LESSON 3662 Wed 28 Apr 2021 & 3663 Thu Apr 2021- -Buddha-Sasana-Elucidating the Dhamma -Nudging toward the Dharma Kushinara Free International Online Awakened Researchers For Food To Eat Like Early
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It is the adepts’ preservation of an authentic Buddhism that anchors Folk
Buddhism. Folk members of Buddhist societies traditionally rub shoulders
with admirable adept friends, often daily, bringing themselves under their
influence. The Buddha asked his monks to enter the villages on daily alms
rounds, and to store no food, in order to ensure that level of contact and
dependence. Folks most reliably approach the adepts when they have a
question or have been debating with a friend about a matter of Dharma and
would like expert advice, or alternatively when they wish to air issues in their
personal lives or moral dilemmas. Folks notice that the adepts, and particularly
the Noble Ones, are different from the rest of us and find in their deportment
and behavior eye-opening examples of what the Buddha must have been
getting at. Adepts may sometimes take the liberty of admonishing folks, as
well as each other, when faced with views or behaviors that are decidedly un-
Dharmic. Adept Buddhism is an inward force that tends to hold and shape
lives of all to at least approximate accord with the Dharma.
Folk understandings and behaviors, on the other hand, can be expected to fall
roughly into three groups:
(1) suitable, i.e., wholesome and Buddhism-friendly,
(2) tolerable, i.e., of little consequence to Buddhist functions,
(3) unsuitable, i.e., unwholesome and Buddhism-unfriendly.
The teachers among the adepts are those who cultivate the suitable, rectify the
unsuitable, and more than likely tolerate the tolerable. (1) and (2) are both
consistent with the Dharma-Vinaya. Even while the noble and pure among the
adepts cleanse the Folk Buddhist with what is suitable, at least ideally, the
ruffians, marketers and ubiquitous influences among the common people
might sully her with what is unsuitable. Suitable are the Refuges, generosity,
virtue, kindness, merit-making, an appreciation of the highest aspirations of
Buddhist practice, wisdom, refined cultivation of mind and simplicity.
Unsuitable are slaying, slaughter, swiping, swinging, swindling and swigging,
desire, ire and mire (the triple-fire), excessive exposure to advertising or hate
speech, multitasking and shopping ’til dropping. Incessant exposure to adepts
generally shapes values, views, conduct and character, away from what is
unsuitable.
Most significant among the tolerable factors in the present context are many of
those “cultural accretions” found in virtually any Buddhist tradition. For
example, it is common among the Burmese, representing a fundamentally
100 A Culture of Awakening
animist culture, to attribute special powers to monks, and particularly to senior
monks of great attainment. Just the fact of ordination makes one immune to
the scourge of angry tree spirits. The presence of monks on auspicious
occasions such as weddings and birthdays, as well as during periods of
misfortune, is regarded as enormous good fortune, and people go out of their
way to make offerings to monks when a karmic boost is likely to get them past
an impending danger. The body of a deceased monk of great attainment will
not decompose in the familiar way and when cremated will leave behind
crystalline relics that then proceed to multiply.
Now, in the “more rational” West such beliefs would be unsustainable, but for
reasons of scientific rationalism rather than of Buddhism, that is, for reasons of
Western folk-culture. They are tolerable from a Buddhist perspective because
they do not conflict with authentic Buddhist functions; in fact they express a
well-meaning if exuberant veneration of the Sangha. And so they endure.
Neutral elements of Folk Buddhism seem to mix even with Adept Buddhism
quite readily. Since Adept Buddhists generally start out as wee Folk Buddhists
and in their studies of authentic Buddhism would see no reason to evict these
elements, this is hardly surprising. Accordingly we find monks generally
offering blessings, consecrating Buddha statues, sprinkling wisdom water on
people, engaging in elaborate rituals, even exorcising ghosts as part of their
routine tasks, or simply incorporating folk customs and artifacts into the
manner of performing various tasks.
As for the unsuitable, certainly the recognized adepts constitute traditionally a
moral voice, admonishing folks to avoid what should be avoided: violence,
theft, adultery, deceit and intoxication. Monastics are expected to represent, for
emulation, standards of conduct in their behavior that exclude what is even
mildly unsuitable for the Buddhist: gossip, mindless distraction, backbiting,
judgment, anger, etc. Adepts will tend to correct misunderstandings of
Buddhist teachings and views that cause harm. Although they traditionally
have been tolerant of what in the West would be widely regarded as
supernatural or superstitious, on some key points – for instance, with regard to
the efficacy of rituals and blessings – they commonly point to psychological
alternatives to folk explanations.
In these ways, the Noble Ones bring into a world perpetually insane, their
civilizing influence, gently nudging the culture toward greater kindness and
wisdom, toward a culture of Awakening.
G
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LESSON 3662 Wed 28 Apr 2021 - -Buddha-Sasana-Elucidating the Dhamma -Kushinara Free International Online Awakened Researchers For Food To Eat Like Early
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The adepts are involved in a certain conversation whose theme is authenticity,its recognition, its realization and its preservation. The Noble Ones are thosewho fully realize what is authentically required to reach an initial level ofAwakening. They do this through a kind of personal dialog between what theyhave been taught, on the one hand, and what they have experienced directlythrough practice, on the other. This is the conversation of ehipassiko, betweencome and see. The monastics, if their aspirations are sincere, are ideally ofperfect Refuge; they are willing to come but might not yet see; they therebyturn readily away from folk influences and toward the influence of the Dharma(or rather Dharma-Vinaya) and of the Noble Ones, to fully engage in theconversation of authenticity. However, any layperson can make the samecommitment, to be of perfect Refuge and thereby to become part of the conversation of the adepts. It is simply a matter of choosing one’s influences.
There has been, since the beginning, a degree of specialization among theadepts, particularly between come and see. Some have chosen to be purelyscholars of the Dharma to the neglect of practice, while others have chosen toemphasize practice. (In Theravada Buddhism this is recognized in thedistinction between pariyatti and patipatti monks, respectively.) The mostcomplete outlook balances the two, for teachings guide practice even as theexperience of practice serves as a corrective of one’s understanding of theteachings. Often new ways of teaching emerge from the reconciliation ofteaching and experience, faults are corrected and innovations are introduced. Ifa tradition produces Noble Ones, its scriptures and scholarship cannot stray toofar away from an authentic Buddhism. With that many people seeing, maps totheir vantage points will be preserved, or will reemerge, so that others mightcome.
Scholarship has always been an important part of the adept conversation andhas taken many forms, from memorization of scriptures, to exegesis, to debate.Almost any Adept Buddhist tradition will regard some textual corpus asauthoritative, but generally each a different one. Modern scholarship has takenon new roles, including textual analysis to determine the actual ages of texts orof specific passages, comparative analysis to reconstruct the history of texts,and reconstruction of ancient cultural contexts as a way of gaining insight intoobscure meanings. Many texts that have been attributed directly to the Buddhafor centuries are revealed to be of more recent origin, and many traditionalaccounts of the history of the various Buddhist schools have been discredited.These trends frame scriptural corpora in new and insightful ways.
We should not be dismayed when the adepts argue among themselves. First,this is a common symptom of corrective pressure, as one way of teaching or ofunderstanding is revealed as inadequate. Second, adepts of different schools,of different historical and cultural lines of development, with radicallydivergent conceptualizations of still authentic teachings, today commonly findthemselves in conversation with each other. A similar thing happens whenacademics of different research fields get together to talk about what should bea common interest, for instance, when philosophers, linguists, psychologistsand computer scientists talk with one another about language. Third,philosophical speculation has always had an allure in Buddhism that theBuddha scrupulously resisted. As a result much debate among the adepts ismuch ado about nothing. In the end, where Noble Ones arise, we can assumethat authentic Buddhism is being practiced and understood.
Buddha Purnima Kannada Dhamma Talk. By Venerable.Ananda Bhante
Maha Bodhi Society Bengaluru
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Buddha Purnima Kannada Dhamma Talk. By Venerable.Ananda Bhante
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NASA = ಸರ್ವ ನಾಸಾ =சர்வ நாஸம்Complete destruction of fear
The fearlessness and drive fueling space exploration has increased the quality of life on Earth in ways you would never guess.Overcoming Fear: Three Remedies for Fear; About Fearlessness
The
necessity to replenish our body with food due to fulfilling hunger is a
problem and as the Awakened One said, “Hunger is the worst illness”.
All other illness can be cured in time, but hunger is incurable!
A hungry man is capable of doing
anything when hungry… Kushinara Free International Online Awakened
Researchers For Food To Eat Like Early Birds
Multipurpose Cooperative Society (KFIOARFFTELEBMCS) wish to be a
working partner with NASA to propagate Human Beings to cultivate vegetables and
dwarf fruit bearing plants in pots.
30) Classical English,Roman,
Wheels up: NASA Invites You to Take Flight with the Ingenuity #MarsHelicopter
Take Flight with the Ingenuity Mars Helicopter
We’re inviting you to join us for the Ingenuity Mars Helicopter’s first attempt at powered, controlled flight on another planet.
The
fearlessness and drive fueling space exploration has increased the
quality of life on Earth in ways you would never guess.Overcoming Fear:
Three Remedies for Fear; About Fearlessness
The
necessity to replenish our body with food due to fulfilling hunger is a
problem and as the Awakened One said, “Hunger is the worst illness”.
All other illness can be cured in time, but hunger is incurable!
A
hungry man is capable of doing anything when hungry… Kushinara Free
International Online Awakened Researchers For Food To Eat Like Early
Birds Multipurpose Cooperative Society (KFIOARFFTELEBMCS) wish to be a
working partner with NASA to propagate Human Beings to cultivate
vegetables and dwarf fruit bearing plants in pots.
Meet
Jagatheesan Chandrasekharan – As Retired Senor Magaer ARDC (Airecraft
Research and Design Centre) of Exploration Research and Technology at
HAL (Hindustan Aeronautics Ltd) will responsible for leading processing,
assembly, integration, and testing of payloads and flight science
experiments bound for the International Space Station to propagate Human
Beings to cultivate vegetables and dwarf fruit bearing plants in pots.
“Now,
here’s the interesting thing. I am a Brown male in an engineering role
that is pretty much dominated by white males at the time, so it is not a
norm for there to be brown male in the building – much less brown
males. I came to understand later that there was some skepticism on
their part that I could do design engineering. I didn’t know that some
of them, not all of them, were throwing things at me to show me I wasn’t
qualified. But I would tackle their problems the same way I do anything
else: if I don’t know it, I’ll go find it. I’ll research. I’ll dig.
I’ll look for people that might have some experience that I don’t have
and ask them. So, every hard problem that they threw at me, I solved.
Eventually, my supervisor told me he didn’t know what he was getting
into when he agreed to let me go to the other supervisors because now,
they were coming to him with their hardest problems, asking, ‘Hey, can
Jagatheesan Chandrasekhara help with this?’ So, I started to broaden my
experience base right away only to overcome Hunger the worst kind of
illness”
NASA = ಸರ್ವ ನಾಸಾ = சர்க் நஸ்ம் பயத்தின் முழுமையான அழிவு
பயமுறுத்தும் மற்றும் இயக்கி எரியும் விண்வெளி ஆய்வு பூமியில் வாழ்க்கை தரத்தை அதிகரித்துள்ளது, நீங்கள் ஒருபோதும் யூகிக்க மாட்டேன். பயம்: அச்சம் மூன்று தீர்வுகள்; பயபக்தியற்ற தன்மை பற்றி நமது உடல் நிரப்பப்பட வேண்டிய அவசியத்தை பசி நிறைவேற்றுவதன் காரணமாக ஒரு பிரச்சனை ஒரு பிரச்சனை மற்றும் விழித்துக்கொண்டது போல், “பசி மோசமான நோய்” என்றார்.
மற்ற எல்லா நோய்களும் காலப்போக்கில் குணப்படுத்தப்படலாம், ஆனால் பசி குணப்படுத்த முடியாதது!
பசி போது ஒரு பசி மனிதன் பசி போது எதையும் செய்ய திறன் உள்ளது … குஷினாரா இலவச சர்வதேச ஆன்லைன் மல்ட்டிபர்ப்பஸ் கூட்டுறவு சங்கம் (kfioarfftelebmcs) காய்கறிகள் மற்றும் குள்ள பழம் தாங்கி தாவரங்கள் பயிர்ச்செய்கை மனிதர்கள் பிரச்சாரம் செய்ய NASA ஒரு வேலை பங்குதாரர் இருக்க விரும்புகிறேன். பானைகளில்.
வீல்ஸ் அப்: NASA புத்திசாலித்தனம் #marshelterTertertetake விமானத்துடன் விமானத்தை எடுத்துக் கொள்ளுமாறு உங்களை அழைக்கிறார். புத்தி கூர்மை செவ்வாய் ஹெலிகாப்டர் எங்களை அழைப்பது மற்றொரு கிரகத்தின் மீது ஆற்றல்மிக்க, கட்டுப்பாட்டு விமானத்தில் உள்ள புத்திசாலித்தனமான செவ்வாய் ஹெலிகாப்டர் முதல் முயற்சியாக எங்களுடன் சேர உங்களை அழைப்பது பூமியில் வாழ்க்கையின் தரத்தை நீங்கள் ஒருபோதும் யூகிக்க மாட்டேன். பயம் பயம்: அச்சத்திற்கு மூன்று தீர்வுகள்; பயம் பற்றி நமது உடலைப் பிரதிபலிப்பதற்கான அவசியமில்லை, பசியால் நிறைவேறும் போது உணவுடன் உணவை நிரப்ப வேண்டிய அவசியமானது, “பசி மோசமான நோயாக இருக்கிறது” என்றார். மற்ற நோய் காலப்போக்கில் குணப்படுத்தப்படலாம், ஆனால் பசி குணப்படுத்த முடியாதது! ஒரு பசி மனிதன் திறன் பசி போது எதையும் செய்வதில் … குஷினாரா இலவச சர்வதேச ஆன்லைன் மல்டிபர்ப்பஸ் கூட்டுறவு சங்கம் (Kfioarfftelebmcs) போன்ற சாப்பிடுவதற்கு உணவிற்கான உணவுப் பங்காளியாக இருக்க வேண்டும் (kfioarfftelebmcs) காய்கறிகள் மற்றும் குள்ள பழம் தாங்கி தாவரங்களை வளர்ப்பதற்கு மனிதர்களுடன் ஒரு வேலை பங்காளியாக இருக்க விரும்புகிறேன். மிமீட் ஜகதீசன் Chandrasekharan - Retired Senor Magaer Ardc (Airecraft ஆராய்ச்சி மற்றும் வடிவமைப்பு மையம்) (ஹிந்துஸ்தான் ஏரோனாட்டிக்ஸ் லிமிடெட்) ஆய்வு ஆராய்ச்சி மற்றும் தொழில்நுட்பம் முன்னணி செயலாக்க, சட்டசபை, ஒருங்கிணைப்பு மற்றும் Payloads மற்றும் Payloads மற்றும் விமான நிலைய விஞ்ஞான பரிசோதனைகள் சோதனை பொறுப்பு காய்கறிகள் மற்றும் குள்ள பழம் தாங்கி தாவரங்கள் பயிரிட மனிதர்கள் பிரச்சாரம் செய்ய. “இப்போது, இங்கே இங்கு தான் பொருள். நான் ஒரு பொறியியல் பாத்திரத்தில் ஒரு பழுப்பு ஆண் ஒரு பழுப்பு ஆண்மையாக இருக்கிறேன், அந்த நேரத்தில் வெள்ளை ஆண்களால் ஆதிக்கம் செலுத்துகிறது, எனவே கட்டிடத்தில் பழுப்பு ஆண் இருக்க வேண்டும் - மிகவும் குறைவான பழுப்பு ஆண்களுக்கு. நான் பின்னர் புரிந்து கொள்ள வந்தேன், நான் அவர்களின் பகுதியாக நான் வடிவமைப்பு பொறியியல் செய்ய முடியும் என்று அவர்களின் பகுதியாக இருந்தது. அவர்களில் சிலர், அவர்களில் எல்லோரும் அல்ல, எனக்கு தகுதியற்றவர்களாக இல்லை என்று எனக்கு தெரியவில்லை என்று எனக்கு தெரியாது. ஆனால் நான் அவர்களது பிரச்சினைகளை சமாளிப்பேன், நான் வேறு எதையும் செய்யவில்லை: எனக்கு தெரியாது என்றால், நான் அதை கண்டுபிடிப்பேன். நான் ஆராய்ச்சி செய்கிறேன். நான் தோண்டுவேன். நான் இல்லை என்று சில அனுபவங்கள் இருக்கலாம் என்று மக்கள் பார்க்கிறேன் மற்றும் அவர்களை கேட்க. எனவே, அவர்கள் என்னை எறிந்த ஒவ்வொரு கடினமான பிரச்சனையும், நான் தீர்த்தேன். இறுதியில், என் மேற்பார்வையாளர் அவர் என்னை மற்ற மேற்பார்வையாளர்களுக்கு செல்ல அனுமதிக்க ஒப்புக்கொண்டபோது அவர் என்ன செய்தார் என்று எனக்கு தெரியாது, ஏனெனில் இப்போது, அவர்கள் கடினமான பிரச்சினைகள் அவரை வரும், ‘ஏய், jagatheesan chandrasekhara உதவி இது? ‘ எனவே, நான் என் அனுபவத்தை தளத்தை விரிவுபடுத்த ஆரம்பித்தேன்.
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தொற்று ஏற்பட்டு ஆக்ஸிஜன் லெவல் குறைந்து விட்டால் ஆக்ஸிஜன் லெவலை மூன்று
சித்த மருந்துகளின் துணை கொண்டு எப்படி உயர்த்துவது
NASA = ಸರ್ವ ನಸಾ = = =ಾ =ರ்வவ நநநஸஸ் ভয় সম্পূর্ণ ধ্বংস
ভয়ানকতা এবং ড্রাইভ ফুয়েলিং স্পেস এক্সপ্লোরেশনটি পৃথিবীতে জীবনের গুণমান বৃদ্ধি করেছে যা আপনি অনুমান করবেন না। ভয়: ভয় জন্য তিনটি প্রতিকার; ক্ষুধা পূরণের কারণে আমাদের শরীরকে পুনর্নির্মাণের প্রয়োজনীয়তা সম্পর্কে একটি সমস্যা এবং জাগ্রত হয়ে উঠছে, “ক্ষুধা সবচেয়ে খারাপ অসুস্থতা”।
অন্যান্য সমস্ত অসুস্থতা সময় নিরাময় করা যেতে পারে, কিন্তু ক্ষুধা অসহায়!
ক্ষুধার্ত লোকটি যখন ক্ষুধার্ত হয় তখন কিছু করতে সক্ষম হয় … কুশিনারা ফ্রি ইন্টারন্যাশনাল অনলাইন জাগরণকারী গবেষকরা খাদ্যের জন্য খাদ্যের জন্য জাগ্রত করেছেন, যেমন প্রথম পাখি বহুমুখী সমবায় সমিতি (KFioarfftelebmcs) সবজি এবং ডুয়ার ফলের জন্মদান গাছপালা চাষ করার জন্য মানুষের প্রচারের জন্য একটি কার্যকরী অংশীদার হতে চান পাত্র মধ্যে।
চাকা আপ: নাসা আপনাকে ইন্সটেন্টির সাথে ফ্লাইটটি নিয়ে আমন্ত্রণ জানায় # মার্শেলিকোপটার টেকের সাথে ফ্লাইটটি হেলিকপটারের সাথে আপনার সাথে যোগ দেওয়ার জন্য আপনাকে আমন্ত্রণ জানাচ্ছে, অন্য গ্রহের উপর নিয়ন্ত্রিত ফ্লাইটে নিয়ন্ত্রিত হেলিকপ্টারের প্রথম প্রচেষ্টার জন্য আমাদের সাথে যোগ দেওয়ার জন্য আপনাকে আমন্ত্রণ জানাচ্ছে। নির্ভুলতা এবং স্পেস এক্সপ্লোরেশন পৃথিবীতে জীবনের গুণগত মান বৃদ্ধি করেছে যে আপনি কখনোই অনুমান করবেন না। ভয়: ভয় জন্য তিনটি প্রতিকার; ক্ষুধা পূরণের কারণে আমাদের শরীরকে পুনর্নির্মাণের প্রয়োজনীয়তা সম্পর্কে একটি সমস্যা এবং জাগিয়ে যাওয়া একজনকে বলা হয়েছে, “ক্ষুধা সবচেয়ে খারাপ অসুস্থতা”। দ্বারা অন্যান্য অসুস্থতা সময় নিরাময় করা যেতে পারে, কিন্তু ক্ষুধার্ত মানুষ সক্ষম হয়! একটি ক্ষুধার্ত মানুষ সক্ষম ক্ষুধার্ত যখন কিছু করার জন্য … কুশিনারা ফ্রি ইন্টারন্যাশনাল অনলাইন জাগ্রত গবেষকরা প্রাথমিক পাখি বহুমুখী সমবায় সোসাইটি (কফিওয়ারফটেলেবেএমসিএস) যেমন নাসার সাথে একটি কার্যকরী অংশীদার হতে চান, যা মানুষের সাথে সবজি এবং বামন ফলের জন্মদান গাছপালা চাষের জন্য জনসাধারণের প্রচার করতে চায়। চন্দ্রশেখরন - হোল (হিন্দুস্তান এ্যারোনটিক্স লিমিটেডের এক্সপ্লোরেশন রিসার্চ অ্যান্ড টেকনোলজি (হিন্দুস্তান এ্যারোনটিক্স লিমিটেড) এ অবসরপ্রাপ্ত সেনোর ম্যাগার আরআরডিসি (হিন্দুস্তান এয়ারোনটিক্স লিমিটেড) আন্তর্জাতিক স্পেস স্টেশনের জন্য আবদ্ধ পেলোড এবং ফ্লাইট বিজ্ঞানের পরীক্ষার জন্য নেতৃস্থানীয় প্রক্রিয়াকরণ, সমাবেশ, ইন্টিগ্রেশন এবং পরীক্ষার জন্য দায়ী হবে। মানুষের মধ্যে সবজি এবং বামন ফলের ফলক উদ্ভিদ চাষ করার জন্য মানুষের প্রচার করা। “এখন, এখানে ইন্টার জিনিস esting। আমি একটি প্রকৌশল ভূমিকা একটি বাদামী পুরুষ যে সময়ে সাদা পুরুষদের দ্বারা বেশিরভাগ প্রভাবিত হয়, তাই এটি বিল্ডিং মধ্যে বাদামী পুরুষ হতে একটি আদর্শ নয় - অনেক কম বাদামী পুরুষ। আমি পরে বুঝতে পেরেছিলাম যে তাদের অংশে কিছু সন্দেহভাজনতা ছিল যে আমি নকশা প্রকৌশল করতে পারি। আমি জানতাম না যে, তাদের মধ্যে কেউ কেউ তাদের নয়, আমাকে দেখানোর জন্য আমার কাছে জিনিসগুলি নিক্ষেপ করছিল। আমি যোগ্য ছিলাম না। কিন্তু আমি তাদের সমস্যাগুলি মোকাবেলা করবো একইভাবে আমি অন্য কিছু করি: যদি আমি এটা জানি না, আমি এটি খুঁজে পাব। আমি গবেষণা করব। আমি খনন করব। আমি এমন লোকদের সন্ধান করব যা আমার কাছে কিছু অভিজ্ঞতা থাকতে পারে এবং তাদের জিজ্ঞাসা করতে পারে। সুতরাং, তারা আমার উপর ছুড়ে ফেলে প্রতিটি কঠিন সমস্যা, আমি সমাধান করেছি। অবশেষে, আমার সুপারভাইজার আমাকে বলেছিলেন যে তিনি যখন আমাকে অন্য সুপারভাইজারদের কাছে যেতে দেওয়ার জন্য রাজি করার জন্য রাজি হন তখন তিনি কী লাভ করেছিলেন তা তিনি জানেন না কারণ, তারা তাদের সবচেয়ে কঠিন সমস্যাগুলির সাথে আসছে, জিজ্ঞাসা করছে, ‘আরে, জগঠীসন্দনচড়া সাহায্য করতে পারেন এই?’ তাই, আমি কেবলমাত্র ক্ষুধা সবচেয়ে খারাপ ধরনের অসুস্থতা অতিক্রম করতে আমার অভিজ্ঞতার বেসকে বিস্তৃত করতে শুরু করেছি “
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
NASA = ಸರ್ವ ನಾಾಸ = சரவ હું ભય સંપૂર્ણ વિનાશ
નિર્ભયતા અને ડ્રાઇવને ઉત્તેજન આપવાની જગ્યા શોધમાં પૃથ્વી પર જીવનની ગુણવત્તામાં વધારો થયો છે, જે રીતે તમે ક્યારેય અનુમાન કરશો નહીં. ડરામણી ભય: ભય માટે ત્રણ ઉપાયો; ભૂખમરોને પરિપૂર્ણ કરવાના કારણે ખોરાક સાથે આપણા શરીરને ફરીથી ભરવાની જરૂર છે તે એક સમસ્યા છે અને જાગૃત વ્યક્તિએ કહ્યું હતું કે, “ભૂખ સૌથી ખરાબ બિમારી છે”.
અન્ય બધી બીમારીને સમયસર ઉપચાર કરી શકાય છે, પરંતુ ભૂખ એટલા માટે જ નથી!
ભૂખ્યા માણસ ભૂખ્યા હોય ત્યારે કંઇપણ કરવા સક્ષમ છે … કુષિનાર મુક્ત આંતરરાષ્ટ્રીય ઑનલાઇન ખાદ્યપદાર્થો માટે જાગૃત સંશોધકો, પ્રારંભિક પક્ષીઓ વિવિધલક્ષી સહકારી સમાજ (કેએફઓઆરએફએફએફટીએફટીએલબીએમસી) જેવા ખાય છે, શાકભાજી અને વામન ફળને ઉછેરવા માટે મનુષ્યોને પ્રચાર કરવા માટે નાસા સાથે કાર્યકારી ભાગીદાર બનવા માંગે છે પોટ્સ માં.
વ્હીલ્સ અપ: નાસાએ તમને ચાતુર્ય સાથે ફ્લાઇટ લેવા માટે આમંત્રણ આપ્યું છે, મંગળની મંગળ હેલિકોપ્ટરવેલી સાથે તમને આમંત્રણ મંગળ મંગળ હેલિકોપ્ટરનું પ્રથમ પ્રયાસ, અન્ય ગ્રહ પર સંચાલિત ફ્લાઇટ પર પ્રથમ પ્રયાસ માટે અમને આમંત્રણ આપે છે. નિર્ભયતા અને ડ્રાઇવને ફ્યુઅલિંગ સ્પેસ એક્સ્પ્લોરેશન પૃથ્વી પર જીવનની ગુણવત્તામાં વધારો થયો છે, જે રીતે તમે ક્યારેય અનુમાન કરશો નહીં. ડરામણી ભય: ભય માટે ત્રણ ઉપાયો; હિંમતભેરને પરિપૂર્ણ કરવાને લીધે ખોરાક સાથે આપણા શરીરને ફરીથી ભરવાની આવશ્યકતા એ એક સમસ્યા છે અને જાગૃત વ્યક્તિએ કહ્યું હતું કે, “ભૂખ એ સૌથી ખરાબ બિમારી છે” .બત્તી અન્ય માંદગીને સમયસર ઉપચાર કરી શકાય છે, પરંતુ ભૂખ એટલા માટે યોગ્ય છે! એક ભૂખ્યા માણસ સક્ષમ છે ભૂખ્યા વખતે કંઇપણ કરવાનું … કુષિનાર મુક્ત આંતરરાષ્ટ્રીય ઑનલાઇન ખાવું માટે જાગૃત સંશોધકો, પ્રારંભિક પક્ષીઓ વિવિધલક્ષી સહકારી સમાજ (કેએફઓએઆરએફએફએફટીએફટીએલબીએમસીએસ) એ નાસા સાથે કામ કરતા જીવનસાથી બનવા ઇચ્છે છે, જે પોટ્સમાં શાકભાજી અને વામન ફળને ઉછેરવા માટે માનવીય માણસોને પ્રચાર કરે છે. મેટ જગાથેસીસ ચંદ્રશેખરાન - હૅલ (હિન્દુસ્તાન એરોનોટિક્સ લિમિટેડ) પર સંશોધન સંશોધન અને તકનીકના નિવૃત્ત સેનોર મેગેર એઆરડીસી (એરક્રાફ્ટ રિસર્ચ એન્ડ ડિઝાઇન સેન્ટર) તરીકે ઇન્ટરનેશનલ સ્પેસ સ્ટેશન માટે બેન્ડલ પ્રોસેસિંગ, એસેમ્બલી, એકીકરણ અને પરીક્ષણ માટે જવાબદાર રહેશે. પોટ્સમાં શાકભાજી અને વામન ફળને ઉછેરવા માટે મનુષ્યોને ફેલાવવા માટે. “હવે, અહીં ઇન્ટર વસ્તુ એસ્ટિંગ. હું એક એન્જિનિયરિંગ ભૂમિકામાં એક ભૂરા પુરુષ છું જે તે સમયે સફેદ નર દ્વારા ખૂબ પ્રભુત્વ ધરાવે છે, તેથી બિલ્ડિંગમાં બ્રાઉન પુરુષ હોવા માટે તે એક સામાન્ય નથી - ખૂબ ઓછા બ્રાઉન નર. હું પછીથી સમજવા આવ્યો છું કે તેમના ભાગ પર કેટલાક શંકાસ્પદતા હતા કે હું ડિઝાઇન એન્જિનિયરિંગ કરી શકું. મને ખબર નહોતી કે તેમાંના કેટલાક, તે બધા જ નહીં, મને બતાવવા માટે મારી પાસે વસ્તુઓ ફેંકી દીધી હતી હું લાયક નથી. પરંતુ હું તેમની સમસ્યાઓનો સામનો કરીશ તે જ રીતે હું બીજું કંઇ કરું છું: જો મને તે ખબર નથી, તો હું તેને શોધીશ. હું સંશોધન કરીશ. હું ખોદશે. હું એવા લોકોની શોધ કરીશ જે મને કોઈ અનુભવ હોઈ શકે છે કે મારી પાસે નથી અને તેમને પૂછો. તેથી, તેઓએ જે મુશ્કેલીઓનો સામનો કર્યો છે તે મેં ઉકેલી હતી. આખરે, મારા સુપરવાઇઝરએ મને કહ્યું કે તેમને ખબર ન હતી કે જ્યારે તે મને બીજા સુપરવાઇઝરમાં જવા માટે સંમત થયા હતા, કારણ કે હવે તેઓ તેમની સખત સમસ્યાઓથી તેમની પાસે આવી રહ્યા છે, પૂછે છે, ‘અરે, જાગથેશન્સ ચંદ્રશેખરને મદદ કરી શકે છે આ? ‘ તેથી, મેં મારા અનુભવનો આધાર ફક્ત સૌથી ખરાબ પ્રકારની બિમારીને દૂર કરવા માટે જ દૂર કર્યો હતો “
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
NASA = ಸರ್ವ ನಾಸಾ = சர்வ डर का पूर्ण विनाश
अंतरिक्ष अन्वेषण को ईंधन देने वाले निडरता और ड्राइव ने पृथ्वी पर जीवन की गुणवत्ता में वृद्धि की है, जिन्हें आप कभी अनुमान नहीं लगाते हैं। डर के लिए तीन उपचार; निडरता के बारे में भूख को पूरा करने के कारण भोजन के साथ हमारे शरीर को भरने की आवश्यकता एक समस्या है और जागृत किसी ने कहा, “भूख सबसे खराब बीमारी है”।
सभी अन्य बीमारी समय में ठीक हो सकती हैं, लेकिन भूख बीमार है!
भूख लगी आदमी भूख लगी होने पर कुछ भी करने में सक्षम है … कुशिनारा फ्री इंटरनेशनल ऑनलाइन जागृत शोधकर्ताओं को शुरुआती पक्षियों की तरह खाने के लिए भोजन के लिए बहुउद्देश्यीय सहकारी समिति (KfioArffteleBMCS) सब्जियों और बौने फल असर संयंत्रों को खेती करने के लिए मनुष्यों को प्रचारित करने के लिए नासा के साथ एक काम करने वाला साथी बनना चाहता है बर्तनों में।
पहियों ऊपर: नासा आपको गलती के साथ उड़ान भरने के लिए आमंत्रित करता है # मेरशेलिकोप्टरटेक उड़ान इंजेन्यूटी मंगल हेलिकॉप्टर के साथ आपको एक दूसरे ग्रह पर संचालित, नियंत्रित उड़ान पर मंगल ग्रह हेलीकॉप्टर के पहले प्रयास के लिए हमसे जुड़ने के लिए आमंत्रित किया जा रहा है। निडरता और ड्राइव अंतरिक्ष अन्वेषण पृथ्वी पर जीवन की गुणवत्ता में वृद्धि को बढ़ाया है जिनसे आप कभी अनुमान लगाते हैं। डर के लिए तीन उपचार; निडरता के बारे में भूख को पूरा करने के कारण भोजन के साथ हमारे शरीर को भरने की आवश्यकता एक समस्या है और जागृत किसी ने कहा, “भूख सबसे खराब बीमारी है”। सभी अन्य बीमारी समय में ठीक हो सकती हैं, लेकिन भूख बीमार है! एक भूख आदमी सक्षम है! भूख लगी होने पर कुछ भी करने का … कुशिनारा मुफ्त अंतरराष्ट्रीय ऑनलाइन जागृत शोधकर्ताओं को शुरुआती पक्षियों की तरह खाने के लिए बहुउद्देश्यीय सहकारी समिति (KfioArffteleBMCS) नासा के साथ एक काम करने वाला साथी बनना चाहता है ताकि वे मनुष्यों को सब्जियों और बौने फल असर वाले पौधों को पोट्स में पैदा करने के लिए प्रेरित करने के लिए एक कामकाजी साथी बनना चाहते हैं। मैट जगथिसन चंद्रशेखरन - के रूप में सेवानिवृत्त सेनोर मैगेर आरडीसी (एयरक्राफ्ट रिसर्च सेंटर) के एचएएल (हिंदुस्तान एयरोनॉटिक्स लिमिटेड) में अन्वेषण अनुसंधान और प्रौद्योगिकी के अग्रणी प्रसंस्करण, असेंबली, एकीकरण, और पेलोड और अंतरराष्ट्रीय अंतरिक्ष स्टेशन के लिए बाध्य उड़ान विज्ञान प्रयोगों के परीक्षण के लिए जिम्मेदार होंगे बर्तनों में सब्जियों और बौने फल असर वाले पौधों को विकसित करने के लिए मनुष्यों को प्रचारित करने के लिए। “अब, यहाँ अंतर है कल्पना करना। मैं एक इंजीनियरिंग भूमिका में एक भूरा पुरुष हूं जो उस समय सफेद पुरुषों का काफी हावी है, इसलिए इमारत में भूरे रंग के पुरुष होने के लिए यह एक आदर्श नहीं है - बहुत कम भूरे रंग के पुरुष। मैं बाद में समझने आया था कि उनके हिस्से पर कुछ संदेह था कि मैं डिजाइन इंजीनियरिंग कर सकता था। मुझे नहीं पता था कि उनमें से कुछ, उनमें से सभी नहीं, मुझे दिखाने के लिए मुझे फेंक रहे थे कि मैं योग्य नहीं था। लेकिन मैं अपनी समस्याओं से निपटूंगा वैसे ही मैं कुछ और करता हूं: अगर मुझे यह नहीं पता, तो मैं इसे ढूंढूंगा। मैं शोध करूंगा। मैं खोदूंगा। मैं उन लोगों की तलाश करूंगा जिनके पास कुछ अनुभव हो जो मेरे पास नहीं है और उनसे पूछें। तो, हर कठिन समस्या जो उन्होंने मुझ पर फेंक दिया, मैंने हल किया। आखिरकार, मेरे पर्यवेक्षक ने मुझे बताया कि वह नहीं जानता था कि वह क्या हो रहा था जब वह मुझे अन्य पर्यवेक्षकों के पास जाने के लिए तैयार हो गया क्योंकि अब, वे अपनी सबसे कठिन समस्याओं के साथ आ रहे थे, पूछ रहे थे, ‘अरे, जठथीज़न चंद्रशेखर की मदद कर सकते थे यह?’ इसलिए, मैंने अपने अनुभव आधार को केवल बुर्ज की सबसे बुरी तरह की बीमारी को दूर करने के लिए ही शुरू किया “
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ನಾಸಾ = ಸರ್ವ್ ನಾಸಾ = ಹೇಗಾದರೂ ಭಯ ಭಯದ ನಾಶ
ಭಯವಿಲ್ಲದಿರುವಿಕೆ ಮತ್ತು ಡ್ರೈವ್ ಬಾಹ್ಯಾಕಾಶ ಪರಿಶೋಧನೆಯು ಭೂಮಿಯ ಮೇಲಿನ ಜೀವನದ ಗುಣಮಟ್ಟವನ್ನು ಹೆಚ್ಚಿಸಿದೆ ನೀವು ಎಂದಿಗೂ ಊಹಿಸುವುದಿಲ್ಲ. ಭಯಕ್ಕಾಗಿ ಮೂರು ಪರಿಹಾರಗಳು; ಭಯಭೀತತೆ ಬಗ್ಗೆ ಆಹಾರದೊಂದಿಗೆ ನಮ್ಮ ದೇಹವನ್ನು ಪುನಃ ತುಂಬುವ ಅವಶ್ಯಕತೆಯು ಒಂದು ಸಮಸ್ಯೆಯಾಗಿದೆ ಮತ್ತು ಜಾಗೃತಗೊಂಡದ್ದು, “ಹಸಿವು ಕೆಟ್ಟ ಅನಾರೋಗ್ಯ” ಎಂದು ಹೇಳಿದರು.
ಎಲ್ಲಾ ಇತರ ಅನಾರೋಗ್ಯವನ್ನು ಸಮಯಕ್ಕೆ ಗುಣಪಡಿಸಬಹುದು, ಆದರೆ ಹಸಿವು ಗುಣಪಡಿಸಲಾಗುವುದಿಲ್ಲ!
ಹಸಿವಿನಿಂದ ಮನುಷ್ಯನು ಹಸಿವಿನಿಂದ ಏನಾದರೂ ಮಾಡುವ ಸಾಮರ್ಥ್ಯವನ್ನು ಹೊಂದಿದ್ದಾನೆ … ಕುಶಿನಾರಾ ಫ್ರೀ ಇಂಟರ್ನ್ಯಾಷನಲ್ ಆನ್ಲೈನ್ನಲ್ಲಿ ತಿನ್ನಲು ಆಹಾರಕ್ಕಾಗಿ ಅವೇಕೆಡ್ ಸಂಶೋಧಕರು ವಿವಿಧೋದ್ದೇಶ ಸಹಕಾರ ಸಂಘ (kfioarfftelebmcs) ತರಕಾರಿಗಳು ಮತ್ತು ಕುಬ್ಜ ಹಣ್ಣು ಬೇರಿಂಗ್ ಸಸ್ಯಗಳನ್ನು ಬೆಳೆಸಲು ಮಾನವ ಜೀವಿಗಳನ್ನು ಬೆಳೆಸಲು ನಾಸಾ ಜೊತೆ ಕೆಲಸ ಮಾಡುವ ಪಾಲುದಾರರಾಗಬೇಕೆಂದು ಬಯಸುತ್ತಾರೆ ಮಡಿಕೆಗಳಲ್ಲಿ.
ಚಕ್ರಗಳು ಅಪ್: NASA ಚತುರತೆ #marshealoptertake ವಿಮಾನದಲ್ಲಿ ಹಾರಾಟವನ್ನು ತೆಗೆದುಕೊಳ್ಳಲು ಆಹ್ವಾನಿಸುತ್ತದೆ. ಜಾಣ್ಮೆಯ ಹೆಲಿಕಾಪ್ಟರ್ಟೆರ್ವೆವ್ ನೀವು ಚಾಲಿತ, ನಿಯಂತ್ರಿತ ವಿಮಾನದಲ್ಲಿ ಚಾಲಿತ, ನಿಯಂತ್ರಿತ ವಿಮಾನದಲ್ಲಿ ಚಾಲಿತ, ನಿಯಂತ್ರಿತ ವಿಮಾನದಲ್ಲಿ ನಮ್ಮೊಂದಿಗೆ ಸೇರಲು ಆಹ್ವಾನಿಸಿದ್ದಾರೆ. ಭಯವಿಲ್ಲದಿರುವಿಕೆ ಮತ್ತು ಡ್ರೈವ್ ಸ್ಪೇಸ್ ಅನ್ವೇಷಣೆಯನ್ನು ಉತ್ತೇಜಿಸುವುದು ಭೂಮಿಯ ಮೇಲಿನ ಜೀವನದ ಗುಣಮಟ್ಟವನ್ನು ನೀವು ಎಂದಿಗೂ ಊಹಿಸುವುದಿಲ್ಲ. ಭಯಕ್ಕಾಗಿ ಮೂರು ಪರಿಹಾರಗಳು; ಭಯವಿಲ್ಲದೆ ಆಹಾರದೊಂದಿಗೆ ಆಹಾರದೊಂದಿಗೆ ನಮ್ಮ ದೇಹವನ್ನು ಪುನಃ ತುಂಬುವ ಅವಶ್ಯಕತೆಯು ಒಂದು ಸಮಸ್ಯೆಯಾಗಿದೆ ಮತ್ತು ಜಾಗೃತಗೊಂಡದ್ದು, “ಹಸಿವು ಕೆಟ್ಟ ಅನಾರೋಗ್ಯ” ಎಂದು ಹೇಳಿದರು .ಎಲ್ಲಾ ಇತರ ಅನಾರೋಗ್ಯವನ್ನು ಸಮಯಕ್ಕೆ ಗುಣಪಡಿಸಬಹುದು, ಆದರೆ ಹಸಿವು ಮನುಷ್ಯನು ಸಮರ್ಥನಾಗಿದ್ದಾನೆ! ಹಸಿವಿನಲ್ಲಿ ಏನು ಮಾಡುತ್ತಿರುವುದು … ಕುಶಿನಾರಾ ಉಚಿತ ಅಂತರರಾಷ್ಟ್ರೀಯ ಆನ್ಲೈನ್ನಲ್ಲಿ ತಿನ್ನಲು ಆಹಾರಕ್ಕಾಗಿ ಜಾಗೃತ ಸಂಶೋಧಕರು ವಿವಿಧೋದ್ದೇಶ ಸಹಕಾರ ಸಂಘ (kfioarffetelebmcs) ತರಕಾರಿಗಳು ಮತ್ತು ಕುಬ್ಜ ಹಣ್ಣು ಬೇರಿಂಗ್ ಸಸ್ಯಗಳು ಗಿಡಗಳನ್ನು ಬೆಳೆಸಲು ನಾಸಾ ಜೊತೆ ಕೆಲಸ ಸಂಗಾತಿ ಎಂದು ಬಯಸಿದೆ. ಮೆಟ್ ಜಗಥೆಸನ್ ಚಂದ್ರಶೇಖರನ್ - ಎಚ್ಎಎಲ್ (ಹಿಂದೂಸ್ಥಾನ್ ಏರೋನಾಟಿಕ್ಸ್ ಲಿಮಿಟೆಡ್) ನಲ್ಲಿನ ಪರಿಶೋಧನಾ ಸಂಶೋಧನಾ ಮತ್ತು ತಂತ್ರಜ್ಞಾನದ ನಿವೃತ್ತ ಸೆನೆರ್ ಮ್ಯಾಗರ್ ಆರ್ಡಿಸಿ (ಐರೋಕ್ರಾಫ್ಟ್ ರಿಸರ್ಚ್ ಅಂಡ್ ಡಿಸೈನ್ ಸೆಂಟರ್), ಅಂತಾರಾಷ್ಟ್ರೀಯ ಬಾಹ್ಯಾಕಾಶ ನಿಲ್ದಾಣಕ್ಕೆ ಪೇಲೋಡ್ಗಳು ಮತ್ತು ಫ್ಲೈಟ್ ಸೈನ್ಸ್ ಪ್ರಯೋಗಗಳ ಪರೀಕ್ಷೆಗೆ ಪ್ರಮುಖ ಸಂಸ್ಕರಣೆ, ಅಸೆಂಬ್ಲಿ, ಏಕೀಕರಣ ಮತ್ತು ಪರೀಕ್ಷೆಗೆ ಕಾರಣವಾಗುತ್ತದೆ ಮಡಿಕೆಗಳಲ್ಲಿ ತರಕಾರಿಗಳು ಮತ್ತು ಕುಬ್ಜ ಹಣ್ಣುಗಳನ್ನು ಬೆಳೆಸುವ ಮಾನವನನ್ನು ಬೆಳೆಸಲು. “ಈಗ, ಇಲ್ಲಿ ಇಂಟರ್ ಆಗಿದೆ ಎಸ್ಟರಿಂಗ್ ವಿಷಯ. ಆ ಸಮಯದಲ್ಲಿ ಬಿಳಿ ಪುರುಷರು ಪ್ರಾಬಲ್ಯ ಹೊಂದಿದ ಎಂಜಿನಿಯರಿಂಗ್ ಪಾತ್ರದಲ್ಲಿ ನಾನು ಕಂದು ಪುರುಷನಾಗಿದ್ದೇನೆ, ಆದ್ದರಿಂದ ಕಟ್ಟಡದಲ್ಲಿ ಕಂದು ಪುರುಷನಾಗಿರುವುದಕ್ಕೆ ಇದು ರೂಢಿಯಾಗಿರುವುದಿಲ್ಲ - ಕಡಿಮೆ ಕಂದು ಪುರುಷರು. ನಾನು ವಿನ್ಯಾಸ ಎಂಜಿನಿಯರಿಂಗ್ ಮಾಡಬಹುದಾದ ಅವರ ಭಾಗದಲ್ಲಿ ಕೆಲವು ಸಂದೇಹವಾದವು ಇತ್ತು ಎಂದು ನಾನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳಲು ಬಂದಿದ್ದೇನೆ. ಅವರಲ್ಲಿ ಕೆಲವರು, ಎಲ್ಲರೂ ಇಲ್ಲ ಎಂದು ನನಗೆ ತಿಳಿದಿರಲಿಲ್ಲ, ನನಗೆ ಗುರಿಯಾಗಿಲ್ಲವೆಂದು ತೋರಿಸಲು ನನಗೆ ವಿಷಯಗಳನ್ನು ಎಸೆಯುತ್ತಿದ್ದೆ. ಆದರೆ ನಾನು ಅವರ ಸಮಸ್ಯೆಗಳನ್ನು ನಿಭಾಯಿಸುತ್ತೇನೆ ಅದೇ ರೀತಿ ನಾನು ಬೇರೆ ಏನು ಮಾಡುತ್ತಿದ್ದೇನೆಂದರೆ: ನನಗೆ ಗೊತ್ತಿಲ್ಲದಿದ್ದರೆ, ನಾನು ಅದನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತೇನೆ. ನಾನು ಸಂಶೋಧನೆ ಮಾಡುತ್ತೇವೆ. ನಾನು ಡಿಗ್ ಮಾಡುತ್ತೇವೆ. ನಾನು ಹೊಂದಿರದ ಕೆಲವು ಅನುಭವವನ್ನು ಹೊಂದಿರಬಹುದಾದ ಜನರಿಗೆ ನಾನು ನೋಡುತ್ತೇನೆ. ಆದ್ದರಿಂದ, ಅವರು ನನ್ನ ಮೇಲೆ ಎಸೆದ ಪ್ರತಿ ಹಾರ್ಡ್ ಸಮಸ್ಯೆ, ನಾನು ಪರಿಹರಿಸಿದೆ. ಅಂತಿಮವಾಗಿ, ನನ್ನ ಮೇಲ್ವಿಚಾರಕರು ಅವರು ನನ್ನನ್ನು ಇತರ ಮೇಲ್ವಿಚಾರಕರಿಗೆ ಕರೆದೊಯ್ಯಲು ಒಪ್ಪಿಕೊಂಡರು ಎಂದು ಅವರು ತಿಳಿದಿರಲಿಲ್ಲ, ಏಕೆಂದರೆ ಅವರು ತಮ್ಮ ಕಠಿಣ ಸಮಸ್ಯೆಗಳಿಂದ ಬರುತ್ತಿದ್ದರು, ‘ಹೇ, ಜಗಥೇಷನ್ ಚಂದ್ರಶೇಖರ ಸಹಾಯಕರಾಗಬಹುದು ಇದು? ‘ ಆದ್ದರಿಂದ, ನಾನು ಹಸಿವು ಕೆಟ್ಟ ರೀತಿಯ ಅನಾರೋಗ್ಯದ ಜಯಿಸಲು ಮಾತ್ರ ನನ್ನ ಅನುಭವ ಬೇಸ್ ವಿಸ್ತರಿಸಲು ಪ್ರಾರಂಭಿಸಿದೆ “
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
നാസ =, ഹൃദയത്തിന്റെ പൂർണ്ണമായ നാശത്തെ നശിപ്പിക്കുക
നിർഭയതയും ഡ്രൈവ് സ്പെയ്സിംഗ് ബഹിരാലനവും ഇന്ധനമാക്കിയ ബഹിരാകാശ പര്യവേക്ഷണം ഭൂമിയിലെ ജീവിത നിലവാരത്തെ വർദ്ധിപ്പിച്ചു. ഭയം: ഭയത്തിന് മൂന്ന് പരിഹാരങ്ങൾ; നിർഭയത്തെക്കുറിച്ചുള്ള ആവശ്യകത നിറവേറ്റുന്നതിനാൽ, വിശപ്പ് നിറവേറ്റുന്നതിനാൽ, വിശപ്പ് നിറവേറ്റുന്നതിനാൽ ഭക്ഷണം നിറയ്ക്കേണ്ടതിന്റെ ആവശ്യകതയെക്കുറിച്ച് ഒരു പ്രശ്നവും ഉണർന്നിരിക്കുന്ന ഒരാൾ പറഞ്ഞതുപോലെ, “ഏറ്റവും മോശം അസുഖം”.
മറ്റെല്ലാ രോഗങ്ങളും കൃത്യസമയത്ത് സുഖപ്പെടുത്താം, പക്ഷേ വിശപ്പ് ഭേദമാക്കാനാവില്ല!
വിശക്കുന്ന ഒരു വിശപ്പുള്ള പുരുഷന് വിശന്നിരിക്കുന്നപ്പോൾ ഒന്നും ചെയ്യാൻ കഴിവുണ്ട് … കുഷിനാ സ free ജന്യ അന്താരാഷ്ട്ര ഓൺലൈൻ ഉണക്കിയ ഗവേഷകർ, ആദ്യകാല പക്ഷികൾ, കുള്ളൻ പഴക്കടിക്കലിംഗ് സസ്യങ്ങൾ വളർത്തിയെടുക്കാൻ മഹാനഗരങ്ങളെപ്പോലെ ഒരു ജോലി ചെയ്യുന്ന പങ്കാളിയാകാൻ ആഗ്രഹിക്കുന്നു കലങ്ങളിൽ.
ചക്രങ്ങൾ: ചാരങ്ങൾ ഹെലികോപ്റ്ററിന്റെ ആദ്യ ശ്രമത്തിനടുത്ത് പവർ ഹീറ്റ്കോപ്റ്റർ ഫ്ലൈറ്റ് ഉപയോഗിച്ച് ഫ്ലൈറ്റ് എടുക്കാൻ നാസ നിങ്ങളെ ക്ഷണിക്കുന്നു. ഭൂമിയിലെ ജീവിത നിലവാരം വർദ്ധിപ്പിച്ചു. ഭയപ്പെടുന്ന ഭയം: ഭയത്തിന് മൂന്ന് പരിഹാരങ്ങൾ; നിർഭയത്തെക്കുറിച്ചുള്ള ആവശ്യകത നിറവേറ്റുന്നതിനാൽ, വിശപ്പ് നിറവേറ്റുന്നതിനാൽ, വിശപ്പ് നിറവേറ്റുന്നതിനനുസരിച്ച് നമ്മുടെ ശരീരത്തെ നിറയ്ക്കേണ്ടതിന്റെ ആവശ്യകതയെക്കുറിച്ച്, ഉണർത്തിയ ഒരാൾ പറഞ്ഞതുപോലെ, പട്ടിണിക്ക് കഴിവില്ല! വിശപ്പുള്ള മനുഷ്യന് കഴിവുണ്ട് വിശക്കുമ്പോൾ എന്തും ചെയ്യുന്നത് … ആദ്യകാല പക്ഷികൾ വളർത്തിയെടുക്കാൻ കുഷിനാ സ free ജന്യ അന്താരാഷ്ട്ര ഓൺലൈൻ ഉണർച്ച ഗവേഷകർ നാസകളോടും കുള്ളൻ പഴങ്ങൾ നട്ടുവളർത്താൻ ആഗ്രഹിക്കുന്നു. മാര്യസരണ ഗവേഷണത്തിന്റെയും സാങ്കേതികവിദ്യയുടെയും വിരമിച്ച സെനർ മാഗയർ ആർഡിസി (ഹിന്ദുസ്ഥാൻ എയറോട്ടിക്സ് റിസർച്ച് ആൻഡ് ഡിസൈൻ സെന്റർ) ചന്ദ്രശേഖരൻ. പച്ചക്കറികളും കുള്ളൻ പഴങ്ങളും നട്ടുവളർത്തുന്നതിന് മനുഷ്യജീവികളെ പ്രചരിപ്പിക്കുന്നതിനായി. “ഇപ്പോൾ, ഇതാ ഇന്റർ എസ്റ്റൈസ്റ്റ് കാര്യം. ആ സമയത്ത് വെളുത്ത പുരുഷന്മാരിൽ വളരെ ആധിപത്യം പുലർത്തുന്ന ഒരു തന്ത്രശാലിയായ പുരുഷനാണ് ഞാൻ, അതിനാൽ കെട്ടിടത്തിൽ തവിട്ട് പുരുഷൻ പുലർത്തുന്നത് ഒരു മാനദണ്ഡമല്ല. എനിക്ക് ഡിസൈൻ എഞ്ചിനീയറിംഗ് ചെയ്യാൻ കഴിയുമെന്ന നിലയിൽ ചില സംശയമുണ്ടെന്ന് ഞാൻ പിന്നീട് മനസ്സിലാക്കി. അവയിൽ ചിലത്, അവയെല്ലാം അല്ലെന്ന് എനിക്കറിയില്ലായിരുന്നു, എനിക്ക് യോഗ്യത ലഭിക്കാത്ത എന്നെ കാണിക്കാൻ കാര്യങ്ങൾ എന്നെ എറിയുകയായിരുന്നു. ഞാൻ മറ്റെന്തെങ്കിലും ചെയ്യുന്നതുപോലെ അവരുടെ പ്രശ്നങ്ങൾ പരിഹസിക്കും: എനിക്ക് അത് അറിയില്ലെങ്കിൽ, ഞാൻ അത് കണ്ടെത്തും. ഞാൻ ഗവേഷണം ചെയ്യും. ഞാൻ കുഴിക്കും. ഞാൻ ഇല്ലാത്തതും അവരോട് ചോദിക്കുന്നതുമായ ചില അനുഭവം ലഭിക്കുന്ന ആളുകളെ ഞാൻ നോക്കും. അതിനാൽ, അവർ എന്നെ എറിഞ്ഞ എല്ലാ കഠിനമായ പ്രശ്നങ്ങളും ഞാൻ പരിഹരിച്ചു. ക്രമേണ, അദ്ദേഹം സമ്മതിച്ചപ്പോൾ, അദ്ദേഹം സമ്മതിച്ചപ്പോൾ, അദ്ദേഹം സമ്മതിച്ചതെന്താണെന്ന് അദ്ദേഹം സമ്മതിച്ചതെന്താണെന്ന് എന്റെ സൂപ്പർവൈസർ എന്നോട് പറഞ്ഞു, കാരണം ഇപ്പോൾ, അവർ അവരുടെ ഏറ്റവും കഠിനമായ പ്രശ്നങ്ങളുമായി വരികയായിരുന്നു, ‘ഹേയ്, ജഗതീസൻ ചന്ദ്രശേഖരയ്ക്ക് കഴിയും ഈ?’ അതിനാൽ, ഞാൻ എന്റെ അനുഭവം അടിത്തറയെ വിശാലമാക്കാൻ തുടങ്ങി, ഏറ്റവും മോശം അസുഖത്തെ വിശേഷനെ മറികടക്കാൻ മാത്രം
73) Classical Marathi-क्लासिकल माओरी,
NASA = ट्रॅयू में = ईस्वराने भय निर्माण केले
स्पेस एक्सप्लोरेशनच्या निडरपणा आणि ड्राइव्हमुळे पृथ्वीवरील जीवनाची गुणवत्ता वाढली आहे. आपण कधीही अंदाज लावणार नाही. भय: तीन उपाययोजना; निडरपणाबद्दल आपल्या शरीराला भूक लागण्यामुळे अन्नाने भरण्यासाठी आवश्यकतेची एक समस्या आहे आणि जागृत झाल्यामुळे, “भुकेदार सर्वात वाईट आजार आहे”.
इतर सर्व आजार वेळेत बरे होऊ शकते, परंतु भुकेला अयोग्य आहे!
एक भुकेलेला माणूस भुकेलेला असतो तेव्हा काहीही करण्यास सक्षम आहे … कुशीनेारा मुक्त आंतरराष्ट्रीय ऑनलाइन जागृत संशोधक लवकर पक्षी बहुउद्देशीय सहकारी संस्था (केफिओअरफ्टेलेबीएमसी) नासासह कार्यरत भागीदार बनण्यासाठी, भाज्या आणि बौद्ध फळ असणारी वनस्पती विकसित करण्यासाठी नासासह कार्यरत भागीदार बनण्याची इच्छा आहे. भांडी मध्ये.
चाके अप: नास आपल्याला चतुरता देऊन फ्लाइट घेण्यास आमंत्रित करते #MarShelicoptertakeTake च्या फ्लाइटने चतुरता मंगल, हेलिकॉप्टरवे आम्ही आमच्या कुटूंबी मार्स हेलिकॉप्टरच्या पहिल्या प्रयत्नांसाठी, दुसर्या ग्रहावर नियंत्रित फ्लाइट पृथ्वीवरील जीवनाची गुणवत्ता वाढली आहे. आपण कधीही अंदाज लावणार नाही. भयभीत होण्याची तीन उपाययोजना; निडरपणाबद्दल आपल्या शरीराला भूक लागण्याबद्दल अन्नाने भरण्याची आवश्यकता एक समस्या आहे आणि जागृत झाल्यामुळे, “भुकेदार सर्वात वाईट आजार आहे. म्हणूनच इतर आजार वेळेत बरे होऊ शकतो, परंतु भुकेला त्रासदायक आहे. भुकेले असताना काहीही करणे … कुशीनेारा मुक्त आंतरराष्ट्रीय ऑनलाइन जागृत संशोधक लवकर पक्षी बहुउद्देशीय सहकारी संस्था (केफियरफ्टेलेबीएमसी) नासासह एक कार्यकारी भागीदार बनण्याची इच्छा बाळगण्यासाठी नासासह एक कार्यकारी भागीदार बनण्याची इच्छा बाळगणे आणि पोटेट्सचे फळ चंद्रशेखर - हॅल (हिंदुस्तान एरोनॉटिक्स लिमिटेड) चे अन्वेषण संशोधन आणि तंत्रज्ञानाचे विश्लेषण संशोधन आणि तंत्रज्ञानाचे विश्लेषण संशोधन आणि तंत्रज्ञानाचे प्रदर्शन भांडी भाज्या आणि बौने फळांची लागवड करण्यासाठी मानवी प्राण्यांना प्रसार करण्यासाठी. “आता, येथे अंतर आहे मालमत्ता गोष्ट. मी एक अभियांत्रिकी भूमिका आहे जी अभियांत्रिकी भूमिका आहे जी त्याच वेळी पांढर्या नरांद्वारे खूपच प्रभुत्व आहे, म्हणून इमारतीमध्ये तपकिरी पुरुष असणे आवश्यक नाही - खूप कमी तपकिरी पुरुष. मी नंतर समजून घेण्यासाठी आलो की त्यांच्यात काही संशय आहे की मी अभियांत्रिकी डिझाइन करू शकलो. मला माहित नव्हते की त्यापैकी काही, त्यांच्यापैकी काहीच नाही, मला दर्शविण्यासाठी मला गोष्टी फेकल्या जात होत्या. पण मी त्यांच्या समस्यांना त्याच प्रकारे वागू शकेन त्याच प्रकारे मी इतर काही करतो: जर मला हे माहित नसेल तर मी ते शोधू. मी संशोधन करू. मी खणतो. मी अशा लोकांना शोधू शकेन ज्याचा मला काही अनुभव असेल जो माझ्याकडे नाही आणि त्यांना विचारतो. म्हणून, त्यांनी मला थ्रो मारून टाकल्या, मी सोडले. अखेरीस, माझ्या पर्यवेक्षकांनी मला सांगितले की मला इतर पर्यवेक्षकांकडे जाण्याची सहमत झाल्यानंतर त्याला काय मिळत आहे हे त्याला ठाऊक नव्हते कारण आता ते त्यांच्या कठीण समस्यांसह त्याच्याकडे येत आहेत, ‘अरे, जगथेसेन चंद्रशेहाने मदत केली आहे. हे? ‘ तर, मी सर्वात वाईट प्रकारची आजारपणाने पराभूत करण्यासाठी फक्त माझा अनुभव आधार वाढविण्यास सुरुवात केली “
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
नासा = ಸರ್ವ ನಾಸಾ = சர்வ நாஸ fear को विनाशको विनाश पूर्ण
निडरता र ड्राइव इन्धन अन्तरिक्ष अन्वेषणले पृथ्वीमा जीवनको गुणस्तर बढाएको छ जुन तपाईंले कहिले अनुमान लगाउँदैन। उहाँसँग तीनवटा उपचारको लागि तीन जना उपचारहरू; भोक पूरा गर्नको कारण ड्रसिएशनस्टेनस्ट थिएन र खाना लिएर खानेकुरासँगै खाना लिएर खानको साथ र जागृत भएकोले “भोक सबैभन्दा खराब बिरामी हो”।
सबै रोगहरू समय मा निको हुन सक्छ, तर भोक जातीजा हो!
भोकाएको मान्छे भोकाएको केही गर्न सक्षम छ … कात्शिनारा नि: शुल्क अन्तर्राष्ट्रिय अनडेटेनरहरू निश्मेनीको लागि बगालिकेटका लागि बगालिदिन्छन् र बौने फलहरू तौल गर्नको लागि। भाँडामा।
पा els ्ग्राहरू माथि: NASA ले तपाईंलाई ingenuy #marshelicopterkewsewse उडानको साथ उडान लिन आमन्त्रित गर्दछ र अर्को ग्रहमा संचालित, निडर र ड्राइव इन्धन इन्धन अन्वेषण पृथ्वीमा जीवनको गुणस्तर बढाउँदै तपाईंले कहिले अनुमान लगाउनुभएको छैन। उहाँसँग तीन जना उपचार; भोक पूरा गर्नको कारण ड्रससँग हाम्रो शरीरलाई खाद्यान्नतम्बन्धी गर्न र जागृत भएकोले, “भोक सबैभन्दा खराब रोग हो, तर भोक पर्याप्त छ! भोकाएको केही काम गर्दा … कात्शिनारा नि: शुल्क अन्तर्राष्ट्रिय संदर्भीय अनधिकृत सहकारी समाजलाई बगाल र बौद्ध फल फाटिंग बोटहरू बधाई बनाउँदछ। चन्डसेशार - एर्टिस्टन रिपोर्टिन र डिजाइन रिसेट र डिजाइन रिडआर र डिजाइन र डिजाइन केन्द्र (एयरक्राफ्ट श्रृद्धि र प्रेसनको लागि) पेंगेड, समायोजन, र उडान विज्ञानको स्टेशनको लागि बाध्य छ मानव प्राणीहरूलाई तरकारीहरू र बौना फल फल्याकहरूलाई भाँडामा खेती गर्न प्रचार गर्न। “अब, यहाँ अन्तर छ estring कुरा। म एक ईन्जिनियरिंग भूमिकामा एक खैरो पुरुष हुँ जुन यस समयमा सेतो पुरुषहरूले धेरै हावी पुरुषहरूद्वारा हावी पुरुषहरू हुन्, त्यसैले भवनमा खैरो पुरुष हुन को लागी होइन - धेरै कम खैरो पुरुषहरू। मैले पछि बुझें कि त्यहाँ एक स्क्वायरवाद थियो कि म डिजाइन डिजाइन गर्न सक्दछु। मलाई थाहा थिएन कि तिनीहरू मध्ये कोहीले ममाथि होइन, मलाई देखाउन ममा चीजहरू फ्याँकिरहेकी थिइन। तर म उनीहरूको समस्याहरूको सामना गर्नेछु जस्तो मैले अरू केही गरेको छु: यदि मलाई यो थाहा छैन भने म यसलाई खोज्न जान्छु। म अनुसन्धान गर्नेछु। म आउनेछु। म मान्छेहरूको खोजी गर्दछु जुन मसँग अनुभव हुन सक्छ जुन मसँग छैन र तिनीहरूलाई सोध्छन्। त्यसो भए, हरेक कठिन समस्या जुन तिनीहरूले ममाथि फ्याँके, मैले हल गरेँ। अन्तत: मेरो सुपरवाइजरले मलाई भनेको छ कि उसले मलाई केमा विश्वास गरिरहेको छ भनेर थाहा थिएन किनभने उनीहरू मलाई अन्य सुपरिवेशकर्मीहरूमा जान सहमत भए, भने, ‘हे, ज्यानका साथ सहयोग गर्न सकिन्छ यो? ‘ त्यसो भए, मैले टाढाको सबैभन्दा खराब रोगको भोक ओभरडेट गर्न टाढा मेरो अनुभव आधार विस्तार गर्न थालें
Wहेएल्स् उपः णाषा ईन्वितेस् Yओउ तो टके Fलिघ्त् wइथ् थे ईन्गेनुइत्य् #ंअर्सःएलिचोप्तेर्टके Fलिघ्त् wइथ् थे ईन्गेनुइत्य् ंअर्स् ःएलिचोप्तेर्Wए’रे इन्वितिन्ग् योउ तो जोइन् उस् fओर् थे ईन्गेनुइत्य् ंअर्स् ःएलिचोप्तेर्’स् fइर्स्त् अत्तेम्प्त् अत् पोwएरेद्, चोन्त्रोल्लेद् fलिघ्त् ओन् अनोथेर् प्लनेत्.ठे fएअर्लेस्स्नेस्स् अन्द् द्रिवे fउएलिन्ग् स्पचे एxप्लोरतिओन् हस् इन्च्रेअसेद् थे qउअलित्य् ओf लिfए ओन् Eअर्थ् इन् wअय्स् योउ wओउल्द् नेवेर् गुएस्स्.Oवेर्चोमिन्ग् Fएअरः ठ्रेए ऋएमेदिएस् fओर् Fएअर्; आबोउत् Fएअर्लेस्स्नेस्स्ठे नेचेस्सित्य् तो रेप्लेनिस्ह् ओउर् बोद्य् wइथ् fओओद् दुए तो fउल्fइल्लिन्ग् हुन्गेर् इस् अ प्रोब्लेम् अन्द् अस् थे आwअकेनेद् Oने सैद्, “ःउन्गेर् इस् थे wओर्स्त् इल्ल्नेस्स्”.आल्ल् ओथेर् इल्ल्नेस्स् चन् बे चुरेद् इन् तिमे, बुत् हुन्गेर् इस् इन्चुरब्ले!आ हुन्ग्र्य् मन् इस् चपब्ले ओf दोइन्ग् अन्य्थिन्ग् wहेन् हुन्ग्र्य्… Kउस्हिनर Fरेए ईन्तेर्नतिओनल् Oन्लिने आwअकेनेद् ऋएसेअर्च्हेर्स् Fओर् Fओओद् टो Eअत् Lइके Eअर्ल्य् Bइर्द्स् ंउल्तिपुर्पोसे छोओपेरतिवे षोचिएत्य् (KFईOआऋFFट्ELEBंछ्ष्) wइस्ह् तो बे अ wओर्किन्ग् पर्त्नेर् wइथ् णाषा तो प्रोपगते ःउमन् Bएइन्ग्स् तो चुल्तिवते वेगेतब्लेस् अन्द् द्wअर्f fरुइत् बेअरिन्ग् प्लन्त्स् इन् पोत्स्.ंएएत् ञगथेएसन् छ्हन्द्रसेखरन् – आस् ऋएतिरेद् षेनोर् ंअगएर् आऋड्छ् (आइरेच्रfत् ऋएसेअर्च्ह् अन्द् डेसिग्न् छेन्त्रे) ओf Exप्लोरतिओन् ऋएसेअर्च्ह् अन्द् टेच्ह्नोलोग्य् अत् ःआL (ःइन्दुस्तन् आएरोनौतिच्स् Lत्द्) wइल्ल् रेस्पोन्सिब्ले fओर् लेअदिन्ग् प्रोचेस्सिन्ग्, अस्सेम्ब्ल्य्, इन्तेग्रतिओन्, अन्द् तेस्तिन्ग् ओf पय्लोअद्स् अन्द् fलिघ्त् स्चिएन्चे एxपेरिमेन्त्स् बोउन्द् fओर् थे ईन्तेर्नतिओनल् ष्पचे ष्ततिओन् तो प्रोपगते ःउमन् Bएइन्ग्स् तो चुल्तिवते वेगेतब्लेस् अन्द् द्wअर्f fरुइत् बेअरिन्ग् प्लन्त्स् इन् पोत्स्.”णोw, हेरे’स् थे इन्तेरेस्तिन्ग् थिन्ग्. ई अम् अ Bरोwन् मले इन् अन् एन्गिनेएरिन्ग् रोले थत् इस् प्रेत्त्य् मुच्ह् दोमिनतेद् ब्य् wहिते मलेस् अत् थे तिमे, सो इत् इस् नोत् अ नोर्म् fओर् थेरे तो बे ब्रोwन् मले इन् थे बुइल्दिन्ग् – मुच्ह् लेस्स् ब्रोwन् मलेस्. ई चमे तो उन्देर्स्तन्द् लतेर् थत् थेरे wअस् सोमे स्केप्तिचिस्म् ओन् थेइर् पर्त् थत् ई चोउल्द् दो देसिग्न् एन्गिनेएरिन्ग्. ई दिद्न्’त् क्नोw थत् सोमे ओf थेम्, नोत् अल्ल् ओf थेम्, wएरे थ्रोwइन्ग् थिन्ग्स् अत् मे तो स्होw मे ई wअस्न्’त् qउअलिfइएद्. Bउत् ई wओउल्द् तच्क्ले थेइर् प्रोब्लेम्स् थे समे wअय् ई दो अन्य्थिन्ग् एल्सेः इf ई दोन्’त् क्नोw इत्, ई’ल्ल् गो fइन्द् इत्. ई’ल्ल् रेसेअर्च्ह्. ई’ल्ल् दिग्. ई’ल्ल् लोओक् fओर् पेओप्ले थत् मिघ्त् हवे सोमे एxपेरिएन्चे थत् ई दोन्’त् हवे अन्द् अस्क् थेम्. षो, एवेर्य् हर्द् प्रोब्लेम् थत् थेय् थ्रेw अत् मे, ई सोल्वेद्. Eवेन्तुअल्ल्य्, म्य् सुपेर्विसोर् तोल्द् मे हे दिद्न्’त् क्नोw wहत् हे wअस् गेत्तिन्ग् इन्तो wहेन् हे अग्रेएद् तो लेत् मे गो तो थे ओथेर् सुपेर्विसोर्स् बेचौसे नोw, थेय् wएरे चोमिन्ग् तो हिम् wइथ् थेइर् हर्देस्त् प्रोब्लेम्स्, अस्किन्ग्, ‘ःएय्, चन् ञगथेएसन् छ्हन्द्रसेखर हेल्प् wइथ् थिस्?’ षो, ई स्तर्तेद् तो ब्रोअदेन् म्य् एxपेरिएन्चे बसे रिघ्त् अwअय् ओन्ल्य् तो ओवेर्चोमे ःउन्गेर् थे wओर्स्त् किन्द् ओf इल्ल्नेस्स्”
92) Classical Sindhi,
NASA = ಸರ್ವ ನಾಸಾ ನಾಸಾ = சர்வ நாஸம் خوف جي مڪمل تباهي
بي خوف ۽ ڊرائيو فيولنگ اسپيس ڳولا زمين تي زمين تي زندگي جي معيار کي وڌائي ڇڏيو آهي توهان ڪڏهن به خوف جي ڪري؛ بي خوفزشي جي ضرورت آهي اسان جي جسم کي پورو ڪرڻ جي ڪري اسان جي جسم کي پورو ڪرڻ جي ڪري هڪ مسئلو آهي، جيئن جاڳيل هڪ چيو، “بک بدترين بيماري آهي”.
ٻئي بيماري وقت ۾ علاج ڪري سگهجي ٿو، پر بک ناقابل برداشت آهي!
هڪ بکيا ماڻهو ڪجهه ڪرڻ جي قابل آهي جڏهن بکره مفت انٽرنيشنل آن لائن فینيڊس کي ملتوي ڪرڻ لاء ڪوآپريا جو اقوام متضاد معاشرو (ڪفرن جي ميوي واري ٻوٽي کي پوکڻ لاء) پٽن ۾.
وهيل: ناسا توهان کي دعوت ڏئي ٿو ته توهان کي آگاهي ڏيڻ واري فنيپليٽ جي اڏام تي اڏامڻ جي دعوت ڏي ٿو توهان کي دعوت ڏئي ٿو توهان کي هڪ ٻئي ڌرتيء جي اڏاوت لاء زمين تي زندگي جي معيار کي وڌائي ڇڏيو آهي توهان ڪڏهن به اندازو نه ڪندا آهيو. خوف جي ڪري: خوف جي ٽن علاج؛ بي خوفزشي جي ضرورت آهي اسان جي جسم کي پورو ڪرڻ جي ڪري اسان جي جسم کي پورو ڪرڻ جي لاء هڪ مسئلو آهي، “بکر جي بدترين بيماري آهي، پر بکري ماڻهو قابل قدر آهي! ڪجهه وقت تي جڏهن بکيوا هینه مفت ۾ مفت آنلائن مفت آنلگروپيٽس کي کٽائڻ واري معزز نباتات کي کوٽائي ۽ گندي واري ٻوٽن کي پسمانده پوزين کي پوکڻ لاء. ايم اي ايف ايٽس بيئرس چشمو ماررثر - رٽائرڊ سينور ميگيرر آر آر آر اي آر سي (اي ايئر ڪرافٽ تحقيق) کي استحڪام جي تحقيقات ۽ ٽيڪنالاجي، انقلابن جي تجربن جو معائنو ڪيو ويو آهي پيدا ڪرڻ لاء انسان کي پروبار ۽ ٻوڙا ميوو بيئرنگ ٻوٽن کي پوکڻ جي پرواهه ڪرڻ. هاڻي، هتي، هتي آهي اسٽيٽنگ شيء. مان هڪ انجنيئرنگ ڪردار ۾ هڪ ناسي وارو مرد آهيان، جنهن وقت سفيد مردن جي طرفان تمام گهڻو تسلط آهي، تنهنڪري اهو عمارت ۾ ناسي نه آهي. مان بعد ۾ سمجھڻ آيو ته انهن جي حصي تي ڪجهه شڪتي آهي ته آئون ڊزائن انجنيئرنگ ڪري سگهان ٿو. تون نه اهو خبر نه هئي ته انهن مان ڪجهه نه، انهن مان ڪوبه ؛هڪ شيون نه اڇلاين، مون کي قابليت ڏياريندا آهن. پر آئون انهن جي مسئلن کي حل ڪري سگهان ٿو، مان ٻيو ڪجهه به ڪريان ٿو: جيڪڏهن مان ان کي نٿو سڃاڻان، مان ان کي ڳوليندس. مان تحقيق ڪندس. مان کائيندس. مان ماڻهن کي ڳوليندس جيڪو شايد ڪجهه تجربو هجي ته مون وٽ ناهي ۽ انهن کان پڇو. تنهن ڪري، هر سخت مسئلو آهي ته انهن مون تي اڇلايو، مون حل ڪيو. آخرڪار، منهنجو نگران ٻڌايو ته هن کي خبر ناهي ته هن کي اهو ئي خبر هئي ته هن سراجزشار سان گڏ ان سان گڏ اچڻ جي ڪوشش ڪئي هئي ته اهي مون تي وڃڻ جي مدد ڪري رهيا هئا هي؟ ‘ تنهن ڪري، مون پنهنجي تجربي جي بنياد کي وسيع ڪيو ته صرف بک جي بدترين قسم جي بيماري تي قابو پائڻ شروع ڪيو “
104) Classical Telugu- క్లాసికల్ తెలుగు,
NASA = ಸರ್ವ ನಾಸಾ = భయమే
నిర్భయత మరియు డ్రైవ్ ఇంధన స్పేస్ అన్వేషణ మీరు ఎన్నడూ ఊహించని మార్గాల్లో భూమిపై జీవన నాణ్యతను పెంచింది. భయం కోసం మూడు నివారణలు; ఆకలిని నెరవేర్చడానికి కారణంగా ఆహారంతో మా శరీరాన్ని భర్తీ చేసేందుకు తప్పనిసరిగా అనవసరంగా ఒక సమస్య మరియు జాగృతమైనది, “ఆకలి చెత్త అనారోగ్యం” అని చెప్పింది.
అన్ని ఇతర అనారోగ్యం సమయం లో నయం చేయవచ్చు, కానీ ఆకలి తీరని ఉంది!
ఒక ఆకలితో మనిషి ఆకలితో ఉన్నప్పుడు ఏదైనా చేయగల సామర్థ్యం ఉంది … కుషినార ఉచిత అంతర్జాతీయ ఆన్లైన్ పక్షులు మల్టీపర్పస్ సహకార సంఘం (kfioarfftelebmcs) వంటి తినడానికి ఆహారం కోసం తినడానికి పరిశోధకులు కూరగాయలు మరియు మరగుజ్జు పండు బేరింగ్ మొక్కలు పండించడానికి మానవులు ప్రచారం కుండలలో.
