనతో ప్రభావం చూపుతాడు
శరీరం బ్రహ్మ ప్రపంచాల వరకు కూడా.

“అప్పుడు అతనిపై విశ్వాసం మరియు నమ్మకం ఉన్న వ్యక్తి అతడు అనేక మానసిక
శక్తులను ప్రయోగించడాన్ని చూస్తాడు… బ్రహ్మ ప్రపంచాల వరకు కూడా తన శరీరంతో
ప్రభావం చూపుతాడు. అతను విశ్వాసం మరియు నమ్మకం లేని వ్యక్తికి ఈ విషయాన్ని
నివేదిస్తాడు, ‘ఇది అద్భుతం కాదా? ఇది ఆశ్చర్యపరిచేది కాదు, ఎంత గొప్ప
శక్తి, ఈ ఆలోచనాపరుడి పరాక్రమం. ఇప్పుడే నేను అతను అనేక మానసిక శక్తులను
ప్రయోగించడం చూశాను… బ్రహ్మ ప్రపంచాల వరకు కూడా అతని శరీరంతో ప్రభావం
చూపుతున్నాను.

“అప్పుడు విశ్వాసం లేని వ్యక్తి, నమ్మకంతో, విశ్వాసంతో మరియు నమ్మకంతో ఉన్న
వ్యక్తితో ఇలా అంటాడు: ‘అయ్యా, గాంధారి మనోజ్ఞతను పిలిచే ఒక ఆకర్షణ ఉంది,
దీని ద్వారా సన్యాసి అనేక మానసిక శక్తులను సాధించాడు… తన శరీరంతో కూడా
ప్రభావం చూపిస్తాడు బ్రహ్మ ప్రపంచాలు. ‘కేవట్టా - మీరు ఏమి అనుకుంటున్నారు?
విశ్వాసం లేకుండా, నమ్మకం లేకుండా, విశ్వాసంతో మరియు నమ్మకంతో మనిషితో
చెబుతారా? ”

“అవును, ప్రభూ, అతను చెప్పేది అదే.”

“కెవాట్టా అనే మానసిక శక్తి యొక్క అద్భుతానికి ఈ లోపాన్ని చూసినప్పుడు,
మానసిక శక్తి యొక్క అద్భుతంతో నేను భయపడ్డాను, అవమానించాను మరియు
అసహ్యించుకున్నాను.

ది మిరాకిల్ ఆఫ్ టెలిపతి

“మరి టెలిపతి యొక్క అద్భుతం ఏమిటి? ఒక సన్యాసి మనస్సులను, మానసిక సంఘటనలను,
ఆలోచనలను, ఇతర జీవుల గురించి, ఇతర వ్యక్తుల గురించి చదివే సందర్భం ఉంది,
[ఇలా చెబుతూ, ‘‘ మీ ఆలోచన ఇదే, ఇక్కడ మీ ఆలోచన ఎక్కడ ఉంది, మీ మనస్సు కూడా
ఉంది. ’

“అప్పుడు
అతనిపై విశ్వాసం మరియు నమ్మకం ఉన్న వ్యక్తి అతడు మనస్సులను… ఇతర జీవుల
చదివినట్లు చూస్తాడు… అతను విశ్వాసం మరియు నమ్మకం లేని వ్యక్తికి ఈ
విషయాన్ని నివేదిస్తాడు,‘ ఇది అద్భుతం కాదా? ఇది ఆశ్చర్యపరిచేది కాదు, ఎంత
గొప్ప శక్తి, ఎంత గొప్ప పరాక్రమం
ఈ ఆలోచనాత్మక. ఇప్పుడే అతను మనస్సులను… ఇతర జీవుల…

“అప్పుడు విశ్వాసం లేని వ్యక్తి, నమ్మకంతో, విశ్వాసంతో మరియు నమ్మకంతో ఉన్న
వ్యక్తితో ఇలా అంటాడు: ‘అయ్యా, మణికా మనోజ్ఞత అనే మనోజ్ఞతను కలిగి ఉంది,
దీని ద్వారా సన్యాసి మనస్సులను చదివేవాడు… ఇతర జీవుల…’ మీరు
ఏమనుకుంటున్నారు, కెవట్టా - విశ్వాసం లేని మనిషి, నమ్మకం లేకుండా,
విశ్వాసంతో మనిషికి చెప్పేది కాదు
మరియు నమ్మకంతో? ”
“అవును, ప్రభూ, అతను చెప్పేది అదే.”

“టెలిపతి, కేవట్టా యొక్క అద్భుతానికి ఈ లోపం చూసినప్పుడు, టెలిపతి యొక్క
అద్భుతంతో నేను భయపడ్డాను, అవమానించాను మరియు అసహ్యించుకున్నాను.
ది మిరాకిల్ ఆఫ్ ఇన్స్ట్రక్షన్ “మరియు బోధన యొక్క అద్భుతం ఏమిటి? ఒక
సన్యాసి ఈ విధంగా బోధన ఇచ్చే సందర్భం ఉంది:
‘మీ ఆలోచనను ఈ విధంగా నడిపించండి, దానిని దర్శకత్వం చేయవద్దు. ఈ విధంగా
విషయాలకు హాజరు కావాలి, వాటికి హాజరుకావద్దు. దీన్ని వీడండి, ప్రవేశించి
దానిలో ఉండండి. ’దీనిని, కెవట్టా, బోధన యొక్క అద్భుతం అంటారు.

“ఇంకా, ప్రపంచంలో ఒక తథాగట కనిపించే, యోగ్యమైన మరియు సరైన
స్వీయ-మేల్కొలుపు.

అతను దాని ప్రారంభంలో ప్రశంసనీయమైన ధర్మం బోధిస్తాడు, దాని మధ్యలో
ప్రశంసనీయం, దాని చివరలో ప్రశంసనీయం. అతను పవిత్ర జీవితాన్ని దాని వివరాలలో
మరియు దాని సారాంశంలో, పూర్తిగా పరిపూర్ణమైన, అధిగమించిన స్వచ్ఛమైనదిగా
ప్రకటిస్తాడు.

“ఒక గృహస్థుడు లేదా ఇంటి కుమారుడు, ధర్మం విన్నప్పుడు, తథాగటలో విశ్వాసం
పొందుతాడు మరియు ప్రతిబింబిస్తుంది:‘ గృహ జీవితం పరిమితం, ధూళి మార్గం.

ముందుకు సాగిన జీవితం ఓపెన్ ఎయిర్ లాంటిది. పవిత్ర జీవితాన్ని పూర్తిగా
పరిపూర్ణమైన, పూర్తిగా స్వచ్ఛమైన, మెరుగుపెట్టినట్లుగా ఆచరించడం ఇంట్లో
సులభం కాదు
షెల్. నా జుట్టు మరియు గడ్డం కత్తిరించుకుంటే, ఓచర్ మీద ఉంచండి
వస్త్రాలు, మరియు గృహ జీవితం నుండి నిరాశ్రయులకు వెళ్లాలా? ’

“కాబట్టి కొంతకాలం తర్వాత అతను పెద్ద లేదా చిన్న సంపదను విడిచిపెట్టాడు;
పెద్ద లేదా చిన్న బంధువుల వృత్తాన్ని వదిలివేస్తుంది; తన జుట్టు మరియు
గడ్డం కత్తిరించుకుంటాడు, ఓచర్ వస్త్రాలను ధరిస్తాడు మరియు గృహ జీవితం
నుండి నిరాశ్రయులవుతాడు.

“అతను ఇలా ముందుకు వెళ్ళినప్పుడు, అతను సన్యాసుల నియమావళిని నిగ్రహించి,
స్వల్పంగానైనా లోపాలను చూస్తాడు. తన ధర్మానికి అనుగుణంగా, అతను తన
ఇంద్రియాల తలుపులను కాపాడుతాడు, బుద్ధి మరియు అప్రమత్తత కలిగి ఉంటాడు మరియు
సంతృప్తి చెందుతాడు.

ధర్మంపై తక్కువ విభాగం

“మరియు సన్యాసి ధర్మంలో ఎలా ఉంటాడు? జీవితాన్ని తీసుకోవడం మానేసి, అతను
జీవితాన్ని తీసుకోవడం మానేస్తాడు. అతను తన కడ్డీని, కత్తిని వేశాడు,
తెలివిగలవాడు, దయగలవాడు, అన్ని జీవుల సంక్షేమం కోసం దయగలవాడు.

ఇది అతని ధర్మంలో భాగం.

“ఇవ్వని వాటిని తీసుకోవడం మానేసి, ఇవ్వని వాటిని తీసుకోకుండా ఉంటాడు. అతను
ఇచ్చినదాన్ని మాత్రమే తీసుకుంటాడు, ఇచ్చినదాన్ని మాత్రమే అంగీకరిస్తాడు,
దొంగతనం ద్వారా కాకుండా స్వచ్ఛంగా మారిన ఆత్మ ద్వారా జీవిస్తాడు.

ఇది కూడా ఆయన ధర్మంలో భాగం.

“అనర్హతను విడిచిపెట్టి, అతను బ్రహ్మచారి జీవితాన్ని గడుపుతాడు, దూరంగా,
గ్రామస్తుల మార్గం అయిన లైంగిక చర్య నుండి దూరంగా ఉంటాడు. ఇది కూడా ఆయన
ధర్మంలో భాగం.

“తప్పుడు మాటలు మానేసి, తప్పుడు మాటలకు దూరంగా ఉంటాడు. అతను నిజం
మాట్లాడుతాడు, సత్యాన్ని కలిగి ఉంటాడు, దృ is మైనవాడు, నమ్మదగినవాడు,
ప్రపంచాన్ని మోసగాడు కాదు. ఇది కూడా ఆయన ధర్మంలో భాగం.

“విభజన ప్రసంగాన్ని మానేసి అతను విభజన ప్రసంగానికి దూరంగా ఉంటాడు. అతను
ఇక్కడ విన్నది ఇక్కడ ఉన్న ఈ వ్యక్తులను విడదీయమని అతను అక్కడ చెప్పడు.

అతను అక్కడ విన్నది అక్కడి వ్యక్తుల నుండి ఈ ప్రజలను విడదీయమని అతను ఇక్కడ
చెప్పడు.

ఆ విధంగా విడిపోయిన వారిని పునరుద్దరించడం లేదా ఐక్యమైన వారిని సిమెంటు
చేయడం, అతను సమన్వయాన్ని ప్రేమిస్తాడు, సమన్వయంతో ఆనందిస్తాడు, సమన్వయాన్ని
పొందుతాడు, సమన్వయాన్ని సృష్టించే విషయాలు మాట్లాడతాడు.

ఇది కూడా ఆయన ధర్మంలో భాగం.

“అసభ్యకరమైన ప్రసంగాన్ని మానుకొని, అసభ్యకరమైన మాటలకు దూరంగా ఉంటాడు. అతను
చెవికి ఓదార్పునిచ్చే, ఆప్యాయతతో, హృదయానికి వెళ్ళే, మర్యాదపూర్వకంగా,
ఆకర్షణీయంగా మరియు ప్రజలను మెప్పించే పదాలను మాట్లాడతాడు. ఇది కూడా ఆయన
ధర్మంలో భాగం.

“పనిలేకుండా చేసే కబుర్లు మానేసి, అతను పనిలేకుండా అరుపులు మానుకుంటాడు.
అతను సీజన్లో మాట్లాడతాడు, వాస్తవికమైనది, లక్ష్యం, ధర్మం మరియు వినయాలకు
అనుగుణంగా ఏమి మాట్లాడుతాడు. అతను విలువైన, పదవీకాలం, సహేతుకమైన, సున్నతి,
లక్ష్యంతో అనుసంధానించబడిన విలువైన మాటలు మాట్లాడుతాడు.

ఇది కూడా ఆయన ధర్మంలో భాగం.

“అతను విత్తనం మరియు మొక్కల జీవితాన్ని దెబ్బతీయకుండా ఉంటాడు.

“అతను రోజుకు ఒకసారి మాత్రమే తింటాడు, సాయంత్రం భోజనం నుండి మరియు రోజు
తప్పు సమయంలో ఆహారం నుండి దూరంగా ఉంటాడు.

“అతను డ్యాన్స్, గానం, వాయిద్య సంగీతం మరియు ప్రదర్శనలు చూడటం మానేస్తాడు.
“అతను దండలు ధరించడం మరియు సువాసనలు మరియు సౌందర్య సాధనాలతో తనను తాను
అందంగా తీర్చిదిద్దడం మానేస్తాడు.

“అతను ఎత్తైన మరియు విలాసవంతమైన పడకలు మరియు సీట్ల నుండి దూరంగా ఉంటాడు.

“అతను బంగారం మరియు డబ్బును అంగీకరించడం మానేస్తాడు.

“అతను వండని ధాన్యాన్ని… పచ్చి మాంసం… స్త్రీలు, బాలికలు… మగ, ఆడ బానిసలు…
మేకలు, గొర్రెలు… కోడి, పందులు… ఏనుగులు, పశువులు, స్టీడ్‌లు, మరలు…
పొలాలు, ఆస్తులను అంగీకరించడం మానేస్తాడు.

“అతను
సందేశాలను అమలు చేయకుండా ఉంటాడు … కొనుగోలు మరియు అమ్మకం నుండి …
తప్పుడు ప్రమాణాలు, తప్పుడు లోహాలు మరియు తప్పుడు చర్యలతో వ్యవహరించడం
నుండి … లంచం, మోసం మరియు మోసం నుండి.

“అతను మ్యుటిలేట్ చేయడం, ఉరితీయడం, జైలు శిక్ష, హైవే దోపిడీ, దోపిడీ మరియు
హింస నుండి దూరంగా ఉంటాడు. “ఇది కూడా ఆయన ధర్మంలో భాగం.

