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𝓛𝓔𝓢𝓢𝓞𝓝 4063 Mon 16 Aug 2021 mahā-parinibbāna and Maha Sathipattana in68) Classical Malagasy,класичен малгашки, Hunger is the worst kind of illness said Awakened One Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.- Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:36 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4063 Mon 16 Aug 2021
mahā-parinibbāna and Maha Sathipattana in68) Classical Malagasy,класичен малгашки,



Hunger is the worst kind of illness said Awakened One

Do
Good. Grow Broccoli
🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots.
Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify
Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final
Goal.- Universal Prabuddha Intellectuals Convention.



68) Classical Malagasy,класичен малгашки,
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Ny torolàlana farany amin’ny tenin’i Buddha dia nanonona an’i Sutta piá¹­aka-digha nikāya Mahāparinibbāna sutta
Dn 16 - (Di 137)
Mahāparinibbāna Sutta
{sombin-javatra}
Ny torolàlana farany nataon’i Buddha ao Mahā-Parinibbāna
Ity
sutta ity dia manangona torolàlana isan-karazany ny Buddha dia nomen’ny
Buddha mpanara-dia taorian’ny nandalovany, izay mahatonga ny torolàlana
tena manan-danja ho antsika ankehitriny.
Hasehoko
ny lahateny any Dhamma izay antsoina hoe Dhammādāsa, raha ny an’i
Ariyasāvaka, raha maniry izy, dia afaka manambara ny tenany hoe: ‘Tsy
misy intsony ny fireneko, tsy misy teampy intsony, tsy misy pettivisaya,
tsia Ny toe-javatra tsy faly kokoa, ny fahantrana, ny fahantrana, ny
fahantrana, izaho dia sotāpanna, amin’ny natiora tsy misy atimandry
amin’ny fanjakana fahantrana, izay sasany nanendrena an’i Sambodhi.
Ary inona, i INANDANDA,
izany
resaka izany any Dhamma izay antsoina hoe Dhammādāsa, izay i
Ariyasāvaka, raha maniry izy, dia afaka manambara ny tenany hoe: ‘Tsy
misy intsony ny fireneko, tsy misy mpandeha intsony, tsy misy
pettivisaya, tsy misy intsony Ny tsy fahafaham-po, ny fahantrana, ny
fahantrana, ny fahantrana, I. Am Sotāpanna, amin’ny natiora
maimaim-poana amin’ny fanjakana ny fahantrana, izay natao ho an’ny
Sambodhi?
Eto, iNyanda, i Ariyasāvaka dia voatanisa miaraka amin’i Buddhe Aveccappasāda:
Nomena an’i Dhamme Avecacapppasasāda izy:
Nomena an’i Saṅghe Avecacppppsāda izy:
Nomena azy miaraka amin’ny sÄ«la izay mifanaraka amin’ny Ariyas izy,
Izany,
i Innanda dia resaka momba an’i Dhamma izay antsoina hoe Dhammādāsa,
raha maniry izy, raha maniry, dia afaka manambara ny tenany hoe: ‘Tsy
misy intsony ny fireneko, tsy misy teampy-yoni, tsy misy pettivisaya
intsony Na izany aza, tsy misy fitsirihana intsony, amin’ny fahantrana,
ny fahantrana, ny fahantrana, izaho dia sotāpanna, amin’ny natiora
maimaim-poana avy amin’ny fanjakana fahantrana, izay sasany nanendrena
an’i Sambodhi.
SATO MBOLA AZONAO, BHIKKHUS, ary Sampajānos. Ity no fitokisanay anao.
Ary ahoana, i Bhikkhus, dia Bhikkhu Sato? Eto, Bhikkhus, a Bhikkhu
Araka izany, Bhikkhus, dia Bhikkhu Sato. Ary ahoana, i Bhikkhus, Samphhu Sampajāno Bhikkhu? Eto, Bhikkhus,
Araka izany, Bhikkhus, dia Bhikkhu Sampajāno. SATO MBOLA AZONAO, BHIKKHUS, ary Sampajānos. Ity no fitokisanay anao.
- Ananda, ny kambana sala
Vony
tanteraka ny hazo, na dia tsy fotoam-boninkazo aza. Ary ny orana dia
nilatsaka ny vatan’ny tathagata ary nitete ary niely ary natsipy teo
am-pivavahana tamin’ny tathagata. Ary ny vatan-dranomasina selesto sy ny
vatan-tsambo avy any an-danitra avy eny an-danitra mando ny vatan’ny
tathagata, ary mitete ary miparitaka ary miparitaka eo am-pivavahana
amin’ny fanompoana an’i Tathagata. Ary ny feon’ny feo any an-danitra sy
ny zavamaneno any an-danitra dia manao mozika eny amin’ny rivotra noho
ny fanajana ny TathaGata.
Tsy
noho izany i Jnanda, fa voahaja ny Tathāgata, voahaja, ankalazaina,
raisina ary manome voninahitra sy hajaina. Saingy, Ananda, izay rehetra
Bhikkhu na Bhikkhuni, Layman na Laywoman, mijanona ao amin’i
Dhamm’ānudhamma’p'paá¹­ipanna, sāmÄ«ci’p'paá¹­ipanna,
Miaina
mifanaraka amin’ny Dhamma, fa ny iray, ny haja amam-bazaha, ny
fitondran-tena dia manome voninahitra, ary hanome voninahitra ny
Tathāgata miaraka amin’ny haza tsara indrindra. Noho izany, i Onanda,
dia hampiofana ny tenanao toy izao ianao: ‘Mbola hijanona ao
Dhamm’ānudhamma’p'paá¹­ipanna, sāmÄ«ci’p'paá¹­ipanna, miaina mifanaraka
amin’ny Dhamma’.