చక్రాలు అప్: NASA మరొక గ్రహం మీద శక్తివంతమైన మార్స్ హెలికాప్టర్ యొక్క మొదటి ప్రయత్నం కోసం చాతుర్యం మార్స్ హెలికాప్టర్ యొక్క మొట్టమొదటి ప్రయత్నం కోసం మాకు చేరడానికి ఆహ్వానించడం చాతుర్యం మార్స్ హెలికాప్టర్ యొక్క ఫ్లైటర్తో మీరు ఆహ్వానించడం ఆహ్వానించారు మీరు ఎన్నడూ ఊహించని మార్గాల్లో భూమిపై జీవన నాణ్యతను పెంచింది. భయం కోసం మూడు నివారణలు; ఆకలిని నెరవేర్చడం వలన ఆహారంతో మా శరీరాన్ని భర్తీ చేసేటప్పుడు, “ఆకలి చెత్త అనారోగ్యం” .అన్ని ఇతర అనారోగ్యం సమయం లో నయం చేయవచ్చు, కానీ ఆకలి ఉంటుంది ఒక ఆకలి మనిషి సామర్థ్యం ఉంది ఆకలితో ఉన్నప్పుడు … కుషినారా ఉచిత అంతర్జాతీయ ఆన్లైన్ హెచ్చరిక పరిశోధకులు ప్రారంభ పక్షులు మల్టీపర్పస్ సహకార సమాజం (kfioarfftelebmcs) వంటి తినడానికి ఒక పని భాగస్వామి గా ఒక పని భాగస్వామి మరియు పాట్స్ లో మరుగుజ్జు పండు బేరింగ్ మొక్కలు పెంపకం మానవ జీవులు చంద్రశేఖరన్ - రిటైర్డ్ సెనార్ మాగెర్ ఆర్డ్స్ (హిందూస్తాన్ ఏరోనాటిక్స్ లిమిటెడ్) లోని అన్వేషణ పరిశోధన మరియు సాంకేతిక పరిజ్ఞానం పండ్లలో కూరగాయలు మరియు మరగుజ్జు పండు బేరింగ్ మొక్కలు పండించడానికి మానవులను ప్రచారం చేయడానికి. “ఇప్పుడు, ఇక్కడ ఇంటర్ ఎస్టింగ్ విషయం. నేను ఒక ఇంజనీరింగ్ పాత్రలో ఒక గోధుమ మగ am ఆ సమయంలో తెలుపు మగ ఆధిపత్యం, కాబట్టి ఇది భవనం లో గోధుమ పురుషుడు ఉండటానికి ఒక కట్టుబాటు కాదు - చాలా తక్కువ గోధుమ పురుషులు. నేను డిజైన్ ఇంజనీరింగ్ చేయగల వారి భాగంలో కొంత సంశయవాదం ఉన్నానని నేను అర్థం చేసుకున్నాను. వాటిలో కొందరు, నాకు అన్నింటికీ తెలియదు, నాకు అర్హత లేదని నాకు చూపించడానికి నాకు తెలుసు. కానీ నేను వారి సమస్యలను పరిష్కరిస్తాను అదే విధంగా నేను ఏదైనా చేస్తాను: నాకు తెలియదు, నేను దానిని కనుగొంటాను. నేను పరిశోధన చేస్తాను. నేను డిగ్ చేస్తాను. నేను కలిగి ఉన్న వ్యక్తుల కోసం నేను చూస్తాను మరియు వాటిని అడగండి. కాబట్టి, వారు నన్ను విసిరిన ప్రతి హార్డ్ సమస్య, నేను పరిష్కరించాను. చివరికి, నా సూపర్వైజర్ అతను నన్ను ఇతర పర్యవేక్షకులకు వెళ్లనివ్వటానికి అంగీకరించినప్పుడు అతను ఏమి చేస్తున్నానో నాకు తెలియదు, ఎందుకంటే ఇప్పుడు వారు వారి కష్టతరమైన సమస్యలతో అతనికి వస్తున్నారు, ‘హే, జగతీసన్ చంద్రశేఖారా సహాయం చేయవచ్చు ఈ? ‘ కాబట్టి, నేను అనారోగ్యం యొక్క చెత్త రకాన్ని అధిగమించడానికి మాత్రమే నా అనుభవం స్థావరాన్ని విస్తరించడం ప్రారంభించాను “
109) Classical Urdu- کلاسیکی اردو
NASA = ಸರಸರವ ನಾಸಾ = சச்் நநஸஸ் خوف کی مکمل تباہی
خوفناک اور چلانے والی خلائی ریسرچ ایندھن کی تلاش میں زمین پر زندگی کی کیفیت میں اضافہ ہوا ہے جس طرح آپ کبھی اندازہ نہیں کریں گے. خوف: خوف کے لئے تین علاج؛ بدقسمتی سے بھوک کو پورا کرنے کے باعث ہمارے جسم کو کھانے کے ساتھ بھرنے کی ضرورت ایک مسئلہ ہے اور بیداری کے طور پر ایک نے کہا، “بھوک بدترین بیماری ہے”.
دیگر تمام بیماریوں کو وقت میں علاج کیا جا سکتا ہے، لیکن بھوک ناقابل یقین ہے!
ایک بھوکا آدمی بھوک لگی ہے جب کچھ بھی نہیں کر رہا ہے … Kushinara مفت بین الاقوامی آن لائن بیداری محققین ابتدائی پرندوں کی طرح کھانے کے لئے کھانے کے لئے بہاددیشیی کوآپریٹو سوسائٹی (KfioArfftelebmcs) کی خواہش ہے کہ ناسا کے ساتھ ایک کام کرنے والے پارٹنر بننے کے لئے انسانوں کو سبزیوں اور بونے پھل بیئرنگ پودوں کو فروغ دینے کے لئے انسانوں کو فروغ دینا برتن میں.
پہیوں تک: ناسا آپ کو آسانی سے Insuity #marshelicoptertake پرواز کے ساتھ پرواز کرنے کے لئے دعوت دیتا ہے innenuity مریخ ہیلی کاپٹر ہم آپ کو innenuity مریخ ہیلی کاپٹر کی پہلی کوشش کے لئے ہم سے شامل کرنے کے لئے آپ کو ایک اور سیارے پر کنٹرول پرواز کے لئے ہم سے ملنے کے لئے دعوت دینے کے لئے دعوت دیتا ہے. خوفناک اور خلائی ریسرچ ایندھن زمین پر زندگی کی کیفیت میں اضافہ ہوا ہے جس طرح آپ کبھی اندازہ نہیں کریں گے. خوف کے لئے تین علاج؛ بدقسمتی کے بارے میں ہمارے جسم کو بھوک کو پورا کرنے کے باعث ہمارے جسم کو بھرنے کی ضرورت ایک مسئلہ ہے اور بیداری کے طور پر کہا گیا ہے کہ “بھوک بدترین بیماری ہے”. تمام دیگر بیماریوں کو وقت میں علاج کیا جا سکتا ہے، لیکن بھوک ناقابل یقین ہے! ایک بھوک ناقابل یقین ہے بھوک لگی ہے جب کچھ بھی کرنے کے لئے … Kushinara مفت بین الاقوامی آن لائن بیداری محققین ابتدائی پرندوں کی طرح کھانے کے لئے کھانے کے لئے بہاددیشیی کوآپریٹو سوسائٹی (KfioArfftelebmcs) کی خواہش ہے کہ ناسا کے ساتھ ایک کام کرنے والے پارٹنر بننا چاہتے ہیں تاکہ انسانوں کو سبزیوں اور بونا پھل بیئرنگ پودوں میں پودوں اور بونے پھلوں کی پودوں کو فروغ دینے کے لئے انسانوں کو فروغ دینا. چندرسیسران - ہال میں ریسرچ ریسرچ اینڈ ٹیکنالوجی کے ریٹائرڈ سینور میجر آرڈیسی (ایئر کارٹر ریسرچ اور ڈیزائن سینٹر) کے طور پر (ہندوستان ایرونٹکس لمیٹڈ) کی قیادت میں پروسیسنگ، اسمبلی، انضمام، اور پے بوجھ اور پرواز سائنس کے تجربات کے لئے بین الاقوامی خلائی اسٹیشن کے لئے پابند ہیں. برتنوں میں سبزیوں اور بونے پھل بیئرنگ پودوں کو فروغ دینے کے لئے انسانوں کو پروپیگیٹ کرنے کے لئے. “اب، یہاں انٹر چیز کا اندازہ میں ایک انجینئرنگ کردار میں ایک براؤن مرد ہوں جو اس وقت سفید مردوں کی طرف سے بہت زیادہ غلبہ ہے، لہذا عمارت میں بھوری مرد ہونے کے لئے یہ ایک معمول نہیں ہے - بہت کم بھوری مرد. میں بعد میں سمجھنے آیا تھا کہ ان کے حصے پر کچھ شکست موجود تھی کہ میں ڈیزائن انجینئرنگ کر سکتا ہوں. میں نہیں جانتا تھا کہ ان میں سے کچھ، ان سب کو نہیں، مجھے دکھانے کے لئے چیزوں کو پھینک دیا گیا تھا کہ میں اہل نہیں ہوں. لیکن میں ان کی دشواریوں سے نمٹنے دونگا اسی طرح میں کچھ بھی کرتا ہوں: اگر میں اسے نہیں جانتا، تو میں اسے تلاش کروں گا. میں تحقیق کروں گا. میں کھا دونگا میں ایسے لوگوں کو تلاش کروں گا جو کچھ تجربہ ہوسکتے ہیں جو مجھے نہیں ہے اور ان سے پوچھیں گے. لہذا، ہر مشکل مسئلہ جو انہوں نے مجھ پر پھینک دیا، میں نے حل کیا. آخر میں، میرے سپروائزر نے مجھے بتایا کہ وہ نہیں جانتا تھا کہ جب وہ مجھے دوسرے سپروائزرز میں جانے کے لۓ اس بات پر اتفاق کرتے ہیں کہ اب، وہ ان کی سب سے مشکل مسائل کے ساتھ آ رہے ہیں، پوچھتے ہیں، ‘ارے، jagatheesan chandrashara کے ساتھ مدد کر سکتے ہیں یہ؟’ لہذا، میں نے اپنے تجربے کی بنیاد کو وسیع کرنے کے لئے صرف بدترین قسم کی بیماری پر قابو پانے کے لئے صرف براڈکاسٹ کو ختم کرنا شروع کر دیا “
1) 1/2 டம்ளர் தேங்காய் பால் உடன் 1/2 டீ ஸ்பூன் கடுக்காய் தூள் கொண்டு கலந்து காலை மாலை இரண்டு வேளை குடித்து வர ஆக்ஸிஜன் லெவல் 99 சதவிகிதம் ஏறும்
2)
1/2 டம்ளர் தேங்காய் பால் உடன் 1/2 டீ ஸ்பூன் கிராம்பு தூள் சேர்த்து
கலந்து காலை மாலை இரு வேளை குடித்து வர ஆக்ஸிஜன் லெவல் 99 சதவிகிதம் ஏறும்
3)
வெள்ளை முள்ளங்கி சாறு 1/2 டம்ளர் எடுத்து 1/2 டீ ஸ்பூன் நித்ய கல்யாணி
பொடி கலந்து காலை மாலை இரு வேளை குடித்து வர ஆக்ஸிஜன் லெவல் 99 சதவிகிதம்
ஏறும்
இதை பருகும் விதம்… உணவுக்கு முன்னோ அல்லது உணவுக்கு பின்னோ பருகலாம்
இதை எல்லோருக்கும் அனுப்பி வையுங்கள், பயன் அடையட்டும்.
உடலில்
ஆக்சிஜன் அளவு 98 - 100 க்குள் இருக்க வேண்டும் என்று சொல்லுகிறார்கள்; 43
க்கு கீழ் ஆக்சிஜன் சென்றுவிட்டால், ஆக்சிஜன் சிலிண்டர் தேவை; ORAC-Oxygen
Radical Absorption Capacity என்று ஒரு கணக்கீடு உள்ளது; இதன்படி இந்த
அளவுகோலில் ஆக்சிஜன் அதிகம் உள்ள பொருட்களை அவ்வப்போது நாம் சாப்பிட
வேண்டும் . 1.கிராம்பு. 314446 ORAC 2. பட்டை. …. 267537 ORA 3. மஞ்சள்…….102700 ORA 4. சீரகம்……….. 76800 ORA 5. துளசி……….67553 ORAC 6. இஞ்சி……….28811 ORAC
சரி,
இவைகளைத் தினமும் எடுத்துக்கொள்ள ஏதாவது சுருக்கு வழி உள்ளதா?… அதற்கு
ஒரு ரெசிபி உள்ளது! அதனை குறித்து வைத்துக்கொண்டு பின்பற்ற முயற்சி
செய்யுங்கள்; 1. ஓமம் ……..100 கிராம் 2. சோம்பு …….50 கி. 3. கிராம்பு ……..5 கி. 4. பட்டை ……… 5 கி 5. சுக்கு …………10 கி 6. ஏலக்காய் …..10 கி. இவைகளை
எண்ணெய் ஊற்றாமல் லேசாக வறுத்து பொடி செய்து ஒரு பாட்டிலில் அடைத்துக்
கொண்டு காலை மாலை டீ போடும்போது இரண்டு பேருக்கு ஒரு ஸ்பூன் வீதம் கலந்து
சாப்பிட்டால் டீ மசாலா டீ ஆக மாறும் ; நமக்கும் ஆக்ஸிஜன் அபரிமிதமாக
கிடைக்கும். வாழ்க வளமுடன்! அனைவருக்கும் ஷேர் செய்யவும்….எல்லா
உயிர்களும் இன்புற்றிருக்க வேண்டுகிறேன்.
30) Classical English,Roman,
1) 1/2 Dampler with coconut milk
1/2 Dee Spoon Cut the powder and climb the oxygen level 99 percent of the morning powder
2) 1/2 Dampler Coconut milk with 1/2 tea spoon cloves mixed with powder in the evening and climbing 99 percent of the oxygen Level
3) Take the white radish juice 1/2 Dumpler 1/2 Dee Spoon Nithya Kalyani powder and climbing 99 percent of the oxygen Level
Way to drink this … ahead of food or back to food
Send this to everyone, let us benefit.
The oxygen in the body says to be within 98 - 100; If Oxygen goes down to 43, oxygen cylinder needs;
Orac-Oxygen radical absorption capacity is a calculation; Accordingly, we have to eat more than the amount of oxygen in this scale.
1.Trogy. 314446 ORAC
2. Bark. …. 267537 ORA
3. Yellow ……. 102700 ORA
4. The cumin ……….. 76800 ORA
5. Tulsi ………. 67553 orac
6. Ginger ………. 28811 orac
Well, do you have something to summer to take every day? … There is a recipe! Try to follow it and follow it;
1. Oom …….. 100 grams
2. Aroma ……. 50 g.
3. Cloves …….. 5 g.
4. Bar ……… 5 g
5. Square ………… 10k
6. Credit ….. 10k.
When you put a bottle of pots in a bottle with a bottle of pots without pouring out the oil, the two men will become a spoon rate if you eat a spoon rate. Oxygen is available for us. Live life! Shear everyone …. All the lives are requested.
1) 1/2 নারকেল দুধ সঙ্গে Dampler
1/2 ডিও চামচ গুঁড়া কাটা এবং সকালে গুঁড়া 99 শতাংশ অক্সিজেন স্তর আরোহণ
2) 1/2 দাম্পলার নারকেল দুধ 1/2 চা চামচ লবঙ্গগুলি সন্ধ্যায় পাউডারের সাথে মিশ্রিত এবং 99 শতাংশ অক্সিজেন স্তর আরোহণ করে
3) সাদা মূল রস নিন 1/2 ডুম্পলার 1/2 ডি চামচ নিথিয়া কল্যাণ পাউডার এবং 99 শতাংশ অক্সিজেন স্তরের আরোহণ করুন
এই পানীয় পাওয়ার উপায় … খাদ্যের আগে বা ফিরে
সবাই এই পাঠান, আমাদের উপকৃত করা যাক।
শরীরের অক্সিজেন 98-100 এর মধ্যে হতে বলে; অক্সিজেন 43 থেকে নিচে যায়, অক্সিজেন সিলিন্ডার প্রয়োজন;
Orac-Oxygen র্যাডিকেল শোষণ ক্ষমতা একটি গণনা হয়; তদুপরি, আমাদের এই স্কেলে অক্সিজেনের পরিমাণ বেশি খেতে হবে।
1. ট্র্যাজি। 314446 ওরাক
2. ছাল। …. 267537 ওরা
3. হলুদ ………….2700 ওরা
4. জিরা ……….. 76800 ওরা
5. তলসি ………. 67553 ওরাক
6. আদা ………. 28811 ওরাক
আচ্ছা, তোমার কি গ্রীষ্মে প্রতিদিন লাগবে? … একটি রেসিপি আছে! এটি অনুসরণ করার চেষ্টা করুন এবং এটি অনুসরণ করুন;
1. ওম …….. 100 গ্রাম
2. সুবাস ……. 50 গ্রাম।
3. লবঙ্গ …….. 5 গ্রাম।
4. বার ………..5 জি
5. বর্গক্ষেত্র ………… 10 কে
6. ক্রেডিট ….. 10k।
তেলটি ঢেলে না দিয়ে বোতল বোতল দিয়ে বোতল একটি বোতল বোতল রাখুন, যদি আপনি একটি চামচ হার খেতে দুই পুরুষদের একটি চামচ হার হয়ে যাবে। অক্সিজেন আমাদের জন্য উপলব্ধ। লাইভ জীবন! সবাই শিয়ার …. সব জীবন অনুরোধ করা হয়।
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
1) નારિયેળના દૂધ સાથે 1/2 ડમ્પર
1/2 ડી ચમચી પાવડરને કાપી નાખે છે અને ઓક્સિજન સ્તર 99 ટકા સવારે પાવડર પર ચઢી જાય છે
2) 1/2 ડેમ્લર નારિયેળનું દૂધ 1/2 ચા ચમચી લવિંગ સાથે સાંજે પાવડર સાથે મિશ્ર અને 99 ટકા ઓક્સિજન સ્તર પર ચડતા
3) સફેદ મૂળનો રસ 1/2 ડમ્પ્લર 1/2 ડી સ્પૂન નિથ્ય કલ્યાણી પાવડર લો અને ઓક્સિજન સ્તરના 99 ટકા પર ચડતા
આ પીવાની રીત … ખોરાકથી આગળ અથવા ખોરાકથી આગળ
આને દરેકને મોકલો, ચાલો આપણે લાભ લઈએ.
શરીરમાં ઓક્સિજન 98 થી 100 ની અંદર હોવાનું કહેવાય છે; જો ઓક્સિજન 43 ની નીચે જાય, તો ઓક્સિજન સિલિન્ડરની જરૂરિયાતો;
ઓરેક-ઑક્સિજન રેડિકલ શોષણ ક્ષમતા એ ગણતરી છે; તદનુસાર, આપણે આ સ્કેલમાં ઓક્સિજનની માત્રા કરતાં વધુ ખાવું પડશે.
1. ટ્રૉગિ. 314446 ઓરેક
2. છાલ. …. 267537 ઓઆરએ
3. યલો ……. 102700 ઓઆરએ
4. જીરું ……….. 76800 ઓઆરએ
5. તુલસી ………. 67553 ઓરેક
6. આદુ ………. 28811 ઓરેક
ઠીક છે, શું તમારી પાસે દરરોજ ઉનાળામાં કંઈક છે? … ત્યાં એક રેસીપી છે! તેને અનુસરવાનો પ્રયાસ કરો અને તેને અનુસરો;
1. ઓમ …….. 100 ગ્રામ
2. સુગંધ ……. 50 ગ્રામ.
3. લવિંગ …….. 5 ગ્રામ.
4. બાર ……… 5 જી
5. ચોરસ ………… 10 કે
6. ક્રેડિટ ….. 10 કે.
જ્યારે તમે તેલને રેડ્યા વિના બોટની બોટલ સાથે બોટલમાં બોટલની બોટલ મૂકો છો, તો બે પુરુષો ચમચી દર બનશે જો તમે ચમચી દર ખાશો. ઓક્સિજન અમારા માટે ઉપલબ્ધ છે. જીવન જીવો! દરેકને શિર …. બધા જ જીવનની વિનંતી કરવામાં આવે છે.
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
1) नारियल के दूध के साथ 1/2 Dampler
1/2 डी चम्मच पाउडर काट लें और ऑक्सीजन स्तर 99 प्रतिशत सुबह पाउडर पर चढ़ें
2) 1/2 डैम्पलर नारियल का दूध 1/2 चाय चम्मच लौंग के साथ शाम को पाउडर के साथ मिश्रित और 99 प्रतिशत ऑक्सीजन स्तर पर चढ़ाई
3) सफेद मूली का रस 1/2 डंपलर 1/2 डी चम्मच निथ्या कल्याणी पाउडर लें और 99 प्रतिशत ऑक्सीजन स्तर पर चढ़ें
यह पीने के लिए … भोजन से पहले या भोजन के लिए
इसे सभी को भेजें, हमें लाभ दें।
शरीर में ऑक्सीजन 98 - 100 के भीतर होने के लिए कहता है; यदि ऑक्सीजन 43 तक चला जाता है, ऑक्सीजन सिलेंडर की जरूरत है;
ओआरएसी-ऑक्सीजन कट्टरपंथी अवशोषण क्षमता एक गणना है; तदनुसार, हमें इस पैमाने में ऑक्सीजन की मात्रा से अधिक खाना है।
1. ट्रॉजी। 314446 ओआरएसी
2. छाल। …. 267537 ओआरए
3. पीला ……. 102700 ओआरए
4. जीरा ……….. 76800 ओआरए
5. तुलसी ………. 67553 ओआरएसी
6. अदरक ………. 28811 ओआरएसी
खैर, क्या आपके पास गर्मियों में हर दिन लेने के लिए कुछ है? … एक नुस्खा है! इसका पालन करने की कोशिश करें और इसका पालन करें;
1. OOM …….. 100 ग्राम
2. सुगंध ……. 50 ग्राम।
3. लौंग …….. 5 ग्राम।
4. बार ……… 5 ग्राम
5. वर्ग ………… 10 के
6. क्रेडिट ….. 10k।
जब आप एक बोतल में बर्तन में एक बोतल डालते हैं तो तेल को बाहर निकालने के बिना बर्तन के साथ, यदि आप चम्मच दर खाते हैं तो दोनों पुरुष चम्मच दर बन जाएंगे। ऑक्सीजन हमारे लिए उपलब्ध है। जीवन जीना! हर किसी को कतरनी …. सभी जीवन का अनुरोध किया जाता है।
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
1) 1/2 ಡ್ಯಾಮ್ಪ್ಲರ್ ತೆಂಗಿನ ಹಾಲಿನೊಂದಿಗೆ
1/2 ಡೀ ಚಮಚ ಪುಡಿ ಕತ್ತರಿಸಿ ಆಮ್ಲಜನಕ ಮಟ್ಟದ 99 ಶೇಕಡ ಬೆಳಿಗ್ಗೆ ಪುಡಿ
2) 1/2 ಡ್ಯಾಮ್ಪ್ಲರ್ ತೆಂಗಿನಕಾಯಿ ಹಾಲು 1/2 ಚಹಾ ಚಮಚ ಲವಂಗಗಳು ಸಂಜೆ ಪುಡಿ ಮಿಶ್ರಣ ಮತ್ತು 99 ಪ್ರತಿಶತದಷ್ಟು ಆಮ್ಲಜನಕ ಮಟ್ಟವನ್ನು ಕ್ಲೈಂಬಿಂಗ್
3) ಬಿಳಿ ಮೂಲಂಗಿ ರಸವನ್ನು 1/2 dumpler 1/2 ಡೀ ಚಮಚ ನಿತ್ಯ ಕಲ್ಯಾಣಿ ಪುಡಿ ತೆಗೆದುಕೊಳ್ಳಿ ಮತ್ತು ಆಮ್ಲಜನಕದ ಮಟ್ಟದಲ್ಲಿ 99 ಪ್ರತಿಶತವನ್ನು ಕ್ಲೈಂಬಿಂಗ್ ಮಾಡಿ
ಈ ಕುಡಿಯಲು ದಾರಿ … ಆಹಾರ ಅಥವಾ ಆಹಾರಕ್ಕೆ ಹಿಂದಿರುಗಿ
ಇದನ್ನು ಎಲ್ಲರಿಗೂ ಕಳುಹಿಸಿ, ನಮಗೆ ಪ್ರಯೋಜನವನ್ನು ನೀಡಲಿ.
ದೇಹದಲ್ಲಿ ಆಮ್ಲಜನಕವು 98 - 100 ರೊಳಗೆ ಹೇಳುತ್ತದೆ; ಆಮ್ಲಜನಕ 43, ಆಮ್ಲಜನಕ ಸಿಲಿಂಡರ್ ಅಗತ್ಯಗಳಿಗೆ ಹೋದರೆ;
ಒರಾಕ್-ಆಕ್ಸಿಜನ್ ಮೂಲಭೂತ ಹೀರಿಕೊಳ್ಳುವ ಸಾಮರ್ಥ್ಯವು ಲೆಕ್ಕಾಚಾರ; ಅಂತೆಯೇ, ಈ ಪ್ರಮಾಣದಲ್ಲಿ ಆಮ್ಲಜನಕದ ಪ್ರಮಾಣಕ್ಕಿಂತ ಹೆಚ್ಚಿನದನ್ನು ನಾವು ತಿನ್ನಬೇಕು.
1.ಟ್ರೋಗಿ. 314446 ಒರಾಕ್
2. ತೊಗಟೆ. …. 267537 ಓರಾ
3. ಹಳದಿ ……. 102700 ಒಆರ್ಎ
4. ಕುಮಿನ್ ……….. 76800 ಒಆರ್ಎ
5. ತುಲ್ಸಿ ………. 67553 ಒರಾಕ್
6. ಶುಂಠಿ ………. 28811 ಒರಾಕ್
ಸರಿ, ನೀವು ಬೇಸಿಗೆಯಲ್ಲಿ ಪ್ರತಿದಿನ ತೆಗೆದುಕೊಳ್ಳಲು ಏನಾದರೂ ಹೊಂದಿದ್ದೀರಾ? … ಪಾಕವಿಧಾನವಿದೆ! ಅದನ್ನು ಅನುಸರಿಸಲು ಮತ್ತು ಅದನ್ನು ಅನುಸರಿಸಲು ಪ್ರಯತ್ನಿಸಿ;
1. ಓಮ್ …….. 100 ಗ್ರಾಂ
2. ಸುವಾಸನೆ ……. 50 ಗ್ರಾಂ.
3. ಲವಂಗಗಳು …….. 5 ಗ್ರಾಂ.
4. ಬಾರ್ ……… 5 ಗ್ರಾಂ
5. ಸ್ಕ್ವೇರ್ ………… 10 ಕೆ
6. ಕ್ರೆಡಿಟ್ ….. 10 ಕೆ.
ನೀವು ಬಾಟಲಿಯ ಮಡಿಕೆಗಳನ್ನು ಬಾಟಲಿಯಲ್ಲಿ ಬಾಟಲಿಯಿಂದ ಬಾಟಲಿಯಿಂದ ಹಾಕಿದಾಗ, ನೀವು ಒಂದು ಚಮಚ ದರವನ್ನು ಸೇವಿಸಿದರೆ ಎರಡು ಪುರುಷರು ಒಂದು ಚಮಚ ಪ್ರಮಾಣಾಗ ಆಗುತ್ತಾರೆ. ಆಮ್ಲಜನಕ ನಮಗೆ ಲಭ್ಯವಿದೆ. ಜೀವನವನ್ನು ಬಾಳು! ಎಲ್ಲರೂ ಶಿಯರ್ ಎಲ್ಲರೂ …. ಎಲ್ಲಾ ಜೀವನವನ್ನು ವಿನಂತಿಸಲಾಗಿದೆ.
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
1) തേങ്ങ പാലിൽ 1/2
1/2 ഡീ സ്പൂൺ പൊടി മുറിച്ച് ഓക്സിജൻ ലെവൽ 99 ശതമാനം വരെ കയറുക
2) 1/2 1/2 തേളി സ്പൂൺ ഗ്രാമ്പൂ, വൈകുന്നേരം പൊടി കലർത്തി ഓക്സിജന്റെ 99 ശതമാനം കയറുന്നു
3) വെളുത്ത റാഡിഷ് ജ്യൂസ് 1/2 ഡംലർ 1/2 ഡീ സ്പൂൺ നിത്യ കല്യാണി പൊടി എടുക്കുക, ഓക്സിജന്റെ 99 ശതമാനം കയറുക
ഇത് കുടിക്കാനുള്ള വഴി … ഭക്ഷണത്തിന് മുന്നിലോ ഭക്ഷണത്തിലേക്കോ
ഇത് എല്ലാവർക്കും അയയ്ക്കുക, നമുക്ക് പ്രയോജനം നേടാം.
ബോഡിയിലെ ഓക്സിജൻ 98 - 100 ൽ ആകാൻ പറയുന്നു; ഓക്സിജൻ 43, ഓക്സിജൻ സിലിണ്ടർ ആവശ്യങ്ങൾ കുറയുകയാണെങ്കിൽ;
ഒറാക്-ഓക്സിജൻ സമൂലമായ ആഗിരണം ശേഷി ഒരു കണക്കുകൂട്ടലാണ്; അതനുസരിച്ച്, ഈ സ്കെയിലിലെ ഓക്സിജന്റെ അളവിനേക്കാൾ കൂടുതൽ ഞങ്ങൾ കഴിക്കണം.
1.ട്രോഗി. 314446 ഒറാക്
2. പുറംതൊലി. …. 267537 ഒര
3. മഞ്ഞ ……. 102700 ORA
4. ജീരകം ……….. 76800 ഓറ
5. തുളസി ………. 67553 ഒറാക്
6. ഇഞ്ചി ………. 28811 ഒറാക്
ശരി, നിങ്ങൾക്ക് എല്ലാ ദിവസവും എടുക്കാൻ വേനൽക്കാലത്ത് എന്തെങ്കിലും ഉണ്ടോ? … ഒരു പാചകക്കുറിപ്പ്! അത് പിന്തുടരാനും അതിനെ പിന്തുടരാനും ശ്രമിക്കുക;
1. OOM …….. 100 ഗ്രാം
2. സുഗന്ധം ……. 50 ഗ്രാം.
3. ഗ്രാമ്പൂ …….. 5 ഗ്രാം.
4. ബാർ ……… 5 ഗ്രാം
5. സ്ക്വയർ ………… 10 കെ
6. ക്രെഡിറ്റ് ….. 10 കെ.
ഒരു കുപ്പിയിൽ ഒരു കുപ്പിയിൽ ഒരു കുപ്പിയിൽ ഒരു കുപ്പി ഇടുമ്പോൾ, നിങ്ങൾ ഒരു സ്പൂൺ റേറ്റ് കഴിക്കുകയാണെങ്കിൽ രണ്ടുപേരും സ്പൂൺ നിരക്കിൽ മാറും. ഓക്സിജൻ ഞങ്ങൾക്ക് ലഭ്യമാണ്. ജീവിതം ജീവിക്കുക! എല്ലാവരേയും പരിഹരിക്കുക …. എല്ലാ ജീവിതങ്ങളും അഭ്യർത്ഥിക്കുന്നു.
73) Classical Marathi-क्लासिकल माओरी,
1) 1/2 नारळाचे दूध असलेले धैर्य
1/2 डे चम्मच पावडर कापून 1 99 टक्के ऑक्सिजन पातळीवर चढणे
2) 1/2 चहाचे दूध 1/2 चहाच्या चमचे पाकळ्या संध्याकाळी पावडरसह मिसळतात आणि 99 टक्के ऑक्सिजन पातळीवर चढतात
3) पांढरा मुळ रस 1/2 डमप्लर 1/2 डेम चमचे निठी कल्याणी पावडर आणि 99 टक्के ऑक्सिजन पातळीवर चढणे
हे प्यायण्याच्या मार्गावर किंवा खालच्या भागाकडे परत
प्रत्येकास हे पाठवा, आम्हाला फायदा होऊ द्या.
शरीरातील ऑक्सिजन 9 8 - 100 च्या आत असल्याचे मानले जाते; ऑक्सिजन 43 पर्यंत खाली जाते, ऑक्सिजन सिलेंडर गरजा;
ऑरॅक-ऑक्सिजन रेडिकल शोषण क्षमता एक गणना आहे; त्यानुसार, आम्हाला या स्केलमध्ये ऑक्सिजनच्या प्रमाणात जास्त खावे लागते.
1. चिकणमाती 314446 ORAC
2. झाडाची साल. …. 267537 ओरा
3. पिवळा ……. 102700 ओरा
4. जिरे ……….. 76800 ऑरा
5. तुलसी ………. 67553 ओरेक
6. अदरक ………. 28811 ORAC
ठीक आहे, दररोज घेण्याची इच्छा आहे का? … एक रेसिपी आहे! त्याचे अनुसरण करण्याचा प्रयत्न करा आणि त्याचे अनुसरण करा;
1. ओओएम ……. 100 ग्रॅम
2. सुगंध ……. 50 ग्रॅम.
3. लवंग …….. 5 ग्रॅम.
4. बार ……. 5 ग्रॅम
5. स्क्वेअर ………… 10k
6. क्रेडिट …..0k.
जेव्हा आपण बाटलीमध्ये बाटली मध्ये बोट घालता तेव्हा तेल बाहेर न सोडता भांडी घाला, आपण चमच्याने दर खाल्या तर दोन पुरुष चमच्याने दर बनतील. आमच्यासाठी ऑक्सिजन उपलब्ध आहे. आयुष्य जगा! प्रत्येकजण शियर …. सर्व आयुष्य विनंती आहे.
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
1) 1/2 ड्यूम्पर नरिवलको दुधको साथ
1/2 डी चम्चाले पाउडर काट्छ र बिहानको पाउडर को percent percent प्रतिशत चढाई
2) 1/2 डेम्पलर नरिवल दूध 1/2 चिया चम्चा क्लोव्सको साथ बाउनको साथ मिश्रित र ऑक्सीजेन स्तरको percent percent प्रतिशत चढाई
)) सेतो रेडिश रबर 1/2 डम्पलर 1/2 डम्पर नाइटन किताया पाउडर र अक्सिजन स्तरको percent percent प्रतिशत चढ्दै
यो पिउने तरीका … खानाको अगाडि वा पछाडि खानामा
सबैलाई पठाउनुहोस्, हामी लाभ उठाऔं।
शरीरमा अक्सिजन भन्छन - 100 भित्र हुन; यदि अक्सिजन ऑक्सी 43 43 मा तल जान्छ, अक्सिजन सिलिन्डर आवश्यकताहरू;
ओरा-ऑक्सीजेन रेडियो शोषण क्षमता एक गणना हो; तसर्थ, हामीले यस मापनमा अक्सिजन भन्दा बढी खानु पर्छ।
1.trogry। 4144444446464 orac
2 भट्टा …. 275753537 ora
पहेंलो ……. 102700 ओरा
The। जीरा ……….. 7600 ओरा
To. तुलसी ………. 65 65555334343
G. अदुवा ………. 288111 orab
ठिक छ, तपाईसँग गर्मीमा हरेक दिन लिन केहि छ? … त्यहाँ एक नुस्खा छ! यसलाई अनुसरण गर्न को लागी प्रयास गर्नुहोस् र यसलाई अनुसरण गर्नुहोस्;
1. ओएम …….. 100 ग्राम
2. सुगन्धित ……. 50 g।
Cl। लंभहरू …….. 5 g।
Bra। बार ……… gl g g
Squ ………… …….. 10k
Credit। क्रेडिट ….. 10k।
जब तपाईं एक बोतल मा एक बोतल मा एक बोतल राख्नुहुन्छ तेल एक बोतल को एक बोतल को एक बोतल को एक बोतल को एक बोतल को लागी, दुई मानिसहरु एक चम्चा दर दर हुनेछ यदि यदि तपाईं sponn दर खानुहुन्छ। अक्सिजन हाम्रो लागि उपलब्ध छ। जीवन जिऊ! सबैलाई हुर्काउने …. सबै जीवन अनुरोध गरिन्छ।
1) ناريل کير سان 1/2 ڊلپلر
1/2 ڊي چمچ پاؤڊر کي کٽيو ۽ صبح جو 99 سيڪڙو جي زياده جي سطح تي چڙهي ويو
2) 1/2 ڊولپلر ناريل جو کير 1/2 چانڊ چمچ سان شام جو چمچن سان گڏ شام جو پائوڊر سان ملايو ويو ۽ آڪسيجن جي سطح تي 99 سيڪڙو ليول تي چڙهي ويو
3) اڇي ريڊش جوس 1/2 ڊميپلر 1/2 ڊائپليا ڪتيايا ڪليا ڪليا ڪليئر پاؤڊر ۽ 99 سيڪڙو آڪسيجن جي سطح تي چڙهڻ
اهو پيئڻ جو طريقو … کاڌي يا واپس خوراڪ جي اڳيان
هن کي هر ڪنهن کي موڪليو، اسان کي فائدو ڏيو.
جسم ۾ آڪسيجن چوي ٿو 98 - 100 جي اندر هجڻ؛ جيڪڏهن آڪسيجن 43، آڪسيجن سلنڈر جي ضرورت آهي.
اورڪ- آڪسيجن بنيادي جذب جي گنجائش هڪ حساب آهي؛ مطابق، اسان کي هن پيماني تي آڪسيجن جي رقم کان وڌيڪ کڻو آهي.
1. خاڪو. 314446 اوڪر
2. ٻڪر. …. 267537 اوورا
3. پيلو ……. 102700 اورورا
4. سامين ……….. 76800 اوورا
5. ٽولي ………. 67553 orac
6. گينگر ………. 28811 اورڪ
چ، و، ڇا توهان کي هر ڏينهن وٺڻ لاء هڪ اونهارو آهي؟ … هتي هڪ ترڪيب آهي! ان جي پيروي ڪرڻ ۽ ان جي پيروي ڪرڻ جي ڪوشش ڪريو؛
1. اوم …….. 100 گرام
2. خوشبو ……. 50 گ.
3. لونگس …….. 5 گ.
4. بار ……… 5 گ
5. چورس ………… 10k
6. ڪريڊٽ ….. 10k.
جڏهن توهان ٽوٽن جي هڪ بوتل کي بوٽن جي بوتل ۾ هڪ بوتل ۾ وجهي ڇڏيندا آهيو، جيڪڏهن توهان هڪ چمچو شرح کائيندا آهيو. آڪسيجن اسان لاء موجود آهي. زندگي جيئڻ! هر ڪنهن کي …. سڀني زندگين جي درخواست ڪئي وئي آهي.
104) Classical Telugu- క్లాసికల్ తెలుగు,
1) 1/2 కొబ్బరి పాలుతో డార్క్లర్
1/2 డీ స్పూన్ పొడిని కట్ చేసి, ఆక్సిజన్ స్థాయి 99 శాతాన్ని అధిరోహించింది
2) 1/2 డార్క్లర్ కొబ్బరి పాలు 1/2 టీ చెంచా లవంగాలు సాయంత్రం పొడి మరియు 99 శాతం ఆక్సిజన్ స్థాయిని అధిరోహించడం
3) తెలుపు ముల్లంగి రసం 1/2 డంప్లెర్ 1/2 డీప్లెర్ 1/2 డీ స్పూన్ నిత్య కళ్యాణి పౌడర్ మరియు 99 శాతం ఆక్సిజన్ స్థాయిని అధిరోహించడం
ఈ త్రాగడానికి మార్గం … ఆహారం లేదా ఆహారం తిరిగి
అందరికీ దీన్ని పంపండి, మాకు ప్రయోజనం చేద్దాం.
శరీరంలో ఆక్సిజన్ 98 - 100 లోనే ఉంటుందని చెప్పింది; ఆక్సిజన్ 43, ఆక్సిజన్ సిలిండర్ అవసరాలను తగ్గిస్తుంటే;
ఓరా ఆక్సిజన్ రాడికల్ శోషణ సామర్థ్యం గణన; దీని ప్రకారం, మేము ఈ స్థాయిలో ఆక్సిజన్ మొత్తం కంటే ఎక్కువ తినాలి.
1.trogy. 314446 ఓరా
2. బెరడు. …. 267537 ORA.
3. పసుపు ……. 102700 ORA
4. జీలకర్ర ……….. 76800 ORA
5. తులసి ………. 67553 ఓరా
6. అల్లం ………. 28811 ఓరా
బాగా, మీరు ప్రతి రోజు తీసుకోవాలని వేసవి ఏదో ఉందా? … ఒక రెసిపీ ఉంది! దీన్ని అనుసరించడానికి మరియు దాన్ని అనుసరించడానికి ప్రయత్నించండి;
1. ఓం …….. 100 గ్రాములు
2. వాసన ……. 50 గ్రా.
3. లవంగాలు …….. 5 గ్రా.
4. బార్ ……… 5 గ్రా
5. స్క్వేర్ ………… 10k
6. క్రెడిట్ ….. 10K.
మీరు చమురును పోగొట్టుకోకుండా ఒక సీసాలో ఒక సీసాలో ఒక సీసాలో ఒక సీసాను ఉంచినప్పుడు, మీరు ఒక స్పూన్ రేటును తినేటప్పుడు ఇద్దరు మనుష్యులు చెంచా రేటుగా మారతారు. ఆక్సిజన్ మాకు అందుబాటులో ఉంది. జీవితాని జీవించండి! ప్రతి ఒక్కరూ షీర్ …. అన్ని జీవితాలను అభ్యర్థించారు.
109) Classical Urdu- کلاسیکی اردو
1) ناریل دودھ کے ساتھ 1/2 Dampler
1/2 ڈی چمچ پاؤڈر کاٹ اور صبح کے پاؤڈر کے آکسیجن کی سطح پر 99 فیصد چڑھتے ہیں
2) 1/2 ڈیمپلر ناریل دودھ 1/2 چائے چمچ لونگوں کے ساتھ شام میں پاؤڈر کے ساتھ ملا اور 99 فیصد آکسیجن کی سطح پر چڑھنے
3) سفید مٹی کا رس 1/2 ڈومپلر 1/2 ڈیو چمچ نیتیا کلیانی پاؤڈر لے لو اور 99 فیصد آکسیجن کی سطح پر چڑھ رہا ہے
یہ پینے کا طریقہ … کھانے سے پہلے یا کھانے سے پہلے
اسے سب کو بھیجیں، ہمیں فائدہ اٹھائیں.
جسم میں آکسیجن کا کہنا ہے کہ 98 - 100 کے اندر اندر ہونا چاہئے؛ اگر آکسیجن 43 تک جاتا ہے تو آکسیجن سلنڈر کی ضرورت ہے؛
آرک آکسیجن بنیاد پرست جذب کی صلاحیت ایک حساب ہے؛ اس کے مطابق، ہمیں اس پیمانے پر آکسیجن کی مقدار سے زیادہ کھانے کی ضرورت ہے.
1. توج. 314446 آرک
2. چھال …. 267537 ORA.
3. پیلا ……. 102700 اورا
4. Cumin ……….. 76800 ORA.
5. ٹولس ………. 67553 آرک
6. ادرک ………. 28811 آرک
ٹھیک ہے، کیا آپ کو ہر دن لے جانے کے لئے موسم گرما میں کچھ ہے؟ … ایک ہدایت ہے! اس کی پیروی کرنے کی کوشش کریں اور اس کی پیروی کریں؛
1. OOM …….. 100 گرام
2. خوشبو ……. 50 جی.
3. لونگ …….. 5 جی.
4. بار ……… 5 جی
5. اسکوائر ………… 10k.
6. کریڈٹ ….. 10k.
جب آپ ایک بوتل میں برتن کی بوتل میں بوتل میں بوتل ڈالتے ہیں تو تیل سے باہر نکلنے کے بغیر، اگر آپ چمچ کی شرح کھاتے ہیں تو دو مرد ایک چمچ کی شرح بنیں گے. آکسیجن ہمارے لئے دستیاب ہے. زندگی جیو! سب کو کڑھائی …. تمام زندگیوں کی درخواست کی جاتی ہے.
30) Classical English,Roman,
The Agents of Negotiation
Buddhism is radical in any culture. It is a counterculture of Awakening. It goes “against the stream.” The Noble Ones understand that virtually all progress toward peace, happiness, virtue and understanding that one will make on the Buddhist Path, will be directly correlated with what is given up or curtailed: the physical trappings of life, relations and obligations like fame and car ownership, self-view, identity, trying to be somebody, partying flirtatiously, and particularly behaviors under the sway of the clinging emotions rooted in greed, anger or fuzzy-headedness. The practice of the Noble Ones has been for them no more nor any less than a long process of disentanglement, strand by strand, from soap-operatic existence, a process of progressive renunciation. The Noble Ones extol Awakening as the benchmark attainment, one that entails not only the complete eradication of personal desire and aversion as life’s motivating factors and ultimately the elimination of intentional action altogether, the complete relinquishment of the quest for personal advantage.
Negotiating the Dharma 97
They practice kindness to their worst enemies, for Pete’s sake!
This makes little sense to normal folk. People of virtually any folk culture will scratch their heads and blink their eyes in bewilderment. People of the Folk Buddhist culture, nevertheless, have learned to venerate these radicals walking in their midst, rather than dismiss them as kooks, and have thereby opened themselves to understanding the great truths their lives and teachings might reveal, even when they might not yet fully understand it themselves.
There is thereby a chasm to be negotiated before the civilizing influence of the highest Buddhist principles find their way into the world at large. The Buddhism of the Noble Ones mixes with virtually any general folk culture as oil with water. In the thick of this palpable contradiction of values, nestled between the general folk culture and the Buddhism of the Noble Ones, is Folk Buddhism, in direct dialog with each. If the Buddhism of the adepts is the oil and folk culture the water, then Folk Buddhism serves as an emulsifier, carrying civilizing bubblets of Buddhist wisdom into the society at large.
Folk Buddhism is in a very real sense a kind of “watered down” Buddhism, making use of a means of expression accessible to the folk culture and obscuring the less approachable teachings. Folk Buddhism thereby plays an essential role in making Buddhism culturally relevant and accessible to the general culture. Folk Buddhism has one foot in Adept Buddhism, because it places its trust and veneration in the Triple Gem, and its other foot in the folk culture, because this, through constant engagement in the workaday world, informs most of its values and defines most of its behaviors. Folk Buddhism is important.
Modi
tries many ways to win hearts of Thamizhs by taking Thirukural,Vel,
Murugan and growing beard like Periyar in TN, and like Tagore in WB.
Showing himself like periyar and Tagore but shaving the lives of down
trodden, this cartoon shows symbolically he will fail and fall on his
own feet.
Mad murderer of democratic institutions (Modi)’s beard
is foreigners from Bene Israel, Tibet, Africa, Western Europe, Western
Germany, South Russia, Northern Europe, Hungary chitpavan Brahmins of
Rowdy Swayam Sevaks (RSS) Bevakoof Jhoothe Psychopaths (BJP) and their
own mother’s flesh eaters, slaves, stooges, boot lickers, chamchas,
chelas who gobbled the Master Key by tampering the fraud EVMs just to
get entangled like the ever growing beard only to shave the lives of the
down trodden but failing and falling on their feet.
Mad murderer
of democratic institutions (Modi)’sதாடியின் வெறித்தனமான கொலைகாரன் பென்
இஸ்ரேல், திபெத், ஆபிரிக்கா, மேற்கு ஐரோப்பா, மேற்கு ஜெர்மனி, தென் ரஷ்யா,
வடக்கு ஐரோப்பா, ரவுடி ஸ்வயம் சேவக்ஸின் (ஆர்எஸ்எஸ்) பெவகூஃப் ஜூத்தே
மனநோயாளிகளின் (பிஜேபி) மற்றும் ஹங்கேரி சிட்பவன் பிராமணர்கள் தங்கள் சொந்த
தாயின் மாமிசம் சாப்பிடுபவர்கள், அடிமைகள், கைக்கூலிகள், பூட் லிக்கர்கள்,
சாம்சாக்கள், மோசடி ஈ.வி.எம்-களைச் சிதைப்பதன் மூலம் மாஸ்டர் கீயைக்
குலைத்த சேலாக்கள், எப்போதும் வளர்ந்து வரும் தாடியைப் போல சிக்கிக்
கொள்வதற்காக, கீழே விழுந்தவர்களின் வாழ்க்கையை ஷேவ் செய்வதற்காக மட்டுமே
தோல்வியுற்றனர் அடி
Mad murderer of democratic institutions
(Modi)’s দাড়ি পাগল হত্যাকারী হলেন বেন ইস্রায়েল, তিব্বত, আফ্রিকা,
পশ্চিম ইউরোপ, পশ্চিম জার্মানি, দক্ষিণ রাশিয়া, উত্তর ইউরোপ, রাউদি
স্বয়াম সেভিকস (আরএসএস) বেভাকুফ ঝুথের সাইকোপ্যাথস (বিজেপি) এর হাঙ্গেরির
চিতপাভান ব্রাহ্মণ এবং বিদেশী is তাদের নিজের মা’র মাংস খাওয়া, দাস,
লাঠিওয়ালা, বুট লিকার, চামচা, চেলারা যারা জালিয়াতি ইভিএমকে কেবলমাত্র
ক্রমবর্ধমান দাড়ির মতো জড়িয়ে ফেলতে কেবল নিচুদের জীবন কেটে ফেলতে ব্যর্থ
হয়েছে তবে ব্যর্থ হচ্ছে এবং তাদের উপর পড়ে পা দুটো
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
Mad murderer
of democratic institutions (Modi)’s ની દાardીના પાગલ ખૂની બેની ઇઝરાઇલ,
તિબેટ, આફ્રિકા, પશ્ચિમ યુરોપ, પશ્ચિમ જર્મની, દક્ષિણ રશિયા, ઉત્તરીય
યુરોપ, હંગેરી ચિત્પવણ બ્રાહ્મણો, રાઉડી સ્વયં સેવકો (આરએસએસ) ના બેવકૂફ
ઝૂથે સાયકોપેથ્સ (ભાજપ) ના વિદેશી છે. તેમની પોતાની માતાના માંસ ખાનારા,
ગુલામો, કટ્ટર, બુટ લિકર, ચાચાઓ, ચેલ્સ જેણે સતત ઉછરેલા દાardીની જેમ
ફસાયેલા, ફક્ત નીચે ઉતરેલા જીવનને દાઝવા માટે, પરંતુ નિષ્ફળતા અને તેમના પર
પડીને છેતરપિંડી ઇ.વી.એમ. પગ
06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Mad murderer of democratic
institutions (Modi)’s. की दाढ़ी के कातिल बेने इजरायल, तिब्बत, अफ्रीका,
पश्चिमी यूरोप, पश्चिमी जर्मनी, दक्षिण रूस, उत्तरी यूरोप, हंगरी के राउत
स्वेव सेवक (आरएसएस) बेवकोफ जुथे साइकोपैथ्स (भाजपा) के चिटपावन ब्राह्मण
हैं। अपनी ही माँ के मांस खाने वाले, गुलाम, डंडे, बूट चाटने वाले, चाचा,
चेले जो धोखेबाज़ ईवीएम से छेड़छाड़ करके मास्टर की कीर्ति को लूटते हैं,
बस नीचे की दाढ़ी की तरह उलझे रहने के लिए कभी दाढ़ी की तरह उलझ जाते हैं
लेकिन नाकाम हो जाते हैं और अपने पर गिर जाते हैं पैर का पंजा
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
Mad
murderer of democratic institutions (Modi)’s ಗಡ್ಡದ ಹುಚ್ಚು ಕೊಲೆಗಾರ ಬೆನೆ
ಇಸ್ರೇಲ್, ಟಿಬೆಟ್, ಆಫ್ರಿಕಾ, ಪಶ್ಚಿಮ ಯುರೋಪ್, ಪಶ್ಚಿಮ ಜರ್ಮನಿ, ದಕ್ಷಿಣ ರಷ್ಯಾ,
ಉತ್ತರ ಯುರೋಪ್, ರೌಡಿ ಸ್ವಯಂ ಸೇವಕರ (ಆರ್ಎಸ್ಎಸ್) ಬೆವಕೂಫ್ oot ೂಥೆ ಸೈಕೋಪಾಥ್ಸ್
(ಬಿಜೆಪಿ) ಮತ್ತು ಹಂಗೇರಿ ಚಿಟ್ಪವನ್ ಬ್ರಾಹ್ಮಣರು ತಮ್ಮ ತಾಯಿಯ ಮಾಂಸ ತಿನ್ನುವವರು,
ಗುಲಾಮರು, ಸ್ಟೂಜಸ್, ಬೂಟ್ ಲಿಕ್ಕರ್ಗಳು, ಚಮ್ಚಾಗಳು, ವಂಚನೆ ಇವಿಎಂಗಳನ್ನು
ಹಾಳುಮಾಡುವ ಮೂಲಕ ಮಾಸ್ಟರ್ ಕೀಯನ್ನು ತಬ್ಬಿಬ್ಬುಗೊಳಿಸಿದ ಚೆಲಾಸ್, ಸದಾ
ಬೆಳೆಯುತ್ತಿರುವ ಗಡ್ಡದಂತೆ ಸಿಕ್ಕಿಹಾಕಿಕೊಳ್ಳುವುದಕ್ಕಾಗಿ ಕೆಳಗಿಳಿಯುವವರ ಜೀವನವನ್ನು
ಕ್ಷೌರ ಮಾಡಲು ಆದರೆ ವಿಫಲರಾಗುತ್ತಾರೆ ಮತ್ತು ಅವರ ಮೇಲೆ ಬೀಳುತ್ತಾರೆ ಅಡಿ
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
Mad
murderer of democratic institutions (Modi)’s ബെനി ഇസ്രായേൽ, ടിബറ്റ്,
ആഫ്രിക്ക, പടിഞ്ഞാറൻ യൂറോപ്പ്, പടിഞ്ഞാറൻ ജർമ്മനി, ദക്ഷിണ റഷ്യ, വടക്കൻ
യൂറോപ്പ്, ഹംഗറി ചിറ്റ്പവൻ ബ്രാഹ്മണർ, റ ow ഡി സ്വയം സേവക് (ആർഎസ്എസ്)
ബെവാക്കൂഫ് othe ൂത്ത് സൈക്കോപാത്ത്സ് (ബിജെപി) സ്വന്തം അമ്മയുടെ മാംസം
ഭക്ഷിക്കുന്നവർ, അടിമകൾ, സ്റ്റൂജുകൾ, ബൂട്ട് ലിക്കറുകൾ, ചാംചകൾ, തട്ടിപ്പ്
ഇവിഎമ്മുകളെ തകർക്കുന്നതിലൂടെ മാസ്റ്റർ കീയെ ചൂഷണം ചെയ്ത ചേലകൾ,
വളർന്നുവരുന്ന താടിയെപ്പോലെ കുടുങ്ങിപ്പോകുന്നതിനായി, താഴേക്കിറങ്ങിയവരുടെ
ജീവൻ ഷേവ് ചെയ്യാൻ മാത്രം, പക്ഷേ പരാജയപ്പെടുകയും അവരുടെ മേൽ വീഴുകയും
ചെയ്യുന്നു പാദം
73) Classical Marathi-क्लासिकल माओरी,
Mad murderer of democratic institutions (Modi)’s
दाढी करणारे वेडे मारेकरी बेन इस्त्राईल, तिबेट, आफ्रिका, पश्चिम युरोप,
पश्चिम जर्मनी, दक्षिण रशिया, उत्तर युरोप, हंगेरी चिटपावन ब्राह्मण राउडी
स्वयंसेवक (आरएसएस) बेवकूफ झुठे मनोरुग्ण (भाजपा) आणि परदेशी लोक आहेत.
त्यांच्या स्वत: च्या आईचे देह खाणारे, गुलाम, दांडे, बूट चाटणारे, चामचेस,
चेलो ज्यांनी मास्टर की चा घोटाळा करून ईव्हीएममध्ये वाढत्या दाढीप्रमाणे
अडकले फक्त खाली पायदळी तुडवणारे जीवन दाढी करण्यासाठी पण अयशस्वी होवून
त्यांच्यावर पडणे पाय
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
Mad murderer of democratic institutions
(Modi)’s को दाढी पागल हत्यारा बेने इजरायल, तिब्बत, अफ्रिका, पश्चिमी
यूरोप, पश्चिमी जर्मनी, दक्षिण रूस, उत्तरी यूरोप, हंगेरी चिटपावन ब्राह्मण
राउडी स्वयंसेवक (आरएसएस) बेवकुफ झुठे साइकोपाथ (बीजेपी) बाट आएका विदेशी
हुन्। उनीहरूको आफ्नै आमाको मासु खाने, नोकरहरू, कुट्नेहरू, बुट चलाउनेहरू,
चम्चाहरू, चेलाहरू जसले मास्टर कुञ्जीलाई छेड्छन जालसाजी ई.भी.एम. लाई
छेड्दै बढ्दो दाढीजस्तै फँस्याउन केवल तल कुल्चेको जीवन काट्न मात्र असफल र
उनीहरूको पतनमा खुट्टा
Mad
murderer of democratic institutions (Modi)’s ، مغربي يورپ ، مغربي جرمني ،
ڏکڻ روس ، اتر يورپ ، هنگري جي چيتپان برهمن آف روڊي سوئيم سيوڪز (آر ايس
ايس) بييوفو جوهيوت سائوپيٿس (بي جي پي) کان پرڏيهي آهن. انهن جي پنهنجي
ماءُ جو گوشت کائڻ وارا ، غلام ، اسٽيوگو ، بوٽ چاڪر ، چماس ، چيلس جيڪي
ماسٽر ڪيبل کي گهيرو ڪندي اي ايم ايم کي فريب ڏيڻ سان صرف هميشه وڌندڙ داڑھ
وانگر الجھن ۾ onlyاسي وڃڻ صرف نن onlyن جاندارن کي زنده رکڻ لاءِ پير
104) Classical Telugu- క్లాసికల్ తెలుగు,
Mad
murderer of democratic institutions (Modi)’s గడ్డం యొక్క పిచ్చి హంతకుడు
బెనే ఇజ్రాయెల్, టిబెట్, ఆఫ్రికా, పశ్చిమ ఐరోపా, పశ్చిమ జర్మనీ, దక్షిణ
రష్యా, ఉత్తర ఐరోపా, రౌడీ స్వయం సేవకుల (ఆర్ఎస్ఎస్) బెవకూఫ్ జూథే
సైకోపాత్స్ (బిజెపి) మరియు హంగేరి చిట్పావన్ బ్రాహ్మణులు వారి స్వంత తల్లి
మాంసం తినేవారు, బానిసలు, స్టూజెస్, బూట్ లిక్కర్లు, చామ్చాస్, చెలాస్
మాస్టర్ కీని మోసగించిన మోసపూరిత EVM లను దెబ్బతీసి, ఎప్పటికప్పుడు
పెరుగుతున్న గడ్డం లాగా చిక్కుకుపోతారు, కానీ పడిపోయిన వారి జీవితాలను
గొరుగుట కోసం కానీ విఫలమవడం మరియు వారిపై పడటం అడుగులు
109) Classical Urdu- کلاسیکی اردو
Mad murderer
of democratic institutions (Modi)’s مودی) کے داڑھی کے پاگل قاتل بینی
اسرائیل ، تبت ، افریقہ ، مغربی یورپ ، مغربی جرمنی ، جنوبی روس ، شمالی
یوروپ ، ہنگری کے چٹپاوان برہمن ، راؤڈی سویم سیوک (بی ایس پی) کے بیکواک
جھوتھے سائیکوپیتھ (بی جے پی) اور غیر ملکی ہیں۔ ان کی اپنی ماں کا گوشت
کھانے والے ، غلام ، کٹھ پتلی ، بوٹ چاٹنے والے ، چمچا ، چیلا جنہوں نے
ماسٹر کی چوری کرتے ہوئے دھوکہ دہی کے ای وی ایم کو صرف بڑھتی ہوئی داڑھی
کی طرح پھنسایا تاکہ صرف نیچے گرے ہوئے لوگوں کی زندگی منڈوا سکے لیکن
ناکام اور ان پر گر پڑیں پاؤں
LESSON 3660 Mon 26 Apr 2021 - -Buddha-Sasana-Negotiating the Dhamma
-
-Kushinara
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Chapter 7
Negotiating the Dhamma
The whole world is talking about Buddhism.
People debate points of doctrine in the tea shops of Burma, citing Jataka tales
or fragments of scripture remembered from recently attended Dharma talks.
Monks pass by their homes on alms round, mindful and dignified, silent until
someone poses a Dharmic question. People listen to Dharma talks on-line and
buy books by the Dalai Lama in the bookstores of America. Students attend
lectures on textual analysis of Buddhist scriptures in the universities of
Germany. Tibetan monks debate points of doctrine in the monasteries of
Bhutan, clapping their hands together each time they make an incisive point.
People show up to pay respects to the nuns in the temples of Taiwan then pose
questions about Buddhist life. Punx in Texas pull up on motorcycles at a
Buddhist center where they will sit in a circle and relate their personal
meditation experiences to other Mohawks, tattoos and pierced noses. Deep in a
forest in Thailand, a young monk, after weeks of search, approaches the
legendary meditation master he had sought to request instruction. Someone on
a subway spots a copy of Zen Mind, Beginner’s Mind in a young woman’s
hand and is curious enough to ask.
Just as people expound Buddhism in many languages – Pali, Sanskrit, Chinese,
Tibetan, Thai, Spanish, Malay – they expound Buddhism blended and washed
over with elements of many different cultures – Animist, Taoist, Confucian,
European Romantic, Materialist. Moreover, Buddhism has always been at the
cutting edge of communication technology: Recited for centuries in the
monasteries and forests of Asia as their sole means of preservation, the
scriptures then rode the wave of inscription chiseled in stone and text brushed
onto strips of cured palm leaf. A Buddhist text became the world’s earliest
dated published book.87 Today adepts and folks, monks and geeks run
Buddhist blogs, while documentaries about Buddhism run on TV and people
run to theaters to watch Hollywood movies with Buddhist themes. Buddhist
entrepreneurs make a living by offering counseling sessions by telephone.
The sum total of these conversations, projected through time and space, gives
form to the Buddha-Sasana, the practice lives of the Buddhist community,
born of the Buddha, who first turned the wheel to begin the conversation, who
demanded of the monastics that they follow the discipline, who asked of all
Buddhists that they find Refuge in the Buddha, the Dharma and the Sangha,
and who then let the Sasana loose in the world. These conversations have
negotiated the Dharma ever since, producing the enormous variety of
traditions we find today, acting out both the malleability and the resilience of a
culture of Awakening. These are the life-processes of the living, self-regulating
organism of the Sasana.
In the last chapter we saw the natural and continual tension in a culture of
Awakening between Buddhist authenticity and popular but non-buddhist
elements, how authenticity is firmly upheld by the adapts and how authenticity
continually gains or regains the upper hand. I want here to look at specific
examples of this negotiation. We will see that these conversations verify the
overall trend, but also that they often get quite scrappy in practice. These
negotiations are expectedly most contentious as the Sasana flows into a new
land and culture, as it is now seeping into the Land of the Fork. Let’s listen in
on some of these conversations, both modern exemplars and ancient
precedents.
List
of food providers for families in Bengaluru. Please fwd to all
your groups involving anyone staying in BLR, may help them
7,117 languages are spoken today.
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
40% of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When a just
born baby is kept isolated without anyone communicating with the baby,
after a few days it will speak and human natural (Prakrit) language
known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi
Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the
same. Buddha spoke in Magadhi. All the 7111 languages and dialects are
off shoot of Classical Magahi Magadhi. Hence all of them are Classical
in nature (Prakrit) of Human Beings, just like all other living speices
have their own naturallanguages for communication. 116 languages are
translated by https://translate.google.com
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate athmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
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.
Living Languages, 2021
by Ethnologue
Region
Asia
Africa
Pacific
Americas
Europe
Other Popular Guides
What is the most spoken language?
What are the top 200 most spoken languages?
What continents have the most indigenous languages?
What countries have the most languages?
What are the largest language families?
How many languages are endangered?
About
Ethnologue Ethnologue is the research center for language intelligence.
We help our clients identify languages, find where they’re spoken, get
population estimates, and more.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.com
in
01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04)
Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical
Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
LESSON 3659 Sun 25 Apr 2021 - -Buddha-Sasana-A Western American Wanders into a Chinese Temple -Kushinara
Free International Online Awakened Researchers For Food To Eat Like Early
Birds Multipurpose Cooperative Society (KFIOARFFTELEBMCS) wish to be a working partner to propagate Human Beings to cultivate vegetables and dwarf fruit bearing plants in pots.
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate athmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
A Western American Wanders into a Chinese Temple
How did it happen that Western Buddhists so quickly gained a monopoly on
real Buddhism? We in the West certainly don’t seem to have gained much of a
handle on Christianity over many centuries, and the average citizen of my
country is poorly informed about science, history, and almost everything else
outside of popular entertainment. Yet we meditate and study Buddhist
philosophy, while people in Asian temples burn money and appease spirits
through elaborate rituals. How were we the ones to arrive at this precise
understanding of something as sophisticated and refined as Buddhist thought
and practice?
A culturally European American once walked into a culturally Asian Chinese
temple. He had been reading books on Buddhism, primarily by Asian adepts,
had been favorably impressed and wished to develop his personal experience
in the matter. Upon entering, he was taken aback by the peculiarity and
anomaly in the practices and beliefs of the people he encountered, by the
formal style of, and insistence on, liturgy, by the presence of unfamiliar
dramatic figures in temple statuary, by unfamiliar rites at temple altars, by
chanting the name of some guy he had never heard of and by hocus pocus all
around. The devout temple laity witnessed yet another dismayed European
American run out the door and into the street yelling something about an
“egregious corruption of the Dharma.” What gives?
It is not much different when a culturally Chinese walks into a culturally
European Buddhist center and immediately encounters a congregation intent
on discovering their true selves, casual and disrespectful of demeanor, sitting
in a circle expressing themselves openly and freely, with no visible clergy or
leader present, before what seems to be an altar, but on which a rock stands
where the Buddha should be. He sees that the devotees are engaged in some
kind of modern dance practice involving an exchange of papier-mâché masks
constructed the previous week, which everyone is instructed to wear and then
to act “spontaneously.” These casual free spirits are about to witness yet
another polite Asian American excuse himself respectfully and depart never to
be seen again. What gives?
The physical center of a comet is not the head but somewhere in the tail. Wild
flora outnumbers domesticated. When we encounter someone else’s Buddhism,
we tend to see not its Adept Buddhism but its Folk Buddhism, since this is the
most outwardly visible part of Buddhism, upheld by the most people. On the
other hand, when we regard our own Buddhism we identify with our Adept
Buddhism, because our own aspirations head in that direction but may be
limited. Even while we realize that Adept Buddhism preserves an
understanding that our own cultural assumptions and faulty understandings
make obscure to us, that Adept Buddhism nonetheless belongs to us and is
there when we need it. In this way, the impression arises of a Buddhism
fragmented into East and West, Mahayana and Theravada, secular and
religious, and beyond repair. Yet these sustain cultures of Awakening. The core
of Buddhism is fine. The integrity of the authentic traditions has been retained
with remarkable resilience, yet Buddhism has proven itself at the same time
highly malleable in its cultural and regional context. Are we as tolerant?
Kushinara
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Bengaluru homecooks volunteer to prepare meals for COVID-19 patients
Many took to social media platforms to share the ways they could pitch in.
As
the number of people infected with the novel coronavirus increased in
Bengaluru, residents in the city kickstarted volunteer efforts to
provide food and other necessary items for COVID-19 patients. Many took
to social media platforms like Twitter and Instagram to share the ways
they could pitch in and help those in need.
Sreya
Vittaldev, a resident of HAL in Bengaluru, made a spreadsheet with
contacts of people willing to cook food for those in need and by Tuesday
morning, more than 20 people in different parts of the city put
themselves forward to help. The contacts can be found on this link.
Sreya
was not the only one compiling contacts of those willing to cook food.
Abhilash Gowda, a resident of Sahakar Nagar in the city, also began
compiling contacts of people cooking food for COVID-19 patients in
different parts of the city on Monday. “I posted about it on social
media and I got a lot of responses. I want to compile contacts from
every region of the city,” Abhilash said.
View this post on Instagram
A post shared by Abhilash A Gowda (@abhilashgowda97)
Abhilash plans to share a spreadsheet of the contacts he has compiled.
Sneha
Vachhaney, a resident of Bellandur in the city, posted on Instagram
about cooking food for those in need in Bellandur, Sarjapur, HSR Layout
and Koramangala. She added that she will be able to help those in need
in Indiranagar and Yemlur areas of the city as well.
View this post on Instagram
A post shared by Sneha Vachhaney (@snehavachhaney)
Another Bengaluru resident Charan Kumar put up a similar social media post to help COVID-19 patients and frontline workers.
View this post on Instagram
A post shared by Cheran Kumer (@itscharann)
Several others also took to social media to make it known that they are willing to help cook food for those in need.
Sreya Vittaldev also posted on Twitter about helping COVID-19 patients take care of their pets.
Many
others volunteered to help deliver medicines and groceries for COVID-19
patients and others who are unwell or in need of help from volunteers.
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Check out the 2019 updated list of top 45 Information Technolgy (IT) companies in Bangalore:
All
of us do not have equal talent. Yet, all of us have an equal
opportunity to develop our talent. Bangalore, being one of the main city
which is a factory of building dreams is famously known as Silicon
Valley of India.
Bangalore
has some of the biggest software/ IT companies in the world. This city
is home to a flock of immigrants flying in search of opportunities.
“Business needs to go beyond the interest of their companies to the communities they share– Ratan Tata”
Sharing a list of IT 45 Software Companies in Bangalore, a technocrat should definitely look out for.
Highlights
1. Wipro
2. Infosys
3. Accenture
4. TCS
5. IBM
6. Oracle
7. Cognizant
8. Capgemini
9. Cisco
10. Mindtree
11. HCL
12. Mu Sigma
13. Amazon
14. Dell
15. HP
16. Tech Mahindra
17. SAP
18. Samsung R&D
19. Robert Bosch
20. Thomson Reuters
21. Honeywell
22. CGI Inc.
23. Mphasis
24. EY
25. Nokia
26. Deloitte
27. Intel
28. Huawei
29. Goldman Sachs
30. Flipkart
31. Microland
32. Sonata Software
33. Netcracker technology
34. TESCO Hindustan PVT Ltd
35. Larsen and Toubro Infotech
36. EdgeVerve
37. Microsoft
38. KPMG
39. Hitachi
40. Siemens
41. Google
42. Philips
43. Societe Generale
44. NTT Data Global Delivery Services
45. Intuit
Future of IT companies
Frequently Asked Questions
1. What are the IT companies in Bangalore?
2. How many IT companies are there in Bangalore?
3. Where are IT companies located in Bangalore?
4. Which are the Best Tech Parks in Bangalore?
5. Which is the biggest IT company in Bangalore?
6. Why is Bangalore the IT hub of India?
7. Which is India’s No 1 software leading company?
8. Which is the first IT company in Bangalore?
9. Which are telecom product based companies in Bangalore?
10. What are the best paying software companies in Bangalore?
11. Which are the top 10 product-based software companies in Bangalore?
1. Wipro
Wipro
was established in 1945 in Amalner, Maharashtra by Mohamed Premji.
Initially, Wipro was a vegetable and refined oil manufacturer which
later got converted into a giant Information technology Firm.
Wipro currently headed by Abidali Neemuchwala and it’s headquartered in Sarjapur, Bangalore.
Linkedin ID: Wipro
IT company WiproPic credit: Wikimedia Commons
2. Infosys
The king of all the IT companies, Infosys is leading the chart of the best Software companies in India.
Established in 1981 and currently headed by Salil Parekh, this company has its training center in Mysuru.
Linkedin ID: Infosys
IT company InfosysPic Credit: Wikimedia Commons
3. Accenture
Accenture
serving as one of the largest IT consulting companies having a hands-on
strategy and digital as well. It is the first company to step in India,
having headquarters in Ireland and multiple offices in Bangalore.
Currently handled by CEO David P. Rowland.
Linkedin ID: Accenture
IT company AccenturePic Credit: Wikimedia Commons
4. TCS
Tata
Consultancy Services Limited(TCS) is one of the oldest Indian
Multinational Information Technology services and consulting company
headquartered in Mumbai, Maharastra. This company is flawlessly governed
by Rajesh Gopinathan.
It is the largest Indian company by market capitalization and placed among the most valuable IT services brand worldwide.
Linkedin ID: TCS
IT company TCSPic Credit: Wikimedia Commons
5. IBM
International
Business Machines Corporation running from the past 100 years in this
business, headquartered in New York with operations in over 170
countries including India.
Outsourcing team in India working on R&D projects. This company is lead by Ginni Rometty.
Linkedin ID: IBM
IT company IBMPic Credit: Wikimedia Commons
6. Oracle
The
biggest database software and technology company in the world, Oracle.
Headquartered in Redwood Shores, California and functioning under the
guidance of Larry Ellison. It is the third-largest software company by
revenue.
Among the top
IT companies in India, Oracle has 10 offices in Bangalore that are
situated in areas namely Marathalli, CV Raman Nagar, Bannerghatta Road,
Whitefield, Outer Ring Road, etc.
Linkedin ID: Oracle
IT company oraclePic Credit: Wikimedia Commons
Book:- Paying Guest (PG) in Marathahalli, Bangalore
7. Cognizant
Cognizant
is an American multinational corporation that proffers information
technology services. Currently headed by Brian Humphries, Teaneck, New
Jersy is the nerve center of Cognizant. Among one of the IT leaders in
India and has 4 offices in Bangalore.
Linkedin ID: Cognizant
IT company CognizantPic Credit: Wikimedia Commons
8. Capgemini
Yet
another Multinational company originated from France and headquartered
in Paris, voila. Capgemini is one of the oldest technology and
consulting firm established in 1964.
Headed by Paul Hermelin, Capgemini has 10 offices all over India.
Linkedin ID: Capgemini
IT company CapgeminiPic Credit: Wikimedia Commons
9. Cisco
Cisco
founded in 1984 and now has become one of the giants in networking
hardware and telecommunications. They pioneered the concept of Local
Area Network (LAN) used for connecting computers over the multiprotocol
router system.
The IT company is currently headed by Chuck Robbins and has 7 offices in Bangalore.
Linkedin ID: Cisco
IT company CiscoPic Credit: Wikimedia Commons
10. Mindtree
An
Indian multinational IT and outsourcing company headquartered in
Bangalore, India and New Jersy, USA. Mindtree has a total of 20,204
employees and has 43 offices in 17 countries, having a massive presence
in Bangalore. It was established by ten IT professionals in 1999,
currently headed by Rostow Ravanan.
HCL
is among the top 5 IT companies in India founded by Shiv Nadar and
headquartered in Noida, Uttar Pradesh. It has 5 offices in Bangalore and
the major one is in Electronic City.
Linkedin ID: HCL
IT company hclPic Credit: HCL tech
12. Mu Sigma
Mu
Sigma primarily works on Data Science and Big Data Analytics, not a
typical TECH company. That offers services to customers so that they can
improve their Data performance metrics.
Mu Sigma is headed by Dhiraj Rajaram, headquartered in Chicago and has a global delivery center in Bangalore.
Linkedin ID: Mu Sigma
Mu sigmaPic credit: Wikimedia Commons
13. Amazon
Amazon,
the largest internet company by revenue in the world. This giant
e-commerce started its operations in Indian in 2014 and already captured
a big market place in India.
Headed by Jeff Bezos, headquartered in Seattle, Washington and having development centers in Hyderabad and Bangalore.
Linkedin ID: Amazon
IT company amazonPic Credit: Wikimedia Commons
14. Dell
Dell
is the largest technology corporation in the world that develops,
sells, repairs and support customers and related product and services.
Comprising of 145000 employees all over the world.
It
is one of the most popular laptop companies in India, having an office
in EPIP Zone in Whitefield, Bangalore, currently handled by Michael
Dell.
Linkedin ID: Dell
IT company dellPic Credit: Wikimedia Commons
15. HP
Hewlett
Packard is an American multinational IT company that offers hardware
and software-related services. HP has an enormous retail outlet in India
where they sell personal computers and have offices in Bangalore,
headquartered in Palo Alto, California.
Linkedin ID: HP
IT company HpPic Credit: Wikimedia Commons
16. Tech Mahindra
One
of the leading homegrown companies of India, Tech Mahindra headed by
C.P. Gurnani and has its headquarters in Pune, Maharastra. Started as an
outsourcing firm in collaboration with British Telecom in 1986, from
which in 2012 Brtish Telecom exited from Tech Mahindra.
Linkedin ID: Tech Mahindra
IT company tech mahindraPic Credit: Logos discovery engine
17. SAP
SAP
is a German enterprise resource planning software company that is
globally recognized. Bill McDermott is the CEO of the company, having
offices in Whitefield and many more places in Bangalore.
Linkedin ID: SAP
SAPPic Credit: wikimedia commons
18. Samsung R&D
Samsung
is a gigantic Korean multinational conglomerate, headquartered in
Seoul. Headed by Lee Kun-Hee and was founded in 1938, this company has
R&D centers in Bangalore who hire developers for future products.
Linkedin ID: Samsung R&D
samsungPic Credit: Logo discovery engine
19. Robert Bosch
Robert
Bosh is a German multinational engineering and technology company.
Spread over various sections namely Mobility Solutions, Industrial
Technology, Energy and Building Technology.
Volkmar Denner is the chairmen of the company. They have 5 offices in Bangalore.
Linkedin ID: Robert Bosch
Robert BoschPic Credit: Logo discovery engine
20. Thomson Reuters
Thomson
Reuters is a Canadain multinational mass media and information firm.
They have a wide range of products ranging from media to tax compliance
software.
It has 3 offices in Bangalore. Headed by James C. Smith and headquartered in Toronto, Canada.
Linkedin ID: Thomson Reuters
Thomson ReutersPic Credit: Logo discovery engine
21. Honeywell
Survived
in the industry for more than 100 years. Honeywell manufactures various
consumer-facing products along with that, equipment for the aerospace
industry.
Headquartered in New Jersey, USA and governed by Darius Adamczyk, they have 4 main offices in Bangalore.
Linkedin ID: Honeywell
HoneywellPic Credit: Wikimedia Commons
22. CGI Inc.
CGI
Inc. is a Canadian IT consulting company having hands-on various fields
namely manufacturing, retail, and logistics. It is headquartered in
Montreal, Quebec, Canada.
Linkedin ID: CGI
CGIPic Credit: Logo Discovery Engine
23. Mphasis
Mphasis
is an IT services company originated in Bangalore, India. The company
proffer infrastructure technology and applications outsourcing services,
as well as architecture guidance, and application development. Mphasis
is having 9 different campuses in Bangalore.
Linkedin ID: Mphasis
MphasisPic Credit: Wikimedia Commons
24. EY
Headquartered
in London, UK, Ernst & Young is the largest professional service
firm in the world but has a technology arm that builds products for
internal and external use. Headed by Mark Weinberger.
Linkedin ID: EY
EYPic Credit: Wikimedia Commons
25. Nokia
Nokia
is a Finnish multinational telecom, IT and customer electronics company
founded in 1865. Recently they have made inroads in the smartphone
market with their Android smartphone.
Linkedin ID: Nokia
NokiaPic Credit: Wikimedia Commons
26. Deloitte
Deloitte
is a big four accounting and consulting firm but it hires lots of
developers for its services and products. Ranked number one by market
share in consulting by Gartner. It has 4 main offices in Bangalore.