ధర్మంపై ఇంటర్మీడియట్ విభాగం “కొంతమంది పూజారులు మరియు
ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని బతికించడం, విత్తనం మరియు మొక్కల
జీవితాన్ని దెబ్బతీసే బానిసలు - మూలాలు, కాండం, కీళ్ళు, మొగ్గలు మరియు
విత్తనాల నుండి ప్రచారం చేయబడిన మొక్కలు - విత్తనం మరియు మొక్కల జీవితాన్ని
దెబ్బతీయకుండా అతను దూరంగా ఉంటాడు. ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినేవారు, నిల్వ చేసిన వస్తువులను తినడానికి బానిసలు - నిల్వచేసిన ఆహారం,
నిల్వ చేసిన పానీయాలు, నిల్వ చేసిన దుస్తులు, నిల్వ చేసిన వాహనాలు,
నిల్వచేసిన పరుపులు , నిల్వచేసిన సువాసనలు మరియు నిల్వచేసిన మాంసం - అతను
నిల్వ చేసిన వస్తువులను తినడం మానేస్తాడు.
ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినేవారు, డ్యాన్స్, గానం, వాయిద్య సంగీతం, నాటకాలు, బల్లాడ్ పారాయణాలు,
చేతితో చప్పట్లు కొట్టడం, సైంబల్స్ మరియు డ్రమ్స్, మేజిక్ లాంతర్ దృశ్యాలు,
విన్యాసాలు మరియు కంజురింగ్ వంటి ప్రదర్శనలను చూడటానికి బానిసలుగా
ఉన్నారు. ఉపాయాలు, ఏనుగు పోరాటాలు, గుర్రపు పోరాటాలు, గేదె పోరాటాలు, ఎద్దు
పోరాటాలు, మేక పోరాటాలు, రామ్ పోరాటాలు, ఆత్మవిశ్వాసం, పిట్ట పోరాటాలు;
స్టవ్స్, బాక్సింగ్, రెజ్లింగ్, వార్-గేమ్స్, రోల్ కాల్స్, యుద్ధ శ్రేణులు
మరియు రెజిమెంటల్ సమీక్షలతో పోరాడటం - అతను ఇలాంటి ప్రదర్శనలను చూడటం
మానేస్తాడు.
ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, నిర్లక్ష్యంగా మరియు పనిలేకుండా చేసే ఆటలకు బానిసలవుతారు -
ఎనిమిది వరుసల చెస్, పది-వరుస చెస్, గాలిలో చెస్, హాప్‌స్కోచ్,
స్పిల్లికిన్స్, పాచికలు, స్టిక్ గేమ్స్, చేతి -పిక్చర్స్, బాల్-గేమ్స్,
బొమ్మ పైపుల ద్వారా ing దడం, బొమ్మ నాగలితో ఆడుకోవడం, కొంతమందిని తిప్పడం,
బొమ్మ విండ్‌మిల్‌లతో ఆడుకోవడం, బొమ్మ కొలతలు, బొమ్మ రథాలు, బొమ్మ విల్లు,
గాలిలో గీసిన అక్షరాలను ess హించడం, ఆలోచనలను, హించడం, వైకల్యాలను
అనుకరించడం - ఇలాంటి నిర్లక్ష్య మరియు నిష్క్రియ ఆటలు. ఇది కూడా ఆయన
ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినేవారు, అధిక మరియు విలాసవంతమైన అలంకరణలకు బానిసలవుతారు - అధిక-పరిమాణ
మంచాలు, చెక్కిన జంతువులతో అలంకరించబడిన మంచాలు, పొడవాటి బొచ్చు
కవర్లెట్లు, బహుళ వర్ణ ప్యాచ్ వర్క్ కవర్లెట్లు, తెలుపు ఉన్ని కవర్లెట్లు ,
పువ్వులు లేదా జంతువుల బొమ్మలతో ఎంబ్రాయిడరీ చేసిన ఉన్ని కవర్లెట్లు,
స్టఫ్డ్ క్విల్ట్స్, అంచుతో కవర్లెట్స్, రత్నాలతో ఎంబ్రాయిడరీ చేసిన పట్టు
కవర్లెట్లు; పెద్ద ఉన్ని తివాచీలు; ఏనుగు, గుర్రం మరియు రథం రగ్గులు,
జింక-దాచు రగ్గులు, జింకలను దాచు రగ్గులు; మంచాలు, మంచాలు
తల మరియు కాళ్ళకు ఎరుపు పరిపుష్టితో - అతను ఇలాంటి మరియు విలాసవంతమైన
అలంకరణలను ఉపయోగించడం మానేస్తాడు. ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని బట్టి,
సువాసనలు, సౌందర్య సాధనాలు మరియు సుందరీకరణకు బానిసలవుతారు - శరీరంలో
పొడులను రుద్దడం, నూనెలతో మసాజ్ చేయడం, సుగంధ నీటిలో స్నానం చేయడం,
అవయవాలను పిసికి కలుపుట, అద్దాలను ఉపయోగించడం .
రత్నాలు, యాక్-టెయిల్ విస్క్స్, పొడవాటి అంచుగల తెల్లని వస్త్రాలు - అతను
సువాసనలు, సౌందర్య సాధనాలు మరియు సుందరీకరణ సాధనాలను ఉపయోగించడం
మానేస్తాడు. ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినేవారు, ఇలాంటి అణగారిన విషయాల గురించి మాట్లాడటానికి బానిసలు - రాజులు,
దొంగలు, రాష్ట్ర మంత్రుల గురించి మాట్లాడటం; సైన్యాలు, అలారాలు మరియు
యుద్ధాలు; ఆహారం మరియు పానీయం; దుస్తులు, ఫర్నిచర్, దండలు మరియు సువాసనలు;
బంధువులు; వాహనాలు; గ్రామాలు, పట్టణాలు, నగరాలు, గ్రామీణ ప్రాంతాలు; మహిళలు
మరియు హీరోలు; వీధి మరియు బావి యొక్క గాసిప్; చనిపోయినవారి కథలు; వైవిధ్యం
యొక్క కథలు [గత మరియు భవిష్యత్తు యొక్క తాత్విక చర్చలు], ప్రపంచం మరియు
సముద్రం యొక్క సృష్టి, మరియు విషయాలు ఉన్నాయా లేదా అనే దాని గురించి
మాట్లాడండి - అతను అణగారిన విషయాల గురించి మాట్లాడటం మానేస్తాడు
ఇవన్ని. ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, ఇలాంటి చర్చలకు బానిసలవుతారు -‘ మీరు ఈ సిద్ధాంతాన్ని మరియు
క్రమశిక్షణను అర్థం చేసుకున్నారా? నేను ఈ సిద్ధాంతాన్ని మరియు క్రమశిక్షణను
అర్థం చేసుకునే వ్యక్తిని. ఈ సిద్ధాంతాన్ని మరియు క్రమశిక్షణను మీరు ఎలా
అర్థం చేసుకోగలరు? మీరు తప్పుగా సాధన చేస్తున్నారు. నేను సరిగ్గా సాధన
చేస్తున్నాను. నేను స్థిరంగా ఉన్నాను. నువ్వు కాదు. మొదట మీరు చివరిగా ఏమి
చెప్పాలి. మీరు మొదట చివరిగా ఏమి చెప్పాలి. మీరు ఆలోచించడానికి ఇంత సమయం
తీసుకున్నది తిరస్కరించబడింది. మీ సిద్ధాంతం పడగొట్టబడింది. మీరు
ఓడిపోయారు. వెళ్లి మీ సిద్ధాంతాన్ని రక్షించడానికి ప్రయత్నించండి; మీకు
వీలైతే మిమ్మల్ని మీరు రప్పించుకోండి! ’- ఇలాంటి చర్చలకు అతను దూరంగా
ఉంటాడు. ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది
పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని తినేవారు,
రాజులు, రాష్ట్ర మంత్రులు, గొప్ప యోధులు, పూజారులు, గృహస్థులు లేదా యువకులు
[వారు] ఇక్కడకు వెళ్లండి , అక్కడ వెళ్లి, అక్కడ ఈ పడుతుంది ఇక్కడ పొందడం
‘- అతను అమలు సందేశాలు మరియు నుండి abstains
ఇలాంటి వ్యక్తుల కోసం పనులు. ఇది కూడా ఆయన ధర్మంలో భాగం.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని బట్టి
జీవించడం, వ్యూహరచన, ఒప్పించడం, సూచించడం, తక్కువ చేయడం మరియు లాభంతో లాభం
పొందడం వంటివి చేస్తుండగా, అతను వ్యూహరచన మరియు ఒప్పించే రూపాలకు దూరంగా
ఉంటాడు [దాతల నుండి భౌతిక మద్దతు పొందటానికి ప్రయత్నిస్తున్న సరికాని
మార్గాలు]. వంటివి. ఇది కూడా ఆయన ధర్మంలో భాగం.

ధర్మంపై గొప్ప విభాగం

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, తప్పుడు జీవనోపాధి ద్వారా, అణగారిన కళల ద్వారా తమను తాము
నిలబెట్టుకుంటారు:
అవయవాలపై పఠన గుర్తులు [ఉదా., హస్త శాస్త్రం];
శకునాలు మరియు సంకేతాలను చదవడం;
ఖగోళ సంఘటనలను వివరించడం [పడే నక్షత్రాలు, తోకచుక్కలు];
కలలను వివరించడం;
శరీరంపై పఠన గుర్తులు [ఉదా., ఫ్రేనోలజీ];
ఎలుకలు కొట్టిన వస్త్రంపై పఠన గుర్తులు;
అగ్ని అర్పణలు, ఒక లాడిల్ నుండి బాధ్యతలు, us కల బాధ్యతలు, బియ్యం
పొడి, బియ్యం ధాన్యాలు, నెయ్యి మరియు నూనె;
నోటి నుండి అర్పణలను అర్పించడం;
రక్త బలులు అర్పించడం;
వేలిముద్రల ఆధారంగా అంచనాలను రూపొందించడం;
భౌగోళికత;
స్మశానవాటికలో రాక్షసులను ఉంచడం;
ఆత్మలపై మంత్రాలు ఉంచడం;
ఇంటి రక్షణ అందాలను పఠించడం;
పాము మనోహరమైన, పాయిజన్-లోర్, స్కార్పియన్-లోర్, ఎలుక-లోర్, బర్డ్-లోర్,
కాకి-లోర్;
దర్శనాల ఆధారంగా అదృష్టం చెప్పడం;
రక్షిత అందాలను ఇవ్వడం;
పక్షులు మరియు జంతువుల పిలుపులను వివరిస్తూ - అతను తప్పు నుండి దూరంగా
ఉంటాడు
జీవనోపాధి, ఇలాంటి అణగారిన కళల నుండి.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని బట్టి,
తప్పుడు జీవనోపాధి ద్వారా, తమను తాము అణగదొక్కే కళల ద్వారా నిర్వహిస్తారు:
అదృష్ట మరియు దురదృష్టకరమైన రత్నాలు, వస్త్రాలు, సిబ్బంది, కత్తులు,
ఈటెలు, బాణాలు, విల్లు మరియు ఇతర ఆయుధాలను నిర్ణయించడం; మహిళలు, బాలురు,
బాలికలు, మగ బానిసలు, ఆడ బానిసలు; ఏనుగులు, గుర్రాలు, గేదెలు, ఎద్దులు,
ఆవులు,
మేకలు, రామ్లు, కోడి, పిట్టలు, బల్లులు, పొడవైన చెవుల ఎలుకలు, తాబేళ్లు
మరియు ఇతర జంతువులు - అతను తప్పుడు జీవనోపాధికి దూరంగా ఉంటాడు, ఇలాంటి
అణగారిన కళల నుండి.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, తప్పుడు జీవనోపాధి ద్వారా, అంచనా వేయడం వంటి అణగారిన కళల ద్వారా
తమను తాము నిలబెట్టుకుంటారు:
పాలకులు ముందుకు వెళతారు;
పాలకులు ముందుకు సాగి తిరిగి వస్తారు;
మా పాలకులు దాడి చేస్తారు, వారి పాలకులు వెనక్కి తగ్గుతారు;
వారి పాలకులు దాడి చేస్తారు, మరియు మా పాలకులు వెనక్కి తగ్గుతారు;
మన పాలకులకు విజయం, వారి పాలకులకు ఓటమి ఉంటుంది.
వారి పాలకులకు విజయం మరియు మా పాలకులకు ఓటమి ఉంటుంది;
అందువల్ల విజయం ఉంటుంది, అందుచేత ఓటమి ఉంటుంది - అతను తప్పుడు జీవనోపాధి
నుండి, ఇలాంటి అణగారిన కళల నుండి దూరంగా ఉంటాడు.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, తప్పుడు జీవనోపాధి ద్వారా, అంచనా వేయడం వంటి అణగారిన కళల ద్వారా
తమను తాము కాపాడుకుంటారు:
చంద్ర గ్రహణం ఉంటుంది;
సూర్యగ్రహణం ఉంటుంది;
ఆస్టెరిజం యొక్క క్షుద్ర ఉంటుంది;
సూర్యుడు మరియు చంద్రులు వారి సాధారణ కోర్సులకు వెళతారు;
సూర్యుడు మరియు చంద్రుడు దారితప్పారు;
ఆస్టెరిజమ్స్ వారి సాధారణ కోర్సులకు వెళ్తాయి;
ఆస్టెరిజమ్స్ దారితప్పినవి;
ఉల్కాపాతం ఉంటుంది;
ఆకాశం చీకటి ఉంటుంది;
భూకంపం ఉంటుంది;
స్పష్టమైన ఆకాశం నుండి ఉరుములు వస్తాయి;
అక్కడ ఉదయించడం, ఒక అమరిక, చీకటి, సూర్యుడు, చంద్రుడు మరియు ఆస్టెరిజమ్‌ల
ప్రకాశం ఉంటుంది;
అలాంటిది చంద్ర గ్రహణం యొక్క ఫలితం అవుతుంది … సూర్యుడు, చంద్రుడు మరియు
ఆస్టెరిజమ్స్ యొక్క ఉదయించడం, అస్తమించడం, చీకటిపడటం, ప్రకాశవంతం చేయడం -
అతను తప్పుడు జీవనోపాధికి దూరంగా ఉంటాడు, ఇలాంటి అణగారిన కళల నుండి.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, తప్పుడు జీవనోపాధి ద్వారా, అంచనా వేయడం వంటి అణగారిన కళల ద్వారా
తమను తాము నిలబెట్టుకుంటారు:
అక్కడ సమృద్ధిగా వర్షం ఉంటుంది; కరువు ఉంటుంది;
పుష్కలంగా ఉంటుంది; కరువు ఉంటుంది;
విశ్రాంతి మరియు భద్రత ఉంటుంది; ప్రమాదం ఉంటుంది;
వ్యాధి ఉంటుంది; వ్యాధి నుండి స్వేచ్ఛ ఉంటుంది;
లేదా వారు లెక్కింపు, అకౌంటింగ్, లెక్కింపు, కవితలు కంపోజ్ చేయడం లేదా
హేడోనిస్టిక్ కళలు మరియు సిద్ధాంతాలను బోధించడం ద్వారా వారి జీవితాన్ని
సంపాదిస్తారు -
అతను తప్పుడు జీవనోపాధికి, ఇలాంటి అణగారిన కళలకు దూరంగా ఉంటాడు.

