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

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




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

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

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10) Classical Amharic-አንጋፋዊ አማርኛ,

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ዎሞክራáˆČን ፣ ነፃነቔን ፣ ኄኩልነቔን ፣ ነፃነቔን ኄና ወንዔማማቜነቔን ለማዳን ኱á‰Șኀሞቜን ለመተካቔ ዚምርጫ
ወሚቀቶቜ ፡፡ ሚሃቄን ለመግደል ፣ ህመምን ኄና ፍርሃቔን ለማሔወገዔ ኄንá‹Čሁም ለሁሉም ህቄሚተሰቄ ደህንነቔ ፣ á‹°áˆ”á‰ł
ኄና ሰላም ኄንá‹Čሁም ዘላለማዊ á‹°áˆ”á‰łáŠ• ኄንá‹Čያገኙ በዓለም ዙáˆȘያ ፍሬ ዹሚሰጡ ዛፎቜን ይተክሉ ፡፡

ዶ / ር ቱ አር አምበዔካር “ሜይን ፕራቄዱዔሃ ቄራህዔ ካሚጋ” ነጎዔጓዔ ነጎደ ፡፡ (á•áˆ«á‰Ąá‹”áˆƒ á‰Łáˆ…áˆ«áŠ• ቡá‹Čሔቔ
አደርጋለሁ)

አሁን ሁሉም ዹአቩርጂናል ነቅተዋል ህቄሚቶቜ ነጎዔጓዔ (ዓለም á•áˆ«á‰Ąá‹”á‹ł ፕራፓንቜ ኄናደርጋለን)
ሰዎቜ ወደ ቀዔሞ á‰€á‰łá‰žá‹ ቡá‹Čዝም መመለሔ ጀምሹዋል ፡፡ ዘላለማዊ á‹°áˆ”á‰łáŠ• ኄንደ ዚመጚሚሻ ግባቾው ኄንá‹Čያገኙ
ለማሔቻል መላው ዓለም ዹነቃውን ቔምህርቔ áˆˆá‹°áˆ”á‰łá‰žá‹ ፣ ለደኅንነታቾው ኄና ለሰላም በንቃቔ ይኹተላል ፡፡

኏ቫታ
(ኚቫዔሃ) áˆ±á‰ł ወደ ኏ቫታ

ነፃ ዚመሔመር ላይ ዹደሹጃ በደሹጃ መመáˆȘያ ኄና ልምምዔን ንባባን ለማግኘቔ ዹዘላለም á‹°áˆ”á‰łáŠ• á‰ á‰Ąá‹”áˆƒ á‹šáˆ«áˆłá‰žá‹ ቃላቔ
áˆˆáŠáŒźá‰œ ልቄሔ ለቄሰው ለጎደላቾው áŠ áŒˆáˆáŒ‹á‹źá‰œ በንáŒčህ ነጭ ዚበሚዶ መውደቅ አኹባቱ ኚራሔ ኄሔኚ ኄግሩ ዔሚሔ
ተሾፍኗል ፡፡
አንዔ áˆ±á‰ł አንዔ ቀን ዱካካን á‹«áˆ”á‹ˆáŒá‹łáˆ
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኏ቫታ
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አልፎ አልፎ ቄፁዓን በፓቫáˆȘካ ዹማንጎ ግንዔ ውሔጄ በናላንዳ ቆዩ ፡፡

ኚዚያ ዚቀቱ á‰Łáˆˆá‰€á‰” ኚቫታ ወደ ቄፁዕው ተጠጋ ኄና ኄንደደሚሱ ሰግዶ በአንዔ ወገን ተቀመጠ ፡፡ ኄዚያ በተቀመጠ ጊዜ
ቄፁዕን ኄንá‹Čህ አለው ፡፡
“ጌታ ሆይ ፣ ይህ ናላንዳ በቄፁዓን ላይ ኄምነቔ ባላቾው ሰዎቜ ዹተሞላ ፣ áˆ€á‰„á‰łáˆ ፣ ዹበለፀገ ኄና ቄዙ ነው፱
ናላንዳ በተቻለው መጠን ቄፁዕ በሆነው ላይ ኄምነቔ ኄንá‹Čኖራቔ ቄፁዓን ኚላዩ ሰቄዓዊ መንግሄቱ á‹šáŠ áŠ„áˆáˆź ኃይል ኃይል
ተአምር ኄንá‹Čá‹«áˆłá‹© መነኩሎውን á‰ąá‹«áˆ˜áˆ© ጄሩ ነው ፡፡

ይህ በተባለ ጊዜ ቄፁዕው ለኹቹታ ዚቀቔ á‰Łáˆˆá‰€á‰” â€œáŠŹá‰«á‰ł ፣ áˆ˜áŠáŠźáˆłá‰±áŠ• በዚህ መንገዔ አላሔተምራ቞ውም-â€č áˆ˜áŠáŠźáˆłá‰” ኑ
፣ ነጭ ለቄሰው ለተነጠቁቔ ምኄመናን ዚሔነ-አዕምሼ ኃይል ተዓምር á‹«áˆłá‹© ፡፡ ’ሀ ለሁለተኛ ጊዜ third ለሊሔተኛ
ጊዜ ዚቀቷ á‰Łáˆˆá‰€á‰” ኏ቫታ áˆˆá‰°á‰ŁáˆšáŠšá‰œá‹ “ኚቄፁዓን ጋር አልኚራኚርም ግን ኄላቜኋለሁ-ጌታ ሆይ ፣ ይህ ናላንዳ
በኄምነቔ ባላቾው ሰዎቜ ዹተሞላ ኃይለኛ ፣ ዹበለፀገ ኄና ቄዛቔ ያለው ነው ፡፡ በተባሹኹው ውሔጄ. ናላንዳ በኹፍተኛ
ደሹጃም ቱሆን በቄፁዓን ላይ ኄምነቔ ኄንá‹Čኖራቔ ቄፁዕ አንዔ ሰው መነኩሎውን ኹኹፍተኛው ዹሰው አገሩ ዹተላበሰ
á‹šáŠ áŠ„áˆáˆź ኃይል ተአምር ኄንá‹Čá‹«áˆłá‹­ á‰ąáˆ˜áˆ©á‰” ጄሩ ነው ፡፡

ለሶሔተኛ ጊዜ ቄፁዕው ለኹቹታ ዚቀቔ á‰Łáˆˆá‰€á‰” â€œáŠŹá‰«á‰ł ፣ áˆ˜áŠáŠźáˆłá‰±áŠ• በዚህ መንገዔ አላሔተምራ቞ውምâ€č ኑ áˆ˜áŠáŠźáˆłá‰” ኑ ፣
ለተለበሱ ምኄመናን ዚሔነ-አዕምሼ ኃይል ተዓምር አሳይ ፡፡ ’

â€œáŠŹá‰«á‰ł ፣ á‰ á‰€áŒ„á‰ł ለራሎ አውቃቾዋለሁ ኄና አውቃቾዋለሁ á‹«á‹ˆáŒ€áŠłá‰žá‹ ኄነዚህ ሶሔቔ ተዓምራቶቜ አሉ ፡፡ ዚቔኞá‰č ሊሔቔ
ናቾው? ዚሔነ-አዕምሼ ኃይል ተዓምር ፣ ዹቮሌፓá‰Č ተአምር ኄና ዹመምህር ተአምር ፡፡

á‹šáŠ áŠ„áˆáˆź ኃይል ተዓምር “ኄና á‹šáŠ áŠ„áˆáˆź ኃይል ተአምር ምንዔነው? አንዔ መነኩሎ ቄዙ ሳይáŠȘክ ዚሚጠቀምበቔ ሁኔታ አለ
ኃይሎቜ አንዔ ሆኖ ቄዙ ይሆናል; ቄዙ ሆኖ አንዔ ይሆናል ፡፡ ኄሱ ይገለጣል ፡፡ ይጠፋል ፡፡ ኄሱ በጠፈር በኩል
ኄንደሚሄዔ á‰ áŒá‹”áŒá‹łá‹Žá‰œ ፣ በግዔግቊቜ ኄና á‰ á‰°áˆ«áˆźá‰œ ሳይገታ ያልፋል ፡፡ ኄሱ ውሃ ኄንደ ሆነ በምዔር ውሔጄ
ይወርዳል ኄና ይወጣል ፡፡ ደሹቅ ምዔር ይመሔል áˆłá‹­áˆ°áˆáŒ„ ውሃ ላይ á‹­áˆ«áˆ˜á‹łáˆ ፡፡ áŠ„áŒáˆźá‰čን በመሔቀል ላይ ተቀምጩ
ኄንደ ክንፍ ወፍ በአዹር ላይ ይበርራል ፡፡ በጣም ኃይለኛ ኄና ኃይለኛ ፀሐይን ኄና ጹሹቃን ኄንኳ በኄጁ ይነካል
ኄና á‹­á‹°á‰ á‹”á‰Łáˆáą ኄሱ በኄሱ ላይ ተጜዕኖ á‹«áˆłáˆ­á‹áˆ
ኄሔኚ ቄራህማ ዓለማቔ ዔሚሔ áŠ áŠ«áˆáą

“ኚዚያ በኄሱ ላይ ኄምነቔ ያለው ኄና ጜኑ ኄምነቔ ያለው ሰው ዚተለያዩ á‹šáŠ áŠ„áˆáˆź á‰œáˆŽá‰łá‹Žá‰œáŠ• áˆČጠቀም sees ኄሔኚ
ቄራህ ዓለማቔ ዔሚሔ በሰውነቱ ላይ ተጜዕኖ áˆČá‹«áˆłá‹”áˆ­ ይመለኹታል፱ ኄሱ ይህንን ኄምነቔ ኄና ኄምነቔ ለሌለው ሰው
áˆȘፖርቔ á‹«á‹°áˆ­áŒáˆˆá‰łáˆ ፣ â€čግሩም አይደለም፱ ይህ ዚሚያሔቄ አይደለም ፣ ምን ያህል ኃይል ፣ ዹዚህ አሳቱ á‰œáˆŽá‰ł ምን
ያህል ታላቅ ነው፱ ልክ አሁን ኄሔኚ ቄራህማ ዓለማቔ ዔሚሔ በሰውነቱ ላይ ተጜዕኖ áˆČá‹«áˆłá‹”áˆ­ ዚተለያዩ ሳይáŠȘክ
ኃይሎቜን áˆČጠቀም አዹሁ ፡፡

“ያኔ ኄምነቔ ዹሌለው ሰው ያለ ኄምነቔ ኄና ኄምነቔ ባለው ሰው ላይ ኄንá‹Čህ ይል ነበር-‘ ጌታ ሆይ ፣ መነኩሎው
ዚተለያዩ ዚሔነ-አዕምሼ ኃይሎቜን በመጠቀም G በሰውነቱ ላይም ቱሆን ተጜዕኖ á‹«áˆłá‹°áˆšá‰ á‰” ዹጋንá‹ČáˆȘ ማራáŠȘ ዹሚባል
ውበቔ አለ ፡፡ ቄራህማ ዓለማቔ ፡፡ â€čምን ይመሔላቜኋል ፣ ኏ቫታ - ያ ሰው ኄንደዚያ አይደለም
ያለ ኄምነቔ ያለ ኄምነቔ በኄምነቔና በልበ ሙሉነቔ ሰውዹውን ይል ነበር? ”

“አዎ ጌታ ሆይ ፣ ኄሱ ዹሚናገሹው ልክ ነው ፡፡”

â€œáˆˆáŠ áŠ„áˆáˆźáŠ á‹Š ኃይል ተዓምር ኏ቫታ ይህን መሰናክል በማዹቮ ፣ á‰ áŠ áŠ„áˆáˆź ኃይል ኃይል ተዓምር በጣም ተደናግ, ፣
ውርደቔ ኄና ኄንደ ተጞዚፍኩ ይሰማኛል ፡፡

ዹቮሌፓá‰Č ተዓምር

“ኄና ዹቮሌፓá‰Č ተአምር ምንዔነው? አንዔ መነኩሎ áŠ áŠ„áˆáˆźáŠ• ፣ áŠ áŠ„áˆáˆŻá‹Š ክንውኖቜን ፣ áˆ€áˆłá‰Šá‰œáŠ• ፣ ዚሌሎቜን
ááŒ„áˆšá‰łá‰” ፣ ሌሎቜ ግለሰቊቜን ማሰላሰል ዚሚያነቄበቔ ሁኔታ አለ ፣ “ኄንá‹Čህ ነው“ ዚኄርሔዎ áŠ áˆ”á‰°áˆłáˆ°á‰„ ፣ ኄዚህ
አለ ዚኄርሔዎ áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄዚህ ነው ፣ ሔለሆነም አዕምሼዎ ፡፡ ”


“ኚዚያ
በኄሱ ላይ ኄምነቔ ያለው ኄና ኄምነቔ ያለው ሰው ዚሌሎቜን ááŒĄáˆźá‰œ áŠ áŠ„áˆáˆź áˆČያነቄ ይመለኹታል this ይህንን
ኄምነቔ ኄና ኄምነቔ ለሌለው ለሌላ ሰው áˆȘፖርቔ á‹«á‹°áˆ­áŒáˆˆá‰łáˆâ€č ግሩም አይደለም ፡፡ ዚሚያሔደንቅ አይደለም ፣ ምን
ያህል ኃይል ፣ ምን ያህል ጎበዝ ነው
ይህ ኄያሰላሰለ ፡፡ ልክ አሁን ዚሌሎቜን ááŒĄáˆźá‰œ áŠ áŠ„áˆáˆź áˆČያነቄ አዹሁ
 ’

“ኄንግá‹Čያው ኄምነቔ ዹሌለው ሰው ያለ ኄምነቔ በልበ ሙሉነቔ ለሰውዹውâ€č ጌታ ሆይ ፣ መነኩሎ ዚሌሎቜን ááŒĄáˆźá‰œ
áŠ áŠ„áˆáˆź read ዚሚያነቄበቔ ዚማኒካ ውበቔ ዹሚባል ማራáŠȘ አለ â€șምን á‹­áˆ˜áˆ”áˆá‹Žá‰łáˆ ፣ ኏ቫታ - ኄምነቔ ዚሌለበቔ ሰው
ያለ ኄምነቔ ፣ ኄምነቔ ላለው ሰው ይናገራል ማለቔ አይደለም
ኄና በጜኑ ኄምነቔ? ”
“አዎ ጌታ ሆይ ፣ ኄሱ ዹሚናገሹው ልክ ነው ፡፡”

኏ቫታ ለተባለ ዹቮሌፓá‰Č ተአምር ይህን መሰናክል áˆČመለኚቔ በጣም ዚተደናገጄኩ ፣ ዚተዋሚዔኩ ኄና በቮሌፓá‰Č ተዓምር
ዹተጠላሁ ሆኖ ይሰማኛል ፡፡
ዚቔምህርቱ ተአምር “ኄና ዚቔምህርቱ ተአምር ምንዔነው? አንዔ መነኩሎ በዚህ መንገዔ መመáˆȘያ ዚሚሰጄበቔ ሁኔታ አለ
â€˜áˆ€áˆłá‰„á‹ŽáŠ• በዚህ መንገዔ ይምሩቔ ፣ በዚያ ውሔጄ áŠ á‹­á‰…áŒĄá‰” ፡፡ áŠáŒˆáˆźá‰œáŠ• በዚህ መንገዔ ይሳተፉ ፣ በዚያ ውሔጄ
አይሳተፉባቾው ፡፡ ይህንን ተዉ ፣ ግቡ ኄና በዚያ ውሔጄ ኑሩ ፡፡ ’ይህ ኏ቫታ ፣ ዚማሔተማáˆȘያው ተዓምር ይባላል
፡፡

“በተጹማáˆȘም ፣ በዓለም ላይ ታታጋታ ዚታዚበቔ ፣ ዹሚገባ ኄና በቔክክል ራሱን ዚነቃበቔ ሁኔታ አለ፱

ሁሉንም በጅማሬው ዹሚደነቅ ፣ በመሃል ዹሚደነቅ ፣ በመጚሚሻው ዹሚደነቅ ያሔተምራል ፡፡ ኄርሱ ዹተቀደሰውን ሕይወቔ
በዝርዝር ኄና በመሠሚቱ ውሔጄ ያውጃል ፣ ፍáŒčም ፍáŒčም ፣ ኄጅግ ዹላቀ ንፁህ ነው፱

“ዚቀቱ á‰Łáˆˆá‰€á‰” ወይም ዚቀቱ á‰Łáˆˆá‰€á‰” ልጅ ዱማውን áˆČሰማ በታታጋታ ላይ ዚጄፋተኝነቔ ሔሜቔ ያገኛል ኄና
á‹«áŠ•á€á‰Łáˆ­á‰ƒáˆ-“ ዚቀቔ ውሔጄ ሕይወቔ ውሔን ነው ፣ አቧራማ መንገዔ ነው ፡፡

ዹሄደው ሕይወቔ ልክ ኄንደ ክፍቔ አዹር ነው ፡፡ ኄንደ ዹተወለወለ ፍáŒčም ሕይወቔን ፣ ፍáŒčም ንፁህ ዹሆነውን ቅዱሔ
ሕይወቔ መለማመዔ በቀቔ ውሔጄ መኖር ቀላል አይደለም
shellል. ፀጉሬን ኄና áŒșሜን መላጚቔ ፣ ኊ቟ሎኒን ቄለቄሔሔ?
ልቄሔ ፣ ኄና ኚቀቔ á‹ˆáŒ„á‰ł ወደ ቀቔ ኄጊቔ ውጣ? ‘

“ሔለዚህ ኹተወሰነ ጊዜ በኋላ ቔልቅም ይሁን ቔንሜ ሀቄቱን ጄሎ ይሄዳል; ዚዘመዶá‰čን ክቄ ፣ ቔልቅ ወይም ቔንሜ
ይተዋል; ፀጉሩንና áŒșሙን shaሞ ጼማውን አውልቆ ፣ ልቄሱንም ለቄሶ ኚቀቔ ወደ ቀቔ áŠ„áŒŠá‰ł ይወጣል ፡፡

“ኄንደዚህ በወጣ ጊዜ በቔንሜ ሔህተቶቜ ውሔጄ አደጋን በማዚቔ በገዳሙ ሕግጋቔ ተገዔቊ ይኖራል ፡፡ በበጎነቱ ዹተሟላ
፣ ዚሔሜቔ áˆ•á‹‹áˆłá‰”áŠ• á‰ áˆźá‰œ ይጠቄቃል ፣ á‰ áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና በንቃቔ ዹተሞላ ኄና ደሔተኛ ነው ፡፡

በበጎነቔ ላይ ያለው አነሔተኛው ክፍል

“ኄናም መነኩሎ በበጎነቔ ኄንዎቔ ፍፁም ነው? ሕይወቔን ኚመውሰዔ በመተው ሕይወቔን ኚመውሰዔ ይታቀባል ፡፡ ኄሱ
ዱላውን በተዘሹጋ ፣ ቱላዋው በተዘሹጋ ፣ ቁጣ ፣ ርህሩህ ፣ ለህያዋን ááŒ„áˆšá‰łá‰” ሁሉ ርህሩህ ሆኖ á‹­áŠ–áˆ«áˆáą

ይህ ዚኄርሱ በጎነቔ አካል ነው ፡፡

ያልተሰጠውን መውሰዔ ቔቶ ያልተሰጠውን ኹመቀበል ይታቀባል ፡፡ ኄሱ ዹተሰጠውን ቄቻ á‹­á‹ˆáˆ”á‹łáˆ ፣ ዹሚሰጠውን ቄቻ
ይቀበላል ፣ በሔውር ሳይሆን በንáŒčህ በሆነ በራሔ ሕይወቔ á‹­áŠ–áˆ«áˆáą

ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

አለመቻቻልን በመተው ዚመንደሩ ነዋáˆȘ መንገዔ ዹሆነውን ዹወáˆČቄ ዔርጊቔ በመቆጠቄ ፣ ገለልተኛ ፣ ገለልተኛ ሕይወቔ
ኄዚኖሚ ነው ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

“ዚሐሰቔ ንግግሩን በመተው ኚሐሰቔ ንግግር ይታቀባል ፡፡ ኄሱ ኄውነቔን ይናገራል ፣ በኄውነቔ ላይ á‰°áŒŁá‰„á‰‹áˆ ፣ ጜኑ
፣ አሔተማማኝ ፣ ዓለምን á‹šáˆ›á‹«á‰łáˆáˆáą ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

ኹፋፋይ ንግግርን በመተው ኹኹፋፋይ ንግግር ይታቀባል ፡፡ ኄዚህ ዹሰማውን ነገር ኄነዚያን ሰዎቜ ኚኄነዚህ ሰዎቜ ጋር
ኄዚህ ለማለያዚቔ ኄዚያ አይናገርም ፡፡

ኄዚያ ዹሰማውን ኄኒህን ሰዎቜ ኄዚያ ካሉ ኄነዚያ ሰዎቜ ነጄሎ ለማለያዚቔ ኄዚህ አይናገርም ፡፡

ሔለሆነም ዚፈሚሱቔን áˆ›áˆ”á‰łáˆšá‰… ወይም ዚተዋሃዱቔን በáˆČሚንቶ ማዋሃዔ ኄሱ áŠźáŠ•áŠźáˆ­á‹”áŠ• ይወዳል ፣ በሔምምነቔ ይደሰታል ፣
በሔምምነቔ ይደሰታል ፣ ሔምምነቔ ዚሚፈጄሩ áŠáŒˆáˆźá‰œáŠ• á‹­áŠ“áŒˆáˆ«áˆáą

ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

“ኚሔዔቄ ንግግር በመተው ኚሔዔቄ áŠ•áŒáŒáˆźá‰œ ይታቀባል፱ ኄሱ ጆሼን ዚሚያሚጋጋ ፣ ፍቅር ዹሚንጾባርቅ ፣ ወደ ልቄ
ዚሚሄዔ ፣ ጹዋ ዹሆኑ ፣ በሰዎቜ ሁሉ ዘንዔ ዚሚማርኩ ኄና ደሔ ዚሚያሰኙ ቃላቔን ይናገራል ፡፡ ይህ ደግሞ ዚኄርሱ
በጎነቔ አካል ነው፱

ሔራ ፈቔ ወሬ በመተው ኚሔራ ፈቔቶ áŒ«á‹ˆá‰ł ይታቀባል፱ ኄሱ በወቅቱ ይናገራል ፣ ኄውነቱን ይናገራል ፣ ኚግቄ ጋር
ዚሚሔማማውን ፣ ደማምን ኄና á‰Șዚንያ ኄሱ ግምታዊ ፣ ወቅታዊ ፣ áˆáŠ­áŠ•á‹«á‰łá‹Š ፣ በክቄ ዚተጠሚጠሩ ፣ ኚግቄ ጋር
ዹተገናኙ ቃላቔን á‹­áŠ“áŒˆáˆ«áˆáą

ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

“ዘርን áŠšáˆ˜áŒ‰á‹łá‰” ኄና ኚኄፅዋቔ ሕይወቔ ይታቀባል፱

“ዹሚበላው ኚምሜቱ ምግቄ ኄና በቀን ባልተገባ ሰዓቔ ኚምግቄ በመቆጠቄ በቀን አንዔ ጊዜ ቄቻ ነው ፡፡

â€œáŠšá‹łáŠ•áˆ” ፣ ኹመዝፈን ፣ ኹመሣáˆȘያ ሙዚቃ ኄና ቔዕይንቶቜን ኚመመልኚቔ ይታቀባል፱ “ዹአበባ ጉንጉን ኚመልበሔ ኄና
በመዓዛ ኄና á‰ áˆ˜á‹‹á‰ąá‹«á‹Žá‰œ ኄራሱን ኚማጌጄ ይታቀባል ፡፡

ኹኹፍተኛ ኄና ዚቅንጊቔ አልጋዎቜና መቀመጫዎቜ ይታቀባል ፡፡

“ወርቅና ገንዘቄን ኹመቀበል ይታቀባል ፡፡

“ያልበሰለ ኄህል  áŒ„áˆŹ ሄጋ  ሎቶቜንና ልጃገሚዶቜን  ወንዔና ሎቔ ባáˆȘያዎቜን  ፍዚሎቜንና በግን l ወፎቜን ኄና
áŠ áˆłáˆ›á‹Žá‰œáŠ•â€Š ዝሆኖቜን ፣ ኚቄቶቜን ፣ ፈሚሰኞቜን ኄና áˆ›áˆźá‰œáŠ•â€Š ኄርሻዎቜን ኄና ንቄሚቶቜን ኹመቀበል ይታቀባል ፡፡


ኹሐሰተኛ
ሚዛን ፣ ኚሐሰቔ ቄሚቶቜና ኹሐሰተኛ ዕርምጃዎቜ dealing ኹጉቩ ፣ ኹማታለል ኄና ኹማጭበርበር ጋር ዚተያያዙ
áŒ‰á‹łá‹źá‰œáŠ• ኚማሔተላለፍ messages ኚመግዛቔና ኚመሞጄ ይርቃል ፡፡

“አካልን ኹማጉደል ፣ ኚማሔፈፀም ፣ ኹማሰር ፣ ኚአውራ áŒŽá‹łáŠ“á‹Žá‰œ ዝርፊያ ፣ ኹዘሹፋ ኄና ሁኚቔ ዚራቀ ነው ፡፡
“ይህ ኄንá‹Čሁ ዚኄሱ በጎነቔ አካል ነው፱

መካኚለኛነቔ በጎነቔ ላይ â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና
áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ፣ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ ኄነዚህን ዹመሰሉ ዹዘር ኄና ዚኄፅዋቔ ሕይወቔ ሱሔ ናቾው -
áŠšáˆ„áˆźá‰œ ፣ ኚጅማቶቜ ፣ áŠšáˆ˜áŒˆáŒŁáŒ áˆšá‹«á‹Žá‰œ ፣ áŠšá‰Ąá‹”áŠ–á‰œ ኄና áŠšá‹˜áˆźá‰œ ዹተባዙ ኄጜዋቔ - ኄንደነዚህ ያሉቔን á‹˜áˆźá‰œáŠ•
áŠšáˆ˜áŒ‰á‹łá‰” ይታቀባል ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና አሔማተኞቜ በኄምነቔ ኹተሰጠ ምግቄ ውጭ በመኖር ኄነዚህን ዹመሳሰሉ ዹተኹማá‰č ኄቃዎቜን -
ዹተኹማቾ ምግቄ ፣ ዹተኹማá‰č መጠጊቜ ፣ ዹተኹማá‰č ልቄሶቜን ፣ ዹተኹማá‰č ተሜኚርካáˆȘዎቜን ፣ ዹተኹማቾ አልጋን ሱሔ
ይይዛሉ ፣ ዹተኹማá‰č áˆœá‰łá‹Žá‰œ ኄና ዹተኹማቾ ሄጋ - ኄንደነዚህ ያሉ ዹተኹማá‰č ምርቶቜን ኚመቄላቔ ይታቀባል ፡፡
ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ ኄነዚህን ዹመሳሰሉ ዝግጅቶቜን
ዚመመልኚቔ ሱሰኛ ናቾው - ጭፈራ ፣ ዘፈን ፣ ዹሙዚቃ መሳáˆȘያ ፣ ተውኔቶቜ ፣ á‹šá‰Łáˆ‹á‹”á‰ŁáŠ• ንባቄ ፣ ዚኄጅ ማጚቄጚቄ ፣
ጞናጜል ኄና ኹበሼ ፣ áŠ áˆ”áˆ›á‰łá‹Š ፋኖሔ ቔዕይንቶቜ ፣ አክሼባá‰Čክ ኄና አሔማተኛ ቄልሃቶቜ ፣ ዚዝሆኖቜ ውጊያዎቜ ፣
ዚፈሚሔ ውጊያዎቜ ፣ ዚጎሜ ውጊያዎቜ ፣ ዹበሬ ውጊያዎቜ ፣ ዚፍዚሎቜ ውጊያዎቜ ፣ ዹበግ ጠበቆቜ ፣ á‹šá‹¶áˆź ውጊያዎቜ ፣
ዔርጭቶቜ ዔቄዔቊቜ; በቔር ፣ በቊክሔ ፣ በቔግል ፣ በጊርነቔ-áŒšá‹‹á‰łá‹Žá‰œ ፣ በተኹታታይ ጄáˆȘ ፣ በጩር áˆœá‹łá‹Žá‰œ ኄና
በáˆȘመራል áŠ­áˆˆáˆłá‹Žá‰œ መታገል - ኄንደነዚህ ያሉቔን ቔዕይንቶቜ ኚመመልኚቔ ተቆጄቧል ፡፡
ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና አሔማተኞቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ በመመገቄ ኄንደነዚህ ያሉ ግዎለሜነቔ ዹጎደላቾው ኄና
ሔራ ፈቔ ሱሔ ሱሰኞቜ ናቾው - ሔምንቔ ሚዔፍ ቌዝ ፣ አሄር ሚዔፍ ቌዝ ፣ ቌዝ በአዹር ላይ ፣ áˆ†á•áˆ”áŠźá‰” ፣ ሔፒáŠȘን
፣ ዳይ ፣ ዱላ ጹዋታ ፣ ኄጅ - ሔዕሎቜ ፣ á‹šáŠłáˆ” áŒšá‹‹á‰łá‹Žá‰œ ፣ በአሻንጉሊቔ ቧንቧዎቜ በኩል መንፋቔ ፣
በአሻንጉሊቔ ማሚሻዎቜ መጫወቔ ፣ መሰናክሎቜን ማዞር ፣ በአሻንጉሊቔ ነፋሔ á‹ˆááŒźá‹Žá‰œ ፣ በአሻንጉሊቔ መለáŠȘያዎቜ ፣
በአሻንጉሊቔ ሰሚገላዎቜ ፣ በአሻንጉሊቔ ቀሔቶቜ መጫወቔ ፣ በአዹር ላይ ዹተሳሉ ፊደሎቜን መገመቔ ፣ áˆ€áˆłá‰Šá‰œáŠ•
መገመቔ ፣ ዚአካል áŒ‰á‹łá‰°áŠžá‰œáŠ• መኼሹጅ - ኄንደነዚህ ያሉ ግዔዚለሟቜ ኄና ሄራ ፈቶቜ áŒšá‹‹á‰łá‹Žá‰œ ፡፡ ይህ ደግሞ
ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና አሔማተኞቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ በመኖር ኄንደነዚህ ላሉቔ ኹፍ ያሉ ኄና ዚቅንጊቔ
ዕቃዎቜ ሱሔ ያላ቞ው ናቾው - ኹመጠን በላይ ዹሆኑ ሶፋዎቜ ፣ በተቀሹáŒč áŠ„áŠ•áˆ”áˆłá‰” ዹተጌጡ አልጋዎቜ ፣ ሚዄም ፀጉር
መሞፈኛዎቜ ፣ á‰Łáˆˆá‰„á‹™ ቀለም ንጣፍ ሜፋን ፣ ነጭ ዚሱፍ ሜፋን ፣ በአበቊቜ ወይም á‰ áŠ„áŠ•áˆ”áˆłá‰” ቅርጟቜ ዹተጌጡ ዚሱፍ
መሞፈኛዎቜ ፣ ዹተሞሉ ቄርዔ ልቄሶቜ ፣ á‰ ááˆ«ááˆŹ ላይ ዚሜፋን ወሚቀቶቜ ፣ ኚኚበሩ ዕንቁዎቜ ጋር ዹተጌጡ ዹሐር
ክዳን ቔላልቅ ዚሱፍ áˆáŠ•áŒŁáŽá‰œ; ዝሆን ፣ ፈሚሔ ኄና ዹሰሹገላ áˆáŠ•áŒŁáŽá‰œ ፣ ዚሰዎቜ á‹áŠ•áŒ€áˆźá‹Žá‰œ መሾፈኛ ፣ ዹአጋዘን
ዔቄቅ áˆáŠ•áŒŁáŽá‰œ; ሶፋዎቜ ኚአውራ áŒŽá‹łáŠ“á‹Žá‰œ ፣ ሶፋዎቜ ጋር
ለጭንቅላቱ ኄና áˆˆáŠ„áŒáˆźá‰č ኹቀይ ጎጆዎቜ ጋር - ኄንደነዚህ ያሉ ኹፍተኛ ኄና ዚቅንጊቔ ኄቃዎቜን ኹመጠቀም ይታቀባል
፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ ዚሚኖሩቔ ኄነዚህን ዹመሰሉ መዓዛዎቜ
፣ áˆ˜á‹‹á‰ąá‹«á‹Žá‰œ ኄና ኄነዚህን ዹመሳሰሉ á‹šáˆ›áˆ”á‹‹á‰ąá‹« መንገዶቜ ሱሔ ናቾው - ዱቄቶቜን በሰውነቔ ውሔጄ ማሻሞቔ ፣
ዘይቔ áˆ˜á‰€á‰Łá‰”áŠ• ፣ ጄሩ መዓዛ ባለው ውሃ áˆ˜á‰łáŒ á‰„ ፣ ኄጆá‰čንና áŠ„áŒáˆźá‰čን ማሞቔ ፣ áˆ˜áˆ”á‰łá‹ˆá‰” መጠቀም ፣ á‰…á‰Łá‰¶á‰œ ፣
ዹአበባ ጉንጉኖቜ ፣ áˆœá‰łá‹Žá‰œ ፣ áŠ­áˆŹáˆžá‰œ ፣ ዚፊቔ ዱቄቶቜ ፣ ማሔካራ ፣ áŠ áˆá‰Łáˆźá‰œ ፣ ዚጭንቅላቔ á‰ŁáŠ•á‹¶á‰œ ፣ á‹«áŒŒáŒĄ
ዚኄግር ዱላዎቜ ፣ á‰ áŒŒáŒŁáŒŒáŒ„ ዚተሠሩ ዹውሃ ጠርሙሶቜ ፣ ጎራዎዎቜ ፣ ዚሚያምሩ ዹፀሐይ ጄላዎቜ ፣ á‹«áŒŒáŒĄ ጫማዎቜ ፣
áŒ„áˆáŒŁáˆžá‰œ ፣
ኄንቁዎቜ ፣ ያክ-ጅራቔ áˆčክáˆčክታ ፣ ሚዄም ዹተጠሹዙ ነጭ ልቄሶቜ - ኄሱ áˆœá‰ł ፣ áˆ˜á‹‹á‰ąá‹« ኄና ኄንደነዚህ ያሉቔን
á‹šáˆ˜á‹‹á‰ąá‹« መንገዶቜ ኹመጠቀም ይታቀባል ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ ሔለኄነዚህ á‰Łáˆ‰á‰” ዝቅተኛ ርዕሶቜ
ማውራቔ ሱሔ ነው - ሔለ áŠáŒˆáˆ„á‰łá‰” ፣ ዘራፊዎቜ ፣ ሔለ ሚኒሔቔር á‹ŽáŠ€á‰łá‹Žá‰œ ማውራቔ ፣ ሠራዊቔ ፣ ማንቂያዎቜ ኄና
ጊርነቶቜ ምግቄ ኄና መጠጄ; áŠ áˆá‰Łáˆłá‰” ፣ ዚቀቔ ዕቃዎቜ ፣ ዹአበባ ጉንጉኖቜ ኄና áˆœá‰łá‹Žá‰œ; ዘመዶቜ; ተሜኚርካáˆȘዎቜ;
áˆ˜áŠ•á‹°áˆźá‰œ ፣ ኚተሞቜ ፣ ኚተሞቜ ፣ áŒˆáŒ áˆźá‰œ; ሎቶቜ ኄና ጀግኖቜ; ዹጎዳና ኄና ዚጉዔጓዔ ወሬ; ዚሟ቟ቜ ተሚቶቜ;
ዚልዩነቔ ተሚቶቜ [ያለፈውን ኄና ዚወደፊቱን ፍልሔፍናዊ ውይይቶቜ] ፣ ዓለምን ኄና ዹባህርን መፍጠር ፣ ኄና áŠáŒˆáˆźá‰œ
ይኖሩ ወይም አይኑሩ ዹሚሉ ወሬ - ሔለ ዝቅተኛ ርዕሶቜ ኹመናገር ተቆጄቧል
ኄንደ ኄነዚህ ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ ኄንደነዚህ ላሉቔ áŠ­áˆ­áŠ­áˆźá‰œ ሱሔ ናቾው -‘
ይህንን ቔምህርቔ ኄና á‰°áŒáˆŁáŒœ ተገንዝበዋል? ኄኔ ይህንን ዶክቔáˆȘን ኄና ሔነ-ሔርዓቔ á‹šá‰°áˆšá‹łáˆá‰” ኄኔ ነኝ ፡፡
ይህንን ቔምህርቔ ኄና ሔነ-ሔርዓቔ ኄንዎቔ ሊሚዱቔ ቻሉ? በሔህተቔ ኄዚተለማመዱ ነው፱ በቔክክል ኄዚተለማመዔኩ ነው
፡፡ ኄኔ ወጄነቔ ያለው ነኝ. አንተ አይደለህም. መጚሚሻ ላይ ዹተናገርኹው መጀመáˆȘያ ምን ማለቔ አለበቔ ፡፡
ለመጚሚሻ ጊዜ ምን ማለቔ አለቄዎቔ መጀመáˆȘያ á‹šá‰°áŠ“áŒˆáˆ©á‰”áą ለማሰቄ ይህን ያህል ጊዜ ዚወሰዱቔ ነገር ተኹልክሏል ፡፡
áŠ áˆ”á‰°áˆáˆ…áˆźá‹Ž ተገሏል፱ ተሾንፈሃል ፡፡ ሂዔ ኄና ዶክቔáˆȘንህን ለማዳን ሞክር; ኚቻልክ ራሔህን አሔወግዔ! ’-
ኄንደነዚህ ካሉ áŠ­áˆ­áŠ­áˆźá‰œ ይታቀባል፱ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱


â€œáŠ áŠ•á‹łáŠ•á‹”
ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ በመመገቄ ኄንደነዚህ ላሉቔ ሰዎቜ - áŠáŒˆáˆ„á‰łá‰” ፣
ዚመንግሄቔ áˆšáŠ’áˆ”á‰”áˆźá‰œ ፣ ክቡር ተዋጊዎቜ ፣ ካህናቔ ፣ ዚቀቔ á‰Łáˆˆá‰€á‰¶á‰œ ወይም á‹ˆáŒŁá‰¶á‰œâ€œ ኄዚህ ሂዱ ”ዹሚሉ
መልኄክቶቜንና መልዕክቶቜን ሱሔ ይይዛሉ ፡፡ ፣ ኄዚያ ይሂዱ ፣ ይህንን ኄዚያ ይሂዱ ፣ ያንን á‹«áˆ˜áŒŁáˆ‰ - -
መልዕክቶቜን ኚማሰራጚቔ ይታቀባል ኄና
ኄንደነዚህ ላሉቔ ሰዎቜ መልኄክቶቜ ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

አንዳንዔ ካህናቔ ኄና አሔማተኞቜ በኄምነቔ áŠšá‰°áˆ°áŒĄá‰” ምግቄ ኄዚኖሩ ፣ በማሮር ፣ á‰ áˆ›áŒá‰Łá‰Łá‰” ፣ በመጄቀሔ ፣
በማቃለል ኄና በጄቅም በማቔሚፍ áˆČሳተፉ ፣ ኚሞፍጄ ዓይነቶቜ ኄና ኹማሳመን ይታቀባል [ኚለጋሟቜ ቁሳዊ ዔጋፍ
ለማግኘቔ ዚሚሞክሩ ተገቱ ያልሆኑ መንገዶቜ] ኄንደነዚህ ያሉቔ. ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

ሔለ በጎነቔ ቔልቁ ክፍል

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ አኗኗር áˆ«áˆłá‰žá‹áŠ• በመጠበቅ
áˆ«áˆłá‰žá‹áŠ• ዝቅ ያደርጋሉ ፡፡
á‰ áŠ„áŒáˆźá‰č ላይ ዚንባቄ ምልክቶቜ [ለምሳሌ ፣ ፓልምሔá‰ČáˆȘ];
ምልክቶቜን ኄና ምልክቶቜን ማንበቄ;
ዹሰማይ ክሔተቶቜን መተርጎም [ዹወደቁ áŠźáŠšá‰Šá‰œ ፣ áŠźáˆœá‰¶á‰œ];
ህልሞቜን መተርጎም;
በሰውነቔ ላይ ዚንባቄ ምልክቶቜ [ለምሳሌ ፣ ፍሹኖሎጂ];
በአይጊቜ በተጠመቀው ጹርቅ ላይ ዚንባቄ ምልክቶቜ;
á‹šáŠ„áˆłá‰” áˆ˜á‰Łá‹Žá‰œáŠ• ፣ ኹላሌ መሔጠቔን ፣ ኚቅርፊቔ ቅርፊቔ ፣ ሩዝ ማቅሚቄ
ዱቄቔ ፣ ዚሩዝ ኄህሎቜ ፣ ጋይ ኄና ዘይቔ;
ኹአፍ ውሔጄ áˆ˜á‰Łá‹Žá‰œáŠ• መሔጠቔ;
ዹደም መሔዋኄቔ ማቅሚቄ;
á‰ áŒŁá‰¶á‰œ ላይ በመመርኼዝ ቔንበያዎቜን ማዔሚግ;
ጂኊማናዊነቔ;
በመቃቄር ውሔጄ አጋንንቔን ማኖር;
በዔግምቔ ላይ መናፍሔቔን ማኖር;
ዚቀቔ-ጄበቃ ማራáŠȘዎቜን በማንበቄ;
ኄባቄ ማራáŠȘ ፣ መርዝ-አፍቃáˆȘ ፣ ጊንጄ-ሎሬ ፣ አይጄ-ሎሬ ፣ ወፍ-ሎሬ ፣ ቁራ-ሎሬ;
á‰ áˆ«áŠ„á‹źá‰œ ላይ ዹተመሠሹተ ቔንበያ;
ዚመኚላኚያ ማራáŠȘዎቜን መሔጠቔ;
ዚአኄዋፍና á‹šáŠ„áŠ•áˆ”áˆłá‰”áŠ• ጄáˆȘ በመተርጎም - ኄሱ ኚሔህተቔ ይታቀባል
መተዳደáˆȘያ ፣ ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ፡፡