Hoy i Bhagawan Buddha
“Ry
rahalahiko, misy ny tsy ampoizina roa ireo izay tokony hialana amin’ny
olona iray. Iza amin’ireo? Ny iray dia ny hianjera amin’ny tena amin’ny
fahafinaretana ara-nofo. Ary ny iray hafa dia ny fanazarana ny
fahatsapana izay manala ny vatany. Samy tsy nahomby ny zavatra rehetra
eran-tany ireo.
“Ny
lalana hitako dia ny fomba antonony, izay manalavitra ny tena mahery
setra ary manana fahafaha-manao ny fahatakarana, ny fanafahana ary ny
fandriam-pahalemana. Izy io dia lalana valo hakiho ny fahatakarana
marina, ny eritreritra tsara, ny kabary, ny kabary, ny hetsika, ny
fivelomana, ny ezaka tsara, ny fahatsiarovan-tena, ny fahatsiarovan-tena
sy ny fifantohana tsara. Nanaraka io lalana feno valo io aho ary
nahatsapa ny fahatakarana, ny fanafahana ary ny fandriam-pahalemana.
Ny
voalohany dia ny fisian’ny fijaliana. Ny fahaterahana, ny fahanterana,
ny aretina ary ny fahafatesana dia mijaly. Ny alahelo, ny hatezerana, ny
fialonana, ny ahiahy, ny tebiteby, ny tebiteby, ny tahotra ary ny
famoizam-po dia mijaly. Ny fisarahana amin’ny olon-tiana dia mijaly. Ny
fiarahana amin’ireo izay tsy tianao dia mijaly. Ny faniriana, ny
fametahana ary ny fifikirana amin’ireo dimy miavaka dia mijaly.
“Ry rahalahy, ny fahamarinana faharoa dia manambara ny antony
mahatonga ny fijaliana. Noho ny tsy fahalalana, ny olona dia tsy mahita
ny marina momba ny fiainana, ary tratra amin’ny lelafo, tezitra,
fialonana, alahelo, matahotra, tahotra ary kivy.
“Ry rahalahy, ny fahamarinana fahatelo dia ny fanaingoana ny fijaliana.
Ny
fahatakarana ny fahamarinan’ny fiainana dia mampisy ny fialana amin’ny
alahelo sy alahelo rehetra ary miteraka fiadanana sy fifaliana.
“Ry rahalahy, ny fahamarinana fahefatra dia lalana izay mitondra
amin’ny fijangajangana ny fijaliana. Izy io dia lalana valo hakiho izay
mendri-kaja, izay nohazavaiko fa vao haingana. Ny lalan-droa homamiadana
dia voatsindrina amin’ny fiainana miaina. Ny fahatsiarovan-tena dia
mitarika amin’ny fifantohana sy ny fahatakarana, hanafahana anao amin’ny
fanaintainana sy alahelo rehetra ary mitondra fiadanana sy fifaliana.
Hitari-dalana anao amin’ity lalana tsapako aho.
“Nipoitra ny fahitana, nitsangana ny fahitana, nisy ny
fahaiza-manavaka, nipoitra ny fahalalana, nisy hazavana niseho tamiko
momba ny zavatra tsy mbola henoko akory. ‘Ity fahamarinana manan-danja
amin’ny adin-tsaina ity dia takatra.’
“Ny
Fahamarinana mendri-kaja amin’ny fampahatsiahivana ny adin-tsaina: ny
fahalemena sy ny famoizam-po feno, ny fanafoanana, ny fanafoanana, ny
famotsorana, ary ny famoahana azy. Io fahamarinana mendri-kaja amin’ny
fampiatoana ny adin-tsaina io dia tanteraka. Io no fahamarinana tsara
indrindra amin’ny fomba fanazaran-tena mankany amin’ny fampahoriana ny
adin-tsaina.
“Vantany
vao feno ny fahalalako sy ny fahitako ny fahamarinana efatra izay
nanjary azy ireo, dia madio tokoa, avy eo dia nilaza aho fa nifoha
mivantana tamin’ny fifohazana tsara tamin’ny kosmos izay niaraka
tamin’ny mpitari-tolona tsy hita maso, Brahmans, ny Royalty &
Crimindfolk. Nipoitra ny fahalalana sy ny fahitana: ‘Tsy mihetsika ny
famotsorana ahy. Ity no nahaterahako farany. Tsy misy intsony izao. “
Na
dia nanazava ny fahamarinana efatra manan-kaja aza i Siddhartha, iray
amin’ireo moanina, dia nahatsapa tampoka tampoka tao an-tsainy i
Kondanna. Afaka nanandrana ny fanafahana izay notadiaviny hatrizay izy.
Natambatra tamim-pifaliana ny endriny. Nanondro azy ny Buddha ary
nitomany, “Kondanna! Azonao izany! Azonao izany! “
Kondanna
nanatevin-daharana ny tanany ary niankohoka teo anatrehan’i Siddhartha.
Njalentsika tamim-panajana lalina indrindra izy, dia “Gautamafa be dia
be, ekeo aho fa mpianatrao. Fantatro fa eo ambany fitarihanao, dia
hahatratra ny fifohazana lehibe aho. “
Ny
moanina efatra hafa dia niondrika tamin’ny tongotr’i Siddhartha,
nanatevin-daharana ny tanany ary nangataka ny horaisina ho mpianatra.