“కొంతమంది పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని
తినకుండా, తప్పుడు జీవనోపాధి ద్వారా, అణగారిన కళల ద్వారా తమను తాము
నిలబెట్టుకుంటారు:
వివాహాలు, వివాహాలు, విడాకుల కోసం శుభ తేదీలను లెక్కించడం; అప్పులు వసూలు
చేయడానికి లేదా పెట్టుబడులు మరియు రుణాలు చేయడానికి; ఆకర్షణీయమైన లేదా
ఆకర్షణీయం కానిందుకు; గర్భస్రావాలు లేదా గర్భస్రావం చేసిన మహిళలను నయం
చేయడం; మనిషి నాలుకను బంధించడానికి, అతని దవడలను స్తంభింపజేయడానికి, అతని
చేతులపై నియంత్రణ కోల్పోయేలా చేయడానికి లేదా చెవిటితనం తీసుకురావడానికి
అక్షరాలను పఠించడం;
అద్దానికి, ఒక యువతికి లేదా ఆత్మ మాధ్యమానికి సంబోధించిన ప్రశ్నలకు
ఒరాక్యులర్ సమాధానాలు పొందడం;
సూర్యుడిని ఆరాధించడం, గొప్ప బ్రహ్మను ఆరాధించడం, తీసుకురావడం
నోటి నుండి జ్వాలలు, అదృష్ట దేవతను ప్రార్థిస్తూ -
అతను తప్పుడు జీవనోపాధికి, ఇలాంటి అణగారిన కళలకు దూరంగా ఉంటాడు.

“కొంతమంది
పూజారులు మరియు ఆలోచనాపరులు, విశ్వాసంతో ఇచ్చిన ఆహారాన్ని తినకుండా,
తప్పుడు జీవనోపాధి ద్వారా, అణగారిన కళల ద్వారా తమను తాము నిలబెట్టుకుంటారు:
ఆశాజనకంగా
సహాయాలకు బదులుగా దేవాస్కు బహుమతులు; అటువంటి వాగ్దానాలను నెరవేర్చడం;
రాక్షస శాస్త్రం;
ఇంటి రక్షణ అక్షరాలను బోధించడం;
వైర్లిటీ మరియు నపుంసకత్వాన్ని ప్రేరేపించడం;
నిర్మాణం కోసం పవిత్ర స్థలాలు;
ఉత్సవ మౌత్ వాష్ మరియు ఉత్సవ స్నానం ఇవ్వడం;
బలి మంటలను అర్పించడం;
ఎమెటిక్స్, పర్‌గేటివ్స్, ఎక్స్‌పెక్టరెంట్స్, మూత్రవిసర్జన, తలనొప్పి
నివారణలను సిద్ధం చేయడం;
చెవి నూనె, కంటి చుక్కలు, ముక్కు ద్వారా చికిత్స కోసం నూనె, కొల్లిరియం
మరియు కౌంటర్- medicines షధాలను తయారు చేయడం; కంటిశుక్లం నయం చేయడం,
శస్త్రచికిత్స చేయడం, పిల్లల వైద్యునిగా ప్రాక్టీస్ చేయడం, అనంతర
ప్రభావాలను నయం చేయడానికి మందులు మరియు చికిత్సలను అందించడం -
అతను తప్పుడు జీవనోపాధికి, ఇలాంటి అణగారిన కళలకు దూరంగా ఉంటాడు. ఇది కూడా
ఆయన ధర్మంలో భాగం.

“ఒక సన్యాసి ఈ విధంగా పూర్తి
ధర్మం ద్వారా అతని నిగ్రహం నుండి ధర్మం ద్వారా ఎక్కడా ప్రమాదం ఉండదు. తనను
ఓడించిన తల అభిషిక్తుడైన గొప్ప యోధుని రాజు వలె
శత్రువులు తన శత్రువుల నుండి ఎక్కడా ఎటువంటి ప్రమాదాన్ని చూడరు, అదే విధంగా
సన్యాసి ధర్మంలో సంపూర్ణంగా ఉంటాడు.

ధర్మం యొక్క ఈ గొప్ప సంకలనంతో, అతను నిందలేని ఆనందానికి అంతర్గతంగా
సున్నితంగా ఉంటాడు. ఈ విధంగా ఒక సన్యాసి ధర్మంలో సంపూర్ణంగా ఉంటాడు.

ఇంద్రియ నిగ్రహం

“మరియు ఒక సన్యాసి తన ఇంద్రియాల తలుపులను ఎలా కాపాడుతాడు? కంటితో ఒక
రూపాన్ని చూసినప్పుడు, అతను ఏ ఇతివృత్తాన్ని లేదా వివరాలను గ్రహించడు -
అతను కంటి అధ్యాపకులపై సంయమనం లేకుండా నివసిస్తుంటే - దురాశ లేదా దు as ఖం
వంటి దుష్ట, నైపుణ్యం లేని లక్షణాలు అతన్ని బాధపెడతాయి. చెవితో ఒక
శబ్దాన్ని విన్నప్పుడు… ముక్కుతో వాసన పడుతున్నప్పుడు… నాలుకతో ఒక రుచిని
రుచి చూస్తే… శరీరంతో స్పర్శ అనుభూతిని తాకినప్పుడు… తెలివితో ఒక ఆలోచనను
గ్రహించినప్పుడు, అతను ఏ ఇతివృత్తం లేదా వివరాలను గ్రహించడు దీని ద్వారా -
అతను నిగ్రహం లేకుండా నివసిస్తుంటే
తెలివి యొక్క అధ్యాపకులపై - దురాశ లేదా బాధ వంటి చెడు, నైపుణ్యం లేని
లక్షణాలు అతన్ని బాధపెడతాయి. ఇంద్రియ అధ్యాపకులపై ఈ గొప్ప సంయమనంతో, అతను
నిందలేని ఆనందానికి అంతర్గతంగా సున్నితంగా ఉంటాడు.

ఒక సన్యాసి తన ఇంద్రియాల తలుపులను ఈ విధంగా కాపాడుతాడు.

మైండ్‌ఫుల్‌నెస్ & అలర్ట్‌నెస్

“మరియు ఒక సన్యాసి బుద్ధి మరియు అప్రమత్తతను ఎలా కలిగి ఉంటాడు? ముందుకు
వెళ్లి తిరిగి వచ్చినప్పుడు, అతను అప్రమత్తంగా పనిచేస్తాడు. వైపు
చూసేటప్పుడు మరియు దూరంగా చూసేటప్పుడు… అవయవాలను వంచి, విస్తరించేటప్పుడు…
తన బయటి వస్త్రాన్ని, తన పై వస్త్రాన్ని, గిన్నెను మోసేటప్పుడు…
తినేటప్పుడు, త్రాగేటప్పుడు, నమలడం, రుచి చూసేటప్పుడు… మూత్ర విసర్జన మరియు
మలవిసర్జన చేసేటప్పుడు… నడుస్తున్నప్పుడు, నిలబడి, కూర్చున్నప్పుడు,
నిద్రపోవడం, మేల్కొలపడం,
మాట్లాడటం మరియు నిశ్శబ్దంగా ఉండటం, అతను అప్రమత్తంగా పనిచేస్తాడు.

ఈ విధంగా ఒక సన్యాసికి బుద్ధి మరియు అప్రమత్తత ఉంటుంది.
సంతృప్తి

“మరియు సన్యాసి కంటెంట్ ఎలా ఉంది? ఒక పక్షి, ఎక్కడికి వెళ్ళినా, రెక్కలతో
దాని ఏకైక భారంలా ఎగురుతుంది; అదేవిధంగా అతను తన శరీరాన్ని అందించడానికి
మరియు అతని ఆకలిని అందించడానికి భిక్షాటన కోసం సమస్త వస్త్రాలతో సంతృప్తి
చెందాడు. అతను ఎక్కడికి వెళ్ళినా, అతను తన బేర్ అవసరాలను మాత్రమే
తీసుకుంటాడు. ఒక సన్యాసి ఈ విధంగా ఉంటుంది.

హిండ్రెన్స్‌లను వదిలివేయడం

“ఈ గొప్ప ధర్మం, ఇంద్రియ నైపుణ్యాలపై ఈ గొప్ప సంయమనం, ఈ గొప్ప బుద్ధి మరియు
అప్రమత్తత మరియు ఈ గొప్ప సంతృప్తి, అతను ఏకాంత నివాసాన్ని కోరుకుంటాడు:
అడవి, చెట్టు నీడ, పర్వతం, గ్లెన్, ఒక కొండ గుహ, ఒక చార్నల్ గ్రౌండ్, ఒక
అడవి తోట, బహిరంగ ప్రదేశం, గడ్డి కుప్ప. తన భోజనం తరువాత, తన భిక్ష రౌండ్
నుండి తిరిగి, అతను కూర్చుని, కాళ్ళు దాటి, తన శరీరాన్ని పట్టుకున్నాడు
నిటారుగా, మరియు బుద్ధిని తెరపైకి తెస్తుంది.

“ప్రపంచానికి సంబంధించి అత్యాశను విడిచిపెట్టి, అతడు అత్యాశ లేని అవగాహనతో
నివసిస్తాడు.

అతను అత్యాశ యొక్క మనస్సును శుభ్రపరుస్తాడు. అనారోగ్య సంకల్పం మరియు
కోపాన్ని విడిచిపెట్టి, చెడు సంకల్పం లేని అవగాహనతో, అన్ని జీవుల
సంక్షేమానికి సానుభూతితో నివసిస్తాడు. అనారోగ్య సంకల్పం మరియు కోపం యొక్క
మనస్సును అతను శుభ్రపరుస్తాడు. బద్ధకం మరియు మగతను విడిచిపెట్టి, బద్ధకం
మరియు మగత, బుద్ధిమంతుడు, అప్రమత్తత, కాంతి గ్రహణశక్తి లేని అవగాహనతో
నివసిస్తాడు. అతను బద్ధకం మరియు మగత యొక్క మనస్సును శుభ్రపరుస్తాడు. చంచలత
మరియు ఆందోళనను విడిచిపెట్టి, అతను కలవరపడకుండా నివసిస్తాడు, అతని మనస్సు
లోపలికి కదిలిస్తుంది. అతను చంచలత మరియు ఆందోళన యొక్క మనస్సును
శుభ్రపరుస్తాడు.

అనిశ్చితిని వదులుకుంటూ, అతను నైపుణ్యం లేని మానసిక లక్షణాలకు సంబంధించి
ఎటువంటి అయోమయంతో, అనిశ్చితిని దాటి నివసిస్తాడు. అతను తన మనస్సును
అనిశ్చితితో శుభ్రపరుస్తాడు.

“ఒక వ్యక్తి, రుణం తీసుకొని, తన వ్యాపార వ్యవహారాల్లో పెట్టుబడి పెడతాడని
అనుకుందాం. అతని వ్యాపార వ్యవహారాలు విజయవంతమవుతాయి.

అతను తన పాత అప్పులను తిరిగి చెల్లిస్తాడు మరియు అతని భార్యను
నిర్వహించడానికి అదనపు మిగిలి ఉంది. ఈ ఆలోచన అతనికి సంభవిస్తుంది, ‘ముందు,
రుణం తీసుకునే ముందు, నేను దానిని నా వ్యాపార వ్యవహారాల్లో పెట్టుబడి
పెట్టాను. ఇప్పుడు నా వ్యాపార వ్యవహారాలు విజయవంతమయ్యాయి. నేను
నా పాత అప్పులు తిరిగి చెల్లించాను మరియు నా భార్యను నిర్వహించడానికి అదనపు
మిగిలి ఉంది. ’

ఆ కారణంగా అతను ఆనందం మరియు ఆనందాన్ని అనుభవిస్తాడు.

“ఇప్పుడు
మనిషి అనారోగ్యానికి గురవుతున్నాడని అనుకుందాం - నొప్పితో మరియు తీవ్ర
అనారోగ్యంతో. అతను తన భోజనాన్ని ఆస్వాదించడు, మరియు అతని శరీరంలో బలం లేదు.
సమయం గడిచేకొద్దీ, అతను చివరికి ఆ అనారోగ్యం నుండి కోలుకుంటాడు. అతను తన
భోజనాన్ని ఆనందిస్తాడు మరియు అతని శరీరంలో బలం ఉంది. ఈ ఆలోచన అతనికి
సంభవిస్తుంది, ‘ముందు, నేను అనారోగ్యంతో ఉన్నాను… ఇప్పుడు నేను ఆ అనారోగ్యం
నుండి కోలుకున్నాను. నేను నా భోజనాన్ని ఆనందిస్తాను మరియు నా శరీరంలో బలం
ఉంది. ’ఆ కారణంగా అతను ఆనందం మరియు ఆనందాన్ని అనుభవిస్తాడు.

“ఇప్పుడు ఒక మనిషి జైలులో బంధించబడ్డాడని అనుకుందాం. సమయం గడిచేకొద్దీ,
అతను చివరికి ఆ బంధం నుండి, సురక్షితంగా మరియు ధ్వనితో, ఆస్తి నష్టం
లేకుండా విడుదల అవుతాడు.

