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, Prabuddha Bharat International.
Categories:

Archives:
Meta:
December 2020
M T W T F S S
« Nov   Jan »
 123456
78910111213
14151617181920
21222324252627
28293031  
12/31/20
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,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka KUSHINARA NIBBANA BHUMI PAGODA
Posted by: site admin @ 8:06 am

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  ·
Shared with Your friends
Friends
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
13 subscribers
I
will advertise your video to Top Social Media blogs, websites, pages,
groups (depending on which package you order). This will help to bring
more traffic to your channel resulting in an increase in views and
possibly other forms of engagement.
I use the most effective,organic and efficient ways to do the job.
NOTE:
we
don’t sell fake traffic at all, we only provide organic services, NO
BOTS. We ensure the services and quality follow all standards.
So, if you want to finally convert your business, our tested, strategy is the last place you need to look.
youtube.com
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
#HappyNewyearwhatsapp status video,
#Happy New year New whatsapp status,
#Happy New year shayari status,
#Happy New year 2021 songs, #Happy New year 2021 special status,
#Happy New year special whatsapp status,
#happynewyear #newyearsday #newyear #envywear #PleaseForgiveMe #2018 #2019 #2020 #newyearseve #newyears #newyears2021
#bye2020 #hello2021 #donewith2020 #newyearsresolution #goals #dec31
#jan1 #instagood #celebration #photooftheday #newyearscelebration
#newyearsparty #party #celebrate #fun
#happynewyear
#newyear #love #happy #instagood #newyearseve #christmas #like
#newyears #merrychristmas #party #instagram #photooftheday #follow
#photography #goals #fun #jan #dec #celebration #celebrate #hello
#likeforlikes #family #art #nye #fashion #k
#happybirthday
#newyearsresolution #music #life #s #picoftheday #bye #travel
#newyearscelebration #a #followforfollowback #happyholidays #winter
#newyearsparty #l #happynewyears #new #smile #me #f #beautiful #friends
#instadaily #likes #donewith #happiness #fireworks #onuevo #lifestyle
#repost, #likeforlikes #celebrate #beautiful #newyearsday
#merrychristmas #newyearsresolution #summer #hello #a #s
#newyearscelebration #nature #covid #l #newyearsparty #likes #happiness
#picoftheday #bye #friends #fitness #stayhome #motivation #beauty #model
#holiday #ootd #nye #o #holidays, #newstatus,
Happy
New Year,happy new year 2021 whatsapp status,happy new year 2021 dj
song,happy new year 2021 png,happy new year 2021 shirt,happy new year
2021 wishes,happy new year 2021 card,happy new year 2021 status,happy
new year 2021 background,happy new year 2021 gif,happy new year whatsapp
status video download,happy new year 2021 gif,happy new year whatsapp
status,happy new year 2021,happy new year status,happy new year 2021
muggulu,happy new year 2021 rangoli,
#happynewyearstatus2021
#newyearstatus
#happynewyearwhatsappstatus
#Newyearstatus
#Newyearwish
#happynewyear2021
#happynewtyear2021status
#newyearwhatsappstatus
#newyearwhatsappstatus
#newyearcountdownvideo
#newyearwhatsappvideo
#2k21
#sadshayari
#murshad
#attitudeshayari
#trending
#2021trendingstatus
happy
new year 2021 status editing, new year editing, new year photo editing,
happy new year 2021 video editing, happy new year photo editing, new
year trending status, new year status editing, status editing in
kinemaster, new year photo editing 2021, new year status editing 2021,
picsart editing, happy new year status, happy new year editing,
kinemaster new status editing, picsart new year editing, happy new year,
kinemaster status editing toturial, SB Tech
#AustraliaNewyear
#USnewyear #canadanewyear #indianewyear2021 #coronanewyear #corona2020
#corona2021 #hosavarshadashubhashayagalu #australia2021
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


comments (0)
12/30/20
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
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka KUSHINARA NIBBANA BHUMI PAGODA
Posted by: site admin @ 7:51 am

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.

عندما كان حزب بهاراتيا جاناتا في المعارضة نفس RSS بالإشارة إلى
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”.

- (UNI) - 28DI28.xml بالإشارة إلى
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.

Image may contain: 2 people, people standing

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



You are here : Home /
2001 Census Data / Census And You / Scheduled castes and scheduled
tribes




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
benchmark cross sector Chinese Bond Indices. Read ATF now.

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,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka KUSHINARA NIBBANA BHUMI PAGODA
Posted by: site admin @ 10:07 pm

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,

Friends


The Battle of Bhima Koregaon फिल्म बनाने वाले ने देखिये कैसे अंबेडकरवादियों का दिल जीत लिया
BAHUJAN TV
2.2M subscribers
BAHUJAN TV को Like, Share, Comment और Subscribe करे ताकि ये वीडियो ज्यादा से ज्यादा लोगो तक पहुँच सके…
Our Social Links-
Email - Bahujantv9@gmail.com


Friends


You can listen to FM radio channels from Chennai.
நமது
ISRO வின் ஒரு புதிய சாதனை .. நாம் கீழே உள்ள LINK ஐ Click செய்தால்
உலக உருண்டை சுழலும். அதில் பச்சை நிற புள்ளியாய் தெரிவது அனைத்தும்
உலகம் முழுவதும் இயங்கிகொண்டிருக்கும் FM வானொலி நிலையங்கள் ஆகும். ஒரு
வட்டத்தில்+ குறியீட்டை நீங்கள் விரலால் தொட்டு உலகின் எந்த ஒரு புள்ளியைய்
தொட்டால் அந்த ஊரின் பெயர், மற்றும் local FM வானொலி நிகழ்ச்சிகளை தெளிவாக
live Radio without earphone ல் கேட்க முடியும்
Simply Amazing!!😀Proud of Our ISRO

radio.garden
Radio Garden
Explore live radio by rotating the globe.

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
ተተርጉሟል
ከፓሊ በ
ታኒሳሮ
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.

Image may contain: 2 people, people standing

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
and local knowledge with the ATF China Bond 50 Index, the world’s first
benchmark cross sector Chinese Bond Indices. Read ATF now.

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

 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