Hoy i Siddhartha: “Ry Rehareta! Ny zanaky ny vohitra dia nanome ahy ny
anarana hoe ‘Buddha. ” Mety hiantso ahy amin’ny anarana ihany koa ianao
raha tianao. “
Nanontany i Kondanna, “tsy ‘Buddha’ ve ny hoe ‘iza no mifoha’?”
“Marina izany, ary antsoin’izy ireo hoe lalana izay hitako ny ‘fomba nifohazako.’ Inona no hevitrao momba an’io anarana io?”
“‘Izay
mifoha’! ‘Ny fomba fifohazana’! Mahagaga! Mahagaga! Marina ireo anarana
ireo, nefa tsotra. Izahay dia hiantso anao am-pifaliana ny buddha, ary
ny lalana hitanao ny fomba fifohazana. Araka ny nolazainao fotsiny, ny
fiainana an-tany isan’andro dia ny fototry ny fanao ara-panahy. ” Ny
moanina dimy dia iray ihany ny saina hanaiky an’i Gautama ho
mpampianatra azy ireo ary hiantso azy ny Buddha.
Nitsiky
taminy ny Bouddha. ” Masìna ianao, ry rahalahy, manaova fanazaran-tena
amin’ny fanahy misokatra sy manan-tsaina, ary ao anatin’ny telo volana
dia ho tratranao ny vokatry ny fanafahana. ”
Maha Samaya Sutta ::: The Great Meeting ~ Digha Nikaya ~ chanting
buddhistsutta
2.04K subscribers
මහාසමය සූත්රය:: Maha Samaya Sutta
::
So much merits to be shared with the respected monks attached to the
Mahamevnawa Buddhist Monastery who are reciting the Pirith ( Parittha)
in both Pali and in Sinhalese language respectively ::
Below details are translated from the Pali by
Thanissaro Bhikkhu::
Translator’s Introduction
This
discourse is an interesting example of the folklore of the Pali canon.
It shows that the tendency of Asian popular Buddhism to regard the
Buddha as a protective figure, and not just as a teacher, has its roots
in the earliest part of the tradition. Metrical analysis indicates that
the long “tribute” section of this discourse is very old, while the
verses in the introductory section — which is also found in the Samyutta
Nikaya — are later in form. This fits with a more subjective judgment:
that the tribute was an earlier composition — in the honorific style of
the ancient court bards — to which the introduction was added later.
This judgment is based on the fact that the two sections do not quite
fit each other. The introduction to the tribute indicates that the
reciter of the tribute is the Buddha himself, whereas the narration in
the tribute indicates otherwise.
At
any rate, this discourse is the closest thing in the Pali canon to a
“who’s who” of the deva worlds, and should provide useful material for
anyone interested in the cosmology of early Buddhism.
The
Commentary reports the belief that the devas enjoy hearing this
discourse chanted in Pali. Until recently it was part of many monks’
standard memorized repertoire, to be chanted at weddings and the
dedication of new buildings. Even today, as many of the traditions of
memorization in Asia seem to be falling by the wayside, there are a few
monks and laypeople who chant this discourse regularly.
I
have heard that on one occasion the Blessed One was dwelling among the
Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha
of approximately five hundred bhikkhus, all of them arahants. And most
of the devatas from ten world-systems had gathered in order to see the
Blessed One and the Bhikkhu Sangha. Then the thought occurred to four
devatas of the ranks from the Pure Abodes: “The Blessed One is dwelling
among the Sakyans at Kapilavatthu in the Great Wood, together with a
large Sangha of about five hundred bhikkhus, all of them arahants. And
most of the devatas from ten world-systems have gathered in order to see
the Blessed One and the Bhikkhu Sangha. Let us also approach the
Blessed One and, on arrival, let us each speak a verse in his presence.”
Then,
just as a strong man might extend his flexed arm or flex his extended
arm, those devatas disappeared from among the Devas of the Pure Abodes
and reappeared before the Blessed One. Having paid homage to the Blessed
One, they stood to one side. As they were standing there, one devata
recited this verse in the Blessed One’s presence:
May all living beings be well and happy!
May all living beings share my merits!
With much Mettha
Chami

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Maha Samaya Sutta ::: The Great Meeting ~ Digha Nikaya ~ chanting
මහාසමය
සූත්රය:: Maha Samaya Sutta:: So much merits to be shared with the
respected monks attached to the Mahamevnawa Buddhist Monastery who are
reciting the …

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Ny tenin’i Buddha ihany no nanonona ny fanatrehana ny saina
mahā + satipaṭṭhhāna
Fivavahana, hazakazaka, castes, tsy fitoviana,
Teo
Misy
SY
Mbola ho eo foana ve!
Dr B.R.Ambedkar dia kotroka “Main Bharat Baudhmay Karunga.” (Hataoko bodista firenena ity)
Ny
fiaraha-monina mifoha amin’ny Aboriginal rehetra dia namely kotroka
tamim-pitiavana “Hum Prapanch prabuddha prapanchmay Karunge.” (Izahay
dia hanao ny tontolo iray manontolo prabuddha prapanch
Dia hitranga izany
Fivoriambe
ara-tsaina ao amin’ny prabuddha maimaim-poana amin’ny famohazana ny
tenin’ny olona ho an’ny fiahiana, fahasambarana sy ny
fandriam-pahalemana ho an’ny fiaraha-monina rehetra ary ny
hahatratrarana ny tanjona farany amin’ny alàlan’ny fahatsiarovan-tena
amin’ny fizarana ao amin’ny ānāpy, Ny famotorana, ireo singa, ny tany
sivy sivy, ao amin’ny Vedanā sy Citta
dia
Fivavahana, hazakazaka, castes ary tsy fitoviana
Tsy ho eo!