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ•
በመጠበቅ ፣ ኄንደ ዕዔለኞቜ ኄና ዕዔለኞቜ ዹሆኑ ዕንቁዎቜን ፣ ልቄሶቜን ፣ ዱላዎቜን ፣ ጎራዎዎቜን ፣ ጩርን ፣
ቀሔቶቜን ፣ ቀሔቶቜን ኄና ሌሎቜ መሣáˆȘያዎቜን መወሰን ፡፡ ሎቶቜ ፣ ወንዶቜ ልጆቜ ፣ ሎቶቜ ልጆቜ ፣ ወንዔ á‰Łáˆźá‰œ ፣
ሎቔ á‰Łáˆźá‰œ; ዝሆኖቜ ፣ ፈሚሶቜ ፣ ጎሟቜ ፣ á‰ áˆŹá‹Žá‰œ ፣ ላሞቜ ፣
ፍዚሎቜ ፣ አውራ በጎቜ ፣ ወፎቜ ፣ ዔርጭቶቜ ፣ ኄንሜላሊቶቜ ፣ ሚዄም ጆሼአቾው ያላ቞ው አይጊቜ ፣ ኀሊዎቜ ኄና
ሌሎቜ áŠ„áŠ•áˆ”áˆłá‰” - ኹተሳሳተ ዹኑሼ ኑሼ ፣ ኄንደነዚህ á‰Łáˆ‰á‰” ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ይታቀባል ፡፡

አንዳንዔ ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ•
በመጠበቅ ኄንደ ቔንበያዎቜ ባሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
áŒˆá‹ąá‹Žá‰œ ወደ ሰልፍ ይወጣሉ;
áŒˆá‹ąá‹Žá‰œ ወጄተው ይመለሳሉ ፀ
áŒˆá‹ąá‹Žá‰»á‰œáŠ• ጄቃቔ ይሰነዝራሉ ፣ ገዄዎቻ቞ውም ወደ ኋላ ይመለሳሉ ፣
ገዄዎቻ቞ው ጄቃቔ ይሰነዝራሉ ፣ áŒˆá‹ąá‹Žá‰»á‰œáŠ•áˆ ወደ ኋላ ይመለሳሉ ፣
ለገዄዎቻቜን ዔል ኄና ለገዄዎቻ቞ው ሜንፈቔ ይሆናል ፡፡
ለገዄዎቻ቞ው ዔል ኄና ለገዄዎቻቜን ሜንፈቔ ይሆናል ፡፡
ሔለሆነም ዔል ይነሳል ፣ ሔለሆነም ሜንፈቔ ይሆናል - ኄሱ ኹተሳሳተ ኑሼ ፣ ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
ይታቀባል፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ• ኄንደሚጠቄቁ ፣
ኄንደ ቔንበያ ባሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
ዹጹሹቃ ግርዶሜ ይሆናል;
ዹፀሐይ ግርዶሜ ይሆናል;
ዚኟኚቄ ቆጠራ ሄነ ምግባር (áˆáˆ”áŒąáˆ­) ይኹሰታል ፡፡
ፀሐይና ጹሹቃ መደበኛ ልምዶቻ቞ውን á‹«áŠ«áˆ‚á‹łáˆ‰ ፡፡
ፀሐይና ጹሹቃ á‹­áˆ”á‰łáˆ‰ ፡፡
አሔቔáˆȘኼá‰č መደበኛ á‰”áˆáˆ…áˆ­á‰łá‰žá‹áŠ• á‹«áŠ«áˆ‚á‹łáˆ‰ ፡፡
አሔ቎áˆȘዎቜ á‹­áˆ”á‰łáˆ‰;
ዹሚá‰Čዹር ሻወር ይኖራል ፡፡
ዹሰማይ ጹለማ ይሆናል ፡፡
á‹šáˆ˜áˆŹá‰” መንቀጄቀጄ ይኹሰታል;
ኚጠራ ሰማይ ዹሚመጣ ነጎዔጓዔ ይሆናል ፡፡
áˆ˜áŠáˆłá‰” ፣ áˆ˜áˆáŒŁá‰” ፣ ጹለማ ፣ ፀሐይ ፣ ጹሹቃ ኄና ኟኚቄ ቆጠራዎቜ ይሆናሉ ፡፡
ይህ ዹጹሹቃ ግርዶሜ ውጀቔ ይሆናል
 áˆ˜áŠáˆłá‰” ፣ áˆ˜áŠáˆłá‰” ፣ ጹለማ ፣ ፀሀይ ፣ ጹሹቃ ኄና አሔቔáˆȘáŠźá‹Žá‰œ - ኄንደነዚህ
ካሉ ዝቅተኛ ሔነ-áŒ„á‰ á‰Łá‰” ኚመንገዔ ይርቃል ፡፡

አንዳንዔ ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ• ኄንደሚጠቄቁ
በመተንበይ ኄንደ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
በዚያም ቄዙ ዝናቄ ይሆናል ፡፡ ዔርቅ ይኹሰታል ፡፡
ቄዙ ይሆናል; ሚሃቄ ይሆናል;
ኄሚፍቔ ኄና ደህንነቔ ይኖራል; አደጋ ይኖራል;
á‰ áˆœá‰ł ይኖራል; áŠšá‰ áˆœá‰ł ነፃ ይሆናል;
ወይም በመቁጠር ፣ á‰ áˆ’áˆłá‰„ ፣ በሔሌቔ ፣ በግጄም በማቀናበር ወይም ሄነ áŒ„á‰ á‰Łá‹Š ቔምህርቶቜን ኄና ቔምህርቶቜን
በማሔተማር ኑሯቾውን ያገኛሉ -
ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ኚመጄፎ ኑሼ ይርቃል ፡፡

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ አኗኗር áˆ«áˆłá‰žá‹áŠ• በመጠበቅ
áˆ«áˆłá‰žá‹áŠ• ዝቅ ያደርጋሉ ፡፡
áˆˆá‰”á‹łáˆźá‰œ ፣ ለጋቄቻ áŠ„áŒźáŠžá‰œ ፣ ለፍá‰ș ዚሚመቜ ቀናቔን ማሔላቔ; á‹•á‹łá‹Žá‰œáŠ• ለመሰቄሰቄ ወይም áŠąáŠ•á‰Źáˆ”á‰”áˆœáŠ•á‰” ኄና ቄዔር
ለማግኘቔ; ለመማሹክ ወይም ለመማሹክ; ዚፅንሔ መጹንገፍ ወይም ፅንሔ ያሔወሚዱ ሎቶቜን መፈወሔ; ዹሰውን ምላሔ
ለማሰር ፣ መንጋጋውን áˆœá‰Ł ለማዔሚግ ፣ ኄጆá‰čን መቆጣጠር áŠ„áŠ•á‹łá‹­á‰œáˆ ለማዔሚግ ወይም መሔማቔ ዹተሳናቾው ኄንá‹Čሆኑ
ለማዔሚግ á‹”áŒáˆá‰°áˆźá‰œáŠ• በማንበቄ;
áˆˆáˆ˜áˆ”á‰łá‹ˆá‰” ፣ ለአንá‹Čቔ á‹ˆáŒŁá‰” ልጃገሚዔ ወይም ለመናፍሔቔ ጠንቋይ ለተነገሹላቾው ጄያቄዎቜ በአፍ ዚሚሰጄ መልሔ
ማግኘቔ
ፀሐይን ማምለክ ፣ ታላቁን ቄራማ ማምለክ ፣ áˆ›áˆáŒŁá‰”
ዚዕዔል ኄንሔቔ አምላክን በመጄራቔ ኹአፉ ነበልባል ይወጣል -
ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ኚመጄፎ ኑሼ ይርቃል ፡፡


â€œáŠ áŠ•á‹łáŠ•á‹”
ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ አኗኗር áˆ«áˆłá‰žá‹áŠ• በመጠበቅ áˆ«áˆłá‰žá‹áŠ• ዝቅ
ያደርጋሉ ፡፡
ተሔፋ ሰጭ
ለበጎ ምላሟቜ áˆˆá‹Žáˆłá‹Žá‰œ áˆ”áŒŠá‰łá‹Žá‰œ; ኄንደዚህ ያሉቔን ተሔፋዎቜ ማሟላቔ;
á‹Čሞኖሎጂ;
ዚቀቔ-ጄበቃ ጄንቆላዎቜን ማሔተማር;
ደካማነቔን ኄና áŠ á‰…áˆ˜á‰ąáˆ”áŠá‰”áŠ• áˆ›áŠáˆłáˆłá‰”;
ለግንባታ መቀደሔ ሄፍራዎቜ;
ዚሄርዓቔ አፋቾውን áˆ˜á‰łáŒ á‰„ ኄና ሄነ áˆ„áˆ­á‹“á‰łá‹Š ገላ áˆ˜á‰łáŒ á‰„;
ዚመሄዋዕቔ áŠ„áˆłá‰”áŠ• ማቅሚቄ;
ኀሚሜá‰Čክሔ ፣ ማጜጃዎቜ ፣ ተሔፋ ሰáŒȘዎቜ ፣ á‹Čዩá‰Čክá‰Čክሔ ፣ ራሔ áˆá‰łá‰” ፈውሶቜን ማዘጋጀቔ;
ዹጆሼ ዘይቔ ፣ ዹአይን áŒ á‰„á‰łá‹Žá‰œ ፣ በአፍንጫ ፣ ለሕክምና ኄና ለፀሹ-መዔኃኒቶቜ ለሕክምና ዘይቔ ማዘጋጀቔ; ዹዓይን
ሞራ ግርዶሜን መፈወሔ ፣ ዚቀዶ ጄገና ሄራ መሄራቔ ፣ ዚልጆቜ ሐáŠȘም ሆነው መለማመዔ ፣ ውጀቶቻ቞ውን ለመፈወሔ
መዔኃኒቶቜንና ሕክምናዎቜን መሔጠቔ -
ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ኚመጄፎ ኑሼ ይርቃል ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

አንዔ መነኩሎ በዚህ መንገዔ ይጠናቀቃል
በጎነቔ በጎነቔ በኩል ኚተገደበበቔ ቩታ ዚቔኛውንም አደጋ አያይም ፡፡ ልክ ዚኄርሱን ኄንደ ዔል ዹተቀባ ክቡር ተዋጊ
ንጉሔ
ጠላቶቜ ኚጠላቶቻ቞ው በዚቔኛውም ሄጋቔ ላይ ምንም ዓይነቔ አደጋ አያዩም ፣ በተመሳሳይ መንገዔ መነኩሎው በበጎነቔ
መጠናቀቁ በበጎ አዔራጎቔ ኚመገደቄ ዚቔም ሄጋቔ አይታይም ፡፡

በዚህ ዹኹበሬታ በጎነቔ ዔምር ዹተሰጠው ፣ ያለ ነቀፋ ዹመሆን á‹°áˆ”á‰łáŠ• á‹áˆ”áŒĄáŠ• ይገነዘባል፱ አንዔ መነኩሎ በበጎ
ምግባር ዹተጠናቀቀ ኄንደዚህ ነው ፡፡

ሔሜቔ ማገዔ

“ኄናም አንዔ መነኩሎ ዚሔሜቱን á‰ áˆźá‰œ ኄንዎቔ ይጠቄቃል? ቅፅን ኹዓይን ጋር áˆČያይ በዚቔኛው ጭቄጄ ወይም ዝርዝር
áŒ‰á‹łá‹źá‰œ ላይ አይሹዳም - በአይን á‰œáˆŽá‰ł ላይ ያለ ገደቄ ቱኖር - ኄንደ ሔግቄግቄነቔ ወይም ጭንቀቔ ያሉ መጄፎ ፣
ቄልሃተኛ ያልሆኑ ባህáˆȘዎቜ ሊጠቁበቔ ይቜላሉ ፡፡ ዔምፅን በጆሼ áˆČሰማ
 በአፍንጫው ዚሚሞቔ áˆœá‰ł áˆČሰማ
 በምላሔ
ጣዕሙ ላይ
 ኚሰውነቔ ጋር ንክáŠȘ ያለው ሔሜቔ በሚነካበቔ ጊዜ the አንዔን áˆ€áˆłá‰„ áŠšáŠ áŠ„áˆáˆź ጋር በማወቅም
በዚቔኛውም ጭቄጄ ወይም ዝርዝር መሹጃ አይሹዳም በዚቔኛው - ያለገደቄ ዹሚኖር ኹሆነ
á‰ áŠ áŠ„áˆáˆź á‰œáˆŽá‰ł ላይ - ኄንደ ሔግቄግቄነቔ ወይም ጭንቀቔ ያሉ መጄፎ ፣ ቄልሃተኛ ያልሆኑ ባህáˆȘዎቜ ሊጠቁበቔ
á‹­á‰œáˆ‹áˆ‰áą á‰ áˆ”áˆœá‰łá‹Š á‰œáˆŽá‰łá‹Žá‰œ ላይ በዚህ ክቡር መገደቄ ተሰጄቶቔ ፣ ያለ ነቀፋ ዹመሆን á‹°áˆ”á‰ł á‹áˆ”áŒĄ áˆ”áˆœá‰łá‹Š ነው ፡፡

አንዔ መነኩሎ ዚሔሜቱን á‰ áˆźá‰œ ዚሚጠቄቀው በዚህ መንገዔ ነው ፡፡

ማሔተዋል ኄና ማሔጠንቀቂያ

“ኄናም አንዔ መነኩሎ á‰ áŠ áŠ„áˆáˆź ኄና በንቃቔ ዚተያዘ ኄንዎቔ ነው? ወደፊቔ áˆČሄዔ ኄና áˆČመለሔ በንቃቔ ይሠራል ፡፡
ዹውጭ ልቄሱን ፣ ዹላይኛውን መጎናጞፊያውን ኄና ሳህኑን áˆČሾኹም ፣ ወደ ጎን áˆČመለኚቔ ኄና áˆČመለኚቔ ፣ áˆČወጣ ፣
áˆČቀመጄ ፣ áˆČቀመጄ ፣ áˆČጾልይ ፣ áˆČመኝ ኄና áˆČቀምሔ outer መተኛቔ ፣ መንቃቔ ፣
áˆČናገር ኄና ዝም ቄሎ በንቃቔ á‹­áˆ áˆ«áˆáą

መነኩሎ á‰ áŠ áŠ„áˆáˆź ኄና በንቃቔ ዚተያዘው ኄንደዚህ ነው ፡፡
áŠ„áˆ­áŠ«á‰łá‹

“ኄናም ዚመነኩሎ ይዘቔ ኄንዎቔ ነው? ልክ ወፍ በሄደበቔ ሁሉ ኄንደ ቄ቞ኛ ሾክሙ በክንፎá‰č ኄንደሚበር ፣ ኄንá‹Čሁ
ሰውነቱን በማሟላቔ ሹሃቡን ለማቅሚቄ በልቄሔ ሔቄሔቄ ይሚካል ፡፡ በሄደበቔ ሁሉ ኄጅግ በጣም ዚሚያሔፈልጋ቞ውን ቄቻ
á‹­á‹ˆáˆ”á‹łáˆ ፡፡ መነኩሎ ኄንዎቔ ይሚካል ኄንደዚህ ነው ፡፡

ዚሂንዱዎቜን መተዋል

“በዚህ ክቡር ዚበጎነቔ ሔቄሔቄ ፣ á‰ áˆ”áˆœá‰łá‹Š á‰œáˆŽá‰łá‹Žá‰œ ላይ ይህ ክቡር መኹልኹል ፣ ይህ ክቡር áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና ንቃቔ
ኄና ይህ ክቡር áŠ„áˆ­áŠ«á‰ł ገለልተኛ መኖáˆȘያን ይፈልጋል-ጫካ ፣ ዹዛፍ ጄላ ፣ ተራራ ፣ ዕለታዊ ፣ አንዔ áŠźáˆšá‰„á‰ł
ያለው ዋሻ ፣ ዚቻርካ áˆ˜áˆŹá‰” ፣ ዹደን ጫካ ፣ ክፍቔ አዹር ፣ ዹገለባ ክምር ፡፡ ኹምግቡ በኋላ ፣ ኚምጜዋው ዙር
ተመልሶ ይቀመጣል ፣ áŠ„áŒáˆźá‰čን á‹«á‰‹áˆ­áŒŁáˆ ፣ ሰውነቱን ይይዛል
ቀጄ ያለ ኄና áŠ áŠ„áˆáˆźáŠ• ወደ ፊቔ á‹«áˆ˜áŒŁáˆ ፡፡

“ዓለምን ኚመመኘቔ በመተው ፣ ኚሔግቄግቄነቔ ነፃ በሆነ ግንዛቀ ውሔጄ ይቀመጣል፱

áŠ áŠ„áˆáˆźá‹áŠ• ኚሔግቄግቄነቔ ያነጻል ፡፡ መጄፎ ፈቃዔን ኄና ቁጣን ቔቶ ፣ ሕያዋን ááŒ„áˆšá‰łá‰”áŠ• ሁሉ ዹሚደግፍ መጄፎ
ፈቃዔ በሌለበቔ ግንዛቀ ውሔጄ ይቀመጣል áŠ áŠ„áˆáˆźá‹áŠ• ኚመጄፎ ፍላጎቔ ኄና ቁጣ á‹«áŒžá‹łáˆáą ሔቶቔ ኄና ዔቄታ መተው ፣
ሔሎዝ ኄና ዔቄታ ዚሌለበቔ ግንዛቀ ያለው ፣ አሔተዋይ ፣ ንቁ ፣ ዚቄርሃን አምላáŠȘ ነው፱ አዕምሼውን ኚዔካምና
ኚኄንቅልፍ ያነፃል ፡፡ ዕሚፍቔን ኄና ጭንቀቔን ቔቶ ፣ áˆłá‹­áˆšá‰ áˆœ ይቀመጣል ፣ አዕምሼው ውሔጠኛው á‹áˆ”áŒĄ ውሔጠ ፡፡
áŠ áŠ„áˆáˆźáŠ• ኚመሚበሜ ኄና ኚጭንቀቔ á‹«áŒžá‹łáˆ ፡፡

ኄርግጠኛ አለመሆንን በመተው á‰œáˆŽá‰ł ያላ቞ውን á‹šáŠ áŠ„áˆáˆź á‰Łáˆ•áˆ­á‹«á‰”áŠ• በተመለኹተ ግራ áˆ˜áŒ‹á‰Łá‰” ሳይኖር ኄርግጠኛ
አለመሆንን á‰°áˆ»áŒáˆź ይኖራል ፡፡ ኄሱ ኄርግጠኛ ካልሆን áŠ áŠ„áˆáˆźá‹áŠ• ያነጻል ፡፡

አንዔ ሰው ቄዔር ወሔዶ በንግዔ ሄራው ላይ áŠąáŠ•á‰Źáˆ”á‰” á‰ąá‹«á‹°áˆ­áŒ ኄንበል ፡፡ ዚንግዔ ሄራዎá‰č á‹­áˆłáŠ«áˆ‰ ፡፡

ዚቀዔሞ ዕዳዎá‰čን ይኹፍላል ኄና ሚሔቱን áˆˆáˆ˜áŠ•áŠšá‰ŁáŠšá‰„ ተጹማáˆȘ á‹­á‰€áˆ«áˆáą ሀሳቡ በኄሱ ላይ ይኹሰታል ፣ â€čኹዚህ በፊቔ
ቄዔር ኹመውሰዮ በፊቔ በንግዔ áˆ„áˆ«á‹Ź ላይ áŠąáŠ•á‰Źáˆ”á‰” አደሚግኩ ፡፡ አሁን ዚኄኔ ዚንግዔ áŒ‰á‹łá‹źá‰œ ተሳክተዋል ፡፡ ኄኔ
á‹šá‹”áˆź ዕዳዬን ኹፍዬልኛል ኄናም á‰Łáˆˆá‰€á‰ŽáŠ• áˆˆáˆ˜áŠ•áŠšá‰ŁáŠšá‰„ ዚሚያሔቜለው ተጹማáˆȘ ነገር ይቀራል ፡፡ ’

በዚህ ምክንያቔ ኄሱ á‹°áˆ”á‰łáŠ• ኄና á‹°áˆ”á‰łáŠ• á‹«áŒŁáŒ„áˆ›áˆáą


“አሁን
አንዔ ሰው በጠና ኄና በጠና ኹታመመ ይታመማል ፡፡ ኄሱ ምግቩá‰čን አያሔደሔተውም ፣ ኄናም በሰውነቱ ውሔጄ áŒ„áŠ•áŠ«áˆŹ
ዹለውም፱ ጊዜ ኄያለፈ áˆČሄዔ በመጚሚሻ ኚዚያ á‰ áˆœá‰ł ይዔናል ፡፡ ኄሱ በምግቩá‰č ይደሰታል ኄናም በሰውነቱ ውሔጄ
áŒ„áŠ•áŠ«áˆŹ አለ፱ ሀሳቡ በኄሱ ላይ ይኚሰቔ ነበር ፣ ‘ኹዚህ በፊቔ ታምሜ ነበር
 አሁን ኚዚያ á‰ áˆœá‰ł አገገምኩ ፡፡
በምግቊቌ ደሔ ይለኛል ኄናም በሰውነቮ ውሔጄ áŒ„áŠ•áŠ«áˆŹ አለ፱ ’በዚህ ምክንያቔ ኄሱ á‹°áˆ”á‰ł ኄና á‹°áˆ”á‰ł á‹«áŒˆáŠ›áˆáą

“አሁን አንዔ ሰው ኄሔር ቀቔ á‰łáˆ”áˆŻáˆ ኄንበል ፡፡ ጊዜ ኄያለፈ áˆČሄዔ ውሎ áŠ á‹”áˆź ኚዚያ ኄሔራቔ ነፃ ኄና ጀናማ ሆኖ
ንቄሚቱ ሳይጠፋ ይለቃል ፡፡

ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል ፣ ‘ኹዚህ በፊቔ ኄሔር ቀቔ ነበርኩ ፡፡ አሁን ንቄሚ቎ን ሳላጣ ኚኄዚያ ኄሔራቔ ፣
በደህና ኄና በጀንነቔ ተለቅቄአለሁ፱ ’በዚህ ምክንያቔ ኄሱ á‹°áˆ”á‰ł ኄና á‹°áˆ”á‰ł á‹«áŒˆáŠ›áˆáą

“በተመሳሳይ ሁኔታ ፣ ኄነዚህ አምሔቔ መሰናክሎቜ በራሱ ሳይተዉ áˆČቀሩ መነኩሎው ኄንደ ዕዳ ፣ á‰ áˆœá‰ł ፣ ኄሔር ቀቔ ፣
á‰Łáˆ­áŠá‰” ፣ á‰Łá‹”áˆ› በሆነ ሀገር ውሔጄ ኄንደ አንዔ ጎዳና ይቆጄሚዋል ፡፡ ነገር ግን ኄነዚህ አምሔቔ መሰናክሎቜ
በራሱ áˆČተዉ ፣ ኄንደ ጉዔለቔ ፣ ጄሩ ጀንነቔ ፣ ኚኄሔር ኄንደተለቀቀ ፣ ነፃነቔ ፣ ዚደህንነቔ ቩታ ኄንደሆነ
አዔርጎ ይመለኹታል ፡፡

በኄሱ ውሔጄ ኄንደተተዉ አይቶ ደሔ ይለዋል ፡፡ ደሔ ይለዋል ፣ ይሳባል ፡፡ ተቀር ,ል ፣ ሰውነቱ ፀጄ ይላል ፡፡
ሰውነቱ ፀጄ ያለ ፣ áˆˆá‹°áˆ”á‰ł áˆ”áˆœá‰łá‹Š ነው ፡፡ á‹°áˆ”á‰ł ተሰማው ፣ አዕምሼው ያተኩራል ፡፡

አራቱ ጃናዎቜ

â€œáŠšáˆ”áˆœá‰łá‹ŠáŠá‰” ዹተላቀቀ ፣ á‰œáˆŽá‰ł ኹሌለው á‹šáŠ áŠ„áˆáˆź ባህáˆȘዎቜ ዹተላቀቀ ፣ ኄሱ በመጀመáˆȘያ ጃሃ ውሔጄ ገቄቶ
ይቀራል-ኹመነጠቁ ዹተወለደው መነጠቅ ኄና á‹°áˆ”á‰ł ፣ በተመራ áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና ግምገማ ዹታጀበ ፡፡

ኄሱ ዘልቆ ገቄቶ ይንሰራፋል ፣ ይሟላል ኄናም ኹመልቀቅ በሚወጣው መነጠቅ ኄና á‹°áˆ”á‰ł ይህን አካል ይሞላል፱ ልክ
አንዔ á‹šá‰°á‹‹áŒŁáˆˆá‰” ገላ áˆ˜á‰łáŒ á‰ąá‹« ወይም ገላ áˆ˜á‰łáŒ á‰ąá‹« ሄልጠና ዹባኞን ዱቄቔ በናሔ ገንዳ ውሔጄ አፍሔሰው አንዔ ላይ
á‰ąá‹°á‰Łáˆá‰á‰”áˆ ደግመው ደጋግመው በውኃ á‹­áˆšáŒ©á‰łáˆ ፣ ሔለዚህ á‹šáˆ˜á‰łáŒ á‰ąá‹« ዱቄቱ áŠłáˆ” - ሙሌቔ ፣ ኄርጄበቔ ዹተሾኹመ ፣
በውሔጄም በውጭም ይሚጫል - ሆኖም á‹«áŠ•áŒ á‰ŁáŒ„á‰Łáˆ‰ አይደለም;
ኄንደዚያም ሆኖ መነኩሎው very ይህ አካል በመገለል ዹተወለደው መነጠቅ ኄና á‹°áˆ”á‰ł ያለው ነው ፡፡

ኹመነጠቁ በተወለደ መነጠቅና á‹°áˆ”á‰ł ያልተገሚፈው መላ አካሉ ምንም ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

ቀጄሎም á‹šá‰€áŒ„á‰ł áˆ€áˆłá‰Šá‰œáŠ• ኄና ግምገማዎቜን በማዚቔ ወደ ሁለተኛው ጀሃና ይገባል ኄና ይቀራል-ኚፅናቔ ዹተወለደ
መነጠቅ ኄና á‹°áˆ”á‰ł ፣ áŠšá‰€áŒ„á‰ł áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና ግምገማ ነፃ ዚግንዛቀ ውህደቔ - ዚውሔጄ ዋሔቔና ፡፡ ኄሱ ዘልቆ
ገቄቶ ይንኹባለላል ፣ ይበቃዋል ኄናም ይህን አካል በመነጠቅ ኄና á‰ á‹°áˆ”á‰ł ይሞላል
ኚመሚጋጋቔ ዹተወለደ ልክ ኄንደ ፀደይ-ዹውሃ ጉዔጓዔ ኄንደ አንዔ ሐይቅ
ኹሐይቁ ውሔጄ ዹሚፈልቀው አáˆȘፍ ዹውሃ ፍሰቔ ኄንá‹Čሔፋፋ ኄና ኄንá‹Čሞላ ፣ ኄንá‹Čሞላ ኄና ኄንá‹Čሞላ ፣ ኚምሄራቅ ፣
ኚምዕራቄ ፣ ኹሰሜን ወይም ኚደብቄ ምንም ፍሰቔ ሔለሌለው ፣ ኄና ቄዙ ጊዜ ዝናቄ በሚዘንቄበቔ ሰማይ ላይ ኄና
ደጋግመው á‹«á‰…áˆ­á‰Ą ፡፡ በቀዝቃዛው ውሃ ያልወሚደው ዹሐይቁ ክፍል ሔላልነበሚ በቀዝቃዛ ውሃ á‹«áŒ áŒŁá‹‹áˆ ፡፡ ኄንደዚያም
ሆኖ መነኩሎው very ይህ አካል ኚቅጄነቔ በተወለደ መነጠቅ ኄና á‹°áˆ”á‰ł ተሞልቷል ፡፡ ኚመፅናናቔ በተወለደ መነጠቅና
á‹°áˆ”á‰ł ዚማይወደዔ ዹመላ አካሉ ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

“ኄና በተጹማáˆȘ ፣ መነጠቅ ኄዚኚሰመ በነበሚበቔ ኄኩል ፣ አሔተዋይ ፣ ንቁ ኄና ኚሰውነቔ ጋር á‹°áˆ”á‰łáŠ• ይሰማዋል፱
በሊሔተኛው ጃና ውሔጄ ገቄቶ ይቀራል ፣ ኚኄነዚህም ውሔጄ ክቡር ሰዎቜ ‘ኄኩልነቔ ኄና áŠ áŠ„áˆáˆź ያለው ፣ ኄሱ ደሔ
ዹሚል መኖር አለው’ ቄለው á‹«á‹áŒƒáˆ‰áą
ኄሱ ዘልቆ ገቄቶ ይሹኹባል ፣ ይሟገታል ኄናም በመነጠቅ በተዘሹጋው á‹°áˆ”á‰ł ይህንን በጣም ይሞላል፱ ልክ በሎተሔ áŠ©áˆŹ
ውሔጄ áŠ„áŠ•á‹łáˆ‰á‰” አንዳንዶá‰č
በውኃ ውሔጄ ዚተወለዱ ኄና ዚሚያዔጉ áˆŽáŒŁá‹Žá‰œ በውኃው ውሔጄ ተጠምቀው ይቆዩ ኄና ውሃው áˆłá‹­áŠáˆ± á‹«á‰„á‰Łáˆ‰ ፣ ሔለሆነም
ኄንá‹Čተነፈሱ ኄና ኄንá‹Čበዙ ፣ ኄንá‹Čሞሉ ኄና áŠšáˆ„áˆźá‰»á‰žá‹ ኄሔኚ ጄቆማዎቻ቞ው ዔሚሔ በቀዝቃዛ ውሃ ኄንá‹Čሞሉ ኄና
ኚኄነዚህ ዚኄነዚያ á‹•áŒŁá‹Žá‰œ ምንም በቀዝቃዛ ውሃ á‹«áˆá‰łáˆžáŒˆ ይሆናል; ቱሆንም መነኩሎው very ይህ አካል በተነጠቀ
á‹°áˆ”á‰ł በተሞላ á‹°áˆ”á‰ł ይሞላል ፡፡

ኹመነጠቁ ዹመነጹ á‹°áˆ”á‰ł በተሞላበቔ መላው አካሉ ያልተወለደ ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

“ኄና በተጹማáˆȘ ፣ á‹°áˆ”á‰łáŠ• ኄና ውጄሚቔን በመተው - ልክ ኄንደ ቀዔሞ á‹°áˆ”á‰ł ኄና ጭንቀቔ ኄንደጠፋ - በአራተኛው
ጃሃ ውሔጄ ገቄቶ ይቀራል-ዚኄኩልነቔ ኄና ዹአዕምሼ ንፅህና ፣ á‹°áˆ”á‰łáˆ ሆነ áŒ­áŠ•á‰€á‰”áą ኄሱ ተቀምጧል ፣ ሰውነቔን
በንáŒčህ ፣ በቄሩህ ንቃተ ህሊና ይሞላል ፡፡
ነጭው ጹርቅ ያልዘሚጋው ዚሰውነቱ ክፍል áŠ„áŠ•á‹łá‹­áŠ–áˆ­ አንዔ ሰው ኚጭንቅላቱ ኄሔኚ ኄግሩ ዔሚሔ በነጭ ጹርቅ ተሾፍኖ
ኄንደሚቀመጄ ሁሉ; ኄንደዚያም ሆኖ መነኩሎው በንáŒčህ ቄሩህ ግንዛቀ ሰውነቔን ኄዚሞላ ይቀመጣል ፡፡

በመላ አካሉ በንáŒčህ ፣ በቄሩህ ግንዛቀ ያልተወገደ ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą


ኄውቀቔ
ኄውቀቔ

“በዚህ áŠ áŠ„áˆáˆźá‹ ዹተኹማቾ ፣ ዚተሔተካኚለ ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚለሜ ፣ á‰łáŒ‹áˆœ ፣ ተለዋዋጭ ፣
ዚማይለዋወጄ ኄና á‹«áˆˆáˆ˜á‰łá‹°áˆ á‰œáˆŽá‰ł በደሚሰበቔ áŠ á‰…áŒŁáŒ« ኄዚመራ ወደ ኄውቀቔ ኄና ራዕይ á‹«á‹˜áŠá‰„áˆ‹áˆáą ኄሱ ያሔተውላል:
- ‘ይህ ዚኄኔ አካል ዹተዋቀሹ መልክ ያለው ነው
ኚኄናቔ ኄና ኚአባቔ ዚተወለዱቔ ፣ በሩዝ ኄና ገንፎ áŠšá‰°áˆ˜áŒˆá‰Ąá‰” አራቱ ዋና ዋና ንጄሚ áŠáŒˆáˆźá‰œ ዚማይመቜ ፣ ዚማሞቔ ፣
ዚመጫን ፣ ዚመፍሚሔ ኄና ዹመበታተን ቜግር አለባቾው ፡፡ ኄናም ይህ ዚኄኔ ንቃተ ህሊና ኄዚህ ዹተደገፈ ኄና ኄዚህ
ዹታሰሹ ነው ፡፡ ’ልክ ኄንደ ንፁህ ውሃ ዚሚያምር ዹኹበሹ ዕንቁ áŠ„áŠ•á‹łáˆˆ - ሔምንቔ áŒˆáŒœá‰ł ያላ቞ው ፣ በደንቄ
ዹተወለወሉ ፣ ጄርቔ ያሉ ፣ ዚቄልáˆčዎቜ ፣ በሁሉም áŒˆá…á‰łá‹Žá‰œ ዹተጠናቀቁ ኄና በመካኚል መካኚል ያልፋሉ ፡፡ ሰማያዊ ፣
á‰ąáŒ« ፣ ቀይ ፣ ነጭ ወይም ቡናማ ክር ነበር - ኄናም ጄሩ ዚማዚቔ á‰œáˆŽá‰ł ያለው ሰው በኄጁ ይዞ ይዞቔ በዚህ ላይ
ማሰላሰል ነበሚበቔ-â€čይህ ኚሔሩ ንፁህ ውሃ ዚሚያምር ዹኹበሹ ዕንቁ ነው ፡፡ በደንቄ ዹተወለወለ ፣ ጄርቔ ያለ ፣
áˆˆáˆ”áˆ‹áˆł ነው ፣ በሁሉም ጎኖá‰č ዹተሟላ ነው ፡፡ ኄናም ይህ በመካኚለኛው በኩል ዚሚያልፍ ሰማያዊ ፣ á‰ąáŒ« ፣ ቀይ ፣
ነጭ ወይም ቡናማ ክር ነው፱ ’

በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ ተሰቄሔቊ ፣ á‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚሌለበቔ ፣ ታዛዄ ፣
ተለዋዋጭ ፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• ሁኔታ በደሚሰበቔ - መነኩሎው ወደኄውቀቔ ኄና ወደ ራዕይ ይመራዋል ፡፡ ኄሱ
ያሔተውላል: - ‘ይህ ዚኄኔ አካል ኚኄናቔ ኄና ኚአባቔ ዚተወለዱቔን አራቔ ዋና ዋና ንጄሚ áŠáŒˆáˆźá‰œáŠ• ዚያዘ ቅርፅ
ያለው ነው ፣ በሩዝ ኄና ገንፎ ዹተመጣጠነ ፣ ዚማይመቜ ፣ ዚማሞቔ ፣ ዚመጫን ፣ ዚመፍሚሔ ኄና ዹመበታተን á‰œáˆŽá‰ł
á‹«áˆˆá‹áą ኄናም ይህ ዚኄኔ ንቃተ-ህሊና ኄዚህ ዹተደገፈ ኄና ኄዚህ ዹታሰሹ ነው ፡፡ ’

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

á‰ áŠ áŠ„áˆáˆź ዚተሠራ አካል

“በዚህ áŠ áŠ„áˆáˆźá‹ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣ በቀላሉ ዚሚለዋወጄ ፣
ዚማይለዋወጄ ኄና ዹማይነቃነቅ ዹመሆን á‰œáˆŽá‰ł በመያዝ á‰ áŠ áŠ„áˆáˆź ዚተሰራ አካል ኄንá‹Čፈጄር ይመራዋል ፡፡ ኹዚህ አካል
ሌላ አካልን ይፈጄራል ፣ ቅርፅን ዹተሰጠው ፣ á‰ áŠ áŠ„áˆáˆź ዚተሠራ ፣ በሁሉም ክፍሎá‰č ዹተሟላ ፣ ኚአካላቱ ያነሰ
አይደለም ፡፡
ፋኩልá‰Čዎቜ

ልክ አንዔ ሰው ሾምበቆን ኹሮጣው ላይ ኄንደሚሔበው ፡፡ ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል-‘ይህ ሜፋን ፣ ይህ
ሾምበቆ ነው፱

ሜፋኑ አንዔ ነገር ነው ፣ ሾምበቆው ሌላ ነው ፣ ግን ሾምበቆው ኹሮጣው ውሔጄ á‰°á‹˜áˆ­áŒá‰·áˆáą ’ወይም አንዔ ሰው
ጎራዎውን ኚኄሷ ላይ ኄንደሚወሔዔ
ቅርፊቔ ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል-‘ይህ ጎራዎ ነው ፣ ይህ ቅርፊቔ ነው፱ ጎራዎው አንዔ ነገር ነው ፣
ሌላኛው ቅርፊቔ ሌላ ነው ፣ ግን ጎራዎው ኚኄቃው ውሔጄ á‰°á‹˜áˆ­áŒá‰·áˆáą ’ወይም አንዔ ሰው ኄባቄን ኚጉዔጓዱ ውሔጄ
áŠ„áŠ•á‹°áˆšá‹«á‹ˆáŒŁ á‹­áˆ˜áˆ”áˆáą ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል-‘ይህ ኄባቄ ነው ፣ ይህ ደላላ ነው፱ ኄባብ አንዔ ነገር
ነው ፣ ቁፋሼው ሌላ ነው ፣ ኄባብ ግን ኚጉዔጓዱ ውሔጄ ተነቅሏል ፡፡ ’በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ
ተሰቄሔቊ ፣ á‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ጉዔለቶቜ ዚሌለበቔ ፣ ሹጋ ያለ ፣ ዚሚለዋወጄ ፣ ዚማይለዋወጄ ፣ ኄና
ወደ áŠ áˆˆáˆ˜á‰łáˆ˜áŠ•áŠá‰” ደርሷል ፣ መነኩሎው áŠ áŠ„áˆáˆź-ዚተሰራ አካልን ኄንá‹Čፈጄር ይመራዋል ፡፡ ኹዚህ አካል ሌላ አካልን
ይፈጄራል ፣ ቅርፅን ዹተሰጠው ፣ á‰ áŠ áŠ„áˆáˆź ዚተሠራ ፣ በሁሉም ክፍሎá‰č ዹተሟላ ፣ በአካል á‰œáˆŽá‰łá‹ á‹šá‰ á‰łá‰œ አይደለም
፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

ልዕለ-መደበኛ ኃይሎቜ

â€œáŠ áŠ„áˆáˆźá‹ በዚህ መንገዔ በማተኼር ፣ á‰ á‰°áŒŁáˆ« ኄና ምንም ኄንኚን ዚሌለበቔ ፣ ኄንኚን ዚለሜ ፣ ተጣጣፊ ፣ በቀላሉ
ሊለዋወጄ ዚሚቜል ፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• á‰œáˆŽá‰ł በደሚሰበቔ áŠ á‰…áŒŁáŒ« ወደ ልዕለ-ኃይሎቜ ሞዶቜ ይመራዋል ፡፡