Linkedin ID: Deloitte
DeloittePic Credit: Wikimedia commons
27. Intel
The
largest computer chip maker in the world, Intel is an American
multinational corporation and technology company headquartered in Santa
Clara, California. From over a decade Intel is present in India having
multiple offices in Bangalore.
Linkedin ID: Intel
IntelPic Credit: Wikimedia Commons
28. Huawei
Chinese
mobile phone manufacturer that sells its Honor and Huawei brands of
smartphones in India. Headed by Ren Zhengfei, headquartered in
Guangdong, China. Huawei has 3 offices in Bangalore and one R&D unit
in Whitefield.
Linkedin ID: Huawei
HuaweiPic Credit: Flickr
29. Goldman Sachs
Although
Goldman Sachs is an investment banking and financial services firm but
has a huge presence in India and hire a lot of developers for product
& tech department.
The firm is centered in New York and currently headed by David M. Solomon.
Linkedin ID: Goldman Sachs
Goldman SachsPic Credit: Logos discovery engine
30. Flipkart
India’s
largest e-commerce company acquired by Walmart, Flipkart started its
journey by selling books. It is headquartered in Koramangala, Bangalore
and has multiple other offices as well.
Linkedin ID: Flipkart
FlipkartPic credit: Logo discovery engine
31. Microland
Microland
is one of the first few companies to bring network education in India.
The company was founded in August 1989 with a key focus on hardware and
networking by Pradeep Kar.
Headquartered
in Bangalore, Microland has 4,200 workers across its offices in
Australia, Europe, Middle East, North America, and India.
Linkedin ID: Microland
MicrolandPic Credit: Wikimedia commons
32. Sonata Software
Sonata
Software Limited is a global IT services company, that helps its
customers to have clear business intelligence and analytics for their
respective companies. Founded in 1986 as the IT division of Indian
Organic Chemicals, headquartered in Bangalore.
Linkedin ID: Sonata Software
Sonata softwarePic Credit: Wikipedia
33. Netcracker technology
Netcracker
Technology is a wholly-owned subsidiary of NEC Corporation offering
services in operating support systems, software denied networking, and
network function visualization. Founded in 1993 having its headquarter
in Waltham, Massachusetts.
Linkedin ID: Netcracker Technology
NetcrackerPic Credit: wikimedia commons
34. TESCO Hindustan PVT Ltd
TESCO
provides multiple services some of them are Information technology,
business, financial operation development, and supply chain. The IT
sector includes services for infrastructure and application. It was
founded in 2003 and headquartered in Bangalore.
Linkedin ID: TESCO Hindustan PVT LTD
TESCOPic Credit: Logo discovery engine
35. Larsen and Toubro Infotech
L&T
Infotech is a global IT solution and services company based in Mumbai,
India. The company was founded way back in December 1996 and Headed by
A.M. Naik. The company is having 39 offices in 27 Countries.
Linkedin ID: L&T Infotech
L & T infotechPic Credit: Wikimedia Commons
36. EdgeVerve
Edgeverve
is a wholly-owned subsidiary of Infosys, develops innovative software
products and offers them on-premise or as cloud-hosted business
platforms. Headquartered in Bangalore, India.
Linkedin ID: EdgeVerve
EdgevervePic Credit: Linkedin
37. Microsoft
Microsoft
Corporation is an American multinational technology company
headquartered at Redmond, Washington. Headed by Satya Nadella, Microsoft
is a dream company for every technocrat. Founded in 1975 by Bill Gates
and Paul Allen. Microsoft has offices in Bangalore as well.
Linkedin ID: Microsoft
IT company MicrosoftPic Credit: pixabay
If you are working in Microsoft, Check Paying Guest (PG) near Manyata Tech Park
38. KPMG
KPMG
is among BIG FOUR accounting organizations that were founded in 1987.
Headed by Arun M. Kumar and headquartered in Amstelveen, Netherlands.
KPMG hires a lot of developers for its production and application-related work. KPMG has 4 offices in Bangalore.
Linkedin ID: KPMG
KPMGPic credit: Wikimedia Commons
39. Hitachi
One
more multinational company centered in Chiyoda, Tokyo, Japan. Hitachi
is a highly diversified company that operates 11 business segments.
Among
which few are Information & Telecommunication Systems, Social
Infrastructure, High Functional Materials & Components, Financial
Services and many more.
Linkedin ID: Hitachi
HitachiPic Credit: Wikimedia Commons
40. Siemens
Siemens
is a German engineering company headquartered in Munich. The company
was founded by Werner Von Siemens in 1847 and is now headed by Joe
Kaeser, having a branch in Bangalore the IT hub as well.
Linkedin ID: Siemens
SiemensPic Credit: Wikimedia Commons
41. Google
Every
techie wants to work for google once in their lifetime, Google is an
American multinational company specializes in Internet-related services.
These services are inclusive of online advertising technologies, search
engines, cloud computing, software, and hardware.
It
is considered one of BIF FOUR IT companies, alongside Amazon, Apple,
and Facebook. Google has a branch in Bangalore as well. Google is one of
the Best IT companies in Bangalore.
Linkedin ID: Google
GooglePic credit: wikipedia
42. Philips
Dutch
multinational conglomerate company headquartered in Amsterdam, one of
the largest electronics companies in the world. It currently employees
74000 people across 100 countries.
Philips hire developers for its backend and product requirements. Currently headed by Jeroen Van Der Veer.
Linkedin ID: Philips
PhilipsPic Credit: Wikimedia Commons
43. Societe Generale
Though
Societe Generale is an investment banking and financial services
company but hires IT professionals for backend and software
applications. It is a French company headquartered in Paris, currently
headed by Frederic Oudea.
Linkedin ID: Societe Generale
Societe GeneralePic Credit: Wikimedia Commons
44. NTT Data Global Delivery Services
NTT
Data is a Japanese system integration company and partially owned
subsidiary of Nippon Telegraph and telephone. Initially started as a
Data communication business in 1967 and now become the largest of the IT
services companies headquartered in Japan.
The company is currently under the guidance of Yo Honma. NTT Data has branches in Bangalore as well.
Linkedin ID: NTT DATA
NTT dataPic credit: Wikimedia Commons
45. Intuit
Quite
different from the rest, Intuit is a business and financial software
company that develops and sells financial, accounting, and tax
preparation software. The company is headquartered in Mountain View,
California and currently headed by Brad Smith.
Linkedin ID: Intuit
IntuitPic Credit: Wikimedia Commons
Future of IT companies
IT
companies are growing like topsy, every day new companies are making
their foray into the startup land of Bangalore. All the companies listed
above are a part of the top 50 IT companies in Bangalore. you can also
check out Best IT Parks in Bangalore having all these above-listed
companies.
If you are a techie then no place other than Bangalore is for you.
Author: Mranal Gaur
Frequently Asked Questions
1. What are the IT companies in Bangalore?
Bangalore
is the biggest IT hub in India and boasts of having more than 12000 IT
companies working full time. Some of the major IT companies in Bangalore
are listed below:
Wipro
Infosys
Accenture
TCS
IBM
Oracle
Cognizant
Capgemini
Cisco
SAP
2. How many IT companies are there in Bangalore?
There
are close to 67000 registered IT Companies in Bangalore out of which
12000 companies work full time. The remaining are either closed or shelf
companies.
3. Where are IT companies located in Bangalore?
IT
companies in Bangalore are spread all over the city. Some of the major
areas where most of the IT companies in Bangalore are located are listed
below:
Electronic City
Whitefield
Outer Ring Road(between KR Puram and Sarjapur Road)
Domlur
Bannerghatta Road
Mysore Road
Koramangala
4. Which are the Best Tech Parks in Bangalore?
Bangalore has many tech parks and the best of them are listed below.
Electronic City Tech Park
Bagmane Tech Park
Manyata Embassy Business Park
Ecospace Business Park
Embassy Tech Park
Embassy Golf Links Business Park
International Tech Park
Prestige Tech Park
Brigade Tech Park
Cessna Business Park
5. Which is the biggest IT company in Bangalore?
Infosys
is the biggest IT company in Bangalore. Their campus in Bangalore is
spread over 81 acres and hosts 30000 employees in heir campus.
6. Why is Bangalore the IT hub of India?
Bangalore
is known as the tech capital of India as it is home to most of the
major IT companies in India and the world alike. Bangalore boasts of
having 67000 registered IT companies making it the biggest IT hub of
India.
7. Which is India’s No 1 software leading company?
According to various rankings and reports, India’s No 1 software company is TCS followed by Wipro and Infosys.
8. Which is the first IT company in Bangalore?
Texas Instruments was the first multinational company to set up base in Sona Tower, Millers Road, Bangalore in 1985.
9. Which are telecom product based companies in Bangalore?
Nokia Siemens Networks.
Huawei
Ericsson
ZTE
Alcatel – Lucent
Ceragon Networks
Juniper Networks
Tejas Networks
NEC
Cisco
Avaya
Nortel
GTL
10. What are the best paying software companies in Bangalore?
Google
Microsoft
Adobe
SAP Labs
Cisco
Juniper
Intel
Qualcomm
VMware
Intuit
11. Which are the top 10 product-based software companies in Bangalore?
Amazon
SAP Labs
Microsoft India
Oracle
Intuit
Cisco
EMC
Google
VMware
McAfee
Related Topics
IT comapnies in bangalore for fresherlist of all software comapnies
in bangaloretop 50 it comapnies in bangaloretop IT companies in
bangaloretop it companies to work for in bangaloretop MNc’s in Bangalore
https://www.youtube.com/watch?v=laisVDBJ204 99.9% All Aboriginal Awakened Societies are aware that Mad murderer of democratic institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) gobbled the Master Key by tampering the fraud EVMs to serve their Masters the foreigners kicked out from Bene Israel, Tibet, Africa, Western Europe, Western germany, South Russia, Eastern Europe, Hungary chitpavan brahmins of Rwody Swayam Sevaks (RSS) who are anti national traitors, intolerant, violent, militant, number one terrorists of the world, ever shooting mob lynching, lunatic, mentally retarded, practicing, hatred, anger, jealousy, delusion which are defilement of mind requiring mental treatment at Mental asylums because they want to reduce the population through COVID-19 as they cannot increase the population of chitpavan brahmins. How Hitler Brainwashed Millions of People? | Rise of Adolf Hitler | Dhruv Rathee Dhruv Rathee 5.08M subscribers What strategies did Hitler use to influence and fool his followers? Why was he so successful? In this video, I break down the tactics and also tell the very interesting story of Albert Einstein. How Einstein was treated by Hitler among other intellectuals and how he escaped germany? And also some interesting stories on how Adolf Hitler influenced Golwalkar and Savarkar in India. Support my work and join as a member to get exclusive stuff: 1. On Patreon: https://www.patreon.com/dhruvrathee 2. On Youtube: https://www.youtube.com/channel/UC-CS… —————————————————- MY FAVOURITE EQUIPMENT: 🎥 Studio Camera: https://amzn.to/2McQ8Vs 🔎 Studio Camera Lens: https://amzn.to/365fYSs 📸 Vlogging Camera: https://amzn.to/2Y6hoaP 🥢 Vlogging Tripod: https://amzn.to/2KKdcuq 🎙 Podcast Mic: https://amzn.to/3qLPkpq MY FAVOURITE BOOKS: 📖 Sapiens - https://amzn.to/38QX56d 📖 Homo Deus - https://amzn.to/3o1nzIB 📖 Mahatma Gandhi - https://amzn.to/3n5fQYN 📖 Juli’s Hindi Learning Book - https://amzn.to/3bhAcvx FOLLOW ME ON: 📩 Telegram: https://t.me/dhruvratheechannel 📸 Instagram: http://www.instagram.com/dhruvrathee 🐦 Twitter: http://www.twitter.com/dhruv_rathee ▶️ Youtube Channel: http://www.youtube.com/dhruvrathee 🎦 Vlog Channel: http://www.youtube.com/dhruvratheevlogs MORE VIDEOS: 🗺 Ground Reports: https://youtube.com/playlist?list=PL8… 🇺🇳 International Issues: https://youtube.com/playlist?list=PL8… 💲 Finance Videos: https://youtube.com/playlist?list=PL8… 📚 Educational Videos: https://youtube.com/playlist?list=PL8… 🇮🇳 Indian Issues: https://youtube.com/playlist?list=PL8… 🎦 My Vlogs: http://www.youtube.com/dhruvratheevlogs —————————————————- 00:00 Introduction 00:38 Ethos, Logos, Pathos 01:58 Killing Logic 05:55 Story of Albert Einstein 08:24 Create Fake Enemies 10:09 Make yourself a Hero 11:40 Corporate funding 12:23 Hitler’s impact in India
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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.
Living Languages, 2021
by Ethnologue
Region
Asia
Africa
Pacific
Americas
Europe
Other Popular Guides
What is the most spoken language?
What are the top 200 most spoken languages?
What continents have the most indigenous languages?
What countries have the most languages?
What are the largest language families?
How many languages are endangered?
About
Ethnologue Ethnologue is the research center for language intelligence.
We help our clients identify languages, find where they’re spoken, get
population estimates, and more.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.com
in
01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04)
Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical
Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
55
Things to Do in Bangalore
Latest Information on Travelling to BANGALORE?
Covid guidelines for International travellers coming to Karnataka Updated: 06 Apr 2021
Paragliding started in Karnataka’s Nandi Hills from Dec 24 Updated: 06 Apr 2021
Things to Do in Bangalore: DO NOT MISS exciting activities in Bangalore, curated with 4,300+ TRAVELLER’s REVIEWS & PHOTOS. Best Offers Available. Book Now.
Camping at
Nandi Hills, Stroll in Lalbagh, Picnic at Cubbon Park, Shopping at MG
Road, Night Trek in Skandagiri, Day Outing at Guhantara, Have Fun at
Wonderla, Visit Bangalore Palace, Sunrise Trek at Uttari Betta and many
more.
The list of activities to do in Bangalore prick
everyone’s interest. Whether you are on a quest to explore new places,
dive into Indian history, gain knowledge about the rich culture or
loiter in the woods, Bangalore renders you an action-packed vacation.
Worry
not if you wish to unleash the adventurer in you as there are a lot of
thrilling activities in Bangalore like trekking, parasailing, wildlife
excursion, camping, watersports, various outdoor- indoor sports, and
whatnot. You can also take the opportunity of living in a homestay
surrounded by woods and enjoy the enthralling activities the place
unfolds into.
A stroll at this 17th century Botanical Garden is one of
the best things to do in Bangalore. An initiative of the ruler Tipu
Sultan, this garden has amazing attractions and is dotted with beautiful
flower beds and ponds. It houses a 3,000-million-year-old rock, amongst
the oldest in the world. The garden has over 1,000 exotic plants
belonging to Afghanistan and Persia. See birds like
Brahminy kite, pond heron, and mynas here. Attend the famous flower
shows or boat on the lake. See folk dances and music concerts organized
every second & fourth weekend here. Location: Mavalli, Bangalore. Price: Rs. 20 per adult. Timings: Every day 6:00 am to 7:00 pm.
Its a surreal experience walking on the same grounds as the
famous ruler Tipu Sultan. One can easily see why it was called the
‘Abode of Happiness’, looking at its magnificent architecture. There are
grand arches, carved walls & frescos, and immense balconies.
The
designs have Indo-Islamic influences that remind us of the splendour of
the bygone era of kings and empires. Walk amidst beautiful fountains
and flowering gardens as you take a tour of this grandiose place. Don’t
miss to see the museum inside that showcases the life of the ruler. Location: Albert Victor Road, Chamrajpet, Bangalore. Price: Rs. 15 per person. Timings: Every day 8:30 am-5: 30 pm
One of the most amazing things to do in Bangalore with
family is to visit the majestic Bangalore Palace, spread over an area of
45,000 acres! The architecture has influences from Indian, Scottish,
and Gothic styles and features beautiful Roman arches, pillars, and
vine-covered walls. Don’t miss to see the 35 rooms inside
and their carved walls, fountains, stained glass windows, huge
chandeliers, and paintings by artists like Raja Ravi Varma. One of the
best attractions inside is the mother of pearl-studded dining table
belonging to the Diwan of Mysore. Location: Vasanth Nagar, Bangalore. Price: Rs. 230 for Indians and Rs. 460 for foreigners. Timings: Every day 10:00 am to 5:30 pm.
One of the best shopping and eating destinations in
Bangalore, Brigade Road will spoil you for choice. Shopping here is one
of the best activities to do in Bangalore. For brand aficionados, there
are outlets like Vero Moda, Arrow, Adidas, etc.
If you aren’t
willing to splurge too much, explore the unbranded stalls for the latest
affordable styles and fashion. Pick up imitation jewellery, watches,
clothes, and eyewear. After a day of shopping, enjoy delicious food at
places like Laughing Llama Gastropub, Kaulige Foods, Bon Sante, Wow!
Momo, etc. Location: It stretches between the MG Road, Residency Road, and Museum Road. Price: No entry fee. Timings: Every day 10:00 am- 9:00 pm.
One of the best places in Bangalore to observe nature in
its entire raw wilderness is at Bannerghatta National Park. The park
houses animals in its zoo, rescue centre, and in safari zones.
Perfect
for a family outing, especially children, here you can see animals like
barking deer, mouse deer, porcupines, leopard, chital, sloth, jackals,
etc. Don’t miss to see birds and reptiles like ibis, sunbirds, orioles,
minivet, viper, kraits, python, etc. There is an elephant sanctuary and a
butterfly park also here. Location: Bannerghatta Road, Bangalore. Price: Entry fee is Rs. 923 for adults and Rs. 740 for children. Timings: Weekdays: 11:00 am- 6:00 pm, and weekends: 11:00 am-7:00 pm.
One of the best places for people who crave thrill and
adventure, Wonderla promises to keep you engaged for hours. The perfect
place for the whole family, it offers 60+ land and water rides for
adults and children, one of the most fun things to do in Bangalore. Choose
from rides like Wave Rider, Hang Glider, Wavy & Vertical Fall, Drop
Loop, Lazy River, Recoil, Insanity, Merry Ghost, and Kiddies Wheel. After the rides enjoy 3D cinema, musical fountain and laser shows in the evening. Location: 28th kilometre, Mysore Road, Bangalore. Price: Adults: Rs. 923, Children: Rs. 740. Timings: Weekdays: Land rides- 11:00 am-6:00 pm, and Water rides- 12:30 pm- 5:00 pm Weekends/ Holidays: Land rides- 11:00 am-7:00 pm, and Water rides- 12:00 pm- 6:00 pm
Nestled
amidst the scenic hills of Nandi, the camping experience allows you to
enjoy a serene getaway- overlooking the misty hills. Avail great comfort
while being surrounded by beautiful hill views and lush greenery at
this campsite, based in the foothills of the Nandi hills.
Go
through a fun-filled camping experience with comfortable accommodation
in tents with a comfortable sleeping arrangement and pillows, that would
be allocated on 2/3 sharing basis. Explore nature along with a
thrilling trekking activity and a warm bonfire session in the evening so
that you can enjoy relaxing time with your buddies. Besides, grab
scrumptious meals in the form of Breakfast and Dinner along with some
delicious BBQ.
How to Reach:
The
property is located at the foothills of Nandi hills, with a distance of
around 60 km from Bangalore and as such, you can easily reach the spot
by private vehicles. The exact location of the campsite shall be
disclosed on successful booking.
Check-in Time: 7:00 PM / 11:00 AM (Depending on the package option selected)
Check-Out Time: 11:00 AM
About Ramanagara Camping With Adventure Activities:
Ramanagara
is located amidst lush green hills that seem to sing with the cool wind
blowing around, the campsite allows you to relax to the fullest. The
lush green hills are spread out as far as the eye can see and offer
spectacular panoramic views. Go
for this exciting camping experience with adventure activities in
Ramanagara and grasp the mesmerizing scenes of Ramnagara with great
thrills. Based amidst lush green hills that cater for the perfect
landscape views, the campsite allows rejuvenating to the fullest. Enjoy a
perfect getaway with your dear ones and avail fun-filled activities
like trekking in such a spot.
Other Relevant Information:
Children aged 5 - 10 years can book the child package.
Infants under the age of 5 years can join for free.
How to Reach:
This
location is approximately 46 km away from Hindustan Airport (BLR),
Bangalore. The location is motorable and one can reach the place by car
or a taxi. The exact location of the campsite shall be conveyed on
successful booking.
Avail
this picture-perfect camping experience amidst the lush green
landscapes of Kanakpura. Based at 60 km away from Bangalore, the
campsite caters perfectly to adventure as well as nature lovers and is
just wonderful for outdoor explorations and thrilling activities.
Reconnect with nature at the campsite and enjoy to the fullest with your
loved ones!
Enjoy
a delightful camping experience in comfortable tents where the
accommodation would be allocated on a double/triple sharing basis. Make
your camping session more fun and amazing and get indulged in
activities like Trekking, Kayaking, Canoeing, Coracle ride, Swimming,
Zip Lining, Rappelling, Team Building Games, Mud Activities, and other
Indoor-Outdoor games. The
package comes with delicious food in breakfast and dinner. Besides, you
shall be served with Hi-Tea and snacks in the evening when you enjoy the
sunset beams. In addition to all these, a barbecue session can also be
conducted for enhancing your delight on paying additional charges.
How to reach?
The camping is located 60 KMs away from Bangalore city in Kanakpura and can be reached easily via public or private transport.
Bangalore, India’s third-largest city invites you to awaken
the adventure lover in you and enjoy the adventure-filled, Microlight
Flying activity and witness the beauty of this majestic city from a
height of 4000 feet above the ground level. The charming view with the
blend of the thrill is something you shouldn’t miss out on. The activity
offers you to enjoy the best view from the sky and be like a bird for a
day.
Nothing is better than enjoying the simple pleasures of
spending time with yourself or your friends and family on a picnic, one
of the most relaxing things to do in Bangalore. It is one of the most
beautiful spots in Bangalore to be outdoors amidst the cool breeze and
lush greenery. Children can enjoy rides on the mini train and toy cars. See theatre, storytelling and poetry performances by local artists and pick up organic food from the stalls inside the park. Location: Kasturba Road, Behind Karnataka High Court Ambedkar Veedhi, Sampangi Rama Nagara, Bangalore. Price: No entry fee. Timings: Every day 6:00 am to 6:00 pm.
One of the most iconic commercial spaces in Bangalore,
shopping at MG Road is one of the best things to do in Bangalore with
friends. Shop for homeware, branded clothes, sarees, original silks,
accessories, and toys. You can also pick up beautiful handicrafts and
artworks.
A major attraction here is the Higginbotham, which is
the city’s largest and oldest bookstore established in the 18th-century.
After a day of shopping, enjoy a delicious meal of seafood, Chinese,
Italian, and authentic south Indian fare at restaurants like Café
Mozaic, Le jardin, Memories of China, etc. Location: MG Road runs from Trinity Circle to Anil Kumble Circle. Price: There is no entry fee. Timings: Every day 10:00 am to 9:00 pm.
One of the most popular trekking destinations, Skandagiri
hills is located at a distance of about 60 km from Bangalore Palace. It
is a great way to enjoy the natural beauty around the region and adore
the charm of the night. With a million stars twinkling above the sky,
the trek calls you for a memorable trip. From viewing the sky lit by
stars to viewing an amazing sunrise, the trip has it all.
An 8
km long trail for trekking near Bangalore, Skandagiri trek is ready to
serve you with the best experience. Get ready to start the quest with
the pick-up from Bangalore. Start trekking in the middle of the night
and enjoy the thriller night at its best. You would be reaching the peak
early in the morning offering the view of adorable sunrise between the
hills. The picturesque view takes the heart away from each of its
travellers. The trip also includes breakfast on the way. Get ready to be
a part of this experience you would remember for a lifetime.
Time Slots available: 10:30 AM to 1:30 PM 01:30 PM to 04:30 PM Enjoy
an informative wine tour that takes you to the famous winery in
Bangalore where you get to know about the process of how wine is
produced and the growing of vineyards in the location. This is surely
going to be a delightful tour which would enhance your knowledge. Get a
sneak-peek into the winery as you take a walk through the vineyards. This
activity is an informative session, accompanied by a guide, where you
would be informed about the history of wine. Not to mention, before
moving forward to the winemaking process, we explore the procedure of
grape cultivation. While you see the winemaking area, learn about
fermentation to labelling the bottles and everything in between. Learn
about the steps to taste Wine, See Swirl Sniff & Sip and ace the
art. How to Reach: The exact
location is at a distance of 33.4 km from Bangalore Palace. You can
reach the spot with the help of comfortable private and public
transportation. Packages offered: Click on ‘Book Now’ and find the following options:
Wine Tour: Includes a detailed tour through the winery and vineyards. Includes both Wine tasting and Vineyard visit.
Note: Children below 18 years are not allowed for wine tasting. Our sales representative will get in touch with you after you make your booking to confirm your preferred time slot.
12:00 AM- New Shanti Sagar Hotel, Old Airport Road, Domlur
12:30 AM- KTM Mekhri Circle, Raj Mahal Vilas Extension, Bengaluru
A
breathtaking view of the surroundings awaits your presence with the
Uttari Betta trekking package. Lush green beauty and mesmerizing
surroundings will take your heart away. This trekking trail is full of
natural beauty and amazement for every traveler. Allowing to have an
unbeatable experience, the site is ready to unveil all its beauty to
you. This trek is easy and just 5 km in distance. Come along with your
friends and family members and avail the best of the package.
Helping
you cross a small jungle-cave, this trekking trail will be one of the
best ever trekking. The adventure starts when you get picked up from
Bangalore and transferred to the location. Reach the top of Shankareswar
temple, after passing through seven doors of stone of the fort. The
grassland top of the hill which is surrounded by huge boulders is where
the trek ends. Enjoy talking to other travelers while sitting by the
campfire. With a group size of 10-20 people and a friendly local guide,
Uttari Betta trek is going to give you one of the best experiences.
Note: All participants aged 12+ years can participate in this activity. Min 2 people are required to book this activity.
Activity Timings: 10 minutes (Between7:00 AM to 2:00 PM)
Head
out for an adventurous Parasailing experience in Bangalore and be a
part of a thrilling sport. All the safety measures are kept in mind to
ensure that you can enjoy without any worries. Grab this chance to take
your adventurous spirit to the next level and observe the bird’s eye
view of the city at the same time.
Through
this Parasailing activity, experience a thrilling phenomenon that would
be guided by professional and experienced instructors. A detailed
briefing will be provided by the instructors before the start of the
activity to make sure all your doubts are cleared.
For
this activity, you will be provided with all the necessary equipment
and you will experience thrills like never before. Experience the
adrenaline rush in your body while you fly like a bird for 10 minutes in
the air.
IMPORTANT: PLEASE CHECK WITH YOUR TOUR OPERATOR REGARDING FOREST PERMISSION REQUIREMENTS.
About Kunti Betta Night Trek
Kunti
Betta sunrise trek stands out as the most famous and thrilling trekking
encounters one can experience near Bangalore. A sunrise trek is a
mesmerizing and unforgettable experience, and thrilling enough to tickle
your adventurous bone.
Watching a sunrise from such a beautiful
spot will fill you with a lot of positive energy, that you can take
back with you when the weekend gets over. Two rocky hills
standing tall in the town of Pandavapura, surrounded by some amazing
picture-perfect scenery, overlooking the beautiful Pandavapura Lake is
Kunti Betta. Hindu Mythology gives an insight into the short stay of
Pandavas in this region and their mother Kunti, who developed a fondness
towards the hillocks.
Hence, the town and the hill were named
after them. From Bangalore and head for Kunti Betta base. This nearly 4
km (up and down) Sunrise trek will sit in your memory for eternity.
The
Anthargange trek is one of the most coveted trekking spots near
Bangalore. It’s a unique confluence of trekking and cave exploration
that takes the excitement one notch up. Anthargange hill is completely
surrounded by boulders. Located around 65km from Bangalore near Kolar,
the elevation of the top of this hill is 1712m above sea level.
Anthargange night
Trip is an unforgettable experience in terms of trekking and cave
exploration. The trek which is around 3km in length, you will find it to
be pretty moderate as the trek starts with finding a way through broken
rocks and tricky path in the boulders to finally arrive at the cave
site to explore.
The experience at Anthargange cave
takes you back to prehistoric times, where you finally could be a Cave
Man. Unwind by the bonfire and let the magic of early dusk hours
captivate you. All the efforts and wait pays off right after the
completion of the trek when you get to witness the mesmerizing sunrise
from the top of the mountain.
And, if luck favors, you
might catch a glimpse of some wild animals around. As the dusk fades
away, make your way back through the cave to the base.
This adventure activity at Anthargange is a must-have experience around Bangalore.
NOTE: Please check with your tour operator regarding forest permission requirements.
IMPORTANT: PLEASE CHECK WITH YOUR TOUR OPERATOR REGARDING FOREST PERMISSION REQUIREMENTS.
About the Activity:
Set
off on an offbeat night trekking in Savandurga in the darkness. Make
your way up to the Savandurga peak and also savor in a bonfire.
Expert
guides will accompany you throughout the trek. Dash off to Night
Trekking in Savandurga, one of the largest monolithic rocks in Asia.
Just
60 km west of Bangalore, the rocky delight soars to 1226 meters above
sea level. It is shaped by two hills, Karigudda and Biligudda, the
former meaning black hill and the latter meaning white hill. Assemble at
a common point and begin your journey from Bangalore at around 09:30
PM.
Arrive at the craggy charms and set off on the Savandurga
trek by 01:00 AM under the guidance of trekking experts. Along the way,
discover the nocturnal appeals of the destination as your torches guide
you through the path.
Once at the Savandurga peak, enjoy a
campfire and as the first rays of the sun ascends, you can head back
down for a buffet breakfast and by 08:30 AM, take on the return journey
to Bangalore.
This grand building, a very popular tourist attraction, is
referred to as the ‘Taj Mahal of South India’ for its grandeur and
pristine white architecture. This is the largest legislative building in
India.
The design of the building has Dravidian, Rajasthani,
South Indian, and Indo-Saracen influences and has beautifully carved
granite pillars, walls, and domes. While antiques and rare paintings
adorn the inside of Vidhana Soudha, the exteriors are dotted with lush
gardens, fountains, and flowers. Location: Ambedkar Bheedhi, Sampangi Rama Nagara, Bangalore. Price: No entry fee. Timings: Every day 10:00 am- 5:30 pm. Closed on weekends and holidays.
This theme park and movie studio is a popular landmark in
Bangalore, visited by millions of people each year. One of the best
things to do in Bangalore with friends is to enjoy rides and the magic
of Star Wars at Cartoon City here.
Walk on the ‘beach’ and enjoy
water slides at the Aqua Kingdom. See huge 60 feet dinosaur figurines
at the Dino Park. Get intrigued at Mirror Maze and experience the chills
at the Haunted Mansion. Adventure enthusiasts can enjoy go-karting and
net cricket. Don’t miss to see the Tribal Museum, The Oddities Museum,
and the Fossil Museum. Take a tour of the Bigg Boss Kannada Season 4
here. Location: 24 & 26, Kiadb Estates, Birmangla Cross, Bidali, Bangalore. Price: Entry fee before 3:00 pm- Rs. 599, and after 3:00 pm- Rs. 399. Timings: Every day 10:00 am- 7:00 pm.
Exploring tha amazing world of science and planets at the
Jawahar Lal Nehru Planetarium is one of the best things to do in
Bangalore with family. See the fascinating world of the planets, stars,
and how humans have engaged with them over the years.
See
amazing sky-related movies at the Sky Theatre. See shows on ‘Dawn of the
Space Age’ and spacecraft launches at the Mirror Dome. Don’t miss to
see the life-size and interactive space & astronomy-related concepts
at the Science Park. Location: Sri T Sankey Road, High Grounds, Bangalore. Price: Adults- Rs. 50, Children- Rs. 30. Timings: Every day 10:00 am-5: 30 pm (Except Mondays and second Tuesdays).
One of the most famous picnic destinations in Bangalore,
Lumbini Garden is a natural oasis-like place amidst the high rises of
Bangalore. Built around the Nagawara Lake, it lets people enjoy the
beauty of the waterfront, which is a rarity in Bangalore.
Traverse
on the walkways to enjoy amazing views of lush greenery, flowers, and
exotic plants. Enjoy boating as you enjoy a cup of coffee cruising on
the lake. Take a dip in the pool and walk on the artificial beach at the
Wave Pool, one of the coolest activities to do in Bangalore. Children
can enjoy toy train rides, twirling vortex, bungee jumping, etc. Don’t
miss to see the 25 ft. high Buddha statue and the clock tower inside the
park. Location: Nagawara Lake, Ring Road, Hebbal, Bangalore. Price: Entry fee for adults is Rs. 30. Wave pool charges are Rs. 100. Timings: Every day 11:00 am-7:00 pm.
Exploring the HAL Aerospace Museum is one of the best
activities to do in Bangalore. Considered to be one of the best
aero-engineering museums in the country, it houses amazing exhibits like
a pilotless target aircraft (Lakshya), ejection seats with parachutes,
ATC surveillance radars, etc. Take a walk at the museum’s
beautiful rose garden, herbal garden, and the orchidarium. Don’t miss to
see the sustainability park with working models of windmills, biogas
plants, and solar-powered systems. Enjoy a delicious meal at the
open-air dining space after the museum tour. Location: Near HAL Police Station, HAL Old Airport Road, Marathalli, Bangalore. Price: Adults- Rs. 50. Timings: Every day 9:00 am-5:00 pm.
One of the best things to do in Bangalore at night is
eating at its most famous food street. This is a must-visit place for
people who love to indulge in street food. The place comes alive after 7
pm when the crowds start milling around for delicious vegetarian food.
Try
foods from all around the country like Vada pav, baati choorma, choley
bhaturey, akki roti, idli, fried rice, hot jalebis, gulab jamuns, etc. Location: Old Market Road, Sajjan Rao Circle, Bangalore. Price: Foods start from as low as Rs. 30. Timings: Every day 12:30 pm- 1:00 am.
Bangalore
caters as one of the best places for availing of adventure
activities. Snow City Bangalore is a place where you can feel winter all
around whatever season it is outside. It stretches over an area of
12,500 square feet and temperature maintained at -5° centigrade. Explore
this ice-cold paradise with your friends and family members and let
winter be the season for these forty-five minutes. Head out for a day
filled with wonder and excitement.
Thrilling slides and
the simple joys of playing in the snow await your presence at this
winter-themed paradise. From exploring the fantasy snow castle to
climbing the rocky snow mountain, with a wide range of interactive games
and 9D cinema, you are surely going to experience a day full of thrill.
To all the thrill-seekers and adventure lovers both children and
adults, this place will serve you will a lot of activities like tubing,
sliding, and more.
One of the best things to do in Bangalore with family is to
visit the ISKCON temple. Besides being a popular temple, it is also a
place where you can spend hours understanding the culture of the
country. There are songs, recitals, prayer sessions, and lectures held
regularly.
The temple’s architecture is amazing including a
gold-plated flag post, stone carvings, fountains, waterfalls, arches,
flowering gardens, and a huge amphitheatre. Don’t miss to see the Vedic
museum and the exhibitions here. Location: Hare Krishna Hill, Chord Road, Rajajinagar, Bangalore. Price: No entry fee. Timings: Every day 7:15 am-1:00 pm, and 4:15 pm- 8:30 pm
While in Bangalore, you will get a chance to visit the
second-largest banyan tree in the country. This 400-year-old tree is a
popular tourist site and a great place to see the majesty and uniqueness
of nature, one of the best things to do in Bangalore.
The most
interesting aspect is that what looks like a cluster of tens of trees is
one tree. Standing on hundreds of aerial roots, this tree is revered by
the locals and considered to be the holy trinity of Hindu Gods. Location: Tavarekere, Uttarahalli Hobli, Bangalore. Price: No entry fee. Timings: Every day 9:30 am-9: 30 pm.
People love to visit this natural oasis of serenity and
calmness to get away from the noise of the city. Boating here is one of
the most popular activities to do in Bangalore that allows you to drift
leisurely on the calm waters amidst lush greenery, birdsong, and fresh
air. You can choose from a pedal or a rowboat and stop at
your will at the various islands here. Don’t miss to see the beautiful
sunrise and sunset from the waters, Location: Halasuru, Bangalore. Price: Rs. 35 for a 20-minute boat ride. Timings: Every day (except Wednesday): 6:00 am-8:00 pm.
Certain activities or Services may not be available due to COVID 19 precautionary & Safety measures.
Swimming Pool & Outdoor games not available at the property.
Location: Kanakpura, Bangalore
Enjoy
a fun day out with friends and family in India’s first underground cave
resort; Guhantara
and spend a day of leisure. The resort is home to a man-made lake and a
natural waterfall. The architecture is perfectly implemented without
disturbing nature and keeping in mind a perfect ventilation system even
though the resort is underground.
Explore
the Rangamandapa, a beautifully equipped auditorium, enjoy good liquor at
the Madhushala, enjoy a spa therapy at the Agastya Kuteera and dine at
Sambhojana. You
can also refresh your mind and body with several activities such as the
exciting tunnel trekking, various indoor and outdoor games, bicycle riding, paintball,
zorbing and a lot more. Get
soaked into the fun and delight of the day outing till afternoon, when a lunch
break at around 01:30 PM will allow you to sample the scrumptious delicacies
of Guhantara Resort. Spend
fun moments by the pool and the fun and enthrallment continues post-lunch as a group
members can take part in various exciting as well as adventurous activities.
Guhantara Resort Bangalore Package Offered:
Guhantara Resort Day out with breakfast, lunch, and activities- 8:30 AM to 5:30 PM Guhanara Resort Day out with lunch and activities- 9:30 AM to 5:30 PM
How to reach Guhantara Cave Resort: The
resort is located at a distance of around 35 km from Bangalore Palace
and is easily reachable by public or private transportation.
Note: Guests are requested to carry instant confirmation of your booking as a hard copy. Children aged 5-10 years can book the child package. Children below 5 years can join for free. Certain activities or Services may not be available due to COVID 19 precautionary & Safety measures.
Enjoy
a day out at Shilhaandara Resort for a
rejuvenating experience with friends and family! Situated at the
foothills of Ramnagara rocks, surrounded with lush greenery, it is bound
to speak with the nature enthusiast in you. In order to reach the
natural, rocky resort, the distance from Bangalore to the resort is
around 55 km. The monolithic rock of around 300 ft height and many
adventure activities are ready to give you an experience of a lifetime. Amenities
at the resort include a swimming pool, and you can also get engaged in
various indoor & outdoor activities. Activities like paintball,
zorbing, rope courses can also be availed at an extra cost. One
of the very few resorts around Bangalore where there is the facility of
rain dance with DJ. Enjoy the exciting rain dance session with friends
and family and get ready to shake a leg while grooving to the tracks of
DJ.
Package Offered for Day Out at Shilhaandara Resort: Day Out with lunch, snacks, and activities
How to reach Shilhaandara Resort Ramanagara: The
resort is located at a distance of around 55 km from Bangalore Palace
and is easily reachable by public or private transportation.
Note: Guests are requested to carry instant confirmation of your booking as a hard copy. Children aged 5-10 years can book the child package. Children aged below 5 years can join for free.
Vana Resort is designed to take you on a journey into the
traditional past of South India when life was simpler and slower. The
retreat provides an ideal environment for the city-bred, who wish to
unwind amidst the quiet countryside. For those who want to relax laze by
the pool, swing on a hammock or the garden with a book from the
in-house library, or trek into the wilderness.
Alongside getting
engaged in various indoor and outdoor activities packed with fun and
frolic. Unwind after lunch and embark on the relaxing nature walk within
the serene vicinity for some much-needed rejuvenation. Laze around in
the swimming pool and indulge in optional team-building activities here
at Vanaa Resort, Bangalore.
Nestling
in between the lush green beauty, RD Nature Retreat allows you to find
time out away from the hustle and bustle of the city and rejuvenate. The
property features the energizing sound of the falling water, the music
of chirping birds, and cool breeze. Go for a day out where you will be
able to smell the fragrance of the wildflowers and listen to the humming
of the bees. One of the best options in Bangalore is calling you for an
ideal getaway.
While here, indulge in multiple activities and
make an experience, you would remember for a lifetime. Games like Table
Tennis, Volleyball, Carom, Football, Chess, Badminton, cricket,
and Human Foosball are included in the package. You can marvel at the
artificial waterfall or enjoy a relaxing dip in the swimming pool. Rain
Dance and Adventure Coupons can be availed as well. Paintball is
available at an extra cost. Book now and get ready to create worth
sharing memories.
Package Offered for Day out at RD Nature Resort:
Click on ‘Book Now’ and avail the following package:
Day Out with lunch, hi-tea, and activities
How To Reach RD Nature Retreat: The destination is around 38 km away from Bangalore Palace and is easily reachable by the modes of public or private transport.
Note:
Children aged 5-10 years can book the child package.
Children below 5 years can join for free.
Min 2 people are required to book this day out experience. Certain activities or Services may not be available due to COVID 19 precautionary & Safety measures.
The Elim Resort caters as a perfect spot for a fun-filled day
outing session in Bangalore and lets you enjoy a blissful break - away
from the monotonous lifestyle. The resort is surrounded by beautifully
landscaped gardens and signifies a place where you can spot some unique
colourful birds.
Get ready for some fun moments as the
resort offers multiple activities for adults as well as kids. Head out
for a fun-filled day and unleash the inner child in you for this day out
at Elim Resort. Complete your day by taking a refreshing dip in the
pool. Book now and make it a memorable day with your loved ones.
Nestling
in the heart of nature, the property s one of the best places to
rejuvenate. The site owns around 700 acres of nature’s beauty. Here, in
the garden, you be able to find local varieties of radish, broadleaf
mustard, chili, beans, and pumpkins. The property’s strength lies in its
tranquil spaces which have been carefully designed keeping eco-friendly
values in mind and to give you a complete village lifestyle experience.
The greenery around will surely humble and refresh you to no end and
coupled with the tranquil ambiance is a heady mixture of peace and joy.
The
site offers an array of activities to let you have a perfect day out.
Fun-filled activities like fire act, magic show, guess the
price, pottery making, and bullock cart ride are included in the
package. Not to mention, you can also avail of musical chair, throwing
the sponge, horse dance, astrology, and limbo game. Several indoor and
outdoor games are available st the site.
Special activities for
kids include a trampoline. If you reach on Sunday you can also
avail Mehendi and head massage. Book now and grab the opportunity to
avail village games with all the other ones. Come along with your
friends and family members.
Package Types:
Click on ‘Book Now’ and avail the following package:
Day Out with lunch, and activities
How To Reach: The site is at a distance of about 9 km from Bangalore Palace and is easily reachable by public or private transport.
Note: Children aged 5 - 12 years can avail of child packages.
Infants under the age of 5 years can avail of the package for free.
The Ramanashree California Resort, Bangalore is the perfect
place where you can choose to spend quality time with your loved one.
With the lively decors and modern facilities of the resort, find comfort
and peace which is hard to maintain in our busy schedules.
What’s
the use of being on a day out with your family and not indulging in
joyful games with your kids? The resort provides you with exciting games
and activities to help you create cherishable memories for life. The
outdoor activities include cricket, badminton, and squash, you can
choose what suits you the most. Recharge yourself with the delicious
meals served in between the activities. After a tiring day, end your
fun-filled session with a relaxing sauna to calm your mind.
Go for a fun-filled day outing session at the Gold Coins Club
- a sumptuous resort, located 27.3 km away from Bangalore city. The
resort is a perfect getaway for people who are looking for an
adventurous day out away from the monotonous life. Surrounded by the
lush green gardens with a peaceful ambience, the resort offers you to
experience luxury and nature’s beauty both at the same time.
Enjoy
an ideal day out session with your loved ones at the opulent Gold Coin
Resort, Bangalore and collect endless memories. Indulge in a wide
variety of exciting indoor and outdoor activities such as Cricket,
target shooting, volleyball, basketball, table tennis, tug of war, rain
dance, badminton, snooker, etc. The day out is surely the best way to
spend quality time with your dear ones and revive back some sporty
memories. You can also enjoy access to the swimming pool to make your
day-out package complete.
Embark on a delightful day out session and get away from the
city rush at the Royal Orchid Resorts, located at a distance of 14.5 km
away from Bangalore. Enjoy fun-filled activities with your loved ones
and get involved in activities such as Badminton court, Table Tennis,
Carom, Chess, Playing Cards, Mini Cricket, Volleyball, Football,
Swimming Pool, Archery, Foosball.
The day outing spot
is equipped with a clean and clear swimming pool where you can take a
refreshing dip with your dear ones. Grab scrumptious meals in the form
of breakfast, lunch, hi-tea (depends as on which variant you choose with
the package) and taste the local delights.
- Set in the quiet boundless expanses outside of Bangalore,
Ankit Vista Green Village is one of the premium resorts near to the
silicon capital of India, Bangalore. Spread over a sprawling field, this
resort has a broad mixed bag of expansive view with has all that much a
dynamic blend of greenery. - It is a very well designed resort in
Bangalore and has a rich green scene and brags of the outstandingly
tasteful building outline. - The ethereal including making a retreat
circumstance that expands the visitor’s rebuilding over weekends by
lightening their mind, body and soul. - An empowering escape close
Bangalore, a day out at Ankit Vista Green Village makes a perfect outing
destination for both corporate teams and family trips over weekends
offering a quiet respite amidst diversion and outside exercises nearby
lavish settlement. - Embark on a day out at Ankita Vista Green Village and let nature welcome you with its charms!
Timings: Day outing with Breakfast- Check-in- 8:30 AM Check-out- 6:30 PM
Day Outing without Breakfast- Check-in- 11:00 AM Check-out- 6:30 PM (Without Breakfast)
Banglore is a lively place full of young people who believe
in working hard and partying even harder. There are a number of clubs
and pubs that define the nightlife in Bangalore. Perfect for the party
enthusiasts, this activity provides a chance to explore some of those
pubs within a time duration of 3 hours. Enjoy this pub crawl and explore
the nightlife of Bangalore city while getting some tips from the guide.
Go-karting
and paintball are a few of those popular activities, which is highly
preferred by the younger generation. Feel the excitement raising in your
body and wind piercing your skin while you ride a go-kart.
This
activity offers you a 750 m long track where you can drive 5 laps.
Speeding is illegal on the road but not on this track. Challenge your
friends to an exciting race and taste the fun of speed enjoying every
second of your ride. Also, Experience paintball with this combo and
paint your friends and family members in the colors. Work as a team,
shoot your paintball guns with style and escape being a
target. Paintball is an activity every single person falls in love
with. Shoot all your enemies and win the battle.
Book this perfect plan for you and your friends to have a fun-filled and memorable time.
Paint Ball in Bangalore at Kanakpura is the perfect way to unwind and
de-stress. Located within the city of Bangalore and accessible from all
local hubs, this facility is a hot-spot for locals. Spread across a
comfortable area and equipped with state-of-the-art technology, Paint
Ball is designed to get the better of your thinking and fitness skills.
From amongst several competitors, we stand out in our offering of
Paint Ball by our exceptional offerings. Safety is uncompromised and
quality is at its very best! Where passion meets adventure and thrill,
Paint Ball is the game best experienced and enjoyed.
About The Activity With Details:
Paint Ball is a game designed with more objectives than just having
mere fun. Use guns and shoot your opponents with colourful capsules in
attempt to defeat them. You will be tested on your fitness as you fly
past, duck and avoid being shot at! An activity that keeps you on the
edge at every given moment, this game is filled with fun and excitement.
And that is not all! You will have to interact with your team mates
and stage a captivating plan! In the process, you will learn of your
friends and colleagues, some unknown and unexpected characteristics.
Where mental ability meets fitness, thrill and compatibility, Paint Ball
in Bangalore at the facility in Kanakpura is your best bet!
One of the best things to do in Bangalore is to visit the
iconic Hard Rock Cafe. In fact, this tops the charts for anybody visitng
Bangalore. Enjoy handcrafted drinks like Banana Berry Colada, Southern
Rock, Electric Blues, and Espresso Martini.
The Legendary Steak
Burgers like The Impossible Burger and BBQ Bacon Cheeseburger must not
be missed. Try fajitas, grilled salmon, chicken tenders and round off
the meal with an apple cobbler and hot fudge milkshake. On weekends,
enjoy music performances, gigs, and stand up comedy acts. Location: 40, St. Marks Road, Shanthala Nagar, Ashok Nagar, Bangalore. Price: Approximately Rs. 2,500 for two people. Timings: Every day 12:00 pm- 1:00 am.
Bangalore, being a hub of countless modern malls and
street-side markets, is regarded as one of the most fun spots in India
to live in. With a pleasant environment, eye-pleasing tourist
destinations and a set of amusement spots, Bangalore become one of the
fanciest as well as livable cities in India.
About the Activity
With
the Dirt Mania Activity Package in Bangalore, you get a chance to spend
a fun-filled day with your near or dear ones in one of the best arenas
in Bangalore. You get to spend your leisure time with indulging into an
adventurous Quad Biking activity and gain back the lost sportsman spirit
in you. Enjoy to the fullest with this delightful activity that
involves determination and enthusiasm and make the best use of your
weekend.
You attain the chance to pick the most comfortable
package which suits your playful desires and enjoy the activity with the
desired distance. The Dirt Mania Activities package has been designed
with comfortable timing and thus you can rejuvenate your senses with
cheerful moments and unbounded joy. Besides you get back home with loads
of memories for an entire lifetime.
Packages Available with the Activity 6 KM trail 8 KM trail 12 KM trail
Start Time of the Activity: 10 AM
End-Time of the Activity: 6 PM
Note: You can avail any one hour slot from the above mentioned time period.
How to Reach The Activity spot is based in Bangalore and can be conveniently reached through public and private transportation.
Activity Timings: 8 minutes Saturdays, Sundays and Holidays: 6.30 AM to 5:00 PM
Tuesdays, Thursdays, Fridays: 8.30 AM to 12.00 PM, 03.00 PM to 05.00 PM
Enjoy
Paramotoring In Bangalore that takes you over the Silicon Valley of
India that caters so many adventure activities for one of a kind
experience. Being prominent as powered paragliding, this activity makes
the participant sit on a trike (three-wheel cage) along with the pilot
and fly high in the sky with great safety.
With
this Paramotoring In Bangalore package, you will be paragliding with
power where the pilot wears a motor on their back and you take off using
a paraglider. After a short run, get ready to enjoy the thrust and fly
high in the sky. The activity is performed under the guidance of
experienced instructors. You would be briefed before the session making
you feel safe during the activity. Book now with Thrillophilia and let
the adrenaline rush take place in your senses.
Suitable for: People above 10 years of age and with less than 100 kgs of weight.
How To Reach: The
Paragliding in Bangalore location is based around 13 km from Bangalore
Palace. The site can be easily reached on public or private transport.
Packages Offered: Click on ‘Book Now’ to find the following options:
5 to 8 Minutes Flight: For a delightful paramotoring activity that would last for 5-8 minutes. 10 to 15 Minutes Flight: For a delightful paramotoring activity that would last for 5-8 minutes.
Note:
The maximum allowed weight is 100 kg. Min age to participate in this activity is 10 years.
Banglore is amongst the most popular cities of India. Apart
from fun and adventure, the city provides multiple activities for
relaxation. One such relaxation activity is a Milk bath for couples. It
is a new-age concept of relaxation combined with romance.
A
Cleopatra milk bath is believed to be a great relaxation technique. It
rejuvenates you from the core and refreshes your mind and body. Enjoy
this amazing activity with your loved one and spark romance as well.
Location: Kanakpura Road, Bangalore
Timings: 11 AM to 6 PM
Known
to be the Silicon Valley of India, Bangalore can be one of the
destinations to offer the most adventurous activities like quad biking.
Quad bikes are customized three or four wheeler vehicles which are
suitable for any kind of track. Get thrilled by the action-packed
experience of quad biking in Bangalore and drive on the specially
designed offroad tracks.
Rugged roads and strong bikes will
surely make you feel attracted to this quad biking activity in
Bangalore. Some of the best 200cc to 800 cc quad bikes will be there for
you to experience this quad biking adventure. Drive on a maintained
track or on a complete offroad track, the choice is yours but both these
options are sure to give you the most adventurous experience. Gather
all your friends together and go on this adrenaline-pumping adventure.
Package Types: 2 Laps on track(0.5 km long track) 6 km trail
Suitable For: All age groups
How To Reach:
The location is on Kanakpura road, around 35 km from Bangalore Palace and is easily reachable via public or private transport.
Note: Children under the age of 18 years should be accompanied by a parent/guardian. Min age to participate in this activity is 15 years. Min 2 people are required to book this activity.
Nestling
in the city of Bangalore, Taj is one of the places you will love to
dine in at. Get along your loved one and treat them with a perfect meal
in the most luxurious setting. Enjoy your dinner in a pagoda-style table
where you will feel no other presence than your partner’s.
A 4-course
meal with options of vegetarian and non-vegetarian food, the experience
allows you to spend some cozy moments with your partner. Table
decorated with rose petals, candles and balloons and a bottle of
sparkling wine makes this package a perfect choice for all the couples.
Dine-in at an exclusive place and also get a small chocolate cake with a
special message on it at the end of your meal. Book the package now and
create worth sharing memories.
Packages Offered: Candle Light Dinner In Pagoda At Taj (At 7:00 PM)
Candle Light Dinner In Pagoda At Taj (At 7:30 PM) Candle Light Dinner In Pagoda At Taj (At 8:00 PM) Candle Light Dinner In Pagoda At Taj (At 8:30 PM) Candle Light Dinner In Pagoda At Taj (At 9:00 PM)
Suitable For: Couples
How To Reach:
The
location is situated on Race Course Road in Bangalore which is just 4
km from Bangalore Palace and is easily reachable by means of public or
private transport.
Bangalore
is known as the Silicon Valley of India and is one of the places in
India where you will be able to avail multiple fun-filled activities.
Smaaash is one such place where you will be able to avail multiple
activities and make your day an adventurous one. Smaaash allows you to
indulge in sports, virtual reality, music and dining into an immersive,
evolved, interactive and innovative social experience. It is one of
India’s acclaimed gaming and entertainment centres.
At Smaaash,
you will be able to play a lot of games and make it a day full of fun
and excitement. Finger Coaster, Flymax, Nitro Wheelie, Cricket, Smart
Arcade and Super Keeper are some of the activities that are included in
the package. Make it a fun day with Twilight Bowling Walk the Plank
and x2 Motor Racing Simulator. Not to mention, you will also be able to
play Magic Carpet, Art of Attack and T
rampoline. Book now and come along with your friends and family members.
Suitable For: People of all ages.
How To Reach: The destination is around 7.5 km away from Bangalore palace and can be easily reached on public or private transport.
Packages Offered: Game on Mondays Mega Monday Motivation
Note: Minimum 2 people are required to book the package.
Bangalore, being a hub of countless modern malls and street-side
markets, is regarded as one of the most fun spots in India to live in.
With a pleasant environment, eye-pleasing tourist destinations and a set
of amusement spots, Bangalore become one of the fanciest as well as
livable cities in India.
About the Activity Do
you and your friends love the high of that adrenaline rush? Then make
your way to a one-of-a-kind escape room game in Bangalore! The Amazing
Escape is one hour long intriguing game where you are locked in a themed
room and provided with different clues to unlock the room and
escape. Feel free to choose any theme from a list of multiple exciting
themes including, The Lost Kingdom, Bank Heist, Illuminati, Prison
Break, The Evil Lucy and Escape the Tomb.
Arrive at the venue
fifteen minutes prior to the start of the game to get your briefing and
then you will be locked inside the themed room you have chosen. Once the
clock starts ticking, put on your thinking caps and search for clues
that will lead you towards your final goal – Escaping the room in under
60 minutes! Say cheese for a quick round of photos and a feedback
session once you’re done. The game is open to school students,
families, friends and corporate teams too. You can also celebrate
special occasions like your birthday, anniversary etc at The Amazing
Escape and customize your game too! The Lost Kingdom:
This escape room accommodates 4-7 players. The Lost Kingdom is set at a
time in which you are dared to go into the innermost sanctum of a lost
kingdom thriving with creepy-crawlies! This is where danger
lurks and if you fail to escape in an hour, you might end up getting
locked inside forever. Bank Heist: This
escape room accommodates 4-7 players at a time. The J.A.Q is the most
successful heist syndicate and we give you your only chance to be a part
of this elite group and make your mark worldwide. The
challenge for your team is to attempt a heist at the OKO Bank. With the
security cameras in the office deactivated for one hour, you will have
to race against time to find the clues to complete the mission. Illuminati:
This escape room accommodates 3-7 players at a time. Hunt through
sealed crypts, dangerous catacombs and deserted cathedrals to
investigate the mysterious death of the Catholic Pope in Vatican. Your
mission is to prove the Pope was assassinated and escape from there in
60 minutes before the Swiss Guard captures you. Prison Break:
This escape room accommodates 8-12 players at a time. You are locked in
a prison for a crime you did not commit without parole. The previous
inmate disappeared with out any trace! Some believe he
escaped and some say he was murdered by the cruel warden! Your task is
to escape from the cell in one hour while the warden is out of his
office as this is the only chance you’ll get. The Evil Lucy:
This escape room accommodates 3-7 players at a time. You were at a
party and suddenly you black out. You wake up with your friends, locked
in a dark room in the haunted house of Lucy. The challenge is to escape
from the horrific spell of Lucy who is calling you to play creepy games
with her. You have only 60 minutes to break her spells and escape. Escape the Tomb:
This escape room accommodates 4-6 players at a time. Explore the
mythical mystery of a Pharaoh buried inside an inner tomb of a Pyramid.
Visited by many but with no successful escapers, there is a belief that
the Pharaoh’s chamber is cursed. The game is to escape the inner chamber
where you can find the Pharoah’s body in 60 minutes or you will also
suffer the same destiny. Start Time of the Activity: 10 AM
End-Time of the Activity: 6 PM
Note: You can avail any one hour slot from the above mentioned time period.
How to reach? Located within the city, the game room is accessible by local /private transport
Shopping in Commercial Street is one of the most fun things
to do in Bangalore with your friends. Pick up things like imported
cosmetics, chocolates, and bathing accessories. You will find amazing
bargains on home linens, bridal wear, casual clothing, denim, painting
equipment, stationery items, jewellery, shoes, and watches.
You
can even pick up beautiful Afghani crockery and artworks here. You will
also find shops offering tattoos and piercings here. Indulge in filter
coffees, varieties of dosas, kebabs, sandwiches, and ice creams. Location: Tasker Town, Shivaji Nagar, Bangalore. Price: No entry fee. Timings: Every day 11:00 am-8:00 pm.
This market is a haven for book lovers and spending time
here is one of the best activities to do in Bangalore. The moment you
enter this market, you are surrounded by the amazing musty fragrance of
books all around you.
People visit from all over the city to
pick up the latest titles, secondhand novels, school & college
textbooks, and stationery items. Remember to bargain with the
shopkeepers. Besides books, you can also buy CDs, imitation jewellery,
clothes, etc. Location: Avenue Road, Chickpet, Bangalore. Price: No entry fee. Timings: Every day 9:00 am-8:00 pm.
Known as one of the best luxury and shopping destinations
of Bangalore, Phoenix Marketcity promises a day full of fun, fine
dining, and shopping. Shop for accessories, clothes, and sportswear at
outlets like Steve Madden, Adidas, Columbia, etc. Indulge
in your favourite food at Burger King, Copper Chimney, Haagen-Dazs,
Marhaba, Whitefield Social, etc. Visit PVR Playhouse, which is a movie
theatre dedicated to children. Watching a movie at the mall’s 4DX Cinema is one of the most enthralling things to do in Bangalore with friends. Location: Whitefield Mainroad, Devasandra Industrial Estate, Mahadevapura, Bangalore. Price: There is no entry fee. Timings: Every day 10:30 am-10:00 pm.
While you can find anything under the sun at the Chickpet
Market, it is famous for its textiles, especially silk sarees. This
400-year-old iconic destination has an amazingly vibrant vibe and energy
complete with winding narrow alleys & bylanes.
Pick up
authentic silver jewellery, dress materials, bangles, utensils, and
homeware. Some shops have interesting things like antique typewriters,
gramophones, and vinyl records for people interested in collectibles .
There is an entire lane dedicated to novels & stationery. You can
also pick up colourful lamps and chandeliers here. Location: Santhusapet, Bangalore. Price: No entry fee. Timings: Every day 10:00 am-9:00 pm.
Considered to be one of the most luxurious malls in
Bangalore, UB City Mall is a must-visit to see the glamorous side of the
city and shopping here is one of the best activities to do in
Bangalore. You will find all the high-end brands for shoes, clothing,
accessories, cosmetics, like Burberry, Canali, Estee Lauder, etc. After a
day of shopping, luxuriate at the famous Angsana Spa at the mall. Choose
to have a delicious dinner at one of the restaurants offering Mexican,
American, French, Japanese, and Mediterranean cuisine, which is one of
the best things to do in Bangalore at night. Location: 24, Vittal Mallya Road, KG Halli, D’Souza Layout, Ashok Nagar, Bangalore. Price: No entry fee. Timings: Every day 11: 00 am- 8:00 pm. Restaurants are open till 11:30 pm (weekdays) and 1:00 am (weekends).
LESSON 3658 Sat 24 Apr 2021 - -Buddha-Sasana-The Example of Western Folk Buddhism-Kushinara Free International Online Awakened Searchers To Eat Like Early Birds Multipurpose Cooperative Society (KFIOASTELEBMCS)
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate athmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Bhikshuni Thubten Chodron – What is Western Buddhism?
Study Buddhism
Is there such a thing as Western Buddhism? Bhikshuni Thubten Chodron
explains that because no single form of Buddhism could ever satisfy
everybody, and Buddhism already has such a wide
Bhikshuni Thubten Chodron – What is Western Buddhism?
Is
there such a thing as Western Buddhism? Bhikshuni Thubten Chodron
explains that because no single form of Buddhism could ever satisfy
everybody, and Buddh…
Buddhism
has by norms of Buddhist chronology only begun to blend with Western
folk culture. Tweed (2000) examining the first wave of this process,
ending some hundred years ago, identifies three types of early
adherents, each with its own focus of interest: The esoterics were
attracted to the occult metaphysical and experiential aspects of
Buddhism, the rationalists to almost the opposite, to the discursive,
scientific and non-religious aspects, and the romantics to the exotic
aspects of Buddhist cultures, to their art and architecture. Each of
these had a distinct understanding of what Buddhism is all about, all
found what they were looking for, and all of these are still with us.
McMahan (2008) provides an excellent catalog of a broader range of
trends in current Western Buddhist practice and understanding that have
clearly traceable Western cultural roots, roots generally in Protestant
Christianity, in the European Enlightenment and scientific rationalism,
in Romanticism or in psychotherapy. Let me consider just one example of
this kind.
A
popular understanding in the West is that Buddhism is about freeing
one’s authentic (or innermost or true) self (or nature or voice or
heart), a self that has been suppressed by social conditioning and other
unnatural factors, but when unleashed is the source of creativity,
spirituality, virtue and wisdom. This authentic self is typically
accorded the following qualities:
The authentic self exists independently of social roles, culture and conventions.
Social roles, culture and conventions are oppressive to the authentic
81 Sharf(2003)reviewsthisevidenceforthehistoricaldependenceofPureLandon other schools of Buddhism.
A Culture of Awakening self.
Creativity,
spontaneity, goodness and art are external expressions that flow out
from the authentic self. This is known as self-expression or being
natural.
Spirituality adheres in the authentic self, while religion is found in external rules, conventions and dogma.82
We
must learn to trust the inner experience and inner vision of the
authentic self, that which comes naturally, that which is true to
ourselves.
Although
such statements have a long and venerable history, they have only a
short Buddhist history. In fact, this authentic “self” is far more
metaphysical than what an Adept Buddhism generally endorses. The idea of
the authentic self does bear a vague kinship to practices of
introspective examination in authentic Buddhism, but we would be hard
pressed indeed to find any of the rather specific statements above
represented in Buddhist literature of any tradition.
If
the notion of the innermost heart does not have a Buddhist origin,
where did it come from? The answer is: from European Romanticism and its
later expressions.83 It is found in people like Rousseau, Schiller and
Schleiermacher, representing the idea of human thought free from social
constraints, of morality and wisdom coming directly from the human
heart, of naturalness. The outflow of the inner self is often taken up
in the art of the Romantic era; Wordsworth, for instance, stated that
“all good poetry is the spontaneous overflow of powerful feelings.”84
Such Romantic themes can be traced forward through the American
Transcendentalist movement and through turn-of-the- last-century
metaphysical movements, where they played a role in the early attempts
to comprehend Buddhism in the West,85 then later entered the American
countercultural movements of the middle twentieth century, which
provided the fertile soil in which Buddhism began to take root in the
West.86
The
authentic self is probably useful in highlighting the importance of
interior or introspective experience in pushing up and ascending the
stem of the flower. The Path is in many ways a solitary one. I don’t
want to dismiss its useful role in Western Folk Buddhist understanding
out of hand. However, from the perspective of authentic Buddhism it has
some problematic inconsistencies as well. First, until one has reached a
degree of attainment, the uninstructed worldling is assumed, in the
Buddha’s understanding, to be enormously deluded, mired in greed, hatred
and delusion. Under this condition, trust in any inner voice would seem
most ill-advised indeed. Second, the authentic self does not seem
particularly helpful in the project of deconstructing the self and in
fact contains its own potential for self- centeredness. Third, the inner
self would seem to dismiss the role of the Buddhist community and the
importance of the Sasana as social constructs, inimical to the authentic
self, and therefore irrelevant to “real” Buddhism.
In
short, the authentic self, while a pervasive and popular understanding
in Western Folk Buddhism, lacks a firm basis in authentic Buddhism. To a
great extent, the popular understanding of Buddhism in the West is a
patchwork of many analogous understandings sewn in with some pieces of
authentic Buddhist cloth.
Bhikshuni Thubten Chodron – What is Western Buddhism?
Study Buddhism
26.3K subscribers
Is
there such a thing as Western Buddhism? Bhikshuni Thubten Chodron
explains that because no single form of Buddhism could ever satisfy
everybody, and Buddhism already has such a wide variety of traditions
and lineages, its future existence in the West relies on the adoption
and development of the different lineages among Westerners.
The
Study Buddhism channel features interviews with the world’s leading
Buddhist masters, practitioners and scholars. We discuss classical
Buddhist topics such as karma, rebirth and enlightenment, and also look
at Buddhism in today’s world, as well as its compatibility with modern
science and psychology.
Subtitles
available in: Deutsch, English, Español, Français, Indonesia, Italiano,
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繁體中文, 日本語, हिन्दी, العربية فارسی پنجابی اُردو
Awakened
One Diet: How It Works by searching for food like early birds or to
grow dwarf or grafted vegan vegetables, fruits in pots and to Eat -
follow the teachings of the “awakened one” and adhere to specific diet
laws practiced worldwide
VEGANISM
Five ethical teachings govern how Awakened One live.
Prohibit taking the life of any person, bird or animal.
Follow a lacto-vegantarian diet.
Most dishes considered Awakened One are vegantarian diet.
Alcohol and other restrictions
Prohibit intoxication from alcohol given that it clouds the mind.
Avoid
consuming strong-smelling plants, specifically garlic, onion, chives,
leeks, and shallots, as these vegetables are thought to increase sexual
desire when eaten cooked and anger when eaten raw.
Fasting
The practice — specifically intermittent fasting — is becoming increasingly popular for weight loss.
Abstain from food from noon until the dawn of the following day as a way to practice self-control.
Benefits
An Awakened One diet follows a primarily plant-based approach.
A plant-based diet is rich in fruits, vegetables, nuts, seeds, whole grains, legumes, and beans,
This
diet provides important compounds, such as antioxidants,
phytochemicals, vitamins, minerals, and fiber, which have been
associated with a decreased risk of heart disease, type 2 diabetes, and
certain types of cancer.
Aside from these health benefits, following a plant-based or veganatarian diet may also benefit your waistline.
One
study demonstrated that Awakened One who followed a veganatarian diet
for 11–34 years had less body fat than those who followed the diet for
5–10 years — and even less body fat than those who followed it for 3–4
years
Foods to eat
Grains: bread, oatmeal, quinoa, and rice
Fruits: apples, bananas, berries, grapes, oranges, and peaches
Vegetables: broccoli, tomatoes, green beans, cucumber, zucchini, asparagus, and peppers
Starchy vegetables: potatoes, corn, peas, and cassava
Legumes: chickpeas, kidney beans, pinto beans, black beans, and lentils
Nuts: almonds, walnuts, pecans, and pistachio
Oils: olive oil, flaxseed oil, and canola oil
Sample menu for 1 day
Below is a 1-day sample menu of a lacto-veganatarian diet:
Breakfast
1 cup (33 grams) of breakfast cereal fortified with vitamin B12 and iron
1/2 cup (70 grams) of blueberries
1 ounce (28 grams) of almonds
1 cup (240 mL) of low fat milk
1 cup (240 mL) of coffee
Lunch
A sandwich made with:
2 slices of whole wheat bread
1 large lettuce leaf
2 slices of avocado
As well as a side of:
3 ounces (85 grams) of fresh carrot sticks
1 banana
1 cup (240 mL) of unsweetened tea
Snack
6 whole grain crackers
1/2 cup (70 grams) of apricots
1 ounce (28 grams) of unsalted peanuts
Dinner
A burrito made with:
1 whole wheat tortilla
1/2 cup (130 grams) of refried beans
1/4 cup (61 grams) of diced tomato
1/4 cup (18 grams) of shredded cabbage
2 tablespoons (30 grams) of salsa
Spanish rice made from 1 cup (158 grams) of brown rice, 1/2 cup (63 grams) of zucchini, and 1/2 tablespoon (7 mL) of olive oil
If you choose to fast, you would consume these meals and snacks before noon.
Lacto-Vegantarian
Diet: Benefits, Foods to Eat, and Meal Plan for its flexibility and
health benefits.-can help reduce your environmental impact
Whether
you’re interested in becoming a Buddhist or just following certain
aspects of the religion, you may wonder what dietary restrictions it
entails. This article explains everything you need to know about the
Buddhist diet.
Spring
gardening can be overwhelming. The garden planning that goes into it is
a LOT, so here are 50 plants I’m planning to grow in MY garden. Hope
this gives you some ideas and inspiration as you shop for seeds and
start seeds this year!
0:00 - Intro 0:31 - Bed 1: Lettuce 1:45 - Bed 2: Root Crops 3:27 - Bed 3: Peas 4:16 - Grow Bag Garden 6:18 - Vertical Towers: Flowers 7:06 - Bed 4: Spring Greens 8:28 - Bed 5: Giant Cabbage 9:32 - Bed 6: Sunflowers 10:25 - Backyard Potatoes 11:35 - Backyard Garlic 13:51 - Final Beds: Gardener’s Choice
A plant-based diet is rich in fruits, vegetables, nuts, seeds, whole grains, legumes, and beans,
This
diet provides important compounds, such as antioxidants,
phytochemicals, vitamins, minerals, and fiber, which have been
associated with a decreased risk of heart disease, type 2 diabetes, and
certain types of cancer.
Aside from these health benefits, following a plant-based or veganatarian diet may also benefit your waistline.
One
study demonstrated that Awakened One who followed a veganatarian diet
for 11–34 years had less body fat than those who followed the diet for
5–10 years — and even less body fat than those who followed it for 3–4
years
Foods to eat
Grains: bread, oatmeal, quinoa, and rice
Fruits: apples, bananas, berries, grapes, oranges, and peaches
Vegetables: broccoli, tomatoes, green beans, cucumber, zucchini, asparagus, and peppers
Starchy vegetables: potatoes, corn, peas, and cassava
Legumes: chickpeas, kidney beans, pinto beans, black beans, and lentils
Nuts: almonds, walnuts, pecans, and pistachio
Oils: olive oil, flaxseed oil, and canola oil
Sample menu for 1 day
Below is a 1-day sample menu of a lacto-veganatarian diet:
Breakfast
1 cup (33 grams) of breakfast cereal fortified with vitamin B12 and iron
1/2 cup (70 grams) of blueberries
1 ounce (28 grams) of almonds
1 cup (240 mL) of low fat milk
1 cup (240 mL) of coffee
Lunch
A sandwich made with:
2 slices of whole wheat bread
1 large lettuce leaf
2 slices of avocado
As well as a side of:
3 ounces (85 grams) of fresh carrot sticks
1 banana
1 cup (240 mL) of unsweetened tea
Snack
6 whole grain crackers
1/2 cup (70 grams) of apricots
1 ounce (28 grams) of unsalted peanuts
Dinner
A burrito made with:
1 whole wheat tortilla
1/2 cup (130 grams) of refried beans
1/4 cup (61 grams) of diced tomato
1/4 cup (18 grams) of shredded cabbage
2 tablespoons (30 grams) of salsa
Spanish rice made from 1 cup (158 grams) of brown rice, 1/2 cup (63 grams) of zucchini, and 1/2 tablespoon (7 mL) of olive oil
If you choose to fast, you would consume these meals and snacks before noon.
Lacto-Vegantarian
Diet: Benefits, Foods to Eat, and Meal Plan for its flexibility and
health benefits.-can help reduce your environmental impact
What is a lacto-vegantarian diet?
Buddhist Diet: How It Works and What to Eat
50+ Plants I’m Growing In My Spring Garden
Epic Gardening
1.2M subscribers
Spring
gardening can be overwhelming. The garden planning that goes into it is
a LOT, so here are 50 plants I’m planning to grow in MY garden. Hope
this gives you some ideas and inspiration as you shop for seeds and
start seeds this year!
The
latest Tweets from Epic Gardening (@epicgardening). Learn to grow your
own food, no matter where you live. More on YouTube, IG, TikTok, and
podcast. Shop: https://t.co/kojwdZRklE Founded by @kevinespiritu
#bitcoin. San Diego, CA Zone 10b
Opinion | Dear PM, COVID Surge is Worse Than 2020, End Policy Paralysis,
Save Precious Lives
The Quint
2.96M subscribers
Families cremating their dear ones on the footpath, bodies of the dead
piling up inhumanly, people dying – because an oxygen cylinder,
Opinion | Dear PM, COVID Surge is Worse Than 2020, End Policy…
Families
cremating their dear ones on the footpath, bodies of the dead piling up
inhumanly, people dying – because an oxygen cylinder, or ICU bed, or a
docto…
How Hitler Brainwashed Millions of People? | Rise of Adolf Hitler | Dhruv Rathee
How Hitler Brainwashed Millions of People? | Rise of Adolf Hitler |…
What
strategies did Hitler use to influence and fool his followers? Why was
he so successful? In this video, I break down the tactics and also tell
the very…
99.9%
All Aboriginal Awakened Societies are aware that Mad murderer of
democratic institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP)
gobbled the Master Key by tampering the fraud EVMs to serve their
Masters the foreigners kicked out from Bene Israel, Tibet, Africa,
Western Europe, Western germany, South Russia, Eastern Europe, Hungary
chitpavan brahmins of Rwody Swayam Sevaks (RSS) who are anti national
traitors, intolerant, violent, militant, number one terrorists of the
world, ever shooting mob lynching, lunatic, mentally retarded,
practicing, hatred, anger, jealousy, delusion which are defilement of
mind requiring mental treatment at Mental asylums because they want to
reduce the population through COVID-19 as they cannot increase the
population of chitpavan brahmins.
How Hitler Brainwashed Millions of People? | Rise of Adolf Hitler | Dhruv Rathee
Dhruv Rathee
5.08M subscribers
What
strategies did Hitler use to influence and fool his followers? Why was
he so successful? In this video, I break down the tactics and also tell
the very interesting story of Albert Einstein. How Einstein was treated
by Hitler among other intellectuals and how he escaped germany? And
also some interesting stories on how Adolf Hitler influenced Golwalkar
and Savarkar in India.
Support my work and join as a member to get exclusive stuff:
LESSON 3657 Fri 23 Apr 2021 - -Buddha-Sasana-The Example of Pure Land Buddhism
Kushinara Free International Online Awakened Searchers To Eat Like Early Birds Multipurpose Cooperative Society (KFIOASTELEBMCS)
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate athmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Introduction to Pure land Buddhism 1-Powerful dharma door for exiting 3 realms
Dieu Am
4.9K subscribers
The
fundamental teaching of Buddhism is the understanding that cycle of
birth and death can be endless without the help of and effective dharma
door for liberation. According to Buddhist sutra, we are living in an
ending dharma time when it is extremely hard to cultivate Precept,
Samadhi (meditation), Wisdom and get enlightened in a lifetime. Zen,
Chan, Theravada method belongs to this category. Furthermore, this
method can not be applied for the mass (for layman) for spiritual
awakening
Fortunately,
Gautama Buddha introduce to us a unique and powerful dharma door that
can be used for the mass of all sentient beings, which can be cultivated
by anyone. The method is called “The Pure land Buddhism”
There are 2 stages, the first realistic stage is to be rebirth in
Amitabha Buddha’s Pure Land by the method of Faith, Vow and Practice.
Once you are there, you are safe from the danger of being incarnated
from 3 realms. Then the second stage of cultivation to Perfect
Enlightenment is straightforward and much easier.
The Example of Pure Land Buddhism
How
often does a particular school or regional variant of Buddhism lose its
authenticity? If Buddhism loses its horticulture, its adepts, it cannot
expect to remain fully authentic. We will see some examples where this
seems to have occurred, but I think we will find it is far less common
than might be imagined. Buddhism has shown itself to be extremely
resilient.
Let’s
consider Pure Land Buddhism, which we encountered in the last chapter
as a huge movement over the last many centuries in East Asia, but which
is also widely criticized as promoting an inauthentic devotional path of
practice, the nien-fo, the invocation of the name of Amitabha Buddha,
with the promise of rebirth in the Western Pure Land as the primary
goal. What sets off alarms for the adept or reasonably literate Buddhist
is the appeal to an external power for salvation, bypassing the
Buddha’s teaching of karma, that our own deeds determine our attainments
or future well-being. Pure Land’s appeal to a higher power has been
compared to the Abrahamic faiths and has provided a sitting duck for
Theravadins who seek to disparage the Mahayana, for indeed it represents
a large proportion of the entirety of Mahayana practice throughout East
Asia.
The
point I want to make here is that Pure Land is Folk Buddhism pure and
simple, and therefore need not bear any responsibility for authenticity.
The only thing that makes Pure Land distinct from other Folk Buddhist
understandings and practices is its immense popularity and its
organization as movement with an independent identity. On the one hand,
the Pure Land movement has the hallmarks of Folk Buddhism: Its
single-focused practice, its devotional quality, its easy-answer easily
comprehended and implemented approach, and its popular appeal. For much
of its history in China it has been promoted through specifically lay
organizations, often called White Lotus Societies, and grown through
proselytizing among the laity.