Tipitaka
Dn 22 - (D II 290)
Mahāsatipaṭṭhāna Sutta
Ny fanatrehana ny fanentanan’i Buddha
mahā + satipaṭṭhhāna
Ity sutta ity dia heverina ho toy ny firesahana lehibe amin’ny fampiharana ny fisaintsainana.
Sava lalana
I. Ny fandinihana an’i Kāya
A. Fizarana ao amin’ny ānāpāna
B. Fizarana ao amin’ny Postures
C. Fizarana ao amin’ny Sampajañññññññññññññññ
D. Fizarana momba ny famoretana
E. Fizarana amin’ireo singa
F. Fizarana ao amin’ny gorodona sivy
II. Fandinihana an’i Vedanā
Sava lalana
Izao no henoko:
Indray
mandeha, ny Bhagavā dia nijanona teo amin’ny Kurus tao Kammāsadhamma,
tanàna an-tsena ao Kurus. Tao izy dia niresaka tamin’ny Bhikkhus:
- Bhikkhus.
- Namaly ny Bhikkhus i Bhaddante. Hoy ny Bhagavā:
- izany,
Bhikkhus, dia lalana izay tsy mitondra na inona na inona afa-tsy ny fanadiovana
Ny
zavaboary, ny fandresena ny alahelo sy ny fisaonana, ny fanjavonan’i
Dukkha-domanassa, ny fahazoana ny lalana tsara, ny fanatanterahana an’i
Nibbāna, izany hoe ny Satipaṭṭhānas efatra.
Efatra?
Eto, Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny Kāya ao Kāya, ātāpÄ«
Sampajāno, Satimā, nanary an’i Abhijjhā-dOMASYSSA ho an’izao tontolo izao.
Mipetraka
mijery vedanā ve izy ao Vedanā, ātāpÄ« satimā, satimā, nanary an’i
Abhijjhā-domanassa manatrika izao tontolo izao. Mipetraka mijery citta
in citta, ātāpÄ« sampy sampajāno, satimā, nanary an’i Abhijjhā-domanassa
manatrika izao tontolo izao. Mipetraka mijery an’i Dhamma · s, i Dhamma ·
S, i Sampajāno, Satimā, dia nanary an’i Abhijjhā-domanassa manatrika
an’izao tontolo izao.
I. KanoAnunupassanā
A. Fizarana ao amin’ny ānāpāna
SY
Ahoana,
Bhikkhus, mitoetra ao Bhikkhu ve ny fandinihana an’i Kāya ao Kāya? Eto,
Bhikkhus, A Bhikkhu, dia nandeha tany anaty ala na nandeha tamin’ny
fototry ny hazo na nandeha tany amin’ny efitrano tsy nisy napoaka, dia
nipetraka teo am-pototry ny tongotra niampita ny tongotra, nametraka
an’i Kāya tsara, ary nametraka an’i Sati Parimukhaṃ. Noho izany, dia
miaina izy, raha izany no fofonainy. Mifoka rivotra lava izy raha
takany: ‘Mifoka rivotra aho’; Mifoka rivotra lava izy ka fantany hoe:
‘Mifoka rivotra’ aho; Mifoka rivotra fohy vao azony: ‘Mifoka rivotra
aho’; Ny fofonaina fohy dia takany hoe: ‘Mifoka rivotra aho’; Mananatra
ny tenany izy: ‘Ny fahatsapana an’i Kāya dia mifoka rivotra’; Mananatra
ny tenany izy: ‘Mahatsapa ny Kāya manontolo, dia hiaina aho’; Mananatra
ny tenany izy: ‘Miondrika ny Kāya-saṅkhāras, honona aho’; Mananatra ny
tenany izy: ‘Miondrika ao amin’ny Kāya-saṅkhāras, honoko’.
fotsiny
As,
Bhikkhus, turner mahay na mpikirakira ny mpikatroka, dia mihodina
lavitra, mahatakatra: ‘Manohy lavitra aho’; Mikasika ny fihodinana fohy,
takany hoe: ‘Hanao fihodinana fohy aho; Toy izany koa, i Bhikkhus,
Bhikkhu, mifoka rivotra, dia mahatakatra: ‘Miaina ao anatin’ny fotoana
lava aho’; mifoka rivotra ela izy: ‘Mahafinaritra ny fofonaina’; Mifoka
rivotra fohy vao azony: ‘Mifoka rivotra aho’; Ny fofonaina fohy dia
takany hoe: ‘Mifoka rivotra aho’; Mananatra ny tenany izy: ‘Mahatsapa ny
Kāya manontolo, dia hifoka rivotra aho’; Mananatra ny tenany izy:
‘Mahatsapa ny Kāya manontolo, dia hiaina aho’; Mananatra ny tenany izy:
‘Miondrika ny Kāya-saṅkhāras, honona aho’; Mananatra ny tenany izy:
‘Miondrika ao amin’ny Kāya-saṅkhāras, honoko’.
Toy izany no hinoany ny fandinihana an’i Kāya ao anaty anatiny,
na
mipetraka mitoetra ao amin’ny fiainana ivelany izy, na mipetraka
amin’ny fandinihana an’i Kāya ao anaty ao anatiny sy ivelany; Mipetraka
mijery ny samudaya amin’ny toe-javatra ao Kāya ao Kāya izy, na mitoetra
ny fitandremana ny fisisian’i Wikyomena ao Kāya, na mitoetra ao amin’ny
fitandremana ny samudaya izy ary mandalo zava-mitranga ao Kāya ao Kāya;
na raha tsy izany, [nahatsapa:] “Ity dia Kāya!” Sati dia misy ao aminy,
izay hatraiza mere ñāṇa ary mere Paṭissiati, mipetraka ao anaty
fisonganana izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao
tontolo izao. Araka izany, Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny
Kāya ao Kāya.