ኄሱ ልዩ ልዩ ልዕለ-ኃይሎቜን ይጠቀማል ፡፡ አንዔ ሆኖ ቄዙ ይሆናል; ቄዙ ሆኖ አንዔ ይሆናል ፡፡ ኄሱ ይገለጣል
፡፡ ይጠፋል ፡፡ ኄሱ በጠፈር በኩል ኄንደሚሄዔ á‰ áŒá‹”áŒá‹łá‹Žá‰œ ፣ በግዔግቊቜ ኄና á‰ á‰°áˆ«áˆźá‰œ ሳይገታ ያልፋል ፡፡ ኄሱ
በምዔር ውሔጄ ኄና ኚምዔር ውሔጄ ይወርዳል
ውሃ ኄንደ ሆነ ፡፡ ደሹቅ ምዔር ይመሔል áˆłá‹­áˆ°áˆáŒ„ ውሃ ላይ á‹­áˆ«áˆ˜á‹łáˆ ፡፡

áŠ„áŒáˆźá‰čን በመሔቀል ላይ ተቀምጩ ኄንደ ክንፍ ወፍ በአዹር ላይ ይበርራል ፡፡ በጣም ኃይለኛ ኄና ኃይለኛ ፀሐይን ኄና
ጹሹቃን ኄንኳ በኄጁ ይነካል ኄና á‹­á‹°á‰ á‹”á‰Łáˆáą

ኄሔኚ ቄራህማ ዓለም ዔሚሔ ኄንኳን ኚሰውነቱ ጋር ተጜዕኖ á‹«áˆłáˆ­á‹áˆ ፡፡

ልክ አንዔ á‹šá‰°á‹‹áŒŁáˆˆá‰” ሾክላ ሠáˆȘ ወይም áˆšá‹łá‰± ሄራ መሄራቔ ኄንደሚቜሉ ሁሉ
በጄሩ ሁኔታ ዹተዘጋጀ ሾክላ ማንኛውንም ዓይነቔ ዹሾክላ ዕቃ ይወዳል ፣ ወይም
á‰œáˆŽá‰ł ያለው ዹዝሆን ጄርሔ ሰáˆȘ ወይም áˆšá‹łá‰± በደንቄ ኹተዘጋጀ ዚኄጅ ሄራ መሄራቔ ይቜላል
ዹዝሆን ጄርሔ ማንኛውንም ዓይነቔ ዹዝሆን ጄርሔ ሄራን ይወዳል ፣ ወይም ኄንደ á‰œáˆŽá‰ł ወርቅ አንጄሚኛ
ወይም áˆšá‹łá‰± ኄሱ ኹሚወዳቾው ዹወርቅ áˆ˜áŒŁáŒ„áŽá‰œ በጄሩ ሁኔታ ኹተዘጋጀ ወርቅ ሊሠራ ይቜላል ፀ በተመሳሳይ መንገዔ -
በአዕምሼው ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣ ተለዋዋጭ ፣ ዚማይለዋወጄ ኄና
ዹማይነቃነቅ ዹመሆን á‰œáˆŽá‰ł ያለው - መነኩሎው ይመራና ወደ ልዕለ-ኃይሎቜ ሁነቶቜ ያዘነቄላል  ኄሱ ተጜዕኖ á‹«áˆłá‹”áˆ«áˆ
፡፡ ኄሔኚ ቄራህማ ዓለማቔ ዔሚሔ ሰውነቱ ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą


áŠ áŠ„áˆáˆź
ማንበቄ

“በዚህ áŠ áŠ„áˆáˆźá‹ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚለሜ ፣ á‰łáŒ‹áˆœ ፣ ተለዋዋጭ ፣ ዹተሹጋጋ
ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• á‰œáˆŽá‰ł በደሚሰበቔ ፣ ኄሱ ዚሌሎቜን ፍጄሚቶቜ ግንዛቀ ወደ ኄሱ ይመራዋል ፡፡ ዚሌሎቜን ግንዛቀ
ያውቃል
ááŒ„áˆšá‰łá‰” ፣ ሌሎቜ ግለሰቊቜ ፣ በራሱ ግንዛቀ ውሔጄ ኚበውቔ ፡፡

áŠ áŠ„áˆáˆźáŠ• በፍላጎቔ ኄንደ አዕምሼ á‰ áˆ”áˆœá‰łá‹ŠáŠá‰” ፣ ኄና ያለ ሔሜቔ ያለ áŠ áŠ„áˆáˆź ኄንደ ፍቅር ያለ áŠ áŠ„áˆáˆźáŠ• ይገነዘባል
፡፡ áŠ áŠ„áˆáˆźáŠ• በመቃወም áŠ áŠ„áˆáˆźáŠ• ኄንደ መቃወም áŠ áŠ„áˆáˆźáŠ• ያለ ማወቅም áŠ áŠ„áˆáˆźáŠ• ኄንደሚለይ ይገነዘባል ፡፡

áŠ áŠ„áˆáˆźáŠ• በተሳሳተ áŠ áŠ„áˆáˆź ኄንደ áŠ áŠ„áˆáˆź ፣ ኄና ያለ áŠ áŠ„áˆáˆź ኄንደ áŠ áŠ„áˆáˆź ያለ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡ ዹተኹለኹለ
áŠ áŠ„áˆáˆźáŠ• ኄንደ ዹተኹለኹለ áŠ áŠ„áˆáˆź ፣ ዹተበተነ áŠ áŠ„áˆáˆźáˆ ኄንደ ተበተነ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡ ዚተሔፋፋ áŠ áŠ„áˆáˆźáŠ•
ኄንደሰፋ áŠ áŠ„áˆáˆź ፣ ኄና ዚተሔፋፋ áŠ áŠ„áˆáˆźáŠ• ኄንደሰፋ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡

ዹላቀ áŠ áŠ„áˆáˆźáŠ• [ኄጅግ በጣም ጄሩ በሆነ ደሹጃ ላይ ዹሌለውን] ኄንደ ዹላቀ áŠ áŠ„áˆáˆź ፣ ኄና ያልተመሚመሚ አዕምሼን
ኄንደ ያልተለዚ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡ ዹተጠናኹሹ áŠ áŠ„áˆáˆźáŠ• ኄንደ ዹተኹማቾ áŠ áŠ„áˆáˆź ፣ ኄና ያልተማኚለ áŠ áŠ„áˆáˆźáŠ•
ኄንደ ያልተማኚለ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡

ዹተለቀቀ áŠ áŠ„áˆáˆźáŠ• ኄንደ ዹተለቀቀ áŠ áŠ„áˆáˆź ፣ ኄና ያልተለቀቀ áŠ áŠ„áˆáˆźáŠ• ኄንደ ተለቀቀ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡

ልክ አንá‹Čቔ á‹ˆáŒŁá‰” ሎቔ ወይም ወንዔ áŒŒáŒŁáŒŒáŒŠá‰œáŠ• ኄንደወደደቜ ፣ በደማቅ áˆ˜áˆ”á‰łá‹ˆá‰” ወይም በንáŒčህ ውሃ áŒŽá‹”áŒ“á‹ł ውሔጄ
ዹገዛ ፊቷን ነፀቄራቅ ኄንደመሚመሚቜ ኹሆነ ጉዔለቔ ካለበቔ ‘ጉዔለቔ’ ወይም ‘ጉዔለቔ ዚሌለበቔ’ ኄንደሆነ á‹«á‹á‰ƒáˆáą
በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ ተሰቄሔቊ ፣ á‰°áŒŁáˆ« ፣ ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣
ተለዋዋጭ ፣ ተለዋዋጭ ኄና ዚማያቋርጄ ቜግር ደርሷል - መነኩሎው ይመራል ኄና
ሔለ ሌሎቜ ááŒ„áˆšá‰łá‰” ግንዛቀ ወደ ኄውቀቔ ያዘነቄላል ፡፡ ኄሱ በራሱ ግንዛቀ ውሔጄ ሔለተኚበበው ዚሌሎቜ ááŒ„áˆšá‰łá‰” ፣
ዚሌሎቜ ግለሰቊቜን ግንዛቀ ያውቃል ፡፡

áŠ áŠ„áˆáˆźáŠ• á‰ áˆ”áˆœá‰łá‹ŠáŠá‰” ኄንደ áŠ áŠ„áˆáˆź በሔሜቔ ፣ ኄና ያለ ሔሜቔ በሔሜቔ ኄንደ áŠ áŠ„áˆáˆź ይገነዘባል
 ዹተለቀቀ áŠ áŠ„áˆáˆź
ኄንደ ዹተለቀቀ áŠ áŠ„áˆáˆź ፣ ኄና ያልተለቀቀ አዕምሼ ኄንደ ያልተለቀቀ አዕምሼ ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

ያለፉቔን ህይወቶቜ áˆ›áˆ”á‰łá‹ˆáˆ”

â€œáŠ áŠ„áˆáˆźá‹ በዚህ መንገዔ በማተኼር ፣ á‰ á‰°áŒŁáˆ« ፣ ኄና ምንም ኄንኚን ዚሌለበቔ ፣ ኄንኚን ዚለሜ ፣ ተጣጣፊ ፣
በቀላሉ ሊለዋወጄ ዚሚቜል ፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• ሁኔታ በደሚሰበቔ ጊዜ ያለፈ ህይወቶቜን á‰ áˆ›áˆ”á‰łá‹ˆáˆ” ኄውቀቔ
ይመራዋል (ዹቀደሙ ቀቶቜን) ፡፡

ኄሱ ያለፉቔን ዚተለያዩ ህይወቶá‰čን ማለቔም አንዔ ልደቔ ፣ ሁለቔ ልደቶቜ ፣ ሶሔቔ ልደቶቜ ፣ አራቔ ፣ አምሔቔ ፣
አሔር ፣ ሃያ ፣ ሰላሳ ፣ አርባ ፣ ሃምሳ ፣ አንዔ መቶ ፣ አንዔ áˆșህ ፣ አንዔ መቶ áˆșዎቜ ፣ ቄዙ ዚዓለማቜን
ዹጠፈር መቀነሔ ፣ ቄዙ አ ዹጠፈር ማሔፋፊያ ፣ ቄዙ ቁጄር ያላ቞ው ዹጠፈር መንቀጄቀጄ ኄና መሔፋፋቔ ፣
[á‰ áˆ›áˆ”á‰łá‹ˆáˆ”] ፣ ‘ኄዚያ ኄንደዚህ ዓይነቔ ሔም ነበሹኝ ፣ ኄንደዚህ ዓይነቔ ጎሳ አባል ነበር ፣ ኄንደዚህ ዓይነቔ
áŒˆáŒœá‰ł ነበሹኝ፱

ዚኄኔ ምግቄ ኄንደዚህ ነበር ፣ ኄንደዚህ ዚመደሰቔ ኄና ዹህመም ልምዮ ፣ ኄንደዚህ ዹህይወቮ ፍፃሜ፱

ኚዚያ ግዛቔ በማለፍ ኄንደገና ኄዚያ ተነሳሁ ፡፡ ኄዚያም ኄንደዚህ ዹመሰለ ሔም ነበሹኝ ፣ ዚኄንደዚህ ዓይነቔ ጎሳ
አባል ፣ ኄንደዚህ አይነቔ áŒˆáŒœá‰ł ነበሹኝ፱ ዚኄኔ ምግቄ ኄንደዚህ ነበር ፣ ኄንደዚህ ዚመደሰቔ ኄና ዹህመሜ ልምዮ ፣
ኄንደዚህ ዹህይወቮ ፍፃሜ፱

ኚዚያ ሁኔታ á‰°áˆ»áŒáˆŹ ኄንደገና ኄዚህ ተነሳሁ ፡፡ ’ሔለሆነም ኄሱ ያለፉቔን á‰ áˆ­áŠ«á‰ł ህይወቶቜ በአለባበሳቾው ኄና
በዝርዝራ቞ው á‹«áˆ”á‰łá‹áˆłáˆ ፡፡ ልክ አንዔ ሰው ኹመኖáˆȘያ መንደሩ ወደ ሌላ መንደር ፣ ኚዚያ ኚዚያ መንደር ወደ ሌላ
መንደር ፣ ኚዚያ ኚዚያ መንደር ወደ ቔውልዔ መንደሩ ኄንደሚሄዔ ሁሉ ፡፡

ሀሳቡ በኄርሱ ላይ ይመጣል ፣ ‘ኄኔ ኹመኖáˆȘያ መንደሬ ወደዚያ መንደር ኄዚያ áˆ„á‹”áŠ©áą

ኄዚያ ኄኔ በኄንደዚህ ዓይነቔ መንገዔ ቆሜ ፣ በኄንደዚህ አይነቔ መንገዔ ተቀመጄኩ ፣ በኄንደዚህ ዓይነቔ መንገዔ
ተነጋገርኩ ኄና በኄንደዚህ አይነቔ መንገዔ ዝም አልኩ ፡፡ ኚዚያ መንደር ኄዚያ ወደዚያ መንደር ሄዔኩ ፣ ኄዚያም
በኄንደዚህ ዓይነቔ መንገዔ ቆሜ ፣ በኄንደዚህ ዓይነቔ መንገዔ ተቀመጄኩ ፣ በኄንደዚህ ዓይነቔ መንገዔ ተነጋገርኩ
ኄና በኄንደዚህ አይነቔ መንገዔ ዝም አልኩ ፡፡ ኚዚያ መንደር ተመል home ወደ ቀ቎ ተመለሔኩ ፡፡ ’በተመሳሳይ
ሁኔታ - በአዕምሼው ኄንá‹Čሁ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣ ዚሚለዋወጄ ፣
ዚሚለዋወጄ ፣ ዹተሹጋጋ ኄና ያለመተማመን á‰œáˆŽá‰ł ዹደሹሰ - መነኩሎው
ያለፈ ህይወቶቜን á‰ áˆ›áˆ”á‰łá‹ˆáˆ” ወደ ኄውቀቔ ይመራዋል ፡፡

ኄሱ ያለፉቔን á‰ áˆ­áŠ«á‰ł ህይወቶቜ mod በኄነሱ ሁኔታ ኄና በዝርዝር á‹«áˆ”á‰łá‹áˆłáˆáą

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą


á‹šáŠ áŠ„áˆáˆź
ኄርሟዎቜ ማቄቂያ

â€œáŠ áŠ„áˆáˆźá‹ በዚህ መንገዔ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚሌለበቔ ፣ ተንኚባካቹ ፣ ተለዋዋጭ
፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• á‰œáˆŽá‰ł በደሚሰበቔ መነኩሎው á‹šáŠ áŠ„áˆáˆźáŠ• ኄርሟ ማቄቂያ ወደሚያውቅ áŠ á‰…áŒŁáŒ« ይመራዋል ፡፡
ኄሱ ኄንደ ሆነ ያሔተውላል ፣ ‘ይህ ጭንቀቔ ነው
 ይህ ዚጭንቀቔ መነሻ ነው
 ይህ
ዚጭንቀቔ መቋሚጄ ነው
 ወደ መቋሚጄ ዚሚወሔደው ይህ ነው
ጭንቀቔ  ኄነዚህ á‹šáŠ áŠ„áˆáˆź ኄርሟዎቜ ናቾው


ይህ ዚመፍላቔ áŠ áˆ˜áŒŁáŒ„ ነው
 ይህ ዚመፍላቔ መቋሚጄ ነው
 ይህ ወደ ኄርሟ መቆም ዚሚወሔደው መንገዔ ነው ፡፡ ልቡ
ሔለሆነም በማዚቱ áŠšáˆ”áˆœá‰łá‹ŠáŠá‰” ኄርሟ ተለቅቋል ፣ ዹመሆን ኄርሟ ፣ ኄርሟው ዔንቁርና. ኚኄሔር ጋር ኄውቀቔ አለ ፣
‘ዹተለቀቀ፱’ ኄሱ ‘ልደቔ ኄንደ ተጠናቀቀ ፣ ዹተቀደሰ ሕይወቔ ኄንደተፈጞመ ፣ ሄራው ኄንደተኚናወነ á‹«áˆ”á‰°á‹áˆ‹áˆáą
ለዚህ ዓለም ኹዚህ በላይ ምንም ነገር ዹለም፱ ’ልክ ኄንደዚያ ኹሆነ
በተራራ áŠ áŠ•á€á‰Łáˆ«á‰‚ ውሔጄ ዹውሃ ገንዳ ነበሩ - ግልፅ ፣ áˆˆáˆ”áˆ‹áˆł ኄና ያልተነካ - በባህር ላይ ቆሞ ማዚቔ ዹተሳነው
ሰው ቅርፊቶቜን ፣ áŒ áŒ áˆźá‰œáŠ• ኄና áŒ áŒ áˆźá‰œáŠ• ኄንá‹Čሁም ዹዓሳ áŒ«á‹ˆá‰łá‹Žá‰œáŠ• áˆČዋኝ ኄና áˆČያርፍ ማዚቔ ይቜላል ፣ ኄናም
ይኹሰታል ለኄሱ ‘ይህ ዹውሃ ገንዳ ግልፅ ፣ áˆˆáˆ”áˆ‹áˆł ኄና ያልተነካ ነው፱

ኄነዚህ ቅርፊቶቜ ፣ áŒ áŒ áˆźá‰œ ኄና áŒ áŒ áˆźá‰œ ኄንá‹Čሁም ኄነዚህ ዹአሳ ጫፎቜ ኄዚህ áˆČዋኙ ኄና áˆČያርፉ ኄዚህ አሉ ፡፡
’በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ፣ ኄና ምንም ኄንኚን ዚሌለበቔ ፣ ጉዔለቔ ዚሌለበቔ ፣
ዚሚለዋወጄ ፣ ሊለዋወጄ ዚሚቜል ፣ ዚማይለወጄ ኄና ወደ áŠ áˆˆáˆ˜á‰łáˆ˜áŠ•áŠá‰” ደርሷል - መነኩሎው á‹šáŠ áŠ„áˆáˆź ኄርሟ
ማቄቃቱን ወደ ኄዉቀቱ ይመራዋል ኄንá‹Čሁም ያዘነቄላል ፡፡ ኄሱ ኄንደ ሆነ ያሔተውላል ፣ ‘ይህ ጭንቀቔ ነው
 ይህ
ዚጭንቀቔ መነሻ ነው
 ይህ ማቆም ነው
ዚጭንቀቔ  ወደ ውጄሚቱ መቆም ዚሚወሔደው ይህ ነው
 ኄነዚህ á‹šáŠ áŠ„áˆáˆź ኄርሟዎቜ ናቾው
 ይህ ዚመፍላቔ áŠ áˆ˜áŒŁáŒ„ ነው

ይህ ዚመፍላቔ መቆሙ ነው fer ወደ ፍላቔ መቆም ዚሚወሔደው ይህ ነው ፡፡ ’ልቡ ፣ ሔለሆነም በማዚቱ ፣
áŠšáˆ”áˆœá‰łá‹ŠáŠá‰” ኄርሟ ፣ ዚመቄላቔ ኄርሟ ፣ ዚዔንቁርና ኄርሟ ተለቋል ፡፡ በመለቀቅ ፣ ‘ዹተለቀቀ’ ዕውቀቔ አለ፱
‘ልደቔ ኄንደ ተጠናቀቀ ፣ ዹተቀደሰ ሕይወቔ ኄንደተፈፀመ ፣ ዹተኹናወነው ተግባር’ áŠ„áŠ•á‹łáˆˆ ይገነዘባል፱

ለዚህ ዓለም ኹዚህ በላይ ምንም ነገር ዹለም ፡፡ ’

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

â€œáŠŹá‰«á‰ł ኄኔ á‰ á‰€áŒ„á‰ł ዹማውቃቾውን ኄና ለኄራሎ á‹šá‰°áŒˆáŠá‹˜á‰„áŠłá‰žá‹ ኄነዚህ ሊሔቱ ተአምራቔ ናቾው ፡፡

ውይይቶቜ ኚአማልክቔ ጋር

“አንዔ ጊዜ ኏ቫታ ፣ ይህ á‹šáŠ áˆ”á‰°áˆłáˆ°á‰„ ባቡር በዚህ በጣም á‹šáˆ˜áŠáŠźáˆłá‰” ማህበሚሰቄ ውሔጄ በአንዔ መነኩሎ ግንዛቀ
ውሔጄ ተነሔቷል-‘ ኄነዚህ አራቔ ታላላቅ አካላቔ - ዚምዔር ንቄሚቔ ፣ á‹šáˆáˆłáˆœ ንቄሚቔ ፣ á‹šáŠ„áˆłá‰” ንቄሚቔ ኄና
ዚነፋሔ ንቄሚቔ ዚቔ ናቾው? áˆłá‹­á‰€áˆ©? ’ኚዚያም ወደ አማልክቔ ዚሚወሔደው መንገዔ በማኄኚላዊ áŠ áŠ„áˆáˆźá‹ ውሔጄ
ኄሔáŠȘታይ ዔሚሔ ኄንá‹Čህ ዓይነቱን ዚቔኩሚቔ ሁኔታ ደርሶ ነበር፱ ሔለዚህ ወደ አማልክቔ ቀሹበ
ዚአራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” ተመራማáˆȘዎቜ ኄና በደሚሱ ጊዜ â€čጓደኞቜ ፣ ኄነዚህ አራቔ ታላላቅ አካላቔ - ዚምዔር
ንቄሚቔ ፣ á‹šáˆáˆłáˆœ ንቄሚቔ ፣ á‹šáŠ„áˆłá‰” ንቄሚቔ ኄና ዚነፋሔ ንቄሚቔ ያለ ምንም ቅáˆȘቔ ዚቔ ነው?â€ș ቄለው ጠዹቋቾው
፡፡

“ይህ በተነገሹ ጊዜ ዚአራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” ቅጄሚኞቜ አማልክቔ መነኩሎውን“ ኄኛ ደግሞ አራቱ ታላላቅ አካላቔ
rema ያለማቋሚጄ ዚቔ ኄንደሚቆሙ አናውቅም ፡፡ ግን ኚኄኛ ዹሚበልጡ ኄና ኹፍ ኹፍ ያሉ አራቔ ታላላቅ áŠáŒˆáˆ„á‰łá‰”
አሉ ፡፡

አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚሚያቆሙበቔን ማወቅ አለባቾው ፡፡

“ሔለዚህ መነኩሎው ወደ አራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” ቀሹበና áˆČደርሔምâ€č ጓደኞቜ ፣ ኄነዚህ አራቔ ታላላቅ አካላቔ rema
ያለማቋሚጄ ዚቔ ያቆማሉ? ’áˆČል ጠዹቃቾው ፡፡

“ይህ በተባለ ጊዜ አራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” መነኩሎውን“ ኄኛ ደግሞ አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚቔ
ኄንደሚቆሙ አናውቅም ፡፡ ግን ኚኄኛ ዹሚበልጡ ኄና ኹፍ ያሉ ዹሰላሳ ሊሔቔ አማልክቔ አሉ ፡፡ ማወቅ አለባቾው
 ’

“ሔለዚህ መነኩሎው ወደ ሰላሳ ሊሔቱ አማልክቔ ቀሹበና áˆČደርሔም“ ጓደኞቜ ፣ ኄነዚህ አራቔ ታላላቅ áŠáŒˆáˆźá‰œ rema
ያለማቋሚጄ ዚቔ ይቋሹጣሉ? ”áˆČል ጠዹቃቾው፱

“ይህ በተነገሹ ጊዜ ዹሰላሳ ሊሔቱ አማልክቔ መነኩሎውን“ ኄኛ ደግሞ አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚቔ
ኄንደሚቆሙ አናውቅም ፡፡ ግን ኚኄኛ ዹበለጠ ኹፍ ያለና ዹላቀ ዚአማልክቔ ገዄ áˆłáŠ« አለ ፡፡ ማወቅ አለበቔ 

“ሔለዚህ መነኩሎው ዚአማልክቔ ገዄ ወደሆነው ወደ áˆłáŠ« ቀርቩ በመጣ ጊዜ‘ ጓደኛ ፣ ኄነዚህ አራቔ ታላላቅ አካላቔ
rema ያለማቋሚጄ ዚቔ ያቆማሉ? ’ቄሎ ጠዹቀው፱

“ይህ በተነገሹ ጊዜ ዚአማልክቔ ገዄ áˆłáŠ« ለ መነኩሎው“ ኄኔ ደግሞ አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚቔ
ኄንደሚቆሙ አላውቅም ፡፡ ግን ኚኄኔ ዹሚበልጡ ኄና ኹፍ ያሉ ዚያማ አማልክቔ አሉ ኄነሱ ማወቅ አለባቾው
 ’


“ዚያማ አማልክቔ ኄኛ ደግሞ አናውቅም said ግን ሱያማ ዹሚባል አምላክ አለ know ማወቅ አለበቔ ’ 

“ሱያማ አለቜ ኄኔ ደግሞ አላውቅም
 ግን áˆłáŠ•á‰±áˆłá‰ł ዹተባለ አምላክ አለ know ማወቅ አለበቔ ’ 

â€œáˆłáŠ•á‰±áˆșታ“ ኄኔ ደግሞ አላውቅም said ግን ዚኒማናራá‰Č አማልክቔ አሉ

ማወቅ አለባቾው
 ’

“ንማናራá‰Č አማልክቔ
አለ ፣ ‘ኄኛም አናውቅም
 ግን áˆ±áŠ’áˆšáˆšá‰ł ዹሚባል አምላክ አለ

ማወቅ አለበቔ  ’



“ታá‹Čያ
ታላቁ ቄራማ መነኩሎውን በኄጁ በመያዝ ወደ አንዔ ወገን ወሰደውና“ ኄነዚህ ዚቄራህ áˆšá‹łá‰¶á‰œ አማልክቔ ያምናሉ ፣
“ታላቁ ቄራህ ዚማያውቀው ነገር ዹለም ፡፡

ታላቁ ቄራማ ዚማያዚው ነገር ዹለም ፡፡

ታላቁ ቄራማ ዚማያውቀው ነገር ዹለም ፡፡

ታላቁ ቄራማ ያልተገነዘበው ምንም ነገር ዹለም ፡፡ ለዚያም ነው ኄኔ በአራ቎ ታላላቅ አካላቔ without ያለማቋሚጄ
ዚቔ ኄንደሚቆሙ ኄኔ ኄንደማላውቅም በኄነሱ ፊቔ አልናገርም ፡፡

ሔለዚህ ዹተሳሳተ ኄርምጃ ወሔደዋል ፣ ዹተሳሳተ ኄርምጃ ወሔደዋል ፣ ዹ
ሌላ ቩታ ለዚህ ጄያቄ መልሔ ፍለጋ ቄፁዕ ፡፡ ወደ ቄፁዕው ቀኝ ተመለሱ ኄና áˆČደርሱም ይህን ጄያቄ ይጠይቁቔ ፡፡
ኄሱ á‰ąáˆ˜áˆáˆ”áˆ ግን ልቄ ውሔጄ መውሰዔ አለቄዎቔ ፡፡

“ያኔ - - አንዔ ጠንካራ ሰው ዹተጣጣመ ኄጁን ኄንደሚዘሚጋ ወይም ዹተዘሹጋውን ኄጁን áŠ„áŠ•á‹°áˆšáŒˆá‰ł - መነኩሎው
ኚቄራህማ ዓለም ተሰወሹ ኄና ወá‹Čያውኑ ኹፊቮ ታዹ ወደ ኄኔ ኹሰገደ በኋላ በአንዔ በኩል ተቀመጠ ፡፡ ኄዚያ በተቀመጠ
ጊዜ â€čጌታ ሆይ ኄነዚህ አራቔ ታላላቅ አካላቔ - ዚምዔር ንቄሚቔ ፣ á‹šáˆáˆłáˆœ ንቄሚቔ ፣
á‹šáŠ„áˆłá‰± ንቄሚቔ ኄና ዚነፋሱ ንቄሚቔ - áˆłá‹­á‰€áˆ© ይቆማሉ? ’

ዚንጉሔ አሟካ ለዛፎቜ ዚሕይወቔ áˆ”áŒŠá‰ł

ኩፊሮላዊ ሆኖ በመቆሚጄ ደሔተኛ መንገዶá‰č ላይ አንዔ ኄይታ ኄንá‹Čወሔዔ ያደሚገው ኚሞራáˆȘያ ንጉሠ ነገሄቔ አሟካ በቀር
ሌላ አይደለም ፡፡ መላው ዓለም በኹተማ ኄና በኹተማ ውሔጄ በመንገዔ ዳር ፍሬ ዹሚሰጡ á‰Ąá‰ƒá‹«á‹Žá‰œáŠ• / ዛፎቜን
á‰ áˆ˜áŠ•áŠšá‰ŁáŠšá‰„ ኄና በመጠበቅ ሚገዔ ዚአሟካን መርሆዎቜን ያጠቃልላል ፡፡ áŠ áŠ«á‰Łá‰ąá‹Žá‰œ ዹሞáˆȘያ ንጉሠ ነገሄቔ ዚመንገዔ
ዳር ዛፎቜን ፅንሰ-áˆ€áˆłá‰„ ለማራመዔ ኄና ለመደገፍ ዹመጀመáˆȘያው ነበር “በዹቀኑ ዛፎቻቜንን á‰ áˆáŠ“áŒŁá‰ á‰” ወቅቔ ወደ ኋላ
ተመልሰን ኄርሱ ያደሚገውን መመልኚቔ አለቄን ፡፡

ኚአሟካ ፍንጭ መውሰዔ ፣ በአንዔ ወቅቔ በሞáˆȘያን መንግሄቔ ወይም በዮልሂ ዹተሾፈኑባቾውን áŠ áŠ«á‰Łá‰ąá‹Žá‰œ ኚተመለኚቱ
ዓለም ዚመንገዔ ዳር ዛፎቜን አሔፈላጊነቔ ያደንቃል ፣ ““ ዚአሟካን መርሆዎቜ ዹደን ክፍልን ለሹጅም ጊዜ ዛፎቜን
በመጠበቅ ሚገዔ ይሚዷ቞ዋል ፡፡

áˆˆáŠ„á‹«áŠ•á‹łáŠ•á‹± መንገዔ ሆን ቄሎ አንዔ ዝርያ መርጧል ፡፡ በቅርቄ ርቀቔ ላይ ዝርያዎቜን መቀላቀል ዚዛፎቜን መኖር ላይ
ተጜዕኖ á‹«áˆłá‹”áˆ«áˆ ፡፡ ለሙሉ ዝርጋታ በአንዔ ዝርያ ላይ ኄናተኩራለን ፡፡

“አሟካ á‰ áŠ áŠ«á‰Łá‰ąá‹ ሰዎቜ ዚመንገዔ ዳር ዛፎቜ á‰Łáˆˆá‰€á‰”áŠá‰” መቄቔ አልነበራ቞ውም ፡፡ መንግሔቔ ዚቜግኝ ኄዔገቱን
በበላይነቔ ዹሚቆጣጠር ቱሆንም ዹኋላ ኋላ ዹዛፉ á‰Łáˆˆá‰€á‰”áŠá‰” ለአኹባቱው ሰዎቜ ይሰጣል ”ቄለዋል ፡፡

“ዛፎቜን መቁሚጄ ሙሉ በሙሉ መኹልኹል አይቻልም ፣ ግን (በአá‹Čሶá‰č ኄርምጃዎቜ) በኹፍተኛ ደሹጃ ይቀነሳል ፡፡”
ደኖቜ ዹሰው ልጆቜን ጹምሼ ለሁሉም ኄናቔ ሕያዋን መሠሹታዊ ዚሕይወቔ ዔጋፍ ሄርዓቔ ይሰጣሉ ፡፡

ዹደን ​​ሄነ-áˆáˆ…á‹łáˆźá‰œ ንáŒčህ አዹር ፣ ዹውሃ ሀቄቶቜ ፣ ለም áˆ˜áˆŹá‰” ለግቄርና ፣ ለቱዼ ቄዝሃነቔ ፣ ለአዹር ንቄሚቔ
ለውጄ ቅነሳ ኄና ለሌሎቜ á‰ áˆ­áŠ«á‰ł á‹šáˆ”áŠáˆáˆ…á‹łáˆ­ አገልግሎቶቜ ይሰጣሉ ፡፡

በጣም ቄዙ ዹገጠር ህቄሚተሰቄ ክፍሎቜ ፣ አቄዛኞá‰čን áŒŽáˆłá‹Žá‰œ ጹምሼ á‰ á‰€áŒ„á‰ł ለኑሼአቾው በደን ላይ ጄገኛ ናቾው ፡፡

ዹዓለም ደን á‹Čፓርቔመንቶቜ ደኖቜን ኄና ዚዱር áŠ„áŠ•áˆ”áˆłá‰”áŠ• ዹመጠበቅ ፣ ዹዓለምን ቄዝሃ ቄዝሃ ሕይወቔ ዹመጠበቅ ኄና
ዹደን ሄነ-áˆáˆ…á‹łáˆ«á‹Š ሄነ-áˆáˆ…á‹łáˆ«á‹Š ሚዛን ኄንá‹Čጠበቅ ዚማዔሚግ ተቀዳሚ á‰°áˆáŠ„áŠź አላቾው ፡፡

ሁሉም ዹዓለም ዹደን መምáˆȘያዎቜ መምራቔ አለባቾው ዹደን ዋና áŠ áˆ”á‰°á‰Łá‰ŁáˆȘ ፣ ዹደን ኃይል (HOFF) ኃላፊ ፡፡

መምáˆȘያዎá‰č ዹዓለም ደን አገልግሎቔ áˆ˜áŠźáŠ•áŠ–á‰œ ኄና ዚተለያዩ áŠ«á‹”áˆŹá‹Žá‰œ áˆ˜áŠźáŠ•áŠ–á‰œ / ዚመሔክ ሰራተኞቜን ጹምሼ ዚሄራ
áŒ„áŠ•áŠ«áˆŹ ሊኖራ቞ው ይገባል ፡፡
ዓለም ዹተጠበቁ áŠ áŠ«á‰Łá‰ąá‹Žá‰œ አውታሹ መሚቄ ኚነቄር áˆ˜áŒ á‰Łá‰ á‰‚á‹«á‹Žá‰œ ፣ ኚዱር áŠ„áŠ•áˆ”áˆłá‰” መፀዳጃ ቀቶቜ ፣ ኚጄበቃ ማቆያ
ኄና 1 ዚማህበሚሰቄ áˆ˜áŒ á‰Łá‰ á‰‚á‹« ጋር

በá‹Čፓርቔመንቶቜ ዹሚኹናወነው ሄራ በሚኚተሉቔ ምዔቊቜ በሔፋቔ ሊመደቄ ይቜላል-ዚቁጄጄር ፣ ጄበቃ ፣ ጄበቃ ኄና ዘላቂ
áŠ áˆ”á‰°á‹łá‹°áˆ­ ፡፡

ዚቁጄጄር ሄራዎቜ አካል ኄንደመሆና቞ው መምáˆȘያዎá‰č ኄንደ ዹዓለም ደን ሕግ ፣ ዚዱር áŠ„áŠ•áˆ”áˆłá‰” ጄበቃ ሕግ ፣ ደን
(ጄበቃ) ሕግ ፣ ዹዓለም ዚዛፎቜ ጄበቃ ሕግ ፣ ወዘተ ኄና ተጓዳኝ ደንቊቜን ዹመሳሰሉ ዚተለያዩ ሕጎቜን ዔንጋጌዎቜ
ማሔፈፀም አለባቾው ፡፡ ዚጄበቃ á‰°áŒá‰Łáˆźá‰œ ፣ ዚዔንበር ማጠናኹáˆȘያ ፣ ዹደን áŠ áŠšá‰Łá‰ąá‹Žá‰œáŠ• ኚመጄበቄ መኹላኹል ፣
ህገ-ወጄነቔን መቁሚጄ ፣ ዹሰው-ዱር áŠ„áŠ•áˆ”áˆłá‰” ግጭቔ መቀነሔ ፣ á‹šáŠ„áˆłá‰” አደጋ መኹላኹል ኄና ዚቁጄጄር ኄርምጃዎቜን
መውሰዔ ወዘተ á‹«áŠ«á‰”á‰łáˆ‰ ፡፡

ዚጄበቃ á‰°áŒá‰Łáˆ© ዹተኹላ ሔራዎቜን ፣ ዹአፈር ኄርጄበቔ ጄበቃን ኄና ዚተፋሰሔ ልማቔ ሔራዎቜን ለውሃ ደህንነቔ ፣
á‰„áˆ­á‰…á‹Ź ፣ ለአደጋ ኄና ለአደጋ ዹተጋለጡ (RET) ዝርያዎቜን በመጠበቅ ኄና ሁሉንም ዚህቄሚተሰቄ ክፍሎቜ በጫካዎቜ
አሔፈላጊነቔ ላይ ግንዛቀ ለማሔጚበጄ ዚግንዛቀ ማሔጚበጫ ሄራዎቜን ማኹናወን ፣ ዚዱር áŠ„áŠ•áˆ”áˆłá‰” ኄና ቄዝሃ ሕይወቔ.
በክፍለ-ግዛቶቜ áŠ áŠšá‰Łá‰ąá‹Žá‰œ ኄንደ ዚሄራ ዕቅዶቜ ዝርዝር መሠሚቔ ዚኄንጚቔ ኄና ሌሎቜ ዹደን ምርቶቜን በዘላቂነቔ
áˆ›á‹áŒŁá‰”áŠ“ ግቄይቔ ውሔጄ መሳተፍ አለባቾው ፡፡

መምáˆȘያዎá‰čም ዚአርሶ አደሩን ገቱ ለመደገፍ á‰ áˆ›á‰ áˆšá‰łá‰łá‰” አግሼ-ደንን በማሔተዋወቅ በሔፋቔ መሰማራቔ አለባቾው ፡፡


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

ሰዎቜ ቋንቋን ዚማግኘቔ á‰œáˆŽá‰łá‰žá‹ ልዩ ነው ፡፡ ግን ኄንዎቔ? በቄሔራዊ á‹šáˆłá‹­áŠ•áˆ” áŠ áŠ«á‹łáˆš á‰€áŒŁá‹­áŠá‰” ዹታተመ አá‹Čሔ
ጄናቔ በኄውነቱ ኄኛ በቋንቋ መሠሹታዊ መሠሹታዊ ዕውቀቔ ኄንደተወለዔን ዹዘመኑን ዹቋንቋ â€œá‰°áˆáŒ„áˆźáŠ• áˆ˜áŠ•áŠšá‰ŁáŠšá‰„â€
ክርክር ላይ ቄርሃን ፈሰሰ ፡፡

ቋንቋዎቜ ኄርሔ በርሳቾው በቄዙ መንገዶቜ á‰ąáˆˆá‹«á‹©áˆ ዹተወሰኑ áŒˆáŒœá‰łá‹Žá‰œ በመላ ቋንቋዎቜ áˆČጋሩ á‹­á‰łá‹«áˆ‰ ፡፡

ኄነዚህ áŒˆáŒœá‰łá‹Žá‰œ በሁሉም ዹሰው áŠ áŠ„áˆáˆź ውሔጄ ኚሚሰሩ ዹቋንቋ መርሆዎቜ ሊመነጩ ይቜላሉ ፡፡

á‰°áˆáŒ„áˆźáŠ á‹Š ጄያቄ ይነሳል-ሕፃናቔ ዚሰዎቜ ቃላቔ ኄንዎቔ ኄንደሚመሔሉ በኄውቀቔ ዚተወለዱ ናቾው?