On
the other hand, the Pure Land movement does not seem to be a cultic
bubble that has dislodged itself from Adept Buddhism. The Pure Land has
historically almost never been a separate school but has rather taken
hold within and across non-Pure Land schools that have sustained an
Adept Buddhism alongside a Folk Buddhism. For instance, scholars can
make out no commonly recognized monastic lineage of Pure Land patriarchs
analogous to that found in Ch’an, T’ien-T’ai or other major schools in
East Asia, and many of the monastic names historically associated with
Pure Land turn out to be affiliated with non-Pure Land schools. Even
today the Ch’an/Pure Land syncretism is the norm for Chinese temples.81
In short, Pure Land is a Folk Buddhist practice almost always tethered
to, and recognizing the authority of, a domesticated Adept Buddhism.
Like many Folk Buddhist practices and understandings, Pure Land has been
promoted within the various schools, even by and for monastics, as a
part of a healthy Sasana. Its existence is no more evidence for the
inauthenticity of some part of Mahayana Buddhism than the belief in
forest spirits is for the inauthenticity of Burmese Buddhism or, for
that matter, than a widespread belief in creationism in America is for
the backwardness of American science. Nonetheless, we will see in the
next chapter what happens when Pure Land, in Japan, cuts itself off from
its adepts to become an independent folk school.
Vegan
means peace, love, compassion, mindfulness, life, and STRENGTH. This
channel is dedicated to those who love / respect life (your own and
others, inclu…
5 fruit trees that will have you eating for the whole year!
https://youtu.be/TT_CpyNj36k
complete
list of individuals and organisations which works for human beings to
search for their food like birds propagating vegan vegetables, dwarf and
grafted fruit bearing plants with pictures and videos
complete
list of individuals and organisations which works for human beings to
search for their food like birds propagating vegan vegetables, dwarf and
grafted fruit bearing plants with pictures and videos
complete
list of individuals and organisations which works for human beings to
search for their food like birds propagating vegan vegetables, dwarf and
grafted fruit bearing plants with pictures and videos
Food: Where Does it Comes From? Sources of Food Food
is the fuel of life. Without food, humans cannot survive. So it is
important for us to know where our food actually comes from. Like did
you know that cake is actually made from food that comes from plants?
Let us learn more about sources of food.
Sources of Food
Well,
there are two sources of food – plants and animals. All of the food we
eat comes from either of these two. The processed food we eat in our
daily lives (like chips, cakes, pizzas, sandwiches etc) is a combination
of various ingredients that are sourced from either plants or animals.
Let’s take a look at both.
Image result for sources of food
Plants as a Source of Food
Much
of the food we eat comes from plants, trees, crops, bushes, leaves and
sometimes even roots. The most obvious examples of the foods we source
from plants are fruits and vegetables. All of the fruits and vegetables
grow on plants.
Another such example of food from plants are
crops. These are rice, wheat, maize, millets, barley etc. which are the
seeds of the crop plants. After we grom them, they are harvested. The
majority of processed food like flour, bread, biscuits etc we consume is
sourced from crop plants.
Now those animals who only eat food
obtained from plants are known as herbivores. Some examples are cows,
zebras, hippos, giraffes, buffalos etc. Then humans who only rely on
foods from plants are vegetarians. Let us take at examples of some foods
we get from plants and their different parts
Fruits: Apples, Oranges, Bananas, Mangoes Leaves: Spinach, Coriander, Kale, Lettuce Root: Potato, Carrots, Turnips Seeds: Rice, wheat, maize, nuts (peanuts, almonds) Animals as a Source of Food
Not
all of our food comes from plants. A good portion of the food we eat
comes from animals, mostly cattle. Cattle are farmed animals, which are
specifically raised to be butchered for our food requirements. There are
a few animals that are hunted (killed in their natural habitat) like
deer or rabbits or even kangaroos (especially in Australia).
Some examples of such meat and their sources are
Chicken (poultry) Bacon/pork which comes from pigs Mutton which is from lambs Venison from deer Beef from cows and buffalos Chevon which is goat meat Another
source of food is seafood. This is fishes and other sea creatures like
crabs, lobsters, oysters etc that we catch. They too are consumed by
humans and are an important source of food in coastal regions
especially.
Then we come to the dairy products. This is milk,
curd, cream, cheese, butter, eggs etc. These are also sources of food we
get from animals. All of these are made from milk and/or eggs which
comes from animals such as cows, buffalos, goats etc. Honey is also
another food we get from animals, namely bees.
The animals which
eat other animals are carnivores like lions, tigers, leopards etc. And
an animal that eats both animals and plants are omnivores like dogs and
cats. People who consume meat or fish are generalized as
non-vegetarians.
Solved Question for You
Question: Where do we get sugar from?
Answer:
Sugar is another food that we get from plants. Sugar is a product when
we process sugarcane (which is a plant). The juice is extracted from the
sugarcane and then boiled to form a thick syrup. This syrup is then
crystallized to give us sugar crystals.
Imagehttps://digitalcommons.humboldt.edu › …PDF
Web results Plants & Civilization; An Introduction to the Interrelationships of Plants and … by
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demanding
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complete
list of individuals and organisations which works for human beings to
search for their food like birds propagating vegan vegetables, dwarf and
grafted fruit bearing plants with pictures and videos
LESSON 3656 THU 22 Apr 2021 - -Buddha-Sasana-The Example of Burmese Folk Buddhism
Kushinara Free International Online Awakened Searchers To Eat Like Early Birds Multipurpose Cooperative Society (KFIOASTELEBMCS)
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in 117 Classical Languages.
Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate athmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
PM Ignored COVID-19 Crisis To Hide His Lack Of Foresightedness: Prashant Kishor
Prashant Kishor’s statement came after PM Modi addressed the nation on the coronavirus situation amid a surge in cases.
All IndiaPress Trust of IndiaUpdated: April 21, 2021
Poll
strategist Prashant Kishor who is looking after the Trinamool Congress’
election strategy in West Bengal on Tuesday accused Prime Minister
Narendra Modi of ignoring the COVID-19 crisis to hide…
Earth Day 2021 Doodle
GoogleDoodles
1.69M subscribers
This year’s annual Earth Day Doodle highlights how everyone can plant the seed to a brighter future—one sapling at a time.
Happy Earth Day 2021!
This
year’s annual Earth Day Doodle highlights how everyone can plant the
seed to a brighter future—one sapling at a time.Happy Earth Day
2021!Learn more: ht…
The
latest Tweets from Google Doodles (@GoogleDoodles). We have no idea
what to do with 280 characters — we’re used to only 6! →
https://t.co/NOjpscQQvx. Mountain View, CA
A
frequent Burmese visitor to the monastery in which I live in Texas,
alaywoman who likes to come on weekends to prepare food for the monks,
wasup late one night and spotted a monk standing in the sky above one of
the newbuildings near where a new pagoda was about to begin
construction. Shecalled other people hither, also Burmese laypeople, who
indeed verified thepresence of this monk in the sky, but by this time
he was sitting in meditationposture. It was generally agreed among the
witnesses that this monk hadteletransported from Burma. A couple of
weeks later I heard the story retold byanother layperson who was not an
original witness to this event, and in thisretelling, the monk in
question was our own founder, who lives in Burma,undoubtedly checking
out the new construction site. I personally often feel inmany such
circumstances like Clark Kent, who never happens to be presentwhen
Superman appears, never present for the occurrence of such miracles.
The
average Burmese Buddhist knows maybe a little about meditation butdoes
not practice it regularly, knows basic teachings of Buddhism largely
fromJataka tales (primarily a Children’s literature), but is mostly
informed by avibrant Folk Buddhism. Burma is a land of pagodas, statues
of the Buddha,and numerous monks and nuns, before all of which people
bow, fully touchingtheir foreheads to the ground in reverence. The
average Burmese Buddhist, atthe same time, inhabits a world of tree
spirits, miracles and magic, largely ofpre-Buddhist origin but often
blended in her mind seamlessly with Buddhistpractices and doctrine.
Appeasing tree spirits (nats) is a common duty ofmonks.
In
Burma, blessings are routinely sought from monks. As in other
Theravadacountries, the chanting of any of the Parittas, a set of eleven
suttas orcomposites from the suttas, by monks on one’s behalf is widely
believed to beefficacious in protecting one’s welfare. This practice
has parallels in manyreligions and other Buddhist traditions, which
sometimes, unlike the Burmese, use talismans or amulets to bestow
blessings. A revealing study reports that infact the vast majority of
monks, all of whom provide this priestly serviceroutinely, believe such
practices have no special power other than to produceself-confidence in
the patient.79 I have often heard monks pointing this verything out, but
folk beliefs persist, as does the chanting of Parittas by themonks.
In
Burma, many lay people have daily contact with monastics when they
offeralms in the morning, rice and a little curry. People have a
particular regard forthose monks who are accomplished meditators, have
impeccable discipline,are recognized scholars or excel in social
welfare. Although monks rarelymingle in social gatherings, alms rounds
or visits to the monastery on quartermoon days, provide the laity an
opportunity to learn some Dharma or askquestions. Although all monks are
respected as representatives of the Sangha,people learn of individual
monks’ reputations as teachers. Moreover, in thiselectronic age many
people listen to recordings of Dharma talks and Parittachanting at home,
featuring their favorite famous sayadaws (teachers), asroutinely as
Americans listen to talk shows.
Part
of the Burmese system of veneration of the Buddha and of
arahantsinvolves relics, a practice that the Buddha himself endorsed at
some level. InBurma these generally take on the form of crystals which
are capable ofspontaneously reproducing like bunnies: Left overnight,
the next morning theywill have increased in number and mass. A museum
has been built in a templein Burma where a local arahant had lived and
died. Pictures in the museumreveal he had very intense eyes, which, it
is reported, did not burn during hiscremation but were found among the
relics. I am not aware that the eyes havemultiplied with time.
Relics,
and also consecrated statues of the Buddha, have special powers.80Kyaik
Tiyo, the golden rock, is a huge boulder, maybe 40 or 50 feet
indiameter, perched on top of a sheer cliff, at the very top of a tall
mountain insouthern Burma, in such a way that it has been just about to
roll off for maybethe last several hundred thousand years or so.
However, the folk story is thatsome of the Buddha’s hairs are contained
inside of the rock and that the rockremains in place by the unexplained
“power of the Buddha.” Once upon atime, some non-Buddhists tried to push
the rock off the cliff in order toundermine people’s trust in the
Triple Gem, but they were turned intomonkeys. In an inspiring, hopefully
not foolhardy, display of faith, there is powers, though images of the
Buddha do not.
Spiritual vacation with Myanmar Buddhists
CNN
12.4M subscribers
Travelers look to absorb Myanmar’s Buddhist traditions, as Paula Hancocks reports.
Covid vaccination voluntary: Centre
Getting vaccinated for Covid-19 will be voluntary, the Health Ministry
on Friday said, while highlighting that any vaccine will be introduced
only after the regulatory bodies clear it based on its safety and
efficacy.
New
Delhi: Getting vaccinated for Covid-19 will be voluntary, the Health
Ministry on Friday said, while highlighting that any vaccine will be
introduced only after the regulatory bodies clear it…
Getting
vaccinated for Covid-19 will be voluntary, the Health Ministry on
Friday said, while highlighting that any vaccine will be introduced only
after the regulatory bodies clear it based on its safety and efficacy. -
File photo
New
Delhi: Getting vaccinated for Covid-19 will be voluntary, the Health
Ministry on Friday said, while highlighting that any vaccine will be
introduced only after the regulatory bodies clear it based on its safety
and efficacy. It also said it was advisable for recovered persons to
get the jab to avoid relapse. — TNS
NIA chargesheets Pannu, nine others
Mohali:
The NIA on Friday filed a chargesheet against 10 Khalistani terrorists,
including US-based designated terrorist Gurpatwant Singh Pannu, in the
Sikhs for Justice (SFJ) case. They have been charged under various
sections of the IPC and the Unlawful Activities (Prevention) Act. — TNS
3 suspended over illegal felling in Punjab
Chandigarh:
Illegal felling of khair trees has been detected by the Punjab Forest
Department in Mirzapur area, resulting in suspension of three forest
officials. Sources said a politically-connected gang was behind the
felling of trees, damaging the fragile Shivalik Hills. — TNS
New
Delhi: Getting vaccinated for Covid-19 will be voluntary, the Health
Ministry on Friday said, while highlighting that any vaccine will be
introduced only after the regulatory bodies clear it based on its safety
and efficacy. It also said it was advisable for recovered persons to
get the jab to a
For months the Centre has rejected to reply to imp RTI queries like
EVERYTHING related to d powerful COVID-19 Expert Committee, Vaccines,
& more. Documenting it in this thread.
In
response to RTI queries, the Centre chose to withhold information on
the vaccine expert group, the process of ensuring safety and granting
clearance to vaccines, and issues with the security of…
நோய்களைத்
தேடாதே!ஆரோக்கியத்தை தேடு!*நோய்களுக்கு மருந்து சாப்பிட்டு நோயாளியாக
சாகாதே! ஆரோக்கியத்திற்கு வைத்தியம்(இயற்கை) செய்து ஆரோக்கியமாக வாழ
கற்றுக்கொள்!
Health Ministry Refuses to Share Information on Rollout Process of COVID-19 Vaccines
In
response to RTI queries, the Centre chose to withhold information on
the vaccine expert group, the process of ensuring safety and granting
clearance to vaccines, and issues with the security of user data on the
Co-Win app.
New Delhi:
Under fire over an alleged shortage of vaccines as the COVID-19 case
count rises in India, the Ministry of Health and Family Welfare appears
to have deliberately withheld information on its vaccine rollout and
pricing process without giving any proper reason.
A
number of Right to Information applications were filed by
Puducherry-based activist Saurav Das, on how the Centre constituted the
Expert Committee on Vaccines, its deliberations, the manner in which it
decided that vaccines needed to be first given to 30 crore people on a
priority basis and how it ensured the security of the Co-Win app ahead
of the roll-out.
But
to most of these queries, the health ministry and its concerned
departments chose not to reply citing “threat to strategic, scientific,
economic interests”.
Talking
to The Wire, Das said these responses were grossly illegal as no proper
reason was given for denying information under the Right to Information
Act. He also said that the Central Information Commission has till date
not taken suo motu cognisance of such information, which is of vital
interest to the citizens of the country, being denied.
Das
said that amid the COVID-19 epidemic last year, then Chief Information
Commissioner (CIC) Bimal Julka had asked the Union health ministry to
“compile all the measures taken by various ministries and list them
chronologically on its website.”
However,
he said, the ministry didn’t follow the instruction and the current CIC
Y.K. Sinha, who looks after the health portfolio, is yet to follow up
on the matter.
Das
also accused the ministry of giving the same standard replies to nearly
all of his queries pertaining to COVID-19 vaccines. He had filed the
RTI application on January 19, 2021. His query on how the final price of
the COVID-19 vaccine was arrived at sought “the certified true copies
for the entire file relating to the fixing of this figure of Rs 206” and
“true copies of all the minutes of the meetings since the beginning
that were held to decide the final price of the vaccine for
procurement”.
However,
rather than giving out details on how the final price of the vaccine
was determined, the ministry in its response on February 26, 2021, said:
“The information sought is exempted under Section 8 (1)(a) of the RTI
Act, 2005 as this may prejudicially affect the strategic, scientific and
economic interest of the State. As such, no information can be
provided.”
Expert group
Another
of Das’s queries, pertaining to the constitution and functioning of the
expert group on vaccines, also elicited a similar reply. As Das
tweeted:
For
months the Centre has rejected to reply to imp RTI queries like
EVERYTHING related to d powerful COVID-19 Expert Committee, Vaccines,
& more. Documenting it in this thread.
A cut-copy-paste reply to all- “threat to strategic, scientific, economic interests”
Foreign Covid vaccine makers may seek indemnity cover
before India launch
The US and UK governments have granted Pfizer and Moderna a legal
indemnity, protecting them from being sued if something unintentionally
goes wrong with their vaccines.
Foreign Covid vaccine makers may seek indemnity cover before India launch
Industry
ET Now Digital
ET Now Digital
Updated Apr 16, 2021 | 13:00 IST
The
US and UK governments have granted Pfizer and Moderna a legal
indemnity, protecting them from being sued if something unintentionally
goes wrong with their vaccines.
Foreign vaccine makers
Representational image
New
Delhi: Foreign drugmakers such as Pfizer and Moderna are expected to
seek indemnity protection from the government against any adverse
effects their Covid vaccines may produce before they launch their
products in India, the Economic Times quoted industry experts as saying
in a report.
The
Centre on Tuesday had allowed granting emergency licence for vaccines
that have been approved by the US, the UK, Europe, Japan, or the World
Health Organization (WHO). However, unlike many other countries, India
does not offer any liability shield and vaccine makers will be held
liable for any complications or adverse effects that arise from the
administration of their jabs.
“If
these vaccine makers have got legal indemnity protection in other parts
of the world, why would they come to India if they don’t get such
protection here?” the business daily quoted an industry expert as
saying.
Worth
mentioning here is that the UK government has granted Pfizer a legal
indemnity, protecting it from being sued, for its coronavirus vaccine.
The US, too, has granted companies like Pfizer and Moderna immunity from
liability if something unintentionally goes wrong with their vaccines.
India,
while granting emergency licences to Serum Institute of India’s
Covishield and Bharat Biotech’s Covaxin, the government did not accept
the vaccine makers’ demand that they be indemnified against mishaps. As
per the purchase order executed by the government with both SII and
Bharat Biotech, it is stipulated that the companies would have to inform
the government authorities immediately in case of reports of any health
risks or complications arising from the vaccine.
“The
company shall be liable for all adversities as per CDSCO/ Drugs and
Cosmetics Act/DCGIpolicy/approval,” the purchase order says.
The
business daily citing a senior government official mentioned that the
liability clause remains the same as for other vaccination programmes.
Considering
the extraordinary situation and the urgency to develop vaccines in a
short timespan amid the pandemic, several nations have shifted at least a
part of the liabilities arising out of vaccines to the government.
These include the US, the UK, Canada, and Singapore, as well as the EU.
WHO’s Covax initiative has also taken similar steps.
Vaccine
makers in India have been pushing the government to include an
indemnity clause in their purchase agreement as well. SII had earlier
said the government should indemnify vaccine makers against all
lawsuits.
Architects
of India’s future will define the agenda for growth in this Golden
Decade, at the Times Network India Economic Conclave - 25, 26 March |
New Delhi. Watch LIVE coverage from the ground on Times Network News
channels and www.indiaeconomicconclave.com.
For all latest Business News, Market News , Income Tax News, Share Market, Sensex Today live updates follow Times Now
indiaeconomicconclave.com
India Economic Conclave 2021-Venue & Schedule, Speakers of India Economic Conclave(IEC)
Grow your own food
tomato plant
Having
a small garden gives you the opportunity to grow an array of different
fruit and veg, and free seeds often pop up on our deals page.
Allotments
are great for the committed, but these can be scarce in some areas and
normally involve costs (although sharing an allotment with friends or
flatmates can work out pretty economical).
If you don’t have either of these things, even just a simple window box can play host to all kinds of herbs and salad greens.
And, if you’re feeling super adventurous, you could even craft a small potato patch from dustbin filled with compost. Did you know that if you plant a single potato in there, multiple potatoes will grow from it? We’re full of fun facts today!
Think you’re up for the challenge? We’ve got a whole article on growing your own fruit and veg at uni!
Fancy
helping to save the planet while saving some cash? Try growing your own
food at home – you might be surprised by just how easy it is.
plant pots and vegetable pattern
Credit: agrino – Shutterstock
You
might think tending to a garden or allotment is something only retired
people do, but growing your own produce at home when you’re a student
can save you a tonne of cash (and it’s actually pretty fun, too).
And
the best part is, you don’t even necessarily need a garden to grow your
own food – you can easily grow a few of your staple edibles indoors.
We’ve
compiled our top ten greens you can easily grow in your garden (or
house!) and added a few pointers on how to get started too.
What’s in this guide?
How to grow fruit and vegetables at home
What do you need?
10 foods that are easy to grow at home
If you’re looking to use up some veg, check out our favourite soup recipes.
First things first: you don’t need to have a lush green garden to grow all sorts of tasty delights for you and your flatmates.
A
little bit of space on a window sill will work just fine for small
things like herbs, lettuce and cress, and you can grow smaller veg like
tomatoes in plant pots in the kitchen.
If
you do want to venture outside but you have limited room for planting, a
hanging basket can give you above-ground growing space – and you can
get them for around a fiver.
If
you’re lucky enough to have a garden with some soil and space for
digging, go ahead and start planting (but perhaps check with your
landlord and neighbours first!).
You
can also grow things like tomatoes, strawberries or potatoes in grow
bags, as long as you have some outdoor space. They can cost as little as
£3 and will have all the nutrients your plants will need.
For more deep-rooted vegetables such as carrots or potatoes, you can also try using a garden dustbin. Sounds odd? Totally works.
Finally,
you could always see if your university has an allotment you can use.
More than 60 different institutions have signed up to the NUS Student
Eats programme where you can grow your own fruit and veg, and local
councils may also have shared allotments you can hire too.
What do you need to grow food at home?
watering can plants
Gardening
might sound like a hobby that comes with a whole host of expensive kit,
but you really don’t need much to get cracking with growing some food.
If
you’re growing indoors, you’ll really just need some appropriate pots,
seeds and good quality soil, but that really is about it.
If
you’re growing outside then you might want to invest in a watering can
or some wooden stakes and garden wire for things like tomatoes (as they
grow upwards on a vine).
A
spot of fertiliser will help speed up growth and keep your
soon-to-be-food at its best. You could use Baby Bio branded products for
this, but they’re a bit expensive so a regular dry fertiliser (such as
Growmore or blood, fish and bone fertiliser) is decent for any veg, and
only needs to be used a few times a year.
You’ll
only need to invest in hardcore things like shovels or trowels if
you’re going to be putting stuff in the ground of your garden, but you
can get these fairly cheaply on Amazon too.
10 easy to grow foods
If you’re looking to start growing your own food at home, these are the best types of produce to try:
Onions and garlic
onions bulbs in soil
Credit: Inga Gedrovicha – Shutterstock
As
the ultimate staple ingredient to… well, just about everything really
(including our easy chicken traybake recipe), growing garlic and onions
at home can save you loads of cash.
Not
only are they super easy to grow at home, but if you store onions
correctly, they can last up to eight months and garlic bulbs will keep
for months in the freezer (you can break off just one clove at a time
and keep the rest frozen).
How to grow onions and garlic
To
grow onions and garlic at home, look out for those green shoots (the
ones that normally mean your bulbs need binning) and plant them as whole
onion bulbs or single garlic cloves in well-drained soil (either in the
ground or in a large grow bag).
Try
to make sure they’re in soil by around spring or autumn and leave them
to do their thing (remembering to water them of course).
Potatoes
potatoes in soil
Credit: Madlen – Shutterstock
Whether you prefer to roast ‘em, boil ‘em or mash ‘em, potatoes are ideal for loads of tasty dishes, like our cheese and onion rosti recipe. Better yet, you can easily grow them in an old garden dustbin.
The great thing about potatoes is that they’re happy to grow just about anywhere so long as you have a few basics covered.
How to grow potatoes
Fill an old bin, a grow bag or even an old potato bag/sack half full with compost. Then, plant one or two whole potatoes in there. The trick is not to plant too many, as they need a lot of space for the roots to sprout and grow, so if they’re too packed in, this won’t work.
Once you start to see the green shoots emerge above the soil, cover with a bit more compost, wait until they emerge again and then repeat.
Continue this process until the bag/bin is full, and 10–20 weeks later, your potatoes will be ready for eating (when the foliage starts to wither, they’re ready to be dug out). Remember to keep them well watered!
Make sure your bin/bag is propped up on top of some bricks to allow water to drain out, and if you’re growing them inside, cover the bottom of the bin with stones before you add your soil so excess water will drain to the bottom
Fresh
herbs can make even the most boring of meals super tasty, but the
problem is that they can cost a fair bob and are difficult to keep fresh
long enough to get your money’s worth (although these food storage
tricks should help).
Having
a nice selection of herbs in a window box, outside in pots or in a
hanging basket will be a great addition to your cooking essentials.
How to grow herbs
You
can either grab some seeds from a garden centre or buy a potted herb
plant from the supermarket (you can often find slightly peaky-looking
ones in the reduced section – take them home and replant in your window
box and they’ll come back to life!).
Basil,
chives, parsley and sage will grow happily in a sunny window box or in a
plant pot by the window, and oregano, thyme, mint and rosemary will all
do well both indoors and outside in a garden.
Strawberries
strawberry bush
Credit: Mirage_studio – Shutterstock
Who doesn’t love a juicy strawberry in their breakfast cereal, on porridge or sliced up in a homemade cocktail?
How to grow strawberries
You can plant strawberries in pots, grow bags or the garden, as long as they don’t get too waterlogged.
The bonus here is that if you look after them they’ll keep producing fruit year after year.
Salad leaves
salad leaves
Credit: Shebeko – Shutterstock
The
great thing about salad leaves is that you can pretty much grow them
all year round if you pick different varieties according to the seasons.
How to grow salad leaves
Grow
them in the ground if you have space, or in a window box if you have a
loose-leaf variety. To spice up your salads, you can also grow spring
onions and radishes in plant pots too.
Another
amazing thing about salad is how quickly the leaves grow – plant seeds
in the summer months and you will have leaves big enough to put on your
sandwiches in three or four weeks!
If you find the slugs are eating them before you, some crushed eggshells or salt around your plants will help ward them off.
Chillies and peppers
chilli pepper plant
Credit: SparklingOliveStudio – Shutterstock
Hot or not, peppers and chillies are a great way of spicing up any dish – and they’re pretty easy to grow, too.
How to grow peppers and chillies
The plants will do just fine in a small pot by your window.
You can grow a variety of different types by seeds – just stick to one per pot and water them little and often. Easy peasy.
celery growing in glass dishes
Credit: Daria Minaeva – Shutterstock
Celery
is one of a few mind-boggling veggies that can reproduce themselves if
you just eat what you want then stick their roots in some water when
you’re done.
How to grow celery
All
you have to do is put the root in a shallow bowl or cup of water by a
window sill, making sure it’s not totally submerged (but spraying the
top with water occasionally so it doesn’t dry out).
A good idea is to stick some cocktail sticks in the sides and rest them on the bowl edges so the top doesn’t go underwater.
Amazingly,
after about a week, a new little celery head will pop up, and at this
point you can transfer it into some soil in a pot or grow bag. You’ll
have a whole new edible celery within a few weeks!
To
save more money on food, it’s worth bearing in mind that there are
loads of other foods you can regrow from scraps, such as avocados,
spring onions and ginger.
Tomatoes
tomatoes on branch
Credit: Reanprayoon – Shutterstock
Tomatoes
are a student staple, so why would you not want to grow them yourself –
especially when you can use them in our super healthy cod and pesto
recipe.
How to grow tomatoes
You
can either buy tomato seeds and plant them, or opt for a young plant
that already has a vine if you want to start producing sooner.
Once they’re of a decent size, you can transfer them to your grow bag, or you can buy special varieties for hanging baskets too.
You
might have to use a wooden stake and tie the vine to it with garden
wire so the plants stay upright, and investing in some tomato fertiliser
will keep them happy and healthy.
Once
they’ve started to turn red, pick them (it’s fine if they’re still a
bit green/unripened) and pop them on your window sill until they fully
ripen. Don’t put tomatoes in the fridge until they’re ripe, otherwise
they’ll lose a load of their taste!
cress growing in egg shells
Credit: Yulia-Bogdanova – Shutterstock
For the ultimate in easy-grow food, you really can’t get much quicker or easier than cress.
How to grow cress
Grab
an old cress pot leftover from one bought previously at the
supermarket, or any cheap and shallow plastic pot, and whack in some
soil and seeds. Pop it in a sunny spot by the window and keep it
watered. Bingo.
Cress
is so easy to get going that you could even plant some in an old
yoghurt pot, or empty egg-shells if you’re feeling really creative.
Rhubarb
rhubarb branches
Credit: Ad Oculos – Shutterstock
Rhubarb
is great. You can boil it up to make pies, crumbles or just whack it
with some custard and it tastes amazing (although never eat it raw or
you will be left with a serious stomach ache!).
How to grow rhubarb
The
easiest way to grow rhubarb is to get some young plants from the garden
centre and plant them either in part of your garden or in a large pot.
They
do need top-notch potting soil, so this is where you might have to
spend a bit of cash, but rhubarb tends to grow in abundance once it gets
going so you should get your money’s worth!
Once you’ve started building your edible empire, make sure you work out how best to store your food so it lasts longer too.
LESSONS 3654 Tue 20 & LESSON 3656 Wed 21 Apr 2021 - -Buddha-Sasana-The Example of Burmese Adept Buddhism & Folk Buddhism
Kushinara Free International Online Awakened Searchers To Eat Like Early Birds Multipurpose Cooperative Society (KFIOASTELEBMCS)
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate athmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Burma
is largely representative of most of Asia. Moreover, Burma is withinthe
range of Indian cultural influence, and also has so far to no great
extentsuffered the flings and narrows of outrageous modernity, so its
Buddhism isparticularly archaic. Monks still fill the early morning
Burmese streets, bowlsin hand as they go for alms. Winston King
describes the shape of the Buddha-Sasana in Burma as follows:
There
is a traditionally orthodox centre represented literally by
thescriptures, doctrinally by the conservative tradition expounded by
theSangha and the orthodox core of lay followers, and practically by
theconventional Buddhist morality for laymen and meditational practiceby
the spiritually elite in both Sangha and lay ranks. Living
cheek-by-jowl with orthodoxy, often frowned upon but never rigidly
excluded,and hence become a nearly integral part of “Buddhism”, is
thereligion of folk-lore and the popular devotional cultus of
adorationalworship of the Buddha image and prudential reverence to the
nats[tree spirits].
This
relationship between an orthodox center and the folklore cultus is
typicalof the adepts and the folks in traditional Buddhist lands. The
particularstrength of Adept Buddhism in Burma is evident in meditation
practice, in thelarge proportion of monastics in the population, in the
relatively high standardsof monastic discipline and education, and in
the widespread study of thescriptures. A number of Burmese monks in
recent years have been widelyregarded as arahants and certainly Noble
Ones are common. Monks and nunsare ubiquitous; everybody knows them and
almost everybody has them in theirfamily. Even the smallest village has a
small monastery. Furthermore there area number of prominent lay
scholars and meditation teachers. The Sangha is themost respected
segment of Burmese society and the locus of Dharmicauthority. It would
generally be improper to contradict a senior monk onDharmic matters.
Doctrinally,
the Burmese adepts, as Theravadins, have a high regard for thePali
Tipitaka, consisting of the Vinaya, the Suttas and the Abhidharma, of
very early origin preserved in a very early Indic dialect, giving the
most directaccess available to the early teachings of the Buddha.
Scholarship for theBurmese adepts is largely based on memorization of
these Pali texts, andcompetence in Pali is widespread; there are monks
who can recite hundreds oreven thousands of pages from memory. There is,
on the other hand, almost notradition of scholarly debate as we are
used to in the West.
Burma, Buddhism, Neutralism
PublicResourceOrg
249K subscribers
National
Archives - Burma, Buddhism, Neutralism - National Security Council.
Central Intelligence Agency. (09/18/1947 - 12/04/1981). - - DVD
Copied by IASL Scanner Katie Filbert. - - ARC 614408 / LI 263-13
National
Archives - Burma, Buddhism, Neutralism - National Security Council.
Central Intelligence Agency. (09/18/1947 - 12/04/1981). - - DVD Copied
by IAS…
How Did Tamils Lose Their Buddhist Heritage In India?
Lotus Talks
In the first of a 2-part discussion with Gauthama Prabu,Founder and
President of Tamil Buddhist Society and Chairman of the Tamil Buddhist
Council of Tamil Nadi,India,Lotus Talks Dr Kalinga
How Did Tamils Lose Their Buddhist Heritage In India?
In
the first of a 2-part discussion with Gauthama Prabu, Founder and
President of Tamil Buddhist Society and Chairman of the Tamil Buddhist
Council of Tamil …
We are all physicists, at least at a naïve level, insofar as we must deal with the
world of mass and motion, light and liquids, gravity and gyrations. Try asking
some folk physicists things like: What keeps the moon and airplanes up but us
down? Why is the back of the refrigerator so warm? How can radio waves
carry sounds and pictures? What makes water freeze? … and you may receive
in return an astonishingly imaginative array of folk understandings that trail
off into total misunderstandings, superstition and “old wives’ tales,” alongside
some rather sound guesses. Music, philosophy, art and engineering are other
areas in which expert or adept knowledge or skill exists side by side with naïve
or folk understandings. Buddhism, because of its utmost sophistication, is no
different, never has been since the earliest days, and never will be.
Folk Buddhism is a wilder, less domesticated and more popular understanding
of Buddhism than Adapt Buddhism, an understanding, or rather range of
understandings, that manifests in a particular social, cultural or regional
context. It is the attempt to harmonize the radical message of Adept Buddhism
with the conventionality of the prevailing folk culture. Malleability is therefore
a prominent property of Folk Buddhism. Folk Buddhism includes many
elements found also in Adept Buddhism but also a hefty admixture of folk
beliefs, highly devotional practices, elements of non-Buddhist religious,
ethical and philosophical traditions, many colorful elements from myth or
popular entertainment, and many false understandings of Buddhist teachings to
boot.
It should be understood that, far from being a perverse anomaly, Folk
Buddhism plays a necessary role in the Sasana. First, it overlaps with Adept
Buddhism. Its defining characteristic is not spuriousness, but its relative
popularity among the general Buddhist population. Non-Path Sasana elements
are particularly common to adepts and folks alike. Certain Path elements may
also be; witness the relative popularity of meditation practice in both Burmese
and Western Buddhism. Second, Folk Buddhism holds Adept Buddhism in
high regard and is drawn to approximate it. Folk Buddhists are generally
aware in outline of the Path as something they might someday pursue. Third, it
is Folk Buddhism that makes Buddhism comprehensible for most Buddhists
and virtually all non-Buddhists. Particularly as Buddhism enters a new culture,
it is Folk Buddhism that softens the clash of cultures and mediates the give and
take that can bring these into harmony. It is the oil between piston and
cylinder, the wheel between axle and road. We see that Folk Buddhism is a
necessary part of a healthy Buddha-Sasana.
If Adept Buddhism is resilient and Folk Buddhism is malleable, what holds
Buddhism together? Folk Buddhism is tethered to Adept Buddhism by Refuge.
As Buddhists who have taken Refuge in the Triple Gem, those in the tail know
in which direction the head is found and are open to the strengthening and
shaping influence of Adept Buddhism. For this reason, Folk Buddhism is not
Buddhism in decay, eaten at by the prevailing folk culture. Rather it is
something suspended between countervailing forces, the domestication of
Adept Buddhism and the wilds of the folk culture, and in the eternal process of
reconciling itself with both. Refuge, veneration for Buddha and Dharma, and
for the Sangha that represents them, keeps Folk Buddhism firmly under the
influence of Adept Buddhism and lends authority to the word of the adepts.
Ideally Folk Buddhism is strongly conditioned by admirable friendship
(kalyanamitta), sustained through close and frequent association with the
example of the Noble Ones.
Folk Buddhism differs from Adept Buddhism but it is drawn into rough
consistency with it. As fads and fashions come and go, this relationship
ensures that trends that run counter to Buddhist values are noted, admonished
or nipped in the bud. A healthy Folk Buddhism is one that is relatively
consistent with Adept Buddhism in the values and practices it promotes, but
generally represents much simpler understanding, often bordering on
misunderstanding, and practice, rarely bordering on malpractice, with many
admixtures and ofttimes distortions that originate in the embedding folk
culture.
This is much like the popular relationship of general folks to science. For
instance, if I don’t have much of an understanding of how the weather works, I
might have some odd notions about it and even share these with other people.
If someone argues with me, we generally have a way to resolve the
disagreement: look it up or ask an expert. If I habitually refuse to be corrected
by the experts in such matters, my understanding will likely degrade, as it
loses its mooring in science altogether and floats off into supposition and
superstition. It is more normal in our society to defer to scientists as authorities
and thereby at least open ourselves to an improved understanding of science.
Similarly, the Folk Buddhist will defer to adepts lest he float off in a wildly
devotional cultic bubble. In short, the adepts occupy the soapbox.
Here is Folk Buddhism, contrasted with Adept Buddhism:
Adept Buddhism
Adherents 2 Sanghas, specialists,
“adepts”
Basis Vinaya + Path
Quality Authentic, resilient
Content Orthodox, limited folk
adaptations
Folk Buddhism
General Buddhist community,
“folks”
Refuges
Consistent, malleable
Fusion of Buddhist & folk-
cultural elements
It is inevitable in Folk Buddhism that, alongside some proper understandings
of authentic teachings, there will also be naïve misunderstandings, for
instance, that there is a soul or a fixed self that acquires merit through good
deeds, and that Nirvana is a particularly felicitous realm where that self can be
reborn to dwell forever. It is likewise common in Folk Buddhism to seek
protection from outrageous fortune in amulets or in special chants or in the
simple presence of monks or nuns. Folk Buddhism is highly conditioned by
the embedding culture, as well as by universal human needs. Many Asian
cultures have had strong animist and shamanic influences since before the
advent of Buddhism, and these have since become blended with Buddhism in
the popular mind. In East Asia, for instance, ancestor worship is very much
integrated into Folk Buddhism with its many traditional expressions, such as
the symbolic burning of money. Folk Buddhism serves as a middle way
between Adept Buddhism and the general embedding folk culture, and is an
enduring part of a healthy Sasana.
Kushinara
Free International Online Awakened Searchers For Food To Eat Like Early
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Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy (Vegan).
Let’s
go back and take another look at this thing we call “hunger.” We ought
to know that there are two levels of hunger. First, there is physical,
material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem when
everyone starts cultivating vegan vegetables, Dwarf Fruit bearing plants
all over the world and in pots.
When you’re on a student budget, nothing will make your day
more than scoring free food. It’s not the easiest thing to come by, but
we’ve got tips!
Credit: S_Photo (background), aperturesound (KFC), Dean Drobot (woman), Tim UR (tomato), Eivaisla (cucumber) – Shutterstock
You might think getting your hands on free food is verging on the
impossible (and maybe even the criminal), but this is where you’re
wrong, friends!
There are actually a whole host of legit ways you can score free food, all of which keep well within the law.
The trick is simply just to know where to look for your free grub, so we’re here to tell you where to focus your hungry eyes, plus a few tricks on how to get maximum results.
How to get free food and drink
These are the best ways to get free food and drink:
Use supermarket cashback apps
Supermarket cashback apps don’t always
guarantee free food – but at any given time there’s usually a couple of
freebies across each of the apps. And even when you’re only getting a
discount, the savings can be substantial.
All you need to do is download the apps, view the offers and check
the eligibility criteria (like which supermarkets are taking part).
Then, once you’ve bought the product, simply scan the receipt (and
sometimes the product’s barcode) and voilà – you’ve got your cashback!
As we said, not every offer will get you 100% cashback on your food but the savings are usually at least around the 50% mark. However, if you use Shopmium to its full effect, you could get referral credits that’ll cover the rest of the cost too.
Fancy getting free food from your favourite restaurants? Well, look no further than mystery dining.
All you need to do is sign up to an agency, wait for them to give you
an assignment at a local restaurant or food chain and then write a
report on your experience.
These agencies are paid by the owners of the establishment to ensure
certain standards are being met and, in turn, the agency ‘pays’ you for
doing all the hard work.
The reason we say “pay” with a pinch of salt (pun intended) is that agencies will only cover your grub and you won’t be paid in cash for your efforts.
But if you’re just in it for a free meal, what’s the harm? Find out what you need to do to sign up here.
Sign up to restaurant newsletters and apps
Loads of restaurants and fast food joints offer something free when
you download their app or sign up to their newsletter, including the
likes of Be at One, GBK and KFC (and it’s worth noting that there are tonnes of other ways to get cheap and free KFC too).
Other chains are a little more sporadic in their offerings. Take Subway, for instance, who regularly give Subcard holders free sandwiches, cookies and other treats for all kinds of reasons (including, unsurprisingly, National Sandwich Day).
McDonald’s are pretty generous with their app,
too. They’ve previously given away Cheese Dippers, fries, McMuffins and
to app users, as well as massive discounts on other menu items. Check
out our guide to getting free McDonald’s for more tips like this.
The lesson here is: if you like eating somewhere, see if you can get involved with their newsletter or app (using an alias email
to avoid the spam). Even if there aren’t any freebies right now, you
never know when they might decide to treat you with some free food…
When we say that we’re “always featuring” these offers, we’re barely
exaggerating, either. Most weeks there’s an opportunity for new customers to register for a free account and be rewarded with a reasonably large spend at a takeaway company.
Typically it’ll be something like £15 off at Domino’s or Just Eat, which can often be enough to cover the whole order! Free food delivered right to your door. The dream.
Using cashback sites is just one of our favourite ways to get free Domino’s.
Check to see if you have any food waste supermarkets in your area (yes, they really do exist!).
Essentially, food waste supermarkets have a deal with major
supermarkets and restaurants meaning that any food that isn’t up to
their lofty standards – but is still perfectly edible – is donated to their warehouses.
This stops crazy amounts of food being wasted, and the products they have are amazing!
The Real Junk Food Project have warehouses and cafes popping up all over the UK, all of which operate on a ‘pay as you feel’ policy. This means you can either pay by donation or offer some hours of your time volunteering
in the warehouse in return for your purchases. So, as long as you don’t
mind a bit of hard graft, you could be in for a load of free food!
Use zero-waste apps for leftover food
Credit: Warner Bros
We’ve all been there. You drastically overestimate just how many
oranges you’ll eat in a week, and all of a sudden it hits you – they’re
gonna go off before you get a chance to eat them.
Fortunately, precisely because we’ve all been there, there’s now an app for you and everyone else to get rid of their excess food for free!
It’s called Olio,
and what’s on offer will vary based on what people in your area have
going, ranging from raw ingredients to leftovers from a cooked meal.
Sometimes they may ask for a small donation to charity as payment, but
more often than not there are freebies to be had!
And, in the spirit of Olio, it’s worth checking out Too Good To Go and Karma
(although this is mostly only available in London and the South East),
too. These apps let cafes and restaurants sell their excess stock at a
cut-price, and while you’re unlikely to get anything for free, you’ll
almost certainly bag yourself a bargain!
If eating for free isn’t quite enough for you, it turns out you can even get paid to go to the pub now, too.
Sign up as a pub tester
with Serve Legal and you’ll be asked to visit pubs and confirm that
they’re checking the IDs of any young people buying alcohol.
Due to the nature of the work, Serve Legal are primarily looking for
applicants aged 18 or 19 (as teenagers are more likely to look like
they need to have their IDs checked). But, if you fit the bill, you could be paid £5 – £50 per audit – free drink and hopefully a tasty profit to go along with it!
Loads of takeaway companies offer free food when you first sign up to their app.
For example, delivery services Deliveroo and Uber Eats
both offer money off your first order with them and, depending on how
generous they’re feeling, that can sometimes mean getting a meal for
free!
Back in the day, it was completely free for all MyWaitrose
cardholders, but Waitrose eventually changed the rules and now you have
to make a purchase to get your complimentary tea or coffee.
Doing your weekly shop at Waitrose can get expensive, so we wouldn’t
recommend switching it up just to get a free hot drink. However, as
there’s no minimum spend to qualify for the offer, you can just buy the cheapest thing going (apparently if you put a very small mushroom on the scale, it’ll cost 1p) and still get your tea or coffee.
And it’s not just Waitrose shoppers who can get free hot drinks. Sign up for an IKEA Family card
and you’ll get unlimited free tea or filter coffee (unlike Waitrose,
the fancy coffees aren’t free here) in the in-store restaurant.
Customers of O2 and Vodafone won’t need us to tell them that their
network hooks them up with some seriously good offers through their Priority Moments and VeryMe
apps. Both are always giving their customers free coffees, free
chocolate and even free beer – but what if you’re not on either network?
Worry not, as we’ve got a guide on how to get O2 Priority Moments on any network. Just a heads up – you’ll need to make sure you unlock your phone first (if it isn’t unlocked already).
Once you’ve done that you’ll have access to loads of free food, as well as your fair share of non-edible freebies and offers too.
Eat out for free on your birthday
This one may only come in handy once a year, but you wouldn’t believe how many restaurants and cafes offer free food on customers’ birthdays.
Play it right and you can dine like royalty for breakfast, lunch and
dinner (and have some cheeky free snacks to keep for the next day)
without opening your wallet once. And, to clarify, it’s just not food –
there’s plenty of free alcohol on offer too!
Check out our ultimate guide to birthday freebies for more deets on where you can get your free food, plus how to get it.
Using paper coupons at the supermarket may seem a bit wartime, but this little trick still has a place in modern life.
Now and again we’ll feature a coupon for free food in our deals section
and, more often than not, you’ll either be able to print it off for
yourself at home or find it in a free newspaper, like Metro.
Then all you need to do is find a shop stocking the product (after
you’ve looked at the T&Cs to check if any chains aren’t
participating, of course) and present your coupon at the checkout.
We’ve used coupons to get all kinds of free food in the past,
including ice cream, ready meals and dog treats… ok, so the last one
isn’t really free food for you, but we’re sure your doggo will appreciate it!
Grow your own food
Having a small garden gives you the opportunity to grow an array of different fruit and veg, and free seeds often pop up on our deals page.
Allotments are great for the committed, but these can be scarce in some areas and normally involve costs (although sharing an allotment with friends or flatmates can work out pretty economical).
If you don’t have either of these things, even just a simple window box can play host to all kinds of herbs and salad greens.
And, if you’re feeling super adventurous, you could even craft a
small potato patch from dustbin filled with compost. Did you know that
if you plant a single potato in there, multiple potatoes will grow from it? We’re full of fun facts today!
The top chefs do it, so why can’t we? Foraging is something that can
be done year-round by picking and collecting foods that are in season.
You’d need to take a wild food course to know what you’re doing when
it comes to mushrooms/fungi, but others are easier to identify – and
this super cheap guide to finding free food in the wild is a great starting point.
Obviously, this one suits the countryside dwellers a
bit better and might not be a way to score free food if you live in a
city like London – especially as we don’t recommend breaking into any
poor sod’s allotments and nabbing all their precious veg…
Here are a few to get you started:
Wild garlic
Highly abundant and available throughout the year, it’s usually easy
to find garlic as it gives off a strong aroma (of garlic, obviously).
The best time to harvest wild garlic is July–December, when the plant is
dormant.
Berries
If you’ve ever gone blackberry picking at some point in your life,
you’ll know that it grows just about anywhere! They can be made into
crumbles, pies, added to ice cream or made into jam. And the best thing
is you can freeze them until you decide exactly how you’d like ‘em!
Cockles/mussels
Live by the seaside? You can also go cockle picking – just check
Google to find out the best spots near you. Once they’re cooked and
thoroughly cleaned, they can be placed in a jar of vinegar to enjoy whenever you’d like.
Seaweed
Seaweed might not be at the top of everyone’s list, but the health
benefits that it offers are unparalleled. Boil it, steam it, make sushi
with it, or fry and add it to salads and soups.
A lot of cafes and restaurants will give their staff free meals during their shift, and also food to go home with if there are leftovers (although it might not be the best idea to ask about this during your interview).
Becoming a delivery driver for a takeaway joint is also a great way to get freebies, as you’ll almost always get to take something home with you after your shift.
Restaurants, cafes and bars often give out samples when promoting
events. And, elsewhere, big brands will sometimes hire promo staff to
dish out samples of new products when launching.
The trick is to head for the busiest street corners you know of (train and tube stations are normally a good bet, too) and get your freebie-dar on.
Also remember that things like sugar and ketchup sachets (and even some premium condiments, like Nando’s Peri-Peri sauce
sachets) are free in a lot of places. That said, while there’s no harm
in taking a couple of extra packets when you’re paying for the main
item, don’t go overboard!
Enter eating competitions
Credit: Travel Channel
Not one for the faint-hearted, but signing up to an eating competition can be a great way to get some free food and loads of free kudos points.
Often (but not always) eating competitions will be held for free (or the winner won’t have to worry about parting with any cash), which is all the more motivation to eat up.
Similarly, look out for restaurants that have posters promoting
massive meals that they’ll give to you free-of-charge if you manage to eat the whole thing in one sitting.
If you’re yet to join a university society, this could be the push
you need. Societies regularly hold meet-ups for members and these tend
to involve free food and even free booze!
Freshers’ week is probably the best time to join a society, and going to the freshers’ fair should be one of the first things you do when you start uni. As well as being the ideal place to sign up to multiple societies at once, a fair share of the stalls will be giving out free food as a way to draw people in!
As for the societies themselves, not only are they are a great way to network and boost your CV, but you’ll also fill your belly free of charge. Just don’t get caught shoving the buffet sandwiches into your bag.
This also applies to film screenings at your SU and art exhibition
openings. Stock up on free food and have a side order of culture – what
could be better?
If you know of a new supermarket opening in your area (or any other
food shop for that matter), make sure you’re there for opening day.
You can pretty much guarantee there will always be free samples a-plenty on offer, so make sure you show up with an appetite!
Restaurant launches are great for this kinda thing
too. While you may not get your whole meal for free (note: you still
could do!), new restaurants will almost always offer a decent discount
on their opening night (or opening week).
And if you’re keen to milk these events for all they’re worth, but
scared of getting caught (although, let’s be honest, who cares? Free
food is free food), stick on your best disguise and do the rounds again!
Exhausted all of these hacks for getting free food? Head over to our bumper list of ways to save money on food and make sure you never pay full price for your meals.
Disclaimer: All content on this website is based on individual
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advice. Save the Student and its authors are not liable for how tips are
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should never be neglected!
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following a visitor taking action (such as a purchase or registration)
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Vegan Diet Healthy, or Even Healthier?-HAPPY NATURAL HUNGER
Let’s go back and take another look at this thing we call “hunger.” We
ought to know that there are two levels of hunger. First, there is
physical, material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem
REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Free online Awakened Search and Eat Vegan Food like birds Multipurpose Cooperative Society with animated images and Videos
Co-operative Society | Class 11 Business Studies | iKen
Iken Edu
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This
animation introduces the learner to various features of a
co-operative society, merits and limitations of a co-operative society.
Click here for learning beyond the classroom through iKen -
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is a web channel intended to promote e-learning, visual aids, digital
lessons for students, parents & teachers. It is intended primarily
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in the curriculum and beyond for the K12 segment and in general for the
education domain. These characters, clips, animations, scripts and notes
are all a work of Mexus Education Pvt Ltd of which iken is a brand and
Mexus Education Pvt Ltd remains the owner/s of the copyright. As per
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youtube.com
Co-operative Society | Class 11 Business Studies | iKen
This
animation introduces the learner to various features of a co-operative
society, merits and limitations of a co-operative society.0:00 -
Introduction o…
The
necessity to replenish our body with food due to fulfilling hunger is a
problem and as the Awakened One said, “Hunger is the worst
illness”.
All other illness can be cured in time, but hunger is incurable!
A hungry man is capable of doing anything when hungry…
Kushinara Free International Online Awakened Searchers To Eat Like Early Birds Multipurpose Cooperative Society (KFIOASTELEBMCS)
Buddha-Sasana-
The Example of Burmese Adept Buddhism
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Jai
Bhim sir. “I agree with the Congressmen that no country is good enough
to rule over other. But I must also take the liberty to tell them
point-blank that the proposition does not end there and that it is
equally true that no class is good enough to rule over another class”-
Babasaheb. As proposed by manusmriti the chitpavan brahmins are 1st
rate asthmas (souls) Kshatriya, vysia, Shudra are 2nd, 3rd, 4th rate
souls. The aboriginal SC/STs as having no souls at all. So that the
chitpavan brahmins can rule over them. But the Buddha never believed in
any soul. He said all are equal. Therefore we’re Buddhists.
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Burma is largely representative of most of Asia. Moreover, Burma is withinthe range of Indian cultural influence, and also has so far to no great extentsuffered the flings and narrows of outrageous modernity, so its Buddhism isparticularly archaic. Monks still fill the early morning Burmese streets, bowlsin hand as they go for alms. Winston King describes the shape of the Buddha-Sasana in Burma as follows:
There is a traditionally orthodox centre represented literally by thescriptures, doctrinally by the conservative tradition expounded by theSangha and the orthodox core of lay followers, and practically by theconventional Buddhist morality for laymen and meditational practiceby the spiritually elite in both Sangha and lay ranks. Living cheek-by-jowl with orthodoxy, often frowned upon but never rigidly excluded,and hence become a nearly integral part of “Buddhism”, is thereligion of folk-lore and the popular devotional cultus of adorationalworship of the Buddha image and prudential reverence to the nats[tree spirits].
This relationship between an orthodox center and the folklore cultus is typicalof the adepts and the folks in traditional Buddhist lands. The particularstrength of Adept Buddhism in Burma is evident in meditation practice, in thelarge proportion of monastics in the population, in the relatively high standardsof monastic discipline and education, and in the widespread study of thescriptures. A number of Burmese monks in recent years have been widelyregarded as arahants and certainly Noble Ones are common. Monks and nunsare ubiquitous; everybody knows them and almost everybody has them in theirfamily. Even the smallest village has a small monastery. Furthermore there area number of prominent lay scholars and meditation teachers. The Sangha is themost respected segment of Burmese society and the locus of Dharmicauthority. It would generally be improper to contradict a senior monk onDharmic matters.
Doctrinally, the Burmese adepts, as Theravadins, have a high regard for thePali Tipitaka, consisting of the Vinaya, the Suttas and the Abhidharma, of very early origin preserved in a very early Indic dialect, giving the most directaccess available to the early teachings of the Buddha. Scholarship for theBurmese adepts is largely based on memorization of these Pali texts, andcompetence in Pali is widespread; there are monks who can recite hundreds oreven thousands of pages from memory. There is, on the other hand, almost notradition of scholarly debate as we are used to in the West.
Burma, Buddhism, Neutralism
PublicResourceOrg
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National Archives - Burma, Buddhism, Neutralism - National Security Council. Central Intelligence Agency. (09/18/1947 - 12/04/1981). - - DVD Copied by IASL Scanner Katie Filbert. - - ARC 614408 / LI 263-13
National
Archives - Burma, Buddhism, Neutralism - National Security Council.
Central Intelligence Agency. (09/18/1947 - 12/04/1981). - - DVD Copied
by IAS…
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https://www.healthline.com › nutrition
Buddhist Diet: How It Works and What to Eat
14-Apr-2020 — Like many religions, Buddhism has dietary restrictions and food …
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Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy
(Vegan).
Let’s go back and take another look at this thing we call “hunger.” We
ought to know that there are two levels of hunger. First, there is
physical, material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem.
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Vegan Diet Healthy, or Even Healthier?-HAPPY NATURAL HUNGER
Let’s go back and take another look at this thing we call “hunger.” We
ought to know that there are two levels of hunger. First, there is
physical, material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem
REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Free online Awakened Search and Eat Vegan Food like birds Multipurpose Cooperative Society with animated images and Videos
Co-operative Society | Class 11 Business Studies | iKen
Iken Edu
571K subscribers
This
animation introduces the learner to various features of a
co-operative society, merits and limitations of a co-operative society.
Click here for learning beyond the classroom through iKen -
“Ikenedu”
is a web channel intended to promote e-learning, visual aids, digital
lessons for students, parents & teachers. It is intended primarily
for the purpose of learning, teaching, reference of concepts and topics
in the curriculum and beyond for the K12 segment and in general for the
education domain. These characters, clips, animations, scripts and notes
are all a work of Mexus Education Pvt Ltd of which iken is a brand and
Mexus Education Pvt Ltd remains the owner/s of the copyright. As per
section 14 of the copyrights act, the right of adaptation, right of
reproduction, right of publication, right to make translations,
communication to public etc. are held only with the owner of the content
which is Mexus Education Pvt Ltd.
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Vishwa
Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I
will make Prabuddha Bharat Buddhist) Now All Aboriginal Awakened
Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make
world Prabuddha Prapanch) People have started returning back to their
original home Buddhism.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy
(Vegan).
Let’s go back and take another look at this thing we call “hunger.” We
ought to know that there are two levels of hunger. First, there is
physical, material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem
REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Free online Awakened Search and Eat Vegan Food like birds Multipurpose Cooperative Society with animated images and Videos
Co-operative Society | Class 11 Business Studies | iKen
Iken Edu
571K subscribers
This
animation introduces the learner to various features of a
co-operative society, merits and limitations of a co-operative society.
Click here for learning beyond the classroom through iKen -
“Ikenedu”
is a web channel intended to promote e-learning, visual aids, digital
lessons for students, parents & teachers. It is intended primarily
for the purpose of learning, teaching, reference of concepts and topics
in the curriculum and beyond for the K12 segment and in general for the
education domain. These characters, clips, animations, scripts and notes
are all a work of Mexus Education Pvt Ltd of which iken is a brand and
Mexus Education Pvt Ltd remains the owner/s of the copyright. As per
section 14 of the copyrights act, the right of adaptation, right of
reproduction, right of publication, right to make translations,
communication to public etc. are held only with the owner of the content
which is Mexus Education Pvt Ltd.
Co-operative Society | Class 11 Business Studies | iKen
This
animation introduces the learner to various features of a co-operative
society, merits and limitations of a co-operative society.0:00 -
Introduction o…
Free online Awakened Search and Eat Vegan Food like birds Multipurpose Cooperative Society with animated images and Videos
Consider
how domesticated flowers and fruit trees that manifest those
fragrant,colorful, sweet and plump traits so valued by humans, first
arose and havebeen sustained over the centuries, even when propagated to
different parts ofthe world: There has been an ongoing process of
artificial selection, ofdeliberate human intervention into the
evolutionary process, that has servedcontinually to re-domesticate
Buddhism, to preserve, to enhance or wherenecessary to restore
Buddhism’s radical message in its pristine functionalauthenticity, which
might otherwise quickly degrade in an environment whereits qualities
might otherwise count little toward its survival. The result is an Adept
Buddhism that runs counter to the prevailing expectation that
somethingas sophisticated as Buddhism will degrade under the onslaught
of theembedding folk culture. Adept Buddhism is the authentic practice
andunderstanding upheld through deliberate cultivation and breeding by
membersof the adept community. Adept Buddhism is what some scholars have
alsonamed normative Buddhism or high Buddhism.
Who
are these adepts? Roughly they are the rocket scientists, the surveyors
ofviews, the bearers of high-tech water bottles, those capable of
comprehendingand ensuring the authenticity of Buddhist practice and
understanding even asBuddhism takes on new forms. Clearly those of the
highest attainment andunderstanding are found in the Noble Sangha, the
Noble Ones who havereached at least the first stage of Awakening, at
which self-view and doubthave fallen away, who see clearly Nirvana and
the Path that leads there. Thoseformally entrusted with the task of
domesticating Buddhism are the MonasticSangha, institutionally charged
by the Buddha with guarding the Sasana. Themost relevant points for this
chapter of their ten-point Vinaya missionstatement are the last four
points which we learned in Chapter Four:
The arousing of faith in the faithless,
The increase of the faithful,
The establishment of the true Dharma, andThe fostering of Discipline.
It
is the Monastic Sangha that tends to spin off Noble Ones, so we
cantherefore regard theVinaya as the primary basis of Adept Buddhism,
alongwith the Path. But additionally there may be non-noble
non-monastics who canbe considered part of the adept complex,
particularly dedicated lay scholarsand practitioners who contribute
their own peculiar expertise to the process ofcultivation and breeding
the Sasana. In short, adepts are roughly, but notentirely, associated
with the Sangha, in both senses of “Sangha.” Adept Buddhism is radical
in its vision of the perfected human character andthe singular
attainment toward which it is directed. This accounts for theresilience
of the Buddha-Sasana: the content of Adept Buddhism is orthodoxin
upholding its basis in a singular attainment, not nearly so subject
toinnovation nor to culture-specific understandings, trends or fads as
FolkBuddhism. Resilience is therefore a prominent property of Adept
Buddhism.This means also that Adept Buddhists are very likely to share
most of theirunderstandings and practices with the Adept Buddhists of
other lands, cultures,traditions and eras, and so to possess what is
most universal about Buddhism.However, the content of Adept Buddhism is
itself also gradually over timeshaped by the local culture, since its
adepts sometimes adapt, always in a deliberate manner, expressions of
that culture into their adept understanding orpractice, while preserving
functional authenticity. A primary example of a latercultural intrusion
into Adept Buddhism comes from the Far East as thefashioning of formal
and ritual elements under Confucian influence into theBuddhist practice
of mindfulness.
Content
Orthodox, limited folk adaptations It should be noted that adepts are
typically conversant with a local FolkBuddhism, having typically been
raised as Folk Buddhists before becomingadepts. As such they are
effectively bi-religious. When some of Suzuki Roshi’sAmerican students
traveled back to Japan with him they found him engagingwith Japanese
Folk Buddhists in a way that was quite distinct from what theyhad
learned from him, and in fact incomprehensible to them. Although
heimparted Adept Buddhism in America he could also become a Japanese
FolkBuddhist on demand, keeping the two Buddhisms separate in his own
mind,alongside the two languages he used to render them. Other adepts
seem tohave more trouble knowing where the Adept Buddhism stops and the
FolkBuddhism begins. This is rarely a problem as long as there is no
contradictionbetween the two, or until one is required to teach Buddhism
outside one’s ownculture. (I suspect that the Asian masters who became
successful teachers inthe West, such as Suzuki Roshi and Chögyam
Trungpa, are by and large thosebest able to keep their Buddhisms
straight.) Although we all share democratic ideals, the idea of adepts
in Buddhismshould not puzzle or concern. Almost every area of human
endeavor has itsadepts. Many people can change the washer in a faucet,
or turn off the mainvalve if there is a leak, but when something gets
more difficult than that theycall a plumber, because she is the expert.
Even in routine things that almosteverybody does, like driving or
vacuuming, some people are more adept thanothers. As the depth of
understanding and practice in particular fields gets verysophisticated,
humankind inevitably sorts itself into adepts and regular folk.And the
regular folk will, as needed, appeal to the authority of the adepts
foradvice, service, or (should they desire to become adepts themselves)
training.
Consider
art or music, birdwatching or hiking. The depth or sophistication
ofBuddhism is of the order, say, of a science, of music or of medicine,
andAwakening is of the order of genius. Buddhism will (and must!) have
itsadepts.
How to Protect the Buddha’s Dispensation
TBCM
1.7K subscribers
An initiative by SBS Kathina sponsor group 2021,
Guardians of the Sāsana
Date: 13 March 2021 (Saturday)
Time: 2.00 pm to 4.30 pm (MYT)
Dhamma Talks by:
Āyasmā Aggacitta
Topic: Guardians of the Sāsana Then and Now
Āyasmā Ariyadhammika
Topic: Are Monastics Protecting or Corrupting the Sāsana?
Berries are an easy way to try your hand at growing fruit. Blueberries are
attractive
three-season shrubs with pretty white spring flowers, summer fruit, and
gorgeous red fall foliage. Growing blueberries requires some advance
work to ensure the soil is acidic
enough, but the shrubs should live and produce fruit for years. For a
large harvest, you will need two varieties for good pollination.
In cold winter climates, grow highbush blueberries, such as the
‘Bluecrop’ cultivar. Gardeners in mild climates should opt for either
rabbiteye or southern highbush varieties. You can also grow blueberries in containers. Just be sure to cover your plants with netting to protect them from birds once the fruit arrives.
USDA Growing Zones: 3 to 10; varies according to variety
Sun Exposure: Full sun to part shade
Soil Needs: Rich, acidic, medium to wet moisture, well-draining
Freshly picked strawberries
are well worth the minimal effort it takes to grow them. You have a
choice among three types: June bearing, which sets one large crop in
June (nice for preserves and freezing); everbearing, which produces two
to three smaller harvests per season; and day neutral, which continually
sets small amounts of strawberries throughout the season.
Strawberry plants like to spread via runners. But for the best fruit
production, limit the runners to just a few plants and prune the rest.
Also, pinch off the blossoms in a plant’s first season to prevent it
from fruiting. This will allow it to put its energy toward developing a
healthy root system, which will significantly increase its output the
next season. Finally, expect to replace or rejuvenate your strawberry plant every three to five years.
USDA Growing Zones: 4 to 9; varies according to variety
Sun Exposure: Full sun
Soil Needs: Rich, slightly acidic, medium moisture, well-draining
Raspberries and blackberries
have always been backyard favorites. But older varieties can be
rambunctious plants, spreading widely and covered in thorns that made
harvesting a painful chore. Newer cultivars are much better behaved and
thornless. Moreover, planting a mix of early, mid-season, and
late-season varieties will extend your harvest for weeks.
The plants do require annual pruning to keep them productive, but it is a
quick job. The goal with pruning is to thin the plants enough that
light and air can reach all parts. This benefits growth and helps to
prevent disease.
USDA Growing Zones: 4 to 8; varies according to variety
Color Variations: Raspberry fruits are pale to dark red; blackberries, dark purple to black.
Although grapevines are not hard to grow, you will face stiff
competition at harvest time from birds and other animals. Plus, grapes
need some type of trellis
or support to grow on. There are also a lot of recommendations on how
to prune them, but many people grow grapes quite successfully even with a
relaxed approach to pruning.
Check with your local extension office
to learn about the best grape varieties for your area. And be sure to
note whether a variety is best for eating or winemaking. Most grape
varieties need a sunny location with rich soil that has good drainage
and air circulation to prevent disease.
USDA Growing Zones: 3 to 9; varies according to variety
Color Variations: Many white, green, purple, and blue grape varieties are available.
Many gardeners want to grow apples,
but they can be difficult to grow well because apple trees are prone to
many insect and disease problems. Although new cultivars were bred to
be hardy, they still require some spraying, covering, or other
protection methods. Apple trees also need a great deal of pruning.
When pruning, focus on thinning branches to increase the amount of
sunlight and airflow that can hit all parts of the tree. This promotes
healthy growth and helps to prevent disease.
You’ll need two different apple tree varieties
for pollination. To save space, you can select trees with multiple
varieties grafted onto one trunk, or opt for a small columnar tree that
can be grown in a container. Plus, for easier care or if you have
limited space, consider the dwarf varieties.
USDA Growing Zones: 4 to 9; varies according to variety
Sun Exposure: Full sun
Soil Needs: Rich, medium moisture, well-draining
Color Variations: Many green and red fruit varieties are available.
Cherries are one of the easiest fruit trees to grow and care for. They
require minimal to no pruning and are rarely plagued by pests or
diseases. Sweet cherries need two trees for cross-pollination unless you
plant a tree with two different varieties grafted on it. You can get
away with just one tree if you are growing sour baking cherries.
Prune your cherry tree in the winter while it is still dormant, and
fertilize it in the early spring. Moreover, these trees aren’t very
drought tolerant. So ensure that they get watering or rainfall at least
weekly or more during hot weather.
USDA Growing Zones: 5 to 8; varies according to variety
Peach trees
tend to be small enough to fit in most backyard sizes. And when the
peaches are ripening, you can smell their sweetness several yards
away. Plus, a benefit to growing this thin-skinned fruit yourself is
you’ll get to enjoy the freshest produce straight from the tree, rather
than the old and potentially bruised options at the supermarket.
These trees do require some pruning to keep the branches productive and
at a manageable height. Thinning young trees helps them to produce
smaller crops of large peaches, rather than heavy crops of tiny peaches.
Peach trees are typically pruned into an open V, with three to five main branches that allow light and air to hit the center.
USDA Growing Zones: 5 to 9; varies by variety
Sun Exposure: Full sun
Soil Needs: Rich, loamy, medium moisture, well-draining
Fig trees
are surprisingly easy to grow either in the ground or in containers.
They do not require much pruning and are usually pest-free. Most fig
varieties are only reliably hardy down to USDA hardiness zone 7, but there are a few new cultivars that are hardier.
If you choose to grow your fig tree in a container and move it indoors
for the winter, keep the container small. The more confined the roots
are, the smaller the top of the tree will remain. It will be much easier
to move, and you will still get plenty of figs.
USDA Growing Zones: 6 to 9; varies according to variety
Sun Exposure: Full sun to part shade
Soil Needs: Rich, moist, well-draining
09 of 09
Melons (Citrullus lanatus)
The Spruce / K. Dave
If you aren’t ready for the commitment of a tree or shrub, you can still
grow delicious melons in your garden or in containers. Melons need a
lot of sun and heat. They also require ample space, as they grow on
vines that can easily reach 20 feet or more. It is possible to grow
melons on a trellis, but you will need to choose a variety with small
fruits. Large melons, such as watermelon, can become so heavy that they will drop right off the plant.
Plant your melons after the danger of frost has passed for the season.
Water regularly as they grow and become established. Then, once the
fruits start to appear, you can back off a bit on watering.
USDA Growing Zones: Grown as annuals in zones 2 to 11
Color Variations: Fruit can be red-, pink-, orange-, or yellow-fleshed.
“I don’t have much space, what are the best vegetables to grow outside in my small garden?”
This has been one of the most often asked questions which is encouraging as one of the first pieces of advice is start small! Why? Because you’re less likely to give up growing your own if you don’t take on too much at once.
You’ve installed a couple of raised beds, you’ve cleared a space for
some veggies somewhere bright and sunny in your garden, or you’re even
planning on planting vegetables among your flower borders or in
containers; now you’re wondering what you might grow in your small
vegetable garden that will give you the most return for your efforts.
The following might help you take the next steps to growing vegetables
in a small garden.
Four tips to bear in mind when growing in a small vegetable garden
1. Grow what you like to eat – no sense growing spinach if you can’t stand the taste.
2. Choose vegetable varieties that are expensive in the shops
– shallots, mangetout or early potatoes can all add a few extra cent to
your weekly budget which means you may never buy them or they’re only
ever special treats.
3. Choose leafy veg that you can harvest a few leaves off and they will keep growing (known as cut and come again), beans or peas that will keep producing the more you pick them, bulbs that will break up into smaller cloves or small vegetables that don’t take up much space.
4. Grow something different.
Most supermarkets only sell the most popular vegetables with chards and
pretty spinach varieties such as Bordeaux never seeing their shelves.
Now’s a chance for you to grow something you’d like to eat and not be
told what to eat by the Buyers.
Suggested vegetables to grow in a small garden
In no particular order, here’s a list of vegetables that have grown
well in gardens I’ve worked with of all shapes and sizes. I’m not
suggesting you grow them all at once, mix and match and see what grows
well for you.
Shallots
Shallots – a member of the
Allium (onion) family, just one set (immature bulb) planted in the soil
will develop into five or six shallots. They also store well over
winter and can be expensive to buy in shops. Easy to grow from set or
seed, January to April, harvest during late summer.
Garlic Bulb
Garlic – again an Allium, when you plant one clove, it will develop into a whole bulb and is very easy to grow once you follow the planting guide. Garlic stores well, plant autumn/winter or early spring. Harvest late summer.
Grow Your Own Kale
Kale – there are many types of kale from scarlet to Russian, curly green to Tuscany.
If you harvest a few leaves off each plant, rather than stripping the
plant bare, it will grow more leaves and keep producing for you for
months, from late summer through to early spring. Sow seed spring and
autumn, matures in 50 to 60 days.
Purple Sprouting brocoli
(PSB) – as with the kale above, keep picking the small florets from
several plants and not stripping one bare. Also you’ll be eating this
plant during late winter/early spring when there’s not too much else
around to eat.
Potatoes
Early potatoes – if you’re keen to grow potatoes,
not only do early varieties grow faster than their main crop cousins,
they’re usually pricier in the shops and all being well, you’ll have
harvested them before the blight. Earlies also grow well in containers.
Plant late March, harvest 12-12 weeks later
Mangetout
– some gardeners don’t bother at all with peas finding them too much
bother, but we eat mangetout before the peas form in the pods and are
delicious eaten straight off the plant. If you miss a few when picking
them, they will still form little peas giving you a second chance at
them. Sow February, harvest June.
Lettuce
Lettuce – Cut & come again salad leaves
or loose-leaf lettuce – there are lots of varieties of lettuce that the
leaves are plucked off as you want them and not harvesting the entire
plant. We’ve enjoyed many salad meals with just six plants! Sow March to
September, harvest May to November.
Beetroot – from your garden bears only a slight
resemblance to that sold in the shops – it’s delicious plus you can eat
the leaves! We steam the leaves as a side vegetable here in the
Greenside Up kitchen. Two supplies can provide up to eight months
supply. Sow March to July, harvest June to October.
Rainbow Chard
Chard and spinach – again, versatile cut and come again leafy
vegetables that will just keep on giving for months. Stem & leaf can
be used. Sow March to July, harvest all year.
Tangled carrots
Early carrots – small round or early – most
vegetable gardeners like to grow carrots but are surprised how long they
take to develop! Choose small early varieties like Nantes or round
Paris Market’s for something different. Chanteney carrots are expensive
in the shops and are a deliciously sweet variety of carrot too. Sow
February or March undercover, or April to early July. Harvest May
onwards.
Zucchini
Courgettes – they can get quite large depending upon
the summer and how exposed your garden is, but one plant of courgettes
will feed a family for weeks! Plants can also be grown in large
containers of multipurpose compost on a sunny patio. Sow April to June,
harvest June to September.
Cherry tomato
Cherry tomatoes – tiny, sweet cherry tomatoes will
grow in beds, borders or hanging baskets and are a good choice if you’re
new to tomato growing. Easy to maintain as they don’t need sideshoots
removed or support. Sow February to April, harvest July to September.
Runner Beans
Runner or French beans beans – the first time I ever
grew runner beans was in a large container outside the door with a
makeshift wigwam frame I made for the beans to grow up. It provided
enough beans for a few dinners and our children loved watching them
grow. Sow April to June, harvest July to frosts.
Herbs
– all your favourite herbs (with the exception of basil) will grow
easily outside. Either make a small herb garden near to your house, grow
in window boxes or containers, or add them to the sides or ends of your
beds.
No vegetable garden would be complete without edible flowers that also act as companion plants
– Calendula, French marigolds, Borage and nasturtiums not only bring
colour and pazaz to a garden, they also bring pollinators in or can act
as sacrificial plants the pests will eat first, leaving your veg alone.
Rainbow Chard & Nasturtiums
Lastly don’t forget that fruit, herbs and vegetables can be grown in containers too so if your beds are full of veg, why not consider growing some fruit outside your door or on your balcony.
Have you any favourite varieties that would grow well in small gardens?
LESSON 3652 Sun 18 Apr 2021 Buddha-Sasana-Adept Buddhism and Folk Buddhism
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
Search and Eat Vegan Food like birds - Do Good Purify Mind - Attain Eternal Bliss - Metteya Awakened One
Vegan Diet Healthy, or Even Healthier?-HAPPY NATURAL HUNGER Let’s go back and take another look at this thing we call “hunger.”
We ought to know that there are two levels of hunger. First, there is physical,
material hunger, which is a natural process of life. The body instinctually feels
hungerregarding its natural needs: clothing, food, shelter, medicine, exercise.
This kind of hunger is no problem
REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Vishwa
Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I
will make Prabuddha Bharat Buddhist) Now All Aboriginal Awakened
Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make
world Prabuddha Prapanch) People have started returning back to their
original home Buddhism.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy
(Vegan).
Let’s
get sociological. I think we can gain a better feel for the dynamics of
theliving Dharma, for the functioning of the various parts of the
Sasana, from ademographic perspective. This begins with the simple
truism that attainmentand understanding, interest and commitment, time
and energy, differsignificantly from the more adept members of the
Buddhist community to themore common members. Although few members of a
culture of Awakening are even partially awakened, most tend to be drawn
more-or-less in thatdirection. Community ensures there are Noble Ones,
Refuge ensures that theNoble Ones are heard. Taking the botanical
metaphor one more step, theadepts tend to be the cultivators and
breeders of an authentic Buddhism,beyond the full comprehension of much
of the larger community. The adeptsserve as horticulturists who ensure a
well nurtured and domesticated Sasana.
The Comet of the Sasana
A
corollary is that in virtually any healthy Sasana we can distinguish
two kindsof Buddhist practice and understanding living side by side: The
first is AdeptBuddhism, a refined practice and understanding,
cultivated through artificialselection to maintain an authentic Dharma
aimed at the singular attainment ofAwakening. The second is Folk
Buddhism, a popular understanding andpractice, produced through natural
selection to include many compromises,simplifications and
misunderstandings of Buddhist practice and understanding,typically
strongly influenced by the prevailing folk culture. One flower
isfragrant and produces a bright blossom, the other is much plainer,
blending inwith the landscape. More accurately, the two Buddhisms are
ends of acontinuum running through adept, more-or-less adept,
adeptish-folkish, more-or-less folk and folk, just as domestication and
wildness are ends of acontinuum of more or less narrowly refined gene
pools.
I
find it helpful to visualize the community, of either plants or
adherents, as acomet, all of us oriented in the same direction but with
some clustered closerto the head and others trailing out along in the
tail, much as hikers intent onmountaintops. This is a demographic
depiction of the Sasana, showing howthe members of the community
distribute themselves according to theirinfluences, one dimension
representing distance from an authenticunderstanding and the other
dimension representing the alternativeunderstandings. This metaphor is a
way of looking at the social dynamics of aparticular Buddhist
community.
I
am not a sociologist, nor for that matter an historian, though I
purport toknow something about Buddhist doctrine. However, I have found
thatsociological and historical research on Buddhism normally fails to
appreciatethe distinction between Adept and Folk Buddhisms and their
socialimplications. However, this distinction is necessary, for
instance, to accountfor how resilience can exist alongside malleability
in the Sasana, that is, howthe integrity of authentic Buddhism tends to
be preserved in spite of ongoingchange. This distinction is necessary
even to define what it means to preservethe integrity of authentic
Buddhism in the midst of a multiplicity ofunderstandings and
misunderstandings, practices and malpractices. I hope thatby recognizing
this distinction we will better understand the history of theSasana and
resolve much of the interminable back-and-forth betweenTheravada and
Mahayana, Eastern and Western, early and traditional, secularand
religious and other dichotomies we tend to read into Buddhism.
Buddhist Ethics | Robert Thurman | Talks at Google
Talks at Google
1.5M subscribers
Prof.
Thurman discusses Buddhist ethics, which he translates as the ten-fold
path of skillful and unskillful action. Instead of right and wrong,
Professor Thurman urges us to consider ethical behavior as any action
that helps us evolve on the path toward enlightenment. He provides a
blue print for those seeking to bring spiritual values into the
workplace and beyond.
Buddhist Ethics | Robert Thurman | Talks at Google
Prof.
Thurman discusses Buddhist ethics, which he translates as the ten-fold
path of skillful and unskillful action. Instead of right and wrong,
Professor Th…
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
40% of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When a just
born baby is kept isolated without anyone communicating with the baby,
after a few days it will speak and human natural (Prakrit) language
known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
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.
Living Languages, 2021
by Ethnologue
Region
Asia
Africa
Pacific
Americas
Europe
Other Popular Guides
What is the most spoken language?