B. Iriyāpatha pabba
Ankoatra izany,
Bhikkhus, bhikkhu, raha mandeha, dia mahatakatra: ‘Mandeha aho’, na
Rehefa mijoro izy dia mahatakatra hoe: ‘Mijoro’ aho, na rehefa mipetraka izy
Mikatsaka:
‘Mipetraka’ aho, na raha mbola mandry izy dia fantany hoe: ‘Mandry
aho’. Na raha tsy izany, na dia eo aza ny toerany dia nesoriny i Kāya,
takany araka izany.
C. Fizarana ao amin’ny Sampajañññññññññññññññ
Ankoatra izany,
Bhikkhus,
a Bhikkhu, raha manatona sy mandeha amin’ny fialana, dia manao hetsika
miaraka amin’ny Sampajañññññññh, ary rehefa mijery izy, dia miasa
miaraka amin’i Sampajañña izy, raha toa ka miondrika, dia manao akanjo
sy akanjo ambony ary mandritra ny akanjo sy ny akanjo ambony
fitoeran-diloilo, dia miasa amin’ny sampajañña, raha mihinana, raha
mbola nisotro, raha fitsakoana, raha mbola nanandrana, dia miasa amin’ny
sampajañña, raha nanatrika ny raharaham-barotra ny defecating sy
urinating, dia miasa amin’ny sampajañña, raha mandeha, raha mbola
nitsangana teo, raha nipetraka teo, raha matory, mifoha raha hoe, raha
miresaka ary raha ho hangina, dia miasa amin’ny sampajañña.
Toy izany no hinoany ny fandinihana an’i Kāya ao anaty ao anatiny, na izy
Mipetraka
mijery an’i Kāya ao Kāya any Kāya, na mitoetra ao amin’ny fandinihana
an’i Kāya ao anaty ao anatiny sy ivelany izy; Mipetraka mijery ny
samudaya amin’ny toe-javatra ao Kāya ao Kāya izy, na mitoetra ny
fitandremana ny fisisian’i Wikyomena ao Kāya, na mitoetra ao amin’ny
fitandremana ny samudaya izy ary mandalo zava-mitranga ao Kāya ao Kāya;
na raha tsy izany, [nahatsapa:] “Ity dia Kāya!” Sati dia misy ao aminy,
izay hatraiza mere ñāṇa ary mere Paṭissiati, mipetraka ao anaty
fisonganana izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao
tontolo izao. Araka izany, Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny
Kāya ao Kāya.
D. Fizarana momba ny famoretana
Ankoatra izany,
Bhikkhus, bhikkhum dia mihevitra an’io vatana io, avy amin’ny faladian’ny
ny
tongotra sy ny volon-doha eo an-dohany, izay avelan’ny hodiny sy feno
loto: “Ao amin’ity kāya ity, misy ny volon-doha, ny volon-doha, ny volo,
ny hoho, ny hoditra, ny hoho, ny hoditra ,
tendons, taolana, tsoka, voa, fo, fo, atiny, pleura, spleen,
havokavoka, tsinaina, mesentery, kibo miaraka amin’ny votoatiny, feces, bile,
phlegm, pus, ra, hatsembohana, tavy, ranomaso, grease, ranon-tsolika, ranon-tsolika,
Synovial tsiranoka sy urine. “
Tahaka
ny hoe, Bhikkhus, dia nisy kitapo misy varavarana roa ary feno karazana
varimbazaha isan-karazany, toy ny vato-paddy, paddy, voan-tsaramaso, ny
voan-tsaramaso, ny sesame, ny masom-bary ary ny vary sazy. Ny lehilahy
iray izay tsy nanan-janaka, dia tsy nanantitrantitra azy [ny votoatiny]:
Toy izany koa, Bhikkhus, Bhikkhu dia mihevitra an’io vatana io, avy
amin’ny faladian’ny tongotra sy ny volo eo amin’ny lohany,
izay ahalalan’ny hodiny sy feno ny loto isan-karazany:
“Amin’ity Kāya ity dia misy ny volon-doha, ny volon-doha,
fantsika,
nify, hoditra, nofo, tendon, taolana, tsoka, fatra, kibo, kibo, kibo,
feces, bile, pus, pus, pus, pus, pus, sweat, matavy, fambolena, sweat,
tà, Ranomaso, grease, ranon-tsirin-tsiro, moka nasika, tsiranoka sy
urine. “
Toy izany no hinoany ny fandinihana an’i Kāya ao anaty ao anatiny, na izy
Mipetraka
mijery an’i Kāya ao Kāya any Kāya, na mitoetra ao amin’ny fandinihana
an’i Kāya ao anaty ao anatiny sy ivelany izy; Mipetraka mijery ny
samudaya amin’ny toe-javatra ao Kāya ao Kāya izy, na mitoetra ny
fitandremana ny fisisian’i Wikyomena ao Kāya, na mitoetra ao amin’ny
fitandremana ny samudaya izy ary mandalo zava-mitranga ao Kāya ao Kāya;
na raha tsy izany, [nahatsapa:] “Ity dia Kāya!” Sati dia manolo azy,
izay fatran’i Mere ñāṇa sy Mere Paá¹­issati, mipetraka ao anaty
fisonganana izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao
tontolo izao. Araka izany, Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny
Kāya ao Kāya.