ሕፃናቔ ዹተወሰኑ ዚዔምፅ ቅደም ተኚተሎቜን ኚሌሎቜ ይልቅ ኄንደ ቃል ዹመሰሉ አዔርገው ይመለኹታሉ? በቊሔተን
ዹሚገኘው ዹሰሜን ምሔራቅ ዩኒቚርሔá‰Č ፕሼፌሰር አይáˆȘሔ በሬን በበኩላ቞ው “ዹዚህ አá‹Čሔ ጄናቔ ውጀቔ ኄንደሚያመለክተው
ዹሰው ቋንቋዎቜ ዚዔምፅ ዘይቀዎቜ ልክ ኄንደ ወፎቜ ዝማሬ ዹመሰለ ዹተወለደ á‰Łá‹źáˆŽáŒ‚á‹«á‹Š á‰°áˆáŒ„áˆźáŠ á‹Š ውጀቔ ናቾው”
ቄለዋል ፡፡ በዶ / ር ዣክ መለር ዚሚመራው áŒŁáˆŠá‹«áŠ• ውሔጄ ኹሚገኘው ዓለም አቀፍ ዹኹፍተኛ ቔምህርቔ ቔምህርቔ ቀቔ
ዹምርምር ብዔን ፡፡

ዚጄናቱ ዹመጀመáˆȘያ ደራáˆČ ዶ / ር ዮá‰Șá‹” ጎሜዝ ቄላ ፣ áˆœá‰Ł ፣ ቱ.ቱ.áˆČ.ኀሔ. ለምሳሌ በቃላቱ መጀመáˆȘያ ላይ
ዚሚኚሰቱቔን ዚዔምፅ-ውህዶቜ ነው ፡፡

ቄዙ ቋንቋዎቜ በቄሌ ዚሚጀምሩ ቃላቔ ቱኖሯቾውም (ለምሳሌ ፣ á‰ áŒŁáˆŠá‹«áŠ•áŠ› ቄላንዶ ፣ በኄንግሊዝኛ ቄልጭ ዔርግም ኄና
በሔፓኒሜኛ blusa) ፣ ጄቂቔ ቋንቋዎቜ በ lb ዚሚጀምሩ ቃላቔ አሏቾው ፡፡ ሩáˆČያኛ ኄንደዚህ ያለ ቋንቋ ነው
(ለምሳሌ ፣ ሉቡ ፣ ኚሎቄ ጋር ዚሚዛመዔ ቃል ፣ “ግንባር”) ፣ ግን በሩሔያኛ ኄንኳን ኄንደዚህ ያሉ ቃላቔ ኄጅግ
በጣም አናሳ ናቾው ኄና ኚቄል በመጀመር ቃላቔ ይበልጣሉ፱ ዹቋንቋ ሊቃውንቔ ኄንደዚህ ዓይነቶá‰č ቅጊቜ ዚሚኚሰቱቔ
ዚሰዎቜ አንጎል ኄንደ ቄላ በላይ ያሉ ቃላቔን ለመደገፍ ሔለሆነ ነው ፡፡

ኹዚህ አጋጣሚ ጋር ተያይዞ ኹዚህ በፊቔ ኚዶክተር በሚንቔ ላቄራቶáˆȘ ዹተደሹገው ዚሙኚራ ምርምር áŠ„áŠ•á‹°áˆšá‹«áˆłá‹šá‹ ጎልማሳ
ተናጋáˆȘዎቜ ምንም ኄንኳን ዚቔውልዔ ቋንቋቾው ቄሌ ወይም ሊባ ዹሚሉ ቃላቔ á‰Łá‹­áŠ–áˆ«á‰žá‹áˆ ኄንደዚህ አይነቔ ምርጫዎቜን
á‹«áˆłá‹«áˆ‰ ፡፡ ግን ይህ ኄውቀቔ ዹሚመነጹው ኚዚቔ ነው? በአንዳንዔ ሁለንተናዊ ዹቋንቋ መርሆዎቜ ምክንያቔ ነው ወይሔ
ዚአዋቂዎቜ ዚዕዔሜ ልክ ተሞክሼ áˆ›á‹łáˆ˜áŒ„ ኄና ዹአፍ መፍቻ ቋንቋቾውን በማፍራቔ?
ሙኚራው
ኄነዚህ ጄያቄዎቜ á‰Ąá‹”áŠ“á‰œáŠ• ቔናንሜ ሕፃናቔ ዚተለያዩ ዚቃላቔ ዓይነቶቜን ኄንዎቔ áŠ„áŠ•á‹°áˆšáŒˆáŠá‹˜á‰Ą በጄንቃቄ ኄንá‹Čመለኚቔ
አደሹጉ ፡፡ á‹šáŒŁáˆŠá‹«áŠ• አá‹Čሔ ዹተወለደውን ዹአንጎል ምላሟቜን ለመመልኚቔ (áŠąáŠ•ááˆ«áˆŹá‹” áŠ á‰…áˆ«á‰ąá‹« በሚታዹው መነፅር) ፣
ዝምተኛ ኄና ወራáˆȘ ያልሆነ ዘዮ ዹአንጎል áŠźáˆ­á‰ŽáŠ­áˆ” ኊክሔጅንን (ኚጭንቅላቱ á‰ á‰łá‰œ ያሉቔ በጣም ዹመጀመáˆȘያ
ሮንá‰Čሜቔር ግራጫ áŠ•áŒ„áˆšáŠáŒˆáˆźá‰œ) በጊዜ ውሔጄ ኄንዎቔ áŠ„áŠ•á‹°áˆšáˆˆá‹ˆáŒĄ ዚምንጠቀምበቔ ነበር ፡፡ ኹላይ ኄንደተገለፀው ጄሩ
ኄና መጄፎ ቃል ኄጩዎቜን áˆČá‹«á‹łáˆáŒĄ ሕፃናቔ (ለምሳሌ ፣ ቱሊፍ ፣ ሊቱፍ) áŠšáŒŁáˆŠá‹«áŠ• አá‹Čሔ ዚተወለዱ ሕፃናቔ ኄና
ቀተሰቊቻ቞ው ጋር ሔንሠራ ፣ አá‹Čሔ ዚተወለዱ ሕፃናቔ አዋቂዎቜ ኚሚያደርጉቔ ዓይነቔ ጋር በመልካም ኄና በመጄፎ ቃል
ኄጩዎቜ ላይ ዹተለዹ ምላሜ áŠ„áŠ•á‹°áˆšáˆ°áŒĄ ተመልክተናል ፡፡

ቔንንሜ ሕፃናቔ ገና ምንም ቃል አልተማሩም ፣ ገና አያጉሚመርሙም ፣ አሁንም ቱሆን ቃላቔ ኄንዎቔ መሰማቔ
áŠ„áŠ•á‹łáˆˆá‰Łá‰žá‹ ኚኄኛ ጋር ይጋራሉ ፡፡

ይህ ግኝቔ á‹šáˆšá‹«áˆłá‹šá‹ ሔለ ሰው ቋንቋዎቜ ዚዔምፅ አሠራር መሠሹታዊ ፣ መሠሹታዊ ዕውቀቔ ኄንደተወለዔን ነው፱ ኄኛ
በማዔሚጋቜን ዕዔለኞቜ ነን ፣ ሔለሆነም ልጆቻቜን ዚቃላቔ ዚዔምፅ ዘይቀዎቜን በቀላሉ áŠ„áŠ•á‹°áˆšáŒˆáŠá‹˜á‰Ą በኄርግጠኝነቔ
በማመን ወደ ዓለም áˆ˜áˆáŒŁá‰” ይቜላሉ - ምንም ኄንኳን ኄነሱ ዚሚያዔጉበቔ ቋንቋ ምንም ይሁን ምን ፡፡

በዓለም ውሔጄ ሔንቔ ቋንቋዎቜ አሉ?

ዛሬ 7,117 ቋንቋዎቜ ይነገራሉ ፡፡

ይህ ቁጄር በዹጊዜው ኄዚተለዋወጠ ነው ፣ ምክንያቱም በዹቀኑ ሔለ ዓለም ቋንቋዎቜ ዹበለጠ áŠ„áŠ•áˆ›áˆ«áˆˆáŠ•áą ኄና ኚዚያ
á‰Łáˆ»áŒˆáˆ­ ቋንቋዎá‰č áŠ„áˆ«áˆłá‰žá‹ áŠ„á‹šá‰°áˆˆá‹‹á‹ˆáŒĄ ናቾው ፡፡

ኄነሱ ዚሚኖሩቔ ኄና ተለዋዋጭ ናቾው ፣ በማህበሚሰቊቜ ዹሚነገሹዉ ጠቃሚ áˆáŠ­áˆźá‰œ በፍጄነቔ በሚለዋወጄ ዓለማቜን
ዹተቀሹፁ ናቾው ፡፡
ይህ ተሰባáˆȘ ጊዜ ነው
በግምቔ 40% ዚሚሆኑቔ ቋንቋዎቜ በአሁኑ ጊዜ አደጋ ላይ ናቾው ፣ ቄዙውን ጊዜ ኹ 1,000 ያነሱ ተናጋáˆȘዎቜ
ይቀራሉ ፡፡ ይህ በኄንá‹Čህ áŠ„áŠ•á‹łáˆˆ ፣ 23 ቋንቋዎቜ ቄቻ ኚግማሜ በላይ ዹዓለም ህዝቄ ናቾው፱

ገና ዹተወለደ ህፃን ማንም ኹህፃኑ ጋር ሳይገናኝ ኄንá‹Čገለል ኹተደሹገ ኚጄቂቔ ቀናቔ በኋላ ክላáˆČካል መጋሂ መጋá‹Č /
ክላáˆČካል á‰»áŠ•á‹łáˆ¶ ቋንቋ / መጋá‹Čሂ ፕራክቔ ፣ ክላáˆČካል ሄላ ባሳ (ሄላ ቋንቋ) በመባል ዹሚታወቅ ኄና á‰°áˆáŒ„áˆŻá‹Š
á‰°áˆáŒ„áˆźáŠ á‹Š (ፕራክáˆȘቔ) ፣ ተመሳሳይ ናቾው ክላáˆČካል ፓሂ á‰Ąá‹”áˆƒ በማጋá‹Č ተናገሹ ፡፡

ሁሉም ዹ 7111 ቋንቋዎቜ ኄና á‹˜á‹Źá‹Žá‰œ ኹ Classical Magahi Magadhi á‹šá‰°á‰°áŠźáˆ± ናቾው፱ ሔለዚህ ሁሉም
ሌሎቜ ዹኑሼ ፍጄነቶቜ ለግንኙነቔ á‹šáˆ«áˆłá‰žá‹ á‹šá‰°áˆáŒ„áˆź ቋንቋዎቜ áŠ„áŠ•á‹łáˆ‹á‰žá‹ ሁሉ ሁሉም ሁሉም ዹሰው ልጅ á‰°áˆáŒ„áˆźáŠ á‹Š
(ፕራክáˆȘቔ) ናቾው ፡፡ 116 ቋንቋዎቜ በ https://translate.google.com ተተርጉመዋል

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

ዹቋንቋ áŠ áˆ˜áŒŁáŒ„ ኄና በዝግመተ ለውጄ በሰው ልጅ ዝርያ ውሔጄ መገኘቱ áˆˆá‰ áˆ­áŠ«á‰ł ምዕተ á‹“áˆ˜á‰łá‰” ዚግምቔ ርዕሰ áŒ‰á‹łá‹źá‰œ
ነበሩ ፡፡ ቀጄተኛ ማሔሚጃ á‰Łáˆˆáˆ˜áŠ–áˆ© ርዕሱ ለማጄናቔ አሔ቞ጋáˆȘ ነው ፡፡


ሔለሆነም
ዹቋንቋን áŠ áˆ˜áŒŁáŒ„ ማጄናቔ ዹሚፈልጉ ምሁራን ኚሌሎቜ ዹቅáˆȘተ አካላቔ መዝገቄ ፣ ዹአርáŠȘኩሎጂ ማሔሚጃ ፣ ዚወቅቱ
ዹቋንቋ ቄዝሃነቔ ፣ ዹቋንቋ ማግኛ ጄናቔ ኄና በሰው ቋንቋ ኄና á‰ áŠ„áŠ•áˆ°áˆłá‰” መካኚል ያሉ ዚግንኙነቔ ሄርዓቶቜ
áŠ•á…á…áˆźá‰œ (ለምሳሌ ሌሎቜ) ፕáˆȘቶቜ) ቄዙዎቜ ዹቋንቋ áŠ áˆ˜áŒŁáŒ„ áˆáŠ“áˆá‰Łá‰” ኹዘመናዊው ዚሰዎቜ ባህáˆȘ áŠ áˆ˜áŒŁáŒ„ ጋር በጣም
ዹተዛመደ ነው ቄለው ይኚራኚራሉ ፣ ግን ሔለዚህ ዚግንኙነቔ áŠ áŠ•á‹”áˆá‰ł ኄና áŠ á‰…áŒŁáŒ« ቄዙም ሔምምነቔ ዹለም ፡፡

ዹቋንቋ መነሻ መላምቶቜ

ቀደምቔ ግምቶቜ

ቋንቋ á‰ á‰°áˆáŒ„áˆź ኄና በምልክቶቜ ፣ በተለያዩ á‹šá‰°áˆáŒ„áˆź ዔምፆቜ ፣ ዚሌሎቜ áŠ„áŠ•áˆ”áˆłá‰” ዔምፆቜ ኄና ዹሰው ልጅ
á‰ á‰°áˆáŒ„áˆźáŠ á‹Š ጩኞቶቜ በመታገዝ በማሔመሰል ኄና በመሻሻል ምክንያቔ ዚመነሻ ኄዳ áŠ„áŠ•á‹łáˆˆá‰ á‰” አልጠራጠርም ፡፡
- ቻርለሔ ዳርዊን ፣ 1871. ዹሰው ልጅ መውሚዔ ኄና ኚግቄሚ ሄጋ ግንኙነቔ ጋር መመሚጄ ፡፡

በ 1861 ዹታáˆȘካዊው ዹቋንቋ ምሁር ማክሔ ሙለር ዹንግግር ቋንቋ áŠ áˆ˜áŒŁáŒ„áŠ• አሔመልክቶ ግምታዊ ፅንሰ-áˆ€áˆłá‰Šá‰œáŠ•
ዝርዝር አሳተሙ-ቩው-ዋው ፡፡ ሙለር ለጀርመናዊው ፈላሔፋ ዼሃን áŒŽá‰”áˆŹá‹”á‹” ሄርደር ዹሰጠው ዚቀሔቔ-ዋው ወይም ዚኩኩዎ
ንዔፈ áˆ€áˆłá‰„ ዹመጀመáˆȘያ ቃላቔን ኄንደ አራዊቔ ኄና አኄዋፍ ጩኞቔ አሔመሔሎ ነበር ፡፡ Pooh-pooh. ዹ
“pooh-pooh” ንዔፈ áˆƒáˆłá‰„ ዹመጀመáˆȘያዎá‰čን ቃላቔ á‰ áˆ”áˆœá‰łá‹ŠáŠá‰” ጣልቃ-ገቄነቔ ኄና በህመም ፣ á‰ á‹°áˆ”á‰ł ፣
በመደነቅ ፣ ወዘተ á‹Čንግ-ዶንግ ኄንደ ተቀሰቀሰ ዚሔሜቔ áŒŁáˆá‰ƒáŒˆá‰„áŠá‰¶á‰œ ኄና áˆáˆŹá‰” ነው ፡፡ ሙለር ሁሉንም áŠáŒˆáˆźá‰œ
ዚሚርገበገቄ á‰°áˆáŒ„áˆźáŠ á‹Š ዔምጜ áŠ„áŠ•á‹łáˆ‹á‰žá‹ ዚሚገልጜ ዹá‹Čን-ዶንግ á‰ČዎáˆȘ ቄለው ዚጠሩቔን áˆ€áˆłá‰„ ጠቁመዋል ፣ በጄንቔ
ቃላቱ በሆነ መንገዔ በሰው ተሔተጋቄቷል ፡፡ ዼ-ሄ-ሆ.

ዹዼ-ሂ-ሆ á‰ČዎáˆȘ ቋንቋ ኚብዔን áŠ áˆ˜áŒŁáŒ„ ዚጉልበቔ ሄራ áŠ„áŠ•á‹°á‹ˆáŒŁ ይናገራል ፣ ይህም ኄንደ â€čሀâ€ș ኚሚሉቔ ዔምፆቜ ጋር
ኄንደ ተለዋጭ ዔምፆቜን ዚሚያሔኚቔለውን á‹šáŒĄáŠ•á‰»áŠ• ጄሚቔ ለማመሳሰል ዹሚደሹግ ሙኚራ ነው ፡፡ ታ-ታ

ይህ ኄ.ኀ.አ. በ 1930 በሰር áˆȘቻርዔ ፓጌቔ ዹቀሹበውን በማክሔ ሙለር ዝርዝር ውሔጄ ይህ አልተካተተም ፡፡

በ “ታ-ታ” á‰ČዎáˆȘ መሠሚቔ ዹሰው ልጆቜ ዚኄጅ ምልክቶቜን በሚኼርጁ በምላሔ ኄንቅሔቃሎዎቜ ዹመጀመáˆȘያዎá‰čን ቃላቶቜ
ያሰሙ ነበር ፣ ይህም ዚመሔማቔ á‰œáˆŽá‰łáŠ• á‹«á‹łá‰„áˆ«áˆ ፡፡ በዛሬው ጊዜ ያሉ አቄዛኞá‰č ምሁራን ኄነዚህን ዹመሰሉ
ጜንሰ-áˆáˆłá‰Šá‰œáŠ• ያን ያህል á‹šá‰°áˆłáˆłá‰± ናቾው ቄለው á‹«áˆ”á‰Łáˆ‰ - አልፎ አልፎም ኄንá‹Čሁ á‹šáŒŽáŠ•á‹źáˆœ ግንዛቀዎቜን ኄንደ
ቀላል ኄና áŠ áŒá‰Łá‰„áŠá‰” ዹለውም ፡፡ በኄነዚህ ንዔፈ áˆáˆłá‰Šá‰œ ኄነሱ በጣም áŒ á‰Łá‰„ ሜካኒካዊ ናቾው ፡፡ áŠ á‰Łá‰¶á‰»á‰œáŠ•
ዔምፆቜን ኚቔርጉሞቜ ጋር ለማገናኘቔ áŠ áŒá‰Łá‰„ ባለው á‰„áˆáˆƒá‰łá‹Š ዘዮ ኹተደናቀፉ በኋላ ቋንቋ በራሔ-ሰር ተለወጠ ኄና
ተቀዹሹ ፡፡
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
á‹Čá‹«á‰ąáˆŽáˆ” ሔክáˆȘፕቔን በመጄቀሔ ፡፡

ፓውሎ ፍሬሬ ኄንደዚህ ያሉ አሳፋáˆȘ ዔርጊቶቜን “ዚውሞቔ ልግሔና” ይላቾዋል ፡፡ ጹቋኙ በተቃውሞው áˆČያሔፈራራ
ተቃውሞውን ለማቆም ኄንá‹Čህ ያሉ ርካሜ ዘዎዎቜን ይጠቀማል ፡፡ ተበዳዩ ቱሾነፍ ፣ ዹተጹቆነም ሆነ ጹቋኙ ነፃ
አይወጣም ፡፡

ቱጄፒ ተቃዋሚ በሚሆንበቔ ጊዜ ተመሳሳይ RSS ን áŠšáˆ›áŒŁá‰€áˆ» ጋር
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
አለ
ዹፖለá‰Čካ ፓርá‰Čዎቜ ጄያቄ ያነሱቔን á‹šáŠ€áˆŒáŠ­á‰”áˆźáŠ’áŠ­áˆ” ዚምርጫ ማሜኖቜ (኱.á‰Ș.ኀሞቜ) አሔተማማኝነቔን አሔመልክቶ
ውዝግቄን በመቀላቀል RSS ዚምርጫ ካርዶቜን ፣ ዹ኱.á‰Ș.ኀም.ዎቜን ለህዝቄ ምርመራ á‹«áŒ‹áˆáŒŁáˆ ፡፡ RSS ለምርጫ
áŠźáˆšáˆœáŠ• (኱.áˆČ.) ወደ ተሞኹሹና በተፈተነው ዚወሚቀቔ ዚምርጫ ካርዔ ኄንá‹Čመለሔ ዛሬ ጠዹቀ ፡፡ ኄነዚህ áˆ˜áŒá‰„áˆźá‰œ
ዹተዛባ ማሚጋገጫ ሔለመሆና቞ው ኱á‰Șኀሞቜን ለሕዝቄ ምርመራ á‹«áŠ«áˆ‚á‹łáˆ‰ ፡፡ ዹአር.ኀሔ.ኀሔ አፈ-ጉባ our â€čበኄኛ
኱á‰Șኀሞቜ ላይ ኄምነቔ áˆŠáŒŁáˆá‰„áŠ• ይቜላልንâ€ș በሚለው አርታ኱ ጜሑፍ ውሔጄ áŠ„áˆ”áŠšá‹›áˆŹ ዔሚሔ ፍፁም ዹተዛባ ማሚጋገጫ
ማሜን አልተፈለሰቀም ኄና ዹማንኛውም ሔርዓቔ ተዓማኒነቔ በ â€čግልፅነቔ ፣ ቔክክለኛነቔ ኄና ኄምነቔ á‰ áˆ›á‹­áŒŁáˆá‰ á‰” ኄና
በጭካኔው ላይ ኄምነቔ á‰ áˆšáŒŁáˆá‰ á‰” áŠ„áˆáŠá‰”áą áŒ‰á‹łá‹© ‘ዹግል ጉዳይ’ ሔላልሆነ ዚወደፊቱን ህንዔን ይመለኹታል ፡፡
ዹ኱.á‰Ș.ኀም.ዎቜ ኄውነተኛ ቱሆኑም ኄንኳ ኱.áˆČ. (EC) በዚህ ጉዳይ ላይ ዚሚነካበቔ ምንም ምክንያቔ አልነበሹም
áˆČል ጋዜጣው አሔተያዚቱን ሰጠ ፡፡ ኚመራጩ በፊቔ ቄ቞ኛው አማራጭ መንግሄቔ ኄና ኱.áˆČ.ኀም. በሕንዔ ዎሞክራáˆČ ላይ
ኄንደ ወጭ ተባባáˆȘነቔ ኱á‰Șኀሞቜን መጫን አይቜሉም ፡፡ ሀገáˆȘቱን ወደ ኱.á‰Ș.ኀም. ኄንዔቔቀይር በሚመራው ዚምርጫ
መሔጫ ዚምርጫ ሔርዓቔ ውሔጄ ኄንደ á‹łáˆ” መያዝ ፣ ማጭበርበር ፣ ዚውሞቔ ዔምጜ መሔጠቔን ፣ áˆ›á‹›á‰Łá‰” ኄና ዚዔምፅ
መሔጫ ወሚቀቶቜ ያሉ ሔህተቶቜ ነበሩ ኄና ኄነዚህ ሁሉ á‰œáŒáˆźá‰œáˆ በ኱á‰Șኀሞቜ ውሔጄም ተገቱ ነበሩ ፡፡ በመቁጠር
ደሹጃም ቱሆን መቅዘፍ ይቻል ነበር ፡፡ ዚምርጫ ወሚቀቶቜን ለምርጫ ተሔማሚ ያደሚገው ነገር ሁሉም ጄሰቶቜ በህዝቄ
ፊቔ ኄዚተኚናወኑ ሔለነበሩ ለኄርማቔ ዚተኚፈቱ áˆČሆን በኀá‰Șኀምዎቜ ውሔጄ ዹሚፈጾሙ áˆ›áŒ­á‰ áˆ­á‰ áˆźá‰œ ግን ሙሉ በሙሉ ባሉ
áˆ”áˆáŒŁáŠ–á‰œ ኄጅ ያሉ ኄና áˆ”áˆáŒŁáŠ‘áŠ• በሚይዙቔ ዹፖለá‰Čካ ተteesሚዎቜ ነው ፡፡ .


኱á‰Șኀም
አንዔ ጄቅም ቄቻ አለው - â€čፍጄነቔâ€ș ግን ያ ጄቅሙ በተዛባው ምርጫ ኚሊሔቔ ኄሔኚ አራቔ ወራቶቜ በተሰራጩቔ
ተዳክሟል ፡፡ ጋዜጣው “ይህ ዚምርጫውን ሂደቔ ቀዔሞውንም ገዔሏል” ቄሏል ጋዜጣው ፡፡ በአገáˆȘቱ ኚተካሄዱቔ አሔራ
ሁለቔ አጠቃላይ ምርጫዎቜ መካኚል በ኱.á‰Ș.ኀም. በኩል ዚተካሄዱቔ ሁለቱ ቄቻ በመሆናቾው በታዋቂ ተቋማቔና á‰Łáˆˆáˆ™á‹«á‹Žá‰œ
ዚሚሰነዘሩቔን áŒ„áˆ­áŒŁáˆŹá‹Žá‰œ á‰ áˆáŠ­áŠ•á‹«á‰łá‹ŠáŠá‰” ኚመመለሔ ይልቅ â€čበሐሰተኛ ክሶቜ ላይ በማሔፈራራቔና በማሰርâ€ș
ተቜዎቻ቞ውን ዝም ለማሰኘቔ መወሰኑን ጋዜጣው ተመልክቷል ፡፡ , á‰ áˆƒá‹­á‰Łáˆ«á‹” ላይ ዹተመሠሹተ ዹቮክኖሎጂ á‰Łáˆˆáˆ™á‹« ሃáˆȘ
ፕራሔዔ በሙምባይ ፖሊሔ መያዙን á‰ áˆ›áˆ”á‰łá‹ˆáˆ” ፡፡ ዚፕራሔዔ ምርምር ኱á‰Șኀሞቜ â€čለማጭበርበር ተጋላጭâ€ș ኄንደነበሩ
አሹጋግጧል ፡፡ á‰Łáˆˆáˆ„áˆáŒŁáŠ–á‰č ኱.áˆČን ዹሚገዳደር ማንኛውም ሰው ለሔደቔ ኄና áˆˆáŒ‰á‹łá‰” ተጋላጭነቔ ኄንደሚጋለጄ መልኄክቔ
መላክ ይፈልጋሉ áˆČል RSS áŠ áˆ”á‰łá‹á‰‹áˆ ፡፡ አቄዛኛዎá‰č ዹአለም áˆ€áŒˆáˆźá‰œ ኱á‰Șኀሞቜን á‰ áŒ„áˆ­áŒŁáˆŹ ዚተመለኚቱ áˆČሆን ኄንደ
ኔዘርላንዔሔ ፣ áŒŁáˆŠá‹«áŠ• ፣ ጀርመን ኄና አዚርላንዔ ያሉ áˆ€áŒˆáˆźá‰œ ኱á‰Șኀሞቜን ኹመኹልኹል ወደ ወሚቀቔ ምርጫዎቜ
ተመልሰዋል ‘ምክንያቱም ኄነሱ ለማጭበርበር ቀላል ፣ ለአደጋ ዹተጋለጡ ዚመሔማቔ ቜግር ኄና ግልጜነቔ ዹጎደላቾው
ናቾው’ ፡፡ ዎሞክራáˆČ ለፍላጎቶቜ ወይም ለደህንነቔ አሔተማማኝ ያልሆኑ ዚጂዝሞሔ ማቋቋሚያ ኄና አውታሹ መሚቄ አሳልፎ
ለመሔጠቔ በጣም ውዔ ነው ፡፡ ለህንዔ á‹ČሞክራáˆČ ጀና ወደ ተሞኚሩ ኄና ወደተፈተኑ ዘዎዎቜ መመለሔ ዚተሻለ ነው ፣
ወይም ለወደፊቱ ምርጫዎቜ ወደ áŒá‰„á‹ŁáŠá‰” ሊለወጡ ይቜላሉ ቄለዋል ፡፡

- (UNI) - 28DI28.xml ወደ
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep
-kang ዚዎሞክራáˆČ ተቋማቔ ኄቄዔ ነፍሰ ገዳይ (ሞá‹Č) ዹመጀመáˆȘያ ዹማጭበርበር ኱.á‰Ș.ኀም.ኀሔ p. ower
ዹጀመሹው በ RSS (Rowdy Swayam Sevaks) ዚፊቔ ለፊቔ ዔርጅቶቜ ኄና በቱጄፒ (á‰€á‰«áŠźá ጁሆቔ
áˆłá‹­áŠźá“á‰”áˆ”) መካኚል በ 2014 á‹šáˆ˜áˆŹá‰” ግዄ ዔንጋጌ ላይ ነው ፡፡ ኚሔዔሔቔ á‹“áˆ˜á‰łá‰” በኋላ ኄንደገና ኚሔዋá‹Čáˆș
ጃግራን ማንቜ ጋር በኄርሻ ፖሊáˆČ ላይ ኄንደገና áŠ áˆˆáˆ˜áŒá‰Łá‰Łá‰” ላይ ናቾው ፡፡ (ኀሔጄኀም) ኄና áˆˆá‰Łáˆ«á‰Čያ áŠȘሳን ሳንግ
(á‰ąáŠŹáˆ”) ለአምራ቟ቜ ዹዋጋ ዔጋፍ ህጋዊ ዋሔቔና ይጠይቃሉ ፡፡ ማጭበርበሩን ኱.á‰Ș.ኀም. በ â€čRSSâ€ș በተጠቀሰው
ጊዜ â€čBJPâ€ș ን በርቀቔ መቆጣጠáˆȘያ ኄንደሚጠቁመው ግን አሁን አይደለም ፡፡ ቄ቞ኛው ዚተሻለው መፍቔሔ ቔክክለኛውን ዹ
0.1% á‰łáŒ‹áˆœ ፣ ጠበኛ ፣ ታጣቂ ፣ በዓለም ቁጄር አንዔ አሾባáˆȘዎቜን በጭራሜ á‰ áˆ˜á‰°áŠźáˆ” ፣ በሕዝቄ ላይ ምሳ
በመቄላቔ ፣ ኄቄዶቜ ፣ á‰ áŠ áŠ„áˆáˆź ዘገምተኛ ዹውጭ ዜጎቜ ኚቀን ኄሔራኀል ፣ ኹá‰Čቀቔ ፣ ኹአፍáˆȘካ ፣ ኚምሄራቅ አውሼፓ
፣ ኚምዕራቄ ጀርመን á‹šá‰°á‰Łáˆšáˆ© ማሔገደዔ ነው ፡፡ ፣ ዹሰሜን አውሼፓ ፣ ዚደብቄ ሩáˆČያ ፣ ዹሃንጋáˆȘ ወዘተ ፣ RSS
(Rowdy Swayam Sevaks) ዹ chitpavan brahmins ዹገዛ ዚኄናቔን ዚሄጋ á‰°áˆ˜áŒ‹á‰ąá‹Žá‰œ á‰ áˆ­á‰«áŠźá
ጁሆቔ áˆłá‹­áŠźá“á‰”áˆ” (ቱጄፒ) በማዔ ገዳይ ዚዎሞክራá‰Čክ ተቋማቔ (ሞá‹Č) á•áˆ«á‹±á‹łáŠ• ለማቆም በመሞኹር ይመራሉ ፡፡ á‰Łáˆ…áˆ«á‰”


Friends

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

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Friends

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


Friends

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


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam 
..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam


..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra 


..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay




..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh 


..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet 
.. 
..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh




.” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya


” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam

..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam

” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya





” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash 




” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat




.” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti





.” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti




.” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va






.” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay

.” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto


” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam


..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to





” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay



” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti

..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto

.” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya




.” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram




.” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati


.” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw


..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam 


.” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan


” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam




” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya



” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam


” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra
sapinda


” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam




.” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy




..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay




” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay

.” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha





.” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto

.” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.

https://asiatimes.com/2020/12/systematic-collapse-of-the-worlds-largest-democracy/

Asia Times


Systematic collapse of the world’s largest democracy
Lack
of transparency on such issues as EVMs (Electronic voting machine)
software and its source code has cast doubt on the reliability of
election results in Prabuddha Bharat states
Josef
Stalin has been quoted as saying, “It’s not the people who vote that
count, it’s the people who count the votes.” In Stalin’s Russia, this
was the common norm and also the reason behind his massive success as a
politician.
Fair
elections in those days were a luxury enjoyed only by Western
democracy, as much of the world had just come out of colonization and
some were still part of it. The idea of fundamental rights and
rule-based order with institutional autonomy as well as smooth
transition of power was a complex concept for these new societies, which
had a history of bloody power transfers.
Western
critics had similar apprehensions about Prabuddha Bharat as it was
taking baby steps toward democracy in the mid-1950s. A country with
diverse languages, religions, castes and creeds, it was viewed with
skepticism as to whether it would be able to survive as a democracy.
Citing the recent Partition of erstwhile British Prabuddha Bharat,
Western liberal pundits predicted more partition of Prabuddha Bharatian
states. These doubts prevailed until India held its first parliamentary
election in 1952.
Over
the next four decades, Prabuddha Bharat not only proved those critics
wrong but also made a mark at the international level by becoming the
world’s largest democracy, with institutional credibility, freedom of
the press, and protection of civil rights.
Certainly,
there were also some dark moments, such as when Indira Gandhi didn’t
honor the commitments under the constitution and declared the Emergency
in the mid-1970s, citing the reason as internal and external threats to
the country.
Prabuddha
Bharat has come a long way since then. At the dawn of the 21st century,
India‘s vibrant democracy with a multiparty system, a large young
population, and a growing economy put the country into the global
spotlight.
But
what’s important about this democracy is a young demographic, which is
its strength but also a cause of weakness. Despite constituting a large
part of the electorate, the younger generation lacks experience of those
black days of democracy. Much of this segment is not aware that in a
democracy, the people’s responsibility doesn’t end with voting but
starts from there.
As
well, the optimistic vision of liberals that the Internet and digital
access would empower democracy and usher in a new era of freedom has not
been realized. Instead, we find ourselves in a dramatically different
set of circumstances; the digital era is not shaped by openness, but
rather by manipulation.
So
the idea of suspension of democracy through draconian laws and
emergency measures has become naive in the 21st century. In our new
democratic systems, such a situation can be created through a softer and
invisible replay of previous experiences through a systematic collapse
of the pillars of democracy, rather than military action or a coup as in
the past.
Subverting
the pillars of democracy mainly takes three forms: influencing the
umpire’s decision (constitutional body), sidelining of players, and
weakening or rewriting the rules of the game.
Russia
under President Vladimir Putin, Peru under Alberto Fujimori, and
Hungary under Viktor Orban are some of the best examples of this in
recent times. One new entrant to this list is India under Mad murderer
of democratic institutions (Modi) remotely controlled by just 0.1%
intolerant, violent, militant, number one terrorists of the world, ever
shooting, mob lynching, lunatic, mentally retarded full of
hatred,anger,jealousy, delusion, stupidity towards 99.9% Aboriginal
people are the anti-national foreigners chitpavan brahmins of Rowdy
Swayam Sevaks (RSS) kicked out from Bene Israel, Tibet, Africa, Eastern,
Europe, Western Germany, Northern Europe, South Russia, Hungary Etc.
The autonomy of essential institutions has witnessed a steady decline
due to the cult personality culture of country’s Modi. There are several
incidents where Prabudha Bharatian institutional credibility has been
questioned openly.
The death of Prabudha Bharat’s credible institutions
One
of the key pillars of any democracy is the judiciary. It’s the one that
provides a reality check to power. But lately, the behavior of this
institution is protecting Modi of Bevakoof Jhoothe Psychopaths (BJP)/RSS
interests rather than the public interest, which should be its prime
objective.
In
the last six years, the court has ceased to confront the Modi/BJP/RSS
on many controversial decisions such as the electoral bonds case, the
Citizenship Amendment Act, demonetization, the migrant crisis, and so
on. None of its decisions have come as a reality check to power.
In
a few days, the attorney general will proceed with a contempt-of-court
case against a comedian who questions the chief justice of India. In
2018, for the first time in history, four judges of the Supreme Court
had to organize a press conference to share their grievances against the
chief justice. Cases having far-reaching consequences for the nation
and judiciary were selectively assigned to benches of preference without
any rational basis.
This
clearly shows the house is not in order. We are also aware of the
strength Indian media have shown toward the government in the last few
years. Prabudha Bharat’s rank of 142 out of 180 on the world Presstitute
Freedom Index is a small testimony forgetting what Napolean had said “I
can face two battalions but not two scribes “. The consistent drop on a
year-on-year basis in presstitute freedom depicts the harsh reality of
the arrest of a journalist who dares to question the status quo.
But
a more recent blow came to the credibility of the Election Commission
(Election Criminals) in the Bihar Assembly election held in late October
and early November, where there were reports of massive rigging and
allegations of poll fraud.
The
Election Commission is an autonomous constitutional authority
responsible for administering the election process in Prabudha Bharat at
national and state elections. In Bihar, there were serious charges made
against the EC by the opposition. The opposition made a list of 119
candidates who won after the completion of counting and the returning
officer congratulated them for their victory. But when they went to take
their certificates, officers told them they had lost the election.
But
before we go into details, let’s look at the backdrop of the issue to
get a clear picture. We all have seen the failure of the Indian
government in dealing with the migrant crisis during the Covid-19
outbreak.
Amid
the horrific scenes of millions of migrant workers trying to reach
their respective states on foot, the majority of them were from Bihar.
More than 3 million migrant workers returned to Bihar.
It
was the first state to hold a legislative assembly election after the
outbreak. The election was held in the last week of October to the first
week of November in three phases. This was significant for both the
opposition and the ruling party, as the result would be treated as a
mandate on the performance of Modi and the coalition government in Bihar
on the pandemic, which has failed to live up to expectations, as the
economy is in tatters and unemployment has reached new heights.
There
was a wave in favor of young opposition leader Tejshawi Yadav. Hundreds
of thousands of people came to his rallies held across Bihar,
especially youth and migrant workers, who were looking for a change in
leadership. Meanwhile his counterpart, incumbent Chief Minister Nitish
Kumar was booed in almost every successive rally.
But
when the result came out it was not only surprising for all the
political pundits who were predicting the opposition would win under
Tejashawi Yadav but for the rest of the Indian masses. It defies logic,
as there were some serious inconsistencies, which cannot be ignored.
If
the people of Bihar were openly opposing Nitish, then why would they
vote for his coalition partner the Bevkoof Jhoothye Psychopathys (BJP),
which would again make him the chief minister? More than a dozen
opposition members of the legislative assembly lost re-election by
margins of tens or a hundred votes; one lost by 13 votes. This rarely
happens in a state election, and never in Bihar.
The
ruling party retained power with just 0.03% more votes than the
opposition. All the political pundits were predicting the opposition
would win, as there was a wave for the opposition leader on the ground.
Few people were coming to the ruling party’s rallies. But the BJP has
hailed the Modi Magic and silent voters for its win. But the real
question is on the handling of affairs by the EC and the EVMs
(electronic voting machines).
The secret behind Modi’s success
In
recent years, all accusations against the EC and EVMs were shrugged off
as baseless allegations. But mishandling of the Bihar election has put a
serious question mark on the EC’s credibility. It puts it into the
spotlight as to whether it was acting neutrally.
A
closer analysis of how the EC functions will help us determine the
reality of its tall claims of credibility, which has deteriorated over
time. An electoral system that was once highly transparent, supporting
public scrutiny and ease of understanding its functions and policies has
undergone an “enclosure of transparency.”
Voting
system software is one of the most opaque aspects of electronic voting,
as it is quite technical, complex, and generally unavailable for
inspection. Access to source codes supports independent technical
evaluation of voting systems that, in turn, facilitates oversight and
accountability of software.
Most
developed countries put source-code audit reports of their electronic
voting systems in the public domain so that transparency is maintained.
But the Indian electronic voting system is highly opaque, as much of the
information is not disclosed in the public domain apart from that it is
made by government institutions. But it doesn’t give a guarantee that
source code is fully transparent until there is an independent audit
review by a third party.
Regarding
this, a plea was filed in the Supreme Court stating that not conducting
a software review of EVMs, VVPATs (voter verifiable paper audit
trails), and ETSs (EVM tracking systems) in an election “infringes” on
citizens’ freedom of expression and affects democratic rights.
The
petitioner claimed that “if the source code of all these devices were
to be subverted in concert, then the process of randomization process
would no longer maintain its randomness, rather it will become
deterministic and systematic.” This would make it possible to achieve a
predetermined outcome of the election.
Despite
such a strong argument, on February 24, the Supreme Court disposed of
the petition and asked the petitioner to approach the EC, and if the
poll body did not order an audit of its EVM source code by an
independent auditor, then the petitioner would be at liberty to approach
the court again after three weeks.
But to date, the EC has not taken any action over this, which raises a serious question on its neutrality.
What’s
the point of hiding from the Indian people? More so, Article 19 (1) (a)
of the Constitution of India provides a guarantee to every Indian of
the right to freedom of expression.
But
what is interesting is that the EC violates this right with its Rule
49MA, which gives it the power to prosecute a voter for making a false
complaint of malfunction of an EVM or VVPAT. This means that if the
voter claims a mismatch in an EVM result but fails to prove the
mismatch, then a poll official can initiate action under Section 177 of
the Indian Penal Code for giving a “false submission,” which may invite
six months in jail or a fine of 1,000 rupees (US$13.50) or both.
So
it’s like intimidation and against the very fundamentals of democracy.
Until such important issues are addressed, the credibility of the
Election Commission will remain in question and the fairness of Indian
elections will remain under suspicion.
Transparency
and accountability are the signs of a healthy democracy, but currently,
both are missing from the world’s largest democracy. Until there is
transparency in the counting of votes, those who vote don’t matter.
Asia
Times Financial is now live. Linking accurate news, insightful analysis
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 đŸ”„đŸ”„đŸ”„
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 GĂłmez.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 Pāិi 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.
 â€” Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max MĂŒller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which MĂŒller 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. MĂŒller 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 MĂŒller’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)
LESSON 3550 Wed 30 Dec 2020 Free Online Step by Step Guide and Practice to Attain Anibal the Eternal Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages White Home, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. https://sehen.site/en/f-chn?f=Josey-Antony# Kevatta (Kevaddha) Sutta: To Kevatta 29) Classical English, Roman, 10) Classical Amharic-አንጋፋዊ አማርኛ,
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LESSON 3550 Wed 30 Dec  2020