What are the top 200 most spoken languages?
What continents have the most indigenous languages?
What countries have the most languages?
What are the largest language families?
How many languages are endangered?
About
Ethnologue Ethnologue is the research center for language intelligence.
We help our clients identify languages, find where they’re spoken, get
population estimates, and more.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.com
in
01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04)
Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical
Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
By
ensuring that the Buddha’s teachings were transmitted across millennia,
the religion helped develop and spread printing techniques around the
world – as a new exhibition reveals.
D
Do
you ever feel like you’re trapped in a hamster wheel, while the lord of
hell sinks his tusk-sized fangs into you? If so, you might feel a jolt
of recognition upon seeing a Buddhist thangka painting by the Nepalese Master Buddha Lama. It’s been created for an exhibition of Buddhist artworks and manuscripts now at the British Library in London, featuring scrolls, artefacts and illuminated books spanning 2,000 years and 20 countries.
Although
Buddhist principles like mindfulness have filtered into mainstream
Western culture, other key tenets might not be as well-known. According
to Buddhist cosmology, life is suffering experienced within the cycle of
birth, death and rebirth. In Lama’s painting, we are in the big wheel
that Yama, the lord of hell, is holding. (His facial hair is on fire and
he wears a crown of skulls.) At the centre of the wheel are three
animals symbolising the root causes of suffering, the ‘three poisons’:
ignorance (pig), attachment (rooster), and anger (snake). The latter two
come out of the mouth of the pig: ignorance is the primary obstacle to
achieving anything, take note.
This thangka painting depicts the wheel of life (Credit: Master Buddha Lama, Sunapati Thangka Painting School, Bhaktapur, Nepal)
The ferris wheel of samsara
(rebirth) rotates on this hub. The slice of pie at the top represents
the realm of the gods (a gilded cage); the one on the bottom is hell.
The others are the realms of demi-gods and humans (top half), and
animals and ‘hungry ghosts’ (bottom half). People who are ruled by their
cravings are reborn as hungry ghosts. Rebirth in the human realm is
fortunate because it offers greater opportunities to escape samsara and achieve nirvana – the extinguishing of desire.
One
dies and is reborn in the various sectors of the wheel according to
one’s conduct. The more materialistic you are, the more ruled by
passions, the more unpleasant your realm of existence. Ignorance is
absolutely no excuse.
A
gilded wooden statue, thought to have been commissioned by the last
king of Burma, shows the Buddha in a healing pose (Credit: Trustees of
the British Museum)
The British Library’s exhibition
offers insights via objects that are as much artworks as artefacts. At
the entrance, a 19th-Century gilded Buddha holds a myrobalan, a fruit
that is a metaphorical cure for the three poisons. Among his other
poses, the Buddha is often depicted as the great healer of human
suffering. A Buddha is present in the upper corners of the thangka
painting, to show us the way to the exit. The way off this mirthless
amusement park ride is to follow the Buddha’s teachings, and the
exhibition presents these in stunning profusion.
It also questions
common misconceptions. “There is no consensus whether Buddhism is a
religion or not,” Jana Igunma, the curator of the exhibition, tells BBC
Culture. Buddhism has no “supreme divine being or creator god”; the
Buddha is more like a teacher, a guide, and one studies his philosophy
and his life by way of texts and illustrations. The media that have
carried these over the millennia are fascinating.
As many as 500
million people worldwide might identify themselves as Buddhists, but
there is no way of knowing for sure, because Buddhism isn’t exclusive:
you can practise it, or adopt elements of it, any way you want. Nobody
is going to tell you you’re doing it wrong. Also, Buddhism isn’t
evangelical: whether or not you choose to listen to the Buddha’s
teachings is on you. Perhaps you aren’t ready, and need to spend more
time in the realm of the animals or of the hungry ghosts?
Buddhism
is focussed on preserving and transmitting the teachings of the Buddha;
and throughout history, it’s been quick to innovate transcription and
printing technologies
Buddhism
is focussed on preserving and transmitting the teachings of the Buddha,
and commentary thereon; and throughout history, it’s been quick to
innovate and exploit transcription and printing technologies. It is one
of the great drivers of human civilisations. Woodblock printing, for
example, was crucial to the spread of Buddhism across East Asia, and in
turn, Buddhism helped to spread printing techniques. As Igunma points
out, “The Buddhist textual tradition has been an important part of world
[civilisation]. The diversity of writing materials and the creativity
in the production of manuscripts and books is fascinating… Buddhists
were and continue to be keen adopters of new technologies.”
The way of the word
Depending
on the region of the world and the historical period, Buddhist
manuscripts and books have been created on a wide range of materials,
including stone, palm leaves, precious metals, ivory, cloth, paper and
silk. The Buddha’s teachings are written in Sanskrit, Pali, Chinese,
Tibetan, Japanese, south-east Asian languages, and subsequently Western
languages. As Igunma observes, in the exhibition there are “objects from
20 countries in even more languages and scripts”.
These
gold sheets are from the Pyu kingdoms, and date to the 5th Century AD;
they were excavated in Burma in 1897 (Credit: British Library Board)
All
are distinguished by the thoughtfulness, delicacy, and beauty with
which they celebrate the life and ideas of the Buddha; as well as by the
ingenuity of the media of transmission. An early example of Buddhist
text engraved in Pyu script on gold sheets demonstrates how exquisite
and solid the Buddhist textual legacy can be.
Palm-leaf
manuscripts were a prevalent form of textual transmission from the time
of the Buddha until the development of the printing press
Palm-leaf
manuscripts were a prevalent form of textual transmission from the time
of the Buddha until the development of the printing press; from 500 BC
up to the 19th Century. Palm leaves are readily available throughout
India and south-east Asia. When trimmed, treated, and dried they take
ink well, and they are durable in the humidity of south and south-east
Asia. They result in ‘books’ composed of very large, oblong folios – a
good paper equivalent many centuries before paper came into use in
Europe.
The exhibition includes complete texts and fragments; this is from a 1st-Century scroll (Credit: British Library Board)
To
begin near the beginning, the exhibition includes fragments of
Gandharan scrolls from the 1st Century AD, created about 400 years after
the historical Buddha is thought to have lived. These are of
outstanding importance: as Igunma observes, they are “the oldest extant
written scriptures of Buddhism”. The scrolls were made of birch bark in
Gandhara, an ancient Buddhist kingdom in the region of present-day
Afghanistan and Pakistan. They contain Buddhist scriptures in the
Gandhari language and Kharosthi script. The fragments seem so ancient
and fragile, yet the script on them remains hauntingly clear.
This
10th-Century scroll illustrates the Sutra of the Ten Kings, describing
ten stages during the transitory phase following death (Credit: British
Library Board)
We
make a jump in refinement of manuscript transmission, to a version of
paper as we know it, with the Sutra of the Ten Kings, which was found in
a cave near Dunhuang, north-west China, amidst a huge cache of
documents. By this time, paper had been in use in central and east Asia,
where the dryer climate lent itself to finer material, for centuries.
The 2.5m-long painted paper scroll Sutra dates to the 10th Century, and
depicts the Ten Kings of the Underworld, sitting behind desks, in
judgement on people’s good and evil deeds. A secretary stands beside the
king taking notes. The judged souls wear wooden cangues, and are driven
by a gaoler. The six possibilities of rebirth are depicted, from hell
to Buddhahood.
The
Lotus Sutra is seen by many as a summary of the Buddha’s teachings;
this 17th-Century scroll from Japan is written in Chinese characters
(Credit: British Library Board)
Japan
is an important centre for Buddhism, and for refined manuscript
creation. Of the exhibits from Japan, two are extraordinary. A copy of
the Lotus Sutra was commissioned by Emperor Go-Mizunoo in 1636. The
Lotus Sutra is a key text in the Mahayana tradition of East Asia, and is
seen by many of its adherents as the summation of the Buddha’s
teachings. On display is the scroll of chapter eight of 28 chapters. The
lavishly illustrated scroll contains gold and silver ink on indigo-dyed
paper. The segment reproduced in the photo here shows the Buddha
promising Buddhahood to his 500 disciples.
The ‘Million Pagoda Charms’ are among the earliest examples of printing in the world (Credit: British Library Board)
Igunma
also draws our attention to the ‘Million Pagoda Charms’, containing
incantations to invoke the protective deities, because “they are the
earliest examples of printing in Japan, and among the earliest in the
world”, dating back to between 764 and 770 AD. Empress Shotoku ordered
the charms, including Buddhist texts, to be printed on small strips of
paper, and placed in miniature wooden pagodas; the pagodas were then
distributed among the 10 leading Buddhist temples in western Japan.
There is debate on the subject, but woodblock printing seems to have
been used to create the documents. (The ‘Million Pagoda Charms’ were
thought to be the world’s oldest printed documents until 1966, when a
similar document was discovered that was believed to have been created
before 751.)
Chests like this were used to store manuscripts in temple libraries (Credit: British Library Board)
The
library – storage of documents – is of course important to Buddhism and
its many texts. This too is executed with great flair. Jana Igunma
personally regards one of the highlights of the exhibition as “a small
arrangement of manuscript chests and a book cabinet which give visitors
an impression of what a temple library in mainland south-east Asia looks
like”. A photo here depicts a 19th-Century Thai carved and gilded
wooden manuscript chest for the storage of Buddhist texts. It is raised
on legs, and closes and locks to protect manuscripts from moisture and
pest damage. Igunma notes that temple libraries are very sacred places,
where “one can find true solitude and tranquillity”.
The
Vessantara Jātaka tells the story of one of the Buddha’s past lives
(Credit: Irving Chan Johnson, Lim Su Qi and Rungnapa Kitiarsa,
Singapore)
Finally, to end in the present, the British Library commissioned a painted wall hanging – a new Buddhist ‘text’ – of the Vessantara Jātaka
by three Singaporean artists, Irving Chan Johnson, Lim Su Qi, and
Rungnapa Kitiarsa. It is painted in the style of a 19th-Century Thai
banner painting, a visual teaching aid. It is an outstanding work of
art, and depicts 13 scenes from the Buddha’s previous life in order to
teach about the Buddhist values of generosity and charity.
On the
way out of the exhibition there is a large standing bell of the sort
used in temples for meditation and chanting. Visitors are invited to
strike it with a mallet. If Buddhism has a characteristic ‘sound’, this
must be it. The tone, so characteristic of Buddhism, is deep, clear, and
thrilling. It is the sound of awakening, a call to attention.
Another
distinctive sound comes through the ancient language Pali, regarded as
close to the language the Buddha spoke. The Pali canon of the Buddha’s
teachings is an important fount of later translations – and recitations
of those texts can be listened to online. Like the bell, it’s an immediate entrypoint into something that has been preserved, via scroll and manuscript, for millennia.
The Buddhism exhibition is at the British Library in London until 23 February 2020.
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Friday.
Is this the most powerful word in the English language?
The most commonly-used word in English might only have three letters – but it packs a punch.
‘The’.
It’s omnipresent; we can’t imagine English without it. But it’s not
much to look at. It isn’t descriptive, evocative or inspiring.
Technically, it’s meaningless. And yet this bland and innocuous-seeming
word could be one of the most potent in the English language.
This story was originally published in January 2020.
‘The’ tops the league tables of most frequently used words in English, accounting for 5% of every 100 words used.
“‘The’ really is miles above everything else,” says Jonathan Culpeper,
professor of linguistics at Lancaster University. But why is this? The
answer is two-fold, according to the BBC Radio 4 programme Word of Mouth.
George Zipf, a 20th-Century US linguist and philologist, expounded the
principle of least effort. He predicted that short and simple words
would be the most frequent – and he was right.
The second reason is that ‘the’ lies at the heart of English grammar,
having a function rather than a meaning. Words are split into two
categories: expressions with a semantic meaning and functional words
like ‘the’, ‘to’, ‘for’, with a job to do. ‘The’ can function in
multiple ways. This is typical, explains Gary Thoms, assistant professor
in linguistics at New York University: “a super high-usage word will
often develop a real flexibility”, with different subtle uses that make
it hard to define. Helping us understand what is being referred to,
‘the’ makes sense of nouns as a subject or an object. So even someone
with a rudimentary grasp of English can tell the difference between ‘I
ate an apple’ and ‘I ate the apple’.
‘Scoring the goal’ seems more important than ‘scoring a goal’ (Credit: Alamy)
But
although ‘the’ has no meaning in itself, “it seems to be able to do
things in subtle and miraculous ways,” says Michael Rosen, poet and
author. Consider the difference between ‘he scored a goal’ and ‘he
scored the goal’. The inclusion of ‘the’ immediately signals something
important about that goal. Perhaps it was the only one of the match? Or
maybe it was the clincher that won the league? Context very often
determines sense.
There are many exceptions regarding the use of
the definite article, for example in relation to proper nouns. We
wouldn’t expect someone to say ‘the Jonathan’ but it’s not incorrect to
say ‘you’re not the Jonathan I thought you were’. And a football
commentator might deliberately create a generic vibe by saying, ‘you’ve
got the Lampards in midfield’ to mean players like Lampard.
The
use of ‘the’ could have increased as trade and manufacture grew in the
run-up to the industrial revolution, when we needed to be referential
about things and processes. ‘The’ helped distinguish clearly and could
act as a quantifier, for example, ‘the slab of butter’.
This could
lead to a belief that ‘the’ is a workhorse of English; functional but
boring. Yet Rosen rejects that view. While primary school children are
taught to use ‘wow’ words, choosing ‘exclaimed’ rather than ‘said’, he
doesn’t think any word has more or less ‘wow’ factor than any other; it
all depends on how it’s used. “Power in language comes from context…
‘the’ can be a wow word,” he says.
This simplest of words can be
used for dramatic effect. At the start of Hamlet, a guard’s utterance of
‘Long live the King’ is soon followed by the apparition of the ghost:
‘Looks it not like the King?’ Who, the audience wonders, does ‘the’
refer to? The living King or a dead King? This kind of ambiguity is the
kind of ‘hook’ that writers use to make us quizzical, a bit uneasy even.
“‘The’ is doing a lot of work here,” says Rosen.
Deeper meaning
‘The’
can even have philosophical implications. The Austrian philosopher
Alexius Meinong said a denoting phrase like ‘the round square’
introduced that object; there was now such a thing. According to
Meinong, the word itself created non-existent objects, arguing that
there are objects that exist and ones that don’t – but they are all
created by language. “‘The’ has a kind of magical property in
philosophy,” says Barry C Smith, director of the Institute of
Philosophy, University of London.
‘The’ adds substance to phrases like ‘the man in the Moon’, implying that he exists (Credit: Alamy)
The
British philosopher Bertrand Russell wrote a paper in 1905 called On
Denoting, all about the definite article. Russell put forward a theory
of definite descriptions. He thought it intolerable that phrases like
‘the man in the Moon’ were used as though they actually existed. He
wanted to revise the surface grammar of English, as it was misleading
and “not a good guide to the logic of the language”, explains Smith.
This topic has been argued about, in a philosophical context, ever
since. “Despite the simplicity of the word,” observes Thoms, “it’s been
evading definition in a very precise way for a long time.”
Lynne Murphy, professor of linguistics at the University of Sussex, spoke at the Boring Conference
in 2019, an event celebrating topics that are mundane, ordinary and
overlooked, but are revealed to be fascinating. She pointed out how
strange it is that our most commonly used word is one that many of the
world’s languages don’t have. And how amazing English speakers are for
getting to grips with the myriad ways in which it’s used.
Scandinavian
languages such as Danish or Norwegian and some Semitic languages like
Hebrew or Arabic use an affix (or a short addition to the end of a word)
to determine whether the speaker is referring to a particular object or
using a more general term. Latvian or Indonesian deploy a
demonstrative – words like ‘this’ and ‘that’ – to do the job of ‘the’.
There’s another group of languages that don’t use any of those
resources, such as Urdu or Japanese.
Function words are very specific to each language.
So,
someone who is a native Hindi or Russian speaker is going to have to
think very differently when constructing a sentence in English. Murphy
says that she has noticed, for instance, that sometimes her Chinese
students hedge their bets and include ‘the’ where it is not required.
Conversely, Smith describes Russian friends who are so unsure when to
use ‘the’ that they sometimes leave a little pause: ‘I went into…
bank. I picked up… pen.’ English speakers learning a language with no
equivalent of ‘the’ also struggle and might overcompensate by using
words like ‘this’ and ‘that’ instead.
Atlantic divide
Even
within the language, there are subtle differences in how ‘the’ is used
in British and American English, such as when talking about playing a
musical instrument. An American might be more likely to say ‘I play
guitar’ whereas a British person might opt for ‘I play the guitar’. But
there are some instruments where both nationalities might happily omit
‘the’, such as ‘I play drums’. Equally the same person might
interchangeably refer to their playing of any given instrument with or
without the definite article – because both are correct and both make
sense.
Americans are more likely to say ‘I play piano’, whereas a Brit would probably say ‘I play the piano’ (Credit: Alamy)
And
yet, keeping with the musical vibe, there’s a subtle difference in
meaning of ‘the’ in the phrases ‘I play the piano’ and ‘I clean the
piano’. We instinctively understand the former to mean the piano playing
is general and not restricted to one instrument, and yet in the latter
we know that it is one specific piano that is being rendered spick and
span.
Culpeper says ‘the’ occurs about a third less in spoken
language. Though of course whether it is used more frequently in text or
speech depends on the subject in question. A more personal, emotional
topic might have fewer instances of ‘the’ than something more formal.
‘The’ appears most frequently in academic prose, offering a useful word
when imparting information – whether it’s scientific papers, legal
contracts or the news. Novels use ‘the’ least, partly because they have
conversation embedded in them.
Deborah
Tannen, a US linguist, has a hypothesis that men deal more in report
and women more in rapport – this could explain why men use ‘the’ more
often
According
to Culpeper, men say ‘the’ significantly more frequently. Deborah
Tannen, an American linguist, has a hypothesis that men deal more in
report and women more in rapport – this could explain why men use ‘the’
more often. Depending on context and background, in more traditional
power structures, a woman may also have been socialised not to take the
voice of authority so might use ‘the’ less frequently. Though any such
gender-based generalisations also depend on the nature of the topic
being studied.
Those in higher status positions also use ‘the’
more – it can be a signal of their prestige and (self) importance. And
when we talk about ‘the prime minister’ or ‘the president’ it gives more
power and authority to that role. It can also give a concept
credibility or push an agenda. Talking about ‘the greenhouse effect’ or
‘the migration problem’ makes those ideas definite and presupposes their
existence.
‘The’ can be a “very volatile” word, says Murphy.
Someone who refers to ‘the Americans’ versus simply ‘Americans’ is more
likely to be critical of that particular nationality in some capacity.
When people referred to ‘the Jews’ in the build-up to the Holocaust, it
became othering and objectifying. According to Murphy, “‘The’ makes the
group seem like it’s a large, uniform mass, rather than a diverse group
of individuals.” It’s why Trump was criticised for using the word in that context during a 2016 US presidential debate.
Origins
We
don’t know exactly where ‘the’ comes from – it doesn’t have a precise
ancestor in Old English grammar. The Anglo Saxons didn’t say ‘the’, but
had their own versions. These haven’t completely died out, according to
historical linguist Laura Wright. In parts of Yorkshire, Lancashire and
Cumberland there is a remnant of Old English inflective forms of the
definite article – t’ (as in “going t’ pub”).
The letter y in
terms like ‘ye olde tea shop’ is from the old rune Thorn, part of a
writing system used across northern Europe for centuries. It’s only
relatively recently, with the introduction of the Roman alphabet, that
‘th’ has come into being.
‘The’ deserves to be celebrated. The
three-letter word punches well above its weight in terms of impact and
breadth of contextual meaning. It can be political, it can be dramatic –
it can even bring non-existent concepts into being.
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We
use them so much in everyday language that we often don’t even notice
them, but metaphors and similes help us think more deeply – and make
sense of the world around us, writes Hélène Schumacher.
M
Metaphors
are woven intricately into the tapestry of language, and without them,
it would be a dull, threadbare piece of cloth. But aside from injecting
colour and imagery into language, metaphors serve a functional purpose;
they can explain complex concepts we may not be familiar with, help us
to connect with each other, and can even shape our thought processes.
They help us better understand our world.
So, what exactly is a metaphor? We can probably all dust off a vague definition from school days past, along the lines of that in the Cambridge Dictionary:
“an expression, often found in literature, that describes a person or
object by referring to something that is considered to have similar
characteristics to that person or object”. For Aristotle it was the
process of giving something a name belonging to something else.
The
French expression ‘I have a peach’, meaning ‘I’m excited’, is one of
the country’s many gastronomic metaphors (Credit: Getty Images)
In
fact, the word metaphor comes from Greek, and is itself a metaphor,
meaning ‘to carry across or beyond’ (combining ‘meta’ (beyond) and
‘phero’ (to carry). Metaphors carry meaning across from one thing to
another.
Metaphors transfer all kinds of connotations, associations and
connections – more than exchanging words, they exchange concepts and
ideas. Many scientists, including Albert Einstein, have used metaphor to
explain theories. “The only way we have of learning something new is by
comparing it to something we already know,” says author James Geary in
the BBC Radio 4 programme Word of Mouth.
But it’s not just “an unveiling of a resemblance”, or a revelation of
something pre-existing, says Professor Stacy Pies from New York
University; it’s also “an imaginative leap that stretches how we think”
and enlarges our frame of reference.
We often rely on metaphor to talk about emotions or ideas, such as
the archetypal metaphor, ‘my heart is broken’. Geary says that metaphors
are found, like a fossil, in “any of the words we use to convey
meaning, complexity and substance… either on the surface or if you dig
into the etymology… we tend to think of metaphor as a way with words,
but it’s actually a way of thought.” A metaphor is an invitation to
understand something – and when that happens, there’s “a moment of
intimacy between minds that’s really satisfying and pleasurable and
meaningful”, says Pies.
The
unusual but very fitting images used in Sylvia Plath’s poem Metaphors
will, for example, chime with many mothers recalling the experience of
being pregnant: “…An elephant, a ponderous house, / A melon strolling on
two tendrils. / O red fruit, ivory, fine timbers! / This loaf’s big
with its yeasty rising. / Money’s new-minted in this fat purse. / I’m a
means, a stage, a cow in calf…”
“There is a two-way thing that has to happen – you’re reaching out,
you’re holding your hand out to the person you’re talking to and saying
‘please understand me’,” says Pies. For the person who created the
metaphor, when someone gets it, there is a sense of recognition, “a
feeling of being understood, of having the invitation accepted, the hand
grasped,” she says.
Pies compares metaphors to “3D chess”. You’re thinking three things
at once: what it says, what it means and what it doesn’t mean. So what
makes a good – or effective – metaphor? For Pies, it’s when the “zing”
happens. Certainly it’s those that are vivid, striking and original. But
it’s also about what the person making the metaphor is seeking to
achieve in their audience. When they succeed in evoking their desired
outcome, says Pies, there’s “a wonderful connection… like a spark”.
Hidden resemblance
“When you see something represented that you know in life, there’s a
pleasure of recognition,” says Pies. Conversely, when you see something
in art you don’t know in life, then it’s a way of experiencing
that. “The act of imagination and feeling expands your emotional
knowledge,” she explains.
The simile is the close relation of the metaphor, and shares many of
its qualities. But unlike a metaphor, a simile uses the word ‘like’. So
‘life is like a box of chocolates’ is a simile. In his poem 90 North,
Randall Jarrell paints a vivid picture with an unlikely simile: “like a
bear to its floe, / I clambered to bed”. Both similes and metaphors
often make the unfamiliar familiar, but when a surprising comparison
makes you reconsider a familiar experience (such as going to bed being
like a polar bear flopping on to an ice floe) it can be the opposite:
making the familiar unfamiliar. “The poetry of metaphor is finding that
connection, finding that hidden resemblance,” says Geary.
‘There is a two-way thing that has to happen’ in a successful metaphor (Credit: Getty Images)
Through
defamiliarisation, metaphor helps stop us being desensitised to the
everyday and awakens our senses. It makes us pay attention and reveals
the uniqueness and wonder of the quotidian that we’ve become inured to.
Take the analogy of a Cézanne painting of an apple. We look much more
intensely at this than we would at a normal apple, but after studying
the painting, we see an ordinary apple anew. Effective metaphor has the
same eye-opening power.
A cliché is really a brilliant metaphor that is a victim of its own success – James Geary
But
a successful metaphor also depends on what the person using it hopes to
achieve. Dr Kathryn Allan from University College London explains that
in political speeches, metaphors are chosen “purposefully and really
consciously to try to make people perceive a situation in a certain kind
of way”. For example, a war metaphor immediately presupposes a ‘good’
side and a ‘bad’ side. In a key speech about coronavirus in May 2020, UK
Prime Minister Boris Johnson talked about “shining the light of science
on this invisible killer”, and referred to “coming down the mountain”
often being more dangerous. These metaphors were undoubtedly not
accidental.
And what constitutes a bad metaphor or simile? One that’s dull or
uninspiring, perhaps. We might say a cliché – like ‘two peas in a pod’ –
is an unimaginative phrase. But it may just seem tired and unoriginal
from overuse. “A cliché is really a brilliant metaphor that is a victim
of its own success,” observes Geary. In Metaphors we Live by, George
Lakoff and Mark Turner suggest our fundamental ways of talking about
ourselves are metaphorical, even when we think we’re being literal. For
example, we frequently refer to the past being behind us and the future
in front of us. But parts of the world see the past as being in front,
because it’s known. Does this influence what we consider possible or
even affect our whole frame of thinking?
This type of metaphor – where time is a journey, for example ‘we’ll
cross that bridge when we come to it’ – is also known as a ‘primal
metaphor’ as it’s so integral to our language, our way of thinking and
of viewing and experiencing the world. These are often imperceptible.
“Ordinary language is littered with metaphors that we don’t recognise as
metaphors,” says Geary. Many common idiomatic sayings are at their
heart metaphors, for example ‘between a rock and a hard place’.
The word metaphor in Greek means ‘to carry across’ (Credit: Getty Images)
Some
metaphors are termed ‘dead’ because we don’t even consider them
metaphors – for example, the common usage of ‘seeing’ to mean
understanding, as in ‘I see what you mean’. Allan says that as early as
we have evidence, it seems the same verbs have been used to mean
visually perceive and mentally perceive. But because we know a metaphor
generally draws on the concrete to express the abstract, we assume it
originated from the earlier meaning of physically seeing. Allan notes
that recent research in cognitive semantics suggests these ‘dead’
metaphors are, in fact, perhaps the most ‘living’ types, because they
are totally embedded in thought.
So-called ‘primary metaphors’ are metaphors that are entrenched in
language because of the way we physically function. For example, using
‘up’ to convey positive associations and ‘down’ for negative
connotations. These seem to exist because we aspire to an upright
position, explains Allan. We almost don’t have any choice; we can’t help
but think about things in those terms.
‘Near universals’
It would be hard to prove there are universal metaphors used in every
language. But research has shown there are ‘near universals’ found
across multiple languages, including those of different language
families. The metaphor of vision to mean understanding is found in
language families that are so different, it seems unlikely one has
borrowed from another. There is also the metaphor for conveying intimacy
in terms of warmth, for example, ‘a warm friendship’. Hugging or being
physically close to people creates warmth; as a common human experience,
you would expect to find it in lots of languages.
It’s very difficult to avoid metaphors – given we often use them
unconsciously – but not everyone is a fan. There are ‘nuts and bolts’
people who seek a more direct, literal way of communicating or who are
‘deaf’ to metaphor. Pies says wryly, “they’re just not the people I want
to be stuck on a desert island with”. She explains there is a school of
thought that regards metaphor as “ornamentation of language, a sort of
‘dressing’… as if it’s possible to have a language that doesn’t have
metaphor in it.”
‘A moment of intimacy between minds’ is how metaphors have been described (Credit: Getty Images)
The
17th-Century philosopher Thomas Hobbes, coming from the Puritan
Protestant tradition, was against metaphors. Some perceived a conflict
between reason and imagination (or what Hobbes would have called
‘fancy’). For him, metaphors were akin to lying and deceit, “wandering
amongst numerous absurdities” as he put it, ironically using metaphor to
denounce metaphor itself. Classical literature abounds with metaphor,
for example Homer’s “wine-dark sea” used in the Iliad and the Odyssey,
often to describe a rough, stormy ocean.
Many of today’s metaphors have historical origins, even if meaning
has evolved over time. For example, ‘to take a parting shot’ originates
from Parthian shot, a cunning military tactic employed by the Parthians.
And the phrase ‘beyond the pale’ (‘pale’ comes from the Latin pales,
meaning ‘stake’) marked the furthest extent of a settlement, and also
has associations from Cromwell’s time in Ireland. These metaphors both
once had a literal meaning, which over time became figurative.
And some metaphors are in a similar vein whatever the language. In
Dutch, for example, you might refer to someone having the ‘skin of an
elephant’, whereas in English we would say ‘a thick skin’. And the
French equivalent to the English ‘when pigs might fly’ is ‘when hens
will have teeth’.
A
successful simile or metaphor is like a window into another person’s
soul (Credit: Getty Images/ All montages by Javier Hirschfeld)
“Metaphors
often spring from the experiences of daily life,” says Pies, and the
culture of a country can inform its metaphors. For example, there are
many food metaphors in French – everything from ‘telling salads’
(telling tall tales) to ‘I have the peach!’ (I’m excited). While of
course we should be mindful of stereotyping, Allan says research has
shown it’s highly likely speakers will draw on something culturally
important.
Language without metaphor is impossible, according to Pies. “Language
is through and through metaphorical,” she says. Without it, language
would be dull, boring and flat: “We would just fall asleep!”
It would also be “rather lonely, for the moment of understanding and
of being understood that metaphor makes explicit, not in a literal way,
but as a feeling, a moment of congruity, both imaginative and emotional,
is the experience of being alive…
“It is an aperture into another soul, a window that a person opens
and invites us to step through into a momentarily shared space… of
understanding and beauty.”
Far more significant than mere ornamentation of language, metaphor
has the power to shape the way we see and experience the world. Not bad
for something we learnt at school.
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At
times of crisis in the past, writers coined words to describe our
lives. Kelly Grovier explores how words like ‘frustrating’,
‘spring-clean’ and ‘outsider’ came to be – and the ways we can
reinvigorate our lexicon.
W
We
need new words. The strange and unsettling world in which we’re
suddenly living no longer fits the fatigued syllables and worn-out
language we had been using to describe our lives. Some of our old terms
feel too clumsy and forced; they fail to capture the essence of our fear
and grief – our eerie alienation from one another.
In
times past, when frustrating circumstances demanded new ways of
expressing what it means to be alive, it was often female writers who
sculpted the fresh coinages that kept language rippling with poignancy
and power. The word ‘frustrating’ itself, according to the Oxford
English Dictionary, makes its first appearance in print in George
Eliot’s novel Middlemarch, where she presciently describes “the
hampering threadlike pressure of small social conditions, and their
frustrating complexity”.
(Credit: Getty Images)
Perhaps
it’s not so surprising that it should have been women, who historically
have all-too-well understood the paralysing parameters of enforced
distancing (and not just social, but economic and political as well),
who were compelled to fashion new words to cope with the feeling of
being cut off from the pulse of life.
Taking as our inspiration
such gifted wordsmiths as George Eliot and Jane Austen, Charlotte Brontë
and Dorothy Wordsworth, perhaps we can distil some helpful principles –
some New Rules, to do a Dua Lipa – for sculpting a vocabulary to
describe the surreal realities that will surely come to define these
tense and trying times.
Rule no 1: Get your ‘-ness’ on
The
suffix ‘-ness’ can transform an otherwise unremarkable word into
something stranger and more affectingly abstract. The adjective ‘dark’,
for example, on its face is frank and factual, whereas ‘darkness’ is
more movingly evocative and poetic. Dorothy Wordsworth understood that
linguistic trick profoundly and exploited it to memorable effect when
describing an uncanny walk she took with her brother, William, in
Scotland in 1803, and in particular the misty sight of a little Gaelic
boy hooting as dusk was “shutting in upon the huge avenue of mountains”.
(Credit: Getty Images)
The
soulful scene, Wordsworth said, magically contained “that visionariness
which results from a communion with the unworldliness of nature”. It
was the first time, according to the OED, that the words ‘visionariness’
and ‘unworldliness’ are known to have been used. Today,
unnerving-nesses stack up around us: the unvisitedness of our parents
and grandparents. The unembracedness of our friends. The egglessness of
our pantries.
Rule no 2: You are what you ‘-r’
To
demonstrate the profound depths of one’s connection with a place or
feeling, simply fastening an ‘-r’ or an ‘-er’ to the end of a noun can
confer a new existential title. No one remembers now who claimed for
himself the broad domain of a ‘forest’ to become the original
‘forester’, or who it was that first bestowed the modest grandeur of
‘dweller’ onto an inhabitant of a simple ‘dwelling’. But as far as we
are aware, it was Jane Austen who, in a letter she wrote in 1800, seized
upon the alienness of a group of random gamblers who had gathered
around a casino table, none belonging to the place itself and all having
come from an undefined ‘outside’, to christen all such future strangers
as ‘outsiders’.
(Credit: Getty Images)
Such
sympathy with social misfits was characteristic of Austen’s generous
spirit. Sixteen years later, while writing her novel Emma, she turned
the word ‘sympathy’ into ‘sympathiser’ – the first recorded use of that
word. Who knows how the irrepressible Austen (as it happens, she
introduced the word ‘irrepressible’ too, in 1811, when writing her novel
Sense and Sensibility) would have described the congregants of our
bizarre new world: Zoomers and Couchers? Thresholders and Rainbowers? We
do know what she would likely have made of conspiratorial theories for
the virus’s origins peddled by charlatans – ‘pseudophilosophy’, a word
she is credited with coining in her unfinished novel Sanditon, on which
she was working when she died, aged 41, in 1817.
Rule no. 3: Join the Hyphen Nation
Another
way to reinvigorate a lacklustre lexicon is to pull together words that
have never been tethered before – a little like constructing an
impromptu meal from random reached-for tins dragged to light from the
fumbled darkness of a kitchen cupboard. (Chutney pasta anyone? Anyone?)
Charlotte Brontë was a genius of such curiously compelling compounds. To
her it is likely we owe the origin of ‘self-doubt’ and ‘Wild-West’ as
well as that activity to which many of us have found ourselves suddenly
engaging with obsessive vigour: ‘spring-clean’, which Brontë niftily
neologised in a letter she wrote in April 1848.
(Credit: Alamy)
Rule no. 4: The Wisdoms of ‘-isms’
There
is no quicker way to elevate a word into grandiloquence than to stick
on to the end of it the suffix ‘-ism’, three small letters that can
canonise seemingly throwaway syllables and transport them into the realm
of respectable doctrine, system, or movement. The novelist George Eliot
(she who fashioned ‘frustrating’ for us) is also credited with
formulating, in a letter she wrote in 1885, something rather less
negative in its outlook and attitude: the term ‘meliorism’, or the
belief that the world’s suffering is healable if we all work together
for that end. To get us out of our infectiously fatiguing covidism, or
the dread that viral isolation will go on endlessly, perhaps we need to
do another Dua Lipa of faith and practise her cleverly coined ‘Future
Nostalgism’ instead? We can meet together in a great disco of the mind,
fuelled by the conviction that one day, in the not-too-distant future,
that beautiful, fragile, craved-for togetherism we all so desperately
miss, will resume again for real.
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Many
common terms in English have unexpected roots. Kelly Grovier explores
the origins of seven words coined in art history, including the
political meanings of ‘silhouette’ and ‘picturesque’, and how ‘mobile’
became ‘mob’.
W
Which
came first, the chicken or the Fabergé egg – the world itself, or the
artistic expressions we use to see and describe it? While it is always
observed with surprise when reality appears to imitate art, in fact the
world of painting, drawing, and sculpture is responsible for giving us a
great deal of the language with which we understand and articulate our
experience of being in the universe.
Before
anyone ever walked through a ‘landscape’, an artist painted one. The
word itself was devised in the early 17th Century not to describe an
actual out-of-doors expanse of inland terrain or a gardener’s manicuring
of a natural scene. Rather, ‘landscape’ was created to denote a
painterly illusion of such rural reality: the rendering in pigment on
canvas of a 2D replica of hills and fields, rivers and trees – not the
thing itself.
A quick glance back at the words we use every day to
discuss our experience of the world reveals a hidden reliance on
language hatched by art and artists. To dig deeper into the biographies
of such ordinary words as ‘silhouette’, ‘panorama’ and ‘dude’ is to
uncover surprising histories that change the way we understand and
appreciate their resonance and ever-evolving meaning. What follows is a
brief exploration of some of the more fascinating coinages of words that
have long since eased their way from their artistic origins into casual
conversation.
The
word ‘grotesque’ refers to a space filled with wall paintings, in the
Domus Aurea palace, discovered when a Roman youth fell through a fissure
(Credit: Getty Images)
Grotesque
To
the modern ear, calling something ‘grotesque’ is just a swankier way of
saying it’s grim and nasty. But this particular kind of ghastly
nastiness has an intriguing cultural backstory – one that plunges us
deep below ground and into the time-buried rooms of a long-lost palace.
It’s thought that the word ‘grotesque’ likely owes its origin to weird
wall designs that were rediscovered in Rome in the early 15th Century
when a young boy fell through a fissure in the city’s Esquiline Hill.
The
dark chamber into which the boy collapsed was a basement of the fabled
first-Century Domus Aurea – an elaborate compound built by Emperor Nero
after the great fire of 64 AD. Imagine the child’s shock when he found
himself surrounded by an elaborate braid of arabesque patterns into
which were woven a macabre menagerie of hybrid human-beasts. The space
itself was labelled a ‘grotto’ (meaning ‘cave’) for the manner
in which it was accessed by the many visitors it soon attracted
(including Michelangelo and Raphael), who were variously lowered down by
ropes or left to crawl inside. ‘Grotto’ in turn gave birth to ‘grottesco’
(or ‘resembling a grotto’). By stripping away its sense of shadowy
mystery and retaining only its hint of hideousness, our modern usage of
‘grotesque’ has muted the word’s edgy magic.
‘Silhouette’
was coined in response to the austerity measures of a French treasury
minister in the 18th Century (Credit: Getty Images)
Silhouette
‘Silhouette’
isn’t so much a word one says as whispers. Like a compressed one-word
poem, silhouette’s syllables respire with an easy elegance that seems
utterly in harmony with the exquisite simplicity of the phenomenon for
which it stands: the fleeting shadow of someone cast against a white
wall. That is what it means, right? In fact, the word’s origin is rather
less liltingly lyrical than you might guess. It was coined in the 18th
Century as a kind of sarcastic dig against the economic policies of
Louis XV’s Treasury Chief, Étienne de Silhouette.
In an effort to
bring France’s swelling debts under control, Silhouette proposed taxing
those who displayed signs of conspicuous wealth, such as the ownership
of expensive works of art. Soon, anything that smacked of extreme
frugality was said to be done ‘à la Silhouette’, including the
production of cheap likenesses of sitters cut out from black paper
instead of more elaborately painted portraits. It wasn’t long before the
nickname ‘silhouette’ stuck, the music of the word long outliving the
snippy circumstances of its coinage.
‘Picturesque’
– such as Mountainous Landscape with Ruin by William Gilpin – could
have been an artistic movement to prevent revolution spreading from
France (Credit: Getty Images)
Picturesque
‘Picturesque’
is the word we reach for to describe the allure of a charming vista or
natural scene. Surely it is a word at furthest possible remove from the
realm of propaganda? In fact, it has a rather sinister political past.
Derived from the Italian word ‘pittoresco’, ‘picturesque’ was
seized upon at the end of the 18th Century by upper-class British
artists who had been inspired by the luminous Italian landscape
paintings they’d encountered while visiting the great hubs of European
culture on what became known as The Grand Tour.
But the
‘picturesque’ paintings that artists such as William Gilpin began to
create differed strikingly from the wide-open and liberating vistas you
find in paintings by such masters of ‘pittoresco’ style as
Claude Lorrain or Salvator Rosa. The winding paths and meandering rivers
that lead one’s eye from the shadowy foreground in a Claude painting,
to the soul-soaring horizons in his sun-soaked distance, are suddenly
shut down – the liberating journey of the eye is blocked.
Some cultural critics have suggested that
proponents of the British picturesque may have been motivated by fear
of political revolution spreading from France to England, and so
sabotaged its power in order to keep the aspirations of observers of
their work in check. No wonder the US transcendentalist Ralph Waldo
Emerson, who believed in the ascent of spirit, once asserted: “pictures must not be too picturesque”.
In
1789, the artist Robert Barker invented a cylindrical vista that
surrounded the viewer: at first, a panorama was something that enclosed
rather than a space without limits
Panorama
Say
the word ‘panorama’ and the whole world opens up. Its sprightly
syllables launch the imagination outward as far as the soul can see into
a whirling and unbroken orbit of near omniscience. A ‘panorama’ implies
a vertiginous ascent and visual spin that places each one of us at the
very centre of all we survey. How strange then, to discover that the
word itself was in fact coined to describe an entirely indoor,
cloistered and windowless experience.
The word was introduced
around 1789, the year the Bastille prison fell, by the artist Robert
Barker to describe a contraption for which he’d sought a patent two
years earlier. The invention, modestly described in the application as
‘Apparatus for Exhibiting Pictures’, involved enveloping an observer in
an enclosed, circular chamber, or rotunda, whose cylindrical walls were
covered with a seamless and all-encompassing depiction of an encircling
vista. A popular panorama that Barker installed in London’s Leicester
Square attracted visitors for 70 years, from 1793 to 1863. The first
panoramas weren’t panoramic at all, but pretty prisons.
The
playwright and art critic Guillaume Apollinaire coined the word
‘surreal’ when describing a new ballet by Erik Satie and Jean Cocteau
(Credit: Getty Images)
Surreal
These days, anything that’s out of the ordinary is called ‘surreal’. A writer for the Washington Post this month described the trend of scriptwriters suing their own agents as a “surreal turn”. The next day, a journalist for the Hollywood Reporter characterised the press conference
that the US Attorney General held before releasing the long-awaited
report on Russian interference in the 2016 presidential election as a
“surreal TV presser”. It wasn’t always so. The French intellectual who
coined the word ‘surreal’ a century ago had rather higher hopes for his
linguistic invention.
Rather than a derogatory synonym for ‘preposterous’, ‘surreal’ was intended to signify our secret access to universal truths
Writing
in a letter dated March 1917, the playwright and art critic Guillaume
Apollinaire attempted to capture the essence of a new ballet by Erik
Satie and Jean Cocteau. “All things considered”, Apollinaire said of the
production of Parade, in which performers pranced around in bizarre,
boxy costumes designed by the pioneering Cubist painter Pablo Picasso,
“I think in fact it is better to adopt surrealism than supernaturalism,
which I first used.”
Apollinaire would promote his minting of the
word ‘surrealism’ (by which he hoped to capture the ballet’s ‘visionary’
quality) by enshrining it in the programme notes, which he was invited
to write. Now floating in the air of avant-garde Paris, the term was
eventually picked up by artists (such as Salvador Dalí and René
Magritte) fascinated by the power of the unconscious mind to produce
images, symbols, and statements that supersede the realities of ordinary
reason and experience. Rather than a derogatory synonym for
‘preposterous’, ‘surreal’ was intended to signify our secret access to
universal truths.
French artist Marcel Duchamp applied the word ‘mobile’ to a kinetic work by Alexander Calder in 1931 (Credit: BBC)
Mobile
Few
words are as mobile in their meaning as ‘mobile’. Handy shorthand today
for ‘mobile telephone’, the word was also an abbreviation in the 17th
Century for the insulting phrase ‘mobile vulgus’, used
condescendingly to describe the hoi polloi. Eventually ‘mobile’, as a
stand-in for riffraff and rabble, was compressed further still to the
slur we still use today: ‘mob’.
In 1931, the US sculptor Alexander
Calder and the French avant-garde pioneer Marcel Duchamp added another
twist to the word’s meaning. Not knowing what to call his new kinetic
works, comprised of abstract shapes bobbing with perfect balance from
string and wires, Calder asked Duchamp for his advice. Duchamp, who’d
already shocked the world 14 years earlier by declaring a urinal a work
of art, did what Duchamp did best, and re-appropriated a readymade
construction by giving it a new spin. Voila: ‘mobile’.
The
word ‘dude’ originally applied to American dandies – such as Evander
Berry Wall, pictured – in the 19th Century (Credit: Alamy)
Dude
Before
there was ‘bro’, there was ‘dude’: that informal address that slaps you
on the back with one hand, gives you a White Russian with the other,
and says, ‘hey, I woke up at noon too, man’. For the past 20 years, Jeff
Bridge’s portrayal of The Dude in the Coen Brothers’ film The Big
Lebowski (1998) has epitomised the seductive spirit of dudeness.
Dishevelled, stoned and disorientated, The Dude’s laid-back attitude is
difficult to square with the artsy origin of the word itself, which
seems to have entered popular discourse in the early 1880s as shorthand
for foppishly turned-out male followers of the Aesthetic Movement – a
short-lived artistic vogue that championed superficial fashion and
decadent beauty (‘art for art’s sake’) and was associated with
ostentatiously-attired artists such as James McNeill Whistler and Dante
Gabriel Rossetti.
It’s thought that ‘dude’ is an abbreviation of
‘Doodle’ in ‘Yankee Doodle’, and probably refers to the new-fangled
‘dandy’ that the song describes. Originally sung in the late 18th
Century by British soldiers keen to lampoon the American colonists with
whom they were at war, the ditty, by the end of the 19th Century, had
been embraced in the US as a patriotic anthem.
By then, an
indigenous species of fastidiously over-styled popinjays had emerged in
America to rival the British dandy, and it is to this new breed of
primly dressed aesthetes that the term ‘dude’ was attached. Over time,
the silk cravats and tapered trousers, varnished shoes and stripy vests
worn by such proponents of the trend as Evander Berry Wall (the New York
City socialite who was dubbed ‘King of the Dudes’) would be stripped
away, leaving little more than a countercultural attitude to define what
it means to be a Dude (or an El Duderino, if you’re not into the whole brevity thing).
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A
new exhibition traces the remarkable evolution of writing. Cameron Laux
picks 12 highlights offering insights into one of humanity’s greatest
achievements.
T
The latest exhibition at the British Library, in London, is formidably ambitious. Writing: Making Your Mark
charts the development and variety of the human scribble across the
globe over a 5,000-year span and through more than 40 systems,
represented in around 100 objects. The exhibition takes us from
Mesopotamian clay tablets inscribed with cuneiform from around 3000BC to
the evanescing digital communication of the present.
To mount the show, the British Library has drawn on its own vast collection, which reaches all the way back to Chinese oracle bones
engraved with early Chinese characters in the late Shang Dynasty
between 1300BC and 1050BC, and similar historic objects carrying script
far removed from the ‘books’ one expects to find in libraries. These
have been supplemented by the British Museum and Petrie Museum
collections in London, which for example have provided the 2.2m-high
Mayan limestone stele that could never have a home in the British
Library collections – much as readers would enjoy having it heaved up to
a reading room so they could run their fingers over its glyphs.
In the Shang Dynasty, questions to deities were carved into bones as part of divination (Credit: British Library Board)
The
far-reaching exhibition has been put together by a team of five
curators, including Emma Harrison, the British Library’s Curator of
Chinese Collections and an expert in east Asia. She tells BBC Culture
how writing “starts off with incising, carving, and impressing, in
materials such as copper, stone, wax, and clay. And then there’s inks
laid on to surfaces of paper by hand, and then there is printing, with
mechanical processes, and then typing and computing.”
Rare samples of calligraphy by Emperor Shōmu and Empress Komyo, AD750 (Credit: British Library Board)
From
the 5th Century AD, when writing came to Japan from China, calligraphy
was regarded as one of the highest art forms in Japan – and has been
ever since. The exhibition includes an example of the calligraphy of
Japanese Emperor Shōmu and Empress Kōmyō, which survives from the
mid-8th Century AD. Both are extracts from Buddhist sutras (‘sutra’ is a Sanskrit word meaning religious teaching): one the sutra of ‘The Wise and Foolish’, the other the ‘Lotus’ sutra. The emperor and empress were pious Buddhists: late in life he would become a Buddhist priest, while she became a Buddhist nun.
The Diamond Sutra is the world’s earliest complete survival of a dated printed book (Credit: British Library Board)
The Diamond Sutra,
which was found in a cave at Dunhuang in China and dates to AD868, is
printed on paper and bears the distinction of being the oldest dated,
complete printed work in the world. It was created using the woodblock
printing method, the first method of printing to emerge. (The oldest
known example of woodblock printing of text, as such, was found in Korea
and dates to AD704-51.) The Diamond Sutra was so called by the Buddha
because it “cuts like a diamond blade through worldly illusion to
illuminate what is real and everlasting”. The scroll was made from seven
sections, each printed from a single block and stuck together to create
a scroll more than 5m (16ft) in length.
This Mayan limestone stele with writing from Belize is dated to AD647 (Credit: The Trustees of the British Museum)
The
Mayan stele, mentioned earlier, is startling. As Harrison observes, “We
wanted to show the diversity of writing in all the places it is
believed to have independently originated, and one of these places is
Meso-America”. The 112 low-relief, block-shaped glyphs with which one of
the stele’s faces is covered are made up of closely arranged bulbous
forms – logograms (pictures of things and concepts, in the manner of
Chinese characters) and syllabic markers that help with pronunciation.
The purpose of the stelae was to celebrate Mayan kings and their
associates, like stone billboards, or perhaps rather like the public
statues dotted around cities today. The example in the exhibition dates
from AD600 to AD800 and was brought to the British Museum from Pusilhá,
Belize, in 1929. The text it bears hasn’t been entirely deciphered
(which is not unusual for Mayan text), but we know that it relates to
the reign of the Ruler K’ak’ Uti’ Chan, and that it tells us of his
lineage, his rise to power, and some of the historically significant
events during his reign (including warfare).
Gutenberg’s
Papal Indulgence is thought to be the earliest piece of printing with
movable type in Europe (Credit: British Library Board)
The earliest complete printed book in Europe was Johannes Gutenberg’s Bible,
which was printed in Mainz (Germany) in 1455 with the moveable type
technology (the printing press) that he pioneered. (In Europe, before
this time, books could only be reproduced by manually copying them out.)
The exhibition includes one of Gutenberg’s printed papal indulgences,
produced for Pope Nicholas V, and believed to have been completed
before his Bible. As Harrison points out, “Indulgences were intended to
reduce the amount of time that someone would have to spend in purgatory.
They were sold and filled in with the details of the person who bought
them.” Thus they were among the earliest examples of the standard blank
forms we know and dread today. The funds raised in this case went to
defending Cyprus from Ottoman attacks.
William Caxton was the first to print a book in English (Credit: British Library Board)
By
1480 there were presses across Europe, enabling an important
acceleration in the sharing of knowledge. In London around 1477, William Caxton used the printing press
to print Chaucer’s Canterbury Tales, the first major book printed in
England. Caxton was a publisher, editor, and translator who employed
skilled workers from continental Europe. The book uses a set of type,
Caxton Type 2, that he developed based on handwriting in the best
Flemish manuscripts. The large red initials were inserted by hand. It is
thought that around 600 copies of the book were printed, of which 38
copies survive around the world, most only as fragments. The copy in the
British Library is one of the few that is still complete.
Florence Nightingale nursed soldiers during the Crimean War, insisting on cleanliness (Credit: British Library Board)
In
Florence Nightingale’s notebooks, says Harrison, through her
handwriting “we see the extraordinary in the everyday; we see a person
we know, but through a different lens”. Nightingale, a social reformer
from a cosmopolitan English family, became legendary for transforming
medical care during the Crimean War (1853-6), and is thought of as the
founder of modern nursing.
Nightingale also required nurses she was training to write diaries recording their daily tasks (Credit: British Library Board)
The
pages here show Nightingale recording her activities and expenses for
the week 24 to 30 June 1877. Such practices have been less common since
the 1980s, with the steady rise of personal computers and keyboards. To
post-millennials and digital natives, the idea of a handwritten diary,
including a jotted account of finances, might seem as strange and remote
as the oracle bones.
The
petition against the first partition of Bengal in 1905 was a protest
against a government decision unprecedented in the history of the Raj
(Credit: British Library Board)
The petition against the partition of Bengal in 1905,
Harrison observes, provides “a very important glimpse into a moment of
history”. It is a large object, which contains over 60,000 signatures.
The British colonial government was proposing to divide Bengal along
religious lines, with a Muslim east and a Hindu west. The partition, a
‘divide and rule’ policy, went ahead, although it caused so much outrage
and unrest that the British government had to reverse it in 1911. The
signatories wrote in English or Bengali - whichever language and script
they were most comfortable in. The petition is also an example of the
political and symbolic power of signing one’s name; the written
signature as a profound expression of one’s identity, a role that is
fading in the era of computerised administration, facial recognition,
and biometrics.
The
Double Pigeon typewriter lacks a keyboard: users select a character and
press a lever to ink and type it before returning it to its place
(Credit: British Library Board)
Harrison’s favourite object, of the 100-odd in the exhibition, is the Chinese ‘Double Pigeon’ typewriter.
(Double Pigeon is a brand name. The British Library’s example was made
in Shanghai, China, in 1975.) It is an extraordinary device, with a
fascinating history. Because Chinese is a pictorial language (the
characters designate things and concepts directly), it is necessary to
know at least 2,000 characters for basic literacy, and at least 6,000
for literary language. In total, there are more than 50,000 characters.
While the entire Roman alphabet and most everyday symbols fit
comfortably onto a Western Qwerty keyboard, a workable Chinese
typewriter would need to manipulate thousands of characters. As Harrison
notes, the Double Pigeon sums up “almost a century of experimentation,
and different approaches to the particular problem of distilling the
Chinese writing system into typewriter form”. It comes with a tray bed
containing 2,418 pieces of moveable type, organised according to
structural similarities and frequency of use. In case this isn’t enough,
the typewriter comes with two additional boxes of type containing 1716
characters each. A typing rate of 20 characters per minute is considered
good.
The
French-Tunisian street artist eL Seed has created a work inspired by
Kahlil Gibran’s tombstone inscription “I am alive like you” (Credit:
Tony Antoniou)
What
will the future bring for writing? “Five hundred years ago in Europe,
the use of moveable type opened up different opportunities that were
seized upon by a hungry readership… [leading to] a transformation in the
self-understanding of many people in European countries,” writes design
professor Ewan Clayton in the book accompanying the exhibition. “It is
undeniable that today we are living through another of those seismic
shifts in the order of the written word.”
It’s
believed that many alphabets have their origins in writing from Egypt
and Mesopotamia, such as this Uruk clay tablet (Credit: The Trustees of
the British Museum)
Increased
digitisation is inevitable, though handwritten script seems unlikely to
disappear anytime soon. Harrison, for her part, says that she is happy
“to use a combination of different technologies. I would call myself
neither a technophile nor a traditionalist. I hop between the two.” One
kind of calligraphy that certainly hasn’t lost its potency – especially
its political potency – is graffiti, an example of which has been
created for the exhibition by the politically radical French-Tunisian
street artist eL Seed, whose work blends traditional Arabic notions of
beauty and form in the art of writing with the practice of graffiti and
street art. The piece quotes the poet Kahlil Gibran’s tombstone: “I am
alive like you”. While the users of the British Library may spend most
of their time handling printed and digital script, it seems that the
age-old art of calligraphy is alive and well.
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Do
you growl, roll or trill? The letter ‘r’ – and how we pronounce it –
reveals a surprising amount about identity, fashion and history, writes
James Harbeck.
T
The
‘r’ sound is the Doctor Who of speech sounds: it’s really several,
obviously different sounds that we treat as the same because they play
the same role. But which ‘r’ you use says a lot about who you are, where
you’re from, and who you want to sound like.
Three-quarters of the world’s languages have at least one ‘r’ sound – what linguists call a rhotic.
The problem is that the rhotics seem to have very little in common:
they’re said anywhere from the far back of the mouth to the lips, and
the tongue may be trilling, tightly constricting the airflow, loosely
constricting it, or doing very little indeed. And yet we generally
recognize them as versions of the same sound. The French uvular ‘r’, for
instance, is what we consider the classic French ‘r’– think of how
Hercule Poirot says his own name. The German version of the uvular ‘r’
is a little different because it drops off completely after vowels –
think of how Arnold Schwarzenegger says his own name or the classic line
from Kindergarten Cop, “It’s not a tumour!” (“It’s not a tumah!”)
How we pronounce the letter ‘r’ reveals a lot about us (Credit: BBC)
Linguists argue about what all the ‘r’ sounds have in common; recent ultrasound-imaging research
at the University of Cincinnati has suggested that, whatever the front
or top of your tongue is doing with a rhotic, the very back root of it
is always tightening your throat.
The ‘r’ is among the last sounds children master… if they ever do
Most
rhotics require more effort to say than the average speech sound, and
they’re among the last sounds children master… if they ever do. The
tongue-tip trill is particularly difficult, so it’s no surprise that
speakers might slip over to something slightly easier – economy of
effort is an important factor in sound shifts, though we’re also willing
to exert effort to make ourselves understood. But ease of saying and
hearing aren’t the main reasons for the difference between the ‘r’
sounds you hear as you travel through Europe. Fashion and identity are.
Roll with it
Long
ago, Latin speakers said ‘r’ with the tips of their tongues, just as
most Italian speakers do now. For a long time, French speakers did too.
But in Paris in the late 1600s, some of the smart set started saying a
back-of-the-throat ‘r’ – what linguists call ‘uvular’ – perhaps to save
effort, perhaps as a fashion. People such as the noted physician Nicolas
Andry de Bois-Regard counselled everyone to use the sound, because many
people had been converting ‘r’ to other sounds such as ‘l’ or ‘z’ or –
gasp – dropping it altogether. And so the uvular ‘r’ started spreading
gradually through France and the tongue-tip trill came to be seen as
‘vulgar’ or ‘provincial’.
And then it spread from there, city by
city, among the fashionable set, into Germany and the Netherlands and up
to Denmark… or so the old story goes. But it’s not quite that simple.
There’s evidence that the back-of-the-throat ‘r’ had already shown up in
some dialects of German by that time, and not even among the
fashionable city set. Nonetheless, the main spread of the uvular ‘r’
through Germany and neighbouring countries did follow the fashionable
city folks and travelling merchants. Berlin had it by 1700; it took hold
in Copenhagen in the late 1700s and spread from there back through
Denmark; it moved into southern Sweden by the late 1800s and stopped. It
spread too into Norwegian around Bergen, which has a long history of
trade with Germany.
The distinctive French ‘r’ became popular in the late 1600s (Credit: BBC/ Wellcome Collection)
It
also moved into the Netherlands, but in any given place in the
Netherlands you can hear some speakers who say ‘r’ with the tongue tip,
some who say it uvular, and some who say it mid-mouth like Americans,
and what’s preferred by young women (who are typically the bellwethers
of language change) varies from city to city. Next door in Belgium,
though, Flemish (another name for Dutch) avoids the uvular ‘r’. It may
have something to do with Belgium also having French speakers: your ‘r’
declares your language group.
Uvular ‘r’ also travelled west.
Spanish resisted it (except for a few places), but it took Portuguese by
storm. Portuguese, like Spanish, has two kinds of ‘r,’ a heavy one (as
in carro) and a light one (as in caro). In the late
1800s, some influential speakers in Portugal’s larger cities started
saying the heavy one like the French ‘r’; it may or may not have been by
direct influence from France. Within a few decades it had taken over
almost completely. It went to the next level in Brazil: depending on
where you are and who you’re talking to, you might hear ‘r’ as something
like a Dutch ‘ch,’ or a ‘h,’ or – in some contexts – no sound at all.
So the Brazilian version of the heavy ‘r’ means that ‘carro’ sounds to
us like ‘ca-hoo’, and ‘Rio’ sounds like ‘hee-oo.’
The Brazilian pronunciation of ‘r’ varies from region to region (Credit: BBC)
Meanwhile,
that other ‘r,’ the light one, stayed more or less the same… until
recently. Now some urban speakers in Portugal are starting to say it the
American way after vowels. Rural speakers near São Paulo, Brazil, have
been doing that for years, but it hasn’t spread because they’re not
fashionable – people call their accent fala caipira, ‘hillbilly talk.’
The Scots not only don’t drop the ‘r’, they trill it
We
English speakers have insisted on going our own way. By a thousand
years ago, English probably had several versions of ‘r’ across the
country; historical linguists are still arguing about the details. What
we know for sure (thanks to variant spellings) is that by the time of
Shakespeare, people in some parts of England were starting to drop it
after vowels for economy of effort. But ‘r’-dropping didn’t get the
endorsement of the ‘right’ sort of people until the late 1700s, at which
point it caught on so briskly that colonials returning to England after
the American Revolution expressed surprise at the change.
In Shakespeare’s era, some people in England started to drop their ‘r’s completely (Credit: BBC/ Getty)
The
‘right’ sort of people? Well, the ‘upper-right’ sort of people, if you
look at a map. R-dropping came to dominate the part of England roughly
north and east of the A5 motorway –plus London of course – excepting
areas of Lancashire and Northumbria (and stopping at Scotland, where, as
in Ireland, there is pride in not sounding English). The Irish don’t
drop ‘r’; think of the word ‘Ireland’ – the English pronunciation sounds
like ‘island’, whereas the Irish enunciate the ‘r’, so it sounds more
like ‘oirrland’. And the Scots not only don’t drop it, they trill it, so
‘Fergus from Aberdeen’ really sounds like ‘Ferrgus from Aberrdeen.’
The southwest English ‘r’ is internationally associated with pirates
The
southwest English ‘r’ is internationally associated with pirates,
thanks to actor Robert Newton, a native of Dorset, who played Blackbeard
and Long John Silver in Disney movies in the 1950s. He’s famous for
‘Arrrr, matey,’ but you’ll hear every ‘r in ‘There be treasure’ too.
Then there is the farmer stereotype (‘Get orrf my land’.) Now the
‘r’-dropping is spreading into the southwest as well.
And then
there are the Geordies. Already by the 1700s the ‘Northumbrian burr’ –
an uvular ‘r’ – was a point of pride. It remained one until the mid-20th
Century, when, in the space of about one generation, under the pressure
of popular culture, education and fashion, it almost completely
disappeared.
The American way
Americans
have not been immune to trends, either. Rich and well-educated people in
port cities – most notably Boston and New York – soon picked up the
British ‘r’-dropping fashion. So did plantation owners in the South, and
– from them – others in their area. Poorer people in the South who
lived in the mountains away from the plantations did not. Their reward
for keeping all their ‘r’s? Their accent is now – as in Brazil –
stereotyped as ‘hillbilly.’ But don’t assume a strong mid-mouth ‘r’
always goes with rural; heavy use of the same sound is also a
distinctive mark of the Beijing dialect of Mandarin.
‘New York’ has often been rendered in print as ‘New Yawk’
The
prestige of ‘r’-dropping lasted a long time in America, but it started
slipping after the Civil War, and slid right downhill in the 20th
Century. Nancy Elliott, of Southern Oregon University, studied the
speech of leading men and women in US films from 1932 through to 1980,
and found a steady decline in the rate of ‘r’-dropping, even by the same
actors: Fred Astaire went from 80% ‘r’-dropping in the 1930s to 28% in
the 1970s; Myrna Loy, from 96% to 7%. At first, more ‘r’-dropping was
associated with higher social status and more polite speech; leading men
dropped their ‘r’s more when talking to leading ladies and less when
getting into fights, and richer people dropped their ‘r’s more than
poorer ones. But by the 1960s the prestige associations had switched: a
few rich people (villains, for example) still dropped their ‘r’s, but it
was increasingly a mark of lower class.
Portuguese – like Spanish – has two kinds of ‘r’, heavy and light (Credit: BBC)
The
‘r’-dropping of New York can be heard in a New Yorker accent saying
‘New York,’ which has often been rendered in print as ‘New Yawk.’ The
common joke phrase for the Boston accent is ‘Ya cahn’t pahk ya cah in
Hahvad Yahd’ (‘You can’t park your car in Harvard yard’). A well-known
American actor who could be counted on to drop his’ r’s was Humphrey
Bogart. In “Here’s looking at you, kid” you don’t hear an ‘r’ in
“here’s”. In the word ‘world’ sometimes he would say the ‘r’ but
sometimes it would sound more like ‘woild.’ A more recent counterpart to
Bogart is Harrison Ford, but he always says his r’s – in Star
Wars lines like “He’s the brains, sweetheart” or “Never tell me the
odds,” you hear the ‘r’ in “sweetheart” and “never,” which Bogart would
have dropped (“sweet-haht,” “nevah”).
Hollywood
film stars, such as Fred Astaire, dropped their ‘r’s in 1930s, but this
was much less popular 40 years later (Credit: BBC/ Getty Images)
It’s
not ovah, though. The prestige of different ‘r’ sounds in different
places is just going to keep shifting. It’s about not just fashion but
identity. We could call it the Doctor Who-Are-You of speech sounds.
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From
‘Bremain’ and ‘Bregret’ to ‘Euro-Fudge’, Christine Ro takes a look at
the new phrases and expressions coined by a referendum.
E
Earlier in March, the British poet Brian Bilstonpublished a new piece on Twitter.
Entitled Meaningful Vote, it ends with the lines “How foolish, it
seems/How senseless, absurd/To redefine a nation/In pursuit of a word”.
‘Brexit’ has quickly shot into everyday use – as inevitable in British
conversations as ‘sorry’ or commentary on the weather. For those who
aren’t yet Brexhausted, there are some interesting parallels between
‘Brexit’ (the word) and Brexit (the political phenomenon).
It might seem a long time ago now, but Brexit was preceded by Grexit. A pair of Citigroup economists first used the term ‘Grexit’
in February 2012, to refer to the possibility of Greece leaving the
eurozone. Three months later, Peter Wilding coined ‘Brexit’, describing
it as ‘another sad word’,
in a think-tank article. Wilding, a solicitor, worked on EU policy and
media for the Conservative Party under David Cameron. He’s a Remainer
who thinks that the catchiness of ‘Brexit’ helped the Leave campaign,
and thus now regrets creating the word. This may be the original Bregret.
According to Peter Wilding, who coined ‘Brexit’, the word could become “an epitaph for a nation’s decline and possible fall”
An
additional irony is that ‘Brexit’ has become a rallying cry for those
who want a more distant relationship with Europe, when the word ‘exit’
is a borrowing from Latin. “Because of the word itself, we have been
painted into a corner,” argues Cardiff University linguist Lise
Fontaine. “By accepting this term, by repeating it, by making it so
frequent that it comes out automatically, we have closed down
alternative perspectives and ideas about ending the UK’s membership with
the European Union.” These alternative perspectives might have included
more attention from the outset to Northern Ireland, which is of course
part of the UK but strictly speaking not part of Britain (the large
island of England, Wales and Scotland).
In
June 2012, The Economist published an article with the headline ‘A
Brixit looms’ – but the word lost out to Brexit in common usage
Fontaine’s research
into the semantics of ‘Brexit’ shows that after a brief flirtation with
the ‘Brixit’ spelling, ‘Brexit’ became standard. But in the early days
‘Brexit’ was marked with quotation marks, boldface, definitions, and
terms like ‘so-called’—showing that even with a standardised spelling,
the term’s usage hadn’t become fully normalised.
Indeed, ‘Brexit’
didn’t take off for several years, until the lead-up to the 2015 general
election in the UK. One of Cameron’s campaign pledges was for a
renegotiation of the British relationship with the EU. It was from this
period, and especially following the announcement of the referendum,
that ‘Brexit’ exploded. Fontaine recalls suddenly hearing the term
everywhere in cabs and pubs. In 2016 Collins Dictionary named it the word of the year. By the end of 2016 it was a global word, according to the Oxford English Dictionary, which has also noted related coinages like ‘Brexit dividend’.
‘Backstop’ used to refer to sports or finance, but has taken on new meaning since the 2016 referendum
In
addition to the flourishing of new terms, Brexit has brought certain
words into new or changed prominence. ‘Unicorn’ has become a term used
to discredit ‘unrealistic’ Brexiteers, with the European Council
president Donald Tusk sharing a letter from a six-year-old featuring a drawing of the mystical creature.
‘Backstop’ is another example. Until late 2017, web search results for
‘backstop’ were dominated by sports fans or finance experts. It’s since
become synonymous with the open border between Ireland and Northern
Ireland – a sticking point in the Brexit negotiations.
Turning ‘Brexit’ into art
‘Backstop’ and its variations are just a few of the many terms that appear in The Brexit Lexicon,
a video installation by artist Simon Roberts. This artwork contains two
parts: an 80-minute video of a newsreader reciting an alphabetised list
of words and phrases related to Brexit; and a projection of the
teleprompter he’s reading. The effect is overwhelming.
Artist Simon Roberts has created a Brexit lexicon, collecting nearly 5,000 expressions from social media and the news
Roberts
has been collecting these terms since the day after the referendum,
whose result shocked him into wanting to make artwork about Brexit. It
was a laborious process to collect this lexicon. For two years Roberts
scoured social media and news media to make note of nearly 5,000 new
expressions describing some aspect of Brexit. Early on he noticed an
infusion of technical terms, and then a flowering of political
soundbites. There was also a clustering of expressions around specific
events, such as the July 2018 Brexit plan agreed at the Chequers country
house. This gave rise to, among many other phrases, ‘Chequers
Blueprint’, ‘Chequers Checkmated’, ‘Chequers Euro-fudge’ and ‘Chuck
Chequers’.
It’s clear from The Brexit Lexicon that ‘Brexit’ has spilled outside the political realm. Since the referendum there have been dozens of new company registrations with ‘Brexit’ in their names, as well as applications for trademarks for items like Brexit biscuits and Brexit energy drinks.
The international spread of ‘Brexit’
A few aspects have helped ‘Brexit’ become ubiquitous. One is the playfulness of English, particularly British English.
The British tabloids have excelled at punning headlines in the
post-referendum era. A sampling of the newspeak collected for The
British Lexicon – including ‘All the Authority of a Smacked Blancmange’,
‘Fudgiest Fudge in the History of Euro-fudge’, and ‘Ambitious Managed
Divergence’ – shows the variety of dark humour, bureaucratese and
linguistic novelty people have employed in attempts to explain Brexit.
Fans
around the world reacted against the retirement of Lionel Messi from
international football, asking for a referendum on ‘Mexit’ before they
let him retire
“English
has a long and rich tradition of verbal humour. British media in
particular are no strangers to various kinds of wordplay,” says Gordana
Lalić-Krstin. She and Nadežda Silaški, who teach language at the
University of Belgrade, have researched other neologisms (or new terms) influenced by Brexit.
A
petition with 53,000 signatures prompted the Finnish government to
debate the country leaving the eurozone in 2015, inspiring the word
‘Fixit’
‘Brexit’has given rise to possibilities like ‘Califexit’
(which could be the title of a Red Hot Chili Peppers album, and defines
California leaving the US) and ‘Fixit’ (which sounds like a plumber’s
tool, but refers to the possibility of Finland leaving the EU). Silaški
and Lalić-Krstin have also recorded this structure being used in terms
like ‘Mexit’ (for the retirement of footballer Lionel Messi) and
‘Trexit’ (if a US resident decides to leave the country due to Donald
Trump).
‘Trexit’
has many meanings, including Trump supporters rejecting the
establishment and the possibility of the President’s impeachment
These reshapings are helped along by the international reach
of English. “The global dominance of English, especially on the
internet, means that words spread fast, and may be adopted by different
languages or by different varieties of English more readily than ever
before,” Lalić-Krstin says. “‘Brexit’ is an internationalism, ie a word
that is recognisable globally and has entered many other languages in
its original form and meaning, instead of being translated.”
Ambiguity
is something that is an advantage for this kind of word, where you can
capture a meaning that’s got movement to it, but use it as a noun
instead – Lise Fontaine
There’s
also the malleability of the word itself (and of parts of speech in the
English language more generally). Fontaine comments: “‘Exit’ is one of
these very flexible words that doesn’t easily get classified as a strict
noun or as a strict verb. So I think that ambiguity is something that
is an advantage for this kind of word, where you can capture a meaning
that’s got movement to it, but use it as a noun instead. It opens up all
kinds of potentials that it wouldn’t otherwise have.” Even though dictionaries are generally classing ‘Brexit’ as a noun, it’s undergoing a process of denominalisation, or verbing, such as in references to Brexiting.
Fontaine
calls ‘Brexit’ a complex nominal, or a noun that packs in a great deal
of meaning. Rather than using a wordy phrase like ‘the possible exit of
Britain from the European Union’, Fontaine says, “it’s kind of got
sentence grammar in a slot that’s normally filled by a noun.”
“Its being a blend (a portmanteau), in itself a playful formation, almost invited people to toy with it
and produce words such as ‘bregret’, ‘regrexit’, ‘Brexitesque’ or
‘Brexitannia’,” says Lalić-Krstin. “These words are compact yet very
expressive.”
‘Bremain’ doesn’t suggest any risk or threat, so is a less compelling word
And
though ‘Bremain’ is the converse of ‘Brexit’, Fontaine explains that
“their individual grammar is quite different”. For one thing, it’s not
as flexible: “You can’t talk about ‘the Remain’. It doesn’t have a noun
counterpart.” And it’s less compelling as a word because, according to
Fontaine, “There’s nothing exciting. There’s no risk, there’s no threat.
It’s not newsworthy.”
‘Brexit’ past and future
It
may seem that Brexit has captured the world’s imagination like no other
single political coinage. But a precursor is the Watergate scandal in
the 1970s. Watergate has continued to influence neologisms decades
later, such as ‘Monicagate’ (for the affair between Monica Lewinsky and
Bill Clinton) and ‘Piggate’ (for an unsavoury allegation involving David
Cameron and an Oxford dining club).
As for the future of
‘Brexit’, regardless of what happens on 29 March? “What should happen
with a word that’s this common and this frequent is that it should soon
have a metaphoric use,” says Fontaine. It remains to be seen whether
‘pull a Brexit’ will refer in the future to dividing a country down the
middle, or to ushering in a new period of prosperity and sovereignty.
The Brexit Lexicon will be at the Format Festival in Derby, UK from 15 March to 14 April.
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A
new book translates 43 different Japanese words into English,
introducing ideas that can help people in the West live differently.
We’ve picked out seven of the most poignant.
“When
I was two, our family moved to a rural town in the Kansai area to be
with my father’s aging parents,” writes Mari Fujimoto in the
introduction to the new book Ikigai and Other Japanese Words to Live by (published by Modern Books), which translates 43 of the most poignant phrases in the language. “I fondly remember spending Obon,
the festival that honours one’s ancestors, at the house of my
grandparents (both of whom were over 100 years old).” More than just a
childhood memory, her experience reflects an outlook – one of many that
appear in the book, questioning dominant Western values.
Fujimoto
– director of Japanese Studies at the City University of New York – is a
linguist by training, and believes that by discovering words and
phrases unique to other cultures, we can gain a wider understanding of
our own lives. “It’s important to give another perspective, see that
other life,” she tells BBC Culture. “In the West we tend to seek
perfection, and we always feel like we have to be perfect, we have to do
as much as we can, and meet other people’s expectations. Thinking about
the way my grandparents were, and the traditional way of Japanese life,
I thought we could stop and look around and accept the things that we
don’t normally appreciate, like getting older.”
Mugon-no
gyō: a specifically silent meditative practice that asks you to take a
moment to reflect before doing – act, don’t react
Calmness
seeps through many of the phrases, whether it’s derived from accepting
elements beyond our control or being respectful in all our encounters.
South African artist David Buchler – who has written short essays for
the book – has lived in Japan for seven years. “When I speak to people
in Japanese, I’m very aware of what I’m saying and my gestures and being
polite, thinking about how my words would affect them,” he tells BBC
Culture. “It’s a very different approach to talking.”
The book
covers vast topics including ‘harmony’, ‘gratitude’ and ‘time’ – but it
isn’t an abstract dictionary. Instead, Fujimoto offers a way into a
culture that can often seem remote to foreigners. So, for Shibui,
which “recalls the beauty revealed by the passage of time”, she writes:
“Inhering in an aesthetic of calm – colours subdued and brightness
muted – this word reminds us to appreciate the things that improve with
age. There is a grace in maturity, and the experiences of life mark
their objects with a pleasant richness. You might experience shibui in the colour of leaves in early winter, or an old teacup on a table.”
Fukinsei,
or beauty in asymmetry: symmetry represents perfection, and is alien to
human experience. An art form must bring a sense of alternative
possibilities, admitting change
It’s
a philosophy finding a receptive audience: by teaching us to find joy
in the objects we own, Japanese tidying guru Marie Kondo has become a
Netflix hit and a lifestyle brand, having a knock-on effect on charity shops;
while the 21st-Century mindfulness movement offers bite-sized
meditations to practise when we’re on our way to work, cooking our
dinner, or wandering around a supermarket.
Teinei:
a courteous attitude, where each gesture is performed with dedication
and precision; behaving with the utmost care in order to show excellence
in your conduct
“Learning
the language calmed me a lot – the way I approach things is more
beneficial to myself,” says Buchler. He picks out the phrase ‘mono-no
aware’, or ‘the ephemeral nature of beauty’. “It’s basically about being
both saddened and appreciative of transience – and also about the
relationship between life and death. In Japan, there are four very
distinct seasons, and you really become aware of life and mortality and
transience. You become aware of how significant those moments are.”
Mono-no
aware: the ephemeral nature of beauty – the quietly elated, bittersweet
feeling of having been witness to the dazzling circus of life – knowing
that none of it can last
The
book reinforces how much a country’s climatecan affect its vocabulary.
“Japan is a small country, the actual habitable area on the island is
very limited, and it’s surrounded by the ocean,” says Fujimoto. “The
condition of living in pre-modern Japan was harsh… people had to learn
how to live with that – you can’t always be bitter about what nature
might bring. Rather than being upset or trying to resist, they figured
out the wise way to appreciate and deal with the things that they have.”
Meaning
literally ‘there is no means or method’, shōganai is a reminder that
sometimes we have to accept things as they are, allowing us to let go of
negative feelings
“I
recall typhoons destroying the crops and a massive earthquake stole
thousands of lives in my prefecture,” writes Fujimoto in her
introduction. “That is how the Japanese developed their way of life:
living in harmony with nature, a philosophy that sits at the heart of
Shinto, the ancient indigenous spirituality of the Japanese people… This
belief system developed into a uniquely Japanese way of appreciating
beauty today.”
Kodawari:
a mind-set of determined and scrupulous attention to detail, motivated
by a sincere passion and self-discipline; knowing that some of these
efforts will go unrecognised
Fujimoto
acknowledges that there are certain “essential elements of beauty, such
as symmetry, composition, youth and liveliness” – but, she argues, “We
tend to be attracted to those ‘positive’ qualities, whereas opposing
qualities, such as ugliness, imperfection, age and death, are considered
distasteful in the Western world. The traditional Japanese aesthetic
is, conversely, founded on the undeniable truth of nature; everything in
nature is transient; nothing lasts, and nothing is perfect. There is a
beauty in all the varied spectra of life, from birth to death,
imperfection to perfection, ugliness to elegance.”