E. Fizarana amin’ireo singa
Ankoatra izany,
Bhikkhus, bhikkhu dia taratry ny an’ity Kāya ity, na izany aza, napetraka,
Na izany aza dia esorina: “Ao amin’ity Kāya ity, misy ny singa amin’ny tany, ny
Element Element, singa amin’ny afo ary ny singa amin’ny rivotra. “
Tahaka
izany, i Bhikkhus, bandy mahay na ny mpisolovavan’ny mpiompy, dia
namono omby, dia hipetraka eo amin’ny lalambe iray manapotika azy; Toy
izany koa, i Bhikkhus, Bhikkhu dia manome taratra an’i Onthis tena Kāya,
na izany aza, dia apetraka, na izany aza, dia misy: “Ao Thiskāya, misy
ny singa amin’ny tany, ny singa amin’ny rano, ny singa amin’ny afo ary
ny singa amin’ny afo ary ny singa amin’ny rivotra.”
Toy
izany no itoerany ny fandinihana an’i Kāya ao anaty anatiny, na i
Hipetraka mijery an’i Kāya ao Kāya any ivelany, na mipetraka izy
Fandinihana
an’i Kāya ao anaty ao anatiny sy ivelany; Mipetraka mijery ny samudaya
amin’ny toe-javatra ao Kāya ao Kāya izy, na mitoetra ny fitandremana ny
fisisian’i Wikyomena ao Kāya, na mitoetra ao amin’ny fitandremana ny
samudaya izy ary mandalo zava-mitranga ao Kāya ao Kāya; na raha tsy
izany, [nahatsapa:] “Ity dia Kāya!” Sati dia misy ao aminy, fatrany mere
ñāṇa ary mere Paṭissiati, mipetraka ao anaty fanesorana izy ary tsy
mifikitra amin’ny zavatra rehetra eto amin’izao tontolo izao. Izy no
mitoetra ao amin’ny tany ao Kāya ao Kāya;
(1)
Ankoatra izany,
Bhikkhus,
bhikkhu, toy ny hoe nahita faty, dia noroahina tao anaty tany, ary maty
indray andro, na roa andro maty, mivonto sy manaitra, dia heveriny ho
Kanyya: Misy ihany koa ny toetra toy izany, ho tonga tahaka izany ary
tsy afaka amin’ny toe-javatra toy izany. “
Noho
izany dia mitoetra ny fandinihana an’i Kāya ao anaty anatiny izy, na
mitoetra ao amin’ny anatiny, na mitoetra ao amin’ny tanàna ivelany izy,
na mitoetra ao anaty ivelany, na mitoetra ao amin’ny Kanya ao anatiny sy
ivelany izy; Mipetraka mijery ny samudaya amin’ny toe-javatra ao Kāya
ao Kāya izy, na mitoetra ny fitandremana ny fisisian’i Wikyomena ao
Kāya, na mitoetra ao amin’ny fitandremana ny samudaya izy ary mandalo
zava-mitranga ao Kāya ao Kāya; na raha tsy izany, [nahatsapa:] “Ity dia
Kāya!” Sati dia misy ao aminy, izay hatraiza mere ñāṇa ary mere
Paá¹­issiati, mipetraka ao anaty fisonganana izy ary tsy mifikitra amin’ny
zavatra rehetra eto amin’izao tontolo izao. Araka izany, Bhikkhus, a
Bhikkhu dia mitoetra ao amin’ny Kāya ao Kāya.
(2)
Ankoatra izany,
Bhikkhus,
bhikkhu, toy ny hoe nahita faty izy, nariany tao anaty tany mirehitra,
izay nohanin’ny gony, nohamafisin’ny valanoranon’ny vesatra, izay
nohanin’ny Amboarin’ny alika, izay nohanin’ny alika, izay nohanin’ny
alika, izay nohanin’ny alika, izay nohanin’ny alika Ny tigra, izay
nohanin’ny pantôsy, izay nohanin’ny karazan’olona isan-karazany, dia
heveriny ho Kāya io:
Noho
izany dia mitoetra ny fandinihana an’i Kāya ao anaty anatiny izy, na
mitoetra ao amin’ny anatiny, na mitoetra ao amin’ny tanàna ivelany izy,
na mitoetra ao anaty ivelany, na mitoetra ao amin’ny Kanya ao anatiny sy
ivelany izy; Mipetraka mijery ny semudaya amin’ny toe-javatra ao Kāya
ao Kāya izy, na mitoetra ny fitandremana ny fisongon-dahatsorany ny
fisisihana ao Kāya, na mipetraka mitoetra ao amin’ny samudaya sy
Mandalo
zava-mitranga ao Kāya; na raha tsy izany, [nahatsapa:] “Ity dia Kāya!”
Sati dia misy ao aminy, izay hatraiza mere ñāṇa ary mere Paṭissiati,
mipetraka ao anaty fisonganana izy ary tsy mifikitra amin’ny zavatra
rehetra eto amin’izao tontolo izao. Araka izany, Bhikkhus, a Bhikkhu dia
mitoetra ao amin’ny Kāya ao Kāya.