ఈ ఆలోచన అతనికి సంభవిస్తుంది, ‘ముందు, నేను జైలులో బంధించబడ్డాను. ఇప్పుడు
నేను ఆ బానిసత్వం నుండి, సురక్షితంగా మరియు ధ్వనితో, నా ఆస్తిని
కోల్పోకుండా విడుదల చేస్తున్నాను. ’ఆ కారణంగా అతను ఆనందం మరియు ఆనందాన్ని
అనుభవిస్తాడు.

“అదే విధంగా, ఈ ఐదు అవరోధాలను తనలో వదలకుండా ఉన్నప్పుడు, సన్యాసి దానిని
అప్పు, అనారోగ్యం, జైలు, బానిసత్వం, నిర్జనమైన దేశం గుండా రహదారిగా
భావిస్తాడు. కానీ ఈ ఐదు అవరోధాలను తనలో వదలిపెట్టినప్పుడు, అతను దానిని
అనాలోచితం, మంచి ఆరోగ్యం, జైలు నుండి విడుదల, స్వేచ్ఛ, భద్రతా ప్రదేశం అని
భావిస్తాడు.

వారు అతనిలో వదిలివేయబడటం చూసి, అతను సంతోషించాడు. ఆనందంగా, అతను
చుట్టుముట్టబడతాడు. చుట్టుముట్టబడిన, అతని శరీరం ప్రశాంతంగా పెరుగుతుంది.
అతని శరీరం ప్రశాంతమైనది, అతను ఆనందానికి సున్నితంగా ఉంటాడు. ఆనందం
అనుభూతి, అతని మనస్సు ఏకాగ్రత అవుతుంది.

నాలుగు hana ానాస్

“ఇంద్రియ జ్ఞానం నుండి చాలా వైదొలిగారు, నైపుణ్యం లేని మానసిక లక్షణాల
నుండి వైదొలిగారు, అతను మొదటి hana ానాలో ప్రవేశిస్తాడు మరియు ఉంటాడు:
ఉపసంహరణ నుండి పుట్టిన రప్చర్ మరియు ఆనందం, దర్శకత్వ ఆలోచన మరియు
మూల్యాంకనంతో పాటు.

అతను ఉపసంహరణ నుండి పుట్టిన రప్చర్ మరియు ఆనందంతో ఈ శరీరాన్ని విస్తరించి,
విస్తరించి, బాధపెడతాడు మరియు నింపుతాడు. ఒక నైపుణ్యం కలిగిన బాత్ మాన్
లేదా బాత్ మాన్ అప్రెంటిస్ స్నానపు పొడిని ఇత్తడి బేసిన్లో పోసి, మెత్తగా
పిండిని పిసికి కలుపుతూ, దాన్ని మళ్లీ మళ్లీ నీటితో చల్లుతారు, తద్వారా
అతని స్నానపు పొడి బంతి - సంతృప్త, తేమతో నిండిన, లోపల మరియు లేకుండా
విస్తరించి ఉంటుంది - అయినప్పటికీ బిందు కాదు;
అయినప్పటికీ, సన్యాసి విస్తరిస్తాడు … ఉపసంహరణ నుండి పుట్టిన రప్చర్
మరియు ఆనందంతో ఈ శరీరం.

ఉపసంహరణ నుండి పుట్టిన రప్చర్ మరియు ఆనందం ద్వారా అతని శరీరం మొత్తం ఏదీ
లేదు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

“ఇంకా, దర్శకత్వం వహించిన ఆలోచనలు మరియు మూల్యాంకనాలతో, అతను రెండవ hana
ానాలో ప్రవేశిస్తాడు మరియు ఉంటాడు: ప్రశాంతత మరియు ఆనందం ప్రశాంతతతో
పుట్టింది, నిర్దేశిత ఆలోచన మరియు మూల్యాంకనం నుండి అవగాహన యొక్క ఏకీకరణ -
అంతర్గత హామీ. అతను ఈ శరీరాన్ని రప్చర్ మరియు ఆనందంతో నింపుతాడు మరియు
నింపుతాడు
ప్రశాంతతతో జన్మించారు. వసంత-నీటి బావి ఉన్న సరస్సు వలె
లోపలి నుండి, తూర్పు, పడమర, ఉత్తరం లేదా దక్షిణం నుండి ఎటువంటి ప్రవాహం
లేకపోవడం, మరియు ఆకాశం సమృద్ధిగా వర్షాలు పడుతుండటం, తద్వారా సరస్సు లోపల
నుండి చల్లటి నీటి ప్రవాహం విస్తరించి, వ్యాప్తి చెందుతుంది, సరిపోతుంది
మరియు నింపండి ఇది చల్లని నీటితో, సరస్సులో ఏ భాగం చల్లని జలాలచేత లేదు;
అయినప్పటికీ, సన్యాసి విస్తరిస్తాడు … ప్రశాంతతతో పుట్టిన రప్చర్ మరియు
ఆనందంతో ఈ శరీరం. అతని శరీరం మొత్తం రప్చర్ మరియు ప్రశాంతతతో పుట్టిన ఆనందం
ద్వారా ఏదీ లేదు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

“ఇంకా, రప్చర్ క్షీణించడంతో, అతను సమస్యాత్మకంగా, బుద్ధిపూర్వకంగా, మరియు
అప్రమత్తంగా ఉంటాడు మరియు శరీరంతో ఆనందాన్ని పొందుతాడు. అతను మూడవ hana
ానాలో ప్రవేశిస్తాడు మరియు మిగిలిపోతాడు, అందులో నోబెల్ వన్స్, ‘ఈక్వానిమస్
& బుద్ధిమంతుడు, అతనికి ఆహ్లాదకరమైన నివాసం ఉంది’ అని ప్రకటించారు.
అతను రప్చర్ నుండి విడిచిపెట్టిన ఆనందంతో ఈ శరీరాన్ని విస్తరించి,
విస్తరించి, బాధపెడతాడు మరియు నింపుతాడు. తామర చెరువులో ఉన్నట్లే, కొన్ని
లోటస్, పుట్టి, నీటిలో పెరుగుతూ, నీటిలో మునిగిపోయి, నీటిలో నిలబడకుండా
వృద్ధి చెందుతాయి, తద్వారా అవి విస్తరించి, విస్తరించి, బాధపడతాయి మరియు
వాటి మూలాల నుండి వారి చిట్కాల వరకు చల్లటి నీటితో నిండి ఉంటాయి మరియు ఆ
తామరలలో ఏదీ లేదు చల్లని నీటితో నింపబడదు; అయినప్పటికీ, సన్యాసి
విస్తరిస్తాడు … రప్చర్ నుండి విడిచిపెట్టిన ఆనందంతో ఈ శరీరం.

రప్చర్ నుండి విడిచిపెట్టిన ఆనందంతో అతని శరీరమంతా ఏమీ లేదు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

“ఇంకా, ఆనందం మరియు ఒత్తిడిని వదలివేయడంతో - అంతకుముందు ఉత్సాహం మరియు బాధల
అదృశ్యం వలె - అతను నాల్గవ hana ానాలో ప్రవేశించి మిగిలిపోయాడు: సమానత్వం
మరియు సంపూర్ణత యొక్క స్వచ్ఛత, ఆనందం లేదా ఒత్తిడి కాదు. అతను కూర్చుని,
స్వచ్ఛమైన, ప్రకాశవంతమైన అవగాహనతో శరీరాన్ని విస్తరిస్తాడు.
ఒక మనిషి తన శరీరంలో తెల్లటి వస్త్రం విస్తరించని విధంగా తెల్లటి వస్త్రంతో
తల నుండి పాదం వరకు కప్పబడి కూర్చున్నట్లే; అయినప్పటికీ, సన్యాసి
కూర్చుని, స్వచ్ఛమైన, ప్రకాశవంతమైన అవగాహనతో శరీరాన్ని విస్తరిస్తాడు.

స్వచ్ఛమైన, ప్రకాశవంతమైన అవగాహనతో అతని శరీరం మొత్తం ఏదీ లేదు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

అంతర్దృష్టి
జ్ఞానం

“తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన మరియు ప్రకాశవంతమైన, మచ్చలేని,
లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు
అస్పష్టతకు చేరుకున్న అతను దానిని జ్ఞానం మరియు దృష్టికి నడిపిస్తాడు. అతను
గ్రహించాడు: ‘నా ఈ శరీరం స్వరూపంతో కూడి ఉంది
తల్లి మరియు తండ్రి నుండి జన్మించిన నాలుగు ప్రాధమిక అంశాలలో, బియ్యం మరియు
గంజితో పోషించబడి, అస్థిరత, రుద్దడం, నొక్కడం, కరిగించడం మరియు
చెదరగొట్టడం వంటివి ఉంటాయి. మరియు నా యొక్క ఈ చైతన్యం ఇక్కడ మద్దతు
ఇవ్వబడింది మరియు ఇక్కడ కట్టుబడి ఉంది. ‘స్వచ్ఛమైన నీటిలో ఒక అందమైన బెరిల్
రత్నం ఉన్నట్లే - ఎనిమిది ముఖాలు, బాగా పాలిష్, స్పష్టమైన, నిగూ, మైన,
దాని యొక్క అన్ని అంశాలలో పూర్తి, మరియు మధ్యలో వెళ్ళడం ఇది నీలం, పసుపు,
ఎరుపు, తెలుపు లేదా గోధుమ రంగు దారం - మరియు మంచి కంటి చూపు ఉన్న వ్యక్తి
దానిని చేతిలో తీసుకొని దానిపై ప్రతిబింబించాలి: ‘ఇది స్వచ్ఛమైన నీటి
అందమైన బెరిల్ రత్నం, ఎనిమిది ముఖాలు, బాగా పాలిష్, స్పష్టమైన, లింపిడ్,
దాని యొక్క అన్ని అంశాలలో పూర్తి. మరియు ఇది మధ్యలో వెళుతున్నది నీలం,
పసుపు, ఎరుపు, తెలుపు లేదా గోధుమ రంగు దారం. ’

అదే విధంగా - తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన, ప్రకాశవంతమైన,
మచ్చలేని, లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన,
మరియు అస్పష్టతకు చేరుకుంది - సన్యాసి దానిని జ్ఞానం మరియు దృష్టికి
నడిపిస్తాడు. అతను గ్రహించాడు: ‘ఈ నా శరీరం నాలుగు ప్రాధమిక అంశాలతో కూడి
ఉంటుంది, తల్లి మరియు తండ్రి నుండి పుట్టి, బియ్యం మరియు గంజితో
పోషించబడుతుంది, అస్థిరత, రుద్దడం, నొక్కడం, కరిగించడం మరియు చెదరగొట్టడం.
మరియు నా ఈ స్పృహ ఇక్కడ మద్దతు ఉంది మరియు ఇక్కడ కట్టుబడి ఉంది. ’

“దీనిని కూడా బోధన అద్భుతం అంటారు.

మనస్సుతో తయారు చేసిన శరీరం

“తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన మరియు ప్రకాశవంతమైన, మచ్చలేని,
లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు
అస్పష్టతకు చేరుకున్న అతను మనస్సుతో తయారు చేసిన శరీరాన్ని సృష్టించడానికి
దర్శకత్వం వహిస్తాడు. ఈ శరీరం నుండి అతను మరొక శరీరాన్ని సృష్టిస్తాడు,
రూపాన్ని కలిగి ఉంటాడు, మనస్సుతో తయారు చేయబడ్డాడు, దాని అన్ని భాగాలలో
పూర్తి చేస్తాడు, దానిలో హీనమైనది కాదు
అధ్యాపకులు.

ఒక మనిషి దాని కోశం నుండి ఒక రెల్లు గీసినట్లే. ఆలోచన అతనికి సంభవిస్తుంది:
‘ఇది కోశం, ఇది రెల్లు.

కోశం ఒక విషయం, రెల్లు మరొకటి, కానీ కోత నుండి రెల్లు తీయబడింది. ’లేదా ఒక
మనిషి దాని నుండి కత్తిని తీసినట్లుగా
స్కాబార్డ్. ఆలోచన అతనికి సంభవిస్తుంది: ‘ఇది కత్తి, ఇది స్కాబార్డ్. కత్తి
ఒక విషయం, స్కాబార్డ్ మరొకటి, కానీ కత్తి స్కాబార్డ్ నుండి బయటకు
తీయబడింది. ’లేదా ఒక మనిషి దాని పాము నుండి ఒక పామును బయటకు తీసినట్లుగా. ఈ
ఆలోచన అతనికి సంభవిస్తుంది: ‘ఇది పాము, ఇది స్లాగ్. పాము ఒక విషయం, స్లాగ్
మరొకటి, కానీ పాము స్లాగ్ నుండి బయటకు తీయబడింది. ‘అదే విధంగా - తన
మనస్సుతో ఏకాగ్రత, శుద్ధి, మరియు ప్రకాశవంతమైన, మచ్చలేని, లోపాల నుండి
విముక్తి, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు అస్పష్టతకు చేరుకున్న
సన్యాసి మనస్సుతో తయారు చేసిన శరీరాన్ని సృష్టించడానికి దానిని
నిర్దేశిస్తాడు. ఈ శరీరం నుండి అతను మరొక శరీరాన్ని సృష్టిస్తాడు, రూపాన్ని
కలిగి ఉంటాడు, మనస్సుతో తయారవుతాడు, దాని యొక్క అన్ని భాగాలలో పూర్తి
అవుతాడు, దాని అధ్యాపకులలో తక్కువ కాదు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

సూపర్నార్మల్ పవర్స్

“తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన మరియు ప్రకాశవంతమైన, మచ్చలేని,
లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు
అస్పష్టతకు చేరుకున్న అతను దానిని అతీంద్రియ శక్తుల రీతులకు నిర్దేశిస్తాడు
మరియు వంపుతిరుగుతాడు.