Prizing
what’s mysterious and profound, yūgen is a kind of beauty that derives
from understatement: deeply tied to kanso, a reminder to perceive beyond
what one sees
The
book reinforces the benefit that understanding words particular to
different languages can bring: we can see the world in two different
ways, holding both viewpoints simultaneously. “If you just switch a gear
you can see more beauty in the world,” says Fujimoto. “Just a little
change of mind or perspective: we have so many great things around that
we don’t notice or appreciate.”
Ikigai and Other Japanese Words to Live by (published by Modern Books) is out now.
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The
earliest fragments of English reveal how interconnected Europe has been
for centuries. As an exhibition in London brings together treasures
from Anglo-Saxon England, Cameron Laux traces a history of the language
through 10 objects and manuscripts – including a burial urn, a buckle
with bling, and the first letter in English.
T
The
interconnectedness of Europe has a long history, as we’re reminded when
we explore the roots of the English language – roots that stretch back
to the 5th Century. Anglo-Saxon England “was connected to the world
beyond its shores through a lively exchange of books, goods, ideas,” argues the Medieval historian Mary Wellesley, describing a new exhibition at the British Library in London – Anglo-Saxon Kingdoms: Art, Word, War – that charts the genesis of England.
“Something
like 80% of all surviving Old English verse survives in four physical
books… for the first time in recorded history they are all together [in
this exhibition],” she tells BBC Culture. “The period that is
represented by Old English is about 600 years, which is like between us
and back to Chaucer… imagine if there were only four physical books that
survived from that period, what would that say about our literature?”
What
we understand as English has its roots in 5th-Century Germany and
Denmark, from where the Anglian, Saxon and Jute tribes came. As the
Roman legions withdrew around 410AD, so the Saxon war bands (what Rome
called ‘the barbarians’) landed and an era of migration from the
Continent and the formation of Anglo-Saxon England began. The word
“English” derives from the homeland of the Angles, the Anglian peninsula
in Germany. Early English was written in runes, combinations of
vertical and diagonal lines that lent themselves to being carved into
wood and were used by other closely related Germanic languages, such as
Old Norse, Old Saxon and Old High German.
Cremation urn from Loveden Hill, 5th Century (Credit: The Trustees of the British Museum)
“The
earliest fragments of the English language are likely to be a group of
runic inscriptions on three 5th-Century cremation urns from Spong Hill
in Norfolk,” Wellesley has written. “The inscriptions simply read alu, which probably means ‘ale’. Perhaps the early speakers of Old English longed for ale in death as well as life.”
The
exhibition gathers together an array of documents, books and
archaeological evidence to form a dense picture of the Anglo-Saxon
period, including a burial urn with runic inscriptions in early English
from Loveden Hill, Lincolnshire, England.
Anglo-Saxons cremated
their dead and interred their remains in earthenware vessels. About 20
objects with runic inscriptions from before 650AD are known from
England, making this vessel – which seems to feature a woman’s name and
the word for tomb – one of the earliest examples of English.
World map made in southern England, 11th Century (Credit: British Library Board)
The
exhibition also includes a charming 11th-Century English map of the
world, which gives us an insight into Anglo-Saxon identity. Britain and
Ireland are squeezed into the bottom left-hand corner. (The two main
population centres in England, London and Winchester, are noted.) The
Mediterranean Sea is at the centre of the world’s land mass, with Rome
prominent near the bottom on the left (‘Ro’ and then ‘ma’, with towers
in between); across the water, Jerusalem is also prominent. Africa looms
large on the upper right (follow the orange line up from the Nile
delta), and India is the roughly triangular mass at the top centre.
This
worldview was inherited from the Romans, who regarded Britain as being
on the far edge of the world, but remained tied to the ‘centre’ by the
Christian religion. Throughout the Anglo-Saxon era, which ended with the
Norman Conquest in 1066, there was religious (and with it,
intellectual) traffic across Europe.
Venerable Bede, an English
monk and historian, noted in the early 8th Century that Britain was
inhabited by four peoples who used five languages: the Picts (who remain
shadowy); the Scots (whose language became Gaelic); the Britons (whose
language became Welsh, Cornish, and Breton); and the Anglo-Saxons (who
used a form of English). The fifth language was the Latin of the church,
which eventually provided an alphabet to replace runes. On top of all
of this, the Viking invasion of Britain began in the early 8th Century,
adding Danish culture to the mix.
It is important to remember that
the formation of English was influenced by a huge range of ethnic and
geographical forces. The emerging ‘England’ of this period was a melting
pot.
For example, we owe our English names for the days of the
week, Tuesday to Friday, to the pagan religion that the Anglo-Saxons
brought with them to Britain (Saturday, Sunday and Monday derive from
the Greco-Roman tradition). Equally, the name of the Christian festival
Easter is linked by Bede to ‘Eostre’, who seems to have been a pagan
goddess. Woden, the most important pagan god, to whom we owe the word
Wednesday, was also claimed as the ancestor of Anglo-Saxon royal lines.
(The similarity to the name of the Norse god Odin is no accident.)
A representation from the 12th Century of the Anglo-Saxon god Woden (Credit: British Library Board)
Even
Alfred the Great, an extremely pious Christian, claimed to be a
descendant of Woden. The image here is a copy from a 12th-Century
manuscript; it shows Woden at the centre of the kingly lines of
(clockwise from top right) Wessex, Bernicia, Deira, Mercia and Kent.
One
of Alfred’s personal projects was to translate great Latin prose works
into Old English vernacular, thereby making them more accessible
Another
object in the exhibition is something of a mystery. Made of gold, rock
crystal and enamel, it dates from the late 9th Century, and the
inscription around the outer edge says “Alfred ordered me to be made”;
from the context, scholars have concluded that this refers to Alfred the
Great.
The Alfred Jewel, late 9th Century (Credit: Ashmolean Museum, University of Oxford)
What is known as the Alfred Jewel contains an empty socket, suggesting it could have been designed as a reading pointer, or æstel.
If so, this object, and others like it, indicate the importance of
literacy under Alfred’s reign – and especially literacy in English,
which Alfred knew he needed to promote to help constitute a ‘united
kingdom’ of England.
“King Alfred was very educated and clearly
loved reading,” says Wellesley. “[He felt] there had been a terrible
decline in learning in England, and in the more peaceful final four
years of his reign he instituted a programme to promote the vernacular.
It’s a wily political move, because he’s the first king to use the
phrase ‘king of the English’.” In the Anglo-Saxon period, English was
“very much a vernacular, a lesser language; not the language of the
educated elite” – which was Latin.
According to Wellesley, Alfred
had translations made of books that were “‘most needful for men to
know’; these include Gregory the Great’s Pastoral Care, Augustine’s
Soliloquies, Boethius’s Consolations of Philosophy and others”. She
argues that “he juxtaposes the concepts of wealth and wisdom… he is also
[with æstels like the Alfred Jewel] kind of bribing the bishops to whom he sends these works”.
The
most famous Anglo-Saxon literary text is also included in the
exhibition. Set in Scandinavia, Beowulf concerns a hero’s epic
encounters with, and slaying of, monsters such as the man-thing Grendel
and a dragon.
A page from the only manuscript of Beowulf known to exist (Credit: British Library Board)
The
copy we have (the only existing manuscript of Beowulf), which was
scorched by fire in the 18th Century, is thought to date from around the
end of the 10th Century. Yet the tale was probably much older than that
and likely existed as part of an oral tradition of story-telling.
The
manuscript was included in a larger collection that attests to the
fascination of the period with remote places and exotic monsters. A
lurid 11th-Century manuscript commonly called “Marvels of the East” (a
page of which is reproduced here) catalogues (in both Latin and English)
weird creatures purportedly found in the ‘Far East’.
Page from The Marvels of the East, 11th Century (Credit: British Library Board)
These
include people with lions’ manes who sweat blood and people with legs
12ft (3.6m) long who capture and eat anyone passing. The manuscript of
Beowulf, meanwhile, describes Grendel crunching on the bones of
warriors. It’s literature that offers visually arresting images to
readers more used to hearing stories being told.
The Sutton Hoo
belt buckle, from an early 7th-Century burial mound in Suffolk, England,
is primarily made of gold and weighs over 400g (14oz), but beyond the
bling, its intricacy speaks to the surprising sophistication of early
Anglo-Saxon culture – and how that fed into the development of the
English language.
The Sutton Hoo gold belt buckle, early 7th Century (Credit: The Trustees of the British Museum)
The
surface is covered in the zoomorphic interlace which can be seen
elsewhere in designs of the period, such as the Lindisfarne Gospels
(also in the British Library collection): apparently it is possible to
puzzle out 13 snakes, birds and beasts of various sorts tangled together
in the web.
In 920, Ordlaf, a regional official in Wiltshire,
England, wrote to King Edward the Elder. This, the Fonthill Letter, is
the earliest surviving letter in the English language. (Edward the
Elder, son of Alfred the Great, was thought to have been “glorious in
the power of his rule”. He was neglected by historians until recently
and is now thought to be one of England’s great kings.)
The Fonthill Letter, early 10th Century (Credit: Reproduced courtesy of the Chapter, Canterbury Cathedral)
The
letter is about what is in essence a convoluted legal dispute. Like
many of the most important documents of this period, it survived for
centuries through a combination of accident and neglect: it ended up in
the archives of the Cathedral Church at Canterbury, where in the 12th
Century it was marked “useless” but none-the-less kept. Despite its
designated uselessness, the Fonthill Letter gives us a precious glimpse
of everyday Anglo-Saxon red tape, as well as the high level of literacy
in English which Alfred promoted.
The Ruthwell Cross is an 8th- or
early 9th-Century sandstone monument around 16ft 4in (5m) tall which
now stands inside the church at Ruthwell, Dumfriesshire, Scotland. It
would once have been in the churchyard. (A replica of it appears in the
exhibition.)
A 19th-Century engraving of the Ruthwell Cross, Scotland (Credit: RCAHMS)
From
bottom to top, the front of the cross represents the Crucifixion; the
Annunciation; Christ curing a blind man; Mary Magdalene drying Christ’s
feet; and Mary and Martha. On the other side are depicted the Flight
into Egypt; the hermits Paul and Antony; Christ recognised by beasts;
and John the Baptist. The narrow sides have elegant vine-scroll
ornamentation, around which is an unusual runic inscription of Old
English verses that seem to echo and probably draw on the oral tradition
of The Dream of the Rood (a ‘dream vision’ of the Cross), an Old
English poetic masterpiece that survives in one place, as part of the
Vercelli Book from the 10th Century.
The opening page of The Dream of the Rood, 10th Century (Credit: Biblioteca Capitolare de Vercelli, Italy)
The first word, starting with the big ‘h’, is hwæt,
or ‘Listen!’. (Runic ‘w’ looks like a ‘p’.) Since the English runes
would have been unintelligible to the indigenous British population of
the area, it has been speculated that the cross was a creation of an
English monastic community.
The Anglo-Saxons seem remote –
they are remote, for at their furthest they are over 1,500 years away
from us – and we will probably never fathom many of the details of their
lives, but there are also moments where they leap into focus and feel
like they might be our grandparents, squabbling about this or that or
telling stories in a letter. So much is both alien and familiar. It is
fascinating to witness the evolution of the written language; and to
imagine our descendants puzzling over our use of it in an exhibition
1,500 years from now.
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LESSON 3651 Sat 17 Apr 2021 Buddha-Sasana- Folk Buddhism
Kushinara Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice University
for Searching Vegan Food for Humans like the birds to Discover Awakened One Universe
in 117 Classical Languages.
3D 360 Degree Circle Vision Meditation Lab. White Home, 668, 5A Main Road, 8th Cross HAL III Stage, Puniya Bhumi Bengaluru, Magadhi karnataka State, Prabuddha Bharat International. http://sarvajan.ambedkar.org buddhasaid2us@gmail.com jcs4ever@outlook.com jchandrasekharan@yahoo.com
Search and Eat Vegan Food like birds - Do Good Purify Mind - Attain Eternal Bliss - Metteya Awakened One
Vegan Diet Healthy, or Even Healthier?-HAPPY NATURAL HUNGER Let’s go back and take another look at this thing we call “hunger.”
We ought to know that there are two levels of hunger. First, there is physical,
material hunger, which is a natural process of life. The body instinctually feels
hungerregarding its natural needs: clothing, food, shelter, medicine, exercise.
This kind of hunger is no problem
REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Vishwa
Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I
will make Prabuddha Bharat Buddhist) Now All Aboriginal Awakened
Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make
world Prabuddha Prapanch) People have started returning back to their
original home Buddhism.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy
(Vegan).
Each
weekend many people set out to conquer the mountain in the middle of
the state park, a large and very mixed group of people of every age,
state of health, type of footwear, size of backpack or picnic basket,
degree of inebriation or caffeine fortification. The group that appears
on any particular day will naturally spread itself out from the trail
head just beyond the parking lot along the trails that weave and
intersect throughout the park and that occasionally empty a weary hiker
to the top of the mountain for the rather singular attainment of a final
ascent up its rocky peak.
The
strongest, healthiest, be-hiking-booted, light-backpacked, boldest,
most persistent and most enterprising make the best progress. These are
recognizable even in the parking lot: They generally drive all-terrain
vehicles with bicycle racks, are slim and fit and carry high-tech water
bottles. They are recognizable later as the ones walking in the opposite
direction with bright and open faces, inspiring others with their
retelling of mountaintop experiences. Some of them, but not all, have
made that last climb up the abrupt final cliff.
In
the middle range there is inevitably a mutually infatuated teenage
couple that makes energetic progress in spurts, but keeps getting
side-tracked and disappearing from the path and into the brush for
periods of time. There are some chubby middle-aged people who huff and
puff, sip frequently from canteens and eat sandwiches. And there are
some relatively fit but ancient binoculared birdwatchers. These will
return home with some sense of attainment, even if a common one.
Falling
way back are parents and their young kids who “cannot walk another
step,” a couple of people sitting on a rock drinking beer, an elderly
gentleman watching fire ants devour his cane that he had to abandon
upright after it sank into a soft spot in the ground, and an alluringly
attired young lady who broke a heel on the first rock past the parking
lot.
The Buddhist Path
is defined with the bicycle racks and cutting-edge water bottles in mind
and the rest of us try our best to keep up but then straggle to varying
degrees. We do what we can, and often the accomplishments of the
leaders and tales of panoramic views from lofty heights inspire us to
try a bit harder. The field guides, trail maps and high-tech hiking
boots are primarily designed with these young and fit scalers of peaks
and surveyors of views in mind, though those assets that carry the
famous Mahayana® logo are, they say, a bit more middle-group- and
way-back-group-friendly.
It
is important to recognize that Buddhism is not a cookie-cutter
enterprise. Most religions tend to be. That is, a typical religion
defines a set of practices or standards that all adherents are equally
responsible for upholding, producing rather standardized norms of
behavior and understanding. These take a common attainment as a
benchmark, and so will not put as much emphasis on the aspirations and
needs of the hotshots and rocket scientists as Buddhism does. In fact,
Buddhism cannot be a cookie-cutter enterprise because its benchmark is
extraordinarily high: the singular attainment of perfect purity in
action and thought, penetrating insight and imperturbable serenity, of
Awakening. Those adepts of highest attainment understand and live
something extremely sophisticated and rare, beyond the reach of the
typical among us.
The
other side of the story is that straggling is quite permissible in
Buddhism. Nobody requires that we undertake five precepts, least of all
God; it is our choice. No one requires that we drop anything into alms
bowls, nor that we attend Dharma talks, nor that we cultivate the mind;
we choose to, individually or as families. Buddhism provides choices at
every level, hopefully with the support and advice provided through our
communities, to make these with due deliberation on the basis of
Buddhist wisdom. We Buddhists spread ourselves out on the Path based on
our choices, on our determination and on our aptitude. But the
stragglers can always rely on adepts for guidance and encouragement, for
the scalers of peaks inspire us all in a wholesome direction.
The Buddhist Diet
The Good Life - Feel Good, Live Well
39 subscribers
Like many religions, Buddhism has dietary restrictions and food traditions.
Buddhists — those who practice Buddhism — follow the teachings of the Buddha or “awakened one” and adhere to specific diet laws.
Whether
you’re new to Buddhism or want to practice only certain aspects of the
religion, you may wonder what those dietary customs entail.
Like
many religions, Buddhism has dietary restrictions and food
traditions.Buddhists — those who practice Buddhism — follow the
teachings of the Buddha or “a…
The necessity to replenish our body with food due to fulfilling hunger is a problem and as the Awakened One said,
“Hunger is the worst illness”.
All other illness can be cured in time, but hunger is incurable!
A hungry man is capable of doing anything when hungry…
Kushinara
Nibbana Bhumi Pagoda-Free Online Analytical Research and Practice
University for Searching Vegan Food for Humans like the birds to
Discover Awakened One Universe in 117 Classical Languages.
wishes to be a working partner in such multipurpose society
Vegans In Ancient Times | The History of Veganism Part One
Bite Size Vegan
185K subscribers
How
far back does the vegan lifestyle reach? Is veganism a modern-day
invention? Were there vegans in ancient times? In this first edition
of The History of Veganism series, we look back- way back- to ancient
times, staring 9,000 years ago to trace the roots of veganism to their
very source. For complete citations and further reading, see the blog
post for this video: http://www.BiteSizeVegan.org/AncientV…
The
time it took to produce this video was around 73 hours. If you’d like
to help support Bite Size Vegan so I can continue to burn the midnight
(animal-free) oil, check out the support links down below!
★★HELP TRANSLATE THIS VIDEO (see links at bottom)★★
FOR INSTRUCTIONS & MORE PLEASE VISIT THIS DOCUMENT:
http://bit.ly/BiteSizeVeganTranslatio…
TO SUBMIT TRANSLATED TITLES AND DESCRIPTIONS & TRACK CAPTIONING SO
WE CAN REACH A GLOBAL AUDIENCE! THE DOCUMENT ALSO HELPS US STAY
ORGANIZED IN THIS EFFORT.
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
40% of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When a just
born baby is kept isolated without anyone communicating with the baby,
after a few days it will speak and human natural (Prakrit) language
known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
LESSON 3650
-Fri 16 Apr 2021 Buddha-Sasana-Has the Sasana Upheld the True Dhamma?
Search and Eat Vegan Food like birds - Do Good Purify Mind - Attain Eternal Bliss - Metteya Awakened One
Vegan Diet Healthy, or Even Healthier?-HAPPY NATURAL HUNGER Let’s go back and take another look at this thing we call “hunger.”
We ought to know that there are two levels of hunger. First, there is physical,
material hunger, which is a natural process of life. The body instinctually feels
hungerregarding its natural needs: clothing, food, shelter, medicine, exercise.
This kind of hunger is no problem.
REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Vishwa
Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I
will make Prabuddha Bharat Buddhist) Now All Aboriginal Awakened
Societies Thunder ” Hum Vishwa Prabuddhamay karunge.” (We will make
world Prabuddha Prapanch) People have started returning back to their
original home Buddhism.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet
(the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet without dairy
(Vegan).
6
Ways to Kick Off a Plant-Based Diet for 2021 - Cont’d Dr. Joel Kahn 5.
Find Travel Apps to Succeed Eating a plant-based diet at home is one
matter, eating one on the road another.
The
New Mexico Vegan is dedicated to bringing forth awareness on the topic
of veganism. It is geared for vegetarians, vegans and the veg curious.
New Mexico Vegan has global information but bringing some focus on the
‘vegan’ New Mexico, events, places and people. With the current fragile
status …
If
you eat three times a day, vegan, you earn 10% more. If you eat two
times a day, you earn 20%. If you eat only one vegan meal a day, you get
like 40% more spiritual points. If you are a breatharian, and you
meditate, you get 30-70% spiritual points. A high-level master, a saint:
would bless you 500%
https://www.medicalnewstoday.com › …
Web results Vegan diet: Health benefits, foods, and tips - Medical News Today 27-Apr-2020
— a bowl of food that can be eaten on a vegan diet … People following
this diet should, however, take care to get key … pesco- vegetarian
diets, as well as being better for providing
https://www.healthline.com › nutrition
Web results Vegan Food List: 11 Foods That Healthy Vegans Eat - Healthline 14-Oct-2016 — Here are 11 foods and food groups that should be part of a healthy vegan diet. 1. Legumes. In an …
https://host.pariyatti.org › Th…PDF
Web results Light of the Dhamma January Vol 4 No 1, January, 1957 - Pariyatti there
are any questions pertaining to Buddhism that we can answer or …
Mind………..Bhikkhu ¾nanda Metteyya. 64 … a well disciplined mind
may move from one … to absorption into eternal bliss.”.
Pariyatti enriches the world by disseminating the words of the Buddha,
providing sustenance for the seeker’s journey, and illuminating the
meditator’s path.
It’s
recommended that vegetarians and vegans eat legumes and nuts daily,
along with wholegrain cereals and pseudo-cereals, to ensure adequate
nutrient intakes.
Minerals for vegetarians
If you’re following a vegetarian or vegan diet, you need to make sure you get the right amount of essential dietary minerals.
Some of these minerals and their suggested food sources include:
Iron
Ironis an important mineral that is involved in various bodily functions, including the transport of oxygen in the blood.
Although
vegetarian and vegan diets are generally high in iron from plant foods,
this type of iron, called non-haem iron, is not absorbed as well as the
iron in meat (haem iron). Combining non-haem iron-containing foods with
foods high in vitamin C and food acids (such as fruit and vegetables) helps your body absorb the iron.
Good vegetarian food sources of iron include:
cereal products fortified with iron (such as breakfast cereals and bread)
wholegrains
legumes
tofu
green leafy vegetables
dried fruits.
Zinc
Zinc performs numerous essential functions in the body, including the development of immune system cells.
Everything
here was so aligned with my inner being. I love how you incorporated so
many of my favorite practices - Yin Yoga, breathwork, flow, music,
dances, vegan food. It fills my heart with joy. Which both deepened and
heightened the efficacy of this work. and made it fun!!! My body is
singing with joy.
Then
slowly the kitchen staff began to bring food out in buckets that was
served to us directly on to our plates using big ladles. The food was
strictly vegan and no coffee or alcohol was allowed. The food was tasty,
and I was happy to eat and be amongst such rustic love and kindness.
That evening at the ashram there was a satsung planned.
We
laughed, cried, danced, explored, shared, hugged and were there for
each other on this amazing journey. Spending a month in beautiful Ubud,
eating some of the best vegan food in the world made the experience even
more profound. I turn 65 next month and there were times on the course
when I felt 18 again….what a gift.
Trees
once domesticated for their sweet, plump and nutritious fruit but
longentrusted to nature, might eventually produce fruit scrawny, sour
and barelydigestible. Flowers once domesticated for their fragrance and
brilliantblossoms but then allowed to grow wild where abundant water,
sun and godsoil are lacking, could be expected to evolve into more
scraggly forms,perhaps soon no longer to represent flowering plants at
all. If the plantmetaphor recruited to understand propagation and
variation in Buddhism is apt, one might expect the merciless process of
natural selection likewise todegrade the pristine values, practices and
understandings of Buddhism, oncethe Sasana has been let loose to grow
wild in an arbitrary culture, for instance,in a culture that sees no
virtue in renunciation or in which patience isdenigrated and
harmlessness regarded as impractical. What does this metaphorsuggest
about Buddhism’s chance of survival in a capricious and often
hostilefolk-cultural environment?
Indeed,
with all of the changes sweeping back and forth through Buddhism –the
swapping out of old scriptures and swapping in of new, the
expandinglevels of devotion to a founder increasingly deified then
sometimes displaced,the blending in of folk culture and folk religion,
preoccupation with anelaborate mythology, priests running around
blessing people – one mightexpect Buddhism variously to have morphed
into paganism, witchcraft, devilworship, a force in the battle of Good
vs. Evil, philosophical speculation orNew Age sagecraft, and certainly
not to be capable of upholding the integrityof the extremely
sophisticated and therefore fragile understandings andremarkably high
standards that otherwise characterize the teachings of theBuddha. The
question for us is: How far has the Sasana evolved in the wildfrom its
original intent? Far enough to lose its early functional authenticity?
What we discover in Buddhist history are, in fact, the following:
First,
the Sasana is malleable. It has taken on new practices
andunderstandings through cross-fertilization from new cultural
influences,sometimes forming hybrids that might as well be classified as
something like“Tantric Hinduism” or “Taoism” equally as well as
“Buddhism.” The Sasanahas likewise encouraged innovation from within. It
seems quite willing toabsorb the wacky along with the sublime.
Second,
alongside its liberalism, the Sasana seems to have some
veryconservative or orthodox elements that rarely budge. In particular
it haspreserved the primary elements of the flower of the authentic
early Sasanaremarkably well in almost every tradition. These include
Refuge in the TripleGem and the distinguished role and mission of the
monastic Sangha. Itincludes even certain small functional elements such
as gestures of respect thatone might easily expect to have preferred
equivalences in new cultures.
Third,
the benchmark goal of Awakening, or at least provisional attainments
ofmental development in the direction of Awakening, is repeatedly
articulated indiverse traditions. Even traditions that have come largely
to eschew practicetoward the goal of Awakening in favor of a lesser
common goal, tacitlyrecognize the ultimate significance of the benchmark
goal. Moreover, many diverse traditions claim to have produced a series
of Awakened beings or atleast of Noble Ones who have attained
preliminary levels of Awakening.Although it is difficult to quantify
these claims directly, it is reasonable toassume that the time and
energy devoted towards the singular attainmentwould hardly have
persisted over the centuries if these claims were not true.
Fourth,
the Path of practice is nearly ubiquitously at hand, at least in
broadoutline. One can in every Buddhist land recognize each of the
factors of theearly Noble Eightfold Path, or at least a formulation of
the primary threetrainings of virtue, cultivation of mind and wisdom.
However, these factorsare often seen in highly innovative regional
forms. Consider, for instance, howvirtue and mindfulness practice get
folded together in the ritualization ofeveryday conduct in Ch’an
Buddhism. In any case, it is reasonable to assumethat if a tradition is
producing a series of Noble or Awakened Ones, theauthenticity of its
Path has been upheld.
Where
does the remarkable resilience of the Sasana come from? How does
anauthentic Buddhism manage repeatedly to shine through the centuries
ofrelentless evolution and through the miasma of extraneous and
waywardfashion? To answer these questions we need to consider the
dynamics of theSasana in its social or cultural context. This will be
the task of the next twochapters. This will also allow us to understand
that authenticity resides not instrict adherence of all Buddhists to a
particular understanding of Dharma asmuch as it resides in a healthy
Sasana, in the preservation of a culture ofAwakening.
बौद्ध धम्म ध्वज वंदना / Prayer for Holy Buddhist DHAMMA FLAG / BUDDHA SASANA
जैसे
मैं हूँ, वैसे ही वे हैं, और ‘जैसे वे हैं, वैसा ही मैं हूं। इस प्रकार
सबको अपने जैसा समझकर न किसी को मारें, न मारने को प्रेरित करें।
बुद्ध
के उपदेशों एवं वचनों का प्रचार प्रसार सबसे ज्यादा सम्राट अशोक ने किया।
कलिंग युद्ध में हुए नरसंहार से व्यथित होकर अशोक का ह्रदय परिवर्तित हुआ
उसने महात्मा बुद्ध के उपदेशों को आत्मसात करते हुए इन उपदेशों को अभिलेखों
द्वारा जन-जन तक पहुँचाया। भीमराव आम्बेडकर भी बौद्ध धर्म के अनुयायी थे।
महात्मा
बुद्ध आजीवन सभी नगरों में घूम-घूम कर अपने विचारों को प्रसारित करते रहे।
भ्रमण के दौरान जब वे पावा पहुँचे, वहाँ उन्हे अतिसार रोग हो गया था।
तद्पश्चात कुशीनगर गये जहाँ 483ई.पू. में बैशाख पूणिर्मा के दिन अमृत आत्मा
मानव शरीर को छोङ ब्रहमाण्ड में लीन हो गई। इस घटना को ‘महापरिनिर्वाण’
कहा जाता है। महात्मा बुद्ध के उपदेश आज भी देश-विदेश में जनमानस का मार्ग
दर्शन कर रहे हैं। भगवान बुद्ध प्राणी हिंसा के सख्त विरोधी थे। उनका कहना
था कि,
जैसे
मैं हूँ, वैसे ही वे हैं, और ‘जैसे वे हैं, वैसा ही मैं हूं। इस प्रकार
सबको अपने जैसा समझकर न किसी को मारें, न मारने को प्रेरित करें।
बौद्ध धम्म ध्वज वंदना / Prayer for Holy Buddhist DHAMMA FLAG / BUDDHA SASANA
-REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddha
may karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Maitreya
is a transcendent bodhisattva named as the universal Buddha of a future
time. The name is taken from Pali, metta), which means ” loving
kindness.”
can
equally developed economic benefits be attained. … eliminating all
kinds of greed from one’s mind; thus, it can be contradictory to …
Buddhist “ethical economics” would greatly awaken society to really-bad
… a teaching that leads them to happiness and well being in this life
and life … hospitals will be closed forever.
Beyond
good there is nothing to hunger for and no one to hunger. Hunger stops.
The “I” who hungers and all its desires disappear in voidness –the
emptiness of self and soul. This voidness is the purpose of the practice
of Dhamma. It is the way to transcend the endless cycles of hunger and
worldly happiness.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Sattvic
diet (the food which does not increase laziness, ignorance and criminal
tendencies, for example, meat) Avoid food that overstimulates the mind.
Avoid alcohol, drugs or spices. Adopt a plant-based diet with dairy.
Search Food Do Good Purify Mind Attain Eternal Bliss - Metteya Awakened One With Awareness
Kushinara Nibbana Bhumi Pagoda- Free Online Analytical … Search domain sarvajan.ambedkar.org/?m=20071115sarvajan.ambedkar.org/?m=20071115 10
week ourses begin:Sat 29 Sep 2007 Do Good Be Mindful - Awakened One
with Awareness (AOA) Always be Calm, Quiet, Alert and Attentive and have
an Equanimity Mind with a Clear Understanding that Everything is
Changing - that is Vipassana (Insight) Meditation that brings Eternal
Bliss as a Final Goal. As we begin our journey together. Dear
Kushinara Nibbana Bhumi Pagoda- Free Online Analytical … Search domain sarvajan.ambedkar.org/?p=863sarvajan.ambedkar.org/?p=863 values
and right action, enables man to achieve the highest ends. For economic
stability and well-being, the Buddhist system stresses three factors in
the Vyagghapajja Sutta. 1. Utthana Sampada: Production of wealth
through skilled and earnest endeavour. 2. Arakkha Sampada: Its
protection and savings. 3. Samajivikata - Living within one’s means.
Sanat
Buddha Maitreya Kumara is the Native American-born Reincarnation of
Jesus Christ the Avatar, the living incarnated “Future” Buddha Maitreya,
born in Oregon in 1951. In this current age, He is known by many in the
East as The Buddha Maitreya or by his honorific Tibetan title, His
Holiness Jetsun Gyalwa Jampa Gonpo.
Maitreya
is a transcendent bodhisattva named as the universal Buddha of a future
time. The name is taken from the Sanskrit maitri (in Pali, metta),
which means ” loving kindness.” In Mahayana Buddhism, Maitreya is the
embodiment of all-encompassing love. Maitreya is depicted in Buddhist
art in many ways.
WAITING FOR MAITREYA: OF GIFTING STATUES, HOPEFUL … and
UW – Madison, as well as the East Asia Center at Cornell, each secured
… craft a dissertation that, although still imperfect, is one that I
can file with pride. … Buddhist-esque, but I endeavor to find another
door in further that does not … After a year and half of working
through FPMT channels to get the Maitreya Project to.
The Buddhist Religion: A Historical Introduction - A Handful of Leaves of
a figure called the Buddha, the Awakened One-is a recent inven- tion.
It comes … life and the search for ultimate happiness against this
vast temporal frame, but they differed … can the mind attain the calm
needed for true understanding. 1.3.5 The … his using it. He must not
eat food after noon or before dawn, nor is he …
http://www.undv.org › booksPDF Buddhist Ethics & Economics can
equally developed economic benefits be attained. … eliminating all
kinds of greed from one’s mind; thus, it can be contradictory to …
Buddhist “ethical economics” would greatly awaken society to really-bad
… a teaching that leads them to happiness and well being in this life
and life … hospitals will be closed forever.
Web results Vegetarian and vegan eating - Better Health Channel A
well-planned vegetarian diet can meet nutritional needs during all
stages of life. Some nutrients, such as protein, iron, calcium, zinc,
vitamin B12 …
Sutta Nipāta - DigitalOcean will
find material online so there is no need to say more here. … rence
were simply concerned to establish his well being and comfort …
purified and defiled, open and concealed. … to mean that Awakened
persons are fit recipients of food and will be a … of vegans will not
be able to eat anything without the destruction of.
6
Ways to Kick Off a Plant-Based Diet for 2021 - Cont’d Dr. Joel Kahn 5.
Find Travel Apps to Succeed Eating a plant-based diet at home is one
matter, eating one on the road another.
The Supreme Master Ching Hai News No. 209 Search
domain
If
you eat three times a day, vegan, you earn 10% more. If you eat two
times a day, you earn 20%. If you eat only one vegan meal a day, you get
like 40% more spiritual points. If you are a breatharian, and you
meditate, you get 30-70% spiritual points. A high-level master, a saint:
would bless you 500%
Search and Eat Vegan Food Do Good Purify Mind Attain Eternal Bliss - Metteya Awakened One
Notes from Students — Quepasana Foundation Search domain
Everything
here was so aligned with my inner being. I love how you incorporated so
many of my favorite practices - Yin Yoga, breathwork, flow, music,
dances, vegan food. It fills my heart with joy. Which both deepened and
heightened the efficacy of this work. and made it fun!!! My body is
singing with joy.
Then
slowly the kitchen staff began to bring food out in buckets that was
served to us directly on to our plates using big ladles. The food was
strictly vegan and no coffee or alcohol was allowed. The food was tasty,
and I was happy to eat and be amongst such rustic love and kindness.
That evening at the ashram there was a satsung planned.
Praise - High Vibe Yoga Search domain
highvibeyoga.com/reviews/https://highvibeyoga.com/reviews/ We
laughed, cried, danced, explored, shared, hugged and were there for
each other on this amazing journey. Spending a month in beautiful Ubud,
eating some of the best vegan food in the world made the experience even
more profound. I turn 65 next month and there were times on the course
when I felt 18 again….what a gift.
Web results Vegan Food List: 11 Foods That Healthy Vegans Eat - Healthline 14-Oct-2016 — Here are 11 foods and food groups that should be part of a healthy vegan diet. 1. Legumes. In an …
Web results Vegan diet: Health benefits, foods, and tips - Medical News Today 27-Apr-2020
— a bowl of food that can be eaten on a vegan diet … People following
this diet should, however, take care to get key … pesco- vegetarian
diets, as well as being better for providing …
Let us Search and Eat Vegan Food like birds - Do Good Purify Mind - Attain Eternal Bliss - Metteya Awakened One
Vegan Diet Healthy, or Even Healthier?-HAPPY NATURAL HUNGER Let’s
go back and take another look at this thing we call “hunger.” We ought
to know that there are two levels of hunger. First, there is physical,
material hunger, which is a natural process of life. The body
instinctually feels hunger regarding its natural needs: clothing, food,
shelter, medicine, exercise. This kind of hunger is no problem.
Through
understanding, loving and conserving one’s sexual energy, and through a
healthy lifestyle including raw food, special herbs, antioxidants,
daily exercise in a natural environment, meditation, yoga and drinking
loads of negatively ionized alkaline water, one can enjoy a powerful
transmutation of physical desires into bliss.
Diet (the food
which does not increase laziness, ignorance and criminal tendencies, for
example, meat) Avoid food that overstimulates the mind. Avoid alcohol,
drugs or spices. Adopt a plant-based diet without dairy (Vegan). With
the help of Patanjali Yoga for Meditation: Living in Joy!
And
with
REGISTRATION OF COOPERATIVES-Applying for Grants | GRANTS.GOV
That number is
constantly in flux, because we’re learning more about the world’s
languages every day. And beyond that, the languages themselves are in
flux. They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly
40% of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.
When a just
born baby is kept isolated without anyone communicating with the baby,
after a few days it will speak and human natural (Prakrit) language
known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical Pāḷi which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com
in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷi,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
40 -Thu15 Apr 2021 LESSON 3649 Buddha-Sasana-The History of the Goal and of the Path -Might a Vegan Diet Be Healthy, or Even Healthier?-REGISTRATION OF COOPERATIVES-How to Apply for Grants | GRANTS.GOV
Vishwa Rathna Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Vishwa Prabuddha
may karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
Zoom and watch…. Beautiful sculpture.
Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University
for “Discovery of Natural Food for humans to attain Nibbana for
creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Prabuddha Bharat International.
This
statue is built and stood at Koyasen University of Japan and Indian
Ambassoder at Japan is offering tribute to Babasaheb today for his 130th
birth anniversary
We’ve
noted an impressive historical shift in the contents of the
scripturalcorpus in almost every Buddhist tradition. The early
Abhidharmas certainlyarose very early in an attempt to catalog and
systematize the Buddha’sconceptual vocabulary. Beyond this each tended
toward a speculativemetaphysics that eventually shifted away from the
Buddha’s focus onepistemology and toward ontological issues.72 in the
end with little concern forempirical reality.73 The canonical
Abhidharmas varied in how far they carriedthis trend, the Sarvastivadin
and its offshoot Vaibhāṣika sect going the furthestin its reification
of experience. The Theravada Abhidhamma was much morerestrained, but the
project deepened into the post-canonical commentarialperiod. It should
be noted that the Abhidharmas, unlike most innovations, werecertainly
not driven by popular concerns (these are difficult texts), but
byintellectual penchants of the scholarly monastics or most adept
Buddhists.Insofar as they deviate from Early Buddhism they represented
for the mostpart a distraction from the authentic Dhamma more than a
contradiction of it,producing a chubbier Buddhism that retains its
skeletal authenticity within.Nonetheless, this development is likely
also responsible for much unnecessaryearly Buddhist sectarianism. The
Mahayana movement represented a displacement of most of the
canonicalcorpora by new sutras as they came on line. Gombrich (1990)
suggests thatthis was facilitated by the circumstance that Buddhist
texts were nowappearing commonly in hard-copy rather than oral form,
which offeredopportunities for new or obscure texts to “go viral,” in
modern parlance(though “viral” here would describe, given the technology
of the time,dissemination in a matter of centuries rather than of hours
or days). Textswould not be so dependent as before on the editorial
influence of themonastics who had preserved scriptures through communal
recitation, and, asa result, the contents of such texts would have begun
to reflect increasingly thepractices and inclinations of the general
folk population rather than strictly theinterests of the most adept
members of the Sasana.
The
themes characteristic of the Mahayana included compassion, the
bodhisattva ideal, an elevated notion of buddhahood, a rejection of
thespeculative excesses of the Abhidharma projects and the doctrine
ofemptiness. Moreover, the mythical bodhisattvas and the fantastic
imageryassociated therewith provided many with a good read. Although the
earlydiscourses of the Buddha were available in Chinese translation, in
the Land ofthe Chopstick the study of the Mahayana sutras eclipsed that
of the earlydiscourses. Although the Mahayana sutras were new and not
early, that doesnot necessarily mean they were not, in our terms,
authentic. Aside from thoseof popular appeal, many of them developed and
clarified very sophisticatedand subtle core themes introduced in early
Buddhism with great skill.
The
most dominant theme to characterize the Mahayana is the
bodhisattvaideal. Early Buddhism embeds the life of the practitioner in a
greater epicstory, a path toward personal Awakening, toward becoming an
arahant, a paththat spans many lives of sincere practice. In the
Mahayana the storyline took abit different form: The Path now led toward
becoming a buddha, conceived asa far more exalted state. Entering the
path toward buddhahood one becomes abodhisattva, which is what the
Buddha is called in his previous lives asrepresented in the early Jataka
stories. As a bodhisattva one’s primary concernis the well-being of
others and one works for the Awakening of others as muchas for one’s own
Awakening.
The
bodhisattva ideal probably helped make lay practice more
respectful,given that the Buddha lived most of his previous human lives,
according to theJataka tales, as a layman, and yet was presumably
making respectful progresstoward buddhahood. Although the Mahayana
appears more lay-oriented thanthe early Buddhist sects, this is not to
say that Mahayana is a movementagainst monastic authority as many have
suggested. First, monastics havealmost always thrived in the Mahayana.
Second, it is now widely agreedamong scholars today that monastics, at
least those sympathetic to lay modesof practice, were the driving force
of the Mahayana and seemingly withoutexception composers of the Mahayana
sutras.74 Third, a shift in focus fromadept or monastic concerns toward
more folksy or lay concerns in theMahayana, may reflect a shift in the
means of preservation of texts – frommonastic recitation to writing
(with consequences for the kinds of texts thathave survived from
different eras) – as much as a shift in the contents of themix of
understandings actually current in Buddhist communities during
thedifferent eras.
In
any case, many of the Mahayana schools put more emphasis in their
textson common attainments than on the benchmark goal of Awakening. For
the\ most part these have to do with merit making towards ensuring a
felicitousrebirth or well-being in this life. Merit-making is already
present in earlyBuddhism, but innovations allowed transferring merit to
dead ancestors andtook to heart the care for the well-being of all
living thing, as emphasized inthe bodhisattva idea.
Nonetheless,
the singular goal of Awakening is rarely dismissed altogether infavor
of a common attainment, but is rather at worst put aside as
unattainable,either in practice or in principle. For instance, the
hugely popular Pure Landmovement is clearly oriented toward felicitous
rebirth, in fact, into a particularheavenly realm, the Pure Land. It
has, nonetheless, upheld the principle ofAwakening through most of its
history in allying itself, and sharing itsmonastics, with schools that
are more clearly oriented toward Awakening, forinstance in the common
modern syncretism of Pure Land with Ch’an inChinese temples. On the
other hand, other movements, such as NichirenBuddhism, assume we have
entered a degenerate age (Japanese, mappo) inwhich Awakening is
impossible in principle.
While
the benchmark goal of Awakening has generally held steady
historically,the common attainments and the mechanisms whereby they are
realized haveproven much more elastic. The common attainment of rebirth
in the PureLand, for instance, is facilitated by the power of the vow of
Amitabha, aBuddha who presides over the heavenly Pure Land and whose
past reserve ofmerit is readily shared with those who exhibit sufficient
devotion to Amitabha.This dependence on an external agent for salvation
contrasts rather markedlywith the Buddha’s early teachings. Subitism,
the doctrine sudden Awakeningmight also be mentioned in this regard.
Early Buddhism teaches a gradual Pathof progress toward Awakening, step
by step, with full attention toward allfoundations and requisites.
Sudden Awakening occurs quite spontaneously,often with little
preparation, like a lightning bolt, during meditation.
The ultimate life goal of Buddhists.
What are Nibbana and awakenment?
Mind Stories
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https://www.ncbi.nlm.nih.gov/books/NBK396513/ Might a Vegan Diet Be Healthy, or Even Healthier?
Publication Details 1. Introduction
Most great apes consume a wide variety of plant foods (Nestle 1999, 214; Milton 1999). The
Western lowland gorillas who live in the Central African Republic, for
example, have been observed to eat over 200 different plants and more
than 100 varieties of fruit (Popovich et al. 1997). Many of these plants foods are low in calories, so that the great apes must eat large quantities of them.
The
human ape is an exception. With the emergence of Homo erectus about 1.8
million years ago, a transition took place towards diets that were
nutritionally dense, which facilitated a significant expansion in brain
size (Leonard 2014). Another factor that facilitated a further increase
in brain size was the introduction of cooking about 250,000 years ago.
When
they started cooking, human beings benefited not only from easier
mastication, but also from a greater digestibility of, and an increase
in energy derived from, food (Carmody and Wrangham 2009). Whereas cooked
foods did not only include animal products, it is thought that our
gathering and hunting ancestors may have obtained more than half of
their daily energy from animal foods (Cordain et al. 2000; Mann 2000).
As animal foods provide more energy than plant foods per unit of weight,
this fact need not contradict what Nestle (1999, 215) has claimed,
namely that, up to when our ancestors started farming
about 10,000 years ago, there is ‘substantial support for the
predominance of plant foods in hunter-gatherer groups living in areas
where plants could grow’. Whereas no milk other than human milk may have been consumed before farming was introduced,
there is sufficient evidence to support the view that hunter-gatherer
societies consumed a greater proportion of animal foods than subsistence
farming communities later did (Leonard 2014): without modern
technology, it was difficult for most sedentary populations to adopt
dietary patterns that contained large quantities of animal foods. Modern
science and technology have allowed many populations to become more
sedentary, to escalate the production of plant foods (through mechanical
and chemical agriculture), to use newly acquired genetic knowledge to
create modified feed crops and animal breeds in order to increase
the quantity of animal products, and to develop intensive production
systems of animal products (also known as factory farms or confined
animal feeding operations—‘CAFOs’) as well as refrigeration and modern
methods of transportation. Consequently, current diets of Western people
in particular tend to include large quantities of animal products.
These tend to be higher in total and saturated fats, as well as lower in
mono-unsaturated and n-3 fats, than the animal products consumed by
hunter-gatherer communities (Leonard 2014). What
we are currently witnessing is the globalisation of this typical Western
diet through the influence of multinational corporations and of other
market forces such as the acquisition of new capital by many
populations, for example by many people living in China: until recently,
many Chinese people could not afford to eat many animal products on a
regular basis, and Chinese people were also much less exposed to the
economic and political influences of large agricultural corporations
that promote the consumption of such products. The recent increase in
the consumption of these products in China was also facilitated by
political shifts to a particular version of communism, followed by the
rise of capitalist ideology, both of which undermined Buddhist
questioning of such consumption. China’s neighbouring country, India,
has a long vegetarian tradition rooted in Hinduism and Buddhism, which
emphasises the principle of ahimsa (non-violence) and a reverence for
cows, in spite of the fact that some milk products have been consumed
for a long time—incidentally, not without controversy, as the
consumption of milk products was opposed by the Buddha’s cousin,
Devadatta (6th century BCE), and by those who followed his teachings
(Simoons 1994, 6, . Like China, however, India is now moving rapidly
away from its largely plant-based dietary tradition (Kasturirangan et
al. 2014).
Even if their number is rising, it is nevertheless
still the case that very few Western people adopt a vegan diet, and the
number of people elsewhere who adopt dietary patterns that are totally
or largely vegan is diminishing rapidly. There is no doubt that the
moral case against veganism would be strengthened if it could be shown
that vegan diets are unhealthy. Similarly, one might expect that the
moral case in favour of such diets would be stronger if it could be
shown that such diets are healthier than alternative diets. This is why I
shall explore the healthiness of vegan diets in this appendix. Unlike
in the main parts of this book, the concept of health is understood here
in a narrow sense: the pivotal question that will be addressed is
whether vegan diets are nutritionally adequate for those who adopt such
diets, irrespective of their healthiness for others.
Before
I embark on this task, it must be pointed out that any research into
the nutritional value of vegan diets is hampered by several problems.
One problem is the fact that many people who adopt these diets live in
countries (for example India) where little attention has been paid to
nutritional research, and few financial resources allocated to its
funding. Another is that many people have traditionally adopted vegan
diets out of necessity rather than out of choice. Up until recently for
most, and even today for some, people ate what they ate because they
lacked access to a diverse range of foods and, in many situations, found
it harder to obtain animal products than to obtain other food. If many
studied vegan populations adopt very restrictive diets because of
pressing personal, social, or ecological constraints, it will be easy to
find examples of deficient vegan diets, but much harder to find
convincing evidence of the nutritional adequacy of such diets. The
adoption of a very restrictive vegan diet may also be a symptom of a
food disorder, for example anorexia. A further problem is the existence
of a cultural bias against vegan diets (Sabaté 2003, 503S): as a result
of this bias, dominant factions of societies that possess financial
resources to study nutrition resist funding research that might
undermine the status quo.
In spite of these obstacles,
some research into the nutritional risks and benefits associated with
vegan diets has taken place; I shall first engage with the question
whether vegan diets could be healthy, and then move on to discussing the
question whether well-planned vegan diets might actually be healthier
than other diets. 2. Might vegan diets be healthy? Many
nutritionists claim that vegan diets can be healthy; the American
Dietetic Association (ADA), for example, has argued that ‘appropriately
planned … vegan diets … are appropriate for individuals during all
stages of the life cycle’ (ADA 2009, 1266). To address this question in
detail, however, it is necessary to focus on those dietary components
that have frequently been suspected to be deficient in vegan diets. The
components that deserve special scrutiny are: protein, calcium, vitamin
B12, vitamin D, essential fatty acids, zinc, iodine, and iron.
Protein
Peas,
lentils, and beans are good sources of protein that are readily
available and relatively easy to grow in many parts of the world. It is
important that vegans consume protein foods that contain the full range
of essential amino acids overall; although there is no need for the full
range of essential amino acids to be part of every meal (ADA 2009,
1268; McEvoy and Woodside 2010, 87), it is clear that we do need all
essential amino acids to be healthy, which is why diets that rely on a
very limited range of protein sources must be avoided. Although concern
has been expressed over some populations that rely heavily on staples
with limited quantities of protein, such as taro, cassava, and yams,
Millward (1999, 259) has argued that ‘cereal-based diets, especially
those based on wheat and maize, supply protein levels considerably above
the requirement level’. However, there is no evidence to suggest that
those who consume relatively small quantities of cereals are likely to
have deficiencies, provided that they consume other foods that contain
significant quantities of protein. Overall, there is no evidence to
suggest that vegans who eat a good range of plant foods are likely to
lack in protein (Messina et al. 2004). Calcium
Fruits and
vegetables that contain relatively large amounts of potassium and
magnesium decrease bone calcium resorption, whereas diets that include
relatively large amounts of nuts and grains increase such resorption by
producing a high renal acid load, mainly caused by residues of sulfates
and phosphates (ADA 2009, 1269). Green leafy vegetables that are low in
oxalate, including broccoli, kale, spring greens, and cabbage, tend to
be high in calcium, as well as in vitamin K, another important
contributor to bone health (Messina and Mangels 2001, 663). The study of
the Oxford-cohort of the European Prospective Investigation into Cancer
and Nutrition (the ‘Oxford-EPIC cohort’) found that adult vegans who
consume more than 525 mg of calcium per day do not show higher fracture
rates than omnivores (P. Appleby et al. 2007). There is no evidence that
well-planned vegan diets fail to provide sufficient calcium, but there
is evidence that diets that include adequate amounts of calcium and
vitamin D are protective of bone health (Tang et al. 2007). Vitamin B12
No
plant foods are known to produce vitamin B12, or cobalamin, but those
who eat plants inadvertently eat B12 as this vitamin is produced by
micro-organisms (particularly Pseudomonas denitrificans and
Propionibacterium shermanii) who live in symbiosis with many plants. The
presence of vitamin B12 is essential for cell growth, and crucial for a
healthy nervous system. Vitamin B12 deficiency leads to elevated plasma
homocysteine (Hcy) concentrations (hyperhomocysteinaemia), a risk
factor for neurological disorders and cardio-vascular problems,
including pernicious anaemia and haematological disease (megaloblastic
anaemia with demyelination of the central nervous system) (McEvoy and
Woodside 2010, 90; Waldmann et al. 2005). Whereas our intestinal
bacteria can synthesise B12, it is generally assumed that we should also
consume products containing B12 (Li 2011).
Some studies have
found that some vegans had inadequate intakes of B12, where particular
concerns have been raised over the B12 status of older people due to
their limited absorption capacity and of pregnant women due to their
higher demands (Majchrzak et al. 2006; Waldmann et al. 2005; Donaldson
2000; ADA 2009; Piccoli et al. 2015). This is not a reason to eat flesh,
as B12 binds with the protein in animal foods, impeding absorption,
which is precisely why older people are better off with vegan sources of
B12 (Norris and Messina 2011, 31). Since the haematological symptoms of
vitamin B12 deficiency may go undetected for a long time due to a high
consumption of foods containing folate (folic acid), of which many
vegans consume rather a lot through the consumption of things like
oranges, green leafy vegetables, and beans, vegans must be very careful
to ensure that their consumption of B12 is sufficient (ADA 2009, 1269).
Many products, including cereals and yeast extracts, now exist that have
been fortified with B12 produced through industrial fermentation of
bacteria. In his assessment of the evidence, Sanders (1999, 267) has
written that, provided that ‘these foods are consumed regularly, the
hazard of vitamin B12 deficiency is easily avoided’.
Norris and
Messina (2011, 32) usefully point out that the human body only absorbs a
tiny amount of B12 every time the vitamin is consumed, which is why
they recommend the adoption of any one of these strategies for optimal
consumption: 1/ two daily servings of fortified foods, providing 1.5 to
2.5 micrograms each; 2/ one daily supplement of at least 25 micrograms;
3/ one supplement of 1,000 micrograms twice weekly.
Vitamin D
Inadequate
levels of vitamin D have long been known to contribute to bone problems
such as rickets, but more recently have also been found to contribute
to a range of other conditions, including fibromyalgia, rheumatoid
arthritis, multiple sclerosis, depression, cancer, hypertension, and
diabetes (Norris and Messina 2011, 47). Adequate exposure to sunlight
can provide the body with all the vitamin D it needs, but overexposure
must be avoided as ultraviolet irradiation is a significant contributor
to skin cancer. Those people who are not regularly exposed to sunlight,
as well as those whose bodies are limited in the uptake of vitamin D,
such as older and dark skinned people, must therefore consume products
that have been fortified with vitamin D or take supplements (Craig 2009,
1629S; Stacey et al. 2005, 1444; Holick 2007). Vitamin D3
(cholecalciferol), used as a supplement, is usually derived from lanolin
(sheep’s wool) or fish oil, and is also found in some lichen and
extracted from them by some companies, but the consumption of vitamin D2
(ergocalciferol)—produced from the ultraviolet irradiation of
ergosterol from yeast—has been shown to be as effective in providing the
human body with vitamin D (Holick et al. 2008).
Plasma
25-hydroxyvitamin D concentrations were measured in 2,107 participants
of the Oxford-EPIC cohort, showing that vegans had lower concentrations
of vitamin D, particularly during the winter months (Crowe et al. 2010).
Whereas most participants in this study had concentrations that were
deemed to be adequate, it is nevertheless very important to recognise
that many people who live far away from the equator and who do not
expose themselves frequently to sunlight (because of spending much time
indoors and clothing) fail to meet recommended levels. This may be why
Craig (2009, 1630S) has expressed the view that a daily supplement of
5–10 micrograms of vitamin D would be ‘highly desirable for elderly
vegans’; however, some recent studies suggest that a higher dosage may
be required to maintain optimal blood levels, which is why Norris and
Messina (2011, 47) recommend 25 micrograms or 1,000 International Units
(IUs) daily for people who do not benefit from adequate sun exposure.
Essential fatty acids
Omega-3
(or n-3) and omega-6 (or n-6) fatty acids are widely regarded to be
beneficial for human health. The two most important ones of these are
two short-chain polyunsaturated fatty acids: α-linolenic acid (ALA),
which the body can use to create other fats within the n-3 fatty acid
family, and linoleic acid (LA), which the body can use to create other
fats within the n-6 fatty acid family. These two fatty acids are called
‘essential’ because they cannot be synthesised by the human body, but
are required for healthy functioning. They must therefore be supplied by
our diets. Enzymes in our bodies convert these short-chain fatty acids
to long-chain n-3 and n-6 polyunsaturated fatty acids. ALA is converted
(incidentally, not only by humans, but also by many other animals,
including fish) to eicosapentaenoic acid (EPA), docosahexaenoic acid
(DHA) and docosapentaenoic acid, with stearidonic acid (SDA) as an
intermediate in the pathway; LA is converted to arachidonic acid
(Saunders et al. 2012a).
The palaeolithic diets that were adopted
by hunter-gatherers are estimated to have had an n-6:n-3 ratio of 1:1
to 2:1. Many people who live today, by contrast, overconsume LA (C.
Williams and Burge 2006). The n-6:n-3 ratio of typical Western diets has
been estimated to be around 15:1 to 17:1 (O’Neill 2010, 200). This is a
serious problem, as overconsumption of LA impairs ALA conversion. Many
people also underconsume ALA, which may cause deficiencies in the
particularly important EPA and DHA (B. Davis and Kris-Etherton 2003).
High intakes of trans-fatty acids, alcohol, and caffeine, as well as
imbalanced diets and illness in general, may produce the same
deficiencies in EPA and DHA. Such deficiencies are believed to cause
cardio-vascular disease and cancer, as well as exacerbated pain
associated with a range of conditions (Simopoulos 2002; von Schacky
2009; Christophersen and Haug 2011). They may also cause cognitive
decline, age-related macular degeneration, and depression (Saunders et
al. 2012a, 24S).
A clear message emerges from this. Vegans must
make sure to consume adequate amounts of ALA, and avoid high consumption
of products that inhibit the conversion of ALA, including products that
contain relatively large quantities of LA. Accordingly, a recent study
recommends that at least one unit of n-3 be consumed for every four
units of n-6 (Saunders et al. 2012a, 24S). The authors of the study also
recommend an ALA intake of 2.6 g/day for men and 1.6 g/day for women,
whilst recommending the following daily intakes for infants and
children: 0.5 g at 0–6 months; 0.5 g at 7–12 months; 1 g for children
aged 1–3; 1.6 g for children aged 4–8; 2 g for boys aged 9–13; 2.4 g for
boys aged 14–18; and 1.6 g for girls aged 9–18 (Saunders et al. 2012a,
24S). The main reason for the gender differences relates to the fact
that males tend to convert ALA less efficiently (Childs et al. 2008).
Plant
foods that are high in omega-3 fatty acids include chia, flax, canola
(rapeseed), hemp, walnuts, perilla, and olive oil (Saunders et al.
2012a; O’Neill 2010, 201). Blackcurrant seed oil, derived from the seeds
of Ribes nigrum, is rich not only in omega-3 fatty acids, but also in
SDA, and the same applies to oil derived from plants belonging to the
Echium genus, a collection of species within the Boraginaceae family (Li
2011). Genetically engineered soybeans that contain SDA have also been
recommended (Saunders et al. 2012a), but their inclusion within a diet
would depend on their acceptability, a debate that I touched upon
briefly in section 2.11 and that I shall not engage with any further
here. To ensure adequate consumption of ALA, Norris and Messina (2011,
89) recommend that adults consume three to four daily servings from this
list: ‘1 teaspoon canola oil, 1/4 teaspoon flaxseed oil, 2/3 teaspoon
hempseed oil, 1 teaspoon walnut oil, 2 teaspoons ground English walnuts
or 2 walnut halves, 1 teaspoon ground flaxseeds, 1/2 cup cooked
soybeans, 1 cup firm tofu, 1 cup tempeh, 2 tablespoons soynuts’.
People
with increased needs (for example pregnant and lactating women) and
people with compromised conversion rates (for example people with
diabetes or hypertension, and older people) may also benefit from
consuming limited amounts of DHA- and—where available—EPA-fortified
foods and DHA-supplements derived from microalgae (which can
retro-convert to EPA inside the human body), as well as from consuming
brown algae (kelp) oils (Saunders et al. 2012a; ADA 2009, 1268, 1271;
Craig 2009, 1629S; Geppert et al. 2005). Norris and Messina (2011, 58,
55) write that vegans over the age of 60 ‘should consider’ a daily DHA
(or a combination of DHA and EPA) supplement of 200 to 300 milligrams, a
supplement dose that they are also ‘inclined to recommend’ at a
frequency of every two to three days for those who are younger.
Although
it may be unlikely to happen, overconsumption of DHA-rich products must
be avoided, as this may raise total and low density lipoprotein (LDL)
cholesterol, cause prolonged bleeding, and reduce immunity (Craig 2009,
1629S; Geppert et al. 2005; Sanders et al. 2006).
Zinc (Zn)
Provided
that it is present in the soil, many plant foods contain zinc. Plants
that tend to be high in zinc are cereals and legumes. Unrefined whole
grains provide higher concentrations than refined grains, as zinc can be
found particularly within the outer layer of grains (Saunders et al.
2012b, 17S). Various ways to increase zinc uptake have been described,
including soaking and sprouting beans, seeds, and grains, as well as
leavening bread and consuming foods that contain citric acids (Lönnerdal
2000). Zinc absorption can be reduced by phytates (phytic acids),
protein, and insoluble fibre, as well as by some minerals, including
iron, calcium, and potassium (Li 2011). Whereas whole grains are higher
in phytates than refined grains, the relative greater effect of phytates
in the former is more than compensated for by the fact that whole
grains are higher in zinc (Messina and Mangels 2001, 664). A study that
compared 25 vegans with 20 omnivores found that the inhibitory effect of
phytate failed to compromise zinc status as the bodies of people who
take in little zinc appear to be able to increase zinc absorption and
retention (Haddad et al. 1999).
As an aside, whereas it is good
to be mindful that potassium may inhibit the absorption of zinc, it is
nevertheless important to secure a sufficient intake of potassium as
well. The following are listed as good sources of potassium by Norris
and Messina (2011, 76): beet greens, spinach, Swiss chard, cooked
tomatoes and tomato juice, bananas, sea vegetables, orange juice, and
legumes.
Iodine
Iodine deficiency affects more than two
billion people. It is the leading cause of preventable mental
retardation worldwide. Foetuses and breastfed children are particularly
vulnerable as they depend on maternal iodine intake for thyroid hormone
synthesis, which is essential for human neurological development.
Thyroid iodine uptake is inhibited by perchlorate—an ubiquitous
environmental contaminant—cigarette smoke, cruciferous vegetables (of
the family Brassicaceae), and seaweeds of the genus Laminaria (including
kombu) (Leung et al. 2011, e1304; Lightowler 2009, 433–434); there is
also concern over the inhibitory effects of particular isoflavones found
in soya and flaxseed. Both the underconsumption and the overconsumption
of iodine can cause goitre (an enlargement of the thyroid gland) and
hypothyroidism, but the latter can also cause hyperthyroidism (Norris
and Messina 2011, 70–71). A small American study found, however, that in
spite of the fact that a cohort of Boston-area vegans had relatively
low urinary iodine levels, these low levels were not associated with
thyroid dysfunction (Leung et al. 2011).
Provided that they have
access to adequate nutrition, vegans should not suffer from iodine
deficiencies. Iodine can be provided through plants grown on iodine-rich
soil, the consumption of seaweed, and the consumption of iodised salt.
As levels of iodine in seaweed vary considerably and are therefore
unreliable, and as the overconsumption of salt must be avoided, Norris
and Messina (2011, 72, 89) recommend the use of supplements as their
favourite strategy, where their recommendation for adults is that they
take supplements of 75 to 150 micrograms three to four days per week in
order to meet a recommended daily allowance of 150 micrograms, whereas
lower levels of 90 micrograms daily are recommended for very small
children and higher levels of up to 290 micrograms daily for lactating
women. They also recommend one quarter of a teaspoon of iodised salt per
day as an alternative to supplementation. The development of a global
strategy to ensure routine, adequate iodisation of foods which are
commonly used that guards at the same time against excess intake of
iodine, which negatively affects the thyroid gland (Lightowler 2009,
431), would seem to be appropriate in view of the scale of the problem
of iodine deficiency. Some localities have already developed guidelines;
in the USA, for example, vegan pregnant and lactating women have been
recommended to supplement their diets with 150 micrograms of iodine
daily (Leung et al. 2011, e1303). Iron
Foods contain iron
in two forms: haem iron and non-haem iron. Vegan foods only contain the
latter, which is less easily absorbed by the body. Whereas iron
deficiency can be a problem for vegans, it is more likely to be a
problem for omnivores who consume large quantities of milk than for
diet-conscious vegans. Good vegan sources of iron are dried fruit, sea
vegetables, leafy green vegetables, and beans (Norris and Messina 2011,
64, 70). Vegans who consume a good range of fruit and vegetables in
addition to foods that contain relatively large amounts of iron are
unlikely to be affected by a deficiency as many fruits and vegetables
contain large quantities of vitamin C, as well as other organic acids,
which enhances iron absorption. Retinol, carotenes, and alcohol have
also been reported to increase iron absorption, whereas inhibitors
include oxalates, phytates, and calcium, as well as the polyphenolics
that are present in tea, some herbal ‘teas’, coffee, and cocoa (Ma et
al. 2005; Siener et al. 2006; Hallberg and Rossander 1982; Li 2011;
McEvoy and Woodside 2010, 88; ADA 2009, 1268). It is for this reason
that Norris and Messina (2011, 70) recommend that people who drink tea
and coffee only do so between meals rather than with their meals. As low
iron status is moderately common in premenopausal women, these women
need to make sure that their diets include good sources of iron,
together with vitamin C to aid absorption (Key et al. 2006, 37). At the
same time, there is evidence of the human body’s ability to adapt to low
iron intake by increasing absorption and decreasing losses (Hunt and
Roughead 1999; Hunt and Roughead 2000).
Taking stock
The
account presented above shows that vegan diets can fulfil all the
nutritional requirements that are needed to support good health.
Nutrients that present particular concerns are vitamin B12 and omega-3
fatty acids as few vegan foods that are currently used for human
consumption contain these. Accordingly, vegans must make sure that they
consume adequate portions of such foods. A nutrient that I have not
mentioned, but that may be a concern, is selenium (Norris and Messina
2011, 76): as the selenium content of soil varies across the world,
vegans must ensure that they do not restrict their diets to foods that
are grown on soils that have low selenium levels. All in all, vegan
diets can be adequate for all human beings, including children. Although
small children with reduced stomach capacities may need to eat
regularly and must ensure that they eat foods that are sufficiently high
in energy density to provide sufficient calories, that are relatively
easy to digest (for example by including cooked rather than raw foods),
and that are not excessive in fibre (Messina and Mangels 2001, 662),
many nutritionists adopt the view that vegan diets can be adequate for
all human beings (Messina and Mangels 2001; Norris and Messina 2011; Van
Winckel et al. 2011; ADA 1997).
3. Might vegan diets be healthier than other diets?
The
claim has also been made that well-planned vegan diets may be healthier
than other diets (Norris and Messina 2011, xv; B. Davis and Melina
2014, 29). It is this claim that I shall explore in the remainder of
this appendix. One way in which this claim could be examined is by
focusing on mortality differences between vegans and others. The
problem, however, is that no studies exist of populations where
omnivores share similar genetic profiles, similar lifestyle patterns,
and similar social and environmental factors with a significant number
of vegans. Nevertheless, a meta-analysis of seven prospective cohort
studies—that is, studies which compare, usually over a long time, those
who remain healthy with those who become ill—from the UK, Germany,
California, the USA, the Netherlands, and Japan, including 124,706
participants, compared vegetarians with omnivores and found that
all-cause mortality was 9% lower amongst vegetarians (T. Huang et al.
2012).
Whereas the fact that vegetarians benefit from increased
longevity does not imply that this would also be the case for vegans,
there is evidence that people who consume large quantities of fruits and
vegetables—foods that tend to be more prominent in vegan diets—live
longer than those who do not do so. Some evidence for this is provided
by a Finnish study of 2,641 men who were aged between 42 and 60 and
whose diets were assessed by four-day food intake records between 1984
and 1989. With a mean follow-up time of nearly 13 years, the study found
that, after adjustment for major risk factors for cardio-vascular
disease, those within the highest fifth for intake of fruits (including
berries) and vegetables had a relative risk for all-cause death that was
34% lower than that of those in the lowest fifth (Rissanen et al.
2003). Several other studies found a positive association between diets
that are relatively high in the consumption of fruits and vegetables,
such as the traditional Mediterranean diet of people who lived in Pioppi
(Italy) up to about four decades ago, and a reduction in mortality
(Keys 1995; Benzie and Wachtel-Galor 2010). As diets that include a
large proportion of fruits and vegetables have been shown to be
healthier than diets that include relatively few of these foods, it has
been estimated that a large number of premature deaths could be
prevented amongst populations that consume large quantities of animal
products by increasing the consumption of plant foods (Scarborough et
al. 2012a).
In the remainder of this appendix I shall focus on
studies that provide evidence for a difference between vegan and other
diets in relation to the morbidity factors of obesity, bone health,
cardio-vascular disease, diabetes, cancer, diverticular disease,
Parkinson’s disease, and insulin-like growth factor 1 (IGF-1) and mTORC1
related diseases.
Obesity
Several studies have shown that
vegan diets are associated with a reduced incidence of obesity as they
tend to include fewer trans-fats (which are found mainly in processed
foods with partially hydrogenated fats), fewer saturated fats (which can
also be found in fully hydrogenated vegetable oils), and more dietary
fibre (Rizzo et al. 2013; ADA 2009, 1274; McEvoy and Woodside 2010, 84;
Spencer et al. 2003; Davey et al. 2003; Haddad et al. 1999). Obesity is a
known risk factor for a wide range of health conditions, including
cardio-vascular disease, type 2 diabetes, some cancers, and
dyslipidaemia (WCRF/AICR 2007, 374–376). In addition, HIV patients may
avoid or reduce lipodystrophy problems by adopting vegan diets (McCarty
2003b). In recent years, many companies in the dairy industry have
responded to the challenges associated with rising rates of obesity by
producing and promoting low fat alternatives. In spite of the reduction
in fat, these products still contain large amounts of calories that are
turned into fatty tissues if they are surplus to human energy
requirements, thus contributing to increases in weight (Lanou 2009).
Bone health
The
Oxford-EPIC study found that UK vegans had a 30% increase in fractures
compared to other dietary groups in the UK and that 45% of the vegan
group consumed less than 525 mg of calcium per day, compared to only 6%
in the other dietary groups (P. Appleby et al. 2007). When vegans whose
consumption averaged more than 525 mg of calcium per day were compared
with other groups, however, fracture rates in this specific vegan group
were about the same as those in the other groups.
Cows’ milk is
frequently recommended for bone health. However, in a study of 72,337
postmenopausal women that followed up participants for hip fractures for
18 years, it was found that neither a high calcium diet nor cows’ milk
consumption was associated with a reduced risk of hip fracture
(Feskanich et al. 2003). An earlier, retrospective study found that hip
fractures are higher in countries with high protein consumption from
animal products (Abelow et al. 1992).
This finding tempted Lanou
(2009, 1639S) to speculate that high consumption of animal products may
undermine bone health. For three reasons, it is hard to conclude this
from the Abelow et al. (1992) study. Firstly, the study estimated
protein consumption for whole populations, rather than for the study
groups; estimated intakes of animal protein may therefore differ greatly
from what those who suffered hip fractures actually consumed. Secondly,
the interpretation ignores that many countries where relatively large
quantities of animal products are consumed tend to have high life
expectancies (Kannus et al. 1996); the fact that rates of hip fractures
are higher in countries where lots of animal products are consumed may
therefore simply be explained by the fact that life expectancies are
higher within those countries. Thirdly, the possibility that cultures
that rely heavily on animal products may have different lifestyle
factors that contribute to fracture risks should not be ignored (Calvez
et al. 2012).
In spite of these reservations, limited evidence in
support of Lanou (2009)’s hypothesis comes from a more recent,
prospective study, which is interesting as it makes a direct comparison
between fracture rates and bone mineral density loss in vegans and
omnivores. The study, which took place in Ho Chi Minh City (formerly
Saigon), compared the rate of femoral neck bone mineral density loss and
morphometric vertebral fractures of 88 vegan and 91 omnivorous women
over the age of 50 two years after baseline measurement. Groups were
matched at baseline, but the vegans had significantly lower dietary
intakes of calcium and vitamin D, as well as of total protein and fats.
In spite of their lower consumption of calcium and vitamin D, this study
found that there was no difference in fracture rates between vegans and
omnivores, but that ‘higher intakes of animal protein and lipid’ (fat)
were associated with greater bone loss (Ho-Pham et al. 2012, 75), a
finding that the authors relate to earlier research that attributes a
causal role in bone loss to the presence of high levels of acid in
animal protein (Barzel and Massey 1998). Given the small number of
participants that were involved and the specific genetic, cultural, and
environmental context, it is not possible, however, to conclude that
vegans are more likely to have healthier bones that are less prone to
fractures than omnivores.
Further research has also revealed that
high consumption of protein may be a risk factor for fractures not per
se, but only when it is combined with low consumption of calcium
(Burckhardt 2013). On the other hand, through increased consumption of
fruits and vegetables, vegans tend to have a lower renal acid load,
which reduces urinary calcium excretion and bone resorption (New 2003).
In this respect, high consumption of vegetables and fruits with high
potassium, magnesium, and vitamin K contents may be particularly
desirable (Calvez et al. 2012; Tucker et al. 2001; Booth et al. 2000;
Feskanich et al. 1999). A further reason why vegans may be protected
relates to the fact that vegans do not consume preformed vitamin A,
which is known to cause a reduction in bone mineral density if it is
consumed in large amounts (Burckhardt 2015).
Whereas bone health
is not necessarily undermined by low calcium intakes, it must be
emphasised that calcium is the main mineral in human bones. Adequate
consumption of calcium is one factor that contributes to good bone
health, even if it does not guarantee it as the rate at which calcium is
absorbed is determined largely by other dietary factors. One of these
factors is vitamin D status, the importance of which was highlighted
earlier. Another is adequate protein consumption. The importance of the
latter is borne out by a study of 1,865 women from Canada and the USA
who were followed up over 25 years, where, of the 40% who adopted a
vegetarian diet, those with the highest protein consumption had the
lowest risk of wrist fractures (Thorpe et al. 2008).
Cardio-vascular disease
Cardio-vascular
diseases are the most common causes of mortality. Most cardio-vascular
diseases result from venous or arterial blockages (thrombosis). These
occur by a rupture of atherosclerotic plaque and result in tissue damage
from blood starvation. Cerebrovascular and ischaemic heart diseases are
the two most common types of cardio-vascular disease.
A
meta-analysis that included 124,706 participants recruited for seven
prospective cohort studies that compared vegetarians with omnivores in
the UK, Germany, California, the USA, the Netherlands, and Japan found
that vegetarians had a 29% lower mortality risk for ischaemic heart
disease (T. Huang et al. 2012). This is in line with findings from a
meta-analysis of five prospective studies that compared data for 76,172
people from Germany, the UK, and the USA, which found that the mortality
rate from ischaemic heart disease was 24% lower in vegetarians than in
non-vegetarians after a mean follow-up of just over ten years and a half
(Key et al. 1999). Although the death rate for ischaemic heart disease
was slightly higher for the vegans than for the vegetarians in this
latter meta-analysis, the risk ratio for death from cerebrovascular
disease for vegans was only about half that for those who ate animals’
flesh at least once a week.
Two large, and ongoing, cohort
studies in particular have been widely reported with regard to
diet-associated cardio-vascular disease risk. The first is the
Oxford-EPIC study; the second a study (‘the AHS-2 study’) from the USA
and Canada with a cohort of 73,308 Seventh-day Adventists who were
recruited at churches between 2002 and 2007 and followed up over more
than five years (Orlich et al. 2013).
The Oxford-EPIC study has
documented that self-reported hypertension was lowest amongst vegans,
whilst a study of blood pressure in a sub-cohort of 8,663 participants
who reported not to suffer from hypertension found that the 612 vegans
in that sub-cohort showed lower systolic and diastolic blood pressures
than people in any other dietary category in that sub-cohort, which
could only partly be attributed to differences in body mass, i.e. the
fact that the vegans tended to be leaner (P. Appleby et al. 2002). In
2013, the authors of the study reported that a vegetarian group (which
included vegans), which comprised 34% of a total sub-cohort of 44,561
people living in England and Scotland, had a 32% lower risk of ischaemic
heart disease after a follow-up of just over 11 years than the
omnivores in the same sub-cohort when adjustment for all confounding
factors apart from body mass index (BMI) was performed, and a 28% lower
risk when BMI was factored in (Crowe et al. 2013).
Similar
findings are reported in the AHS-2 study (Orlich et al. 2013). Compared
to the group of omnivores, deaths from ischaemic heart disease and
cardio-vascular disease were, respectively, 10% and 9% lower amongst the
group of 3,533 ‘vegan’—defined here as those who reported to consume
animal products less than once a month—women, whereas the group of 2,015
‘vegan’ men experienced risk reductions of, respectively, 55% and 42%.
For a sub-group of this cohort, comprising 500 white subjects, it was
found that the group of 49 ‘vegans’ had a 63% lower risk of suffering
from hypertension (where someone suffering from hypertension was defined
as someone who either took medication for it or someone who had a
systolic blood pressure exceeding 139 mmHg or a diastolic blood pressure
exceeding 89 mmHg), which was only partly accounted for by differences
in body mass (where ‘vegans’ tended to be leaner) (Pettersen et al.
2012).
Whereas the Oxford-EPIC and the AHS-2 studies concern
Western populations, similar results were obtained in a Chinese study,
where healthy men who consumed no animal products other than milk were
found to have lower risks of cardio-vascular disease than omnivorous men
(Yang et al. 2012).
Why is it that vegans may be less prone to
cardio-vascular disease than omnivores? Both obesity and hypertension
may play a role in this difference, as both high BMI and high blood
pressure have been associated with elevated risk. Another reason relates
to levels of cholesterol. Low density lipoprotein (LDL) and high
density lipoprotein (HDL) are the main cholesterol components that are
found in our blood; a low level of the former and a high level of the
latter are generally thought to benefit cardio-vascular health. LDL can
oxidise, promoting plaque formation and hardening of the arteries, but
this can be undermined by high levels of HDL. Vegan diets may protect
against cardio-vascular disease because they do not contain animal
products, which tend to be relatively high in substances that elevate
LDL cholesterol, including total and saturated fat (Fung et al. 2010;
Bernstein et al. 2010; Norouzy et al. 2011). Vegan diets are also
generally higher in fibre, which has been found to reduce LDL
cholesterol (Jenkins et al. 2001). In relation to this, research has
found that the consumption of whole grains, which—unlike refined
grains—include the bran, germ, and endosperm, and are relatively rich in
fibre, reduces cardio-vascular risk factors (Liu et al. 1999; Park et
al. 2011). Vegan diets also tend to be relatively low in bio-available
phosphate, where high phosphate levels are associated with increased
risk (McCarty 2003a). Vegans must be careful, however, to avoid
overconsumption of refined carbohydrates (as for example white-flour
products, white rice, and sugar), as this reduces HDL, which removes
excess LDL cholesterol from the bloodstream (O’Neill 2010, 202–203). As
mentioned before, they must also be careful to maintain adequate levels
of vitamins B12 and D, as well as a good balance of n-6 over n-3 fatty
acids, as deficiencies in these domains have been associated with
elevated risks of cardio-vascular disease (Li 2011; Woo et al. 2014;
Bouillon and Verlinden 2014).