(3)
Ankoatr’izay,
Bhikkhus, a Bhikkhu, toy ny hoe nahita faty izy, dia nandroaka tao
anaty tany, ary ny squeleton iray amin’ny nofo sy ra, dia heveriny ho
Kāyons io: “Ity koa dia iray ihany koa Ny natiora, dia ho lasa toy izao
ary tsy afaka amin’ny toe-javatra toy izany. “
Toy izany no hinoany ny fandinihana an’i Kāya ao anaty ao anatiny, na izy
Mipetraka
mijery an’i Kāya ao Kāya any Kāya, na mitoetra ao amin’ny fandinihana
an’i Kāya ao anaty ao anatiny sy ivelany izy; Mipetraka mijery ny
samudaya amin’ny toe-javatra ao Kāya ao Kāya izy, na mitoetra ny
fitandremana ny fisisian’i Wikyomena ao Kāya, na mitoetra ao amin’ny
fitandremana ny samudaya izy ary mandalo zava-mitranga ao Kāya ao Kāya;
na raha tsy izany, [nahatsapa:] “Ity dia Kāya!” Sati dia misy ao aminy,
izay hatraiza mere ñāṇa ary mere Paṭissiati, mipetraka ao anaty
fisonganana izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao
tontolo izao. Araka izany, Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny
Kāya ao Kāya.
(4)
Ankoatra izany,
Bhikkhus,
bhikkhu, toy ny hoe nahita faty izy, nandroaka ny vatan-kazo, ny
squeleton tsy misy nofo ary voahosotra ra, dia noheveriny ho Kanya izao:
“Ity ihany koa ity Kanyya ity Ny natiora, dia ho lasa toy izao ary tsy
afaka amin’ny toe-javatra toy izany. “
Noho
izany dia mitoetra ny fandinihana an’i Kāya ao anaty anatiny izy, na
mitoetra ao amin’ny anatiny, na mitoetra ao amin’ny tanàna ivelany izy,
na mitoetra ao anaty ivelany, na mitoetra ao amin’ny Kanya ao anatiny sy
ivelany izy; Mipetraka mijery ny samudaya amin’ny toe-javatra ao Kāya
ao Kāya izy, na mitoetra ny fitandremana ny fisisian’i Wikyomena ao
Kāya, na mitoetra ao amin’ny fitandremana ny samudaya izy ary mandalo
zava-mitranga ao Kāya ao Kāya; na raha tsy izany, [nahatsapa:] “Ity dia
Kāya!” Sati dia misy ao aminy, izay hatraiza mere ñāṇa ary mere
Paá¹­issiati, mipetraka ao anaty fisonganana izy ary tsy mifikitra amin’ny
zavatra rehetra eto amin’izao tontolo izao. Araka izany, Bhikkhus, a
Bhikkhu dia mitoetra ao amin’ny Kāya ao Kāya.
(5)
Ankoatr’izay,
i Bhikkhus, a Bhikkhu, toy ny hoe mahita faty izy, dia manary amin’ny
tany marim-pototra, ny squeleton iray tsy misy nofo na ra, dia heveriny
ho Kāyon io: “Ity ihany koa ity Ny natiora, dia ho lasa toy izao ary tsy
afaka amin’ny toe-javatra toy izany. “
Toy izany no hinoany ny fandinihana an’i Kāya ao anaty ao anatiny, na izy
Mipetraka
mijery an’i Kāya ao Kāya any Kāya, na mitoetra ao amin’ny fandinihana
an’i Kāya ao anaty ao anatiny sy ivelany izy; Mipetraka mijery ny
samudaya amin’ny toe-javatra ao Kāya ao Kāya izy, na mitoetra ny
fitandremana ny fisisian’i Wikyomena ao Kāya, na mitoetra ao amin’ny
fitandremana ny samudaya izy ary mandalo zava-mitranga ao Kāya ao Kāya;
na raha tsy izany, [nahatsapa:] “Ity dia Kāya!” Sati dia misy ao aminy,
izay hatraiza mere ñāṇa ary mere Paṭissiati, mipetraka ao anaty
fisonganana izy ary tsy mifikitra amin’ny zavatra rehetra eto amin’izao
tontolo izao. Araka izany, Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny
Kāya ao Kāya.
(6)
Понатаму,
Bhikkhus, Bhikkhu, исто како што гледаше мртво тело, отфрли во канели,
исклучени коски расфрлани овде и таму, тука рака коска, има нога коска,
тука глуждот коска, има коска на глуждот , тука бедра коска, има коска
колк, тука ребро, таму коска, тука рбет коска, таму вратот коска, тука
вилица коска, има забна коска, или таму черепот, тој смета дека оваа
многу kāya : “Оваа каја, исто така, е од таква природа, тоа ќе стане
вака, и не е ослободена од таква состојба”.
Така
тој живее набљудување на Каја во Каја внатрешно, или живее набљудување
на Каја во Каја однадвор, или живее набљудување на Каја во Каја
внатрешно и надворешно; Тој живее набљудување на Samudaya на феномените
во Каја, или тој живее набљудување на измивање на феномени во Каја, или
тој живее набљудување на samudaya и поминување на феномени во Каја; Или,
пак, [сфаќајќи:] “Ова е Каја!” Сати е присутен во него, само до
степенот на само ñāṇa и само paṭissati, тој живее одвоен и не се држи до
ништо во светот. Така, Bhikkhus, Bhikkhu живеат набљудувајќи ја Каја во
Каја.
(7)
Понатаму, Bhikhhus, Bhikkhu, исто како што беше
Гледајќи
мртво тело, отфрли во чалска земја, коските бележат како школки, тој го
смета за многу каја: “Оваа Каја, исто така, е од таква природа, тоа ќе
стане вака, и не е ослободена од таква состојба “.
(😎.
Понатаму, Bhikhhus, Bhikkhu, исто како што беше
Гледајќи
мртво тело, отфрли во канели, натрупа коски на една година, тој го
смета за многу каја: “Оваа каја, исто така, е од таква природа, тоа ќе
стане вака, и не е бесплатно од такви состојба “.