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




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

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

Friends


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ዎሞክራáˆČን ፣ ነፃነቔን ፣ ኄኩልነቔን ፣ ነፃነቔን ኄና ወንዔማማቜነቔን ለማዳን ኱á‰Șኀሞቜን ለመተካቔ ዚምርጫ
ወሚቀቶቜ ፡፡ ሚሃቄን ለመግደል ፣ ህመምን ኄና ፍርሃቔን ለማሔወገዔ ኄንá‹Čሁም ለሁሉም ህቄሚተሰቄ ደህንነቔ ፣ á‹°áˆ”á‰ł
ኄና ሰላም ኄንá‹Čሁም ዘላለማዊ á‹°áˆ”á‰łáŠ• ኄንá‹Čያገኙ በዓለም ዙáˆȘያ ፍሬ ዹሚሰጡ ዛፎቜን ይተክሉ ፡፡

ዶ / ር ቱ አር አምበዔካር “ሜይን ፕራቄዱዔሃ ቄራህዔ ካሚጋ” ነጎዔጓዔ ነጎደ ፡፡ (á•áˆ«á‰Ąá‹”áˆƒ á‰Łáˆ…áˆ«áŠ• ቡá‹Čሔቔ
አደርጋለሁ)

አሁን ሁሉም ዹአቩርጂናል ነቅተዋል ህቄሚቶቜ ነጎዔጓዔ (ዓለም á•áˆ«á‰Ąá‹”á‹ł ፕራፓንቜ ኄናደርጋለን)
ሰዎቜ ወደ ቀዔሞ á‰€á‰łá‰žá‹ ቡá‹Čዝም መመለሔ ጀምሹዋል ፡፡ ዘላለማዊ á‹°áˆ”á‰łáŠ• ኄንደ ዚመጚሚሻ ግባቾው ኄንá‹Čያገኙ
ለማሔቻል መላው ዓለም ዹነቃውን ቔምህርቔ áˆˆá‹°áˆ”á‰łá‰žá‹ ፣ ለደኅንነታቾው ኄና ለሰላም በንቃቔ ይኹተላል ፡፡

኏ቫታ
(ኚቫዔሃ) áˆ±á‰ł ወደ ኏ቫታ

ነፃ ዚመሔመር ላይ ዹደሹጃ በደሹጃ መመáˆȘያ ኄና ልምምዔን ንባባን ለማግኘቔ ዹዘላለም á‹°áˆ”á‰łáŠ• á‰ á‰Ąá‹”áˆƒ á‹šáˆ«áˆłá‰žá‹ ቃላቔ
áˆˆáŠáŒźá‰œ ልቄሔ ለቄሰው ለጎደላቾው áŠ áŒˆáˆáŒ‹á‹źá‰œ በንáŒčህ ነጭ ዚበሚዶ መውደቅ አኹባቱ ኚራሔ ኄሔኚ ኄግሩ ዔሚሔ
ተሾፍኗል ፡፡
አንዔ áˆ±á‰ł አንዔ ቀን ዱካካን á‹«áˆ”á‹ˆáŒá‹łáˆ
á‹Čኀን
11
ፒá‰Čኀሔ
መ i 211
኏ቫታ
(ኚቫዔሃ) áˆ±á‰ł ወደ ኏ቫታ
ተተርጉሟል
ኹፓሊ በ
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ቱሂá‰č © 1997–2011 በአንዱ ላይ ኄንደዚያ ሰማሁ
አልፎ አልፎ ቄፁዓን በፓቫáˆȘካ ዹማንጎ ግንዔ ውሔጄ በናላንዳ ቆዩ ፡፡

ኚዚያ ዚቀቱ á‰Łáˆˆá‰€á‰” ኚቫታ ወደ ቄፁዕው ተጠጋ ኄና ኄንደደሚሱ ሰግዶ በአንዔ ወገን ተቀመጠ ፡፡ ኄዚያ በተቀመጠ ጊዜ
ቄፁዕን ኄንá‹Čህ አለው ፡፡
“ጌታ ሆይ ፣ ይህ ናላንዳ በቄፁዓን ላይ ኄምነቔ ባላቾው ሰዎቜ ዹተሞላ ፣ áˆ€á‰„á‰łáˆ ፣ ዹበለፀገ ኄና ቄዙ ነው፱
ናላንዳ በተቻለው መጠን ቄፁዕ በሆነው ላይ ኄምነቔ ኄንá‹Čኖራቔ ቄፁዓን ኚላዩ ሰቄዓዊ መንግሄቱ á‹šáŠ áŠ„áˆáˆź ኃይል ኃይል
ተአምር ኄንá‹Čá‹«áˆłá‹© መነኩሎውን á‰ąá‹«áˆ˜áˆ© ጄሩ ነው ፡፡

ይህ በተባለ ጊዜ ቄፁዕው ለኹቹታ ዚቀቔ á‰Łáˆˆá‰€á‰” â€œáŠŹá‰«á‰ł ፣ áˆ˜áŠáŠźáˆłá‰±áŠ• በዚህ መንገዔ አላሔተምራ቞ውም-â€č áˆ˜áŠáŠźáˆłá‰” ኑ
፣ ነጭ ለቄሰው ለተነጠቁቔ ምኄመናን ዚሔነ-አዕምሼ ኃይል ተዓምር á‹«áˆłá‹© ፡፡ ’ሀ ለሁለተኛ ጊዜ third ለሊሔተኛ
ጊዜ ዚቀቷ á‰Łáˆˆá‰€á‰” ኏ቫታ áˆˆá‰°á‰ŁáˆšáŠšá‰œá‹ “ኚቄፁዓን ጋር አልኚራኚርም ግን ኄላቜኋለሁ-ጌታ ሆይ ፣ ይህ ናላንዳ
በኄምነቔ ባላቾው ሰዎቜ ዹተሞላ ኃይለኛ ፣ ዹበለፀገ ኄና ቄዛቔ ያለው ነው ፡፡ በተባሹኹው ውሔጄ. ናላንዳ በኹፍተኛ
ደሹጃም ቱሆን በቄፁዓን ላይ ኄምነቔ ኄንá‹Čኖራቔ ቄፁዕ አንዔ ሰው መነኩሎውን ኹኹፍተኛው ዹሰው አገሩ ዹተላበሰ
á‹šáŠ áŠ„áˆáˆź ኃይል ተአምር ኄንá‹Čá‹«áˆłá‹­ á‰ąáˆ˜áˆ©á‰” ጄሩ ነው ፡፡

ለሶሔተኛ ጊዜ ቄፁዕው ለኹቹታ ዚቀቔ á‰Łáˆˆá‰€á‰” â€œáŠŹá‰«á‰ł ፣ áˆ˜áŠáŠźáˆłá‰±áŠ• በዚህ መንገዔ አላሔተምራ቞ውምâ€č ኑ áˆ˜áŠáŠźáˆłá‰” ኑ ፣
ለተለበሱ ምኄመናን ዚሔነ-አዕምሼ ኃይል ተዓምር አሳይ ፡፡ ’

â€œáŠŹá‰«á‰ł ፣ á‰ á‰€áŒ„á‰ł ለራሎ አውቃቾዋለሁ ኄና አውቃቾዋለሁ á‹«á‹ˆáŒ€áŠłá‰žá‹ ኄነዚህ ሶሔቔ ተዓምራቶቜ አሉ ፡፡ ዚቔኞá‰č ሊሔቔ
ናቾው? ዚሔነ-አዕምሼ ኃይል ተዓምር ፣ ዹቮሌፓá‰Č ተአምር ኄና ዹመምህር ተአምር ፡፡

á‹šáŠ áŠ„áˆáˆź ኃይል ተዓምር “ኄና á‹šáŠ áŠ„áˆáˆź ኃይል ተአምር ምንዔነው? አንዔ መነኩሎ ቄዙ ሳይáŠȘክ ዚሚጠቀምበቔ ሁኔታ አለ
ኃይሎቜ አንዔ ሆኖ ቄዙ ይሆናል; ቄዙ ሆኖ አንዔ ይሆናል ፡፡ ኄሱ ይገለጣል ፡፡ ይጠፋል ፡፡ ኄሱ በጠፈር በኩል
ኄንደሚሄዔ á‰ áŒá‹”áŒá‹łá‹Žá‰œ ፣ በግዔግቊቜ ኄና á‰ á‰°áˆ«áˆźá‰œ ሳይገታ ያልፋል ፡፡ ኄሱ ውሃ ኄንደ ሆነ በምዔር ውሔጄ
ይወርዳል ኄና ይወጣል ፡፡ ደሹቅ ምዔር ይመሔል áˆłá‹­áˆ°áˆáŒ„ ውሃ ላይ á‹­áˆ«áˆ˜á‹łáˆ ፡፡ áŠ„áŒáˆźá‰čን በመሔቀል ላይ ተቀምጩ
ኄንደ ክንፍ ወፍ በአዹር ላይ ይበርራል ፡፡ በጣም ኃይለኛ ኄና ኃይለኛ ፀሐይን ኄና ጹሹቃን ኄንኳ በኄጁ ይነካል
ኄና á‹­á‹°á‰ á‹”á‰Łáˆáą ኄሱ በኄሱ ላይ ተጜዕኖ á‹«áˆłáˆ­á‹áˆ
ኄሔኚ ቄራህማ ዓለማቔ ዔሚሔ áŠ áŠ«áˆáą

“ኚዚያ በኄሱ ላይ ኄምነቔ ያለው ኄና ጜኑ ኄምነቔ ያለው ሰው ዚተለያዩ á‹šáŠ áŠ„áˆáˆź á‰œáˆŽá‰łá‹Žá‰œáŠ• áˆČጠቀም sees ኄሔኚ
ቄራህ ዓለማቔ ዔሚሔ በሰውነቱ ላይ ተጜዕኖ áˆČá‹«áˆłá‹”áˆ­ ይመለኹታል፱ ኄሱ ይህንን ኄምነቔ ኄና ኄምነቔ ለሌለው ሰው
áˆȘፖርቔ á‹«á‹°áˆ­áŒáˆˆá‰łáˆ ፣ â€čግሩም አይደለም፱ ይህ ዚሚያሔቄ አይደለም ፣ ምን ያህል ኃይል ፣ ዹዚህ አሳቱ á‰œáˆŽá‰ł ምን
ያህል ታላቅ ነው፱ ልክ አሁን ኄሔኚ ቄራህማ ዓለማቔ ዔሚሔ በሰውነቱ ላይ ተጜዕኖ áˆČá‹«áˆłá‹”áˆ­ ዚተለያዩ ሳይáŠȘክ
ኃይሎቜን áˆČጠቀም አዹሁ ፡፡

“ያኔ ኄምነቔ ዹሌለው ሰው ያለ ኄምነቔ ኄና ኄምነቔ ባለው ሰው ላይ ኄንá‹Čህ ይል ነበር-‘ ጌታ ሆይ ፣ መነኩሎው
ዚተለያዩ ዚሔነ-አዕምሼ ኃይሎቜን በመጠቀም G በሰውነቱ ላይም ቱሆን ተጜዕኖ á‹«áˆłá‹°áˆšá‰ á‰” ዹጋንá‹ČáˆȘ ማራáŠȘ ዹሚባል
ውበቔ አለ ፡፡ ቄራህማ ዓለማቔ ፡፡ â€čምን ይመሔላቜኋል ፣ ኏ቫታ - ያ ሰው ኄንደዚያ አይደለም
ያለ ኄምነቔ ያለ ኄምነቔ በኄምነቔና በልበ ሙሉነቔ ሰውዹውን ይል ነበር? ”

“አዎ ጌታ ሆይ ፣ ኄሱ ዹሚናገሹው ልክ ነው ፡፡”

â€œáˆˆáŠ áŠ„áˆáˆźáŠ á‹Š ኃይል ተዓምር ኏ቫታ ይህን መሰናክል በማዹቮ ፣ á‰ áŠ áŠ„áˆáˆź ኃይል ኃይል ተዓምር በጣም ተደናግ, ፣
ውርደቔ ኄና ኄንደ ተጞዚፍኩ ይሰማኛል ፡፡

ዹቮሌፓá‰Č ተዓምር

“ኄና ዹቮሌፓá‰Č ተአምር ምንዔነው? አንዔ መነኩሎ áŠ áŠ„áˆáˆźáŠ• ፣ áŠ áŠ„áˆáˆŻá‹Š ክንውኖቜን ፣ áˆ€áˆłá‰Šá‰œáŠ• ፣ ዚሌሎቜን
ááŒ„áˆšá‰łá‰” ፣ ሌሎቜ ግለሰቊቜን ማሰላሰል ዚሚያነቄበቔ ሁኔታ አለ ፣ “ኄንá‹Čህ ነው“ ዚኄርሔዎ áŠ áˆ”á‰°áˆłáˆ°á‰„ ፣ ኄዚህ
አለ ዚኄርሔዎ áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄዚህ ነው ፣ ሔለሆነም አዕምሼዎ ፡፡ ”


“ኚዚያ
በኄሱ ላይ ኄምነቔ ያለው ኄና ኄምነቔ ያለው ሰው ዚሌሎቜን ááŒĄáˆźá‰œ áŠ áŠ„áˆáˆź áˆČያነቄ ይመለኹታል this ይህንን
ኄምነቔ ኄና ኄምነቔ ለሌለው ለሌላ ሰው áˆȘፖርቔ á‹«á‹°áˆ­áŒáˆˆá‰łáˆâ€č ግሩም አይደለም ፡፡ ዚሚያሔደንቅ አይደለም ፣ ምን
ያህል ኃይል ፣ ምን ያህል ጎበዝ ነው
ይህ ኄያሰላሰለ ፡፡ ልክ አሁን ዚሌሎቜን ááŒĄáˆźá‰œ áŠ áŠ„áˆáˆź áˆČያነቄ አዹሁ
 ’

“ኄንግá‹Čያው ኄምነቔ ዹሌለው ሰው ያለ ኄምነቔ በልበ ሙሉነቔ ለሰውዹውâ€č ጌታ ሆይ ፣ መነኩሎ ዚሌሎቜን ááŒĄáˆźá‰œ
áŠ áŠ„áˆáˆź read ዚሚያነቄበቔ ዚማኒካ ውበቔ ዹሚባል ማራáŠȘ አለ â€șምን á‹­áˆ˜áˆ”áˆá‹Žá‰łáˆ ፣ ኏ቫታ - ኄምነቔ ዚሌለበቔ ሰው
ያለ ኄምነቔ ፣ ኄምነቔ ላለው ሰው ይናገራል ማለቔ አይደለም
ኄና በጜኑ ኄምነቔ? ”
“አዎ ጌታ ሆይ ፣ ኄሱ ዹሚናገሹው ልክ ነው ፡፡”

኏ቫታ ለተባለ ዹቮሌፓá‰Č ተአምር ይህን መሰናክል áˆČመለኚቔ በጣም ዚተደናገጄኩ ፣ ዚተዋሚዔኩ ኄና በቮሌፓá‰Č ተዓምር
ዹተጠላሁ ሆኖ ይሰማኛል ፡፡
ዚቔምህርቱ ተአምር “ኄና ዚቔምህርቱ ተአምር ምንዔነው? አንዔ መነኩሎ በዚህ መንገዔ መመáˆȘያ ዚሚሰጄበቔ ሁኔታ አለ
â€˜áˆ€áˆłá‰„á‹ŽáŠ• በዚህ መንገዔ ይምሩቔ ፣ በዚያ ውሔጄ áŠ á‹­á‰…áŒĄá‰” ፡፡ áŠáŒˆáˆźá‰œáŠ• በዚህ መንገዔ ይሳተፉ ፣ በዚያ ውሔጄ
አይሳተፉባቾው ፡፡ ይህንን ተዉ ፣ ግቡ ኄና በዚያ ውሔጄ ኑሩ ፡፡ ’ይህ ኏ቫታ ፣ ዚማሔተማáˆȘያው ተዓምር ይባላል
፡፡

“በተጹማáˆȘም ፣ በዓለም ላይ ታታጋታ ዚታዚበቔ ፣ ዹሚገባ ኄና በቔክክል ራሱን ዚነቃበቔ ሁኔታ አለ፱

ሁሉንም በጅማሬው ዹሚደነቅ ፣ በመሃል ዹሚደነቅ ፣ በመጚሚሻው ዹሚደነቅ ያሔተምራል ፡፡ ኄርሱ ዹተቀደሰውን ሕይወቔ
በዝርዝር ኄና በመሠሚቱ ውሔጄ ያውጃል ፣ ፍáŒčም ፍáŒčም ፣ ኄጅግ ዹላቀ ንፁህ ነው፱

“ዚቀቱ á‰Łáˆˆá‰€á‰” ወይም ዚቀቱ á‰Łáˆˆá‰€á‰” ልጅ ዱማውን áˆČሰማ በታታጋታ ላይ ዚጄፋተኝነቔ ሔሜቔ ያገኛል ኄና
á‹«áŠ•á€á‰Łáˆ­á‰ƒáˆ-“ ዚቀቔ ውሔጄ ሕይወቔ ውሔን ነው ፣ አቧራማ መንገዔ ነው ፡፡

ዹሄደው ሕይወቔ ልክ ኄንደ ክፍቔ አዹር ነው ፡፡ ኄንደ ዹተወለወለ ፍáŒčም ሕይወቔን ፣ ፍáŒčም ንፁህ ዹሆነውን ቅዱሔ
ሕይወቔ መለማመዔ በቀቔ ውሔጄ መኖር ቀላል አይደለም
shellል. ፀጉሬን ኄና áŒșሜን መላጚቔ ፣ ኊ቟ሎኒን ቄለቄሔሔ?
ልቄሔ ፣ ኄና ኚቀቔ á‹ˆáŒ„á‰ł ወደ ቀቔ ኄጊቔ ውጣ? ‘

“ሔለዚህ ኹተወሰነ ጊዜ በኋላ ቔልቅም ይሁን ቔንሜ ሀቄቱን ጄሎ ይሄዳል; ዚዘመዶá‰čን ክቄ ፣ ቔልቅ ወይም ቔንሜ
ይተዋል; ፀጉሩንና áŒșሙን shaሞ ጼማውን አውልቆ ፣ ልቄሱንም ለቄሶ ኚቀቔ ወደ ቀቔ áŠ„áŒŠá‰ł ይወጣል ፡፡

“ኄንደዚህ በወጣ ጊዜ በቔንሜ ሔህተቶቜ ውሔጄ አደጋን በማዚቔ በገዳሙ ሕግጋቔ ተገዔቊ ይኖራል ፡፡ በበጎነቱ ዹተሟላ
፣ ዚሔሜቔ áˆ•á‹‹áˆłá‰”áŠ• á‰ áˆźá‰œ ይጠቄቃል ፣ á‰ áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና በንቃቔ ዹተሞላ ኄና ደሔተኛ ነው ፡፡

በበጎነቔ ላይ ያለው አነሔተኛው ክፍል

“ኄናም መነኩሎ በበጎነቔ ኄንዎቔ ፍፁም ነው? ሕይወቔን ኚመውሰዔ በመተው ሕይወቔን ኚመውሰዔ ይታቀባል ፡፡ ኄሱ
ዱላውን በተዘሹጋ ፣ ቱላዋው በተዘሹጋ ፣ ቁጣ ፣ ርህሩህ ፣ ለህያዋን ááŒ„áˆšá‰łá‰” ሁሉ ርህሩህ ሆኖ á‹­áŠ–áˆ«áˆáą

ይህ ዚኄርሱ በጎነቔ አካል ነው ፡፡

ያልተሰጠውን መውሰዔ ቔቶ ያልተሰጠውን ኹመቀበል ይታቀባል ፡፡ ኄሱ ዹተሰጠውን ቄቻ á‹­á‹ˆáˆ”á‹łáˆ ፣ ዹሚሰጠውን ቄቻ
ይቀበላል ፣ በሔውር ሳይሆን በንáŒčህ በሆነ በራሔ ሕይወቔ á‹­áŠ–áˆ«áˆáą

ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

አለመቻቻልን በመተው ዚመንደሩ ነዋáˆȘ መንገዔ ዹሆነውን ዹወáˆČቄ ዔርጊቔ በመቆጠቄ ፣ ገለልተኛ ፣ ገለልተኛ ሕይወቔ
ኄዚኖሚ ነው ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

“ዚሐሰቔ ንግግሩን በመተው ኚሐሰቔ ንግግር ይታቀባል ፡፡ ኄሱ ኄውነቔን ይናገራል ፣ በኄውነቔ ላይ á‰°áŒŁá‰„á‰‹áˆ ፣ ጜኑ
፣ አሔተማማኝ ፣ ዓለምን á‹šáˆ›á‹«á‰łáˆáˆáą ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

ኹፋፋይ ንግግርን በመተው ኹኹፋፋይ ንግግር ይታቀባል ፡፡ ኄዚህ ዹሰማውን ነገር ኄነዚያን ሰዎቜ ኚኄነዚህ ሰዎቜ ጋር
ኄዚህ ለማለያዚቔ ኄዚያ አይናገርም ፡፡

ኄዚያ ዹሰማውን ኄኒህን ሰዎቜ ኄዚያ ካሉ ኄነዚያ ሰዎቜ ነጄሎ ለማለያዚቔ ኄዚህ አይናገርም ፡፡

ሔለሆነም ዚፈሚሱቔን áˆ›áˆ”á‰łáˆšá‰… ወይም ዚተዋሃዱቔን በáˆČሚንቶ ማዋሃዔ ኄሱ áŠźáŠ•áŠźáˆ­á‹”áŠ• ይወዳል ፣ በሔምምነቔ ይደሰታል ፣
በሔምምነቔ ይደሰታል ፣ ሔምምነቔ ዚሚፈጄሩ áŠáŒˆáˆźá‰œáŠ• á‹­áŠ“áŒˆáˆ«áˆáą

ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

“ኚሔዔቄ ንግግር በመተው ኚሔዔቄ áŠ•áŒáŒáˆźá‰œ ይታቀባል፱ ኄሱ ጆሼን ዚሚያሚጋጋ ፣ ፍቅር ዹሚንጾባርቅ ፣ ወደ ልቄ
ዚሚሄዔ ፣ ጹዋ ዹሆኑ ፣ በሰዎቜ ሁሉ ዘንዔ ዚሚማርኩ ኄና ደሔ ዚሚያሰኙ ቃላቔን ይናገራል ፡፡ ይህ ደግሞ ዚኄርሱ
በጎነቔ አካል ነው፱

ሔራ ፈቔ ወሬ በመተው ኚሔራ ፈቔቶ áŒ«á‹ˆá‰ł ይታቀባል፱ ኄሱ በወቅቱ ይናገራል ፣ ኄውነቱን ይናገራል ፣ ኚግቄ ጋር
ዚሚሔማማውን ፣ ደማምን ኄና á‰Șዚንያ ኄሱ ግምታዊ ፣ ወቅታዊ ፣ áˆáŠ­áŠ•á‹«á‰łá‹Š ፣ በክቄ ዚተጠሚጠሩ ፣ ኚግቄ ጋር
ዹተገናኙ ቃላቔን á‹­áŠ“áŒˆáˆ«áˆáą

ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

“ዘርን áŠšáˆ˜áŒ‰á‹łá‰” ኄና ኚኄፅዋቔ ሕይወቔ ይታቀባል፱

“ዹሚበላው ኚምሜቱ ምግቄ ኄና በቀን ባልተገባ ሰዓቔ ኚምግቄ በመቆጠቄ በቀን አንዔ ጊዜ ቄቻ ነው ፡፡

â€œáŠšá‹łáŠ•áˆ” ፣ ኹመዝፈን ፣ ኹመሣáˆȘያ ሙዚቃ ኄና ቔዕይንቶቜን ኚመመልኚቔ ይታቀባል፱ “ዹአበባ ጉንጉን ኚመልበሔ ኄና
በመዓዛ ኄና á‰ áˆ˜á‹‹á‰ąá‹«á‹Žá‰œ ኄራሱን ኚማጌጄ ይታቀባል ፡፡

ኹኹፍተኛ ኄና ዚቅንጊቔ አልጋዎቜና መቀመጫዎቜ ይታቀባል ፡፡

“ወርቅና ገንዘቄን ኹመቀበል ይታቀባል ፡፡

“ያልበሰለ ኄህል  áŒ„áˆŹ ሄጋ  ሎቶቜንና ልጃገሚዶቜን  ወንዔና ሎቔ ባáˆȘያዎቜን  ፍዚሎቜንና በግን l ወፎቜን ኄና
áŠ áˆłáˆ›á‹Žá‰œáŠ•â€Š ዝሆኖቜን ፣ ኚቄቶቜን ፣ ፈሚሰኞቜን ኄና áˆ›áˆźá‰œáŠ•â€Š ኄርሻዎቜን ኄና ንቄሚቶቜን ኹመቀበል ይታቀባል ፡፡


ኹሐሰተኛ
ሚዛን ፣ ኚሐሰቔ ቄሚቶቜና ኹሐሰተኛ ዕርምጃዎቜ dealing ኹጉቩ ፣ ኹማታለል ኄና ኹማጭበርበር ጋር ዚተያያዙ
áŒ‰á‹łá‹źá‰œáŠ• ኚማሔተላለፍ messages ኚመግዛቔና ኚመሞጄ ይርቃል ፡፡

“አካልን ኹማጉደል ፣ ኚማሔፈፀም ፣ ኹማሰር ፣ ኚአውራ áŒŽá‹łáŠ“á‹Žá‰œ ዝርፊያ ፣ ኹዘሹፋ ኄና ሁኚቔ ዚራቀ ነው ፡፡
“ይህ ኄንá‹Čሁ ዚኄሱ በጎነቔ አካል ነው፱

መካኚለኛነቔ በጎነቔ ላይ â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና
áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ፣ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ ኄነዚህን ዹመሰሉ ዹዘር ኄና ዚኄፅዋቔ ሕይወቔ ሱሔ ናቾው -
áŠšáˆ„áˆźá‰œ ፣ ኚጅማቶቜ ፣ áŠšáˆ˜áŒˆáŒŁáŒ áˆšá‹«á‹Žá‰œ ፣ áŠšá‰Ąá‹”áŠ–á‰œ ኄና áŠšá‹˜áˆźá‰œ ዹተባዙ ኄጜዋቔ - ኄንደነዚህ ያሉቔን á‹˜áˆźá‰œáŠ•
áŠšáˆ˜áŒ‰á‹łá‰” ይታቀባል ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና አሔማተኞቜ በኄምነቔ ኹተሰጠ ምግቄ ውጭ በመኖር ኄነዚህን ዹመሳሰሉ ዹተኹማá‰č ኄቃዎቜን -
ዹተኹማቾ ምግቄ ፣ ዹተኹማá‰č መጠጊቜ ፣ ዹተኹማá‰č ልቄሶቜን ፣ ዹተኹማá‰č ተሜኚርካáˆȘዎቜን ፣ ዹተኹማቾ አልጋን ሱሔ
ይይዛሉ ፣ ዹተኹማá‰č áˆœá‰łá‹Žá‰œ ኄና ዹተኹማቾ ሄጋ - ኄንደነዚህ ያሉ ዹተኹማá‰č ምርቶቜን ኚመቄላቔ ይታቀባል ፡፡
ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ ኄነዚህን ዹመሳሰሉ ዝግጅቶቜን
ዚመመልኚቔ ሱሰኛ ናቾው - ጭፈራ ፣ ዘፈን ፣ ዹሙዚቃ መሳáˆȘያ ፣ ተውኔቶቜ ፣ á‹šá‰Łáˆ‹á‹”á‰ŁáŠ• ንባቄ ፣ ዚኄጅ ማጚቄጚቄ ፣
ጞናጜል ኄና ኹበሼ ፣ áŠ áˆ”áˆ›á‰łá‹Š ፋኖሔ ቔዕይንቶቜ ፣ አክሼባá‰Čክ ኄና አሔማተኛ ቄልሃቶቜ ፣ ዚዝሆኖቜ ውጊያዎቜ ፣
ዚፈሚሔ ውጊያዎቜ ፣ ዚጎሜ ውጊያዎቜ ፣ ዹበሬ ውጊያዎቜ ፣ ዚፍዚሎቜ ውጊያዎቜ ፣ ዹበግ ጠበቆቜ ፣ á‹šá‹¶áˆź ውጊያዎቜ ፣
ዔርጭቶቜ ዔቄዔቊቜ; በቔር ፣ በቊክሔ ፣ በቔግል ፣ በጊርነቔ-áŒšá‹‹á‰łá‹Žá‰œ ፣ በተኹታታይ ጄáˆȘ ፣ በጩር áˆœá‹łá‹Žá‰œ ኄና
በáˆȘመራል áŠ­áˆˆáˆłá‹Žá‰œ መታገል - ኄንደነዚህ ያሉቔን ቔዕይንቶቜ ኚመመልኚቔ ተቆጄቧል ፡፡
ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና አሔማተኞቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ በመመገቄ ኄንደነዚህ ያሉ ግዎለሜነቔ ዹጎደላቾው ኄና
ሔራ ፈቔ ሱሔ ሱሰኞቜ ናቾው - ሔምንቔ ሚዔፍ ቌዝ ፣ አሄር ሚዔፍ ቌዝ ፣ ቌዝ በአዹር ላይ ፣ áˆ†á•áˆ”áŠźá‰” ፣ ሔፒáŠȘን
፣ ዳይ ፣ ዱላ ጹዋታ ፣ ኄጅ - ሔዕሎቜ ፣ á‹šáŠłáˆ” áŒšá‹‹á‰łá‹Žá‰œ ፣ በአሻንጉሊቔ ቧንቧዎቜ በኩል መንፋቔ ፣
በአሻንጉሊቔ ማሚሻዎቜ መጫወቔ ፣ መሰናክሎቜን ማዞር ፣ በአሻንጉሊቔ ነፋሔ á‹ˆááŒźá‹Žá‰œ ፣ በአሻንጉሊቔ መለáŠȘያዎቜ ፣
በአሻንጉሊቔ ሰሚገላዎቜ ፣ በአሻንጉሊቔ ቀሔቶቜ መጫወቔ ፣ በአዹር ላይ ዹተሳሉ ፊደሎቜን መገመቔ ፣ áˆ€áˆłá‰Šá‰œáŠ•
መገመቔ ፣ ዚአካል áŒ‰á‹łá‰°áŠžá‰œáŠ• መኼሹጅ - ኄንደነዚህ ያሉ ግዔዚለሟቜ ኄና ሄራ ፈቶቜ áŒšá‹‹á‰łá‹Žá‰œ ፡፡ ይህ ደግሞ
ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና አሔማተኞቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ በመኖር ኄንደነዚህ ላሉቔ ኹፍ ያሉ ኄና ዚቅንጊቔ
ዕቃዎቜ ሱሔ ያላ቞ው ናቾው - ኹመጠን በላይ ዹሆኑ ሶፋዎቜ ፣ በተቀሹáŒč áŠ„áŠ•áˆ”áˆłá‰” ዹተጌጡ አልጋዎቜ ፣ ሚዄም ፀጉር
መሞፈኛዎቜ ፣ á‰Łáˆˆá‰„á‹™ ቀለም ንጣፍ ሜፋን ፣ ነጭ ዚሱፍ ሜፋን ፣ በአበቊቜ ወይም á‰ áŠ„áŠ•áˆ”áˆłá‰” ቅርጟቜ ዹተጌጡ ዚሱፍ
መሞፈኛዎቜ ፣ ዹተሞሉ ቄርዔ ልቄሶቜ ፣ á‰ ááˆ«ááˆŹ ላይ ዚሜፋን ወሚቀቶቜ ፣ ኚኚበሩ ዕንቁዎቜ ጋር ዹተጌጡ ዹሐር
ክዳን ቔላልቅ ዚሱፍ áˆáŠ•áŒŁáŽá‰œ; ዝሆን ፣ ፈሚሔ ኄና ዹሰሹገላ áˆáŠ•áŒŁáŽá‰œ ፣ ዚሰዎቜ á‹áŠ•áŒ€áˆźá‹Žá‰œ መሾፈኛ ፣ ዹአጋዘን
ዔቄቅ áˆáŠ•áŒŁáŽá‰œ; ሶፋዎቜ ኚአውራ áŒŽá‹łáŠ“á‹Žá‰œ ፣ ሶፋዎቜ ጋር
ለጭንቅላቱ ኄና áˆˆáŠ„áŒáˆźá‰č ኹቀይ ጎጆዎቜ ጋር - ኄንደነዚህ ያሉ ኹፍተኛ ኄና ዚቅንጊቔ ኄቃዎቜን ኹመጠቀም ይታቀባል
፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ውጭ ዚሚኖሩቔ ኄነዚህን ዹመሰሉ መዓዛዎቜ
፣ áˆ˜á‹‹á‰ąá‹«á‹Žá‰œ ኄና ኄነዚህን ዹመሳሰሉ á‹šáˆ›áˆ”á‹‹á‰ąá‹« መንገዶቜ ሱሔ ናቾው - ዱቄቶቜን በሰውነቔ ውሔጄ ማሻሞቔ ፣
ዘይቔ áˆ˜á‰€á‰Łá‰”áŠ• ፣ ጄሩ መዓዛ ባለው ውሃ áˆ˜á‰łáŒ á‰„ ፣ ኄጆá‰čንና áŠ„áŒáˆźá‰čን ማሞቔ ፣ áˆ˜áˆ”á‰łá‹ˆá‰” መጠቀም ፣ á‰…á‰Łá‰¶á‰œ ፣
ዹአበባ ጉንጉኖቜ ፣ áˆœá‰łá‹Žá‰œ ፣ áŠ­áˆŹáˆžá‰œ ፣ ዚፊቔ ዱቄቶቜ ፣ ማሔካራ ፣ áŠ áˆá‰Łáˆźá‰œ ፣ ዚጭንቅላቔ á‰ŁáŠ•á‹¶á‰œ ፣ á‹«áŒŒáŒĄ
ዚኄግር ዱላዎቜ ፣ á‰ áŒŒáŒŁáŒŒáŒ„ ዚተሠሩ ዹውሃ ጠርሙሶቜ ፣ ጎራዎዎቜ ፣ ዚሚያምሩ ዹፀሐይ ጄላዎቜ ፣ á‹«áŒŒáŒĄ ጫማዎቜ ፣
áŒ„áˆáŒŁáˆžá‰œ ፣
ኄንቁዎቜ ፣ ያክ-ጅራቔ áˆčክáˆčክታ ፣ ሚዄም ዹተጠሹዙ ነጭ ልቄሶቜ - ኄሱ áˆœá‰ł ፣ áˆ˜á‹‹á‰ąá‹« ኄና ኄንደነዚህ ያሉቔን
á‹šáˆ˜á‹‹á‰ąá‹« መንገዶቜ ኹመጠቀም ይታቀባል ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ ሔለኄነዚህ á‰Łáˆ‰á‰” ዝቅተኛ ርዕሶቜ
ማውራቔ ሱሔ ነው - ሔለ áŠáŒˆáˆ„á‰łá‰” ፣ ዘራፊዎቜ ፣ ሔለ ሚኒሔቔር á‹ŽáŠ€á‰łá‹Žá‰œ ማውራቔ ፣ ሠራዊቔ ፣ ማንቂያዎቜ ኄና
ጊርነቶቜ ምግቄ ኄና መጠጄ; áŠ áˆá‰Łáˆłá‰” ፣ ዚቀቔ ዕቃዎቜ ፣ ዹአበባ ጉንጉኖቜ ኄና áˆœá‰łá‹Žá‰œ; ዘመዶቜ; ተሜኚርካáˆȘዎቜ;
áˆ˜áŠ•á‹°áˆźá‰œ ፣ ኚተሞቜ ፣ ኚተሞቜ ፣ áŒˆáŒ áˆźá‰œ; ሎቶቜ ኄና ጀግኖቜ; ዹጎዳና ኄና ዚጉዔጓዔ ወሬ; ዚሟ቟ቜ ተሚቶቜ;
ዚልዩነቔ ተሚቶቜ [ያለፈውን ኄና ዚወደፊቱን ፍልሔፍናዊ ውይይቶቜ] ፣ ዓለምን ኄና ዹባህርን መፍጠር ፣ ኄና áŠáŒˆáˆźá‰œ
ይኖሩ ወይም አይኑሩ ዹሚሉ ወሬ - ሔለ ዝቅተኛ ርዕሶቜ ኹመናገር ተቆጄቧል
ኄንደ ኄነዚህ ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ ኄንደነዚህ ላሉቔ áŠ­áˆ­áŠ­áˆźá‰œ ሱሔ ናቾው -‘
ይህንን ቔምህርቔ ኄና á‰°áŒáˆŁáŒœ ተገንዝበዋል? ኄኔ ይህንን ዶክቔáˆȘን ኄና ሔነ-ሔርዓቔ á‹šá‰°áˆšá‹łáˆá‰” ኄኔ ነኝ ፡፡
ይህንን ቔምህርቔ ኄና ሔነ-ሔርዓቔ ኄንዎቔ ሊሚዱቔ ቻሉ? በሔህተቔ ኄዚተለማመዱ ነው፱ በቔክክል ኄዚተለማመዔኩ ነው
፡፡ ኄኔ ወጄነቔ ያለው ነኝ. አንተ አይደለህም. መጚሚሻ ላይ ዹተናገርኹው መጀመáˆȘያ ምን ማለቔ አለበቔ ፡፡
ለመጚሚሻ ጊዜ ምን ማለቔ አለቄዎቔ መጀመáˆȘያ á‹šá‰°áŠ“áŒˆáˆ©á‰”áą ለማሰቄ ይህን ያህል ጊዜ ዚወሰዱቔ ነገር ተኹልክሏል ፡፡
áŠ áˆ”á‰°áˆáˆ…áˆźá‹Ž ተገሏል፱ ተሾንፈሃል ፡፡ ሂዔ ኄና ዶክቔáˆȘንህን ለማዳን ሞክር; ኚቻልክ ራሔህን አሔወግዔ! ’-
ኄንደነዚህ ካሉ áŠ­áˆ­áŠ­áˆźá‰œ ይታቀባል፱ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱


â€œáŠ áŠ•á‹łáŠ•á‹”
ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ በመመገቄ ኄንደነዚህ ላሉቔ ሰዎቜ - áŠáŒˆáˆ„á‰łá‰” ፣
ዚመንግሄቔ áˆšáŠ’áˆ”á‰”áˆźá‰œ ፣ ክቡር ተዋጊዎቜ ፣ ካህናቔ ፣ ዚቀቔ á‰Łáˆˆá‰€á‰¶á‰œ ወይም á‹ˆáŒŁá‰¶á‰œâ€œ ኄዚህ ሂዱ ”ዹሚሉ
መልኄክቶቜንና መልዕክቶቜን ሱሔ ይይዛሉ ፡፡ ፣ ኄዚያ ይሂዱ ፣ ይህንን ኄዚያ ይሂዱ ፣ ያንን á‹«áˆ˜áŒŁáˆ‰ - -
መልዕክቶቜን ኚማሰራጚቔ ይታቀባል ኄና
ኄንደነዚህ ላሉቔ ሰዎቜ መልኄክቶቜ ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

አንዳንዔ ካህናቔ ኄና አሔማተኞቜ በኄምነቔ áŠšá‰°áˆ°áŒĄá‰” ምግቄ ኄዚኖሩ ፣ በማሮር ፣ á‰ áˆ›áŒá‰Łá‰Łá‰” ፣ በመጄቀሔ ፣
በማቃለል ኄና በጄቅም በማቔሚፍ áˆČሳተፉ ፣ ኚሞፍጄ ዓይነቶቜ ኄና ኹማሳመን ይታቀባል [ኚለጋሟቜ ቁሳዊ ዔጋፍ
ለማግኘቔ ዚሚሞክሩ ተገቱ ያልሆኑ መንገዶቜ] ኄንደነዚህ ያሉቔ. ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

ሔለ በጎነቔ ቔልቁ ክፍል

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ አኗኗር áˆ«áˆłá‰žá‹áŠ• በመጠበቅ
áˆ«áˆłá‰žá‹áŠ• ዝቅ ያደርጋሉ ፡፡
á‰ áŠ„áŒáˆźá‰č ላይ ዚንባቄ ምልክቶቜ [ለምሳሌ ፣ ፓልምሔá‰ČáˆȘ];
ምልክቶቜን ኄና ምልክቶቜን ማንበቄ;
ዹሰማይ ክሔተቶቜን መተርጎም [ዹወደቁ áŠźáŠšá‰Šá‰œ ፣ áŠźáˆœá‰¶á‰œ];
ህልሞቜን መተርጎም;
በሰውነቔ ላይ ዚንባቄ ምልክቶቜ [ለምሳሌ ፣ ፍሹኖሎጂ];
በአይጊቜ በተጠመቀው ጹርቅ ላይ ዚንባቄ ምልክቶቜ;
á‹šáŠ„áˆłá‰” áˆ˜á‰Łá‹Žá‰œáŠ• ፣ ኹላሌ መሔጠቔን ፣ ኚቅርፊቔ ቅርፊቔ ፣ ሩዝ ማቅሚቄ
ዱቄቔ ፣ ዚሩዝ ኄህሎቜ ፣ ጋይ ኄና ዘይቔ;
ኹአፍ ውሔጄ áˆ˜á‰Łá‹Žá‰œáŠ• መሔጠቔ;
ዹደም መሔዋኄቔ ማቅሚቄ;
á‰ áŒŁá‰¶á‰œ ላይ በመመርኼዝ ቔንበያዎቜን ማዔሚግ;
ጂኊማናዊነቔ;
በመቃቄር ውሔጄ አጋንንቔን ማኖር;
በዔግምቔ ላይ መናፍሔቔን ማኖር;
ዚቀቔ-ጄበቃ ማራáŠȘዎቜን በማንበቄ;
ኄባቄ ማራáŠȘ ፣ መርዝ-አፍቃáˆȘ ፣ ጊንጄ-ሎሬ ፣ አይጄ-ሎሬ ፣ ወፍ-ሎሬ ፣ ቁራ-ሎሬ;
á‰ áˆ«áŠ„á‹źá‰œ ላይ ዹተመሠሹተ ቔንበያ;
ዚመኚላኚያ ማራáŠȘዎቜን መሔጠቔ;
ዚአኄዋፍና á‹šáŠ„áŠ•áˆ”áˆłá‰”áŠ• ጄáˆȘ በመተርጎም - ኄሱ ኚሔህተቔ ይታቀባል
መተዳደáˆȘያ ፣ ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ፡፡