Vegans may benefit not only from
lower LDL levels, but also from the fact that they tend to remove
detrimental components (‘atherogenic remnants’) more quickly from the
blood (Vinagre et al. 2013). In addition, several studies have
associated reduced risks of cardio-vascular disease with high intakes of
fruits, vegetables, and nuts (Finks et al. 2012; Takachi et al. 2008;
He et al. 2006; Mozaffarian et al. 2011; Hu 2003; Jenkins et al. 1997;
Sacks et al. 1999). This stems at least in part from the fact that diets
that are high in nuts and in plant sterols are known to reduce total
and LDL cholesterol levels (Katan et al. 2003; Mukuddem-Petersen et al.
2005; Sabaté et al. 2010). Diabetes
Although some studies
have linked the development of type 1 diabetes to the consumption of
dairy products (Dahl-Jørgensen et al. 1991; Banwell et al. 2008), a
meta-analysis of studies pointed out that no causal link has been
established (Agostoni and Turck 2011). However, a more recent study
suggests that consumption of cows’ milk very early in life may trigger
type 1 diabetes if it is accompanied by exposure to enterovirus
infections in early life (Lempainen et al. 2012).
More evidence
exists on the positive benefits of vegan diets for the prevention and
treatment of type 2 diabetes, as well as of the associated
cardio-vascular diseases (Kahleova and Pelikanova 2015; Tonstad et al.
2009; Marsh and Brand-Miller 2011; Salas-Salvadó et al. 2011). As weight
is a major risk factor for the development of this condition, vegans
are less likely to develop type 2 diabetes because of their lower weight
(Fung et al. 2004; Trapp and Levin 2012). However, several studies show
that there are other factors why vegan diets may prevent type 2
diabetes, such as the fact that no red and processed flesh is consumed,
and that more whole grain foods and nuts may be consumed, all of which
factors have been associated with reduced diabetes risk (Pan et al.
2011; Marsh 2011).
Vegan diets have also been shown to help in
the treatment of type 2 diabetes by lowering total and LDL cholesterol
and by controlling lipid levels, for example by reducing triglycerides, a
type of fat that is also associated with a greater risk of heart
disease (Jenkins et al. 2006; Barnard et al. 2006; Barnard et al. 2009,
1594S; Tonstad et al. 2009; Vinagre et al. 2013). Many vegan diets have a
low glycaemic index (GI) and a fairly low glycaemic load. The GI is a
measure of the effect of carbohydrate-containing foods on blood glucose
response (i.e. how quickly the body converts carbohydrates into energy)
after their consumption (Jenkins et al. 1981), and the glycaemic load is
the product of the amount of foods consumed and their glycaemic index
(Finks et al. 2012, e70). People who consume large quantities of foods
that have a high GI are thought to be at increased risk not only of
diabetes and cardio-vascular disease, but also of a number of
conditions—sometimes grouped under the label of ‘metabolic
syndrome’—including obesity, hypertriglyceridemia, and low HDL
cholesterol (Finley et al. 2010; Ludwig 2002; Finks et al. 2012). It has
also been found that obesity reduces tolerance of diets with high
glycaemic load (Liu et al. 2000). In relation to diabetes, diets with
high GI values are associated with greater insulin resistance and a
greater incidence of hypoglycaemia amongst those who are treated with
insulin (Willett et al. 2002; Ebbeling et al. 2007).
In a
randomised controlled trial of a duration of five months, whereby 99
people with diabetes were divided into a group of 49 who were asked to
follow a vegan diet and a group of 50 who were asked to follow a diet
recommended by the American Diabetes Association, the overall GI of the
vegan group’s diet was significantly lower than that of the other
group’s diet (Turner-McGrievy et al. 2011). The associated reduction in
body weight, together with the reduced fat content (and the associated
reduction in intramyocellular lipid—a contributor to insulin resistance)
and increased fibre content of the vegan diet, was thought to result in
better glycaemic control (Turner-McGrievy et al. 2011, 1472). The vegan
group also managed to reduce their medication significantly more than
those who belonged to the other group, a significant finding in light of
the fact that some hypoglycaemic drugs contribute to weight gain
(Barnard et al. 2006; Barnard et al. 2009). All this does not imply that
one’s dietary glycaemic index is necessarily lowered by the adoption of
a vegan diet, as Norris and Messina (2011, 185) rightly point out that
‘the key is to choose carbohydrate-rich foods with low GIs, which means
eating more unprocessed, whole plant foods in place of refined
carbohydrates’.
Cancer
It is highly probable that many
vegan diets are less likely to cause cancer than other diets are. The
Oxford Vegetarian Study and the Oxford-EPIC study provide evidence for
this claim (Key et al. 2009a). The former study recruited 11,140
vegetarian and non-vegetarian participants throughout the United Kingdom
between 1980 and 1984. The latter study recruited a much larger number
of participants between 1993 and 199, and is part of a much larger,
multicentre, prospective study with 519,978 subjects overall, carried
out in 23 centres from 10 European countries (Denmark, France, Germany,
Greece, Italy, the Netherlands, Norway, Spain, Sweden, and the United
Kingdom). Data from the Oxford Vegetarian Study and the Oxford-EPIC
study were combined, resulting in a cohort of 61,566 people (15,571 men
and 45,995 women) who were followed up to 2007; participants were
separated into three dietary groups on the basis of their answers to
four questions, collected by means of an intake questionnaire: 32,403
omnivores, 8,562 fish eaters (who did not eat any other animals’ flesh),
and 20,601 vegetarians (Key et al. 2009a).
Before looking at the
evidence of this combined study, it must be recognised that this study
is not free from methodological concerns. Since it is a longitudinal
study, it is quite possible that dietary patterns varied significantly
over the large number of years that participants were followed up. A
second problem is that actual diets may differ from reported diets. From
a personal lunch-time conversation with a participant in the EPIC
study, I found out, for example, that he had chosen the vegetarian
group, whereas he actually ate fish. A third problem is that the more
subtle distinctions between the kinds of foods that people eat are
ignored by the fact that the questionnaire only aimed to distinguish
between three dietary categories, omitting a vegan diet category. A
fourth problem is that participants appeared to be particularly health
conscious whichever diet they adopted, as death rates were significantly
lower (at 52% of the general population’s death rates in the
Oxford-EPIC study) than that in the general British population (Key et
al. 2009b). These problems impair the ability to generalise results from
this study group to other people.
In spite of these
difficulties, it is significant that the study found that the overall
cancer incidence amongst vegetarians was about 12% lower than the
incidence amongst omnivores (Key et al. 2009a), which is in line with
the 18% reduction that was found in a recent meta-analysis of seven
prospective cohort studies that compared vegetarians with omnivores in
the UK, Germany, California, the USA, the Netherlands, and Japan (T.
Huang et al. 2012). The combined Oxford study found lower incidences in
the vegetarian group for ovarian and bladder cancers, as well as for
cancers of the lymphatic and haematopoietic tissues and for stomach
cancers (of which there were only 49 cases), but the risk of cervical
cancer—of which there were only 50 cases—was more than twice as high in
the vegetarian group than in the group of omnivores. The authors
speculate that this higher observed incidence of cervical cancer might
be related to non-dietary factors, for example differences between
groups in attendance for cervical cancer screening. They did not find a
significant difference between dietary groups in relation to the
incidence of colorectal cancer, which contrasts with a study that
aggregated EPIC data from 10 European countries, which found that high
consumption of red and processed flesh was associated with a higher risk
of colorectal cancer (Gonzalez and Riboli 2006, 229). Similarly, an
expert systematic review in the USA deemed that the evidence of the
increased risk for colorectal cancer associated with consuming red and
processed flesh was convincing (WCRF/AICR 2007, 116, 382). The same
review judged that there was limited evidence for a positive association
between the consumption of red and/or processed flesh and increased
risks of cancers of the oesophagus, stomach, pancreas, lung,
endometrium, and prostate (WCRF/AICR 2007, 116). Another expert review
adds breast, bladder, and oral cancer (Anand et al. 2008).
The
link between the consumption of animal products and cancer has also been
studied by Ganmaa and Sato (2005), who correlated the incidence rates
for breast, ovarian, and corpus uteri cancers (using data detailing
cancer incidence between 1993 and 1997) with food intake in 40
countries—even if food consumption was merely estimated by means of
1961–97 FAOSTAT data. They found a positive link between the consumption
of animal products and these hormone-dependent cancers, a finding that
is corroborated by other studies (Larsson et al. 2006). Ganmaa and Sato
(2005) express particular concern with the consumption of milk from
pregnant cows. As many cows in the dairy industry are almost
continuously pregnant, their milk expresses high levels of oestrogen and
progesterone (hormones which are known to stimulate the mammary gland),
which are hypothesised to increase the risks associated with these
cancers (Ganmaa and Sato 2005).
In many situations, men may not
benefit from the consumption of dairy products either. A World Cancer
Research Fund (WCRF) and American Institute for Cancer Research (AICR)
joint expert review concluded that ‘there is limited evidence suggesting
that high consumption of milk and dairy products is a cause of prostate
cancer’, but also that cows’ ‘milk probably protects against colorectal
cancer’ (WCRF/AICR 2007, 129). This is more or less the opposite of
what was found in a longitudinal study of 4,383 English and Scottish
children who participated in a family food study between 1937 and 1939:
no positive link between high cows’ milk consumption and prostate cancer
risk was found, but the study did find a near-tripling in the odds of
colorectal cancer amongst those who had been raised in households with
high dairy consumption (van der Pols et al. 2007). Some other studies,
however, also found a positive link between high consumption of dairy
and prostate cancer risk (N. Allen et al. 2008; Chan et al. 2005;
Torfadottir et al. 2011). Much has been written on the latter issue, but
little clarity has been provided because of the high likelihood of
confounding factors. An analysis of pooled data from 45 observational
studies, supported by a grant from National Dairy Council (Rosemont,
Illinois), found no increased risk (Huncharek et al. 2008).
Apart
from the fact that no dairy products are consumed, many other reasons
have been provided in support of the view that vegan diets are
cancer-protective. One is the fact that vegans are less likely to be
obese (WCRF/AICR 2007). Expert reviews also indicate that diets that are
high in fruits and vegetables are associated with decreased cancer risk
because of the higher levels of health-promoting substances (such as
ascorbic acid, carotenoids, and flavonoids) and a lower level of some
carcinogenic components that have been found in some animal products,
such as dioxins (WCRF/AICR 2007; Craig 2009; Dewell et al. 2008; ADA
2009).
A significant concern with many studies that explore
relative cancer risks of different populations is that they fail to
distinguish between vegetarians and vegans. Consequently, relatively
little is known as yet about the benefits or disadvantages of vegan
diets. The vegetarian group in the study that combined data from the
Oxford Vegetarian Study and the EPIC-Oxford cohort, for example,
included both vegetarians and vegans, resulting in a failure to identify
the relative cancer risk of the latter (Key et al. 2009a). To alert the
reader to this issue, the authors write that to explore the hypothesis
that the consumption of dairy products may increase prostate cancer risk
‘we would need to examine the cancer rates among vegans’, but they are
not consistent in their failure to separate vegans from vegetarians as
they add that ‘there are currently too few cancers [amongst vegans in
their study] to be informative’ (Key et al. 2009a, 195); what they may
have meant to say is that there were too few vegans in the study to
allow for generalisations to be made about vegan diets. As stated in the
paper, however, the claim is informative. In spite of the fact that
generalisations from studies of small populations are inappropriate, the
fact that very few cancers were identified amongst vegans must be
considered to be good news. In 2014, the Oxford team did report findings
separately for the 2,246 vegans who were part of a sub-cohort of 61,647
British people who were followed up for almost 15 years (Key et al.
2014). During this time, there were 4,998 incidents of cancer, and the
incidence was 19% lower in the vegan group than in the omnivorous group.
Another study that has looked at vegans as a separate group is the
AHS-2 study, which has reported a 16% reduction of risk amongst vegan
Adventists compared to omnivorous Adventists (Orlich et al. 2013).
Overall,
it is safe to conclude that many vegan diets are associated with a
lower incidence of cancer than many other diets, even if the jury is
still out on what the ideal diet might be to protect against cancer
(Norris and Messina 2011, 176–178).
Diverticular disease
Diverticular
disease includes two diseases of the colon (large intestine or large
bowel): diverticulosis (the presence of pockets or pouches) and
diverticulitis (infected or inflamed pockets or pouches). A study
published in 1979 explored the incidence of diverticular disease in two
groups of southern English people who did not experience any symptoms of
the disease: 56 vegetarians were compared with 264 non-vegetarian
volunteers. When radiographs of the participants’ colons were analysed
by a consultant radiologist who knew neither the participants nor their
diets, 12% of the former group and 33% of the latter group were
diagnosed to suffer from diverticular disease (Gear et al. 1979). In the
Oxford-EPIC cohort, a sub-cohort of 15,459 participants, combining
vegetarians and vegans, was found to have a 30% reduced risk of
diverticular disease compared with the sub-cohort of 31,574 omnivores
(Crowe et al. 2011). When the vegan participants were isolated from the
vegetarians, the researchers found a 72% lower risk for the former
compared to the omnivores in the study. While these findings have
primarily been associated with the fact that vegetarians and vegans tend
to consume more fibre, different studies (with, arguably, participants
less health-conscious than participants in the Oxford-EPIC studies)
found that, after adjusting for differences in dietary fibre between
study participants, high consumption of total fat or of red flesh
(Aldoori et al. 1994), the consumption of flesh from sheep and cows as
well as milk products (Manousos et al. 1985), and the ‘long-term and
frequent’ consumption of flesh (Lin et al. 2000) were linked with
diverticular disease. Whereas only the Aldoori et al. (1994) study was a
prospective cohort study—the ones by Manousos et al. (1985) and by Lin
et al. (2000) being small case-control studies—these findings lend
strong support for the view that vegan diets that tend to be high in
fibre are much less likely to cause diverticular disease than many
omnivorous diets.
Parkinson’s disease
On the basis of
population-based studies, McCarty (2001b) found that Parkinson’s disease
was less prevalent in sub-Saharan Africa, rural China, and Japan. A
similar observation was made by de Lau and Breteler (2006), who report
that the incidence of Parkinson’s is lower in East Asian populations,
including Chinese, Taiwanese, and Japanese populations, than in Western
populations. McCarty (2001b) also reported that the incidence of
Parkinson’s amongst African Americans was very similar to that of white
Americans, suggesting that the low incidence of Parkinson’s amongst
sub-Saharan Africans may not stem from genetic factors. As sub-Saharan
and East Asian populations consume relatively few animal products,
McCarty (2001b) suggests that vegan diets may be protective and that
they may even be therapeutically beneficial through a number of
mechanisms, including the promotion of vascular health and blood-brain
transport of L-dopa, as well as through caloric restriction, which was
found to protect the central dopaminergic neurons of mice. A different
study, funded by Syngenta Crop Protection, reviewed the epidemiological
literature, as well as the literature on risks and protective factors,
concluding that little is known as yet about the aetiology of
Parkinson’s disease, but that there is some evidence that the
consumption of dairy products increases risk (Wirdefeldt et al. 2011). A
very small Indian study, however, did not find a reduction in
Parkinson’s for those who adopted a vegetarian diet (Behari et al.
2001). In his review of the literature, Giovanni (2009, 326) comments
that ‘data regarding the prevalence of Parkinson’s disease in vegetarian
or vegan groups or relative clinical findings are not available as
yet’. Accordingly, the view that a vegan diet might be protective of
Parkinson’s is no more than an interesting hypothesis at the present
time.
Insulin-like growth factor 1 (IGF-1) and mTORC1 related diseases
Insulin-like
growth factor 1 (IGF-1) is a growth-stimulating hormone that is found
in the human body. ‘mTORC1’ refers to mammalian target of rapamycin
complex 1, a nutrient-sensitive enzyme that responds to a range of
signals in the human body, including IGF-1.
Overproduction of
IGF-1 has been associated with many diseases (Hoppe et al. 2006). IGF-1
is a key factor involved with episodes of rapid growth during childhood;
the growth acceleration hypothesis claims that IGF-1 contributes to the
development of a range of diseases that may not manifest themselves
until much later in life (Singhal and Lucas 2004). Diets that increase
IGF-1 levels in the blood have also been associated with some cancers,
including colorectal and breast cancer (O’Neill 2010, 200).
Studies
that compared vegan with other study participants have found that
vegans had lower levels of IGF-1 (Fontana et al. 2006; N. Allen et al.
2002). Two cross-sectional analyses of the EPIC-study found that the
production of IGF-1 was particularly stimulated by the consumption of
dairy products (Norat et al. 2007; Crowe et al. 2009). The same
conclusion was reached in a much larger study that combined findings
from 15 cross-sectional studies and 8 randomised controlled trials (Qin
et al. 2009). Dairy products have come under increased scrutiny not only
because of their role in IGF-1 stimulation, but also because they, as
well as animals’ flesh, contain large quantities of calories and
leucine. Together with products that have a high glycaemic load
(including hyperglycaemic carbohydrates), products that are high in
calories and leucine and that stimulate IGF-1 are thought to play a
major, synergistic role in the activation of mTORC1 (Melnik 2012). This
has been held to cause or worsen acne, a skin disease that prevails
amongst more than 85% of teenagers in Western countries, and that is
absent amongst people who eat palaeolithic diets, such as the
inhabitants of Kitava, one of the Trobriand Islands of Papua New Guinea
(Melnik 2012, 20–21; Lindeberg et al. 1999). Increased mTORC1-signalling
has also been linked with a number of other Western health concerns,
including obesity and type 2 diabetes (Shaw and Cantley 2006; Zoncu et
al. 2011). Men who suffer from severe, long-lasting acne have also been
found to have an increased risk of developing prostate cancer later in
life (Sutcliffe et al. 2007). Laboratory experiments, including
experiments with mice, have suggested that this may stem from the
possibility that long-term hyperstimulation of mTORC1-signalling
promotes the development of cancer tumours (Nardella et al. 2009; Wang
et al. 2011).
Critical scrutiny of the Kitavans’ diet around 1990
reveals that they ate a diet that contained mainly tubers that provide
carbohydrates with a low glycaemic index (such as yam, sweet potato,
taro, and manioc), as well as fruits, vegetables, coconuts, and fish
(Lindeberg et al. 1999, 1216). In a randomised controlled trial with
patients who suffered from ischaemic heart disease combined with either
glucose intolerance or type 2 diabetes, such a diet has also been shown
to improve glucose tolerance more than a Mediterranean-style diet that
included whole grains and low-fat dairy products (Lindeberg et al.
2007). Compared to a Swedish control group, it was also found that
Kitavans consumed a much smaller amount of mono-unsaturated fats and a
higher amount of n-3 fatty acids (Lindeberg et al. 1999). In light of
these studies and the connection between mTORC-1 and a range of Western
diseases that are rare or absent amongst Kitavans, the adoption of a
vegan diet that is similar to the palaeolithic diet that was adopted by
the Kitavans around 1990 has been recommended (Melnik 2012). One reason
why such a diet is low in foods with a high glycaemic index is that it
contains little fructose—which is present in many processed foods
through the widespread use of high fructose corn syrup (Melnik 2012, 29;
McCarty 2011; Seneff et al. 2011).
A vegan diet that is similar
to the traditional Kitavan diet may also protect against a number of
ageing-associated diseases, including Alzheimer’s disease (Seneff et al.
2011; McCarty 2001a; McCarty 2003c). Alzheimer’s disease patients have
been shown to have elevated levels of IGF-1 (Melnik 2011). This may help
to explain why, when 2,148 New Yorkers without a diagnosis of dementia
who were at least 65 were followed up over a period of nearly four
years, it was found that the incidence of Alzheimer’s was greater
amongst those who ate the largest quantity of animal products (Gu et al.
2010).
Other benefits and concerns
A further benefit for
young children is that a vegan diet avoids the consumption of cows’
milk, which not only is low in iron, but also causes occult intestinal
blood loss in about 40% of children below the age of one, and which
contains high quantities of calcium as well as casein and other proteins
that all inhibit the absorption of dietary non-haem iron (Ziegler 2011,
38S–40S). Casein has also been found to inhibit the absorption of zinc
(Lönnerdal 2000). These concerns may help to explain why nutritionists
do not recommend the consumption of cows’ milk for children below the
age of one (Millward and Garnett 2010, 104). Middle ear infection
(otitis media) has also been found to be more severe and more common
amongst children with cows’ milk allergies (Juntti et al. 1999). Such
allergies are by no means restricted to children as many people are
lactose intolerant, lacking sufficient quantities of the lactase enzyme
within the lining of the small intestine to allow the body to abs absorb
lactose, whilst some people are also allergic to other components in
dairy products (Millward and Garnett 2010, 104–105). In light of their
hypothesis that the continued production of lactase throughout adulthood
may only have developed in northern Europeans about a thousand years
ago, Norris and Messina (2011, 43) argue that the concept of ‘lactose
intolerance’ stems from a Western bias as good lactose tolerance may be
the exception, rather than the rule.
Limited evidence has been
presented to support the view that vegan diets may also reduce the risk
of cataracts, dementia, gallstones, kidney disease, and rheumatoid
arthritis (B. Davis and Melina 2014, 72–80). As many toxic substances
accumulate inside the bodies of animals, vegan diets also tend to have
lower levels of many toxic substances, including
biodegradation-resistant organic environmental pollutants, such as
polychlorinated dibenzo-p-dioxins (PCDDs), polychlorinated dibenzofurans
(PCDFs), and polychlorinated biphenyls (PCBs), as well as of toxic
heavy metals, such as mercury (Schecter et al. 1997; O’Neill 2010, 201).
In
spite of these benefits, recent research that included a sample of 422
vegans from the Oxford-EPIC cohort revealed that vegans had relatively
high circulating concentrations of uric acid, which may contribute to
the development of gout, chronic kidney disease, cardio-vascular
disease, and cancer; these high concentrations of uric acid are
attributed to the exclusion of dairy products and to low calcium
consumption (J. Schmidt et al. 2013). The authors are cautious, however,
about the possible existence of causal connections between uric acid
and these diseases, and they add that concentrations can be lowered
through increased calcium consumption.
An additional concern for
people with small stomach capacities, such as small children, is that
vegan diets can be bulky due to increased consumption of dietary fibre,
which can cause early satiety. Accordingly, McEvoy and Woodside (2010,
86–87) advise that vegan children take frequent meals and snacks, and
that foods that are high in fat, such as nuts and nut butters, be used
to provide sufficient calories and protein. For those who suffer from
nut allergies, however, adequate substitutes must be used.
4. Conclusion
After
a brief introduction, I argued in the second part of this appendix that
vegan diets can be nutritionally adequate, but that vegans must make
sure to consume foods that contain adequate amounts of vitamin B12 and
omega-3 fatty acids as the former cannot be obtained from plants and the
latter are present in significant quantities only in a few common vegan
foods. The former can be obtained by consuming products that contain
the B12 vitamin. Adequate consumption of the latter is facilitated by
the consumption of plants and plant foods that have relatively high
levels of omega-3, such as chia, flax, canola (rapeseed), hemp, walnuts,
perilla, olive oil, blackcurrant seed oil, and plants in the Echium
genus, as well as by the consumption of brown algae (kelp) oils. People
with specific dietary requirements, such as young and old people, must
make sure that they eat sufficient foods that are relatively rich in
calories and relatively easy to digest, such as cooked foods.
The
question whether vegan diets might be healthier than other diets was
addressed in the third part. The evidence to support the possibility
that vegan diets might be healthier is limited. Factors that complicate
the development of our understanding include the facts that relatively
few people adopt vegan diets, that some people’s adoption of vegan diets
may be triggered by psychological illness, and that many are biased
against vegan diets. In spite of these limitations, there is sufficient
evidence to conclude that many diets that are high in fruits and
vegetables are associated with many health benefits, including
reductions in cardio-vascular disease and some types of cancer.
Whereas
this appendix has discussed scientific evidence for and against vegan
diets, it has not answered the question of what a good vegan diet is, at
least not in detail. For those who seek more practical advice on what
kind of vegan diet to adopt to meet nutritional requirements, I
recommend the books Becoming Vegan (B. Davis and Melina 2014) and,
particularly, Vegan for Life (Norris and Messina 2011).
Deckers
J. Animal (De)liberation: Should the Consumption of Animal Products Be
Banned? London: Ubiquity Press; 2016. Might a Vegan Diet Be Healthy, or
Even Healthier? free online download all
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39
-Wed 14 Apr 2021 LESSON 3648 Buddha-Sasana-The History of the Sangha-
Hunger is the worst kind of illness said the Awakened One with Awareness
Buddha- Dr B.R.Ambedkar Jayanthi, Makar Sankranti 14th January Baisakhi 14th April Ladakh Harvest Festival 3rd January Lohri 13th January Basant Panchami 16th February Bhogali Bihu 15th January Wangala 13th November Ka Pomblang Nongkrem 2nd or 3rd week of November Nuakhai 11th September Gudi Padwa 13th April Nabanna Yet to be announced Onam 23rd August Pongal 17th January Ugadi 13th April Vishu 14th April Agera Yet to be announced Dree Festival Yet to be announced 18 Harvest Festivals Of North Prabuddha Bharat
Kushinara
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Prabuddha Bharat International.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Bharatmay karunge.” (We will make world Prabuddha Prapanch)
People have started returning back to their original home Buddhism.
“The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible.
The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…
Now what is the basis of Buddhism?
If you study carefully, you will see that Buddhism is based on reason.
There is an element of flexibility inherent in it, which is not found in any other religion.”
“Lost rights are never regained by appeals to the conscience of the usurpers,
but by relentless struggle…. Goats are used for sacrificial offerings and not lions.”
“If I find the constitution being misused, I shall be the first to burn it.”
“Cultivation of mind should be the ultimate aim of human existence.”
“I measure the progress of a community by the degree of progress which women have achieved.”
“Freedom of mind is the real freedom.
A person whose mind is not free though he may not be in chains, is a slave, not a free man.
One whose mind is not free, though he may not be in prison, is a prisoner and not a free man.
One whose mind is not free though alive, is no better than dead.
Freedom of mind is the proof of one’s existence.”
“In
the Hindu religion, one can[not] have freedom of speech. A Hindu must
surrender his freedom of speech. He must act according to the Vedas. If
the Vedas do not support the actions, instructions must be sought from
the Smritis, and if the Smritis fail to provide any such instructions,
he must follow in the footsteps of the great men.
He is not supposed to reason. Hence, so long as you are in the Hindu religion, you cannot expect to have freedom of thought”
“The relationship between husband and wife should be one of closest friends.”
“On
the 26th of January 1950, we are going to enter into a life of
contradictions. In politics we will have equality and in social and
economic life we will have inequality.
In politics we will be recognizing the principle of one man one vote and one vote one value.
In
our social and economic life, we shall, by reason of our social and
economic structure, continue to deny the principle of one man one value.
How long shall we continue to live this life of contradictions?
How long shall we continue to deny equality in our social and economic life?
If
we continue to deny it for long, we will do so only by putting our
political democracy in peril. We must remove this contradiction at the
earliest possible moment or else those who suffer from inequality will
blow up the structure of political democracy which this Assembly has so
laboriously built up.”
“Unlike a drop of water which loses its identity when it joins the ocean,
man does not lose his being in the society in which he lives.
Man’s life is independent.
He is born not for the development of the society alone, but for the development of his self too.”
“Life should be great rather than long.”
“Indifferentism is the worst kind of disease that can affect people.”
“Constitutional
morality is not a natural sentiment. It has to be cultivated. We must
realise that our people have yet to learn it. Democracy in India is only
a top-dressing on an Indian soil which is essentially undemocratic.”
“The
Hindus criticise the Mahomedans for having spread their religion by the
use of the sword. They also ridicule Christianity on the score of the
Inquisition.
But
really speaking, who is better and more worthy of our respect—the
Mahomedans and Christians who attempted to thrust down the throats of
unwilling persons what they regarded as necessary for their salvation,
or the Hindu who would not spread the light, who would endeavour to keep
others in darkness, who would not consent to share his intellectual and
social inheritance with those who are ready and willing to make it a
part of their own make-up?
I
have no hesitation in saying that if the Mahomedan has been cruel, the
Hindu has been mean; and meanness is worse than cruelty.”
“Humans
are mortal. So are ideas. An idea needs propagation as much as a plant
needs watering. Otherwise both will wither and die.”
“Though, I was born a Hindu, I solemnly assure you that I will not die as a Hindu”
“I
do not want that our loyalty as Indians should be in the slightest way
affected by any competitive loyalty whether that loyalty arises out of
our religion, out of our culture or out of our language.
I want all people to be Indians first, Indian last and nothing else but Indians.”
“History
shows that where ethics and economics come in conflict, victory is
always with economics. Vested interests have never been known to have
willingly divested themselves unless there was sufficient force to
compel them.”
“A
just society is that society in which ascending sense of reverence and
descending sense of contempt is dissolved into the creation of a
compassionate society”
“It is not enough to be electors only.
It is necessary to be law-makers;
otherwise those who can be law-makers will be the masters of those who can only be electors.”
“Equality may be a fiction but nonetheless one must accept it as a governing principle.”
“I like the religion that teaches liberty, equality and fraternity.”
“Constitution is not a mere lawyers document, it is a vehicle of Life, and its spirit is always the spirit of Age.”
“Why does a human body become deceased?
The reason is that as long as the human body is not free from suffering, mind cannot be happy.
If a man lacks enthusiasm, either his body or mind is in a deceased condition….
Now what saps the enthusiasm in man?
If
there is no enthusiasm, life becomes drudgery - a mere burden to be
dragged. Nothing can be achieved if there is no enthusiasm.
The
main reason for this lack of enthusiasm on the part of a man is that an
individual looses the hope of getting an opportunity to elevate
himself.
Hopelessness leads to lack of enthusiasm.
The mind in such cases becomes deceased….
When is enthusiasm created?
When
one breaths an atmosphere where one is sure of getting the legitimate
reward for one’s labor, only then one feels enriched by enthusiasm and
inspiration.”
“So long as you do not achieve social liberty, whatever freedom is provided by the law is of no avail to you.”
“A bitter thing cannot be made sweet.
The taste of anything can be changed.
But poison cannot be changed into nectar.”
“Justice has always evoked ideas of equality, of proportion of compensation.
Equity signifies equality. Rules and regulations, right and righteousness are concerned with equality in value.
If
all men are equal, then all men are of the same essence, and the common
essence entitles them of the same fundamental rights and equal
liberty…
In short justice is another name of liberty, equality and fraternity.”
“Slavery does not merely mean a legalised form of subjection.
It means a state of society in which some men are forced to accept from others the purposes which control their conduct.”
“I
do not know whether you draw a distinction between principles and
rules. But I do… Rules are practical; they are habitual ways of doing
things according to prescription. But principles are intellectual; they
are useful methods of judging things… The principle may be wrong, but
the act is conscious and responsible. The rule may be right, but the act
is mechanical. A religious act may not be a correct act, but must at
least be a responsible act. To permit this responsibility, religion must
mainly be a matter of principles only. It cannot be a matter of rules.
The moment it degenerates into rules it ceases to be religion, as it
kills the responsibility which is the essence of a truly religious act.”
“A great man is different from an eminent one in that he is ready to be the servant of the society.”
― Bhim Rao Ambedkar
இந்தியாவில் நேரு, காந்தி மற்றும் அனைத்து தலைவர்களையும் ஆங்கிலேயர் சிறையில் அடைத்தார்கள்.
ஆனால் டாக்டர் பீ ஆர் அம்பேத்காரை மட்டும் ஏன் சிறைச்சாலையில் ஆங்கிலேயர் அடைக்கச் வில்லை தெரியுமா.?
பிரிட்டிஷ்
நாட்டில் அவர் படித்தச் யுனிவர்சிட்டியில் ஒரு சங்கம் உண்டு. (LAW
படித்தவர்களுக்கு மட்டும் அந்த சங்கம்) அந்த சங்கத்தில் உலக அளவில் உள்ள
அறிவாளிகள் மட்டுமே உறுப்பினர் ஆக இருக்க முடியும் ஆனால் அவ்வளவு எளிதாக
அந்த சங்கத்தில் உறுப்பினர் ஆக முடியாது. ஏன் என்றால் உலகில் உள்ள அனைத்து
நாடுகளின் அரசியல் அமைப்பு சட்டத்தை முழுமையாக தெரிந்தவர்கள் மட்டுமே அந்த
சங்கத்தில் உறுப்பினர் ஆக இருக்க முடியும்.
அந்தச் சங்கத்தில்
இந்தியாவில் இருந்து உறுப்பினர் ஆன நபர் ஒரேத் தலைவர் டாக்டர் பீ ஆர்
அம்பேத்கர் மட்டுமே. டாக்டர் அம்பேத்காரை கைது செய்ய வேண்டும் என்றால் அந்த
சங்கத்தில் முதலில் அனுமதி பெற்ற பிறகே கைது செய்ய முடியும். ஆனால்.அந்த
சங்கத்தில் உள்ளவர்கள் தான் நாட்டில் மிகச்சிறந்த தெளிவான, ஆற்றல்
பொருந்த்திய அறிவாளியாக இருக்க முடியும்.
அப்படி இருக்கும் போது
அவர்கள் ஈடுபடும் போராட்டம் எப்படி தவறாகச் இருக்க முடியும். இது தெரியாத
ஒரு ஆங்கிலேய அதிகாரி ஒருவர் டாக்டர் அம்பேத்கர் அவர்கள் நடத்திய கோவில்
நுழைவு போராட்டத்தை பல ஆயிரம் பேரைத் திரட்டி ஈடுபடும் போது டாக்டர்
அம்பேத்காரை கைது செய்வேன் என்று பிரிட்டிஷ் அதிகாரி மிரட்டி உள்ளான்.
அந்த
அதிகாரி. உடனே டாக்டர் அம்பேத்கரை கைது செய்ய முற்படும்போது டாக்டர்
அம்பேத்கர் என்னை கைது செய்ய பிடிவாரண்டு இருக்கா என்று கேட்டு உள்ளார்.
உடனே
அவனும் பிடி வாரண்டு தயார் செய்து கொடுத்துள்ளான். அந்த பிடிவாரண்டை
டாக்டர் அம்பேத்கர் டைப் பண்ணி அதை பிரிட்டிஷ் அரசாங்கத்திற்கு அனுப்பி
வைத்தார் அதை பார்த்த பிரிட்டிஷ் அரசு அந்த அதிகாரியை உடனே சஸ்பெண்ட்
செய்தது ஏன் என்றால் டாக்டர் அம்பேத்காரை கைது செய்ய வேண்டும் என்றால்
பிரிட்டிஷ் நாட்டில் உள்ள உலக அறிவாளிகலுக்கான சங்கத்தில் முதலில் அனுமதி
பெற்ற பிறகே கைது செய்ய முடியும். ஆனால் டாக்டர் அம்பேத்காரை அவ்வளவு
எளிமையாக கைது செய்ய முடியாது. அந்த அதிகாரி இது கூடத் தெரியாமல்
இருந்திருக்கிரானே என்பதால் பிரிட்டிஷ் அரசு அவனை உடனே சஸ்பெண்ட் பன்னியது
உடனே
டாக்டர் அம்பேத்கர் பிரிட்டிஷ் அரசிடம் ஒருத் கோரிக்கை வைக்கிறார் அந்த
போலிஸ் அதிகாரியை சஸ்பெண்ட் பன்னுனா மட்டும் போதுமா என்று? அதற்கு உடனே
பிரிட்டிஷ் அரசு அனைத்து பிரிட்டிஷ் அதிகாரிகளையும் வெளியேற்றப்பட்டு அந்த
அதிகாரியை பிரிட்டிஷ் நாட்டிற்கே வரவழைத்துக் கொண்டது.
இந்தியாவில்
இருந்து இது வரை அந்த சங்கத்தில் புரட்சியாளர் டாக்டர் அம்பேத்காரை தவிர
வேறுயாரும் இது வரை உறுப்பினர் ஆக வில்லை என்பது குறிப்பிடத்தக்கது.
ஜெய்பீம் வாழ்க அய்யாவின் புகழ்!
In India, Nehru, Gandhi and all the leaders were put British prison.
But do you know why Britishers did not put Dr. B. R Ambedkar in the prison?
In the Brittain there is
an association in the University where he studied. (The organisation was
meant only for those who studied law) in that organistion only
worldwide intelligent people can become a member, but it is not be easy
to become a member of the union. Because, only who has studied the law
of all countries in the world can only become a member of the union.
The
person who became a member from Prabuddha Bharat in the union was the only leader
Dr. R. Ambedkar. If Dr. Ambedkar is arrested,
permission is needed from the association. But those who are in the associations must
be the best clear, intellegent energy properties in the country.
When they are like that, how
can the struggle they engage be wrong . One of the
British official who is an English official
who does not know that Dr. Ambedkar whowas engaged in the temple entrance
struggle threatened that he will arrest by Dr. Ambedkar
When that official when attempted to arrest Dr. Ambedkar, he asked whether he had an arrest warrant.
And immediately he prepared the arrest warrant weekly. Dr. Ambedkar Typed
and sent that to the British government saw that the official immediately and
the officer was suspended as he did not get first
approval of the World Science Association in the British country.
Dr. Ambedkar could not be simply arrested. The British government
immediately punished him because the officer was not even unaware of it.
It is noteworthy that non other than revolutionary Dr. Ambedkar became a member of the in the union.
18 Popular And Vibrant Harvest Festivals Of Prabuddha Bharat In 2021
India
is popularly known as the land of festivals which is considered as a
colorful nation where people celebrate with full vigor and joy. Prabuddha Bharat
has 29 states and every state celebrates harvest festivals at different
times in the year. The first yield of the crop is a delight for the
people and they celebrate it cheerfully as a festival.
Festivals
have always been the most memorable and favorite part of a traveler’s
journey through different countries and continents. Being the colorful
nation that India is, the most vibrant harvest festivals of India
involve interesting mythological legends and joyous celebrations. They
are as incredible and diverse as its people and landscapes and let you
experience the beauty of the Indian culture. However, dates for harvest
festivals in different parts of the country vary due to diversity in
climate. See the list of harvest festivals in India, may it be north,
east, west, or south!
Harvest Festivals Of
Prabuddha Bharat Calendar The
list is vast as there are various cultures in India. With such an
amazing set of variety, there are several ways to celebrate the harvest.
Here is the list of harvest festivals of India with the dates on which
they are celebrated. Take a look!
Festival
Date (2021)
Makar Sankranti
14th January
Baisakhi
14th April
Ladakh Harvest Festival
3rd January
Lohri
13th January
Basant Panchami
16th February
Bhogali Bihu
15th January
Wangala
13th November
Ka Pomblang Nongkrem
2nd or 3rd week of November
Nuakhai
11th September
Gudi Padwa
13th April
Nabanna
Yet to be announced
Onam
23rd August
Pongal
17th January
Ugadi
13th April
Vishu
14th April
Agera
Yet to be announced
Dree Festival
Yet to be announced
18 Harvest Festivals Of North Prabuddha Bharat
Here
is a list of the different harvest festivals in India that you might be
interested to know about for having a vibrant experience when you are
on a vacation in North Prabuddha Bharat Take a look!
Makar Sankranti – An Auspicious Day For Hindus Baisakhi – Celebrating With The Rhythms Of Dhol And Bhangra Ladakh Harvest Festival – Buddhist Tradition At Its Best Lohri – A Punjabi Folk Festival Basant Panchami – To Celebrate Birth Of Goddess Saraswati 1. Makar Sankranti – An Auspicious Day For Hindus
Celebrated
all over the country, Makar Sankranti is the oldest and the most
colorful harvest festival in India. It is also the most celebrated
harvest festival of North Prabuddha Bharatmaking it the top harvest festival of
Uttar Pradesh. As per Hindu mythology, this festival marks the end of an
unfavorable phase and the beginning of a holy phase. Particularly in
villages of Gujarat, Kerala, Tamil Nadu, Haryana, Himachal, West Bengal,
and Punjab, people celebrate the harvest of new crops with a bonfire,
carnivals, songs, dances, kite flying, and rallies. Kumbh Mela is one of
the key attractions during this festival. There are three dates for
this festival in which most pilgrims participate and this festival lasts
for three months in a year.
Where is Makar Sankranti celebrated: Pan Prabuddha Bharat in different ways but mainly in the north Key attractions of Makar Sankranti festival: Kumbh Mela and various sumptuous sweet dishes made of sesame and jaggery Date: 14th January 2021 (Thursday)
2. Baisakhi – Celebrating With The Rhythms Of Dhol And Bhangra
Punjabi men and women dancing during BaisakhiGet Customized Quotes Image Source People
of Punjab and Haryana celebrate Baisakhi festival 2021 or Vaisakhi by
thanking God for the good harvest. And the farmers of the country
express their happiness and delight through this Indian harvest
festival. People wear their best colorful dresses, sing the happiest
songs, and dance to the melodious beats of Dhol. It is the most loved
harvest festival of Punjab. Baisakhi fairs are also organized where
acrobatics, wresting, algoza, and vanjli performances can be seen which
makes it one of the most interesting harvest festivals celebrated in Prabuddha Bharat.
Where is Baisakhi celebrated: Punjab and Haryana Key attractions of Baisakhi festival: Bhangra by menfolk and Gidda by women Date: 14th April 2021
3. Ladakh Harvest Festival – Buddhist Tradition At Its Best
mask dance during Ladakh Harvest FestivalGet Customized Quotes Image Source Ladakh
Harvest Festival has gained immense popularity and fame all over the
world. Ladakh looks bright, beautiful, and absolutely stunning with the
commencement of this harvest festival. Monasteries and stupas are
decorated and pilgrimages to Thangka of Kyabje Gombo are mandatory
things as a part of this celebration. Archery along with old social
& cultural ceremonies and art & handicrafts are the other
features of the event. The festivals of Ladakh attracts travelers from
across the world with their exclusive experiences.
Where Ladakh Harvest Festival celebrated: Ladakh, Zanskar, Kargil Key
attractions of Ladakh Harvest Festival: Dramas or ‘Chhams’ are
performed to display life and teachings of Buddha and different dance
forms of Tibetan culture Date: 3rd January
4. Lohri – A Punjabi Folk Festival
people dancing around Lohri fire Get Customized Quotes
Image Source Lohri
is a renowned harvest festival in Punjab that showcases traditional
dance and songs. To kill the chills of winter, the entire family and
neighbors gather around the bonfire and sing together and offer grains,
corns, and nuts to respect and appreciate the grand harvest of sugarcane
crops.
Where is Lohri celebrated: Punjab Key attractions of Lohri festival: The Punjabi folklore Sunder Mundriye sung by everyone Date: 13th January 2021 (Wednesday)
5. Basant Panchami – To Celebrate Birth Of Goddess Saraswati
School kids celebrating Basant PanchamiGet Customized Quotes Image Source Basant
Panchami marks the onset of the spring season. Celebrated in different
states of North Prabuddha Bharat, it is considered an auspicious day. This festival
is associated with yellow color, which is a color of spirituality. One
can see the magnificent mustard crop fields in the countryside,
especially rural areas of Haryana and Punjab.
Key attractions of Basant Panchami festival: Indian cuisines like Meethe Chawal, Maake ki Roti, and Sarso Ka Saag Where is Basant Panchami celebrated: Eastern parts of India West Bengal & Bihar Date: 16th February 2021 (Tuesday)
Harvest Festivals Of North-East Prabuddha Bharat Here
is a list of the harvest festivals of North East India that will give
you a heart-warming experience while exploring India. Take a look!
Bhogali Bihu – Of Bliss And Cheerfulness Wangala – Echoes Of Drums And Songs Everywhere Ka Pomblang Nongkrem – The Dance Festival Of Meghalaya
6. Bhogali Bihu – Of Bliss And Cheerfulness
Assamese women and men dancing during Bihu Get Customized Quotes Image Source Every
year in January, the entire state of Assam showcases enthusiasm and
delight in celebrating Bhogali Bihu. The farmers of Assam celebrate and
cherish the efforts of cultivation and reap the benefits. The
celebration starts one night before with Uruka—the community feast. On
the day of Bihu, the mejis or pavilion made of clay and hay are burnt.
Local women wear stunning mukhlas and participate in group songs and
dance. Also known as Magh Bihu, this is an exotic and most vibrant name
on the list of harvest festivals of Prabuddha Bharat.
Where is Bihu celebrated: Assam Key attractions of Bihu festival: Bihu dance, bullfight, bird fight and Sunga Pitha, Til Pitha and Laru Date: 15th January 2021 (Friday)
7. Wangala – Echoes Of Drums And Songs Everywhere
Women of Meghalaya dancing during Wangala festival
Get Customized Quotes Image Source Wangala
is the merriment of 100 drums played by Garo tribes of northeast India.
This is one of the popular harvest festivals of India marking the onset
of winter. During this festival, Sun God is worshiped with immense
devotion and zeal. Women wear their traditional colorful clothes and
dance during this harvesting festival while men rhythmically drum their
fingers on the traditional drum pads.
Where is Wangala celebrated: Meghalaya and Assam Key attractions of the Wangala festival: Musical extravaganza with drums, flutes, and gongs Date: 13th November 2021 (Saturday)
8. Ka Pomblang Nongkrem – The Dance Festival Of Meghalaya
women and girls dressed for Ka Pomblang Nongkrem festival Get Customized Quotes Image Source The
inhabitants of Khasi hills worship Goddess Ka Blei Synshar and
celebrate the plentiful harvest with vigour and excitement. Ka Pomblang
Nongkrem brings ultimate joy and happiness to the community. The
celebration comprises of animal sacrifice and Nongkrem dance with a
sword in one hand and yak hair whisk in the other. Unlike different
unusual festivals in India, this festival is quite popular among the
people of Meghalaya and widely celebrated.
Where is Ka Pomblang Nongkrem celebrated: Meghalaya Key attractions of Ka Pomblang Nongkrem festival: Pemblang ceremony and Ceremony of Tangmuri Date: 2nd or 3rd week of November
Festivals In East And West Prabuddha Bharat Here
is a list of the harvest festivals 2021 of East and West India that
will let you absorb the culture of the country and give you a
soul-stirring experience. Take a look!
Nuakhai – Worship Of Food Grains Gudi Padwa – A Springtime Ceremony Nabanna – The Festival Of The New Harvest
9. Nuakhai – Worship Of Food Grains
sand art promoting Nuakhai festival Get Customized Quotes Image Source Nuakhai
is an age-old harvest celebration in Odisha. Locally ‘nua’ means new
and ‘khai’ means food. This is not only a popular harvest festival in
India but also celebrated to appreciate the passing away of the past and
evil days while welcoming the new and beautiful with open arms. The
festival is also known as Nuakhai Parab or Nuakhai Bhetghat.
Where is Nuakhai celebrated: Orissa Key attractions of Nuakhai festival: The delicious Arsaa Pitha (sweet pancakes) Date: 11th September 2021 (Saturday)
10. Gudi Padwa – A Springtime Ceremony
a couple worshipping during Gudi Padwa Get Customized Quotes Image Source Gudi
Padwa is a grand harvest festival of Maharashtra marking the beginning
of an auspicious New Year. People make rangoli designs at the entrance
of their homes and decorate them with flowers and a handmade doll. Folks
meet friends and relatives, exchange wishes, and women cook sweets like
Puran Poli, Shrikhand, and Sunth Paak.
Where is Gudi Padwa celebrated: Maharashtra Key
attractions of Gudi Padwa festival: Local people make Gudi (bamboo
doll) using mango and neem leaves and hang them at the entrance. Date: 13th April 2021 (Tuesday)
11. Nabanna – The Festival Of The New Harvest
Decoration during Nabanna festival Get Customized Quotes Image Source Nabana
is amongst one of the crop festivals of India which is famous for the
paddy plantation harvest. This is one of the most celebrated traditions
of Bengal, where new rice is harvested with sheer joy and stocked in
homes. Farmers from Bengal cheerfully participate in this harvest ritual
in the Bengali month of Agrahayan and offer the first grains to Goddess
Lakshmi while thanking her for all blessings. West Bengal Tourism has
taken initiative to welcome tourists from around the country.
Where is Nabanna celebrated: West Bengal Key attractions of Nabanna festival: Payesh (Kheer) made from the newly harvested rice and Nabanna fair. Date: Yet to be announced
Harvest Festivals Of South Prabuddha Bharat Here
is a list of the harvest festivals in 2021 that are celebrated in South
India that will help you know the history and culture of south India.
Take a look!
Onam – The Harvest Festival Of India Pongal – Displaying Gratitude To Mother Nature Ugadi – A Festival To Thank The Deity Vishu – The Day Of Worshiping Lord Krishna Agera – Famed As The Thanksgiving Sunday Dree Festival – An Eminent Festival Of Apatani Tribe Holi – Festival Of Colours And Water
12. Onam – The Harvest Festival Of Prabuddha Bharat
men dancing wearing mask during a Onam festival Get Customized Quotes
Image Source Onam
festival is a legendary harvest festival of Kerala celebrated with
great enthusiasm in different parts of Kerala. The festival is
celebrated for 10 days with the arrival of Mahabali. To relish the
successful harvest, Malayalee people decorate their house entrance with
floral rangoli, wear new traditional clothes, women cook delicious food,
and celebrate with traditional music and dance.
When and where is Onam celebrated: Some regions of Kerala Key
attractions of Onam festival: Traditional Kerala cuisine recipes like
Rasam, Payasam, Avial, brown rice, and parippu curry are offered to
guests in traditional green leaf, snake boat race, and tiger dance are
also exciting to watch. Date: 23rd August 2021 (Monday)
13. Pongal – Displaying Gratitude To Mother Nature
women cooking Pongal during Pongal festivalGet Customized Quotes Image Source Pongal
is another name for Makar Sankranti, which is celebrated during the
same time in various cities of Tamil Nadu. This is a thanksgiving
celebration where people express their deep gratitude to mother nature
for the produce of the year. This is one of the most colorful harvest
festivals of India celebrated for 4 days. It is amongst the most popular
festivals of Tamil Nadu.
The first day is the Bhogi Festival
devoted to Lord Indra for an abundance of rain. On the second day, newly
harvested rice and milk are cooked outdoor and offered to Sun God. The
third day is for cattle worship and on the fourth day, Pongal or
traditional colored rice is offered with turmeric, betel leaf, and betel
nuts.
Where is Pongal celebrated: Tamil Nadu Key attractions
of Pongal festival: Decorated houses with Kolam, the bull-taming
contests, a bonfire with agricultural wastes, and worship for the
family’s prosperity Date: 17th January 2021 (Sunday)
14. Ugadi – A Festival To Thank The Deity
neem leaves and species for Ugadi festival Get Customized Quotes Image Source Ugadi
is a regional New Year celebration for the people of Andhra Pradesh and
Karnataka. This harvest festival is considered auspicious to start new
work and ventures. On the day, local people take an oil bath, wear
traditional clothes, decorate homes with earthen lamps and rangoli, and
perform Ugadi puja at home.
Where is Ugadi celebrated: Andhra Pradesh and Karnataka Key
attractions of Ugadi festival: The Ugadi delicacies like Ugadi Pachadi,
Pulihora, and Bobbatlu are prepared with raw mango, jaggery, neem, and
tamarind. Date: 13th April 2021 (Tuesday)
15. Vishu – The Day Of Worshiping Lord Krishna
Kids preparing for Vishu festival Get Customized Quotes Image Source Grand
worship of Lord Vishnu or Lord Krishna, elaborate family lunch, evening
prayers, and fireworks sum up the complete picture of the Vishu
festival. This is an interesting harvest festival celebrated on the
first day of Malayalee New Year. Women of the house prepare
Vishukkani—varieties of traditional cuisine to offer to Gods—, with
rice, golden lemon, golden cucumber, jackfruit, yellow konna flowers,
and betel leaves.
Where is Vishu celebrated: Kerala and Karnataka Key attractions of Vishu festival: Kani Kanal—the first holy sight of Vishnu and the Sadya—the grand mid-day meal spread Date: 14th April 2021 (Wednesday
16. Agera – Famed As The Thanksgiving Sunday
Agera festival paddy fieldGet Customized Quotes Image Source Agera
is one of the crop festivals of India celebrated with great enthusiasm
by the people of Mumbai. Celebrated on the first Sunday of October in
the regions of Mumbai, Thane, Raigad, and Vasai, it marks the harvest
season of Maharashtra when Catholic locals thank “thank God for the
abundance of blessings received”. It is also sometimes called the
‘Thanksgiving Sunday’ and is characterized by a lively procession to the
nearest paddy field where a priest blesses the farm and plucks a few
sheaves. The procession is accompanied by music and dance. Various food
stalls are set up outside churches where the blessed paddy is finally
brought before being distributed to the participants.
Where is Agera celebrated: Mumbai Key
Attractions of Agera festival: One of the priests showers the blessings
on the field and harvest a few rice stalks. After then the rice stalks
are taken to the church with sounds of the village band in a palki. Date: Yet to be announced
17. Dree Festival – An Eminent Festival Of Apatani Tribe
Dree Festival Arunachal PradeshGet Customized Quotes The
Dree Festival is among the most famous festivals in Arunachal Pradesh
as it marks an important time of the year for the Apatani tribe – the
harvest season. Characterized by sacrificial offerings and prayers, Dree
is celebrated on the 5th of July every year in the Ziro district of
Arunachal Pradesh.
The festival is celebrated with utmost joy by
people of all walks of life who dress up in traditional clothes. Locals
perform traditional dance and music numbers while others enjoy a feast
of tangy rice and millet beer. Other than this, the three-day festival
is also marked by various games and sports that the locals and onlookers
are entertained with. The entire ritual is carried out to pray before
the four Gods – Tamu, Harniang, Metii, and Danyi – so that the Apatanis
can be blessed with a bountiful harvest season.
Where is Dree festival celebrated: Arunachal Pradesh Key
Attractions of Dree festival: The festival is celebrated with
traditional singing and dance during which five of the main deities are
worshipped such as Tamu, Medvr, Metw, Mepin and Danyi. Date: Yet to be announced
18. Holi: Festival Of Color And Water
Get Customized Quotes
Image Credits: Wikimedia commons
Holi
is one of the colorful harvest festivals of India is celebrated with
great enthusiasm and in all good spirits. Holi represents the essence of
India and vibrancy as the festival is celebrated with great grandeur
and splendor. Holi is one of the renowned harvest festivals of India
known for colors and water. The essence behind the festival is that it
is celebrated for 2 days that is 1st day is for a bonfire to commemorate
Holika’s sacrifice and the second day is when people play with colors
and water and celebrate Holi with all vigor and joy. Holi in Mathura is
one of the best places to witness the true essence of this festival.
Where is Holi celebrated: Barsana, Mathura & Vrindavan Key Attractions of Holi festival: The festival is celebrated, playing with a lot of varied colors. Date: 29th March 2021 (Sunday)
18 Most Popular Harvest Festivals Of Prabuddha Bharat (with dates) In … Search domain
Ladakh
Harvest Festival has gained immense popularity and fame all over the
world. Ladakh looks bright, beautiful, and absolutely stunning with the
commencement of this harvest festival. Monasteries and stupas are
decorated and pilgrimages to Thangka of Kyabje Gombo are mandatory
things as a part of this celebration. Archery along with old …
Ten Amazing Harvest Festivals From Around The World - One … Search
domain
www.onegreenplanet.org/uncategorized/ten-amazing-harvest-festivals-from-around-the-world/https://www.onegreenplanet.org/uncategorized/ten-amazing-harvest-festivals-from-around-the-world/ Here
are ten examples of amazing harvest festivals that are celebrated all
over the world. 1. Samhain - No, we’re not talking about the band Glenn
Danzig formed after leaving the Misfits!
When one thinks about harvest festivals in North America, it is easy
for most people to not look beyond Thanksgiving, which is celebrated in
the United States and Canada. However, festivals celebrating the
gathering of the harvest have been around for centuries, before
Thanksgiving tradition emerged in North America. Here are ten examples
of amazing harvest festivals that are celebrated all over the world.
1. Samhain – No, we’re not talking about the band Glenn Danzig
formed after leaving the Misfits! Samhain means “summers end” and is a
festival of Celtic or Gaelic origins, It is celebrated worldwide by
Wiccans and Pagans to mark the beginning of winter and to remember the
dead. Samhain recognizes the cycles of nature, death and renewal, and
marks the beginning of the new harvest year by the burning of bonfires.
It was later taken over by Catholicism as All-Souls day or Halloween.
Like Halloween, carved pumpkins are a feature of Samhain festivities.
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2. Choosuk — A Korean Festival held on the 15th day
of the 8th lunar month, during the harvest season. Families attend
ancestral memorials at the graves of their relatives, and give thanks.
On Choosuk eve, women gather and sing traditional songs, men engage in
wrestling matches and there is a grand feast, where moon cakes are a
favorite. In 2010, the North Korean Red Cross offered South Korea the chance for family reunions, allowing families who had been separated since 1945 to reunite for six days around Choosuk.
3. Yam Festival – a West African tradition, the
Festival of Yams is held at the beginning of August to mark the end of
the rainy season. The festival is a public holiday in Ghana and Nigeria.
It is sometimes called the ‘Homowo’ or ‘Hoot at Hunger’. Yams are
offered to the gods and eaten amidst celebrations. There are parades,
drumming, dancing and singing, and of course, eating of yams in a
traditional dish called Fufu.
4. Niiname-sai – Meaning “Celebrations of the First
Taste”, Niiname-sai is a Shinto rice festival held yearly in Japan,
since World War II Niiname-sai is known as Labor Thanksgiving Day.
During the ceremonies the Emperor must offer up some of the harvest to
the spirits and make the first taste of the years rice harvest while
praying for a healthy crop in the new year.
5. Mehregan – Held at the beginning of Autumn
(October 8 on the Zorastrian calendar), Mehregan is an ancient Persian
festival celebrating nature and the creation of the world dedicated to
Mithra, the goddess light, friendship, faith, love and kindness.
Traditional Persian Aash dishes are eaten, including the symbolic
pomegranate, barley and wheat.
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6. Moon Festival – This Mid-Autumn Festival is
celebrated in China, Taiwan, Singapore and Vietnam on the 15th day of
the 8th lunar month. Mid-Autumn is a time for family and loved ones to
gather and enjoy the full moon that is a symbol of abundance, harmony
and luck. Families enjoy picnics or special dinners. Adults will usually
indulge in many different varieties of moon cakes with a good cup of
piping hot Chinese tea. Along with the delicious moon cakes, children
enjoy brightly lit lanterns, puppet shows, and lantern processions.
7. Itel’men Tribal Harvest Festival – Held in the
icy tundra of Northern Russia in the third week of September. The tribal
indigenous Russians of the Koriak, Itel’men and Sunda return to their
ancestral roots. Part of the ritual of the Tribal Harvest Festival is a
43 mile hike to the top of Mt Elvel where a wooden carving is left for
the ancestors. Other Russian festivals occur in August to celebrate the
harvest of honey, apples and nuts, called “Spas”.
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8. Pongal – A harvest festival celebrated in
Southern India.It spans four days and celebrates family, rain gods, sun
gods and cattle. On the third day a feast is held featuring rice,
jaggery (palm sugar) and dal (lentils) as a celebration of the years
prosperity. The sweet “Pongal” rice dish is made with rice, milk and
jaggery during this festival.
9. La Festa dell’Uva – the highlight of the grape
harvest season is the Chianti grape harvest festival or La Festa
dell’Uva. This festival occurs in late September or early October as it
has for centuries in the small country town of Impruneta. There are over
800 local wines to taste, plus music, dancing and medieval costumes are
worn.
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10. Baisakhi — Important on the Punjabi and Sikh
calendars in India, Baisakhi marks the new year and the start of the
harvest. The festival is celebrated around April 13 or 14 every year by
people wearing their most colorful and vibrant clothes and participating
in prayer meets, processions, dancing, singing and eating delicious
Punjabi food.
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38 -Tue 13 Apr 2021 LESSON 3647 Buddha-Sasana-The History of the Sangha
Kushinara
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food and Fearlessness for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
Ashoka - He was an Ideal Ruler, who dedicated himself to the victories of righteousness
“All
men are my children. I am like a father to them. As every father
desires the good and the happiness of his children, I wish that all men
should be happy always.”
One
day in the year 1915 near a village called Maski in Raichur District of
Karnataka, a rock inscription was discovered on a hill. In this
inscription for the first time the name of Ashoka was found with titles
like Devanampriya and Priyadarshi. It was then certain that Devanampriya
Priyadarshi was no othe than Ashoka.
Ashoka
was a very intelligent statesman. He ruled over Magadha wisely and
ably. The council of ministers and officers of state were obedient,
dutiful and able. Therefore peace and plenty brightened the land.
Happiness makes man forget how time passes.
The
victory of Dhamma brings with it love and affection. Devanampriya
believes that, however small may be the love gained by its victory, it
brings ample reward in the other world.”
The teaching of Buddha brought peace to Ashoka.
Buddha’s
message of nonviolence, kindness and love of mankind appealed to the
unhappy Ashoka. A disciple of Buddha, Upagupta initiated him into
Buddhism. From that day Ashoka’s heart became the home of compassion,
right living, love and nonviolence.
Realizing
that it was not enough if he lived a righteous life, he proclaimed that
all his subjects also should live a life of righteousness.
Of all victories, the victory of Dhamma is the noblest.
By kindness, love and pity one can win the hearts of people.
From Dhamma springs the fountain of love.
The victory of Dhamma brings lasting joy’-Ashoka realized this truth. So he taught his subjects this lesson:
All
people should live a life of truthfulness, justice and love. Respect
your parents. Treat your teachers and relatives with affection. Be
modest in their presence. Give charity. Be kind to animals.
Respect for other religions brings glory to one’s own religion.
Ashoka
did not think of the good of only his subjects; he thought of the good
of all mankinds’. He wished to win the hearts of people and to serve the
world through religion and through goodwill and good action. He decided
to dedicate his energy and all his powers and wealth to this goal.
The
first thing that Ashoka did to spread righteousness among his people
was to undertake a pilgrimage. His pilgrimage started with his visit to
Sambodhi, the holy place where Gauthama, the Buddha breathed his last.
He visited other holy places during the pilgrimage. Ashoka has explained
in his own words the purpose of his pilgrimage. ‘To meet Shramanas and
to give gifts to them. To meet the elders and to honor them with gifts
of gold. To meet people and to preach the law of Dhamma and to discuss
Dhamma. These were the important objects.
Ashoka
was not content with visiting holy places. He believed that the message
of Dhamma should not become stagnant like standing water. He wanted it
to spread within Prabuddha Bharat and outside, too. He wanted the people
of the world to bathe in its pure steam and purify themselves.
Therefore he undertook a great task which could would be enduring. He
got the laws of Dhamma engraved on rocks and stone pillars both inside
and outside the country. These inscriptions related to Dhamma , social
ethics and moral living. Ashoka himself has proclaimed that his desire
was that his message should reach the people of all lands and enable
them to follow and propagate the Dhamma for the welfare of the world.
Such inscriptions can be seen even today both in India and outside. In
Prabuddha Bharat they have been discovered in Madhya Pradesh, Gujarat,
Uttar Pradesh, Maharashtra, Orissa, Andhra Pradesh and at Siddapura of
Chitradurga District, Koppala and Maski in Raichur District of
Karnataka. Outside Prabuddha Bharat they have been found in Peshawar
District in Pakistan as well as near Khadahar in Afghanistan and on the
borders of Nepal.
Ashoka
got inscriptions carved on rocks and pillars, which lead people to
truth, to light. To this day they are like lights of wisdom. The laws of
Dhamma are like the seeds of virtue sown in the hearts of the people.
They are steps leading to salvation.
In
order to foster greater understanding regarding Dhamma , Ashoka took a
bold and firm step. He wished to show that all religions teach the same
path of virtue. In one of his inscriptions Ashoka says, ‘We must respect
the followers of other religions in every way. By doing so we can help
the growth of our religion and we can help other religions also. If we
act in a different way it will harm our religion and also other
religions. The man who wants his religion to spread rapidly and honors
only his religion and speaks ill of other religions will harm the
interests of his own religion. The power of all religions should grow.
Devanampriya does not consider charity and worship more important than
this.’ He appointed officers called ‘Dhamma- Mahamatras’ in order to
spread these ideas among the people. These officers met people of
different religions and lived among them; they helped to remove the
mistaken ideas they had about other religions and to know what was good
in them. Often the money set apart for religious purposes was spent
otherwise. Sometimes though it seems to have been spent for religious
purpose, selfish people pocket it. It was the duty of the Dhamma-
Mahamatras to see that the money meant for religious purposes was spent
properly. They toured the empire and visited the courts of justice also.
They set right the errors in the conduct of affairs and in the awards
of punishments. Such officers do not seem to have been appointed
anywhere else in the history of the world. Besides these, other officers
also toured the empire once in five years according to the orders of
the emperor and spread the Dhamma among the people.
He invited the worthy and the serious - minded monks to Ashokarama in
Pataliputra for a conference. Moggaliputra Tishya presided over the
conference attended by the Buddhist monks from the Four Corners of the
country. Ashoka sat with the great teaches and sent for each Bhikshu and
asked him, “What did Lord Buddha teach?” He discussed many things with
them. After long discussions what Lord Buddha had taught came out
clearly and unambiguously.
Buddhism gained a new strength from this conference.
He
who declared that the victory of Dhamma was the real victory, he sent
Buddhist monks to other lands to spread the light he had received from
Buddhism. He sent Buddhist preachers to Syria, Egypt, Macedonia, Burma
and Kashmir. To Ceylon (Srilanka) he sent his own children Mahendra and
Sanghamitra. As a result off this, Buddhism spread to all countries in
East Asia.
In
the twentieth year of his reign, Ashoka undertook his second pilgrimage
with his daughter and Upagupta. This we learn from his inscriptions.
During this pilgrimage he visited the ruins of Vaishali and the places
where Buddha used to rest. From Vaishali Ashoka traveled east and came
to Ramagrama. He visited the stoopa at Ramagrama built by a king who had
collected and preserved the sacred bones of Buddha after his death.
Later he also visited Lumbini, Kapilavastu, Shravanti, Gaya and other
holy places. Wherever he went he caused pillars and stoopas to be
erected in memory of his visit. They remind us even today of the visit
of Ashoka to those holy places.
There
is one such memorial pillar at Sarnath. On the top of a stone pillar
about fifty feet high there are beautifully carved figures of four
standing lions. The figures of the lions are now to be seen in the
official emblem of the government of free India, and the Ashoka Chakra
adorns the national flag of India. In this way the government of India
has paid a deserving tribute to the ideal king, Ashoka. But
unfortunately the pillar at Sarnath is broken and mutilated. So we can
see only fragments of the pillar. Of the eighty-four thousand stoopas
said to have been built by Ashoka, the stoopa at Sanchi is both famous
and splendid. To this day this fifty-four feet stoopa stands on a high
pedestal and forms a semicircle. Besides these stoopas and pillars,
Ashoka built cave dwellings, rest houses and Buddha Viharas in large
numbers. They not only proclaim Ashoka’s teachings but also are examples
of the splendid architecture of those days.
Ashoka
ruled over such a vast empire as Ashoka’s. His empire extended over a
large part of India and Afghanistan and Beluchistan beyond the Northwest
province and Nepal in the North, as well as the Bengal, Bihar, Andhra
Pradesh and a large part of Karnataka of today. The inscriptions
discovered in these parts prove this.
Though
Pataliputra was the capital of the vast empire, for the proper
administration of his empire, Ashoka divided his empire into four
provinces. Malava, Punjab, Dakshinapatha and Kalinga. Ujjain was the
capital of Punjab, Taxila of Malava, Suvarnagiri of Dakshinapatha and
Kosala of Kalinga. He appointed a representative in each province. The
representatives were chosen for their ability and not on the basis of
birth or high connections. They enjoyed considerable freedom in the
administration of their provinces.
To
assist the emperor there was a council of Minsters in the capital. If
the emperor wanted to make changes, he used to consult the Minsters.
After the council examined the pros and cons of a proposal it was
implemented. Usually the emperor accepted the decision of the council of
ministers.
Chanakya
(kautilya), the Chief Minister of Chandragupta Maurya, has described
the daily life of the kings of that age as follows:
‘The
king gets up at 3 a.m. And till half past four examines various matters
relating to the empire and takes decisions. He then receives the
blessings of teachers and priests. Then he meets his doctors and the
officials of the kitchen. He then goes to the court hall and considers
from 6 a.m. to 7 a.m. the revenue and the expenditure of the previous
day. From 7.30 he grants interviews to persons who have come to meet the
emperor on urgent matters, and examines their submissions. He retires
to bathe at 9. After bath, prayer and breakfast, the emperor meets
officers of the empire at 10.30 a.m. and issues instructions on many
matters. At noon he meets the council of ministers and discusses matters
of state. After rest between 1.30 and 3 p.m. he inspects the various
divisions of the army. After this he receives reports from messengers
and spies who have come from different parts of his empire and from
other kingdom.’
Ashoka,
who continued the ideal and the tradition of his grandfather
Chandragupta, practiced in letter and spirit, the routine set down by
Chanakya. Besides, Ashoka believed that the prosperity of his subjects
was his prosperity; so he had appointed officers to report to him on the
welfare and sufferings of the people. They were to report to him no
matter what the hour was. His own order best shows his concern for the
people:
“Whether
I am dining or in my private apartments, asleep or engaged in some
work, setting out on a journey or resting; wherever I may be and
whatever the time of the day or night the officers must come and report
to me about the people and their affairs. Wherever I may be I shall
think about the welfare of the people and work for them.” These words
are enough to show Ashoka’s devotion to the welfare of his people.
Ashoka
defeated Kalinga in war, hadn’t he? He then appointed officers to
administer the kingdom. How do officers who go from the victorious state
to the defeated land usually behave towards the people? They lose all
sense of justice and fair play and behave proudly. They insult the
defeated people. Ashoka did not want this to happen. He desired that the
people of Kalinga should live in peace and honor. This was his order to
the officers who were sent to Kalinga:
“I
have put you in charge of thousands of people. Earn the love and
affection of all those people. Whatever situation may arise treat all
people alike. Be impartial in your actions. Give up rudeness, haste,
laziness, and lack of interest and short temper. Nothing can be achieved
if we are bored and idle. Therefore be active. If you understand how
sacred your work is and behave with a sense of responsibility, you will
go to heaven, and you will also repay your debt to the king who
appointed you.” Ashoka who treated his subjects as his children, further
said, “Like a mother who gives her child to an able nurse, trusting
that she would bring up the baby well. I have entrusted my subjects to
your care.”
Ashoka
worked hard especially for the spread of education in his land. Nalanda
is famous in history; it was the center of education and the University
of Magadha. It is said that university of Magadha was established by
Ashoka. Students of that university were very much respected. During his
time trade with foreign countries was carried on by sea routes. He
encouraged agriculture, trade and industries. There were canals to help
irrigation. All the money paid into the Government treasury was spent
for the welfare of the people.
Ashoka
has big roads laid to help the growth of business and industries. For
the benefit of travelers he had trees planted on both sides of the
roads. Wells were dug and guest houses and rest houses were put up.
There was free medical aid both for men and for animals. Ashoka is among
the first in the world who built hospitals for the treatment of
animals. He got medicinal plants and a variety of fruit-bearing trees
from several places and planted them where they were not found. In one
inscription he has expressed the wish that even the forest dwellers in
his empire should live happily.
Sandalwood
wears itself out to give a cool and fragrant paste to men. Sugarcane
gives up its sweet juice to men and reduces itself to mere skin in the
process. The candle burns itself out that others may have light. All his
life Ashoka lived like the sandalwood, like the sugarcane, like the
candle.
He
worked hard without rest and taught the people to live a life of
truthfulness, Dharma, Justice and morality. There was happiness and
peace. There were social gatherings at which people of all castes and
creeds gathered and enjoyed themselves without feeling of high and low.
Ashoka
who was the embodiment of pity, kindness and love unfortunately had to
suffer much in his old age. The reason was this-his sons, Mahendra,
Kunala and Teevala were engaged in spreading Buddhism and so his
grandsons Dasharatha and Samprati started quarrelling over the right of
succession to the throne. Even the queens quarreled over the issue.
There was one among them, Tishyarakshite who was a wicked woman. Ashoka
was a monk among kings and had given up all pomp and pleasures and lived
a very simple life. This did not please Tishyarakshite who loved the
life of ease and comfort. All this made Ashoka sad. By this time he had
grown old. Not much is known about the last ten years of his life and
about his death. Some say, ‘The emperor got disgusted in life and
therefore he went on a pilgrimage as a Buddhist monk with his teacher,
for the peace of his mind. At last he reached Taxila and stayed there.
Ashoka, the beloved of Gods and men, left the earth at the age of
seventy-two.’
However it is clear that Ashoka was unhappy in his old age.
The Brightest Star in the history of the world
For
thirty-seven years Ashoka ruled over a vast realm as an able emperor, a
skilled lawgiver, a hero who knew no defeat, a monk among the kings, a
noble preacher of Dharma and as a friend of his subjects. He is unique
in the history of mankind.
Ashoka
has called himself ‘Devanampriya’ and ‘Priyadarshi’ in his
inscriptions. ‘Devanampriya’ means the beloved of the Gods and
‘Priyadarshi means one those appearance brings joy. These names are
appropriate to Ashoka’s nature. The Gods cannot but love a man of such
virtues. There was no one to check him, no one to punish him if he did
wrong. But he became his own teacher and checked his desires. He
dedicated his life to the happiness and welfare of his people; it is no
wonder that his subjects rejoiced when they saw him.
Some
historians say that Ashoka followed the teachings of Buddhism so
devotedly that he himself became a Buddhist monk. Though he was the
emperor he probably stayed in the Viharas often. When he stayed in
Viharas he must have fasted like the monk very strictly and must have
rigidly observed religious practices. During his stay there he learnt
the teachings of Buddha in great detail.
Ashoka
passed away from this world two thousand years ago, but his empire of
truthfulness, Dharma, nonviolence, compassion and love of subjects has
remained an ideal for the world to this day. This empire is deathless.
Therefore H.G.Wells, an English historian, has said, “In the history of
the world there have been thousands of kings and emperors who called
themselves ‘Their Highnesses’, ‘Their majesties’ and ‘Their Exalted
Majesties’ and so on. They shone for a brief movement and disappeared.
But Ashoka shines and shines brightly like a bright star even today.”
This praise is fully merited.
The
only leader who declared that she will bring back Ashoka’s rule is Ms
Mayawati the 4 times CM of UP while we are in Soka rule.
It
is the fraud EVM that selects Mad murderer of democratic institutions
(Modi) who is Soka the un-great. 99.9% All Aboriginal Awakened Societies
know that he is a great failure and if Ballot Papers are used he will
get only 0.1% votes though encouraged by the Quora
The Monastic Sangha has been historically the most stable and conservative element of all in Buddhism, in contrast to the wildly evolutionary tendencies of its sister Gems. The Vinaya in at least three recensions is still preserved and observed to this day in very archaic form throughout Buddhist Asia, except only marginally in Japan, unlike any particular sutta/sutra corpus. The Patimokkha, the master lists of monks’ and nuns’ precepts, is almost invariant. The wayward Japanese case is instructive of the need for this particular kind of Nonetheless, a common change in the monastic role, almost across the board, is the assumption by monastics of priestly functions largely expunged in early Buddhism, roughly mediation with deities or mysterious forces through the performance of rites and rituals. For instance, it is now very common for monastics to offer blessings, spells of protection, or good luck, to dispel ghosts or evil spirits or to work miracles in most traditions, even while the Buddha clearly intended that such things be left to the Brahmin priests. In the Theravada tradition, which is relatively more orthodox in this regard than most, monastics wield the eleven verses of protection (Pali, parittas), each one specific to offsetting its own type of unfortunate eventuality, from complications in childbirth, through fire, to snakebite. Such functions are only largely absent in early Buddhism, for the Buddha himself seems to have opened the door a crack to priestly functions, through which a crowd of human demands subsequently forced its way. Once, after a monk had died from snakebite, the Buddha explained that if this monk had developed kindness toward snakes the snake would not have bitten him, and the Buddha even recommended a verse for this purpose, which is recited to this day.
China provided some direct challenges to monastic deportment of a different kind that required some adaptations. Monastics in India were home-leavers by definition, yet family and home enjoyed a solid place at the center of Chinese social values. The Monastic Sangha seems to have deflected social criticism on this point through the expedient of tracing ordination lineages, which publicly established an analogy between the layperson’s parental relations and the monastic’s relationship to his or her preceptor/teacher. Monastics were given the surname Shì, for Sakyamuni. With a little fudging and creative imagination, family trees reaching indeed all the way back to the Buddha were drafted, spanning far more generations than almost any indigenous Chinese family history. The Sangha, now organized by ordination lineage, became in effect a really big family, such that a new monk or nun not so much left family as swapped family, thus appeasing otherwise bruised Chinese familial sensitivities. Perhaps as a consequence of the emphasis on family lineage, monks seem to have developed closer relationships with their teachers, traveling less freely from monastery to monastery. Teachers began to protect their students from the influence of other teachers, introducing a strong tendency toward sectarianism at a local level.
Furthermore, while monastics in India lived, as mandated in the Vinaya, on alms, beggars in China were pariahs. As a result, it seems, monks and nuns in the Land of the Chopstick became more self-sufficient than the Vinaya mandates, relying more on large donations than on small daily alms, often in the form of land grants through which monasteries could earn wealth through renting land to farmers. Often monastics became farmers themselves, forcing modifications of the otherwise cumbersome monastic robes or of their abandonment in certain situations in favor of monastically appropriate work clothing. On the other hand, as monastics became more self-sufficient, monastic discipline was actually tightened in other ways: monastics, now freer to choose their own diet, stopped eating meat altogether, and fifty-eight additional precepts were undertaken in a supplementary ordination, the Bodhisattva Precepts.
The governance of the Monastic Sangha in India, as mandated in the Vinaya, had been designed as a consensual democracy operating at the monastery or regional level, with relative freedom from outside interference. The government in China seems habitually to have interfered in the governance of any nongovernmental organization, relegating it to a place in the authoritarian hierarchy. As monasteries became more integrated into this system, seniority within the Sangha seems to have become more pronounced, as reflected in the color, design or quality of the attire of senior monks. Similar changes in monastic governance under governmental influence have arisen in other lands as well.
Nonetheless, the monastic institution has remained remarkably archaic right up to the present day. Consider attire, as an exception that proves the rule. It might make rational sense for modern Buddhist monks to wear uniform modern clothing, for instance, saffron-colored double-breasted suits with sleeves and zippers, maybe tasteful epaulets with little Dharma wheels. Such modern attire would still retain the function of distinguishing monastics from laity or from the clergy of other faiths, and would in addition spare monastics the mortification of being millennia out-of-fashion. Although adaptations to attire have occurred, by necessity, in colder climates, the traditional robe has been retained in something like its original form everywhere, albeit sometimes only for use in formal contexts. The lack of central authority in the Sangha in most of the Buddhist world probably played a role in this conservatism, since a small local sangha would be disinclined to make such a change without coordination with many other sanghas, knowing that few in the broader community would understand what a locally adopted uniform would mean.