అతను అనేక రకాలైన అతీంద్రియ శక్తులను ఉపయోగిస్తాడు. ఒకటి అయిన తరువాత అతను
చాలా అవుతాడు; చాలా మంది ఉన్నందున అతను ఒకడు అవుతాడు. అతను కనిపిస్తాడు.
అతను అదృశ్యమయ్యాడు. అతను గోడలు, ప్రాకారాలు మరియు పర్వతాల గుండా అంతరాయం
లేకుండా వెళ్తాడు. అతను భూమి లోపల మరియు వెలుపల మునిగిపోతాడు
అది నీరు ఉన్నట్లు. అతను ఎండిన భూమిలా మునిగిపోకుండా నీటి మీద నడుస్తాడు.

అడ్డంగా కాళ్ళ మీద కూర్చుని రెక్కలున్న పక్షిలా గాలిలో ఎగురుతాడు. తన
చేతితో అతను సూర్యుడు మరియు చంద్రులను కూడా తాకి, కొట్టాడు, అంత
శక్తివంతమైన మరియు శక్తివంతమైనవాడు.

అతను బ్రహ్మ ప్రపంచాల వరకు తన శరీరంతో ప్రభావం చూపుతాడు.

నైపుణ్యం కలిగిన కుమ్మరి లేదా అతని సహాయకుడు తయారు చేయగలిగినట్లే
బాగా తయారుచేసిన మట్టి అతను ఇష్టపడే కుండల పాత్ర, లేదా
నైపుణ్యం కలిగిన దంతపు కార్వర్ లేదా అతని సహాయకుడు బాగా తయారుచేసిన వాటి
నుండి తయారు చేయగలడు
దంతాలు తనకు నచ్చిన దంతపు పని, లేదా నైపుణ్యం కలిగిన స్వర్ణకారుడు
లేదా అతని సహాయకుడు బాగా ఇష్టపడే బంగారం నుండి తనకు నచ్చిన బంగారు కథనాన్ని
తయారు చేయగలడు; అదే విధంగా - తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన,
ప్రకాశవంతమైన, మచ్చలేని, లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన,
స్థిరమైన, మరియు అస్పష్టతకు చేరుకుంది - సన్యాసి దానిని అధునాతన శక్తుల
రీతుల్లోకి నడిపిస్తాడు… అతని శరీరం బ్రహ్మ ప్రపంచాల వరకు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

మైండ్
రీడింగ్

“తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన మరియు ప్రకాశవంతమైన, మచ్చలేని,
లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు
అస్పష్టతకు చేరుకున్న అతను, ఇతర జీవుల అవగాహన యొక్క జ్ఞానానికి దానిని
నిర్దేశిస్తాడు మరియు వంపుతాడు. ఇతరుల అవగాహన ఆయనకు తెలుసు
జీవులు, ఇతర వ్యక్తులు, దానిని తన స్వంత అవగాహనతో చుట్టుముట్టారు.

అతను అభిరుచి గల మనస్సును అభిరుచి గల మనస్సుగా, అభిరుచి లేని మనస్సును
అభిరుచి లేని మనస్సుగా గుర్తించాడు. విరక్తి కలిగిన మనస్సును విరక్తితో
కూడిన మనస్సుగా, విరక్తి లేని మనస్సును విరక్తి లేని మనస్సుగా అతను
గ్రహించాడు.

భ్రమతో కూడిన మనస్సును మాయతో కూడిన మనస్సుగా, మాయ లేని మనస్సును భ్రమ లేని
మనస్సుగా అతను గ్రహించాడు. అతను పరిమితం చేయబడిన మనస్సును పరిమితం చేయబడిన
మనస్సుగా, మరియు చెల్లాచెదురైన మనస్సును చెల్లాచెదురైన మనస్సుగా
గుర్తించాడు. అతను విస్తరించిన మనస్సును విస్తరించిన మనస్సుగా, మరియు
విస్తరించని మనస్సును విస్తరించని మనస్సుగా గుర్తించాడు.

అతను ఒక అద్భుత మనస్సును [అత్యుత్తమ స్థాయిలో లేనిది] ఒక అద్భుతమైన
మనస్సుగా, మరియు అనాలోచిత మనస్సును అనాలోచిత మనస్సుగా గుర్తించాడు. అతను
ఏకాగ్రత గల మనస్సును ఏకాగ్రత గల మనస్సుగా, మరియు ఏకాగ్రత లేని మనస్సును
ఏకాగ్రత లేని మనస్సుగా గుర్తించాడు.

అతను విడుదల చేసిన మనస్సును విడుదల చేసిన మనస్సుగా, మరియు విడుదల చేయని
మనస్సును విడుదల చేయని మనస్సుగా గుర్తించాడు.

ఒక యువతి - లేదా పురుషుడు - ఆభరణాలను ఇష్టపడటం, ప్రకాశవంతమైన అద్దంలో లేదా
స్పష్టమైన నీటి గిన్నెలో తన ముఖం యొక్క ప్రతిబింబాన్ని పరిశీలిస్తే, అది
మచ్చగా ఉంటే ‘మచ్చ’, లేదా లేకపోతే ‘మచ్చలేనిది’ అని తెలుస్తుంది. అదే
విధంగా - తన మనస్సుతో ఏకాగ్రత, శుద్ధి, మరియు ప్రకాశవంతమైన, మచ్చలేని,
లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు
అస్పష్టతకు చేరుకుంది - సన్యాసి నిర్దేశిస్తాడు మరియు
ఇతర జీవుల అవగాహన యొక్క జ్ఞానానికి దానిని ప్రేరేపిస్తుంది. అతను ఇతర జీవుల
గురించి, ఇతర వ్యక్తుల గురించి తెలుసు, దానిని తన స్వంత అవగాహనతో
చుట్టుముట్టాడు.

అతను అభిరుచి గల మనస్సును అభిరుచి గల మనస్సుగా, అభిరుచి లేని మనస్సును
అభిరుచి లేని మనస్సుగా… విడుదల చేసిన మనస్సును విడుదల చేసిన మనస్సుగా,
విడుదల చేయని మనస్సును విడుదల చేయని మనస్సుగా గుర్తించాడు.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

గత జీవితాల జ్ఞాపకం

“తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన మరియు ప్రకాశవంతమైన, మచ్చలేని,
లోపాల నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు
అస్పష్టతకు చేరుకున్న అతను, గత జీవితాల జ్ఞాపకం (వెలిగించిన: మునుపటి
గృహాలు) యొక్క జ్ఞానానికి దానిని నిర్దేశిస్తాడు.

అతను తన అనేక జీవితాలను గుర్తుచేసుకున్నాడు, అనగా, ఒక జననం, రెండు జననాలు,
మూడు జననాలు, నాలుగు, ఐదు, పది, ఇరవై, ముప్పై, నలభై, యాభై, వంద, వెయ్యి,
లక్ష, అనేక విశ్వ సంకోచాలు, అనేక అయాన్లు విశ్వ విస్తరణ, విశ్వ సంకోచం
మరియు విస్తరణ యొక్క అనేక అయాన్లు, [గుర్తుచేసుకుంటూ], ‘అక్కడ నాకు అలాంటి
పేరు ఉంది, అటువంటి వంశానికి చెందినది, అలాంటి రూపాన్ని కలిగి ఉంది.

అలాంటిది నా ఆహారం, ఆనందం మరియు నొప్పి యొక్క నా అనుభవం, నా జీవితపు
ముగింపు.

ఆ స్థితి నుండి దూరమై, నేను అక్కడ తిరిగి లేచాను. అక్కడ కూడా నాకు అలాంటి
పేరు ఉంది, అలాంటి వంశానికి చెందినది, అలాంటి రూపాన్ని కలిగి ఉంది.
అలాంటిది నా ఆహారం, ఆనందం మరియు నొప్పి యొక్క నా అనుభవం, నా జీవితపు
ముగింపు.

ఆ స్థితి నుండి దూరమై, నేను ఇక్కడ తిరిగి పుట్టాను. ’ఆ విధంగా అతను తన అనేక
జీవితాలను వారి రీతులు మరియు వివరాలలో గుర్తుచేసుకున్నాడు. ఒక మనిషి తన
సొంత గ్రామం నుండి మరొక గ్రామానికి, ఆపై ఆ గ్రామం నుండి మరో గ్రామానికి,
ఆపై ఆ గ్రామం నుండి తిరిగి తన సొంత గ్రామానికి వెళ్ళినట్లే.

ఈ ఆలోచన అతనికి సంభవిస్తుంది, ‘నేను నా ఇంటి గ్రామం నుండి అక్కడికి ఆ
గ్రామానికి వెళ్ళాను.

అక్కడ నేను అలాంటి విధంగా నిలబడి, అలా కూర్చుని, అలా మాట్లాడి, మౌనంగా
ఉండిపోయాను. ఆ గ్రామం నుండి నేను అక్కడ ఉన్న ఆ గ్రామానికి వెళ్ళాను, అక్కడ
నేను అలాంటి విధంగా నిలబడి, అలాంటి విధంగా కూర్చున్నాను, అలాంటి విధంగా
మాట్లాడాను, అలాంటి విధంగా మౌనంగా ఉండిపోయాను. ఆ గ్రామం నుండి నేను ఇంటికి
తిరిగి వచ్చాను. ’అదే విధంగా - తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడి,
ప్రకాశవంతంగా, మచ్చలేని, లోపాల నుండి విముక్తి, తేలికైన, సున్నితమైన,
స్థిరమైన, మరియు అస్పష్టతకు చేరుకుంది - సన్యాసి
గత జీవితాల జ్ఞాపకం యొక్క జ్ఞానానికి దానిని నిర్దేశిస్తుంది మరియు
ప్రేరేపిస్తుంది.

అతను తన అనేక జీవితాలను గుర్తుచేసుకున్నాడు… వాటి రీతులు మరియు వివరాలలో.

“దీనిని కూడా బోధన అద్భుతం అంటారు.

మానసిక
కిణ్వ ప్రక్రియ యొక్క ముగింపు

“తన మనస్సుతో ఏకాగ్రతతో, శుద్ధి చేయబడిన, ప్రకాశవంతమైన, మచ్చలేని, లోపాల
నుండి విముక్తి లేని, తేలికైన, సున్నితమైన, స్థిరమైన, మరియు అస్పష్టతకు
చేరుకున్న, సన్యాసి మానసిక పులియబెట్టడం యొక్క ముగింపు జ్ఞానానికి
దర్శకత్వం వహిస్తాడు. ‘ఇది ఒత్తిడి… ఇది ఒత్తిడి యొక్క మూలం… ఇది’ అని అతను
గ్రహించాడు
ఒత్తిడి యొక్క విరమణ … ఇది విరమణకు దారితీసే మార్గం
ఒత్తిడి… ఇవి మానసిక కిణ్వ ప్రక్రియ…

ఇది కిణ్వ ప్రక్రియ యొక్క మూలం… ఇది కిణ్వ ప్రక్రియ యొక్క విరమణ… ఇది కిణ్వ
ప్రక్రియ యొక్క విరమణకు దారితీసే మార్గం. అజ్ఞానం. విడుదలతో, జ్ఞానం ఉంది,
‘విడుదల.’ అతను ‘పుట్టుక ముగిసింది, పవిత్ర జీవితం నెరవేరింది, చేసిన పని. ఈ
ప్రపంచానికి ఇంకేమీ లేదు. ’అక్కడ ఉన్నట్లే
ఒక పర్వత గ్లెన్‌లోని నీటి కొలను - స్పష్టమైన, నిగూ, మైన మరియు అవాంఛనీయమైన
- ఇక్కడ మంచి కంటి చూపు ఉన్న వ్యక్తి ఒడ్డున నిలబడి షెల్లు, కంకర మరియు
గులకరాళ్ళను చూడవచ్చు మరియు చేపల ఈత మరియు విశ్రాంతి గురించి కూడా
చూడవచ్చు, మరియు అది జరుగుతుంది అతనికి, ‘ఈ నీటి కొలను స్పష్టంగా,
నిస్సారంగా మరియు అవాంఛనీయమైనది.

ఇక్కడ ఈ గుండ్లు, కంకర మరియు గులకరాళ్ళు, మరియు చేపల ఈత కొట్టడం మరియు
విశ్రాంతి తీసుకోవడం. ‘అదే విధంగా - తన మనస్సుతో ఈ విధంగా కేంద్రీకృతమై,
శుద్ధి చేయబడి, ప్రకాశవంతంగా, మచ్చలేని, లోపాల నుండి విముక్తి, తేలికైన,
సున్నితమైన, స్థిరమైన, మరియు అస్పష్టతకు చేరుకుంది - సన్యాసి మానసిక కిణ్వ
ప్రక్రియ యొక్క ముగింపు యొక్క జ్ఞానానికి దానిని నిర్దేశిస్తాడు మరియు
వంపుతాడు. ‘ఇది ఒత్తిడి… ఇది ఒత్తిడి యొక్క మూలం… ఇది విరమణ’ అని అతను
గ్రహించాడు.
ఒత్తిడి… ఇది ఒత్తిడి విరమణకు దారితీసే మార్గం… ఇవి మానసిక కిణ్వ ప్రక్రియ…
ఇది కిణ్వ ప్రక్రియ యొక్క మూలం…
ఇది కిణ్వ ప్రక్రియ యొక్క విరమణ… ఇది కిణ్వ ప్రక్రియ యొక్క విరమణకు
దారితీసే మార్గం. ’అతని హృదయం, ఈ విధంగా తెలుసుకోవడం, చూస్తే, ఇంద్రియ
జ్ఞానం యొక్క కిణ్వ ప్రక్రియ, పులియబెట్టడం, అజ్ఞానం యొక్క కిణ్వనం నుండి
విడుదల అవుతుంది. విడుదలతో, ‘విడుదల’ అనే జ్ఞానం ఉంది. ‘పుట్టుక ముగిసింది,
పవిత్ర జీవితం నెరవేరింది, చేసిన పని.

ఈ ప్రపంచానికి ఇంకేమీ లేదు. ’

“దీనిని కూడా బోధన అద్భుతం అంటారు.

“ఈ మూడు అద్భుతాలు నేను ప్రకటించాను, కెవట్టా, నా కోసం ప్రత్యక్షంగా
తెలుసుకొని, గ్రహించాను.