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ•
በመጠበቅ ፣ ኄንደ ዕዔለኞቜ ኄና ዕዔለኞቜ ዹሆኑ ዕንቁዎቜን ፣ ልቄሶቜን ፣ ዱላዎቜን ፣ ጎራዎዎቜን ፣ ጩርን ፣
ቀሔቶቜን ፣ ቀሔቶቜን ኄና ሌሎቜ መሣáˆȘያዎቜን መወሰን ፡፡ ሎቶቜ ፣ ወንዶቜ ልጆቜ ፣ ሎቶቜ ልጆቜ ፣ ወንዔ á‰Łáˆźá‰œ ፣
ሎቔ á‰Łáˆźá‰œ; ዝሆኖቜ ፣ ፈሚሶቜ ፣ ጎሟቜ ፣ á‰ áˆŹá‹Žá‰œ ፣ ላሞቜ ፣
ፍዚሎቜ ፣ አውራ በጎቜ ፣ ወፎቜ ፣ ዔርጭቶቜ ፣ ኄንሜላሊቶቜ ፣ ሚዄም ጆሼአቾው ያላ቞ው አይጊቜ ፣ ኀሊዎቜ ኄና
ሌሎቜ áŠ„áŠ•áˆ”áˆłá‰” - ኹተሳሳተ ዹኑሼ ኑሼ ፣ ኄንደነዚህ á‰Łáˆ‰á‰” ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ይታቀባል ፡፡

አንዳንዔ ካህናቔ ኄና áŠ áˆ”á‰°áˆłáˆ°á‰„ ያላ቞ው ሰዎቜ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ•
በመጠበቅ ኄንደ ቔንበያዎቜ ባሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
áŒˆá‹ąá‹Žá‰œ ወደ ሰልፍ ይወጣሉ;
áŒˆá‹ąá‹Žá‰œ ወጄተው ይመለሳሉ ፀ
áŒˆá‹ąá‹Žá‰»á‰œáŠ• ጄቃቔ ይሰነዝራሉ ፣ ገዄዎቻ቞ውም ወደ ኋላ ይመለሳሉ ፣
ገዄዎቻ቞ው ጄቃቔ ይሰነዝራሉ ፣ áŒˆá‹ąá‹Žá‰»á‰œáŠ•áˆ ወደ ኋላ ይመለሳሉ ፣
ለገዄዎቻቜን ዔል ኄና ለገዄዎቻ቞ው ሜንፈቔ ይሆናል ፡፡
ለገዄዎቻ቞ው ዔል ኄና ለገዄዎቻቜን ሜንፈቔ ይሆናል ፡፡
ሔለሆነም ዔል ይነሳል ፣ ሔለሆነም ሜንፈቔ ይሆናል - ኄሱ ኹተሳሳተ ኑሼ ፣ ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
ይታቀባል፱

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ• ኄንደሚጠቄቁ ፣
ኄንደ ቔንበያ ባሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
ዹጹሹቃ ግርዶሜ ይሆናል;
ዹፀሐይ ግርዶሜ ይሆናል;
ዚኟኚቄ ቆጠራ ሄነ ምግባር (áˆáˆ”áŒąáˆ­) ይኹሰታል ፡፡
ፀሐይና ጹሹቃ መደበኛ ልምዶቻ቞ውን á‹«áŠ«áˆ‚á‹łáˆ‰ ፡፡
ፀሐይና ጹሹቃ á‹­áˆ”á‰łáˆ‰ ፡፡
አሔቔáˆȘኼá‰č መደበኛ á‰”áˆáˆ…áˆ­á‰łá‰žá‹áŠ• á‹«áŠ«áˆ‚á‹łáˆ‰ ፡፡
አሔ቎áˆȘዎቜ á‹­áˆ”á‰łáˆ‰;
ዹሚá‰Čዹር ሻወር ይኖራል ፡፡
ዹሰማይ ጹለማ ይሆናል ፡፡
á‹šáˆ˜áˆŹá‰” መንቀጄቀጄ ይኹሰታል;
ኚጠራ ሰማይ ዹሚመጣ ነጎዔጓዔ ይሆናል ፡፡
áˆ˜áŠáˆłá‰” ፣ áˆ˜áˆáŒŁá‰” ፣ ጹለማ ፣ ፀሐይ ፣ ጹሹቃ ኄና ኟኚቄ ቆጠራዎቜ ይሆናሉ ፡፡
ይህ ዹጹሹቃ ግርዶሜ ውጀቔ ይሆናል
 áˆ˜áŠáˆłá‰” ፣ áˆ˜áŠáˆłá‰” ፣ ጹለማ ፣ ፀሀይ ፣ ጹሹቃ ኄና አሔቔáˆȘáŠźá‹Žá‰œ - ኄንደነዚህ
ካሉ ዝቅተኛ ሔነ-áŒ„á‰ á‰Łá‰” ኚመንገዔ ይርቃል ፡፡

አንዳንዔ ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ ኑሼ áˆ«áˆłá‰žá‹áŠ• ኄንደሚጠቄቁ
በመተንበይ ኄንደ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰”
በዚያም ቄዙ ዝናቄ ይሆናል ፡፡ ዔርቅ ይኹሰታል ፡፡
ቄዙ ይሆናል; ሚሃቄ ይሆናል;
ኄሚፍቔ ኄና ደህንነቔ ይኖራል; አደጋ ይኖራል;
á‰ áˆœá‰ł ይኖራል; áŠšá‰ áˆœá‰ł ነፃ ይሆናል;
ወይም በመቁጠር ፣ á‰ áˆ’áˆłá‰„ ፣ በሔሌቔ ፣ በግጄም በማቀናበር ወይም ሄነ áŒ„á‰ á‰Łá‹Š ቔምህርቶቜን ኄና ቔምህርቶቜን
በማሔተማር ኑሯቾውን ያገኛሉ -
ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ኚመጄፎ ኑሼ ይርቃል ፡፡

â€œáŠ áŠ•á‹łáŠ•á‹” ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ አኗኗር áˆ«áˆłá‰žá‹áŠ• በመጠበቅ
áˆ«áˆłá‰žá‹áŠ• ዝቅ ያደርጋሉ ፡፡
áˆˆá‰”á‹łáˆźá‰œ ፣ ለጋቄቻ áŠ„áŒźáŠžá‰œ ፣ ለፍá‰ș ዚሚመቜ ቀናቔን ማሔላቔ; á‹•á‹łá‹Žá‰œáŠ• ለመሰቄሰቄ ወይም áŠąáŠ•á‰Źáˆ”á‰”áˆœáŠ•á‰” ኄና ቄዔር
ለማግኘቔ; ለመማሹክ ወይም ለመማሹክ; ዚፅንሔ መጹንገፍ ወይም ፅንሔ ያሔወሚዱ ሎቶቜን መፈወሔ; ዹሰውን ምላሔ
ለማሰር ፣ መንጋጋውን áˆœá‰Ł ለማዔሚግ ፣ ኄጆá‰čን መቆጣጠር áŠ„áŠ•á‹łá‹­á‰œáˆ ለማዔሚግ ወይም መሔማቔ ዹተሳናቾው ኄንá‹Čሆኑ
ለማዔሚግ á‹”áŒáˆá‰°áˆźá‰œáŠ• በማንበቄ;
áˆˆáˆ˜áˆ”á‰łá‹ˆá‰” ፣ ለአንá‹Čቔ á‹ˆáŒŁá‰” ልጃገሚዔ ወይም ለመናፍሔቔ ጠንቋይ ለተነገሹላቾው ጄያቄዎቜ በአፍ ዚሚሰጄ መልሔ
ማግኘቔ
ፀሐይን ማምለክ ፣ ታላቁን ቄራማ ማምለክ ፣ áˆ›áˆáŒŁá‰”
ዚዕዔል ኄንሔቔ አምላክን በመጄራቔ ኹአፉ ነበልባል ይወጣል -
ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ኚመጄፎ ኑሼ ይርቃል ፡፡


â€œáŠ áŠ•á‹łáŠ•á‹”
ካህናቔ ኄና áŠ áˆ”á‰°á‹‹á‹źá‰œ በኄምነቔ áŠšáˆšáˆ°áŒĄá‰” ምግቄ ኄዚኖሩ በተሳሳተ ዹኑሼ አኗኗር áˆ«áˆłá‰žá‹áŠ• በመጠበቅ áˆ«áˆłá‰žá‹áŠ• ዝቅ
ያደርጋሉ ፡፡
ተሔፋ ሰጭ
ለበጎ ምላሟቜ áˆˆá‹Žáˆłá‹Žá‰œ áˆ”áŒŠá‰łá‹Žá‰œ; ኄንደዚህ ያሉቔን ተሔፋዎቜ ማሟላቔ;
á‹Čሞኖሎጂ;
ዚቀቔ-ጄበቃ ጄንቆላዎቜን ማሔተማር;
ደካማነቔን ኄና áŠ á‰…áˆ˜á‰ąáˆ”áŠá‰”áŠ• áˆ›áŠáˆłáˆłá‰”;
ለግንባታ መቀደሔ ሄፍራዎቜ;
ዚሄርዓቔ አፋቾውን áˆ˜á‰łáŒ á‰„ ኄና ሄነ áˆ„áˆ­á‹“á‰łá‹Š ገላ áˆ˜á‰łáŒ á‰„;
ዚመሄዋዕቔ áŠ„áˆłá‰”áŠ• ማቅሚቄ;
ኀሚሜá‰Čክሔ ፣ ማጜጃዎቜ ፣ ተሔፋ ሰáŒȘዎቜ ፣ á‹Čዩá‰Čክá‰Čክሔ ፣ ራሔ áˆá‰łá‰” ፈውሶቜን ማዘጋጀቔ;
ዹጆሼ ዘይቔ ፣ ዹአይን áŒ á‰„á‰łá‹Žá‰œ ፣ በአፍንጫ ፣ ለሕክምና ኄና ለፀሹ-መዔኃኒቶቜ ለሕክምና ዘይቔ ማዘጋጀቔ; ዹዓይን
ሞራ ግርዶሜን መፈወሔ ፣ ዚቀዶ ጄገና ሄራ መሄራቔ ፣ ዚልጆቜ ሐáŠȘም ሆነው መለማመዔ ፣ ውጀቶቻ቞ውን ለመፈወሔ
መዔኃኒቶቜንና ሕክምናዎቜን መሔጠቔ -
ኄንደነዚህ ካሉ ዝቅተኛ ሄነ-áŒ„á‰ á‰Łá‰” ኚመጄፎ ኑሼ ይርቃል ፡፡ ይህ ደግሞ ዚኄርሱ በጎነቔ አካል ነው፱

አንዔ መነኩሎ በዚህ መንገዔ ይጠናቀቃል
በጎነቔ በጎነቔ በኩል ኚተገደበበቔ ቩታ ዚቔኛውንም አደጋ አያይም ፡፡ ልክ ዚኄርሱን ኄንደ ዔል ዹተቀባ ክቡር ተዋጊ
ንጉሔ
ጠላቶቜ ኚጠላቶቻ቞ው በዚቔኛውም ሄጋቔ ላይ ምንም ዓይነቔ አደጋ አያዩም ፣ በተመሳሳይ መንገዔ መነኩሎው በበጎነቔ
መጠናቀቁ በበጎ አዔራጎቔ ኚመገደቄ ዚቔም ሄጋቔ አይታይም ፡፡

በዚህ ዹኹበሬታ በጎነቔ ዔምር ዹተሰጠው ፣ ያለ ነቀፋ ዹመሆን á‹°áˆ”á‰łáŠ• á‹áˆ”áŒĄáŠ• ይገነዘባል፱ አንዔ መነኩሎ በበጎ
ምግባር ዹተጠናቀቀ ኄንደዚህ ነው ፡፡

ሔሜቔ ማገዔ

“ኄናም አንዔ መነኩሎ ዚሔሜቱን á‰ áˆźá‰œ ኄንዎቔ ይጠቄቃል? ቅፅን ኹዓይን ጋር áˆČያይ በዚቔኛው ጭቄጄ ወይም ዝርዝር
áŒ‰á‹łá‹źá‰œ ላይ አይሹዳም - በአይን á‰œáˆŽá‰ł ላይ ያለ ገደቄ ቱኖር - ኄንደ ሔግቄግቄነቔ ወይም ጭንቀቔ ያሉ መጄፎ ፣
ቄልሃተኛ ያልሆኑ ባህáˆȘዎቜ ሊጠቁበቔ ይቜላሉ ፡፡ ዔምፅን በጆሼ áˆČሰማ
 በአፍንጫው ዚሚሞቔ áˆœá‰ł áˆČሰማ
 በምላሔ
ጣዕሙ ላይ
 ኚሰውነቔ ጋር ንክáŠȘ ያለው ሔሜቔ በሚነካበቔ ጊዜ the አንዔን áˆ€áˆłá‰„ áŠšáŠ áŠ„áˆáˆź ጋር በማወቅም
በዚቔኛውም ጭቄጄ ወይም ዝርዝር መሹጃ አይሹዳም በዚቔኛው - ያለገደቄ ዹሚኖር ኹሆነ
á‰ áŠ áŠ„áˆáˆź á‰œáˆŽá‰ł ላይ - ኄንደ ሔግቄግቄነቔ ወይም ጭንቀቔ ያሉ መጄፎ ፣ ቄልሃተኛ ያልሆኑ ባህáˆȘዎቜ ሊጠቁበቔ
á‹­á‰œáˆ‹áˆ‰áą á‰ áˆ”áˆœá‰łá‹Š á‰œáˆŽá‰łá‹Žá‰œ ላይ በዚህ ክቡር መገደቄ ተሰጄቶቔ ፣ ያለ ነቀፋ ዹመሆን á‹°áˆ”á‰ł á‹áˆ”áŒĄ áˆ”áˆœá‰łá‹Š ነው ፡፡

አንዔ መነኩሎ ዚሔሜቱን á‰ áˆźá‰œ ዚሚጠቄቀው በዚህ መንገዔ ነው ፡፡

ማሔተዋል ኄና ማሔጠንቀቂያ

“ኄናም አንዔ መነኩሎ á‰ áŠ áŠ„áˆáˆź ኄና በንቃቔ ዚተያዘ ኄንዎቔ ነው? ወደፊቔ áˆČሄዔ ኄና áˆČመለሔ በንቃቔ ይሠራል ፡፡
ዹውጭ ልቄሱን ፣ ዹላይኛውን መጎናጞፊያውን ኄና ሳህኑን áˆČሾኹም ፣ ወደ ጎን áˆČመለኚቔ ኄና áˆČመለኚቔ ፣ áˆČወጣ ፣
áˆČቀመጄ ፣ áˆČቀመጄ ፣ áˆČጾልይ ፣ áˆČመኝ ኄና áˆČቀምሔ outer መተኛቔ ፣ መንቃቔ ፣
áˆČናገር ኄና ዝም ቄሎ በንቃቔ á‹­áˆ áˆ«áˆáą

መነኩሎ á‰ áŠ áŠ„áˆáˆź ኄና በንቃቔ ዚተያዘው ኄንደዚህ ነው ፡፡
áŠ„áˆ­áŠ«á‰łá‹

“ኄናም ዚመነኩሎ ይዘቔ ኄንዎቔ ነው? ልክ ወፍ በሄደበቔ ሁሉ ኄንደ ቄ቞ኛ ሾክሙ በክንፎá‰č ኄንደሚበር ፣ ኄንá‹Čሁ
ሰውነቱን በማሟላቔ ሹሃቡን ለማቅሚቄ በልቄሔ ሔቄሔቄ ይሚካል ፡፡ በሄደበቔ ሁሉ ኄጅግ በጣም ዚሚያሔፈልጋ቞ውን ቄቻ
á‹­á‹ˆáˆ”á‹łáˆ ፡፡ መነኩሎ ኄንዎቔ ይሚካል ኄንደዚህ ነው ፡፡

ዚሂንዱዎቜን መተዋል

“በዚህ ክቡር ዚበጎነቔ ሔቄሔቄ ፣ á‰ áˆ”áˆœá‰łá‹Š á‰œáˆŽá‰łá‹Žá‰œ ላይ ይህ ክቡር መኹልኹል ፣ ይህ ክቡር áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና ንቃቔ
ኄና ይህ ክቡር áŠ„áˆ­áŠ«á‰ł ገለልተኛ መኖáˆȘያን ይፈልጋል-ጫካ ፣ ዹዛፍ ጄላ ፣ ተራራ ፣ ዕለታዊ ፣ አንዔ áŠźáˆšá‰„á‰ł
ያለው ዋሻ ፣ ዚቻርካ áˆ˜áˆŹá‰” ፣ ዹደን ጫካ ፣ ክፍቔ አዹር ፣ ዹገለባ ክምር ፡፡ ኹምግቡ በኋላ ፣ ኚምጜዋው ዙር
ተመልሶ ይቀመጣል ፣ áŠ„áŒáˆźá‰čን á‹«á‰‹áˆ­áŒŁáˆ ፣ ሰውነቱን ይይዛል
ቀጄ ያለ ኄና áŠ áŠ„áˆáˆźáŠ• ወደ ፊቔ á‹«áˆ˜áŒŁáˆ ፡፡

“ዓለምን ኚመመኘቔ በመተው ፣ ኚሔግቄግቄነቔ ነፃ በሆነ ግንዛቀ ውሔጄ ይቀመጣል፱

áŠ áŠ„áˆáˆźá‹áŠ• ኚሔግቄግቄነቔ ያነጻል ፡፡ መጄፎ ፈቃዔን ኄና ቁጣን ቔቶ ፣ ሕያዋን ááŒ„áˆšá‰łá‰”áŠ• ሁሉ ዹሚደግፍ መጄፎ
ፈቃዔ በሌለበቔ ግንዛቀ ውሔጄ ይቀመጣል áŠ áŠ„áˆáˆźá‹áŠ• ኚመጄፎ ፍላጎቔ ኄና ቁጣ á‹«áŒžá‹łáˆáą ሔቶቔ ኄና ዔቄታ መተው ፣
ሔሎዝ ኄና ዔቄታ ዚሌለበቔ ግንዛቀ ያለው ፣ አሔተዋይ ፣ ንቁ ፣ ዚቄርሃን አምላáŠȘ ነው፱ አዕምሼውን ኚዔካምና
ኚኄንቅልፍ ያነፃል ፡፡ ዕሚፍቔን ኄና ጭንቀቔን ቔቶ ፣ áˆłá‹­áˆšá‰ áˆœ ይቀመጣል ፣ አዕምሼው ውሔጠኛው á‹áˆ”áŒĄ ውሔጠ ፡፡
áŠ áŠ„áˆáˆźáŠ• ኚመሚበሜ ኄና ኚጭንቀቔ á‹«áŒžá‹łáˆ ፡፡

ኄርግጠኛ አለመሆንን በመተው á‰œáˆŽá‰ł ያላ቞ውን á‹šáŠ áŠ„áˆáˆź á‰Łáˆ•áˆ­á‹«á‰”áŠ• በተመለኹተ ግራ áˆ˜áŒ‹á‰Łá‰” ሳይኖር ኄርግጠኛ
አለመሆንን á‰°áˆ»áŒáˆź ይኖራል ፡፡ ኄሱ ኄርግጠኛ ካልሆን áŠ áŠ„áˆáˆźá‹áŠ• ያነጻል ፡፡

አንዔ ሰው ቄዔር ወሔዶ በንግዔ ሄራው ላይ áŠąáŠ•á‰Źáˆ”á‰” á‰ąá‹«á‹°áˆ­áŒ ኄንበል ፡፡ ዚንግዔ ሄራዎá‰č á‹­áˆłáŠ«áˆ‰ ፡፡

ዚቀዔሞ ዕዳዎá‰čን ይኹፍላል ኄና ሚሔቱን áˆˆáˆ˜áŠ•áŠšá‰ŁáŠšá‰„ ተጹማáˆȘ á‹­á‰€áˆ«áˆáą ሀሳቡ በኄሱ ላይ ይኹሰታል ፣ â€čኹዚህ በፊቔ
ቄዔር ኹመውሰዮ በፊቔ በንግዔ áˆ„áˆ«á‹Ź ላይ áŠąáŠ•á‰Źáˆ”á‰” አደሚግኩ ፡፡ አሁን ዚኄኔ ዚንግዔ áŒ‰á‹łá‹źá‰œ ተሳክተዋል ፡፡ ኄኔ
á‹šá‹”áˆź ዕዳዬን ኹፍዬልኛል ኄናም á‰Łáˆˆá‰€á‰ŽáŠ• áˆˆáˆ˜áŠ•áŠšá‰ŁáŠšá‰„ ዚሚያሔቜለው ተጹማáˆȘ ነገር ይቀራል ፡፡ ’

በዚህ ምክንያቔ ኄሱ á‹°áˆ”á‰łáŠ• ኄና á‹°áˆ”á‰łáŠ• á‹«áŒŁáŒ„áˆ›áˆáą


“አሁን
አንዔ ሰው በጠና ኄና በጠና ኹታመመ ይታመማል ፡፡ ኄሱ ምግቩá‰čን አያሔደሔተውም ፣ ኄናም በሰውነቱ ውሔጄ áŒ„áŠ•áŠ«áˆŹ
ዹለውም፱ ጊዜ ኄያለፈ áˆČሄዔ በመጚሚሻ ኚዚያ á‰ áˆœá‰ł ይዔናል ፡፡ ኄሱ በምግቩá‰č ይደሰታል ኄናም በሰውነቱ ውሔጄ
áŒ„áŠ•áŠ«áˆŹ አለ፱ ሀሳቡ በኄሱ ላይ ይኚሰቔ ነበር ፣ ‘ኹዚህ በፊቔ ታምሜ ነበር
 አሁን ኚዚያ á‰ áˆœá‰ł አገገምኩ ፡፡
በምግቊቌ ደሔ ይለኛል ኄናም በሰውነቮ ውሔጄ áŒ„áŠ•áŠ«áˆŹ አለ፱ ’በዚህ ምክንያቔ ኄሱ á‹°áˆ”á‰ł ኄና á‹°áˆ”á‰ł á‹«áŒˆáŠ›áˆáą

“አሁን አንዔ ሰው ኄሔር ቀቔ á‰łáˆ”áˆŻáˆ ኄንበል ፡፡ ጊዜ ኄያለፈ áˆČሄዔ ውሎ áŠ á‹”áˆź ኚዚያ ኄሔራቔ ነፃ ኄና ጀናማ ሆኖ
ንቄሚቱ ሳይጠፋ ይለቃል ፡፡

ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል ፣ ‘ኹዚህ በፊቔ ኄሔር ቀቔ ነበርኩ ፡፡ አሁን ንቄሚ቎ን ሳላጣ ኚኄዚያ ኄሔራቔ ፣
በደህና ኄና በጀንነቔ ተለቅቄአለሁ፱ ’በዚህ ምክንያቔ ኄሱ á‹°áˆ”á‰ł ኄና á‹°áˆ”á‰ł á‹«áŒˆáŠ›áˆáą

“በተመሳሳይ ሁኔታ ፣ ኄነዚህ አምሔቔ መሰናክሎቜ በራሱ ሳይተዉ áˆČቀሩ መነኩሎው ኄንደ ዕዳ ፣ á‰ áˆœá‰ł ፣ ኄሔር ቀቔ ፣
á‰Łáˆ­áŠá‰” ፣ á‰Łá‹”áˆ› በሆነ ሀገር ውሔጄ ኄንደ አንዔ ጎዳና ይቆጄሚዋል ፡፡ ነገር ግን ኄነዚህ አምሔቔ መሰናክሎቜ
በራሱ áˆČተዉ ፣ ኄንደ ጉዔለቔ ፣ ጄሩ ጀንነቔ ፣ ኚኄሔር ኄንደተለቀቀ ፣ ነፃነቔ ፣ ዚደህንነቔ ቩታ ኄንደሆነ
አዔርጎ ይመለኹታል ፡፡

በኄሱ ውሔጄ ኄንደተተዉ አይቶ ደሔ ይለዋል ፡፡ ደሔ ይለዋል ፣ ይሳባል ፡፡ ተቀር ,ል ፣ ሰውነቱ ፀጄ ይላል ፡፡
ሰውነቱ ፀጄ ያለ ፣ áˆˆá‹°áˆ”á‰ł áˆ”áˆœá‰łá‹Š ነው ፡፡ á‹°áˆ”á‰ł ተሰማው ፣ አዕምሼው ያተኩራል ፡፡

አራቱ ጃናዎቜ

â€œáŠšáˆ”áˆœá‰łá‹ŠáŠá‰” ዹተላቀቀ ፣ á‰œáˆŽá‰ł ኹሌለው á‹šáŠ áŠ„áˆáˆź ባህáˆȘዎቜ ዹተላቀቀ ፣ ኄሱ በመጀመáˆȘያ ጃሃ ውሔጄ ገቄቶ
ይቀራል-ኹመነጠቁ ዹተወለደው መነጠቅ ኄና á‹°áˆ”á‰ł ፣ በተመራ áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና ግምገማ ዹታጀበ ፡፡

ኄሱ ዘልቆ ገቄቶ ይንሰራፋል ፣ ይሟላል ኄናም ኹመልቀቅ በሚወጣው መነጠቅ ኄና á‹°áˆ”á‰ł ይህን አካል ይሞላል፱ ልክ
አንዔ á‹šá‰°á‹‹áŒŁáˆˆá‰” ገላ áˆ˜á‰łáŒ á‰ąá‹« ወይም ገላ áˆ˜á‰łáŒ á‰ąá‹« ሄልጠና ዹባኞን ዱቄቔ በናሔ ገንዳ ውሔጄ አፍሔሰው አንዔ ላይ
á‰ąá‹°á‰Łáˆá‰á‰”áˆ ደግመው ደጋግመው በውኃ á‹­áˆšáŒ©á‰łáˆ ፣ ሔለዚህ á‹šáˆ˜á‰łáŒ á‰ąá‹« ዱቄቱ áŠłáˆ” - ሙሌቔ ፣ ኄርጄበቔ ዹተሾኹመ ፣
በውሔጄም በውጭም ይሚጫል - ሆኖም á‹«áŠ•áŒ á‰ŁáŒ„á‰Łáˆ‰ አይደለም;
ኄንደዚያም ሆኖ መነኩሎው very ይህ አካል በመገለል ዹተወለደው መነጠቅ ኄና á‹°áˆ”á‰ł ያለው ነው ፡፡

ኹመነጠቁ በተወለደ መነጠቅና á‹°áˆ”á‰ł ያልተገሚፈው መላ አካሉ ምንም ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

ቀጄሎም á‹šá‰€áŒ„á‰ł áˆ€áˆłá‰Šá‰œáŠ• ኄና ግምገማዎቜን በማዚቔ ወደ ሁለተኛው ጀሃና ይገባል ኄና ይቀራል-ኚፅናቔ ዹተወለደ
መነጠቅ ኄና á‹°áˆ”á‰ł ፣ áŠšá‰€áŒ„á‰ł áŠ áˆ”á‰°áˆłáˆ°á‰„ ኄና ግምገማ ነፃ ዚግንዛቀ ውህደቔ - ዚውሔጄ ዋሔቔና ፡፡ ኄሱ ዘልቆ
ገቄቶ ይንኹባለላል ፣ ይበቃዋል ኄናም ይህን አካል በመነጠቅ ኄና á‰ á‹°áˆ”á‰ł ይሞላል
ኚመሚጋጋቔ ዹተወለደ ልክ ኄንደ ፀደይ-ዹውሃ ጉዔጓዔ ኄንደ አንዔ ሐይቅ
ኹሐይቁ ውሔጄ ዹሚፈልቀው አáˆȘፍ ዹውሃ ፍሰቔ ኄንá‹Čሔፋፋ ኄና ኄንá‹Čሞላ ፣ ኄንá‹Čሞላ ኄና ኄንá‹Čሞላ ፣ ኚምሄራቅ ፣
ኚምዕራቄ ፣ ኹሰሜን ወይም ኚደብቄ ምንም ፍሰቔ ሔለሌለው ፣ ኄና ቄዙ ጊዜ ዝናቄ በሚዘንቄበቔ ሰማይ ላይ ኄና
ደጋግመው á‹«á‰…áˆ­á‰Ą ፡፡ በቀዝቃዛው ውሃ ያልወሚደው ዹሐይቁ ክፍል ሔላልነበሚ በቀዝቃዛ ውሃ á‹«áŒ áŒŁá‹‹áˆ ፡፡ ኄንደዚያም
ሆኖ መነኩሎው very ይህ አካል ኚቅጄነቔ በተወለደ መነጠቅ ኄና á‹°áˆ”á‰ł ተሞልቷል ፡፡ ኚመፅናናቔ በተወለደ መነጠቅና
á‹°áˆ”á‰ł ዚማይወደዔ ዹመላ አካሉ ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

“ኄና በተጹማáˆȘ ፣ መነጠቅ ኄዚኚሰመ በነበሚበቔ ኄኩል ፣ አሔተዋይ ፣ ንቁ ኄና ኚሰውነቔ ጋር á‹°áˆ”á‰łáŠ• ይሰማዋል፱
በሊሔተኛው ጃና ውሔጄ ገቄቶ ይቀራል ፣ ኚኄነዚህም ውሔጄ ክቡር ሰዎቜ ‘ኄኩልነቔ ኄና áŠ áŠ„áˆáˆź ያለው ፣ ኄሱ ደሔ
ዹሚል መኖር አለው’ ቄለው á‹«á‹áŒƒáˆ‰áą
ኄሱ ዘልቆ ገቄቶ ይሹኹባል ፣ ይሟገታል ኄናም በመነጠቅ በተዘሹጋው á‹°áˆ”á‰ł ይህንን በጣም ይሞላል፱ ልክ በሎተሔ áŠ©áˆŹ
ውሔጄ áŠ„áŠ•á‹łáˆ‰á‰” አንዳንዶá‰č
በውኃ ውሔጄ ዚተወለዱ ኄና ዚሚያዔጉ áˆŽáŒŁá‹Žá‰œ በውኃው ውሔጄ ተጠምቀው ይቆዩ ኄና ውሃው áˆłá‹­áŠáˆ± á‹«á‰„á‰Łáˆ‰ ፣ ሔለሆነም
ኄንá‹Čተነፈሱ ኄና ኄንá‹Čበዙ ፣ ኄንá‹Čሞሉ ኄና áŠšáˆ„áˆźá‰»á‰žá‹ ኄሔኚ ጄቆማዎቻ቞ው ዔሚሔ በቀዝቃዛ ውሃ ኄንá‹Čሞሉ ኄና
ኚኄነዚህ ዚኄነዚያ á‹•áŒŁá‹Žá‰œ ምንም በቀዝቃዛ ውሃ á‹«áˆá‰łáˆžáŒˆ ይሆናል; ቱሆንም መነኩሎው very ይህ አካል በተነጠቀ
á‹°áˆ”á‰ł በተሞላ á‹°áˆ”á‰ł ይሞላል ፡፡

ኹመነጠቁ ዹመነጹ á‹°áˆ”á‰ł በተሞላበቔ መላው አካሉ ያልተወለደ ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

“ኄና በተጹማáˆȘ ፣ á‹°áˆ”á‰łáŠ• ኄና ውጄሚቔን በመተው - ልክ ኄንደ ቀዔሞ á‹°áˆ”á‰ł ኄና ጭንቀቔ ኄንደጠፋ - በአራተኛው
ጃሃ ውሔጄ ገቄቶ ይቀራል-ዚኄኩልነቔ ኄና ዹአዕምሼ ንፅህና ፣ á‹°áˆ”á‰łáˆ ሆነ áŒ­áŠ•á‰€á‰”áą ኄሱ ተቀምጧል ፣ ሰውነቔን
በንáŒčህ ፣ በቄሩህ ንቃተ ህሊና ይሞላል ፡፡
ነጭው ጹርቅ ያልዘሚጋው ዚሰውነቱ ክፍል áŠ„áŠ•á‹łá‹­áŠ–áˆ­ አንዔ ሰው ኚጭንቅላቱ ኄሔኚ ኄግሩ ዔሚሔ በነጭ ጹርቅ ተሾፍኖ
ኄንደሚቀመጄ ሁሉ; ኄንደዚያም ሆኖ መነኩሎው በንáŒčህ ቄሩህ ግንዛቀ ሰውነቔን ኄዚሞላ ይቀመጣል ፡፡

በመላ አካሉ በንáŒčህ ፣ በቄሩህ ግንዛቀ ያልተወገደ ነገር ዹለም ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą


ኄውቀቔ
ኄውቀቔ

“በዚህ áŠ áŠ„áˆáˆźá‹ ዹተኹማቾ ፣ ዚተሔተካኚለ ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚለሜ ፣ á‰łáŒ‹áˆœ ፣ ተለዋዋጭ ፣
ዚማይለዋወጄ ኄና á‹«áˆˆáˆ˜á‰łá‹°áˆ á‰œáˆŽá‰ł በደሚሰበቔ áŠ á‰…áŒŁáŒ« ኄዚመራ ወደ ኄውቀቔ ኄና ራዕይ á‹«á‹˜áŠá‰„áˆ‹áˆáą ኄሱ ያሔተውላል:
- ‘ይህ ዚኄኔ አካል ዹተዋቀሹ መልክ ያለው ነው
ኚኄናቔ ኄና ኚአባቔ ዚተወለዱቔ ፣ በሩዝ ኄና ገንፎ áŠšá‰°áˆ˜áŒˆá‰Ąá‰” አራቱ ዋና ዋና ንጄሚ áŠáŒˆáˆźá‰œ ዚማይመቜ ፣ ዚማሞቔ ፣
ዚመጫን ፣ ዚመፍሚሔ ኄና ዹመበታተን ቜግር አለባቾው ፡፡ ኄናም ይህ ዚኄኔ ንቃተ ህሊና ኄዚህ ዹተደገፈ ኄና ኄዚህ
ዹታሰሹ ነው ፡፡ ’ልክ ኄንደ ንፁህ ውሃ ዚሚያምር ዹኹበሹ ዕንቁ áŠ„áŠ•á‹łáˆˆ - ሔምንቔ áŒˆáŒœá‰ł ያላ቞ው ፣ በደንቄ
ዹተወለወሉ ፣ ጄርቔ ያሉ ፣ ዚቄልáˆčዎቜ ፣ በሁሉም áŒˆá…á‰łá‹Žá‰œ ዹተጠናቀቁ ኄና በመካኚል መካኚል ያልፋሉ ፡፡ ሰማያዊ ፣
á‰ąáŒ« ፣ ቀይ ፣ ነጭ ወይም ቡናማ ክር ነበር - ኄናም ጄሩ ዚማዚቔ á‰œáˆŽá‰ł ያለው ሰው በኄጁ ይዞ ይዞቔ በዚህ ላይ
ማሰላሰል ነበሚበቔ-â€čይህ ኚሔሩ ንፁህ ውሃ ዚሚያምር ዹኹበሹ ዕንቁ ነው ፡፡ በደንቄ ዹተወለወለ ፣ ጄርቔ ያለ ፣
áˆˆáˆ”áˆ‹áˆł ነው ፣ በሁሉም ጎኖá‰č ዹተሟላ ነው ፡፡ ኄናም ይህ በመካኚለኛው በኩል ዚሚያልፍ ሰማያዊ ፣ á‰ąáŒ« ፣ ቀይ ፣
ነጭ ወይም ቡናማ ክር ነው፱ ’

በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ ተሰቄሔቊ ፣ á‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚሌለበቔ ፣ ታዛዄ ፣
ተለዋዋጭ ፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• ሁኔታ በደሚሰበቔ - መነኩሎው ወደኄውቀቔ ኄና ወደ ራዕይ ይመራዋል ፡፡ ኄሱ
ያሔተውላል: - ‘ይህ ዚኄኔ አካል ኚኄናቔ ኄና ኚአባቔ ዚተወለዱቔን አራቔ ዋና ዋና ንጄሚ áŠáŒˆáˆźá‰œáŠ• ዚያዘ ቅርፅ
ያለው ነው ፣ በሩዝ ኄና ገንፎ ዹተመጣጠነ ፣ ዚማይመቜ ፣ ዚማሞቔ ፣ ዚመጫን ፣ ዚመፍሚሔ ኄና ዹመበታተን á‰œáˆŽá‰ł
á‹«áˆˆá‹áą ኄናም ይህ ዚኄኔ ንቃተ-ህሊና ኄዚህ ዹተደገፈ ኄና ኄዚህ ዹታሰሹ ነው ፡፡ ’

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

á‰ áŠ áŠ„áˆáˆź ዚተሠራ አካል

“በዚህ áŠ áŠ„áˆáˆźá‹ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣ በቀላሉ ዚሚለዋወጄ ፣
ዚማይለዋወጄ ኄና ዹማይነቃነቅ ዹመሆን á‰œáˆŽá‰ł በመያዝ á‰ áŠ áŠ„áˆáˆź ዚተሰራ አካል ኄንá‹Čፈጄር ይመራዋል ፡፡ ኹዚህ አካል
ሌላ አካልን ይፈጄራል ፣ ቅርፅን ዹተሰጠው ፣ á‰ áŠ áŠ„áˆáˆź ዚተሠራ ፣ በሁሉም ክፍሎá‰č ዹተሟላ ፣ ኚአካላቱ ያነሰ
አይደለም ፡፡
ፋኩልá‰Čዎቜ

ልክ አንዔ ሰው ሾምበቆን ኹሮጣው ላይ ኄንደሚሔበው ፡፡ ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል-‘ይህ ሜፋን ፣ ይህ
ሾምበቆ ነው፱

ሜፋኑ አንዔ ነገር ነው ፣ ሾምበቆው ሌላ ነው ፣ ግን ሾምበቆው ኹሮጣው ውሔጄ á‰°á‹˜áˆ­áŒá‰·áˆáą ’ወይም አንዔ ሰው
ጎራዎውን ኚኄሷ ላይ ኄንደሚወሔዔ
ቅርፊቔ ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል-‘ይህ ጎራዎ ነው ፣ ይህ ቅርፊቔ ነው፱ ጎራዎው አንዔ ነገር ነው ፣
ሌላኛው ቅርፊቔ ሌላ ነው ፣ ግን ጎራዎው ኚኄቃው ውሔጄ á‰°á‹˜áˆ­áŒá‰·áˆáą ’ወይም አንዔ ሰው ኄባቄን ኚጉዔጓዱ ውሔጄ
áŠ„áŠ•á‹°áˆšá‹«á‹ˆáŒŁ á‹­áˆ˜áˆ”áˆáą ሀሳቡ በኄሱ ላይ ይኚሰቔ ይሆናል-‘ይህ ኄባቄ ነው ፣ ይህ ደላላ ነው፱ ኄባብ አንዔ ነገር
ነው ፣ ቁፋሼው ሌላ ነው ፣ ኄባብ ግን ኚጉዔጓዱ ውሔጄ ተነቅሏል ፡፡ ’በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ
ተሰቄሔቊ ፣ á‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ጉዔለቶቜ ዚሌለበቔ ፣ ሹጋ ያለ ፣ ዚሚለዋወጄ ፣ ዚማይለዋወጄ ፣ ኄና
ወደ áŠ áˆˆáˆ˜á‰łáˆ˜áŠ•áŠá‰” ደርሷል ፣ መነኩሎው áŠ áŠ„áˆáˆź-ዚተሰራ አካልን ኄንá‹Čፈጄር ይመራዋል ፡፡ ኹዚህ አካል ሌላ አካልን
ይፈጄራል ፣ ቅርፅን ዹተሰጠው ፣ á‰ áŠ áŠ„áˆáˆź ዚተሠራ ፣ በሁሉም ክፍሎá‰č ዹተሟላ ፣ በአካል á‰œáˆŽá‰łá‹ á‹šá‰ á‰łá‰œ አይደለም
፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