The Sangha has also almost everywhere retained its authority as the holder of the unblemished Dharma. However in a few instances that role has been extended to others. There have occasionally appeared outstanding lay teachers, for instance, in recent times, famed meditation teachers U Ba Khin, Dipa Ma and S.N. Goenka. In Tibet an academic degree conferred along with the title geshe created a new class of authorities. This degree is traditionally only conferred to monks, but a monk who disrobes continues to hold the degree, thereby becoming a lay geshe. Sometime tulkus, reborn teachers (lamas), chose not to enter the Sangha in their present life, yet retained the authority as bodhisattvas along with the rest of the merit they had earned in their previous lives as teachers and monks. In modern times academic degrees carry a certain degree of specialized authority, and in the West the preponderance of Buddhist teachers so far are non-monastics. In short, non-monastics do, in some traditions, enjoy recognition as Buddhist adepts.
At times the monastic Sangha has been the target of deliberate government interference, both well-intentioned and hostile. Sometimes a swing in the direction of diminished Sangha excellence has brought forth not only diminished alms offerings from a less faithful laity, but also the intervention of devout kings and other government authorities. This seems to have first happened under Emperor Ashoka, who was reported to have overseen the forced expulsion of many monastics in an effort to purify the Sangha, many of whom may have entered with impure intentions during a period of his own earlier perhaps all-too-generous support of the Sangha.70 In the nineteenth century, King Mongkut of Siam, a former monk, despairing at the poor state of monastic discipline, initiated a reform of the Sangha to create the almost papal institutional alliance of Sangha and King found in Thailand today. The Sangha was subject to perhaps its greatest hostile interference in Japan at different points in its history. The result is that the Sangha there had been by the mid- twentieth century almost completely replaced by a priesthood, a non- renunciate clergy largely specializing in rites and rituals, even in the once strongly monastically oriented Zen school. This also affected Korea to a limited extent during Japanese colonial rule.
Nonetheless, the Sangha has on balance remained the most stubbornly orthodox Gem historically, subject to relatively little embellishment. This is an essential quality to note, since the Sangha is, after all, the lynchpin of the Sasana. In every case where it has evolved, it seems that some unsurmountable external contingency is involved, either a deeply held cultural trait (love of family), an environmental condition (weather), or a government mandate.
37 -Mon 12 Apr 2021 LESSON 3639 Buddha-Sasana-The History of the Buddha Gem
Kushinara
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food and Fearlessness for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
Today, in this time of fear in the face of
a pandemic — fear has become top of mind, again. It’s easy to say, “I
can’t live my life in fear” and then pretend to go about your business.
But, even if you bravely brush the fear aside — in the background the
nervous “look-over-your-shoulder-to-be-sure” feeling remains.
But how do we genuinely, in our hearts and minds, overcome fear?
What did Buddha teach on overcoming fear? Buddha faced down not only
Mara (inner demons), but also his own cousin Devadatta (who tried to
kill Him more than once), charging elephants, Brahmins and falling rocks
and other dangers. Iconic of His fearlessness is the hand held up in
the Abhaya mudra. Who was this person, not afraid of death?
Shakyamuni
Buddha meditated under the Bodhi Tree, ultimately attaining
enlightenment. He wrestled with temptations, demons, and vile cravings.
Mindfully watching these cravings or thoughts as an observer can help
the meditator, ultimately, conquer obstacles.
“The Buddha is seated under the Bodhi tree, looking relaxed and
contemplative … Surrounding him are the maras, all of the afflictions
that assail the mind. Some have spears aimed at the Buddha and some are
disguised in erotic imagery, aiming to disrupt the Buddha’s
concentration, trying to generate the fear that comes from being
attacked. But the Buddha sits unmoved, with one hand on the ground, as
if to say, “I have a right to be here.” The shield that surrounds him,
that protects him from these afflictions, is his benevolence. His own
loving-kindness shining out from him is the dissolver of all
afflictions.” — Sylvia Boorstein [4]
Another iconic image of Buddha’s fearlessness, is the story of the
rampaging elephant, enraged by wicked Devadatta. With loving kindness,
and a fearless disposition, Shakyamuni instantly subdued the great
beast. Devadatta tried to kill Buddha more than once, always failing.
The Abhaya mudra — the famous gesture of the Buddha holding up his
hand fearlessly (seen in many images of the Buddha) — expresses Buddhist
fearlessness in profound simplicity. The Enlightened Mind has no fear.
But what about the rest of us? For us, those of us not Enlightened, we
can take refuge in the Buddha.
In the Abhaya Sutta, Shakyamuni Buddha said, “And who is the person
who, subject to death, is not afraid or in terror of death? There is the
case of the person who has abandoned passion, desire, fondness, thirst,
fever, and craving for sensuality. Then he comes down with a serious
disease. As he comes down with a serious disease, the thought does not
occur to him, ‘O, those beloved sensual pleasures will be taken from me,
and I will be taken from them!’ He does not grieve, is not tormented;
does not weep, beat his breast, or grow delirious. This is a person who,
subject to death, is not afraid or in terror of death.”
Understanding Emptiness (Oneness) Helps Overcome Fear
Thich Nhat Hanh, the great Zen teacher, not a stranger to danger,
explained one of the remedies to overcome fear. He explained how
understanding Oneness (Emptiness) and Dependent Arising helps us
overcome fear: “The fourth notion to be thrown away is the notion of
life span. We believe that we are born at one point in time, that we
will die at another point in time, and that between is our life span.
Most of us believe we’ll spend seventy, eighty, ninety, one hundred
years on this planet and then we’ll be gone. When we look deeply, we see
this is a wrong perception. In our minds, to be born means that from
nothing we became something; to die means that from something we become
nothing; and from someone we become no one.
The Venerable zen teacher Thich Nhat Hanh
“But a cloud can’t be born; it has come from the water in the rivers
and oceans, and dust and heat of the sun have helped create it. A cloud
can never die; it can only become rain or snow. A piece of paper can’t
be born; it’s made of trees, the sun, the cloud, the logger and the
worker in the paper factory. When we burn a piece of paper, the paper is
transformed into heat, ash, and smoke; it cannot be reduced to
nothingness. Birth and death are notions that cannot be applied to
reality.” [3]
The problem with the difficult and misunderstood concept of Oneness
(Emptiness) and Dependent Arising is that it can take years of
meditation to grasp them sufficiently to overcome fear.
Pragmatic Fearlessness — “Doing Good”
A more pragmatic view of fearlessness is found in the Abhaya Sutta,
the “Fearless” Sutra — a discourse between the Blessed One and Janussoni
the Brahman who challenged Buddha with his view “no one who, subject to
death, is not afraid or in terror of death.” The Buddha answers him
with four “cases” of people who would die in fear, and four who would
die without fear.
Strikingly, Buddha mentions a fearless person “who has done what is
good, has done what is skillful, has given protection to those in fear,
and has not done what is evil, savage, or cruel. Then he comes down with
a serious disease. As he comes down with a serious disease, the thought
occurs to him, ‘I have done what is good, have done what is skillful,
have given protection to those in fear, and I have not done what is
evil, savage, or cruel… He does not grieve, is not tormented; does not
weep, beat his breast, or grow delirious. This, too, is a person who,
subject to death, is not afraid or in terror of death.” [2]
Devadatta unsuccessfully tries to kill Buddha — again — this time with a rock.
It’s easy to understand the notion that a good person will receive a
reward —good Karma leading to good rebirth as a Buddhist belief. Yet,
Buddha made it clear in the same Sutra, that the real key to freedom
from fear is the person “who has abandoned passion, desire, fondness,
thirst, fever, and craving for sensuality.” This person has lived the
Eightfold Path, taught by Buddha, based on the Four Noble Truths. This
person, who has removed attachments and craving, has no reason to fear.
If you don’t feel attached to illusory enjoyments, you don’t fear losing
them.
Four Types of People Free from Fear
In all, Buddha gave examples of four types of people who are free of
fear. The journey away from fear is a lifetime one — not an overnight
revelation. Buddha lived for eighty-years and died without fear. His
followers likewise spent lifetimes living the eightfold path. At what
point does fear completely disappear? In the case of Shakyamuni Buddha,
that happened under the Bodhi Tree when he achieved Enlightenment. For
us, we might not fully achieve fearlessness until we achieve significant
realizations, or even Enlightenment.
Buddha passed peacefully into paranirvana — with no fear.
Yet, there are degrees of fear. The person who has “mostly” abandoned
attachments and cravings for sensualities could probably be said to be
“mostly” free from fear. The person, like the “good person” Buddha
described, could also feel fulfilled, happy and content, and therefore
mostly free of fear.
Some Fears are Wholesome
Reverend Zensho Susan O’Connell wrote: “Although there are some
fears that seem wholesome — the fear of hurting others, the fear of
death or injury that encourages us to put on our seatbelts, etc. — I
believe that it is hardly ever helpful to dwell in fear or to spend more
that an initial few moments breathing into it. However, to deny all
fears, is just another way of providing distance from fears. Am I really
fearless if I am not intimate with my fear?.” [1]
“None of us are immune to fear. Indeed, the Buddha taught that, at
the base, all beings experience a state of anxiety, fed by our habit of
resisting the impermanence of our existence.” [1]
Rev. O’Connel pointed out that the “antidote to fear” is not denial —
pretending to be brave — but to “overcome the cause of fear … the
delusion that we are unchanging beings who need to protect ourselves
from what we are separate from.”
Remedy for Fear — Mindfulness
“In the Sutra on the Full Awareness of Breathing, in Pali the
Anapanasati Sutta, the Buddha shows us how to transform our fear,
despair, anger and craving. Breathing is a means of awakening and
maintaining full attention in order to look carefully, long and deeply,
see the nature of all things, and arrive at liberation.” —Thich Nhat
Hanh [3]
Thich Nhat Hanh explained that being in the present moment, letting
the past go, not worrying about what might come in the future, is the
secret to fearlessness. The past is gone. The future isn’t here yet. If
you dwell only in this moment, in this second, there is no fear. You
can’t fear the future if you’re not thinking of the future. You can’t
fear the loss of past memories if you’re putting aside the past.
Mindfulness is a state of “observation” — you observe your own
breath, your own mind, your own body, your own actions in the present
moment only. If your mind is plagued with fear, mindfulness meditation
allows you to detach and observe the thoughts, analyze them, become your
own teacher.
Thich Nhat Hanh explains, “Sometimes fear manifests, and our mindful
breathing brings us back to our fear so we can embrace it. We look
deeply into the nature of our fear to reconcile ourselves with it…
transform it.” [3]
Storm Meditation
For example, let’s say you are afraid of thunder storms. Right now,
in this moment, your house is shaking with the rumble of a ferocious
storm. Wind lashes your house, the trees beat your roof, the windows
shake. Instead of turning on the television full blast, and trying to
“forget” the storm outside, Buddhist teachers might suggest you sit in
meditation, listen to the storm, hear every sound, watch and observe
your own fearful thoughts.
See the panic. Watch and observe in as detached a way as possible.
Stay only in the present. Observe your own breath, how fast and fearful
it seems, but don’t judge — simply observe. The simple act of
observation, in the present moment, almost immediately slows your pulse
rate, your breath and your racing, fearful thoughts.
The key to successful mindfulness is detached observation. When you
first start observing your fear, you’ll still feel entangled in it. But
observe even that entanglement. Don’t try to remove the entanglement, or
analyze it, or destroy it — simply observe it.
Metta Remedy — “Armor of Loving Kindness”
Buddha, in the “Fearless” Sutra (below), gave the examples four
people who are free from fear. He described one as he “who has done what
is good, has done what is skillful, has given protection to those in
fear.” [2]
Teacher Sylvia Boorstein, co-founding teaching at Spirit Rock
Meditation Center, gave the example of a Zen Buddhist story to explain
the “Armor of Loving Kindness.” She wrote:
“A fierce and terrifying band of samurai was riding through the
countryside, bringing fear and harm wherever they went. As they were
approaching one particular town, all the monks in the town’s monastery
fled, except for the abbot. When the band of warriors entered the
monastery, they found the abbot sitting at the front of the shrine room
in perfect posture. The fierce leader took out his sword and said,
“Don’t you know who I am? Don’t you know that I’m the sort of person who
could run you through with my sword without batting an eye?” The Zen
master responded, “And I, sir, am the sort of man who could be run
through by a sword without batting an eye.”
She explained that at first she didn’t warm up to the story, “it
seemed so offhanded about life.” Later, she came to understand it
differently:
“Fearlessness also comes from benevolence and goodwill in the face
of whatever oppresses you. You are afraid, but instead of fighting what
faces you, you embrace it and accept it—you develop loving-kindness as a
direct antidote to fear.” [4]
Another Remedy for Fear — Your Buddha Nature
Taking refuge in the Three Jewels, as explained by Thich Nhat Hanh,
is taking refuge in your own Buddha Nature. This is a strong remedy for
fear. If you understand your Buddha Nature, or the concept of Oneness
with all beings, there’s no reason for fear.
Most of us aren’t that advanced.
Until we are, at least in Vajrayana and Mahayana, we can rely on
meditative deities, who are expressions of the inner Buddha Nature —
your Buddha within. If you practice deity meditation methods, where you
visualize yourself as an Enlightened Deity, fear automatically seems to
drop away.
Green Tara’s kind face. Tara is known as Tara the Rescuer.
Mantra is a “condensed” form of deity meditation. For example, Green
Tara is associated with protection. Reciting her mantra — while on board
an airplane that is being violently tossed in a turbulence — can calm
the mind. Her mantra is:
Om Tare Tuttare Ture Svaha
Reciting it over and over, during a nerve-wracking event, is a
kind of formulated mindfulness. By staying focused on Green Tara, and
her active aspect as a rescuer, you are focusing on your own inner
Buddha Nature.
The definition of mantra is “protection for the mind.” Mantra works
at the level of your own mind. Since fear is inside your mind, and Tara
is inside your heart, and the mantra is on your speech, this can be a
very powerful way to calm yourself in the face of terror or fear.
Abhaya Sutta
Fearless Sutra
Translated from the Pali by Thanissaro Bhikkhu
Then Janussoni the Brahman went to the Blessed One and, on arrival,
exchanged courteous greetings with him. After an exchange of friendly
greetings and courtesies, he sat to one side. As he was sitting there he
said to the Blessed One: “I am of the view and opinion that there is no
one who, subject to death, is not afraid or in terror of death.”
The Blessed One said: “Brahman, there are those who, subject to
death, are afraid and in terror of death. And there are those who,
subject to death, are not afraid or in terror of death.
“And who is the person who, subject to death, is afraid and in terror
of death? There is the case of the person who has not abandoned
passion, desire, fondness, thirst, fever, and craving for sensuality.
Then he comes down with a serious disease. As he comes down with a
serious disease, the thought occurs to him, ‘O, those beloved sensual
pleasures will be taken from me, and I will be taken from them!’ He
grieves and is tormented, weeps, beats his breast, and grows delirious.
This is a person who, subject to death, is afraid and in terror of
death.
“Furthermore, there is the case of the person who has not abandoned
passion, desire, fondness, thirst, fever, and craving for the body. Then
he comes down with a serious disease. As he comes down with a serious
disease, the thought occurs to him, ‘O, my beloved body will be taken
from me, and I will be taken from my body!’ He grieves and is tormented,
weeps, beats his breast, and grows delirious. This, too, is a person
who, subject to death, is afraid and in terror of death.
“Furthermore, there is the case of the person who has not done what
is good, has not done what is skillful, has not given protection to
those in fear, and instead has done what is evil, savage, and cruel.
Then he comes down with a serious disease. As he comes down with a
serious disease, the thought occurs to him, ‘I have not done what is
good, have not done what is skillful, have not given protection to those
in fear, and instead have done what is evil, savage, and cruel. To the
extent that there is a destination for those who have not done what is
good, have not done what is skillful, have not given protection to those
in fear, and instead have done what is evil, savage, and cruel, that’s
where I’m headed after death.’ He grieves and is tormented, weeps, beats
his breast, and grows delirious. This, too, is a person who, subject to
death, is afraid and in terror of death.
“Furthermore, there is the case of the person in doubt and
perplexity, who has not arrived at certainty with regard to the True
Dhamma. Then he comes down with a serious disease. As he comes down with
a serious disease, the thought occurs to him, ‘How doubtful and
perplexed I am! I have not arrived at any certainty with regard to the
True Dhamma!’ He grieves and is tormented, weeps, beats his breast, and
grows delirious. This, too, is a person who, subject to death, is afraid
and in terror of death.
“These, Brahman, are four people who, subject to death, are afraid and in terror of death.
“And who is the person who, subject to death, is not afraid or in terror of death?
“There is the case of the person who has abandoned passion, desire,
fondness, thirst, fever, and craving for sensuality. Then he comes down
with a serious disease. As he comes down with a serious disease, the
thought does not occur to him, ‘O, those beloved sensual pleasures will
be taken from me, and I will be taken from them!’ He does not grieve, is
not tormented; does not weep, beat his breast, or grow delirious. This
is a person who, subject to death, is not afraid or in terror of death.
“Furthermore, there is the case of the person who has abandoned
passion, desire, fondness, thirst, fever, and craving for the body. Then
he comes down with a serious disease. As he comes down with a serious
disease, the thought does not occur to him, ‘O, my beloved body will be
taken from me, and I will be taken from my body!’ He does not grieve, is
not tormented; does not weep, beat his breast, or grow delirious. This,
too, is a person who, subject to death, is not afraid or in terror of
death.
“Furthermore, there is the case of the person who has done what is
good, has done what is skillful, has given protection to those in fear,
and has not done what is evil, savage, or cruel. Then he comes down with
a serious disease. As he comes down with a serious disease, the thought
occurs to him, ‘I have done what is good, have done what is skillful,
have given protection to those in fear, and I have not done what is
evil, savage, or cruel. To the extent that there is a destination for
those who have done what is good, what is skillful, have given
protection to those in fear, and have not done what is evil, savage, or
cruel, that’s where I’m headed after death.’ He does not grieve, is not
tormented; does not weep, beat his breast, or grow delirious. This, too,
is a person who, subject to death, is not afraid or in terror of death.
“Furthermore, there is the case of the person who has no doubt or
perplexity, who has arrived at certainty with regard to the True Dhamma.
Then he comes down with a serious disease. As he comes down with a
serious disease, the thought occurs to him, ‘I have no doubt or
perplexity. I have arrived at certainty with regard to the True Dhamma.’
He does not grieve, is not tormented; does not weep, beat his breast,
or grow delirious. This, too, is a person who, subject to death, is not
afraid or in terror of death.
“These, Brahman, are four people who, subject to death, are not afraid or in terror of death.”
When this was said, Janussoni the Brahman said to the Blessed One:
“Magnificent, Master Gotama! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with
eyes could see forms, in the same way has Master Gotama — through many
lines of reasoning — made the Dhamma clear. I go to Master Gotama for
refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama
remember me as a lay follower who has gone to him for refuge, from this
day forward, for life.”
The Buddha’s greatest accomplishment, aside from Awakening, is the exposition of the Dhamma.
The
function of veneration of the Dharma islikewise inspiration, the
opening of hearts to its influence. Perhaps the mostcomplete way to
honor the Dharma, available to all from the earliest days, is to
actually study, practice and live according to Dharma. In the earliest
days oralrecitation and memorization of a vast scriptural corpus was
also indicative of reverence for the Dharma, even while distributing the
memorization effort communally over many monks or monasteries, often
each specializing in a certain tract. Remnants of this practice are
found to this day in the daily devotions of millions of adherents, even
after written language has rendered this inefficient purely as means of
preservation. In Burma and other lands the practice of memorization is
still highly valued, and many monastics can recite thousands of pages of
scriptures from memory.
Veneration
of the Dhamma can carry over to the language in which it is preserved.
In particular, the Theravadins early on decided to preserve the
canonical literature in Pali, the Indic language in which it had arrived
in Sri Lanka and which, it was assumed, by the time of the
Commentaries, must have been the original language of the Buddha, while
elsewhere the equivalent literature was largely translated into local
vernaculars. Accordingly, the status of Pali grew over the centuries
such that it became in the minds of adherents the original or most
perfect human language, and the language spoken by all buddhas of every
era. In East Asia, dhāraṇīs, certain short texts assumed to have
magical or protective qualities, have been preserved over the centuries
in original Indic languages transliterated into Chinese characters to
capture the sounds but not the meanings of the texts.
A
remarkable development within Buddhism is the gradual augmentation, and
sometimes complete supplanting, of the scriptural corpus in virtually
every tradition. Some of these later texts are apocryphal, that is, they
purport to be early texts spoken by the Buddha, a claim made either in
the text themselves or in subsequent tradition. This is the case in the
Theravada Abhidhamma and for many Mahayana suttas. Often an origin story
has survived alongside newer texts that clarified for an earlier
audience why no one seemed to have heard of these texts from the
beginning. Typically these involved preservation by deities, dragons or
simply concealment in caves for later rediscovery. Characteristically,
the Theravada Abhidharma was delivered by the Buddha in a heavenly
realm. The great philosopher-monk Nagarjuna was purported to have
special access to ancient secret documents preserved underwater by
dragons (nāgas) that formed the basis of his system of thought.
The
variety of the vast scriptural corpus to which the Chinese were heir
must have bewildered the early Buddhists there, who would have had
little notion of what was early and what was later. As a result distinct
schools formed, each giving allegiance to a favorite sutra. Of the four
major schools in Tang China, the foundational scripture of the Hua Yen
School was the voluminous Flower Ornament Sutta, that of the T’ien Tai
School was the Lotus Sutta, that of the Ching T’u (Pure Land) School was
the Amitabha Sutta. The Ch’an (Japanese,Zen) school couldn’t make up
its mind, apparently vacillating initially between the Lankavatara Sutta
and the Diamond Sutta, then declaring itself “a transmission beyond
words and letters.” In this way, veneration of the Dhamma began in some
schools to mean veneration of a specific text. Particularly prominent in
this regard has been the Lotus Sutta which claims in the text itself to
be original, and which offers little in the way of practice aside from
recitation and transcription of the text. Within this text we find the
Buddha proclaiming,“… after the extinction of the Tathagata, if there
be any people who hear even a single verse or a single word of the
Wonderful Law- Flower Sutta, and by a single thought delight in it, I
also predict for them Perfect Awakenment. Again, let there be any who
receive and keep, read and recite, expound and copy even a single verse
of the Wonderful Law-Flower Sutta, and look upon this sutta with
reverence as if it were the Buddha, and make offering to it in various
ways with flowers, perfume, garlands, sandal powder, perfumed unguents,
incense for burning, silk canopies, banners, flags, garments, and music,
as well as revere it with folded hands, …”
These
devotional practices around the Lotus Sutta entered T’ien Tai Buddhism
in China and eventually many of its offshoots in Japan, for instance, in
the recitation of the name of the Lotus Sutta in Nichiren Buddhism,
including modern Soka Gakkai.
As
with the the evolution of the Buddha Gem, the Dharma Gem developed in
ways that easily appear excessive to the sober Western mind.
Nonetheless, the development seems always to have maintained the Sasana
function of that Gem: veneration as a means of opening the heart to the
influence of the Dhamma. The authenticity of the content, that is,
roughly the Path function, will be taken up momentarily.
History of Maha Bodhi Society - Part 1 - Dhamma Talk by Ven. Acharya Buddharakkhita Bhante - MBS
Does Dunkin’ have vegan donuts? It does now. The international chain launched plant-based donuts in the Netherlands.
It’s official—vegan donuts have arrived at Dunkin’!
But,
unfortunately, they’re not available in the U.S. The international
chain launched the vegan donuts in the Netherlands. The company
announced it on Instagram: “Yes, your prayers have been heard. From
today on you can order more than 40 (!!!) vegan donuts.”
Dunkin’
Netherlands is the first Dunkin’ in the world to offer vegan donuts,
according to the company. Customers can currently order the vegan donut
range online.
Offerings
include the vegan Chocolate Rainbow with colored sprinkles and a
Chocolate Chip donut. The latter features a cookies and cream filling
and chocolate icing. The range also includes a vegan Stuffed Strawberry
and a Peanut Butter and Jelly donut.
According
to the company’s website, the vegan donuts will be available in-store
mid-May. According to the website, Dunkin’ Netherlands also has plans to
expand the plant-based range: “It doesn’t stop here. Many more vegan
donuts will follow soon so that the range can be expanded considerably.”
Dunkin’s Vegan Menu
When
will other Dunkin’ locations get vegan donuts? CEO, David Hoffmann,
hinted at vegan donuts when asked about it during a shareholders meeting
in May 2020: “As it relates to a vegan donut, we continue to
investigate a viable vegan donut option. We are looking at it closely.”
The
launch in the Netherlands isn’t the chain’s first vegan offering. In
2019, Dunkin’ became the first quick-service restaurant to carry Beyond
Meat’s Beyond Breakfast Sausage. After testing the plant-based meat in
Manhattan, the company launched its Beyond Breakfast Sandwich, which
includes egg and cheese on an English muffin, nationwide.
In
2020, Dunkin’ also added Planet Oat vegan oat milk to its menu
nationwide after launching almond milk in 2014. Customers can order any
Dunkin’ beverage with either plant-based milk.
Earlier
this year, the chain upped its vegan breakfast offerings by adding
avocado toast to the menu. It also launched its new vegetarian Southwest
Veggie Power Breakfast Sandwich, which features MorningStar Farms’
black bean patty. While it’s not vegan—it contains an egg white omelet
and cheese—the company acknowledged the meatless sandwich is a good way
for flexitarians to reduce their meat intake.
For a complete guide to vegan offerings at Dunkin’, click here.
LIVEKINDLY
is here to help you navigate the growing marketplace of sustainable
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36 -Sun 11 Apr 2021 LESSON 3638 Buddha-Sasana-The History of the Buddha Gem
Kushinara
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food and Fearlessness for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.
Explanation: From endearment arises sorrow. From endearment
fear arises. For one free of endearment, there is no sorrow. Therefore,
how can there be fear for such a person?
Verse 213. Sorrow And Fear Arise Due To Loved Ones
From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?
Explanation: From affection sorrow arises. From affection
fear arises. To one free of affection there is no sorrow. Therefore,
how can there be fear for such a person?
Verse 214. The Outcome Of Passion
From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?
Explanation: From passion arises sorrow. From passion fear
arises. To one free of passion there is no sorrow, In such a person
how can there be fear?
Verse 215. The Outcome Of Lust
From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?
Explanation: From desire arises sorrow. From desire fear arises.
To one free of desire there is no sorrow. For such a person how can
there be fear?
Verse 216. Sorrow And Fear Arise Due To Miserliness
Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?
Explanation: From craving arises sorrow. From craving fear
arises. To one free of craving there is no sorrow. For such a person
how can there be fear?
Those
who are afraid when there should be no fear, and are not afraid when
there should be fear, such men, due to their wrong views go to woeful
states.
Dhammapada 317
Verse 317. Fear And Fearlessness In Wrong Places
They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.
Explanation: There are some who are afraid of what they should
not fear. There are also some who are not afraid of what they should
really fear. They, all, who embrace false beliefs go to woeful states.
The
thought would occur to me: ‘Is this that fear & terror coming?’
Then the thought occurred to me: ‘Why do I just keep waiting for fear?
What if I were to subdue fear & terror in whatever state they come?’
So when fear & terror came while I was walking back & forth, I
would not stand or sit or lie down. I would keep walking back &
forth until I had subdued that fear & terror. When fear & terror
came while I was standing, I would not walk or sit or lie down. I would
keep standing until I had subdued that fear & terror. When fear
& terror came while I was sitting, I would not lie down or stand up
or walk. I would keep sitting until I had subdued that fear &
terror. When fear & terror came while I was lying down, I would not
sit up or stand or walk. I would keep lying down until I had subdued
that fear & terror.
Bhaya-bherava Sutta
Life Changing Buddha Quotes On Fear | Quotes In English
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Life Changing Buddha Quotes On Fear | Quotes In English
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selflessness.
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founder of the Pagan Kingdom and
credited with introducing Theravada Buddhism there and reintroducing it
in Ceylon; Ashoka (304-232 BC), Mauryan Emperor of ancient India, and
the first Buddhist ruler to send Buddhist missionaries outside of India
throughout the Old World (阿育王)
Emperor Asoka (born 304 B.C.,ruled 274-236 B.C.) was
arguably the greatest ruler in Indian history and was the man who
ensured Buddhism success as a world religion. After Asoka conquered the
kingdom of Kalinga, in one of most important battles in the history of
the world, near the Brubaneswar airport in the state of Orissa, he was
so appalled by the number of people that were massacred (perhaps 100,000
or more) he converted himself and his kingdom to Buddhism and sent
Buddhist missionaries to the four corners of Asia to spread the
religion. The wheel Asoka used to symbolize his conversion to Buddhism
is the same one pictured on India’s flag today. H.G. Wells, a noted
historian as well as science fiction writer, wrote: “Amidst the tens of
thousands of names of monarchs that crowd the columns of history … the
name of Ashoka shines, and shines almost alone, a star.”
As the leader of the Maurya Empire Ashoka unified all
of the subcontinent except the southern tip and put all of India under
unified control for the first time. An early convert to Buddhism, his
regime was remembered for its sectarian tolerance, as well as for
remarkable administrative, legal, and cultural achievements. Under
Ashoka, Buddhism was widely propagated and spread to Sri Lanka and
Southeast Asia. Many Buddhist monuments and elaborately carved cave
temples found at Sarnath, Ajanta, Bodhgaya, and other places in India
date from the reigns of Ashoka and his Buddhist successors.
According to PBS: Ashoka “ruled over a territory
stretching from the northern Himalayas into peninsular India and across
the widest part of the subcontinent. Known for his principles of
non-violence and religious tolerance, Ashoka modeled himself as a
cakravartin, the Buddhist term for a “universal ruler,” whose rule was
based on the principle of dharma or conquest not by war but
righteousness. To advance this principle, Ashoka had edicts based on the
dharma carved on rocks, pillars, and caves throughout his kingdom and
sent emissaries abroad to disseminate his views.” [Source: PBS, The
Story of India, pbs.org/thestoryofindia]
Steven M. Kossak and Edith W. Watts from The
Metropolitan Museum of Art wrote: “ The Mauryan emperor Ashoka (272–231
B.C.), a great military leader, conquered a large part of India. As a
reaction to the horrors of war, he converted to Buddhism. To bring the
Buddha’s teachings to his people, Ashoka built stupas throughout his
kingdom. He also introduced a system of writing, which had been absent
in India since the collapse of the Indus Valley civilization. When the
Mauryan dynasty came to an end in the second century B.C., India was
once again divided into smaller kingdoms. However, Buddhism continued to
spread, and with it the building of stone stupas and meeting halls.
<> [Source: Steven M. Kossak and Edith W. Watts, The Art of
South, and Southeast Asia, The Metropolitan Museum of Art, New York]
Ashoka visiting Ramagrama stupa, from Sanchi Stupa 1 Southern gateway
The Maurya empire reached its zenith under Ashoka (273
and 232 B.C.)., who conquered most of the Indian subcontinent and then
made Buddhism the state religion. The grandson of Chandragupta, Ashoka
inscribed edicts Buddhist tenants on pillars throughout India,
downplayed the caste system and tried to end expensive sacrificial
rites.
According to PBS: His “exemplary story remains popular
in folk plays and legends across southern Asia. The emperor ruled a vast
territory that stretched from the Bay of Bengal to Kandahar and from
the North-West Frontier of Pakistan to below the Krishna River in
southern India. The year 261 B.C. marks a turning point in Ashoka’s
reign when, in part to increase access to the Ganges River, he conquered
the east coast kingdom of Kalinga. By Ashoka’s account, more than
250,000 people were killed, made captive or later died of starvation.
Feeling remorseful about this massive suffering and loss, the emperor
converted to Buddhism and made dharma, or dhamma, the central foundation
of his personal and political life…To some historians, the edicts
unified an extended empire, one that was organized into five parts
governed by Ashoka and four governors. After his reign, Ashoka has
become an enduring symbol of enlightened rule, non-violence, and
religious tolerance. In 1950, the Lion Capital of Ashoka, a sandstone
sculpture erected in 250 B.C., was adopted as India’s official emblem by
then Prime Minister Jawaharlal Nehru. [Source: PBS, The Story of
India, pbs.org/thestoryofindia]
Ashoka and his predecessors and descendants created the
largest ever Indian empire—stretching from present-day Myanmar (Burma)
to Afghanistan and Sri Lanka. Ashoka is regarded as the first leader to
conquer the world “in the name of religion and universal peace.” Ashoka
established a stable kingdom that lasted for over a hundred years and
was supported by land taxes and trade duties, Trade expanded,
agriculture produced bountiful harvests and new roads were buily to
facilitate the movement of goods. One road extended all the way from
Taxila in modern-day Pakistan to Tamralipti, the main port at the Ganges
Delta.
Contacts established with the Hellenistic world during
the reign of Ashoka’s predecessors served him well. He sent
diplomatic-cum-religious missions to the rulers of Syria, Macedonia, and
Epirus, who learned about India’s religious traditions, especially
Buddhism. India’s northwest retained many Persian cultural elements,
which might explain Ashoka’s rock inscriptions–such inscriptions were
commonly associated with Persian rulers. Ashoka’s Greek and Aramaic
inscriptions found in Kandahar in Afghanistan may also reveal his desire
to maintain ties with people outside of India. [Source: Library of
Congress]
Ashoka and Spread of Buddhism
Under Ashoka, Buddhism was widely propagated and spread
to Sri Lanka and Southeast Asia. Many Buddhist monuments and
elaborately carved cave temples found at Sarnath, Ajanta, Bodhgaya, and
other places in India date from the reigns of Ashoka and his Buddhist
successors. Ashoka sent Buddhist missionaries to the four corners of
Asia to spread the religion, led pilgrimages to all the Buddhist sacred
places, repaired old shrines, stupas and built new ones. he was a
tolerant ruler. He did not campaign against Brahmanism (Hinduism) he
just derided some of the Hindu ceremonies and sacrifices as wasteful. To
further the influence of dharma, he sent his son, a Buddhist monk, to
Sri Lanka, and emissaries to countries including Greece and Syria.
The conversion process from Hinduism and Buddhism was
easy in many places because Buddhism borrowed so many ideas and
doctrines from Hinduism. When Asoka converted to Buddhism he simply
changed Hindu stupas representing Mount Meru into Buddhist stupas that
also represented Mt. Meru.
Buddhism appealed to merchants and took hold primarily
in urban areas. Before its final decline in India, Buddhism developed
the popular worship of enlightened beings (heavenly Bodhisattvas),
produced a refined architecture (stupas or shrines) at Sanchi and
sculpture (Gandharara reliefs 1-400 AD) on the geographical fringes of
the Indian civilization. [Source: World Almanac]
Buddhism and Jainism had a profound impact on Indian
and Hindu culture. They discouraged caste distinctions, abolished
hereditary priesthoods, made poverty a precondition of spirituality and
advocated the communion with the spiritual essence of the universe
through contemplation and meditation.
Ashoka’s Pillars and Edicts
Ashoka placed rocks and stone pillars engraved with
morally uplifting inscriptions on the sides of public roads to demarcate
and define his kingdom. It was long thought they carried Buddhist
messages but although some mentioned the idea of dharma they dealt
mostly with the secular matters such as building wells, establishing
rest houses for travelers, planting trees and founding medical services.
Many of the commemorative stones pillars—at least 18 rocks and 30
stone pillars— he erected are still standing.
Ashoka’s inscriptions chiseled on rocks and stone
pillars located at strategic locations throughout his empire–such as
Lampaka (Laghman in modern Afghanistan), Mahastan (in modern
Bangladesh), and Brahmagiri (in Karnataka)–constitute the second set of
datable historical records. According to some of the inscriptions, in
the aftermath of the carnage resulting from his campaign against the
powerful kingdom of Kalinga (modern Orissa), Ashoka renounced bloodshed
and pursued a policy of nonviolence or ahimsa, espousing a theory of
rule by righteousness. His toleration for different religious beliefs
and languages reflected the realities of India’s regional pluralism
although he personally seems to have followed Buddhism (see Buddhism).
Early Buddhist stories assert that he convened a Buddhist council at his
capital, regularly undertook tours within his realm, and sent Buddhist
missionary ambassadors to Sri Lanka. [Source: Library of Congress *]
Throughout his kingdom, the emperor inscribed laws and
injunctions inspired by dharma on rocks and pillars, some of them
crowned with elaborate sculptures. Many of these edicts begin “Thus
speaks Devanampiya Piyadassi [Beloved of the Gods]” and counsel good
behavior including decency, piety, honoring parents and teachers and
protection of the environment and natural world. Guided by this
principle, Ashoka abolished practices that caused unnecessary suffering
to men and animals and advanced religious toleration.
Ashoka’s Accession
The grandson of Chandragupta, Ashoka reportedly had to
show he was willing to murder 99 rival brothers before he was allowed t
claim the throne.
According to the Purdnas, Bindusara ruled for 25
years, whereas the Pali books assign to him a reign of 27 or 28 years.
Assuming the correctness of the former, Bindusara must have died about
272 B.C., when he was succeeded by one of his sons, named
Ashokavardhana or Ashoka, who had served his period of apprenticeship
as Viceroy both at Taxila and Ujjain. [Source: “History of Ancient
India” by Rama Shankar Tripathi, Professor of Ancient Indian History and
Culture, Benares Hindu University, 1942]
The Ceylonese accounts represent him ( Ashoka) as
wading through a pool of blood to the throne, for he is said to have
made short work of all his brothers, 99 in number, except his uterine
brother, Tisya. This story is doubted by many scholars, who detect an
allusion to the existence of his brothers in Rock Edict V. But,
although the epigraphic evidence is inconclusive, as, it simply
mentions Ashoka’s solicitude for the harems of his brothers, we may
well believe that the Southern version is exaggerated. Presumably, the
monks were interested in emphasising the dark background of his early
career to show how A 4 oka, the monster of cruelty, was turned into the
most gentle sovereign after he had come under the influence of the
merciful teachings of the Buddha. This much, however, may be accepted
as a fact that Ashoka had to reckon against his eldest brother, Susima
or Sumana, before he could establish his claim to the throne. That the
succession was disputed is also indicated by the interval of three or
four years between Ashoka’s accession and coronation, which may,
therefore, be dated circa 269 or 268 B.C.
Agam Kuan is an important archaeological site in Patna.
Its name means unfathomable well and it is widely believed to be
associated with Ashoka. It is said that the Agam Kuan was part of king
Ashoka’s hell chambers and used for purposes of torture. Apparently,
fire used to emanate from the well and offenders were thrown into this
fiery well. A legend says that it is the site where emperor Ashoka
killed his 99 brothers by throwing them into the well. His aim was to be
the master of the throne of the Mauryan empire. Devotees throw flowers
and coins into this well as it is considered auspicious.
Ashoka’s Wives and Family
Various sources mention five consorts of Ashoka: Devi,
Karuvaki, Asandhimitra, Padmavati, and Tishyarakshita). Kaurvaki is the
only queen of Ashoka known from his own inscriptions: she is mentioned
in an edict inscribed on a pillar at Allahabad. The inscription names
her as the mother of prince Tivara, and orders the royal officers to
record her religious and charitable donations. [Source: Wikipedia
According to the Mahavamsa, Ashoka’s chief queen was
Asandhimitta, who died four years before him. It states that she was
born as Ashoka’s queen because in a previous life, she directed a
pratyekabuddha to a honey merchant (who was later reborn as Ashoka).
Some later texts also state that she additionally gave the
pratyekabuddha a piece of cloth made by her. These texts say one day
Ashoka mocked Asandhamitta was enjoying a tasty piece of sugarcane
without having earned it through her karma. Asandhamitta replied that
all her enjoyments resulted from merit resulting from her own karma.
Ashoka then challenged her to prove this by procuring 60,000 robes as an
offering for monks. At night, the guardian gods informed her about her
past gift to the pratyekabuddha, and next day, she was able to
miraculously procure the 60,000 robes. An impressed Ashoka makes her his
favourite queen. , and even offers to make her a sovereign ruler.
Asandhamitta refuses the offer, but still invokes the jealousy of
Ashoka’s 16,000 other wives. Ashoka proves her superiority by having
16,000 identical cakes baked with his royal seal hidden in only one of
them. Each wife is asked to choose a cake, and only Asandhamitta gets
the one with the royal seal. The Trai Bhumi Katha claims that it was
Asandhamitta who encouraged her husband to become a Buddhist, and to
construct 84,000 stupas and 84,000 viharas.
According to Mahavamsa, after Asandhamitta’s death,
Tissarakkha became the chief queen. The Ashokavadana does not mention
Asandhamitta at all, but does mention Tissarakkha as Tishyarakshita.
The Divyavadana mentions another queen called Padmavati, who was the
mother of the crown-prince Kunala.
According to the Sri Lankan tradition, Ashoka fell in
love with Devi (or Vidisha-Mahadevi), as a prince in central India.
After Ashoka’s ascention to the throne, Devi chose to remain at Vidisha
than move to the royal capital Pataliputra. According to the Mahavmsa,
Ashoka’s chief queen was Asandhamitta, not Devi: the text does not talk
of any connection between the two women, so it is unlikely that
Asandhamitta was another name for Devi. The Sri Lankan tradition uses
the word samvasa to describe the relationship between Ashoka and Devi,
which modern scholars variously interpret as sexual relations outside
marriage, or co-residence as a married couple.
Tivara, the son of Ashoka and Karuvaki, is the only of
Ashoka’s sons to be mentioned by name in the inscriptions. According to
North Indian tradition, Ashoka had a son named Kunala.[23] Kunala had a
son named Samprati. The Sri Lankan tradition mentions a son called
Mahinda, who was sent to Sri Lanka as a Buddhist missionary; this son is
not mentioned at all in the North Indian tradition. The Chinese pilgrim
Xuanzang states that Mahinda was Ashoka’s younger brother (Vitashoka or
Vigatashoka) rather than his illgetimate son. The Divyavadana mentions
the crown-prince Kunala alias Dharmavivardhana, who was a son of queen
Padmavati. According to Faxian, Dharmavivardhana was appointed as the
governor of Gandhara. The Rajatarangini mentions Jalauka as a son of
Ashoka. According to Sri Lankan tradition, Ashoka had a daughter named
Sanghamitta, who became a Buddhist nun.
Perry Garfinkel wrote in National Geographic: “As
Buddhism migrated out of India, it took three routes. To the south,
monks brought it by land and sea to Sri Lanka and Southeast Asia. To the
north, they spread the word across Central Asia and along the Silk Road
into China, from where it eventually made its way to Korea and Japan. A
later wave took Buddhism over the Himalaya to Tibet. In all the
countries, local customs and cosmologies were integrated with the
Buddhist basics: the magic and masks of demon-fighting lamas in Tibet,
the austerity of a Zen monk sitting still as a rock in a perfectly raked
Japanese garden. Over centuries Buddhism developed an inclusive style,
one reason it has endured so long and in such different cultures. People
sometimes compare Buddhism to water: It is still, clear, transparent,
and it takes the form and color of the vase into which it’s poured.”
[Source: Perry Garfinkel, National Geographic, December 2005]
Battle of Kalinga
The Battle of Kalinga in the 260s B.C. was fought India
between the Maurya Empire under Ashoka and the state of Kalinga, an
independent feudal kingdom located on the east coast, in the present-day
state of Odisha. It included one of the largest and bloodiest battles
in Indian history. The conflict was the only major war Ashoka engaged in
after his accession to the throne and the battle marked the close of
empire building and military conquests of ancient India that began with
Maurya king Bindusara. The death and destruction caused by the battle is
said to have led to Ashoka decision to adopt Buddhism. [Source:
Wikipedia]
The war was completed in the eighth year of Ashoka’s
reign, according to his own Edicts of Ashoka, probably in 262 B.C. The
battle took place after a bloody battle for the throne following the
death of his father, Ashoka prevailed and conquered Kalinga – but the
consequences of the savagery changed Ashoka’s views
According to PBS: “The Battle of Kalinga, an east coast
kingdom in modern Orissa, marked a turning point in the rule of the
Mauryan emperor, Ashoka the Great (c. 269–233 B.C.). In about 261 B.C.,
Ashoka fought a bloody war for the kingdom, a conquest he records in the
thirteenth and most important of his Fourteen Rock Edicts. In the
edict, he numbered the conflict’s casualties and prisoners at more than
200,000 and expressed remorse for this massive loss of life and freedom.
He renounced war for conquest through righteousness, dharma: “They
should only consider conquest by dharma to be a true conquest, and
delight in dharma should be their whole delight, for this is of value in
both this world and the next.” Dharma became the organizing principle
of Ashoka’s personal and public life and shaped his policies of
non-violence and religious tolerance. [Source: PBS, The Story of India,
pbs.org/thestoryofindia]
Ramesh Prasad Mohapatra wrote in “Military History of
Orissa”: “No war in the history of India as important either for its
intensity or for its results as the Kalinga war of Ashoka. No wars in
the annals of the human history has changed the heart of the victor from
one of wanton cruelty to that of an exemplary piety as this one. From
its fathomless womb the history of the world may find out only a few
wars to its credit which may be equal to this war and not a single one
that would be greater than this. The political history of mankind is
really a history of wars and no war has ended with so successful a
mission of the peace for the entire war-torn humanity as the war of
Kalinga.”
Dhauligiri (or Dhauli, eight kilometers miles from
Bhubaneswar) is where the Battle of Kalinga was fought. Situated by Daya
Stream, the main attraction are the rock edicts and Peace Pagoda, or
Dhauli Shanti Stupa, a large white stupa made in collaboration with the
Japanese. From the top of the hill on which the stupa stands one can
scan the famous battle field. On the rock there is an inscription of an
elephant, the symbol of Buddha, reputedly placed there by Ashoka himself
Kalinga and the Background of the Battle
Kalinga is mentioned in the ancient scriptures as
Kalinga the Braves (Kalinga Sahasikha). During the 3rd century B.C. the
Greek ambassador Megasthenes in his tour of India had mentioned about
the military strength of the Kalinga army of about one lakh which
consisted of 60 thousand soldiers, 1700 horses and thousands of
elephants. Kalinga was also powerful in the naval force. The vast
military strength of Kalinga was the cause of jealousy for the Magadha
empire. According to the historians the Magadha Emperor Ashoka invaded
Kalinga in 261 B.C. Nearly one lakh soldiers lost their lives in the
Kalinga War and one and half lakh soldiers were captured.
During Ashoka’s invasion the capital of Kalinga was
Toshali near Dhauli. The vast wealth, military power and the maritime
activities of the Kalinga was the cause of jealousy for the Magadha
empire. Though both Emperor Chandragupta Maurya and Bindusar wanted to
conquer Kalinga, neither ventured a war with Kalinga.
After the death of Ashoka, the Great Kharavela became
the emperor of Kalinga. He was the monarch of the Chedi Dynasty. The
inscription found in the Elephant Caves of Khandagiri and Udaigiri
mountains near Bhubaneswar describes in detail the reign of Emperor
Kharavela.
Kalinga did not have a king at the time of the battle as
it was culturally run without any. The reasons for invading Kalinga
were both political and economic. Kalinga was a prosperous region
consisting of peaceful and artistically skilled people. Known as the
Utkala, they were the first from the region who traveled offshore to the
southeast for trade. For that reason, Kalinga had important ports and a
powerful navy. They had an open culture and used a uniform civil code.
Kalinga was under the rule of the Nanda Empire until
the empire’s fall in 321 B.C. Ashoka’s grandfather Chandragupta Maurya
had previously attempted to conquer Kalinga, but had been repulsed.
Ashoka set himself to the task of conquering the newly independent
empire as soon as he felt he was securely established on the throne.
Kalinga was a strategic threat to the Maurya empire. It could interrupt
communications between Maurya capital Pataliputra and Maurya possessions
in central Indian peninsula. Kalinga also controlled the coastline for
the trade in bay of Bengal.
Impact of the Battle of Kalinga
Ashoka’s Lion Pillar on the way to the Dhauli Giri
Ashoka was shocked by the bloodshed and felt that he
was the cause of the destruction. The whole area of Kalinga was
plundered and destroyed. Some of Ashoka’s later edicts state that about
150,000 people died on the Kalinga side and an almost equal number of
Ashoka’s army, though legends among the Odia people – descendants of
Kalinga’s natives – claim that these figures were highly exaggerated by
Ashoka. According to their legends, Kalinga armies caused twice the
amount of destruction they suffered. Thousands of men and women were
deported from Kalinga and forced to work on clearing wastelands for
future settlement.
The war and led Ashoka to pledge to never again wage a war of conquest.
Ashoka, Rock Edict No. 13 reads: “Beloved-of-the-Gods, King Priyadarsi,
conquered the Kalingas eight years after his coronation. One hundred and
fifty thousand were deported, one hundred thousand were killed and many
more died (from other causes). After the Kalingas had been conquered,
Beloved-of-the-Gods came to feel a strong inclination towards the
Dharma, a love for the Dharma and for instruction in Dharma. Now
Beloved-of-the-Gods feels deep remorse for having conquered the
Kalingas.
The Battle of Kalinga prompted Ashoka, already a
non-engaged Buddhist, to devote the rest of his life to ahimsa
(non-violence) and to dharma-vijaya (victory through dharma). Following
the conquest of Kalinga, Ashoka ended the military expansion of the
empire and began an era of more than 40 years of relative peace,
harmony, and prosperity.
The Battle of Kalinga took place during eighth year of
Ashoka’s reign. Rama Shankar Tripathi wrote: “We have ventured the
surmise elsewhere that the power of the Nandas extended to this region,
and hence it must have asserted its independence in the confusion
accompanying their overthrow, or during the disturbed reign of
Bindusara. Thus, the task of recovering it fell to the lot of Ashoka.
The Kalinga people offered stubborn resistance, for we learn from R.
E. XIII that in the conflict no less than “one hundred and fifty
thousand persons were captured, one hundred thousand were slain, and
many times that number died,” perhaps of privation and pestilence. But
nothing availed them, and their country was ruthlessly pillaged and
conquered.” [Source: “History of Ancient India” by Rama Shankar
Tripathi, Professor of Ancient Indian History and Culture, Benares Hindu
University, 1942]
Extent of Ashoka’s Empire
It is well known that Kalinga was the only conquest of
Ashoka. But he had inherited an enormous empire from his predecessors,
and its limits may be fixed with tolerable accuracy. On the north-west,
it certainly extended to the Hindu Kush, for there is every reason to
believe that he retained the four satrapies of Aria (Herat), Arachosia
(Kandahar), Gedrosia (Baluchistan), and Paropanisadas (Kabul valley),
which were ceded to his grand-father by Selcukos Nikator. That
Southern Afghanistan and the frontier regions continued to form part of
Ashoka’s vast realm is clear from the findspots of his rock-edicts in
Shahbazgarhi (Peshawar district) and Mansehra (Hazara district), as also
from the evidence of Xuanzang who refers to the existence, of Ashokan
Stupas in Kafiristan (Kapisa) and Jalalabad. [Source: “History of
Ancient India” by Rama Shankar Tripathi, Professor of Ancient Indian
History and Culture, Benares Hindu University, 1942]
Further, the inclusion of Kashmir is deposed by the
Chinese pilgrim, Xuanzang. It may be interesting to add here that the
foundation of Srlnagar is ascribed to Ashoka, who is also credited with
having built numerous Stupas and Caitjas in the valley. The
inscriptions of Ashoka at Girnar and Sopara (Thana district)
definitively point to his jurisdiction over Saurastra and the
south-western regions. Besides, we also know from the Junagadh rock
inscription of Rudradaman that Yavanaraja Tusaspa 1 was Ashoka’s
Viceroy in Saurastra.
In the north, Ashoka’s authority extended up to the
Himalaya mountains. This is apparent from his edicts, which have been
found at Kalsi (Dchradun district), Rummindei and Nigliva (Nepalese
Tarai). Tradition also attributes to Ashoka the foundation of
Lalitapatart in Nepal, where he went with his daughter Carumatl and
her husband Devapala Ksatriya.
Eastwards, Bengal was comprised within his empire.
Xuanzang noticed several Ashokan Stupas in the different parts of
Bengal, and according to legends Ashoka went as far as Tamralipti
(Tamluk) to see his son and daughter off to Ceylon. Kalinga, which was
the only conquest of the Emperor, was, of course, included. Here he
got two edicts inscribed — one at Dhauli (Puri district) and the other
at Jaugada (Ganjam district). The inclusion of Bengal in the Mauryan
Empire further receives some confirmation from the Mahasthan (Bogra
district) Pillar Inscription, engraved in Brahmi characters of the
Mauryan period.
Towards the south, Ashoka’s rock inscriptions have
been discovered in Maski and Iragudi in the Nizam’s dominions, and
Chitaldroog district in Mysore. Beyond this, there were the independent
kingdoms of the Cholas, the Pandyas, the Satiyaputras, and the
Keralaputras (R. E. if).
Lastly, the edicts contain references to some of the
towns 6f the empire, viz,, Bodhgaya, Taksasila (Taxila), Tosali,
Samapa, Ujjayini, Suvarnagiri (Songir or Kanakagiri), Isila, Kau6ambi,
Pataliputra. All these evidences indicate that the empire extended from
the Hindu-Kush in the north-west to Bengal in the east; and from the
foot of the mountains in the north to the Chitaldroog district in the
south. It also comprised the two extremities of Kalinga and Saurastra.
Indeed, it was of such imposing dimensions that Ashoka was fully
justified in saying “mahalake hi vijitam”, i.e., “vast is my empire”
(R. E. XIV). No king in ancient India was ever master of such extensive
territories.
Government and Society Under Ashoka
The administrative system under Ashoka remained more or
less the same as in the time of Chandragupta Maurya. It was an
absolute benevolent monarchy, and Ashoka laid special stress upon the
paternal principle of government. In the second Kalinga Edict he says:
“All men are my children, and just as I desire for my children that
they may enjoy every kind of prosperity and happiness both in this world
and in the next, so also do I desire the same for all men.” As before,
there was a council of Ministers (Parisad) to advise and help the
Emperor in the business of the state (R. E. Ill and VI). [Source:
“History of Ancient India” by Rama Shankar Tripathi, Professor of
Ancient Indian History and Culture, Benares Hindu University, 1942]
Ashoka continued also the system of Provincial
Administration. The important provinces were each under a prince of the
blood royal (Kumara). We learn from the edicts that Taxila, Ujjayini,
Tosali (Dhauli), and Suvarnagiri (Songir) were such scats of viceroyalty
during Ashoka’s reign. Sometimes, however, trusted feudatory chiefs
were appointed to the exalted viceregal offices, as is proved by the
case of Raja Tusaspa, the Yavana, who had his capital at Girnar.
Presumably, the Viceroys had their own ministers (. Amaiyas). At any
rate, it was against the latter that the people of Taxila revolted in
the time of Bindusara. The minor provinces were under governors,
perhaps the Rajukas of the edicts.
Ashoka introduced a number of administrative
innovations for good governance. He created the new office of
Dbamma-Mabamdtas for the temporal and spiritual weal of his subjects.
They were to look after the interests of the different religious groups
and the distribution of charities, and also to mitigate the rigours
of justice by securing reduction in penalties or release from
imprisonment on the ground of age or numerous progeny, and by
preventing any undue harassment. He allowed the Vativedakas (Reporters)
to inform him about urgent public matters at all times wherever he may
be (R.E. VI). Ashoka granted to the Rajukas, “set over many hundred
thousands of people”, independence in the award of honours and
punishments datnde) in order that they might discharge their duties
confidently and fearlessly. They were, however, expected to maintain
uniformity in penalties as well as in judicial procedure. Lastly, the
Emperor released prisoners on the anniversary of his coronation (P.E.
V), and gave three days’ respite to those sentenced to death (P.E. IV).
We get some glimpses of society as constituted in
Ashoka’s time. It comprised religious orders like the Brahmanas,
Sramanas, and other Pasandas, among which the Ajlvikas and the
Nirgranthas (Jains) were the most prominent. These monks and ascetics
spread the truth as they conceived it, and promoted the cause of
learning by instruction and discussion. Besides, there were the
householders and curiously the edicts mention all the four divisions,
viz., Brahmanas; soldiers and their chiefs, corresponding to Ksatriyas;
Ibhyas or Vaisyas; and slaves and servants, i.e., Sudras. The people
were wont to perform many ceremonies to bring them good luck, and they
believed in the hereafter. Meat-eating must have undoubtedly been a
common feature of society, as appears from the comprehensive
regulations laid down by Ashoka for preventing slaughter of animals
(P.E. V). The “upper ten” perhaps practised polygamy, if the case of
Ashoka himself furnishes any analogy. The references to harems in R.E.
V would show that the segregation and restrictions upon the freedom of
women-folk were then not unknown. [Source: “History of Ancient India”
by Rama Shankar Tripathi, Professor of Ancient Indian History and
Culture, Benares Hindu University, 1942]
Ashoka’s Achievements and Reforms
His achievements were not only his victories of
“Dharma”, but also on his achievements in the domain of art and
architecture. Tradition credits him with the foundation of two cities,
Srinagar in Kashmir and Lalitpur (the third largest city of Nepal
after Kathmandu and Pokhara). . He also made, as noted by Faxian,
considerable additions to the grandeur of his palace and the
metropolis. He built a large number of Stupas throughout his far-flung
empire to enshrine the corporeal relics of the Buddha. After the
cremation of the Buddha’s remains his ashes were shared by eight
claimants, who each raised a Stupa over them. These were opened by
Ashoka, and, as the legend goes, he re-distributed the relics among
84,000 Stupas, which he himself built for the purpose. In addition,
Ashoka undertook the construction of Viharas or monasteries and
cave-dwellings for the residence of monks. Unfortunately, however, the
extant evidence of his building activities is very scanty.
[Source:“History of Ancient India” by Rama Shankar Tripathi, Professor
of Ancient Indian History and Culture, Benares Hindu University, 1942]
Ven. S. Dhammika wrote: The judicial system was
reformed in order to make it more fair, less harsh and less open to
abuse, while those sentenced to death were given a stay of execution to
prepare appeals and regular amnesties were given to prisoners. State
resources were used for useful public works like the importation and
cultivation of medical herbs, the building of rest houses, the digging
of wells at regular intervals along main roads and the planting of fruit
and shade trees. To ensue that these reforms and projects were carried
out, Ashoka made himself more accessible to his subjects by going on
frequent inspection tours and he expected his district officers to
follow his example. To the same end, he gave orders that important state
business or petitions were never to be kept from him no matter what he
was doing at the time. The state had a responsibility not just to
protect and promote the welfare of its people but also its wildlife.
Hunting certain species of wild animals was banned, forest and wildlife
reserves were established and cruelty to domestic and wild animals was
prohibited. The protection of all religions, their promotion and the
fostering of harmony between them, was also seen as one of the duties of
the state. It even seems that something like a Department of Religious
Affairs was established with officers called dharma Mahamatras whose job
it was to look after the affairs of various religious bodies and to
encourage the practice of religion. [Source: “Edicts of King Ashoka:
An English Rendering” by Ven. S. Dhammika, Buddhist Publication Society,
Kandy Sri Lanka, 1993]
Ashoka’s Personal Religion
Ashoka rock edict in Gujarat
It is said that in the 3rd century B.C., the great
Emperor Ashoka was sent to Ujjain by his father Bindusara to subdue an
uprising. He was injured and was treated by Buddhist monks, the king’s
first encounter with Buddhism, a religion he later converted India.
Ashoka appears to have never renounced the world, nor ever became a
monk, as suggested by some scholars on the authority of the Divjavadana
and of I-tsing, Ashoka’s pilgrimages to Sarnath, where the Buddha first
“turned the wheel of the Law,” and to Kushinagar,where Buddhists
believe Gautama Buddha attained Parinirvana after his death, are not
mentioned in his inscriptions.
Ashoka’s link with Buddhism is mainly associated with
Kalinga. He himself declares in R.E. XIII that “directly after the
conquest of the Kalihgas, the Beloved of the gods became zealous in the
pursuit of dharma, love for dharma, and teaching of dharma.” Rama
Shankar Tripathi wrote: Sometimes it is doubted if he was a Buddhist,
but his attachment to Buddhism is apparent from authentic traditions
as well as cpigraphic evidence. In the Bhabru edict he professes
devotion to the Buddhist Trinity — the Buddha, the dharma, and the
Samgha — and recommends both the Order and the laity certain sections
from the Buddhist scriptures for their recitation and meditation.
In the minor pillar edict at Sarnath and its variants,
Ashoka speaks almost as the Defender of the Faith, prescribing
penalties for any attempts to create schisms in the church. He also
performed pilgrimages to Buddhist holy places like Bodhgaya (R. E.
VIII) and Lumbini (M. P. E.), and abolished sacrifices and amusements
which involved the slaughter of innocent animals (R. E. I.). Lastly, we
learn from traditions that Ashoka built a large number of Stupas to
enshrine the relics of the Buddha, originally deposited in eight such
structures; and to further the cause of Buddhism and settle the canon
the Emperor convoked a council, too, under the leadership of
Moggaliputta Tissa. [Source: “History of Ancient India” by Rama Shankar
Tripathi, Professor of Ancient Indian History and Culture, Benares Hindu
University, 1942]
Tolerance of Religion in Ashoka’s Empire
Though Ashoka had himself embraced Buddhism, he was by
no means an intolerant zealot. On the contrary, he bestowed due honours
and patronage on all the sects then prevailing. He granted
cavedwellings to the Ajivikas, and inculcated the virtues of liberality
and seemly behaviour towards the votaries of different creeds —
Brahmanas, Sramanas, Nirgranthas, etc. He believed that the followers of
all sects aimed at “restraint of passions and purity of heart,” and,
therefore, he desired that they should reside everywhere in his empire
(R. E. VII). Above all, he exhorted his subjects to exercise
self-control, be “bahuSruta,” i.e., have much information about the
doctrines of different sects, and avoid disparaging any faith merely
from attachment to one’s own, so that there may be a growth in mutual
reverence and toleration (R. E. XII). Truly, these are lofty
sentiments, which may bring solace even to the modern distracted world.
[Source: “History of Ancient India” by Rama Shankar Tripathi, Professor
of Ancient Indian History and Culture, Benares Hindu University, 1942]
Owing to this catholicity Ashoka did not seek to
impose his personal religion upon the people. Indeed, nowhere in his
edicts does he mention the chief characteristics of Buddhism, to wit,
the Four Noble Truths, the Eightfold Path, and the goal of Nirvana. The
“Dharma”, which he presents to the world is, so to say, the essence or
sara of all religions. He prescribes a code of conduct with a view to
making life happier and purer. He laid great stress on obedience and
respect for parents, preceptors, and elders. Liberality and proper
treatment of Brahmanas, relations, friends, the aged, and the
distressed, were highly commended. Ashoka defines the “Dharma” as
comprising charity, compassion, truthfulness, purity, saintliness.
self-control, gratitude, steadfastness, and so on. Negatively, it is
freedom from sin, which is the outcome of anger, cruelty, pride), and
jealousy. These ate points common to all religions, and so Ashoka can
hardly be accused of utilising his vast resources as sovereign in the
interests of any particular creed. To him, therefore, goes the credit
of first conceiving the idea of a universal religion, synonymous with
Duty in its broadest sense. [Source: “History of Ancient India” by Rama
Shankar Tripathi, Professor of Ancient Indian History and Culture,
Benares Hindu University, 1942]
Ashoka did not, however, give to all the current
religious practices and beliefs the stamp of his recognition. In
pursuance of the principle of non-injury to sentient beings, he did not
hesitate to suppress entirely the performance of sacrifices
accompanied with the slaughter of animals (R. E. I). This may have
meant a real hardship to some of his people, who believed in their
efficacy, but Ashoka was not prepared to make any compromise on this
cardinal doctrine. He also condemned certain ceremonies as trivial,
vulgar, and worthless. Mostly they were performed by womenfolk on
occasions of births, deaths, marriages, journeys, etc. According to
Ashoka, true ceremonial consisted of proper conduct in all relations of
life. Similarly, he tried to change the popular idea of gifts and
conquests. He declares that there is no such gift as dharma-d&na,
which consists of “proper treatment of slaves and servants, obedience
to mother and father, liberality to friends, companions, relations,
Brahmana and Sramana ascetics, and abstention from slaughter of living
creatures for sacrifice”
Ashoka Promotion of Buddhism and the Third Buddhist Council
Ashoka propagated the “Dharma” with the zeal and
earnestness of a missionary, and he claims in Minor Rock Edict I that
as a result of his strenuous exertions for a year, indeed for more than
a year, “human beings who were unmixed were caused to be mixed with
gods throughout Jambudvlpa.” He achieved this extraordinary success on
account of his well-planned measures. He exhibited “spectacles” of
celestial chariots, luminous balls of fire, and elephants, representing
the kinds of bliss, which the virtuous enjoyed in heaven. He believed
that these shows would attract people to the path of righteousness. He
himself gave up pleasure-tours, consisting of hunting and other
diversions, and substituted for them “ dharmaja tras” to foster dharma
and a spirit of liberality in’ the country by his precept and personal
example. [Source: “History of Ancient India” by Rama Shankar Tripathi,
Professor of Ancient Indian History and Culture, Benares Hindu
University, 1942]
Ashoka embarked on a programme of benevolent
activities to relieve the distress of man and beast. We have already
referred to his prohibition of sacrificial slaughter, and R. E. I
further says that he gradually eliminated the non-vegetarian items from
the royal menu. All Samajas, involving meat-eating, dancing, music,
etc., were strictly stopped. Similarly, P. E. V. mentions certain
regulations which he prescribed in order to restrict the killing and
mutilation of animals. He gave largess to ascetics, the poor, and the
oppressed; and he employed superior officers (Mukhas) for supervising
his charities as well as those of his queens and the princes. According
to R. E. II, Ashoka instituted “medical treatment” of two kinds — one
for human beings and the other for the lower creation — in his
dominions and in those of his frontier neighbours.
One of the notable events, which took place in the
17th year of Ashoka’s coronation, was the convocation of the third
Buddhist council to resolve the differences between the various sects of
Buddhism. It met at Pataliputra (near present-day Patna) and after
nine months’ deliberations the issues were decided in favour of the
Sthaviras (an early Buddhist school).
Buddhism Spreads Out of India
At the conclusion of the Third Buddhist Council, the
council leader organised and dispatched evangelical missions to distant
lands. For instance, Majjhantika went to Kashmir and Gandhara, Majjhima
led the party to the Himalaya country, Mahadeva was deputed to
Mahisamandala (Mysore), Sona and Uttara to Suvarnabhumi (Burma),
Mahadharmaraksita and Maharaksita were sent to Maharastra and the
Yavana country respectively, and Ashoka’s son Mahendra, who had become a
monk, was sent along with others to Lanka (Ceylon). Subsequently the
Emperor’s daughter, Samghamitra, is said to have taken there a branch
of the sacred Bodhi Tree. The propagation and promotion of Buddhism in
Ashoka’s time must have largely been due to the zeal and perseverance
of these indefatigable missionaries. [Source: “History of Ancient India”
by Rama Shankar Tripathi, Professor of Ancient Indian History and
Culture, Benares Hindu University, 1942]
Steven M. Kossak and Edith W. Watts from The
Metropolitan Museum of Art wrote: ““In the first century A.D., the
Kushans, nomadic warriors from Central Asia, conquered the ancient
Gandharan region (which includes parts of modern Pakistan and
Afghanistan) and much of northern India. Different styles of art emerged
from the two Kushan capitals, one in the Peshawar area of Gandhara and
the other at Mathura further southeast in India. The Gandharan style
adapted forms from late Hellenistic and Roman art, perhaps a legacy of
Alexander the Great’s successors in the area, but largely because the
major trade routes from the Roman Empire to India and China passed
through the region, bringing peoples and ideas from the West. [Source:
Steven M. Kossak and Edith W. Watts, The Art of South, and Southeast
Asia, The Metropolitan Museum of Art, New York <>]
“In Andhra, on the southeastern coast of India, the
Ikshvaku kingdom (A.D. 1st– 3rd century) prospered through the exchange
of goods from local ports on the sea routes to Rome. There, as in
Gandhara, Buddhist merchants and devotees financed the building of
stupas decorated with narrative stone reliefs depicting the Buddha in a
distinctive fashion. Andhran Buddhist art influenced the art styles of
Sri Lanka and images of the Buddha in Andhran style have been found in
Thailand, Vietnam, and Indonesia. By the end of this period, Buddhism
was spreading along the silk route to China and later to Korea and
Japan. Along with written accounts of the Buddha’s teachings (called
sutras), monks and merchants carried small portable works of art—mainly
sculptures of Buddhas, bodhisattvas, and shrines—which greatly
influenced early Chinese and Central Asian Buddhist sculpture. <>
The Chinese monk Fa-hsien ventured as far west as India
around A.D. 400 to study Buddhism. He traveled from Xian to the west
overland and cross into India over Himalayan passes and sailed back to
China on route that took him through present-day Indonesia. The the
spread of Buddhism—a peaceful process in itself—periodically met with
hostility. In China, in A.D. 842, the Tang Emperor Wuzong began to
persecute foreign religions. Some 4,600 Buddhist monasteries were
annihilated, priceless works of art were destroyed, and about 260,000
monks and nuns were forced to return to lay life.
Hindu Revival and the Death of Buddhism in India
Khalsi Ashoka rock edict
Centuries after took hold in India Hinduism made a
comeback in India namely at Buddhism’s expense. Vedic traditions were
combined with the worship of a multitude of indigenous gods (seen as
manifestations of Vedic gods), the caste system was reintroduced and
Buddhism gradually disappeared. Before its final decline in India,
Buddhism developed the popular worship of enlightened beings (heavenly
Bodhisattvas), produced a refined architecture (stupas and shrines) at
Sanchi. By the 11th century Buddhist had disappeared from India. . The
Muslim invasions may have played a role in its demise there
The Gupta Empire (A.D. 320 to 647) was marked by the
return of Hinduism as the state religion. The Gupta era us regarded as
the classical period of Hindu art, literature and science.
After Buddhism died out Hinduism returned in the form of a religion
called Brahmanism (named after the caste of Hindu priests). Vedic
traditions were combined with the worship of a multitude of indigenous
gods (seen as manifestations of Vedic gods). The Gupta king was
worshiped as a manifestation of Vishnu, and Buddhism gradually
disappeared. The caste system was reintroduced. Brahmans held great
power and became wealthy landowners, and a great many new-castes were
created, in part to incorporate the large number of foreigners that
moved into the region.
Buddhism all but disappeared from India by the A.D. 6th
century. Attempts to reform Hinduism only led to new sects that still
follow the basic tenets of the Hindu mainstream. During medieval times,
when Hinduism was influenced and threatened by Islam and Christianity,
there was a movement toward monotheism and away from idolatry and the
caste system. The cults of Rama and Vishnu grew in the 16th century out
of this movement, with both deities being regarded as supreme gods. The
Krishna cult, known for its devotional chants and song meetings,
highlighted Krishna’s erotic adventures as a metaphor for the
relationship between mankind and God. [ World Religions edited by
Geoffrey Parrinder, Facts on File Publications, New York]
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Newsweek, Reuters, AP, AFP, Wall Street Journal, The Atlantic Monthly,
The Economist, Foreign Policy, Wikipedia, BBC, CNN, and various books,
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Among
the most distinct changes in the Sasana, as the flower of the Sasana
evolved from its early stages, was an increasing demand for sunlight, an
enhancement of the first Gem and Refuge. The attitude toward the Buddha
and the concept of buddhahood experienced embellishment and elaboration
in almost all of Asia, and would in turn trigger further doctrinal
changes. I speculate that the primary driving force was the seemingly
universal human proclivity of latching onto objects of veneration and
making them bigger than life, as is found in most of the world’s
religions and in modern celebrity worship. Yet, although the Buddha Gem
grew, its basic function remained the same.
We
have seen that the Buddha endorsed, during his life, veneration of
himself, of his qualities, of the example of his life and Awakening and
of his teachings. The function of such veneration is inspiration, the
opening of hearts to his influence. The practice of veneration of the
Buddha was initially defined in terms of quite modest conventional
cultural means of respect, through recitation of the qualities of the
Buddha, through pilgrimage to the four sites associated with his life,
through the distribution of his relics among various lay communities for
future veneration.
The
Buddha recognized that he had attained rare qualities and put himself
forward as someone to emulate, not as a deity or a messenger of God, but
as an Awakened human. To appreciate his clarity about this, it should
be borne in mind that in India people rather casually attributed
divinity to that which is venerated: to brahmins, to famous ascetics, to
cows, sometimes to trees and tothe fires in people’s hearths,62 but the
Buddha never claimed this honor for himself. Nonetheless he would
frequently have been naïvely regarded in his culture as divine during
his life and have been accorded the supernatural powers that are, in
fact, mentioned in the early discourses, powers like jumping up and
touching the sun.63
The
physical mainstay of veneration from the earliest days is anjali, a
ubiquitous expression of respect or greeting in Indian culture often
taking the form of prostrations, applied from earliest times to venerate
the living Buddha and also the Sangha. Remarkably, this Indian gesture
was carried into every land I am aware of in which Buddhism has taken
root. No culture seems to have chosen either to abandon it according to
local custom, nor to substitute for it an indigenous expression, such as
a wave, a salute, a nod or a hearty hand clasp. Its adoption in
Christian prayer speaks faintly of some not yet fully understood
instance of ancient cross-breeding in distant lands.64
An
early enhancement of this practice of veneration concerns the burial
mounds (stupas), used to inter the Buddha’s relics after his death and
implicitly authorized, as we saw in Chapter 3, for the laity before his
death. These became a primary symbol of the Buddha and were venerated as
such in the early centuries and became a particular hallmark of the
Dharmaguptaka sect, to the extent of infiltration into monastic
practice: That sect’s monastic code includes many rules for proper
behavior around stupas. This practice was further encouraged by Emperor
Ashoka when he reportedly redistributed the original relics to thousands
of locations throughout his empire. Stupas of increasingly imposing
design and size were constructed, sometimes even by embedding an older
stupa within a newer, to produce the cetiyas of South Asia and
eventually the pagodas of East Asia. Along with the proliferation of
stupas came an endorsed means of increasing the availability of relics
through creating replicas that “count as” genuine relics of the Buddha,
and of supplementing these with relics of conveniently deceased
arahants.
Starting
in the first century BCE, statuary representations of the Buddha in
South Asia, but with possibly Greek roots, gave a more personal and
portable object toward which to direct one’s veneration for the First
Gem. Such statues are striking in their aura of inspiring calm, leading
one to experience what it might have been like to sit in the presence of
the living Buddha. As if personally to enact befriending the Buddha,
adherents began to make offerings to these statues of light, water,
incense, flowers and/or food, then to bow to such statues, a practice
that would ruffle the feathers of early European explorers to no end,
who would see in it idol worship of graven images pure and simple. A
further step in the long process of elaboration was reached in the
actual attribution of miraculous properties, such as the bringing
protection or good fortune, to the Buddha statue, to the stupa/pagoda or
to the relics. It is common among Burmese Buddhists today, for
instance, to attribute such properties to the “power of the Buddha” that
inheres in such an object once it is properly consecrated by monks so
as to “count as” the Buddha.
Beginning
apparently in the early Mahasanghika sect, then in the Sarvastivadin
sect and taking off among the Mahayanists, the Buddha himself became
larger than life. The Jataka stories from the centuries after the death
of the Buddha traced his previous lives as a bodhisattva, one who has
vowed to become a buddha in a future life. The view arose of the Buddha
living out a prearranged mission on earth, through an early vow to
someday become a buddha. It was said that he was born in his final life
with the marks of a great man, such as webbed toes and fingers, and that
he was in fact stepping into the footprints of buddhas who preceded
him, who realized the same things and who taught the same Dharma.
In
an influential Mahayana sutra the Buddha is presented as a cosmic being
who had came to earth as a kind of cosmic ruse to instruct mankind in
the form of a man:
“In
all the worlds the heavenly and human beings and asuras all believe
that the present Shakyamuni Buddha, after leaving the palace of the
Shakyas, seated himself in the place of practice not far from the city
of Gaya and there attained anuttara-samyak-sambodhi [complete perfect
Awakening]. But good men, it has been immeasurable, boundless hundreds,
thousands, ten thousands, millions of nayutas of kalpas since I in fact
attained Buddhahood.”65
In
fact, he has been teaching and training disciples, bodhisattvas, for
many eons and continues doing so presently, only pretending to be born
and die as a human for a brief period.66 The discerning reader will have
surmised that the person of the Buddha is becoming step by step more
exalted.
With
his new level of exaltation came a greater level of Awakening, now
qualitatively different from that of the mere arahants. In the Mahayana
movement bodhisattvas became those who like the Buddha in his previous
lives aspired to buddhahood rather than to mere arahantship. Such
bodhisattvas began to appear and sometimes reappear as major characters
in the Mahayana sutras, each typically embodying one particular
outstanding character trait or another, for instance, Avalokiteshvara of
many arms to represent compassion, Manjushri wielding a sword to cut
through delusion to represent wisdom, Samantabhadra atop his multitusked
elephant to represent virtuous action, and Maitreya with an appointment
to become the next Buddha on earth. The Buddha now gained companions
with whom to share altars and pagodas; sometimes these companions even
displaced him in the zeal of adherents. In China Avalokiteshvara became
Guan Yin, a female figure, and Maitreya was identified with an
historical chubby monk and became the Happy Buddha (-to-be). In Tibet,
Avalokiteshvara came to be re-garded as the person of the Dalai Lama,
returning life after life.
Many
buddhas were envisioned of similar disposition to ours, dispersed over
many realms throughout the universe. Once the Shakyamuni Buddha became
disassociated from his human embodiment, then it seemed that one exalted
buddha could pretty much be swapped with another. In Chinese Pure Land
the role of Shakyamuni was largely assumed by Amitabha Buddha, the chief
resident of a non-earthly realm (the Pure Land), who makes space for
those on earth who aspire to join him in their next life. Meanwhile back
on earth, monks were apparently living rightly because the world did
not lack for Awakened ones, but in the Mahayana lands these were often
referred to as buddhas in their own right rather than simply as
arahants.
It
should be noted that although veneration of the Buddha Gem took on
radical new forms, some of which are capable, for various reasons, of
raising skeptical modern eyebrows two by two, the original function of
this veneration seems seldom to have been violated, and may often have
been enhanced. The function of such veneration is inspiration, the
opening of hearts to the influence of the Buddha (or a reasonable
surrogate).
Triple Gem of Buddhism Explained | Buddhism Basics Episode 01
Buddhism Insider
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This
video explains Triple gems of Buddhism and exactly this is a starter
video for Buddhism. If you need to get started learning Buddhism this is
the best video. Understanding the Triple Gem of Buddhism will help you
to build a good foundation for learning Buddhism.
Which are
1. Buddha
2. Damma
3. Sangha
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. Like China, however, India is now moving rapidly
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