దేవతలతో సంభాషణలు

“ఒకసారి, కెవట్టా, ఈ సన్యాసుల సమాజంలో ఒక నిర్దిష్ట సన్యాసి యొక్క అవగాహనలో
ఈ ఆలోచన రైలు ఉద్భవించింది: ‘భూమి ఆస్తి, ద్రవ ఆస్తి, అగ్ని ఆస్తి మరియు
పవన ఆస్తి - ఈ నాలుగు గొప్ప అంశాలు ఎక్కడ ఆగిపోతాయి? మిగిలినది లేకుండా?
‘అప్పుడు అతను అటువంటి ఏకాగ్రత స్థితికి చేరుకున్నాడు, దేవతలకు దారితీసే
మార్గం అతని కేంద్రీకృత మనస్సులో కనిపించింది. అందువలన అతను దేవతలను
సమీపించాడు
నాలుగు గొప్ప రాజుల పున in ప్రారంభం మరియు రాక, వారిని అడిగారు,
‘మిత్రులారా, ఈ నాలుగు గొప్ప అంశాలు - భూమి ఆస్తి, ద్రవ ఆస్తి, అగ్ని ఆస్తి
మరియు పవన ఆస్తి - మిగిలినవి లేకుండా ఎక్కడ ఆగిపోతాయి?’

“ఇది చెప్పబడినప్పుడు, నాలుగు గొప్ప రాజుల యొక్క దేవతలు సన్యాసితో,‘ నాలుగు
గొప్ప అంశాలు ఎక్కడ ఉన్నాయో కూడా మాకు తెలియదు… మిగిలినవి లేకుండా
ఆగిపోతాయి. కానీ మనకంటే ఉన్నతమైన మరియు ఉత్కృష్టమైన నాలుగు గొప్ప రాజులు
ఉన్నారు.

నాలుగు గొప్ప అంశాలు ఎక్కడ ఉన్నాయో వారు తెలుసుకోవాలి… మిగిలినవి లేకుండా
ఆగిపోతాయి. ’

“కాబట్టి సన్యాసి నాలుగు గొప్ప రాజులను సంప్రదించి, రాక, వారిని అడిగారు,‘
మిత్రులారా, ఈ నాలుగు గొప్ప అంశాలు ఎక్కడ ఉన్నాయి… మిగిలినవి లేకుండా
ఆగిపోతాయి? ’

“ఇది చెప్పబడినప్పుడు, నాలుగు గొప్ప రాజులు సన్యాసితో,‘ నాలుగు గొప్ప
అంశాలు ఎక్కడ ఉన్నాయో కూడా మాకు తెలియదు… మిగిలినవి లేకుండా ఆగిపోతాయి.
కానీ ముప్పైమూడు దేవతలు మనకంటే ఉన్నతమైనవారు మరియు గొప్పవారు ఉన్నారు. వారు
తెలుసుకోవాలి… ’

“కాబట్టి సన్యాసి ముప్పైమూడు దేవతలను సమీపించి, రాగానే,“ మిత్రులారా, ఈ
నాలుగు గొప్ప అంశాలు ఎక్కడ ఉన్నాయి… మిగిలినవి లేకుండా ఆగిపోతాయా?

“ఇది చెప్పబడినప్పుడు, ముప్పైమూడు దేవతలు సన్యాసితో,‘ నాలుగు గొప్ప అంశాలు
ఎక్కడ ఉన్నాయో కూడా మాకు తెలియదు… మిగిలినవి లేకుండా ఆగిపోతాయి. కానీ దేవతల
పాలకుడు సక్కా ఉన్నాడు, అతను మనకన్నా ఉన్నతమైనవాడు. అతను తెలుసుకోవాలి… ‘

“కాబట్టి సన్యాసి దేవతల పాలకుడు సక్కాను సమీపించి, రాగానే,‘ మిత్రమా, ఈ
నాలుగు గొప్ప అంశాలు ఎక్కడ ఉన్నాయి… మిగిలినవి లేకుండా ఆగిపోతాయా? ’అని
అడిగాడు.

“ఇది చెప్పినప్పుడు, దేవతల పాలకుడు సక్కా సన్యాసితో,‘ నాలుగు గొప్ప అంశాలు
ఎక్కడ ఉన్నాయో కూడా నాకు తెలియదు… మిగిలినవి లేకుండా ఆగిపోతాయి. కానీ
నాకన్నా ఉన్నతమైన మరియు ఉత్కృష్టమైన యమ దేవతలు ఉన్నారు. వారు తెలుసుకోవాలి…
’…

“యమ దేవతలు,‘ మాకు కూడా తెలియదు… కానీ సుయామా అనే దేవుడు ఉన్నాడు… అతడు
తెలుసుకోవాలి… ’…

“సుయామా,‘ నాకు కూడా తెలియదు… కానీ సాంతుసిత అనే దేవుడు ఉన్నాడు… అతడు
తెలుసుకోవాలి… ’…

“సాంతుసిత,‘ నాకు కూడా తెలియదు… కానీ అక్కడ నిమ్మనారతి దేవతలు ఉన్నారు…
వారు తెలుసుకోవాలి… ’…
“నిమ్మనారతి దేవతలు
అన్నారు, ‘మాకు కూడా తెలియదు… కానీ సునిమిత అనే దేవుడు ఉన్నాడు…
అతను తెలుసుకోవాలి… ’…

“అప్పుడు
గొప్ప బ్రహ్మ, సన్యాసిని చేయి తీసుకొని ఒక వైపుకు నడిపిస్తూ, అతనితో,‘
బ్రహ్మ యొక్క ప్రతీకారం యొక్క ఈ దేవతలు నమ్ముతారు, “గొప్ప బ్రహ్మకు
తెలియనిది ఏమీ లేదు.

గొప్ప బ్రహ్మ చూడనిది ఏదీ లేదు.

గొప్ప బ్రహ్మకు తెలియనిది ఏదీ లేదు.

గొప్ప బ్రహ్మ గ్రహించనిది ఏదీ లేదు. ” అందుకే వారి సమక్షంలో నేను
చెప్పలేదు, నాకు కూడా నాలుగు గొప్ప అంశాలు ఎక్కడ ఉన్నాయో తెలియదు…
మిగిలినవి లేకుండా ఆగిపోతాయి.

కాబట్టి మీరు తప్పుగా వ్యవహరించారు, తప్పుగా వ్యవహరించారు, దాటవేయడంలో
ఈ ప్రశ్నకు మరెక్కడా సమాధానం వెతుకుతున్న బ్లెస్డ్. బ్లెస్డ్ వన్ వద్దకు
తిరిగి వెళ్లి, రాగానే, అతనిని ఈ ప్రశ్న అడగండి. అతను దానికి సమాధానం
ఇచ్చినా, మీరు దానిని హృదయపూర్వకంగా తీసుకోవాలి. ’

“అప్పుడు - ఒక బలమైన వ్యక్తి తన వంగిన చేయిని పొడిగించినట్లుగా లేదా అతని
విస్తరించిన చేయిని వంచుకున్నట్లే - సన్యాసి బ్రహ్మ ప్రపంచం నుండి
అదృశ్యమయ్యాడు మరియు వెంటనే నా ముందు కనిపించాడు. నాకు నమస్కరించి, అతను ఒక
వైపు కూర్చున్నాడు. అతను అక్కడ కూర్చున్నప్పుడు నాతో, ‘ప్రభూ, ఈ నాలుగు
గొప్ప అంశాలు - భూమి ఆస్తి, ద్రవ ఆస్తి,
అగ్ని ఆస్తి, మరియు గాలి ఆస్తి - మిగిలినవి లేకుండా ఆగిపోతాయా? ’

అశోక రాజు చెట్ల జీవిత బహుమతి

అధికారికంగా చేసిన ఉదాహరణ దాని కత్తిరించే-సంతోషకరమైన మార్గాల్లో
పునరాలోచనలో పడ్డారు, కల్పిత మౌర్య చక్రవర్తి అశోక తప్ప మరెవరో కాదు. పట్టణ
మరియు పట్టణేతర ప్రాంతాలలో రోడ్డు పక్కన పండ్లను మోసే మొక్కలు / చెట్లను
పెంపొందించడంలో మరియు రక్షించడంలో ప్రపంచం మొత్తం అశోకన్ సూత్రాలను
పొందుపరుస్తుంది. ప్రాంతాలు. రోడ్డు పక్కన ఉన్న చెట్ల భావనను ప్రోత్సహించిన
మరియు విజేతగా నిలిచిన మొట్టమొదటిది మౌర్య చక్రవర్తి. “మనం రోజువారీగా మా
చెట్లను కోల్పోతున్న సమయంలో, మనం తిరిగి వెళ్లి ఆయన చేసిన పనులను
గమనించాలి.

అశోక నుండి ఒక క్యూ తీసుకుంటే, ఒకప్పుడు మౌర్య రాజ్యం లేదా Delhi ిల్లీ
పరిధిలో ఉన్న ప్రాంతాలను పరిశీలిస్తే, రోడ్డు పక్కన ఉన్న చెట్ల
ప్రాముఖ్యతను ప్రపంచం అభినందిస్తుంది, ”“ అశోకన్ సూత్రాలు అటవీ శాఖకు
ఎక్కువ కాలం చెట్లను సంరక్షించడంలో సహాయపడతాయి.

అతను ఉద్దేశపూర్వకంగా ప్రతి రహదారికి ఒక జాతిని ఎంచుకున్నాడు. జాతులను
దగ్గరి వ్యవధిలో కలపడం చెట్ల మనుగడను ప్రభావితం చేస్తుంది. మొత్తం విస్తరణ
కోసం మేము ఒకే జాతిపై దృష్టి పెడతాము. ”

“అశోక స్థానిక ప్రజలలో రోడ్డు పక్కన ఉన్న చెట్ల యాజమాన్యాన్ని కలిగి
ఉన్నాడు. మొక్కల పెంపకాన్ని ప్రభుత్వం పర్యవేక్షిస్తుండగా, తరువాతి దశలో
చెట్టు యాజమాన్యం స్థానికులకు ఇవ్వబడుతుంది. ”

“చెట్లను నరికివేయడాన్ని పూర్తిగా నిషేధించడం సాధ్యం కాదు, కానీ (కొత్త
చర్యలతో) ఇది చాలా వరకు తగ్గించబడుతుంది.” అడవులు మానవజాతితో సహా
మాతృభూమిలోని అన్ని జీవులకు ప్రాథమిక జీవిత సహాయ వ్యవస్థను అందిస్తాయి.

అటవీ పర్యావరణ వ్యవస్థలు స్వచ్ఛమైన గాలి, నీటి వనరులు, వ్యవసాయం యొక్క
జీవనోపాధి కోసం సారవంతమైన నేల, జీవ వైవిధ్యం, వాతావరణ మార్పుల తగ్గింపు
మరియు అనేక ఇతర పర్యావరణ వ్యవస్థ సేవలను అందిస్తాయి.

గ్రామీణ సమాజంలోని విస్తారమైన వర్గాలు, మెజారిటీ గిరిజనులతో సహా, వారి
జీవనోపాధి కోసం నేరుగా అడవులపై ఆధారపడి ఉన్నాయి.

ప్రపంచ అటవీ శాఖలకు అడవులు మరియు వన్యప్రాణులను రక్షించడం, ప్రపంచంలోని
గొప్ప జీవవైవిధ్యాన్ని పరిరక్షించడం మరియు అటవీ పర్యావరణ వ్యవస్థల యొక్క
పర్యావరణ సమతుల్యతను కాపాడుకునే ప్రాథమిక ఆదేశం ఉంది.

ప్రపంచ అటవీ శాఖలన్నింటికీ ప్రిన్సిపల్ చీఫ్ కన్జర్వేటర్ ఆఫ్ ఫారెస్ట్స్,
హెడ్ ఆఫ్ ఫారెస్ట్ ఫోర్స్ (HOFF) నేతృత్వం వహించాలి.

ప్రపంచ అటవీ సేవా అధికారులు మరియు వివిధ కార్యకర్తల అధికారులు / క్షేత్ర
సిబ్బందితో సహా విభాగాలకు పని బలం ఉండాలి.
టైగర్ రిజర్వ్స్, వన్యప్రాణుల అభయారణ్యాలు, పరిరక్షణ నిల్వలు మరియు 1
కమ్యూనిటీ రిజర్వ్లతో రక్షిత ప్రాంతాల నెట్వర్క్ ప్రపంచం.

విభాగాలు చేపట్టే పనులను విస్తృతంగా ఈ క్రింది వర్గాలుగా వర్గీకరించవచ్చు:
నియంత్రణ, రక్షణ, పరిరక్షణ మరియు స్థిరమైన నిర్వహణ.

రెగ్యులేటరీ ఫంక్షన్లలో భాగంగా, విభాగాలు ప్రపంచ అటవీ చట్టం, వన్యప్రాణుల
రక్షణ చట్టం, అటవీ (పరిరక్షణ) చట్టం, చెట్ల ప్రపంచ సంరక్షణ చట్టం మొదలైన
వివిధ చట్టాల నిబంధనలు మరియు సంబంధిత నియమాలను అమలు చేయాలి. రక్షణ విధులు,
సరిహద్దు ఏకీకరణ, ఆక్రమణ ప్రాంతాల నుండి ఆక్రమణలను రక్షించడం, అక్రమంగా
నరికివేయడం, మానవ-వన్యప్రాణుల సంఘర్షణను తగ్గించడం, అగ్ని నివారణ మరియు
నియంత్రణ చర్యలు చేపట్టడం మొదలైనవి.