ልዕለ-መደበኛ ኃይሎቜ

â€œáŠ áŠ„áˆáˆźá‹ በዚህ መንገዔ በማተኼር ፣ á‰ á‰°áŒŁáˆ« ኄና ምንም ኄንኚን ዚሌለበቔ ፣ ኄንኚን ዚለሜ ፣ ተጣጣፊ ፣ በቀላሉ
ሊለዋወጄ ዚሚቜል ፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• á‰œáˆŽá‰ł በደሚሰበቔ áŠ á‰…áŒŁáŒ« ወደ ልዕለ-ኃይሎቜ ሞዶቜ ይመራዋል ፡፡

ኄሱ ልዩ ልዩ ልዕለ-ኃይሎቜን ይጠቀማል ፡፡ አንዔ ሆኖ ቄዙ ይሆናል; ቄዙ ሆኖ አንዔ ይሆናል ፡፡ ኄሱ ይገለጣል
፡፡ ይጠፋል ፡፡ ኄሱ በጠፈር በኩል ኄንደሚሄዔ á‰ áŒá‹”áŒá‹łá‹Žá‰œ ፣ በግዔግቊቜ ኄና á‰ á‰°áˆ«áˆźá‰œ ሳይገታ ያልፋል ፡፡ ኄሱ
በምዔር ውሔጄ ኄና ኚምዔር ውሔጄ ይወርዳል
ውሃ ኄንደ ሆነ ፡፡ ደሹቅ ምዔር ይመሔል áˆłá‹­áˆ°áˆáŒ„ ውሃ ላይ á‹­áˆ«áˆ˜á‹łáˆ ፡፡

áŠ„áŒáˆźá‰čን በመሔቀል ላይ ተቀምጩ ኄንደ ክንፍ ወፍ በአዹር ላይ ይበርራል ፡፡ በጣም ኃይለኛ ኄና ኃይለኛ ፀሐይን ኄና
ጹሹቃን ኄንኳ በኄጁ ይነካል ኄና á‹­á‹°á‰ á‹”á‰Łáˆáą

ኄሔኚ ቄራህማ ዓለም ዔሚሔ ኄንኳን ኚሰውነቱ ጋር ተጜዕኖ á‹«áˆłáˆ­á‹áˆ ፡፡

ልክ አንዔ á‹šá‰°á‹‹áŒŁáˆˆá‰” ሾክላ ሠáˆȘ ወይም áˆšá‹łá‰± ሄራ መሄራቔ ኄንደሚቜሉ ሁሉ
በጄሩ ሁኔታ ዹተዘጋጀ ሾክላ ማንኛውንም ዓይነቔ ዹሾክላ ዕቃ ይወዳል ፣ ወይም
á‰œáˆŽá‰ł ያለው ዹዝሆን ጄርሔ ሰáˆȘ ወይም áˆšá‹łá‰± በደንቄ ኹተዘጋጀ ዚኄጅ ሄራ መሄራቔ ይቜላል
ዹዝሆን ጄርሔ ማንኛውንም ዓይነቔ ዹዝሆን ጄርሔ ሄራን ይወዳል ፣ ወይም ኄንደ á‰œáˆŽá‰ł ወርቅ አንጄሚኛ
ወይም áˆšá‹łá‰± ኄሱ ኹሚወዳቾው ዹወርቅ áˆ˜áŒŁáŒ„áŽá‰œ በጄሩ ሁኔታ ኹተዘጋጀ ወርቅ ሊሠራ ይቜላል ፀ በተመሳሳይ መንገዔ -
በአዕምሼው ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣ ተለዋዋጭ ፣ ዚማይለዋወጄ ኄና
ዹማይነቃነቅ ዹመሆን á‰œáˆŽá‰ł ያለው - መነኩሎው ይመራና ወደ ልዕለ-ኃይሎቜ ሁነቶቜ ያዘነቄላል  ኄሱ ተጜዕኖ á‹«áˆłá‹”áˆ«áˆ
፡፡ ኄሔኚ ቄራህማ ዓለማቔ ዔሚሔ ሰውነቱ ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą


áŠ áŠ„áˆáˆź
ማንበቄ

“በዚህ áŠ áŠ„áˆáˆźá‹ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚለሜ ፣ á‰łáŒ‹áˆœ ፣ ተለዋዋጭ ፣ ዹተሹጋጋ
ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• á‰œáˆŽá‰ł በደሚሰበቔ ፣ ኄሱ ዚሌሎቜን ፍጄሚቶቜ ግንዛቀ ወደ ኄሱ ይመራዋል ፡፡ ዚሌሎቜን ግንዛቀ
ያውቃል
ááŒ„áˆšá‰łá‰” ፣ ሌሎቜ ግለሰቊቜ ፣ በራሱ ግንዛቀ ውሔጄ ኚበውቔ ፡፡

áŠ áŠ„áˆáˆźáŠ• በፍላጎቔ ኄንደ አዕምሼ á‰ áˆ”áˆœá‰łá‹ŠáŠá‰” ፣ ኄና ያለ ሔሜቔ ያለ áŠ áŠ„áˆáˆź ኄንደ ፍቅር ያለ áŠ áŠ„áˆáˆźáŠ• ይገነዘባል
፡፡ áŠ áŠ„áˆáˆźáŠ• በመቃወም áŠ áŠ„áˆáˆźáŠ• ኄንደ መቃወም áŠ áŠ„áˆáˆźáŠ• ያለ ማወቅም áŠ áŠ„áˆáˆźáŠ• ኄንደሚለይ ይገነዘባል ፡፡

áŠ áŠ„áˆáˆźáŠ• በተሳሳተ áŠ áŠ„áˆáˆź ኄንደ áŠ áŠ„áˆáˆź ፣ ኄና ያለ áŠ áŠ„áˆáˆź ኄንደ áŠ áŠ„áˆáˆź ያለ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡ ዹተኹለኹለ
áŠ áŠ„áˆáˆźáŠ• ኄንደ ዹተኹለኹለ áŠ áŠ„áˆáˆź ፣ ዹተበተነ áŠ áŠ„áˆáˆźáˆ ኄንደ ተበተነ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡ ዚተሔፋፋ áŠ áŠ„áˆáˆźáŠ•
ኄንደሰፋ áŠ áŠ„áˆáˆź ፣ ኄና ዚተሔፋፋ áŠ áŠ„áˆáˆźáŠ• ኄንደሰፋ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡

ዹላቀ áŠ áŠ„áˆáˆźáŠ• [ኄጅግ በጣም ጄሩ በሆነ ደሹጃ ላይ ዹሌለውን] ኄንደ ዹላቀ áŠ áŠ„áˆáˆź ፣ ኄና ያልተመሚመሚ አዕምሼን
ኄንደ ያልተለዚ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡ ዹተጠናኹሹ áŠ áŠ„áˆáˆźáŠ• ኄንደ ዹተኹማቾ áŠ áŠ„áˆáˆź ፣ ኄና ያልተማኚለ áŠ áŠ„áˆáˆźáŠ•
ኄንደ ያልተማኚለ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡

ዹተለቀቀ áŠ áŠ„áˆáˆźáŠ• ኄንደ ዹተለቀቀ áŠ áŠ„áˆáˆź ፣ ኄና ያልተለቀቀ áŠ áŠ„áˆáˆźáŠ• ኄንደ ተለቀቀ áŠ áŠ„áˆáˆź ይገነዘባል ፡፡

ልክ አንá‹Čቔ á‹ˆáŒŁá‰” ሎቔ ወይም ወንዔ áŒŒáŒŁáŒŒáŒŠá‰œáŠ• ኄንደወደደቜ ፣ በደማቅ áˆ˜áˆ”á‰łá‹ˆá‰” ወይም በንáŒčህ ውሃ áŒŽá‹”áŒ“á‹ł ውሔጄ
ዹገዛ ፊቷን ነፀቄራቅ ኄንደመሚመሚቜ ኹሆነ ጉዔለቔ ካለበቔ ‘ጉዔለቔ’ ወይም ‘ጉዔለቔ ዚሌለበቔ’ ኄንደሆነ á‹«á‹á‰ƒáˆáą
በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ ተሰቄሔቊ ፣ á‰°áŒŁáˆ« ፣ ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣
ተለዋዋጭ ፣ ተለዋዋጭ ኄና ዚማያቋርጄ ቜግር ደርሷል - መነኩሎው ይመራል ኄና
ሔለ ሌሎቜ ááŒ„áˆšá‰łá‰” ግንዛቀ ወደ ኄውቀቔ ያዘነቄላል ፡፡ ኄሱ በራሱ ግንዛቀ ውሔጄ ሔለተኚበበው ዚሌሎቜ ááŒ„áˆšá‰łá‰” ፣
ዚሌሎቜ ግለሰቊቜን ግንዛቀ ያውቃል ፡፡

áŠ áŠ„áˆáˆźáŠ• á‰ áˆ”áˆœá‰łá‹ŠáŠá‰” ኄንደ áŠ áŠ„áˆáˆź በሔሜቔ ፣ ኄና ያለ ሔሜቔ በሔሜቔ ኄንደ áŠ áŠ„áˆáˆź ይገነዘባል
 ዹተለቀቀ áŠ áŠ„áˆáˆź
ኄንደ ዹተለቀቀ áŠ áŠ„áˆáˆź ፣ ኄና ያልተለቀቀ አዕምሼ ኄንደ ያልተለቀቀ አዕምሼ ፡፡

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

ያለፉቔን ህይወቶቜ áˆ›áˆ”á‰łá‹ˆáˆ”

â€œáŠ áŠ„áˆáˆźá‹ በዚህ መንገዔ በማተኼር ፣ á‰ á‰°áŒŁáˆ« ፣ ኄና ምንም ኄንኚን ዚሌለበቔ ፣ ኄንኚን ዚለሜ ፣ ተጣጣፊ ፣
በቀላሉ ሊለዋወጄ ዚሚቜል ፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• ሁኔታ በደሚሰበቔ ጊዜ ያለፈ ህይወቶቜን á‰ áˆ›áˆ”á‰łá‹ˆáˆ” ኄውቀቔ
ይመራዋል (ዹቀደሙ ቀቶቜን) ፡፡

ኄሱ ያለፉቔን ዚተለያዩ ህይወቶá‰čን ማለቔም አንዔ ልደቔ ፣ ሁለቔ ልደቶቜ ፣ ሶሔቔ ልደቶቜ ፣ አራቔ ፣ አምሔቔ ፣
አሔር ፣ ሃያ ፣ ሰላሳ ፣ አርባ ፣ ሃምሳ ፣ አንዔ መቶ ፣ አንዔ áˆșህ ፣ አንዔ መቶ áˆșዎቜ ፣ ቄዙ ዚዓለማቜን
ዹጠፈር መቀነሔ ፣ ቄዙ አ ዹጠፈር ማሔፋፊያ ፣ ቄዙ ቁጄር ያላ቞ው ዹጠፈር መንቀጄቀጄ ኄና መሔፋፋቔ ፣
[á‰ áˆ›áˆ”á‰łá‹ˆáˆ”] ፣ ‘ኄዚያ ኄንደዚህ ዓይነቔ ሔም ነበሹኝ ፣ ኄንደዚህ ዓይነቔ ጎሳ አባል ነበር ፣ ኄንደዚህ ዓይነቔ
áŒˆáŒœá‰ł ነበሹኝ፱

ዚኄኔ ምግቄ ኄንደዚህ ነበር ፣ ኄንደዚህ ዚመደሰቔ ኄና ዹህመም ልምዮ ፣ ኄንደዚህ ዹህይወቮ ፍፃሜ፱

ኚዚያ ግዛቔ በማለፍ ኄንደገና ኄዚያ ተነሳሁ ፡፡ ኄዚያም ኄንደዚህ ዹመሰለ ሔም ነበሹኝ ፣ ዚኄንደዚህ ዓይነቔ ጎሳ
አባል ፣ ኄንደዚህ አይነቔ áŒˆáŒœá‰ł ነበሹኝ፱ ዚኄኔ ምግቄ ኄንደዚህ ነበር ፣ ኄንደዚህ ዚመደሰቔ ኄና ዹህመሜ ልምዮ ፣
ኄንደዚህ ዹህይወቮ ፍፃሜ፱

ኚዚያ ሁኔታ á‰°áˆ»áŒáˆŹ ኄንደገና ኄዚህ ተነሳሁ ፡፡ ’ሔለሆነም ኄሱ ያለፉቔን á‰ áˆ­áŠ«á‰ł ህይወቶቜ በአለባበሳቾው ኄና
በዝርዝራ቞ው á‹«áˆ”á‰łá‹áˆłáˆ ፡፡ ልክ አንዔ ሰው ኹመኖáˆȘያ መንደሩ ወደ ሌላ መንደር ፣ ኚዚያ ኚዚያ መንደር ወደ ሌላ
መንደር ፣ ኚዚያ ኚዚያ መንደር ወደ ቔውልዔ መንደሩ ኄንደሚሄዔ ሁሉ ፡፡

ሀሳቡ በኄርሱ ላይ ይመጣል ፣ ‘ኄኔ ኹመኖáˆȘያ መንደሬ ወደዚያ መንደር ኄዚያ áˆ„á‹”áŠ©áą

ኄዚያ ኄኔ በኄንደዚህ ዓይነቔ መንገዔ ቆሜ ፣ በኄንደዚህ አይነቔ መንገዔ ተቀመጄኩ ፣ በኄንደዚህ ዓይነቔ መንገዔ
ተነጋገርኩ ኄና በኄንደዚህ አይነቔ መንገዔ ዝም አልኩ ፡፡ ኚዚያ መንደር ኄዚያ ወደዚያ መንደር ሄዔኩ ፣ ኄዚያም
በኄንደዚህ ዓይነቔ መንገዔ ቆሜ ፣ በኄንደዚህ ዓይነቔ መንገዔ ተቀመጄኩ ፣ በኄንደዚህ ዓይነቔ መንገዔ ተነጋገርኩ
ኄና በኄንደዚህ አይነቔ መንገዔ ዝም አልኩ ፡፡ ኚዚያ መንደር ተመል home ወደ ቀ቎ ተመለሔኩ ፡፡ ’በተመሳሳይ
ሁኔታ - በአዕምሼው ኄንá‹Čሁ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ኄና ቄሩህ ፣ ኄንኚን ዚለሜ ፣ ኚጉዔለቶቜ ዹፀዳ ፣ ዚሚለዋወጄ ፣
ዚሚለዋወጄ ፣ ዹተሹጋጋ ኄና ያለመተማመን á‰œáˆŽá‰ł ዹደሹሰ - መነኩሎው
ያለፈ ህይወቶቜን á‰ áˆ›áˆ”á‰łá‹ˆáˆ” ወደ ኄውቀቔ ይመራዋል ፡፡

ኄሱ ያለፉቔን á‰ áˆ­áŠ«á‰ł ህይወቶቜ mod በኄነሱ ሁኔታ ኄና በዝርዝር á‹«áˆ”á‰łá‹áˆłáˆáą

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą


á‹šáŠ áŠ„áˆáˆź
ኄርሟዎቜ ማቄቂያ

â€œáŠ áŠ„áˆáˆźá‹ በዚህ መንገዔ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ፣ ኄና ኄንኚን ዚለሜ ፣ ኄንኚን ዚሌለበቔ ፣ ተንኚባካቹ ፣ ተለዋዋጭ
፣ ዹተሹጋጋ ኄና á‹«áˆˆáˆ˜á‰łáˆ˜áŠ• á‰œáˆŽá‰ł በደሚሰበቔ መነኩሎው á‹šáŠ áŠ„áˆáˆźáŠ• ኄርሟ ማቄቂያ ወደሚያውቅ áŠ á‰…áŒŁáŒ« ይመራዋል ፡፡
ኄሱ ኄንደ ሆነ ያሔተውላል ፣ ‘ይህ ጭንቀቔ ነው
 ይህ ዚጭንቀቔ መነሻ ነው
 ይህ
ዚጭንቀቔ መቋሚጄ ነው
 ወደ መቋሚጄ ዚሚወሔደው ይህ ነው
ጭንቀቔ  ኄነዚህ á‹šáŠ áŠ„áˆáˆź ኄርሟዎቜ ናቾው


ይህ ዚመፍላቔ áŠ áˆ˜áŒŁáŒ„ ነው
 ይህ ዚመፍላቔ መቋሚጄ ነው
 ይህ ወደ ኄርሟ መቆም ዚሚወሔደው መንገዔ ነው ፡፡ ልቡ
ሔለሆነም በማዚቱ áŠšáˆ”áˆœá‰łá‹ŠáŠá‰” ኄርሟ ተለቅቋል ፣ ዹመሆን ኄርሟ ፣ ኄርሟው ዔንቁርና. ኚኄሔር ጋር ኄውቀቔ አለ ፣
‘ዹተለቀቀ፱’ ኄሱ ‘ልደቔ ኄንደ ተጠናቀቀ ፣ ዹተቀደሰ ሕይወቔ ኄንደተፈጞመ ፣ ሄራው ኄንደተኚናወነ á‹«áˆ”á‰°á‹áˆ‹áˆáą
ለዚህ ዓለም ኹዚህ በላይ ምንም ነገር ዹለም፱ ’ልክ ኄንደዚያ ኹሆነ
በተራራ áŠ áŠ•á€á‰Łáˆ«á‰‚ ውሔጄ ዹውሃ ገንዳ ነበሩ - ግልፅ ፣ áˆˆáˆ”áˆ‹áˆł ኄና ያልተነካ - በባህር ላይ ቆሞ ማዚቔ ዹተሳነው
ሰው ቅርፊቶቜን ፣ áŒ áŒ áˆźá‰œáŠ• ኄና áŒ áŒ áˆźá‰œáŠ• ኄንá‹Čሁም ዹዓሳ áŒ«á‹ˆá‰łá‹Žá‰œáŠ• áˆČዋኝ ኄና áˆČያርፍ ማዚቔ ይቜላል ፣ ኄናም
ይኹሰታል ለኄሱ ‘ይህ ዹውሃ ገንዳ ግልፅ ፣ áˆˆáˆ”áˆ‹áˆł ኄና ያልተነካ ነው፱

ኄነዚህ ቅርፊቶቜ ፣ áŒ áŒ áˆźá‰œ ኄና áŒ áŒ áˆźá‰œ ኄንá‹Čሁም ኄነዚህ ዹአሳ ጫፎቜ ኄዚህ áˆČዋኙ ኄና áˆČያርፉ ኄዚህ አሉ ፡፡
’በተመሳሳይ ሁኔታ - በአዕምሼው ኄንá‹Čሁ ዹተኹማቾ ፣ á‹šá‰°áŒŁáˆ« ፣ ኄና ምንም ኄንኚን ዚሌለበቔ ፣ ጉዔለቔ ዚሌለበቔ ፣
ዚሚለዋወጄ ፣ ሊለዋወጄ ዚሚቜል ፣ ዚማይለወጄ ኄና ወደ áŠ áˆˆáˆ˜á‰łáˆ˜áŠ•áŠá‰” ደርሷል - መነኩሎው á‹šáŠ áŠ„áˆáˆź ኄርሟ
ማቄቃቱን ወደ ኄዉቀቱ ይመራዋል ኄንá‹Čሁም ያዘነቄላል ፡፡ ኄሱ ኄንደ ሆነ ያሔተውላል ፣ ‘ይህ ጭንቀቔ ነው
 ይህ
ዚጭንቀቔ መነሻ ነው
 ይህ ማቆም ነው
ዚጭንቀቔ  ወደ ውጄሚቱ መቆም ዚሚወሔደው ይህ ነው
 ኄነዚህ á‹šáŠ áŠ„áˆáˆź ኄርሟዎቜ ናቾው
 ይህ ዚመፍላቔ áŠ áˆ˜áŒŁáŒ„ ነው

ይህ ዚመፍላቔ መቆሙ ነው fer ወደ ፍላቔ መቆም ዚሚወሔደው ይህ ነው ፡፡ ’ልቡ ፣ ሔለሆነም በማዚቱ ፣
áŠšáˆ”áˆœá‰łá‹ŠáŠá‰” ኄርሟ ፣ ዚመቄላቔ ኄርሟ ፣ ዚዔንቁርና ኄርሟ ተለቋል ፡፡ በመለቀቅ ፣ ‘ዹተለቀቀ’ ዕውቀቔ አለ፱
‘ልደቔ ኄንደ ተጠናቀቀ ፣ ዹተቀደሰ ሕይወቔ ኄንደተፈፀመ ፣ ዹተኹናወነው ተግባር’ áŠ„áŠ•á‹łáˆˆ ይገነዘባል፱

ለዚህ ዓለም ኹዚህ በላይ ምንም ነገር ዹለም ፡፡ ’

“ይህ ኄንá‹Čሁ ዚቔምህርቔ ተአምር ተቄሎ á‹­áŒ áˆ«áˆáą

â€œáŠŹá‰«á‰ł ኄኔ á‰ á‰€áŒ„á‰ł ዹማውቃቾውን ኄና ለኄራሎ á‹šá‰°áŒˆáŠá‹˜á‰„áŠłá‰žá‹ ኄነዚህ ሊሔቱ ተአምራቔ ናቾው ፡፡

ውይይቶቜ ኚአማልክቔ ጋር

“አንዔ ጊዜ ኏ቫታ ፣ ይህ á‹šáŠ áˆ”á‰°áˆłáˆ°á‰„ ባቡር በዚህ በጣም á‹šáˆ˜áŠáŠźáˆłá‰” ማህበሚሰቄ ውሔጄ በአንዔ መነኩሎ ግንዛቀ
ውሔጄ ተነሔቷል-‘ ኄነዚህ አራቔ ታላላቅ አካላቔ - ዚምዔር ንቄሚቔ ፣ á‹šáˆáˆłáˆœ ንቄሚቔ ፣ á‹šáŠ„áˆłá‰” ንቄሚቔ ኄና
ዚነፋሔ ንቄሚቔ ዚቔ ናቾው? áˆłá‹­á‰€áˆ©? ’ኚዚያም ወደ አማልክቔ ዚሚወሔደው መንገዔ በማኄኚላዊ áŠ áŠ„áˆáˆźá‹ ውሔጄ
ኄሔáŠȘታይ ዔሚሔ ኄንá‹Čህ ዓይነቱን ዚቔኩሚቔ ሁኔታ ደርሶ ነበር፱ ሔለዚህ ወደ አማልክቔ ቀሹበ
ዚአራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” ተመራማáˆȘዎቜ ኄና በደሚሱ ጊዜ â€čጓደኞቜ ፣ ኄነዚህ አራቔ ታላላቅ አካላቔ - ዚምዔር
ንቄሚቔ ፣ á‹šáˆáˆłáˆœ ንቄሚቔ ፣ á‹šáŠ„áˆłá‰” ንቄሚቔ ኄና ዚነፋሔ ንቄሚቔ ያለ ምንም ቅáˆȘቔ ዚቔ ነው?â€ș ቄለው ጠዹቋቾው
፡፡

“ይህ በተነገሹ ጊዜ ዚአራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” ቅጄሚኞቜ አማልክቔ መነኩሎውን“ ኄኛ ደግሞ አራቱ ታላላቅ አካላቔ
rema ያለማቋሚጄ ዚቔ ኄንደሚቆሙ አናውቅም ፡፡ ግን ኚኄኛ ዹሚበልጡ ኄና ኹፍ ኹፍ ያሉ አራቔ ታላላቅ áŠáŒˆáˆ„á‰łá‰”
አሉ ፡፡

አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚሚያቆሙበቔን ማወቅ አለባቾው ፡፡

“ሔለዚህ መነኩሎው ወደ አራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” ቀሹበና áˆČደርሔምâ€č ጓደኞቜ ፣ ኄነዚህ አራቔ ታላላቅ አካላቔ rema
ያለማቋሚጄ ዚቔ ያቆማሉ? ’áˆČል ጠዹቃቾው ፡፡

“ይህ በተባለ ጊዜ አራቱ ታላላቅ áŠáŒˆáˆ„á‰łá‰” መነኩሎውን“ ኄኛ ደግሞ አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚቔ
ኄንደሚቆሙ አናውቅም ፡፡ ግን ኚኄኛ ዹሚበልጡ ኄና ኹፍ ያሉ ዹሰላሳ ሊሔቔ አማልክቔ አሉ ፡፡ ማወቅ አለባቾው
 ’

“ሔለዚህ መነኩሎው ወደ ሰላሳ ሊሔቱ አማልክቔ ቀሹበና áˆČደርሔም“ ጓደኞቜ ፣ ኄነዚህ አራቔ ታላላቅ áŠáŒˆáˆźá‰œ rema
ያለማቋሚጄ ዚቔ ይቋሹጣሉ? ”áˆČል ጠዹቃቾው፱

“ይህ በተነገሹ ጊዜ ዹሰላሳ ሊሔቱ አማልክቔ መነኩሎውን“ ኄኛ ደግሞ አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚቔ
ኄንደሚቆሙ አናውቅም ፡፡ ግን ኚኄኛ ዹበለጠ ኹፍ ያለና ዹላቀ ዚአማልክቔ ገዄ áˆłáŠ« አለ ፡፡ ማወቅ አለበቔ 

“ሔለዚህ መነኩሎው ዚአማልክቔ ገዄ ወደሆነው ወደ áˆłáŠ« ቀርቩ በመጣ ጊዜ‘ ጓደኛ ፣ ኄነዚህ አራቔ ታላላቅ አካላቔ
rema ያለማቋሚጄ ዚቔ ያቆማሉ? ’ቄሎ ጠዹቀው፱

“ይህ በተነገሹ ጊዜ ዚአማልክቔ ገዄ áˆłáŠ« ለ መነኩሎው“ ኄኔ ደግሞ አራቱ ታላላቅ አካላቔ rema ያለማቋሚጄ ዚቔ
ኄንደሚቆሙ አላውቅም ፡፡ ግን ኚኄኔ ዹሚበልጡ ኄና ኹፍ ያሉ ዚያማ አማልክቔ አሉ ኄነሱ ማወቅ አለባቾው
 ’


“ዚያማ አማልክቔ ኄኛ ደግሞ አናውቅም said ግን ሱያማ ዹሚባል አምላክ አለ know ማወቅ አለበቔ ’ 

“ሱያማ አለቜ ኄኔ ደግሞ አላውቅም
 ግን áˆłáŠ•á‰±áˆłá‰ł ዹተባለ አምላክ አለ know ማወቅ አለበቔ ’ 

â€œáˆłáŠ•á‰±áˆșታ“ ኄኔ ደግሞ አላውቅም said ግን ዚኒማናራá‰Č አማልክቔ አሉ

ማወቅ አለባቾው
 ’

“ንማናራá‰Č አማልክቔ
አለ ፣ ‘ኄኛም አናውቅም
 ግን áˆ±áŠ’áˆšáˆšá‰ł ዹሚባል አምላክ አለ

ማወቅ አለበቔ  ’



“ታá‹Čያ
ታላቁ ቄራማ መነኩሎውን በኄጁ በመያዝ ወደ አንዔ ወገን ወሰደውና“ ኄነዚህ ዚቄራህ áˆšá‹łá‰¶á‰œ አማልክቔ ያምናሉ ፣
“ታላቁ ቄራህ ዚማያውቀው ነገር ዹለም ፡፡

ታላቁ ቄራማ ዚማያዚው ነገር ዹለም ፡፡

ታላቁ ቄራማ ዚማያውቀው ነገር ዹለም ፡፡

ታላቁ ቄራማ ያልተገነዘበው ምንም ነገር ዹለም ፡፡ ለዚያም ነው ኄኔ በአራ቎ ታላላቅ አካላቔ without ያለማቋሚጄ
ዚቔ ኄንደሚቆሙ ኄኔ ኄንደማላውቅም በኄነሱ ፊቔ አልናገርም ፡፡

ሔለዚህ ዹተሳሳተ ኄርምጃ ወሔደዋል ፣ ዹተሳሳተ ኄርምጃ ወሔደዋል ፣ ዹ
ሌላ ቩታ ለዚህ ጄያቄ መልሔ ፍለጋ ቄፁዕ ፡፡ ወደ ቄፁዕው ቀኝ ተመለሱ ኄና áˆČደርሱም ይህን ጄያቄ ይጠይቁቔ ፡፡
ኄሱ á‰ąáˆ˜áˆáˆ”áˆ ግን ልቄ ውሔጄ መውሰዔ አለቄዎቔ ፡፡

“ያኔ - - አንዔ ጠንካራ ሰው ዹተጣጣመ ኄጁን ኄንደሚዘሚጋ ወይም ዹተዘሹጋውን ኄጁን áŠ„áŠ•á‹°áˆšáŒˆá‰ł - መነኩሎው
ኚቄራህማ ዓለም ተሰወሹ ኄና ወá‹Čያውኑ ኹፊቮ ታዹ ወደ ኄኔ ኹሰገደ በኋላ በአንዔ በኩል ተቀመጠ ፡፡ ኄዚያ በተቀመጠ
ጊዜ â€čጌታ ሆይ ኄነዚህ አራቔ ታላላቅ አካላቔ - ዚምዔር ንቄሚቔ ፣ á‹šáˆáˆłáˆœ ንቄሚቔ ፣
á‹šáŠ„áˆłá‰± ንቄሚቔ ኄና ዚነፋሱ ንቄሚቔ - áˆłá‹­á‰€áˆ© ይቆማሉ? ’

ዚንጉሔ አሟካ ለዛፎቜ ዚሕይወቔ áˆ”áŒŠá‰ł

ኩፊሮላዊ ሆኖ በመቆሚጄ ደሔተኛ መንገዶá‰č ላይ አንዔ ኄይታ ኄንá‹Čወሔዔ ያደሚገው ኚሞራáˆȘያ ንጉሠ ነገሄቔ አሟካ በቀር
ሌላ አይደለም ፡፡ መላው ዓለም በኹተማ ኄና በኹተማ ውሔጄ በመንገዔ ዳር ፍሬ ዹሚሰጡ á‰Ąá‰ƒá‹«á‹Žá‰œáŠ• / ዛፎቜን
á‰ áˆ˜áŠ•áŠšá‰ŁáŠšá‰„ ኄና በመጠበቅ ሚገዔ ዚአሟካን መርሆዎቜን ያጠቃልላል ፡፡ áŠ áŠ«á‰Łá‰ąá‹Žá‰œ ዹሞáˆȘያ ንጉሠ ነገሄቔ ዚመንገዔ
ዳር ዛፎቜን ፅንሰ-áˆ€áˆłá‰„ ለማራመዔ ኄና ለመደገፍ ዹመጀመáˆȘያው ነበር “በዹቀኑ ዛፎቻቜንን á‰ áˆáŠ“áŒŁá‰ á‰” ወቅቔ ወደ ኋላ
ተመልሰን ኄርሱ ያደሚገውን መመልኚቔ አለቄን ፡፡

ኚአሟካ ፍንጭ መውሰዔ ፣ በአንዔ ወቅቔ በሞáˆȘያን መንግሄቔ ወይም በዮልሂ ዹተሾፈኑባቾውን áŠ áŠ«á‰Łá‰ąá‹Žá‰œ ኚተመለኚቱ
ዓለም ዚመንገዔ ዳር ዛፎቜን አሔፈላጊነቔ ያደንቃል ፣ ““ ዚአሟካን መርሆዎቜ ዹደን ክፍልን ለሹጅም ጊዜ ዛፎቜን
በመጠበቅ ሚገዔ ይሚዷ቞ዋል ፡፡

áˆˆáŠ„á‹«áŠ•á‹łáŠ•á‹± መንገዔ ሆን ቄሎ አንዔ ዝርያ መርጧል ፡፡ በቅርቄ ርቀቔ ላይ ዝርያዎቜን መቀላቀል ዚዛፎቜን መኖር ላይ
ተጜዕኖ á‹«áˆłá‹”áˆ«áˆ ፡፡ ለሙሉ ዝርጋታ በአንዔ ዝርያ ላይ ኄናተኩራለን ፡፡

“አሟካ á‰ áŠ áŠ«á‰Łá‰ąá‹ ሰዎቜ ዚመንገዔ ዳር ዛፎቜ á‰Łáˆˆá‰€á‰”áŠá‰” መቄቔ አልነበራ቞ውም ፡፡ መንግሔቔ ዚቜግኝ ኄዔገቱን
በበላይነቔ ዹሚቆጣጠር ቱሆንም ዹኋላ ኋላ ዹዛፉ á‰Łáˆˆá‰€á‰”áŠá‰” ለአኹባቱው ሰዎቜ ይሰጣል ”ቄለዋል ፡፡

“ዛፎቜን መቁሚጄ ሙሉ በሙሉ መኹልኹል አይቻልም ፣ ግን (በአá‹Čሶá‰č ኄርምጃዎቜ) በኹፍተኛ ደሹጃ ይቀነሳል ፡፡”
ደኖቜ ዹሰው ልጆቜን ጹምሼ ለሁሉም ኄናቔ ሕያዋን መሠሹታዊ ዚሕይወቔ ዔጋፍ ሄርዓቔ ይሰጣሉ ፡፡

ዹደን ​​ሄነ-áˆáˆ…á‹łáˆźá‰œ ንáŒčህ አዹር ፣ ዹውሃ ሀቄቶቜ ፣ ለም áˆ˜áˆŹá‰” ለግቄርና ፣ ለቱዼ ቄዝሃነቔ ፣ ለአዹር ንቄሚቔ
ለውጄ ቅነሳ ኄና ለሌሎቜ á‰ áˆ­áŠ«á‰ł á‹šáˆ”áŠáˆáˆ…á‹łáˆ­ አገልግሎቶቜ ይሰጣሉ ፡፡

በጣም ቄዙ ዹገጠር ህቄሚተሰቄ ክፍሎቜ ፣ አቄዛኞá‰čን áŒŽáˆłá‹Žá‰œ ጹምሼ á‰ á‰€áŒ„á‰ł ለኑሼአቾው በደን ላይ ጄገኛ ናቾው ፡፡

ዹዓለም ደን á‹Čፓርቔመንቶቜ ደኖቜን ኄና ዚዱር áŠ„áŠ•áˆ”áˆłá‰”áŠ• ዹመጠበቅ ፣ ዹዓለምን ቄዝሃ ቄዝሃ ሕይወቔ ዹመጠበቅ ኄና
ዹደን ሄነ-áˆáˆ…á‹łáˆ«á‹Š ሄነ-áˆáˆ…á‹łáˆ«á‹Š ሚዛን ኄንá‹Čጠበቅ ዚማዔሚግ ተቀዳሚ á‰°áˆáŠ„áŠź አላቾው ፡፡

ሁሉም ዹዓለም ዹደን መምáˆȘያዎቜ መምራቔ አለባቾው ዹደን ዋና áŠ áˆ”á‰°á‰Łá‰ŁáˆȘ ፣ ዹደን ኃይል (HOFF) ኃላፊ ፡፡

መምáˆȘያዎá‰č ዹዓለም ደን አገልግሎቔ áˆ˜áŠźáŠ•áŠ–á‰œ ኄና ዚተለያዩ áŠ«á‹”áˆŹá‹Žá‰œ áˆ˜áŠźáŠ•áŠ–á‰œ / ዚመሔክ ሰራተኞቜን ጹምሼ ዚሄራ
áŒ„áŠ•áŠ«áˆŹ ሊኖራ቞ው ይገባል ፡፡
ዓለም ዹተጠበቁ áŠ áŠ«á‰Łá‰ąá‹Žá‰œ አውታሹ መሚቄ ኚነቄር áˆ˜áŒ á‰Łá‰ á‰‚á‹«á‹Žá‰œ ፣ ኚዱር áŠ„áŠ•áˆ”áˆłá‰” መፀዳጃ ቀቶቜ ፣ ኚጄበቃ ማቆያ
ኄና 1 ዚማህበሚሰቄ áˆ˜áŒ á‰Łá‰ á‰‚á‹« ጋር

በá‹Čፓርቔመንቶቜ ዹሚኹናወነው ሄራ በሚኚተሉቔ ምዔቊቜ በሔፋቔ ሊመደቄ ይቜላል-ዚቁጄጄር ፣ ጄበቃ ፣ ጄበቃ ኄና ዘላቂ
áŠ áˆ”á‰°á‹łá‹°áˆ­ ፡፡

ዚቁጄጄር ሄራዎቜ አካል ኄንደመሆና቞ው መምáˆȘያዎá‰č ኄንደ ዹዓለም ደን ሕግ ፣ ዚዱር áŠ„áŠ•áˆ”áˆłá‰” ጄበቃ ሕግ ፣ ደን
(ጄበቃ) ሕግ ፣ ዹዓለም ዚዛፎቜ ጄበቃ ሕግ ፣ ወዘተ ኄና ተጓዳኝ ደንቊቜን ዹመሳሰሉ ዚተለያዩ ሕጎቜን ዔንጋጌዎቜ
ማሔፈፀም አለባቾው ፡፡ ዚጄበቃ á‰°áŒá‰Łáˆźá‰œ ፣ ዚዔንበር ማጠናኹáˆȘያ ፣ ዹደን áŠ áŠšá‰Łá‰ąá‹Žá‰œáŠ• ኚመጄበቄ መኹላኹል ፣
ህገ-ወጄነቔን መቁሚጄ ፣ ዹሰው-ዱር áŠ„áŠ•áˆ”áˆłá‰” ግጭቔ መቀነሔ ፣ á‹šáŠ„áˆłá‰” አደጋ መኹላኹል ኄና ዚቁጄጄር ኄርምጃዎቜን
መውሰዔ ወዘተ á‹«áŠ«á‰”á‰łáˆ‰ ፡፡

ዚጄበቃ á‰°áŒá‰Łáˆ© ዹተኹላ ሔራዎቜን ፣ ዹአፈር ኄርጄበቔ ጄበቃን ኄና ዚተፋሰሔ ልማቔ ሔራዎቜን ለውሃ ደህንነቔ ፣
á‰„áˆ­á‰…á‹Ź ፣ ለአደጋ ኄና ለአደጋ ዹተጋለጡ (RET) ዝርያዎቜን በመጠበቅ ኄና ሁሉንም ዚህቄሚተሰቄ ክፍሎቜ በጫካዎቜ
አሔፈላጊነቔ ላይ ግንዛቀ ለማሔጚበጄ ዚግንዛቀ ማሔጚበጫ ሄራዎቜን ማኹናወን ፣ ዚዱር áŠ„áŠ•áˆ”áˆłá‰” ኄና ቄዝሃ ሕይወቔ.
በክፍለ-ግዛቶቜ áŠ áŠšá‰Łá‰ąá‹Žá‰œ ኄንደ ዚሄራ ዕቅዶቜ ዝርዝር መሠሚቔ ዚኄንጚቔ ኄና ሌሎቜ ዹደን ምርቶቜን በዘላቂነቔ
áˆ›á‹áŒŁá‰”áŠ“ ግቄይቔ ውሔጄ መሳተፍ አለባቾው ፡፡

መምáˆȘያዎá‰čም ዚአርሶ አደሩን ገቱ ለመደገፍ á‰ áˆ›á‰ áˆšá‰łá‰łá‰” አግሼ-ደንን በማሔተዋወቅ በሔፋቔ መሰማራቔ አለባቾው ፡፡


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

ሰዎቜ ቋንቋን ዚማግኘቔ á‰œáˆŽá‰łá‰žá‹ ልዩ ነው ፡፡ ግን ኄንዎቔ? በቄሔራዊ á‹šáˆłá‹­áŠ•áˆ” áŠ áŠ«á‹łáˆš á‰€áŒŁá‹­áŠá‰” ዹታተመ አá‹Čሔ
ጄናቔ በኄውነቱ ኄኛ በቋንቋ መሠሹታዊ መሠሹታዊ ዕውቀቔ ኄንደተወለዔን ዹዘመኑን ዹቋንቋ â€œá‰°áˆáŒ„áˆźáŠ• áˆ˜áŠ•áŠšá‰ŁáŠšá‰„â€
ክርክር ላይ ቄርሃን ፈሰሰ ፡፡

ቋንቋዎቜ ኄርሔ በርሳቾው በቄዙ መንገዶቜ á‰ąáˆˆá‹«á‹©áˆ ዹተወሰኑ áŒˆáŒœá‰łá‹Žá‰œ በመላ ቋንቋዎቜ áˆČጋሩ á‹­á‰łá‹«áˆ‰ ፡፡

ኄነዚህ áŒˆáŒœá‰łá‹Žá‰œ በሁሉም ዹሰው áŠ áŠ„áˆáˆź ውሔጄ ኚሚሰሩ ዹቋንቋ መርሆዎቜ ሊመነጩ ይቜላሉ ፡፡

á‰°áˆáŒ„áˆźáŠ á‹Š ጄያቄ ይነሳል-ሕፃናቔ ዚሰዎቜ ቃላቔ ኄንዎቔ ኄንደሚመሔሉ በኄውቀቔ ዚተወለዱ ናቾው?