నీటి సంరక్షణ కోసం తోటల పనులు, నేల-తేమ పరిరక్షణ మరియు వాటర్‌షెడ్
అభివృద్ధి పనులు, అరుదైన, అంతరించిపోతున్న మరియు బెదిరింపు (ఆర్‌ఇటి) జాతుల
పరిరక్షణ మరియు అడవుల ప్రాముఖ్యతపై సమాజంలోని అన్ని వర్గాలను సున్నితం
చేయడానికి అవగాహన కార్యకలాపాలు నిర్వహించడం ఈ పరిరక్షణ విధులు.
వన్యప్రాణులు మరియు జీవవైవిధ్యం. ప్రాదేశిక ప్రాంతాలలో, వర్కింగ్ ప్లాన్స్
యొక్క స్పెసిఫికేషన్ల ప్రకారం కలప మరియు ఇతర అటవీ ఉత్పత్తుల స్థిరమైన
వెలికితీత మరియు మార్కెటింగ్‌లో కూడా విభాగాలు పాల్గొనాలి.

రైతు ఆదాయానికి తోడ్పడటానికి ప్రోత్సాహకం ద్వారా వ్యవసాయ-అటవీ సంరక్షణను
ప్రోత్సహించడంలో కూడా విభాగాలు పెద్ద ఎత్తున నిమగ్నమై ఉండాలి.

https://www.sciencedaily.com/releases/2014/04/140408122316.htm

భాషను సంపాదించగల సామర్థ్యంలో మానవులు ప్రత్యేకమైనవారు. కానీ ఎలా? నేషనల్
అకాడమీ ఆఫ్ సైన్సెస్ యొక్క ప్రొసీడింగ్లో ప్రచురించబడిన ఒక కొత్త అధ్యయనం,
వాస్తవానికి మనం భాష యొక్క ప్రాథమిక ప్రాథమిక పరిజ్ఞానంతో జన్మించామని,
తద్వారా వయస్సు-పాత భాషా “ప్రకృతి vs పెంపకం” చర్చపై వెలుగునిస్తుంది.

భాషలు ఒకదానికొకటి అనేక విధాలుగా విభిన్నంగా ఉన్నప్పటికీ, కొన్ని అంశాలు
భాషలలో భాగస్వామ్యం చేయబడినట్లు కనిపిస్తాయి.

ఈ అంశాలు అన్ని మానవ మెదడుల్లో చురుకుగా ఉండే భాషా సూత్రాల నుండి
ఉత్పన్నమవుతాయి.

అప్పుడు ఒక సహజ ప్రశ్న తలెత్తుతుంది: మానవ పదాలు ఎలా వినిపిస్తాయో జ్ఞానంతో
పుట్టిన శిశువులు?

శిశువులు కొన్ని ధ్వని సన్నివేశాలను ఇతరులకన్నా ఎక్కువ పదంలాగా భావిస్తారా?
“ఈ క్రొత్త అధ్యయనం యొక్క ఫలితాలు, మానవ భాషల యొక్క ధ్వని నమూనాలు
బర్డ్సాంగ్ మాదిరిగానే జన్మించిన జీవసంబంధమైన ప్రవృత్తి యొక్క ఉత్పత్తి అని
సూచిస్తున్నాయి” అని బోస్టన్‌లోని ఈశాన్య విశ్వవిద్యాలయానికి చెందిన
ప్రొఫెసర్ ఐరిస్ బెరెంట్ చెప్పారు. డాక్టర్ జాక్వెస్ మెహ్లెర్ నేతృత్వంలోని
ఇటలీలోని ఇంటర్నేషనల్ స్కూల్ ఆఫ్ అడ్వాన్స్డ్ స్టడీస్ నుండి పరిశోధనా
బృందం.

అధ్యయనం యొక్క మొదటి రచయిత డాక్టర్ డేవిడ్ గోమెజ్.బిఎల్ఎ, షిబిఎ,
ఎల్బిఎకాన్సైడర్, ఉదాహరణకు, పదాల ప్రారంభంలో సంభవించే ధ్వని-కలయికలు.

చాలా భాషలలో bl (ఉదా., ఇటాలియన్‌లో బ్లాండో, ఇంగ్లీషులో బ్లింక్, మరియు
స్పానిష్‌లో బ్లూసా) ప్రారంభమయ్యే పదాలు ఉండగా, కొన్ని భాషల్లో lb తో
ప్రారంభమయ్యే పదాలు ఉన్నాయి. రష్యన్ అటువంటి భాష (ఉదా., Lbu, లాబ్‌కు
సంబంధించిన పదం , “నుదిటి”), కానీ రష్యన్ భాషలో కూడా ఇలాంటి పదాలు చాలా
అరుదుగా ఉంటాయి మరియు bl తో ప్రారంభమయ్యే పదాల కంటే ఎక్కువ. భాషా
శాస్త్రవేత్తలు అలాంటి నమూనాలు సంభవిస్తాయని సూచించారు, ఎందుకంటే మానవ
మెదళ్ళు బ్లా ఓవర్ ఎల్బా వంటి అక్షరాలకు అనుకూలంగా ఉంటాయి.

ఈ అవకాశానికి అనుగుణంగా, డాక్టర్. కానీ ఈ జ్ఞానం ఎక్కడ నుండి వచ్చింది? ఇది
కొన్ని సార్వత్రిక భాషా సూత్రం వల్లనా, లేదా వారి మాతృభాషను వినడం మరియు
ఉత్పత్తి చేయడంలో పెద్దల జీవితకాల అనుభవం వల్లనా?
ప్రయోగం
ఈ ప్రశ్నలు చిన్నపిల్లలు వివిధ రకాలైన పదాలను ఎలా గ్రహిస్తారో జాగ్రత్తగా
చూడటానికి మా బృందాన్ని ప్రేరేపించాయి. ఇటాలియన్ నవజాత శిశువు యొక్క మెదడు
ప్రతిచర్యలను చూడటానికి, మెదడు కార్టెక్స్ యొక్క ఆక్సిజనేషన్ (నెత్తికి
కొంచెం దిగువన బూడిదరంగు పదార్థం యొక్క మొదటి సెంటీమీటర్లు) సమయం ఎలా
మారుతుందో చెప్పే నిశ్శబ్ద మరియు నాన్-ఇన్వాసివ్ టెక్నిక్ దగ్గర
ఇన్ఫ్రారెడ్ స్పెక్ట్రోస్కోపీని ఉపయోగించాము. పిల్లలు పైన వివరించిన విధంగా
మంచి మరియు చెడు పదాల అభ్యర్థులను వినేటప్పుడు (ఉదా., బ్లిఫ్, ఎల్బిఫ్).
ఇటాలియన్ నవజాత శిశువులు మరియు వారి కుటుంబాలతో కలిసి పనిచేస్తున్నప్పుడు,
నవజాత శిశువులు పెద్దలు చేసే మాదిరిగానే మంచి మరియు చెడు పదాల అభ్యర్థులకు
భిన్నంగా స్పందిస్తారని మేము గమనించాము.

చిన్నపిల్లలు ఇంకా ఏ పదాలు నేర్చుకోలేదు, వారు ఇంకా బబుల్ చేయలేదు, ఇంకా
పదాలు ఎలా వినిపించాలో వారు మనతో పంచుకుంటారు.

మానవ భాషల ధ్వని నమూనా గురించి ప్రాథమిక, పునాది జ్ఞానంతో మనం పుట్టామని ఈ
అన్వేషణ చూపిస్తుంది. మానవులు అలాంటి జ్ఞానాన్ని పంచుకోకపోతే భాషలు ఎంత
భిన్నంగా వినిపిస్తాయో imagine హించటం కష్టం. మనం చేసే అదృష్టం, అందువల్ల
మన పిల్లలు పదాల ధ్వని నమూనాలను తక్షణమే గుర్తిస్తారనే నిశ్చయంతో
ప్రపంచానికి రావచ్చు-వారు ఏ భాషతో ఎదిగినా సరే.

ప్రపంచంలో ఎన్ని భాషలు ఉన్నాయి?

ఈ రోజు 7,117 భాషలు మాట్లాడతారు.

ఆ సంఖ్య నిరంతరం ఫ్లక్స్‌లో ఉంటుంది, ఎందుకంటే మేము ప్రతిరోజూ ప్రపంచ భాషల
గురించి మరింత నేర్చుకుంటున్నాము. మరియు అంతకు మించి, భాషలు స్వయంగా
ఉన్నాయి.

వారు జీవిస్తున్న మరియు చైతన్యవంతులైన, వేగంగా మారుతున్న మన ప్రపంచం ద్వారా
వర్గీకరించబడిన సంఘాలచే మాట్లాడతారు.
ఇది పెళుసైన సమయం:
సుమారు 40% భాషలు ఇప్పుడు అంతరించిపోతున్నాయి, తరచుగా 1,000 కంటే తక్కువ
మాట్లాడేవారు మిగిలి ఉన్నారు. ఇంతలో, కేవలం 23 భాషలు ప్రపంచ జనాభాలో
సగానికి పైగా ఉన్నాయి.

కేవలం జన్మించిన శిశువును శిశువుతో ఎవరూ సంభాషించకుండా ఒంటరిగా
ఉంచినప్పుడు, కొద్ది రోజుల తరువాత అది మాట్లాడుతుంది మరియు క్లాసికల్ మగహి
మగది / క్లాసికల్ చందాసో భాష / మగధీ ప్రాకృత, క్లాసికల్ హేలా బాసా (హెలా
లాంగ్వేజ్), అని పిలువబడే మానవ సహజ (ప్రాకృత) భాష. క్లాసికల్ Pāḷi అదే.
బుద్ధుడు మగధీలో మాట్లాడారు.

అన్ని 7111 భాషలు మరియు మాండలికాలు క్లాసికల్ మగహి మగది యొక్క షూట్ ఆఫ్.
అందువల్ల అవన్నీ మానవ జీవుల యొక్క సాంప్రదాయిక స్వభావం (ప్రాకృత), అన్ని
ఇతర జీవన ప్రసంగాల మాదిరిగానే కమ్యూనికేషన్ కోసం వారి స్వంత సహజ భాషలు
ఉన్నాయి. 116 భాషలను https://translate.google.com ద్వారా అనువదించారు

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

భాష యొక్క మూలం మరియు మానవ జాతులలో దాని పరిణామాత్మక ఆవిర్భావం అనేక
శతాబ్దాలుగా ulation హాగానాలకు సంబంధించినవి. ప్రత్యక్ష సాక్ష్యాలు లేనందున
ఈ అంశం అధ్యయనం చేయడం కష్టం.

పర్యవసానంగా,
భాష యొక్క మూలాన్ని అధ్యయనం చేయాలనుకునే పండితులు శిలాజ రికార్డు,
పురావస్తు ఆధారాలు, సమకాలీన భాషా వైవిధ్యం, భాషా సముపార్జన అధ్యయనాలు మరియు
మానవ భాష మరియు జంతువుల మధ్య ఉన్న కమ్యూనికేషన్ వ్యవస్థల మధ్య పోలికలు
(ముఖ్యంగా ఇతర) ప్రైమేట్స్). భాష యొక్క మూలాలు ఆధునిక మానవ ప్రవర్తన యొక్క
మూలాలతో దగ్గరి సంబంధం కలిగి ఉన్నాయని చాలా మంది వాదించారు, కాని ఈ
కనెక్షన్ యొక్క చిక్కులు మరియు దిశల గురించి చాలా తక్కువ ఒప్పందం ఉంది. ‘

భాషా మూలం పరికల్పన

ప్రారంభ ulations హాగానాలు

సంకేతాలు మరియు హావభావాలు, వివిధ సహజ శబ్దాలు, ఇతర జంతువుల స్వరాలు మరియు
మనిషి యొక్క సహజమైన ఏడుపుల సహాయంతో అనుకరణ మరియు మార్పులకు భాష రుణపడి
ఉందని నేను అనుమానించలేను.
- చార్లెస్ డార్విన్, 1871. ది డీసెంట్ ఆఫ్ మ్యాన్, అండ్ సెలెక్షన్ ఇన్
రిలేషన్ టు సెక్స్.

1861 లో, చారిత్రక భాషా శాస్త్రవేత్త మాక్స్ ముల్లెర్ మాట్లాడే భాష యొక్క
మూలానికి సంబంధించిన ula హాజనిత సిద్ధాంతాల జాబితాను ప్రచురించాడు:
బో-వావ్. జర్మన్ తత్వవేత్త జోహాన్ గాట్ఫ్రైడ్ హెర్డర్‌కు ముల్లెర్
ఆపాదించిన విల్లు-వావ్ లేదా కోకిల సిద్ధాంతం, ప్రారంభ పదాలను జంతువులు
మరియు పక్షుల ఏడుపుల అనుకరణగా చూసింది. ఫూ-ఫూ. ఫూ-ఫూ సిద్ధాంతం మొదటి
పదాలను భావోద్వేగ అంతరాయాలు మరియు నొప్పి, ఆనందం, ఆశ్చర్యం మొదలైన వాటి
ద్వారా ప్రేరేపించబడిన ఆశ్చర్యార్థకాలుగా చూసింది. డింగ్-డాంగ్. ముల్లెర్
అతను డింగ్-డాంగ్ సిద్ధాంతం అని పిలిచాడు, ఇది అన్నిటికీ కంపించే సహజ
ప్రతిధ్వనిని కలిగి ఉందని పేర్కొంది, మనిషి తన తొలి మాటలలో ఏదో ఒకవిధంగా
ప్రతిధ్వనించాడు. యో-హే-హో.

సామూహిక రిథమిక్ శ్రమ నుండి భాష ఉద్భవించిందని యో-హీ-హో సిద్ధాంతం
పేర్కొంది, కండరాల ప్రయత్నాన్ని సమకాలీకరించే ప్రయత్నం ఫలితంగా హో ​​వంటి
శబ్దాలతో హీవ్ ప్రత్యామ్నాయంగా మారుతుంది. తా-టా.

ఇది మాక్స్ ముల్లెర్ జాబితాలో లేదు, దీనిని 1930 లో సర్ రిచర్డ్ పేగెట్
ప్రతిపాదించారు.