ሕፃናቔ ዹተወሰኑ ዚዔምፅ ቅደም ተኚተሎቜን ኚሌሎቜ ይልቅ ኄንደ ቃል ዹመሰሉ አዔርገው ይመለኹታሉ? በቊሔተን
ዹሚገኘው ዹሰሜን ምሔራቅ ዩኒቚርሔá‰Č ፕሼፌሰር አይáˆȘሔ በሬን በበኩላ቞ው “ዹዚህ አá‹Čሔ ጄናቔ ውጀቔ ኄንደሚያመለክተው
ዹሰው ቋንቋዎቜ ዚዔምፅ ዘይቀዎቜ ልክ ኄንደ ወፎቜ ዝማሬ ዹመሰለ ዹተወለደ á‰Łá‹źáˆŽáŒ‚á‹«á‹Š á‰°áˆáŒ„áˆźáŠ á‹Š ውጀቔ ናቾው”
ቄለዋል ፡፡ በዶ / ር ዣክ መለር ዚሚመራው áŒŁáˆŠá‹«áŠ• ውሔጄ ኹሚገኘው ዓለም አቀፍ ዹኹፍተኛ ቔምህርቔ ቔምህርቔ ቀቔ
ዹምርምር ብዔን ፡፡

ዚጄናቱ ዹመጀመáˆȘያ ደራáˆČ ዶ / ር ዮá‰Șá‹” ጎሜዝ ቄላ ፣ áˆœá‰Ł ፣ ቱ.ቱ.áˆČ.ኀሔ. ለምሳሌ በቃላቱ መጀመáˆȘያ ላይ
ዚሚኚሰቱቔን ዚዔምፅ-ውህዶቜ ነው ፡፡

ቄዙ ቋንቋዎቜ በቄሌ ዚሚጀምሩ ቃላቔ ቱኖሯቾውም (ለምሳሌ ፣ á‰ áŒŁáˆŠá‹«áŠ•áŠ› ቄላንዶ ፣ በኄንግሊዝኛ ቄልጭ ዔርግም ኄና
በሔፓኒሜኛ blusa) ፣ ጄቂቔ ቋንቋዎቜ በ lb ዚሚጀምሩ ቃላቔ አሏቾው ፡፡ ሩáˆČያኛ ኄንደዚህ ያለ ቋንቋ ነው
(ለምሳሌ ፣ ሉቡ ፣ ኚሎቄ ጋር ዚሚዛመዔ ቃል ፣ “ግንባር”) ፣ ግን በሩሔያኛ ኄንኳን ኄንደዚህ ያሉ ቃላቔ ኄጅግ
በጣም አናሳ ናቾው ኄና ኚቄል በመጀመር ቃላቔ ይበልጣሉ፱ ዹቋንቋ ሊቃውንቔ ኄንደዚህ ዓይነቶá‰č ቅጊቜ ዚሚኚሰቱቔ
ዚሰዎቜ አንጎል ኄንደ ቄላ በላይ ያሉ ቃላቔን ለመደገፍ ሔለሆነ ነው ፡፡

ኹዚህ አጋጣሚ ጋር ተያይዞ ኹዚህ በፊቔ ኚዶክተር በሚንቔ ላቄራቶáˆȘ ዹተደሹገው ዚሙኚራ ምርምር áŠ„áŠ•á‹°áˆšá‹«áˆłá‹šá‹ ጎልማሳ
ተናጋáˆȘዎቜ ምንም ኄንኳን ዚቔውልዔ ቋንቋቾው ቄሌ ወይም ሊባ ዹሚሉ ቃላቔ á‰Łá‹­áŠ–áˆ«á‰žá‹áˆ ኄንደዚህ አይነቔ ምርጫዎቜን
á‹«áˆłá‹«áˆ‰ ፡፡ ግን ይህ ኄውቀቔ ዹሚመነጹው ኚዚቔ ነው? በአንዳንዔ ሁለንተናዊ ዹቋንቋ መርሆዎቜ ምክንያቔ ነው ወይሔ
ዚአዋቂዎቜ ዚዕዔሜ ልክ ተሞክሼ áˆ›á‹łáˆ˜áŒ„ ኄና ዹአፍ መፍቻ ቋንቋቾውን በማፍራቔ?
ሙኚራው
ኄነዚህ ጄያቄዎቜ á‰Ąá‹”áŠ“á‰œáŠ• ቔናንሜ ሕፃናቔ ዚተለያዩ ዚቃላቔ ዓይነቶቜን ኄንዎቔ áŠ„áŠ•á‹°áˆšáŒˆáŠá‹˜á‰Ą በጄንቃቄ ኄንá‹Čመለኚቔ
አደሹጉ ፡፡ á‹šáŒŁáˆŠá‹«áŠ• አá‹Čሔ ዹተወለደውን ዹአንጎል ምላሟቜን ለመመልኚቔ (áŠąáŠ•ááˆ«áˆŹá‹” áŠ á‰…áˆ«á‰ąá‹« በሚታዹው መነፅር) ፣
ዝምተኛ ኄና ወራáˆȘ ያልሆነ ዘዮ ዹአንጎል áŠźáˆ­á‰ŽáŠ­áˆ” ኊክሔጅንን (ኚጭንቅላቱ á‰ á‰łá‰œ ያሉቔ በጣም ዹመጀመáˆȘያ
ሮንá‰Čሜቔር ግራጫ áŠ•áŒ„áˆšáŠáŒˆáˆźá‰œ) በጊዜ ውሔጄ ኄንዎቔ áŠ„áŠ•á‹°áˆšáˆˆá‹ˆáŒĄ ዚምንጠቀምበቔ ነበር ፡፡ ኹላይ ኄንደተገለፀው ጄሩ
ኄና መጄፎ ቃል ኄጩዎቜን áˆČá‹«á‹łáˆáŒĄ ሕፃናቔ (ለምሳሌ ፣ ቱሊፍ ፣ ሊቱፍ) áŠšáŒŁáˆŠá‹«áŠ• አá‹Čሔ ዚተወለዱ ሕፃናቔ ኄና
ቀተሰቊቻ቞ው ጋር ሔንሠራ ፣ አá‹Čሔ ዚተወለዱ ሕፃናቔ አዋቂዎቜ ኚሚያደርጉቔ ዓይነቔ ጋር በመልካም ኄና በመጄፎ ቃል
ኄጩዎቜ ላይ ዹተለዹ ምላሜ áŠ„áŠ•á‹°áˆšáˆ°áŒĄ ተመልክተናል ፡፡

ቔንንሜ ሕፃናቔ ገና ምንም ቃል አልተማሩም ፣ ገና አያጉሚመርሙም ፣ አሁንም ቱሆን ቃላቔ ኄንዎቔ መሰማቔ
áŠ„áŠ•á‹łáˆˆá‰Łá‰žá‹ ኚኄኛ ጋር ይጋራሉ ፡፡

ይህ ግኝቔ á‹šáˆšá‹«áˆłá‹šá‹ ሔለ ሰው ቋንቋዎቜ ዚዔምፅ አሠራር መሠሹታዊ ፣ መሠሹታዊ ዕውቀቔ ኄንደተወለዔን ነው፱ ኄኛ
በማዔሚጋቜን ዕዔለኞቜ ነን ፣ ሔለሆነም ልጆቻቜን ዚቃላቔ ዚዔምፅ ዘይቀዎቜን በቀላሉ áŠ„áŠ•á‹°áˆšáŒˆáŠá‹˜á‰Ą በኄርግጠኝነቔ
በማመን ወደ ዓለም áˆ˜áˆáŒŁá‰” ይቜላሉ - ምንም ኄንኳን ኄነሱ ዚሚያዔጉበቔ ቋንቋ ምንም ይሁን ምን ፡፡

በዓለም ውሔጄ ሔንቔ ቋንቋዎቜ አሉ?

ዛሬ 7,117 ቋንቋዎቜ ይነገራሉ ፡፡

ይህ ቁጄር በዹጊዜው ኄዚተለዋወጠ ነው ፣ ምክንያቱም በዹቀኑ ሔለ ዓለም ቋንቋዎቜ ዹበለጠ áŠ„áŠ•áˆ›áˆ«áˆˆáŠ•áą ኄና ኚዚያ
á‰Łáˆ»áŒˆáˆ­ ቋንቋዎá‰č áŠ„áˆ«áˆłá‰žá‹ áŠ„á‹šá‰°áˆˆá‹‹á‹ˆáŒĄ ናቾው ፡፡

ኄነሱ ዚሚኖሩቔ ኄና ተለዋዋጭ ናቾው ፣ በማህበሚሰቊቜ ዹሚነገሹዉ ጠቃሚ áˆáŠ­áˆźá‰œ በፍጄነቔ በሚለዋወጄ ዓለማቜን
ዹተቀሹፁ ናቾው ፡፡
ይህ ተሰባáˆȘ ጊዜ ነው
በግምቔ 40% ዚሚሆኑቔ ቋንቋዎቜ በአሁኑ ጊዜ አደጋ ላይ ናቾው ፣ ቄዙውን ጊዜ ኹ 1,000 ያነሱ ተናጋáˆȘዎቜ
ይቀራሉ ፡፡ ይህ በኄንá‹Čህ áŠ„áŠ•á‹łáˆˆ ፣ 23 ቋንቋዎቜ ቄቻ ኚግማሜ በላይ ዹዓለም ህዝቄ ናቾው፱

ገና ዹተወለደ ህፃን ማንም ኹህፃኑ ጋር ሳይገናኝ ኄንá‹Čገለል ኹተደሹገ ኚጄቂቔ ቀናቔ በኋላ ክላáˆČካል መጋሂ መጋá‹Č /
ክላáˆČካል á‰»áŠ•á‹łáˆ¶ ቋንቋ / መጋá‹Čሂ ፕራክቔ ፣ ክላáˆČካል ሄላ ባሳ (ሄላ ቋንቋ) በመባል ዹሚታወቅ ኄና á‰°áˆáŒ„áˆŻá‹Š
á‰°áˆáŒ„áˆźáŠ á‹Š (ፕራክáˆȘቔ) ፣ ተመሳሳይ ናቾው ክላáˆČካል ፓሂ á‰Ąá‹”áˆƒ በማጋá‹Č ተናገሹ ፡፡

ሁሉም ዹ 7111 ቋንቋዎቜ ኄና á‹˜á‹Źá‹Žá‰œ ኹ Classical Magahi Magadhi á‹šá‰°á‰°áŠźáˆ± ናቾው፱ ሔለዚህ ሁሉም
ሌሎቜ ዹኑሼ ፍጄነቶቜ ለግንኙነቔ á‹šáˆ«áˆłá‰žá‹ á‹šá‰°áˆáŒ„áˆź ቋንቋዎቜ áŠ„áŠ•á‹łáˆ‹á‰žá‹ ሁሉ ሁሉም ሁሉም ዹሰው ልጅ á‰°áˆáŒ„áˆźáŠ á‹Š
(ፕራክáˆȘቔ) ናቾው ፡፡ 116 ቋንቋዎቜ በ https://translate.google.com ተተርጉመዋል

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

ዹቋንቋ áŠ áˆ˜áŒŁáŒ„ ኄና በዝግመተ ለውጄ በሰው ልጅ ዝርያ ውሔጄ መገኘቱ áˆˆá‰ áˆ­áŠ«á‰ł ምዕተ á‹“áˆ˜á‰łá‰” ዚግምቔ ርዕሰ áŒ‰á‹łá‹źá‰œ
ነበሩ ፡፡ ቀጄተኛ ማሔሚጃ á‰Łáˆˆáˆ˜áŠ–áˆ© ርዕሱ ለማጄናቔ አሔ቞ጋáˆȘ ነው ፡፡


ሔለሆነም
ዹቋንቋን áŠ áˆ˜áŒŁáŒ„ ማጄናቔ ዹሚፈልጉ ምሁራን ኚሌሎቜ ዹቅáˆȘተ አካላቔ መዝገቄ ፣ ዹአርáŠȘኩሎጂ ማሔሚጃ ፣ ዚወቅቱ
ዹቋንቋ ቄዝሃነቔ ፣ ዹቋንቋ ማግኛ ጄናቔ ኄና በሰው ቋንቋ ኄና á‰ áŠ„áŠ•áˆ°áˆłá‰” መካኚል ያሉ ዚግንኙነቔ ሄርዓቶቜ
áŠ•á…á…áˆźá‰œ (ለምሳሌ ሌሎቜ) ፕáˆȘቶቜ) ቄዙዎቜ ዹቋንቋ áŠ áˆ˜áŒŁáŒ„ áˆáŠ“áˆá‰Łá‰” ኹዘመናዊው ዚሰዎቜ ባህáˆȘ áŠ áˆ˜áŒŁáŒ„ ጋር በጣም
ዹተዛመደ ነው ቄለው ይኚራኚራሉ ፣ ግን ሔለዚህ ዚግንኙነቔ áŠ áŠ•á‹”áˆá‰ł ኄና áŠ á‰…áŒŁáŒ« ቄዙም ሔምምነቔ ዹለም ፡፡

ዹቋንቋ መነሻ መላምቶቜ

ቀደምቔ ግምቶቜ

ቋንቋ á‰ á‰°áˆáŒ„áˆź ኄና በምልክቶቜ ፣ በተለያዩ á‹šá‰°áˆáŒ„áˆź ዔምፆቜ ፣ ዚሌሎቜ áŠ„áŠ•áˆ”áˆłá‰” ዔምፆቜ ኄና ዹሰው ልጅ
á‰ á‰°áˆáŒ„áˆźáŠ á‹Š ጩኞቶቜ በመታገዝ በማሔመሰል ኄና በመሻሻል ምክንያቔ ዚመነሻ ኄዳ áŠ„áŠ•á‹łáˆˆá‰ á‰” አልጠራጠርም ፡፡
- ቻርለሔ ዳርዊን ፣ 1871. ዹሰው ልጅ መውሚዔ ኄና ኚግቄሚ ሄጋ ግንኙነቔ ጋር መመሚጄ ፡፡

በ 1861 ዹታáˆȘካዊው ዹቋንቋ ምሁር ማክሔ ሙለር ዹንግግር ቋንቋ áŠ áˆ˜áŒŁáŒ„áŠ• አሔመልክቶ ግምታዊ ፅንሰ-áˆ€áˆłá‰Šá‰œáŠ•
ዝርዝር አሳተሙ-ቩው-ዋው ፡፡ ሙለር ለጀርመናዊው ፈላሔፋ ዼሃን áŒŽá‰”áˆŹá‹”á‹” ሄርደር ዹሰጠው ዚቀሔቔ-ዋው ወይም ዚኩኩዎ
ንዔፈ áˆ€áˆłá‰„ ዹመጀመáˆȘያ ቃላቔን ኄንደ አራዊቔ ኄና አኄዋፍ ጩኞቔ አሔመሔሎ ነበር ፡፡ Pooh-pooh. ዹ
“pooh-pooh” ንዔፈ áˆƒáˆłá‰„ ዹመጀመáˆȘያዎá‰čን ቃላቔ á‰ áˆ”áˆœá‰łá‹ŠáŠá‰” ጣልቃ-ገቄነቔ ኄና በህመም ፣ á‰ á‹°áˆ”á‰ł ፣
በመደነቅ ፣ ወዘተ á‹Čንግ-ዶንግ ኄንደ ተቀሰቀሰ ዚሔሜቔ áŒŁáˆá‰ƒáŒˆá‰„áŠá‰¶á‰œ ኄና áˆáˆŹá‰” ነው ፡፡ ሙለር ሁሉንም áŠáŒˆáˆźá‰œ
ዚሚርገበገቄ á‰°áˆáŒ„áˆźáŠ á‹Š ዔምጜ áŠ„áŠ•á‹łáˆ‹á‰žá‹ ዚሚገልጜ ዹá‹Čን-ዶንግ á‰ČዎáˆȘ ቄለው ዚጠሩቔን áˆ€áˆłá‰„ ጠቁመዋል ፣ በጄንቔ
ቃላቱ በሆነ መንገዔ በሰው ተሔተጋቄቷል ፡፡ ዼ-ሄ-ሆ.

ዹዼ-ሂ-ሆ á‰ČዎáˆȘ ቋንቋ ኚብዔን áŠ áˆ˜áŒŁáŒ„ ዚጉልበቔ ሄራ áŠ„áŠ•á‹°á‹ˆáŒŁ ይናገራል ፣ ይህም ኄንደ â€čሀâ€ș ኚሚሉቔ ዔምፆቜ ጋር
ኄንደ ተለዋጭ ዔምፆቜን ዚሚያሔኚቔለውን á‹šáŒĄáŠ•á‰»áŠ• ጄሚቔ ለማመሳሰል ዹሚደሹግ ሙኚራ ነው ፡፡ ታ-ታ

ይህ ኄ.ኀ.አ. በ 1930 በሰር áˆȘቻርዔ ፓጌቔ ዹቀሹበውን በማክሔ ሙለር ዝርዝር ውሔጄ ይህ አልተካተተም ፡፡

በ “ታ-ታ” á‰ČዎáˆȘ መሠሚቔ ዹሰው ልጆቜ ዚኄጅ ምልክቶቜን በሚኼርጁ በምላሔ ኄንቅሔቃሎዎቜ ዹመጀመáˆȘያዎá‰čን ቃላቶቜ
ያሰሙ ነበር ፣ ይህም ዚመሔማቔ á‰œáˆŽá‰łáŠ• á‹«á‹łá‰„áˆ«áˆ ፡፡ በዛሬው ጊዜ ያሉ አቄዛኞá‰č ምሁራን ኄነዚህን ዹመሰሉ
ጜንሰ-áˆáˆłá‰Šá‰œáŠ• ያን ያህል á‹šá‰°áˆłáˆłá‰± ናቾው ቄለው á‹«áˆ”á‰Łáˆ‰ - አልፎ አልፎም ኄንá‹Čሁ á‹šáŒŽáŠ•á‹źáˆœ ግንዛቀዎቜን ኄንደ
ቀላል ኄና áŠ áŒá‰Łá‰„áŠá‰” ዹለውም ፡፡ በኄነዚህ ንዔፈ áˆáˆłá‰Šá‰œ ኄነሱ በጣም áŒ á‰Łá‰„ ሜካኒካዊ ናቾው ፡፡ áŠ á‰Łá‰¶á‰»á‰œáŠ•
ዔምፆቜን ኚቔርጉሞቜ ጋር ለማገናኘቔ áŠ áŒá‰Łá‰„ ባለው á‰„áˆáˆƒá‰łá‹Š ዘዮ ኹተደናቀፉ በኋላ ቋንቋ በራሔ-ሰር ተለወጠ ኄና
ተቀዹሹ ፡፡
https://countercurrents.org/2020/12/rss-affiliate-backs-protesting-farmers-says-new-acts-only-favour-companies/
á‹Čá‹«á‰ąáˆŽáˆ” ሔክáˆȘፕቔን በመጄቀሔ ፡፡

ፓውሎ ፍሬሬ ኄንደዚህ ያሉ አሳፋáˆȘ ዔርጊቶቜን “ዚውሞቔ ልግሔና” ይላቾዋል ፡፡ ጹቋኙ በተቃውሞው áˆČያሔፈራራ
ተቃውሞውን ለማቆም ኄንá‹Čህ ያሉ ርካሜ ዘዎዎቜን ይጠቀማል ፡፡ ተበዳዩ ቱሾነፍ ፣ ዹተጹቆነም ሆነ ጹቋኙ ነፃ
አይወጣም ፡፡

ቱጄፒ ተቃዋሚ በሚሆንበቔ ጊዜ ተመሳሳይ RSS ን áŠšáˆ›áŒŁá‰€áˆ» ጋር
https://news.webindia123.com/news/Articles/India/20100828/1575461.html
አለ
ዹፖለá‰Čካ ፓርá‰Čዎቜ ጄያቄ ያነሱቔን á‹šáŠ€áˆŒáŠ­á‰”áˆźáŠ’áŠ­áˆ” ዚምርጫ ማሜኖቜ (኱.á‰Ș.ኀሞቜ) አሔተማማኝነቔን አሔመልክቶ
ውዝግቄን በመቀላቀል RSS ዚምርጫ ካርዶቜን ፣ ዹ኱.á‰Ș.ኀም.ዎቜን ለህዝቄ ምርመራ á‹«áŒ‹áˆáŒŁáˆ ፡፡ RSS ለምርጫ
áŠźáˆšáˆœáŠ• (኱.áˆČ.) ወደ ተሞኹሹና በተፈተነው ዚወሚቀቔ ዚምርጫ ካርዔ ኄንá‹Čመለሔ ዛሬ ጠዹቀ ፡፡ ኄነዚህ áˆ˜áŒá‰„áˆźá‰œ
ዹተዛባ ማሚጋገጫ ሔለመሆና቞ው ኱á‰Șኀሞቜን ለሕዝቄ ምርመራ á‹«áŠ«áˆ‚á‹łáˆ‰ ፡፡ ዹአር.ኀሔ.ኀሔ አፈ-ጉባ our â€čበኄኛ
኱á‰Șኀሞቜ ላይ ኄምነቔ áˆŠáŒŁáˆá‰„áŠ• ይቜላልንâ€ș በሚለው አርታ኱ ጜሑፍ ውሔጄ áŠ„áˆ”áŠšá‹›áˆŹ ዔሚሔ ፍፁም ዹተዛባ ማሚጋገጫ
ማሜን አልተፈለሰቀም ኄና ዹማንኛውም ሔርዓቔ ተዓማኒነቔ በ â€čግልፅነቔ ፣ ቔክክለኛነቔ ኄና ኄምነቔ á‰ áˆ›á‹­áŒŁáˆá‰ á‰” ኄና
በጭካኔው ላይ ኄምነቔ á‰ áˆšáŒŁáˆá‰ á‰” áŠ„áˆáŠá‰”áą áŒ‰á‹łá‹© ‘ዹግል ጉዳይ’ ሔላልሆነ ዚወደፊቱን ህንዔን ይመለኹታል ፡፡
ዹ኱.á‰Ș.ኀም.ዎቜ ኄውነተኛ ቱሆኑም ኄንኳ ኱.áˆČ. (EC) በዚህ ጉዳይ ላይ ዚሚነካበቔ ምንም ምክንያቔ አልነበሹም
áˆČል ጋዜጣው አሔተያዚቱን ሰጠ ፡፡ ኚመራጩ በፊቔ ቄ቞ኛው አማራጭ መንግሄቔ ኄና ኱.áˆČ.ኀም. በሕንዔ ዎሞክራáˆČ ላይ
ኄንደ ወጭ ተባባáˆȘነቔ ኱á‰Șኀሞቜን መጫን አይቜሉም ፡፡ ሀገáˆȘቱን ወደ ኱.á‰Ș.ኀም. ኄንዔቔቀይር በሚመራው ዚምርጫ
መሔጫ ዚምርጫ ሔርዓቔ ውሔጄ ኄንደ á‹łáˆ” መያዝ ፣ ማጭበርበር ፣ ዚውሞቔ ዔምጜ መሔጠቔን ፣ áˆ›á‹›á‰Łá‰” ኄና ዚዔምፅ
መሔጫ ወሚቀቶቜ ያሉ ሔህተቶቜ ነበሩ ኄና ኄነዚህ ሁሉ á‰œáŒáˆźá‰œáˆ በ኱á‰Șኀሞቜ ውሔጄም ተገቱ ነበሩ ፡፡ በመቁጠር
ደሹጃም ቱሆን መቅዘፍ ይቻል ነበር ፡፡ ዚምርጫ ወሚቀቶቜን ለምርጫ ተሔማሚ ያደሚገው ነገር ሁሉም ጄሰቶቜ በህዝቄ
ፊቔ ኄዚተኚናወኑ ሔለነበሩ ለኄርማቔ ዚተኚፈቱ áˆČሆን በኀá‰Șኀምዎቜ ውሔጄ ዹሚፈጾሙ áˆ›áŒ­á‰ áˆ­á‰ áˆźá‰œ ግን ሙሉ በሙሉ ባሉ
áˆ”áˆáŒŁáŠ–á‰œ ኄጅ ያሉ ኄና áˆ”áˆáŒŁáŠ‘áŠ• በሚይዙቔ ዹፖለá‰Čካ ተteesሚዎቜ ነው ፡፡ .


኱á‰Șኀም
አንዔ ጄቅም ቄቻ አለው - â€čፍጄነቔâ€ș ግን ያ ጄቅሙ በተዛባው ምርጫ ኚሊሔቔ ኄሔኚ አራቔ ወራቶቜ በተሰራጩቔ
ተዳክሟል ፡፡ ጋዜጣው “ይህ ዚምርጫውን ሂደቔ ቀዔሞውንም ገዔሏል” ቄሏል ጋዜጣው ፡፡ በአገáˆȘቱ ኚተካሄዱቔ አሔራ
ሁለቔ አጠቃላይ ምርጫዎቜ መካኚል በ኱.á‰Ș.ኀም. በኩል ዚተካሄዱቔ ሁለቱ ቄቻ በመሆናቾው በታዋቂ ተቋማቔና á‰Łáˆˆáˆ™á‹«á‹Žá‰œ
ዚሚሰነዘሩቔን áŒ„áˆ­áŒŁáˆŹá‹Žá‰œ á‰ áˆáŠ­áŠ•á‹«á‰łá‹ŠáŠá‰” ኚመመለሔ ይልቅ â€čበሐሰተኛ ክሶቜ ላይ በማሔፈራራቔና በማሰርâ€ș
ተቜዎቻ቞ውን ዝም ለማሰኘቔ መወሰኑን ጋዜጣው ተመልክቷል ፡፡ , á‰ áˆƒá‹­á‰Łáˆ«á‹” ላይ ዹተመሠሹተ ዹቮክኖሎጂ á‰Łáˆˆáˆ™á‹« ሃáˆȘ
ፕራሔዔ በሙምባይ ፖሊሔ መያዙን á‰ áˆ›áˆ”á‰łá‹ˆáˆ” ፡፡ ዚፕራሔዔ ምርምር ኱á‰Șኀሞቜ â€čለማጭበርበር ተጋላጭâ€ș ኄንደነበሩ
አሹጋግጧል ፡፡ á‰Łáˆˆáˆ„áˆáŒŁáŠ–á‰č ኱.áˆČን ዹሚገዳደር ማንኛውም ሰው ለሔደቔ ኄና áˆˆáŒ‰á‹łá‰” ተጋላጭነቔ ኄንደሚጋለጄ መልኄክቔ
መላክ ይፈልጋሉ áˆČል RSS áŠ áˆ”á‰łá‹á‰‹áˆ ፡፡ አቄዛኛዎá‰č ዹአለም áˆ€áŒˆáˆźá‰œ ኱á‰Șኀሞቜን á‰ áŒ„áˆ­áŒŁáˆŹ ዚተመለኚቱ áˆČሆን ኄንደ
ኔዘርላንዔሔ ፣ áŒŁáˆŠá‹«áŠ• ፣ ጀርመን ኄና አዚርላንዔ ያሉ áˆ€áŒˆáˆźá‰œ ኱á‰Șኀሞቜን ኹመኹልኹል ወደ ወሚቀቔ ምርጫዎቜ
ተመልሰዋል ‘ምክንያቱም ኄነሱ ለማጭበርበር ቀላል ፣ ለአደጋ ዹተጋለጡ ዚመሔማቔ ቜግር ኄና ግልጜነቔ ዹጎደላቾው
ናቾው’ ፡፡ ዎሞክራáˆČ ለፍላጎቶቜ ወይም ለደህንነቔ አሔተማማኝ ያልሆኑ ዚጂዝሞሔ ማቋቋሚያ ኄና አውታሹ መሚቄ አሳልፎ
ለመሔጠቔ በጣም ውዔ ነው ፡፡ ለህንዔ á‹ČሞክራáˆČ ጀና ወደ ተሞኚሩ ኄና ወደተፈተኑ ዘዎዎቜ መመለሔ ዚተሻለ ነው ፣
ወይም ለወደፊቱ ምርጫዎቜ ወደ áŒá‰„á‹ŁáŠá‰” ሊለወጡ ይቜላሉ ቄለዋል ፡፡

- (UNI) - 28DI28.xml ወደ
https://www.freepressjournal.in/analysis/rss-doesnt-see-eye-to-eye-with-bjp-on-farmers-protest-writes-bhavdeep
-kang ዚዎሞክራáˆČ ተቋማቔ ኄቄዔ ነፍሰ ገዳይ (ሞá‹Č) ዹመጀመáˆȘያ ዹማጭበርበር ኱.á‰Ș.ኀም.ኀሔ p. ower
ዹጀመሹው በ RSS (Rowdy Swayam Sevaks) ዚፊቔ ለፊቔ ዔርጅቶቜ ኄና በቱጄፒ (á‰€á‰«áŠźá ጁሆቔ
áˆłá‹­áŠźá“á‰”áˆ”) መካኚል በ 2014 á‹šáˆ˜áˆŹá‰” ግዄ ዔንጋጌ ላይ ነው ፡፡ ኚሔዔሔቔ á‹“áˆ˜á‰łá‰” በኋላ ኄንደገና ኚሔዋá‹Čáˆș
ጃግራን ማንቜ ጋር በኄርሻ ፖሊáˆČ ላይ ኄንደገና áŠ áˆˆáˆ˜áŒá‰Łá‰Łá‰” ላይ ናቾው ፡፡ (ኀሔጄኀም) ኄና áˆˆá‰Łáˆ«á‰Čያ áŠȘሳን ሳንግ
(á‰ąáŠŹáˆ”) ለአምራ቟ቜ ዹዋጋ ዔጋፍ ህጋዊ ዋሔቔና ይጠይቃሉ ፡፡ ማጭበርበሩን ኱.á‰Ș.ኀም. በ â€čRSSâ€ș በተጠቀሰው
ጊዜ â€čBJPâ€ș ን በርቀቔ መቆጣጠáˆȘያ ኄንደሚጠቁመው ግን አሁን አይደለም ፡፡ ቄ቞ኛው ዚተሻለው መፍቔሔ ቔክክለኛውን ዹ
0.1% á‰łáŒ‹áˆœ ፣ ጠበኛ ፣ ታጣቂ ፣ በዓለም ቁጄር አንዔ አሾባáˆȘዎቜን በጭራሜ á‰ áˆ˜á‰°áŠźáˆ” ፣ በሕዝቄ ላይ ምሳ
በመቄላቔ ፣ ኄቄዶቜ ፣ á‰ áŠ áŠ„áˆáˆź ዘገምተኛ ዹውጭ ዜጎቜ ኚቀን ኄሔራኀል ፣ ኹá‰Čቀቔ ፣ ኹአፍáˆȘካ ፣ ኚምሄራቅ አውሼፓ
፣ ኚምዕራቄ ጀርመን á‹šá‰°á‰Łáˆšáˆ© ማሔገደዔ ነው ፡፡ ፣ ዹሰሜን አውሼፓ ፣ ዚደብቄ ሩáˆČያ ፣ ዹሃንጋáˆȘ ወዘተ ፣ RSS
(Rowdy Swayam Sevaks) ዹ chitpavan brahmins ዹገዛ ዚኄናቔን ዚሄጋ á‰°áˆ˜áŒ‹á‰ąá‹Žá‰œ á‰ áˆ­á‰«áŠźá
ጁሆቔ áˆłá‹­áŠźá“á‰”áˆ” (ቱጄፒ) በማዔ ገዳይ ዚዎሞክራá‰Čክ ተቋማቔ (ሞá‹Č) á•áˆ«á‹±á‹łáŠ• ለማቆም በመሞኹር ይመራሉ ፡፡ á‰Łáˆ…áˆ«á‰”


Friends

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

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Friends

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


Friends

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


Friends
The Status Of Women As Depicted By Manu In The Manusmriti
August 27, 2011by Hirday N. Patwari
The
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym ‘Manu’, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
Although
no details of this eponymous author’s life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: “yatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
Here are some of the ‘celebrated’ derogatory comments about women in the Manusmriti :
1.
“Swabhav ev narinam 
..” – 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
2.
“Avidvam samlam


..” – 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
3.
“Matra swastra 


..” – 2/215. Wise people should avoid sitting alone
with one’s mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
4.
“Naudwahay




..” – 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
5.
“Nraksh vraksh 


..” – 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
6.
“Yasto na bhavet 
.. 
..” – 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
7.
“Uchayangh




.” – 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
8.
“Shudr-aiv bharya


” – 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
9.
“Na Brahman kshatriya..” – 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
10.
“Heenjati striyam

..” – 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
11.
“Shudram shaynam

” – 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
12.
“Daiv pitrya





” – 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
13.
“Chandalash 




” – 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
14.
“Na ashniyat




.” – 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
15.
“Na ajyanti





.” – 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
16.
“Mrshyanti




.” – 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
17.
“Balya va






.” – 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
18.
“Balye pitorvashay

.” – 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
19.
“Asheela kamvrto


” – 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
20.
“Na ast strinam


..” – 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
21.
“Kamam to





” – 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
22.
“Vyabhacharay



” – 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
23.
“Kanyam bhajanti

..” – 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
24.
“Utmam sevmansto

.” – 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the women’s faith.
25.
“Ya to kanya




.” – 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
26.
“Bhartaram




.” – 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
27.
“Pita rakhshati


.” – 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
28.
“Imam hi sarw


..” – 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
29.
“Pati bharyam 


.” – 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
30.
“Panam durjan


” – 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
31.
“Naita rupam




” – 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
32.
“Poonshchalya



” – 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
33.
“Na asti strinam


” – 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
34.
“Devra
sapinda


” – 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-law’s side.
35.
“Vidwayam




.” – 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
36.
“Yatha vidy




..” – 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
37.
“Ati kramay




” – 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
38.
“Vandyashtamay

.” – 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
39.
“Trinsha





.” – 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
40.
“Yambrahmansto

.” – 9/177. In case a Brahman man marries Shudra woman,
their son will be called ‘Parshav’ or ‘Shudra’ because his social
existence is like a dead body.
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
The Status Of Women As Depicted By Manu In The Manusmriti | Nirmukta
Hindu
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.


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

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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 GĂłmez.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 Pāិi 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.
 â€” Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.

In
1861, historical linguist Max MĂŒller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which MĂŒller 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. MĂŒller 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 MĂŒller’s list, having been proposed in 1930 by Sir Richard Paget.

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


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

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

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

Text:

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

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

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



Buddhism Songs - Greatest Buddha Music of All Time - Dharani - Mantra for Buddhist, Sound of Buddha

Image
https://tenor.com/view/lamp-diva-flame-gif-13296255
Lamp Diva GIF - Lamp Diva Flame GIFs


7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāិi


which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com


103) Classical Telugu- క్à°Čà°Ÿà°žà°żà°•à°Č్ ఀెà°Čుగు,


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in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,



04) Classical Hela Basa (Hela Language),

05) Classical Pāិi

06) Classical Devanagari,Classical Hindi-Devanagari- à€¶à€Ÿà€žà„à€€à„à€°à„€à€Ż à€čà€żà€‚à€Šà„€,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-Ű§Ù„Ù„ŰșŰ© Ű§Ù„ŰčŰ±ŰšÙŠŰ© Ű§Ù„ÙŰ”Ű­Ù‰
12) Classical Armenian-Ő€ŐĄŐœŐĄŐŻŐĄŐ¶ Ő°ŐĄŐ”Ő„Ö€Ő„Ő¶,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-ĐšĐ»Đ°ŃŃ–Ń‡ĐœĐ°Ń Đ±Đ”Đ»Đ°Ń€ŃƒŃĐșая,
16) Classical Bengali-àŠ•à§àŠČàŠŸàŠžàŠżàŠ•à§àŠŻàŠŸàŠČ àŠŹàŠŸàŠ‚àŠČàŠŸ,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- КласОчДсĐșĐž българсĐș,
19) Classical  Catalan-CatalĂ  clĂ ssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-ć€ć…žäž­æ–‡ïŒˆçź€äœ“ïŒ‰,

23) Classical Chinese (Traditional)-ć€ć…žäž­æ–‡ïŒˆçčé«”,

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-KlasickĂĄ čeĆĄtina


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-ClĂĄsico galego,
37) Classical Georgian-კლასიკური áƒ„áƒáƒ áƒ—áƒŁáƒšáƒ˜,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-ΚλασσÎčÎșÎŹ ΕλληΜÎčÎșÎŹ,
40) Classical Gujarati-àȘ•à«àȘČàȘŸàȘžàȘżàȘ•àȘČ àȘ—ુàȘœàȘ°àȘŸàȘ€à«€,
41) Classical Haitian Creole-Klasik kreyĂČl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- ŚąŚ‘ŚšŚ™ŚȘ Ś§ŚœŚŚĄŚ™ŚȘ
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-KlassĂ­sk Ă­slensku,
48) Classical Igbo,KlassĂ­skt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-ć€ć…žçš„ăȘむタăƒȘケèȘž,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- àȶàČŸàČžàłàČ€àłàČ°àł€àČŻ àȕàČšàłàČšàČĄ,
55) Classical Kazakh-КлассОĐșĐ°Đ»Ń‹Ò› Ò›Đ°Đ·Đ°Ò›,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-êł ì „ 한ꔭ얎,
59) Classical Kurdish (Kurmanji)-KurdĂź (KurmancĂź),

60) Classical Kyrgyz-КлассОĐșалыĐș Кыргыз,
61) Classical Lao-àș„àș„àșČàșȘàșȘàșŽàșàș„àșČàș§,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latvieƥu valoda,

64) Classical Lithuanian-Klasikinė lietuviƳ kalba,
65) Classical Luxembourgish-Klassesch LĂ«tzebuergesch,

66) Classical Macedonian-ĐšĐ»Đ°ŃĐžŃ‡Đ”Đœ ĐŒĐ°ĐșĐ”ĐŽĐŸĐœŃĐșĐž,
67) Classical Malagasy,ĐșĐ»Đ°ŃĐžŃ‡Đ”Đœ ĐŒĐ°Đ»ĐłĐ°ŃˆĐșĐž,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-àŽ•à”àŽČàŽŸàŽžàŽżàŽ•à”àŽ•à”œ àŽźàŽČàŽŻàŽŸàŽłàŽ‚,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-à€•à„à€Čà€Ÿà€žà€żà€•à€Č à€źà€Ÿà€“à€°à„€,
73) Classical Mongolian-ĐĄĐŸĐœĐłĐŸĐŽĐŸĐł ĐœĐŸĐœĐłĐŸĐ»,

74) Classical Myanmar (Burmese)-Classical မဌနá€șမာ (ဗမာ),

75) Classical Nepali-à€¶à€Ÿà€žà„à€€à„à€°à„€à€Ż à€źà„à€Żà€Ÿà€‚à€źà€Ÿà€° (à€Źà€°à„à€źà€Ÿ),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ٌولګی ÙŸÚšŰȘو
79) Classical Persian-Ú©Ù„Ű§ŰłÛŒÚ© ÙŰ§Ű±ŰłÛŒ
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-PortuguĂȘs ClĂĄssico,
82) Classical Punjabi-àš•àšČàšŸàšžà©€àš•àšČ àšȘà©°àšœàšŸàšŹà©€,
83) Classical Romanian-Clasic romĂąnesc,
84) Classical Russian-КлассОчДсĐșĐžĐč руссĐșĐžĐč,

85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit à€›à„à€Čà€žà„à€žà€żà€šà€Čà„ à€·à€šà„à€žà„à€•à„à€°à€żà€€à„
87) Classical Scots Gaelic-GĂ idhlig Albannach Clasaigeach,
88) Classical Serbian-ĐšĐ»Đ°ŃĐžŃ‡ĐœĐž српсĐșĐž,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සඞ්භාව්à¶ș සිංහග,
93) Classical Slovak-KlasickĂœ slovenskĂœ,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clåsico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-Ń‚ĐŸÒ·ĐžĐșÓŁ ĐșлассОĐșÓŁ,
101) Classical Tamil-àźȘàźŸàź°àźźàŻàźȘàź°àźżàźŻ àź‡àźšàŻˆàź€àŻàź€àźźàźżàźŽàŻ àźšàŻ†àźźàŻàźźàŻŠàźŽàźż,
102) Classical Tatar
103) Classical Telugu- క్à°Čà°Ÿà°žà°żà°•à°Č్ ఀెà°Čుగు,
104) Classical Thai-àž àžČàž©àžČàč„àž—àžąàž„àž„àžČàžȘàžȘàžŽàž,
105) Classical Turkish-Klasik TĂŒrk,
106) Classical Turkmen
107) Classical Ukrainian-ĐšĐ»Đ°ŃĐžŃ‡ĐœĐžĐč уĐșŃ€Đ°Ń—ĐœŃŃŒĐșĐžĐč,
108) Classical Urdu- Ú©Ù„Ű§ŰłÛŒÚ©ÛŒ Ű§Ű±ŰŻÙˆ

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiáșżng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- Ś§ŚœŚŚĄŚ™Ś©Śą Ś™Ś™ÖŽŚ“Ś™Ś©
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.

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