టా-టా సిద్ధాంతం ప్రకారం, మానవులు నాలుక కదలికల ద్వారా తొలి పదాలను
మాన్యువల్ హావభావాలను అనుకరించారు, వాటిని వినగలిగేలా చేశారు. ఈ రోజు చాలా
మంది పండితులు అలాంటి సిద్ధాంతాలన్నింటినీ చాలా తప్పుగా పరిగణించరు-అవి
అప్పుడప్పుడు పరిధీయ అంతర్దృష్టులను అందిస్తాయి-అవి అమాయకత్వం మరియు
అసంబద్ధం. సమస్య ఈ సిద్ధాంతాలతో అవి చాలా ఇరుకైన యాంత్రికమైనవి. శబ్దాలను
అర్థాలతో అనుసంధానించడానికి తగిన పూర్వీకులు మన పూర్వీకులు పొరపాటు
పడ్డారని వారు అనుకుంటారు, భాష స్వయంచాలకంగా అభివృద్ధి చెందింది మరియు
మార్చబడింది.



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Totally replace the fraud EVMs with Ballot Papers as once suggested by the RSS remotely controlling the BJP but not now.
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Totally
replace the fraud EVMs with Ballot Papers as once suggested by the RSS
remotely controlling the BJP but not now. The only best solution is to
force the just 0.1% intolerant, violent, militant, number one terrorists
of the world, ever shooting, mob lunching, lunatic, mentally retarded
foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe,
Western Germany, Northern Europe, South Russia, Hungary etc., chitpavan
brahmins of RSS (Rowdy Swayam Sevaks) remotely controlling own mother’s
flesh eaters Bevakoof Jhoothe Psychopaths (BJP) headed by Mad murderer
of democratic institutions (Modi) attempting to establish manusmriti
based hindutvasthan quit Prabuddha Bharat with reference to
https://news.webindia123.com/…/India/20100828/1575461.html
RSS favours
paper ballots, EVMs subjected to public scrutiny
oining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.
– (UNI) — 28DI28.xml

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RSS favours paper ballots, EVMs subjected to public scrutiny



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Ballot
Papers to replace EVMs to save Democracy, Liberty, Equality, Freedom
and Fraternity. Plant fruit bearing trees through out the world to kill
hunger, remove pain and fear & the for welfare, happiness and peace
for all societies and for them to attain Eternal Bliss.

Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)

      
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make world Prabuddha Prapanch)


People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.

Kevatta
(Kevaddha) Sutta: To Kevatta

Free
Online Step by Step Guide and Practice to Attain Nibbana the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered
from Head to Toe in Pure White Snow Fall Environment as in Fourth
Jhana   


Practice a Sutta a Day Keeps Dukkha Away

DN
11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu    © 1997–2011    I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarika’s mango grove.

Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
“Lord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.”   

When
this was said, the Blessed One said to Kevatta the householder,
“Kevatta, I don’t teach the monks in this way: ‘Come, monks, display a
miracle of psychic power to the lay people clad in white.’”    A second
time… A third time, Kevatta the householder said to the Blessed One: “I
won’t argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.”   

A third time, the Blessed One said to
Kevatta the householder, “Kevatta, I don’t teach the monks in this way:
‘Come, monks, display a miracle of psychic power to the lay people clad
in white.’   

“Kevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.

The Miracle of Psychic Power    “And what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.   

“Then
someone who has faith and conviction in him sees him wielding manifold
psychic powers… exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers… exercising influence with his
body even as far as the Brahma worlds.’   

“Then the person
without faith, without conviction, would say to the person with faith
and with conviction: ‘Sir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers… exercising influence
with his body even as far as the Brahma worlds.’ What do you think,
Kevatta — isn’t that what the man
without faith, without conviction, would say to the man with faith and with conviction?”   

“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.   

The Miracle of Telepathy   

“And what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] ‘Such is your thinking, here is where your
thinking is, thus is your mind.’   


“Then
someone who has faith and conviction in him sees him reading the minds…
of other beings… He reports this to someone who has no faith and no
conviction, telling him, ‘Isn’t it awesome. Isn’t it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds… of other beings…’   

“Then
the person without faith, without conviction, would say to the person
with faith and with conviction: ‘Sir, there is a charm called the Manika
charm by which the monk read the minds… of other beings…’ What do you
think, Kevatta — isn’t that what the man without faith, without
conviction, would say to the man with faith
and with conviction?”   
“Yes, lord, that’s just what he would say.”   

“Seeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.   
The
Miracle of Instruction    “And what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
‘Direct your
thought in this way, don’t direct it in that. Attend to things in this
way, don’t attend to them in that. Let go of this, enter and remain in
that.’ This, Kevatta, is called the miracle of instruction.   

“Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.

He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.   

“A
householder or householder’s son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: ‘Household life is confining, a dusty
path.

The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?’   

“So
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.   

“When he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue   

“And
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.

This is part of his virtue.   

“Abandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.

This, too, is part of his virtue.   

“Abandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villager’s way. This, too, is part of his virtue.   

“Abandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.   

“Abandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.

What he has heard there he does not tell here to break these people apart from those people there.

Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.

This, too, is part of his virtue.   

“Abandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.   

“Abandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.

This, too, is part of his virtue.   

“He abstains from damaging seed and plant life.   

“He eats only once a day, refraining from the evening meal and from food at the wrong time of day.   

“He
abstains from dancing, singing, instrumental music, and from watching
shows.    “He abstains from wearing garlands and from beautifying
himself with scents and cosmetics.   

“He abstains from high and luxurious beds and seats.   

“He abstains from accepting gold and money.   

“He
abstains from accepting uncooked grain… raw meat… women and girls… male
and female slaves… goats and sheep… fowl and pigs… elephants, cattle,
steeds, and mares… fields and property.   


“He
abstains from running messages… from buying and selling… from dealing
with false scales, false metals, and false measures… from bribery,
deception, and fraud.   

“He abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.   
“This, too, is part of his virtue.

The Intermediate Section on Virtue    “Whereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these — plants propagated from roots, stems, joints,
buddings, and seeds — he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.       

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these.
This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly. I’m being consistent. You’re not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. You’re defeated. Go and try to salvage
your doctrine; extricate yourself if you can!’ — he abstains from
debates such as these. This, too, is part of his virtue. 

 
“Whereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these — kings, ministers of state, noble warriors, priests,
householders, or youths [who say], ‘Go here, go there, take this there,
fetch that here’ — he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.   

“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.   

The Great Section on Virtue   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals —    he abstains from wrong
livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals —
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat —    he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse… the rising, setting,
darkening, brightening of the sun, moon, and asterisms —    he abstains
from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:   
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines —   
he abstains from wrong livelihood, from lowly arts such as these.   

“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man’s tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck —   
he abstains from wrong livelihood, from lowly arts such as these.   


“Whereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:   
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
children’s doctor, administering medicines and treatments to cure their
after-effects —
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.   

“A monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.

Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.

Sense Restraint   

“And how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the eye — evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear… On smelling an odor with the nose… On tasting a flavor
with the tongue… On touching a tactile sensation with the body… On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which — if he were to dwell without restraint
over the
faculty of the intellect — evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.

This is how a monk guards the doors of his senses.

Mindfulness & Alertness   

“And
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away… when bending and extending his limbs… when carrying his
outer cloak, his upper robe, and his bowl… when eating, drinking,
chewing, and tasting… when urinating and defecating… when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.

This is how a monk is possessed of mindfulness and alertness.
Contentedness   

“And
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.

Abandoning the Hindrances   

“Endowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.   

“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.

Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.   

“Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.

He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, ‘Before, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.’

Because of that he would experience joy and happiness.   

“Now
suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, ‘Before, I was
sick… Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.’ Because of that he would experience joy and
happiness.

“Now suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.

The thought would occur to him,
‘Before, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.’ Because of that he would
experience joy and happiness.

“In the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.

Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.

The Four Jhanas

“Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.

He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathman’s apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder — saturated, moisture-laden, permeated within and
without — would nevertheless not drip;
even so, the monk permeates… this very body with the rapture and pleasure born of withdrawal.

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“This, too, is called the miracle of instruction.

“Furthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeates…
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.

“This, too, is called the miracle of instruction.

“And
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
‘Equanimous & mindful, he has a pleasant abiding.’
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates… this very body with the pleasure divested
of rapture.

There is nothing of his entire body unpervaded with pleasure divested of rapture.

“This, too, is called the miracle of instruction.

“And
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.

There is nothing of his entire body unpervaded by pure, bright awareness.

“This, too, is called the miracle of instruction.


Insight Knowledge

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: ‘This body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.’ Just as if there were a beautiful beryl gem of the
purest water — eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread — and a man with good eyesight,
taking it in his hand, were to reflect on it thus: ‘This is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.’

In
the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and
vision. He discerns: ‘This body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.’

“This, too, is called the miracle of instruction.

The Mind-made Body

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.

Just as if a man were to draw a reed from its sheath. The thought would occur to him: ‘This is the sheath, this is the reed.

The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.’ Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: ‘This is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.’ Or as if a man were to pull a
snake out from its slough. The thought would occur to him: ‘This is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.’ In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.

“This, too, is called the miracle of instruction.

Supranormal Powers

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.

He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.

Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.

He exercises influence with his body even as far as the Brahma worlds.

Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk directs and
inclines it to the modes of supranormal powers… He exercises influence
with his body even as far as the Brahma worlds.

“This, too, is called the miracle of instruction.

Mind Reading

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.

He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.

He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.

He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.

He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.

Just
as if a young woman — or man — fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were
not. In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.

He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion… a
released mind as a released mind, and an unreleased mind as an
unreleased mind.

“This, too, is called the miracle of instruction.

Recollection of Past Lives

“With
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).

He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], ‘There I had such a name, belonged to such a
clan, had such an appearance.

Such was my food, such my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.

Passing
away from that state, I re-arose here.’ Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.

The thought would occur to him, ‘I went from my home village to that village over there.

There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.’ In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the recollection of past lives.

He recollects his manifold past lives… in their modes and details.

“This, too, is called the miracle of instruction.


The Ending of Mental Fermentations

“With his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This
is the cessation of stress… This is the way leading to the cessation of
stress…  These are mental fermentations…

This
is the origination of fermentations… This is the cessation of
fermentations… This is the way leading to the cessation of
fermentations.’ His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
‘Released.’
He discerns that ‘Birth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.’ Just as if there
were
a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, ‘This pool of water is clear, limpid, and
unsullied.

Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.’ In the same way — with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that ‘This is stress… This is the origination of stress… This is the
cessation
of stress… This is the way leading to the cessation of
stress… These are mental fermentations… This is the origination of
fermentations…
This is the cessation of fermentations… This is the
way leading to the cessation of fermentations.’ His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, ‘Released.’ He discerns that ‘Birth is ended,
the holy life fulfilled, the task done.

There is nothing further for this world.’

“This, too, is called the miracle of instruction.

“These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

Conversations with the Gods

“Once,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: ‘Where do these four great elements —
the earth property, the liquid property, the fire property, and the wind
property — cease without remainder?’ Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, ‘Friends, where do these four
great elements — the earth property, the liquid property, the fire
property, and the wind property — cease without remainder?’

“When
this was said, the gods of the retinue of the Four Great Kings said to
the monk, ‘We also don’t know where the four great elements… cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.

They should know where the four great elements… cease without remainder.’

“So
the monk approached the Four Great Kings and, on arrival, asked them,
‘Friends, where do these four great elements… cease without remainder?’

“When
this was said, the Four Great Kings said to the monk, ‘We also don’t
know where the four great elements… cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should know…’

“So the monk approached the gods of the
Thirty-three and, on arrival, asked them, ‘Friends, where do these four
great elements… cease without remainder?’

“When this was said,
the gods of the Thirty-three said to the monk, ‘We also don’t know where
the four great elements… cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know… ‘

“So the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, ‘Friend, where do these four great elements…
cease without remainder?’

“When this was said, Sakka, the ruler
of the gods, said to the monk, ‘I also don’t know where the four great
elements… cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should know…’…

“The Yama gods said, ‘We also don’t know… But there is the god named Suyama… He should know…’…

“Suyama said, ‘I also don’t know… But there is the god named Santusita… He should know…’…

“Santusita said, ‘I also don’t know… But there are the Nimmanarati gods…
They should know…’… 


“The Nimmanarati gods
said, ‘We also don’t know… But there is the god named Sunimmita…
He should know…’…
“Then
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, ‘These gods of the retinue of Brahma believe, “There
is nothing that the Great Brahma does not know.

There is nothing that the Great Brahma does not see.

There is nothing of which the Great Brahma is unaware.

There
is nothing that the Great Brahma has not realized.” That is why I did
not say in their presence that I, too, don’t know where the four great
elements… cease without remainder.

So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.’

“Then — just as a
strong man might extend his flexed arm or flex his extended arm — the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, ‘Lord, where do these four great elements — the
earth property, the liquid property,
the fire property, and the wind property — cease without remainder?’

King Ashoka’s gift of life for trees

And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.“At a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.

Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,”“Ashokan principles will help the forest department in
conserving trees for longer periods.

He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.”

“Ashoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.”

“It is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.

Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.

Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.

World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.

All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).

The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.

The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.

As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.

The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.

The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmer’s income.


https://www.sciencedaily.com/releases/2014/04/140408122316.htm

Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.

While languages differ from each other in many ways, certain aspects appear to be shared across languages.

These aspects might stem from linguistic principles that are active in all human brains.

A natural question then arises: are infants born with knowledge of how the human words might sound like?

Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.

The study’s first author is
Dr. David Gómez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.

While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.

In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.

Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.

This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.

How many languages are there in the world?

7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
 
They’re living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.

When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical Pāḷi which are the same. Buddha
spoke in Magadhi.

All the 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 naturallanguages for communication. 116languages are
translated by https://translate.google.com

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

The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.


Consequently,
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’

Language origin hypotheses

Early speculations

 I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
 — Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max Müller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which Müller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. Müller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.

The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.

This did not feature in Max Müller’s list, having been proposed in 1930 by Sir Richard Paget.

According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrong—they occasionally
offer peripheral insights—as naïve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.


King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.






Buddhism Songs - Greatest Buddha Music of All Time - Dharani - Mantra for Buddhist, Sound of Buddha

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7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 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 naturallanguages for communication. 116
languages are translated by
https://translate.google.com


103) Classical Telugu- క్లాసికల్ తెలుగు,


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in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,



04) Classical Hela Basa (Hela Language),

05) Classical Pāḷi

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.

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