Така
тој живее набљудување на Каја во Каја внатрешно, или живее набљудување
на Каја во Каја однадвор, или живее набљудување на Каја во Каја
внатрешно и надворешно; Тој живее набљудување на Samudaya на феномените
во Каја, или тој живее набљудување на измивање на феномени во Каја, или
тој живее набљудување на samudaya и поминување на феномени во Каја; Или,
пак, [сфаќајќи:] “Ова е Каја!” Сати е присутен во него, само до
степенот на само ñāṇa и само paṭissati, тој живее одвоен и не се држи до
ништо во светот. Така, Bhikkhus, Bhikkhu живеат набљудувајќи ја Каја во
Каја.
(9)
Понатаму, Bhikhhus, Bhikkhu, исто како што беше
Гледајќи
мртво тело, отфрли во калкуларна земја, скапани коски се сведени на
прав, тој смета дека оваа многу kāya: “Оваа Каја, исто така, е од таква
природа, тоа ќе стане вака, и не е ослободена од таква состојба . “
Така
тој живее набљудување на Каја во Каја внатрешно, или живее набљудување
на Каја во Каја однадвор, или живее набљудување на Каја во Каја
внатрешно и надворешно; Тој живее набљудување на Samudaya на феномените
во Каја, или тој живее набљудување на измивање на феномени во Каја, или
тој живее набљудување на samudaya и поминување на феномени во Каја; Или,
пак, [сфаќајќи:] “Ова е Каја!” Сати е присутен во него, само до
степенот на само ñāṇa и само paṭissati, тој живее одвоен и не се држи до
ништо во светот. Така, Bhikkhus, Bhikkhu живеат набљудувајќи ја Каја во
Каја.
II. Набљудување на Ведана
И, исто така, Bhikkhus, како еден Bhikkhu живеат набљудување на Ведана во Ведана?
Тука,
Bhikkhus, Bhikkhu, доживувајќи Sukha Vadanā, Undersands: “Јас доживувам
Суха Ведана”; Доживувајќи Дукха Ведана, поднасочувања:
“Јас
доживувам Дукха Ведана”; Доживување на Адукхам-Асухае Ведана,
поднасочувања: “Јас доживувам Адукам-Асухае Ведана”; Доживувајќи ја Суха
Веда Самиса, потсетувања: “Јас доживувам Суха Ведана Самиса”;
Доживувајќи ја Суха Ведана Нирамиса, подрачја:
“Јас
доживувам Суха Ведана Нимиса”; Доживувајќи ја Дукха Веда Самиса,
потсетувања: “Доживувам Дукха Ведана Самиса”; Доживувајќи ја Дукха
Ведана Нимија, потсетувања: “Јас доживувам Дукха Ведана Нимија”;
Доживувајќи ја Адукам-Асухам Вадада Самиса, подрачја: “Доживувам
Адукам-Асуха Ведана Самиса”; Доживувајќи го Адукам-Асухам Вадана
Нирамиса, подрачја: “Доживувам Адукам-Асуха Ведана Нирамиса”.
Така тој живее набљудување на Ведана во Ведана внатрешно,
Или живее набљудување на Ведана во Веданадвор, или живее
набљудување на Ведана во Ведана внатрешно и надворешно; Тој живее
Набљудувајќи
ја Самудаја на феномените во Ведана, или тој живее набљудување на
измивањето на феноменот во Ведана, или тој живее набљудување на Samudaya
и поминувајќи од феномените во Ведана; Или, пак, [сфаќајќи:] “Ова е
Ведана!” Сати е присутен во него, само до степенот на само ñāṇa и само
paṭissati, тој живее одвоен и не се држи до ништо во светот. Така,
Bhikkhus, Bhikkhu живеат набљудување на Ведана во Ведана.
III. Fandinihana ny citta
Ary ankoatra izany, i Bhikkhus, ahoana no fomba hitoeran’ny Bhikkhu Citta ao Citta?
Eto, bhikkhus, bhikkhu dia mahatakatra citta miaraka amin’ny rāga ho
“citta miaraka amin’ny rāga”, na azony tsy misy rāga ho “citta tsy misy
rāga”, na fantany ny citta ho dosa ho “citta with citta”, na fantany
citta tsy misy dosa “Citta tsy misy dosa”, na fantany miaraka amin’i
Moha ho “citta miaraka amin’i Moha”, na fantany ny Citta tsy i Moha ho
“Citta tsy misy an’i Citta”, na vangy citta toy ny “mpanangona citta”,
na azony ny fiparitahana CITTA ho “sela citta”, na azony ny fanitarana
citta “, na azony an-tsokosoko tsy misy anarana hoe” tsy misy citta “,
na fantany fa” tsy takatry ny saina ho “lavitra be”, na fantany ny citta
tsy manam-petra ho “iray citta”, na mahatakatra ny citta mifidy toy ny
“citta mifidy”, na fantany ny citta tsy misy dikany hoe “tsy voamarina”,
na azony ny citta namahana “ho” liberka “, na Fantany ny citta tsy azo
resahina ho “unli Berdated citta “.
Noho izany dia mitoetra ao amin’ny laoniny anatiny izy, na mitoetra ao
amin’ny laoniny, na mitoetra ao amin’ireo citta any ivelany izy, na
mitoetra ao amin’ny ivelany izy, na mitoetra ao amin’ny Citta anatiny sy
ivelany izy; Mipetraka mijery ny samudaya amin’ny toe-javatra ao
an-daniny izy, na mitoetra ao an-dàlana, na mitoetra ny fandinihana ny
zava-mitranga ao an-toerana, na mitoetra ny mijery an’i Samudaya ary
mandalo zava-mitranga ao amin’ny citta; na raha tsy izany, [nahatsapa:]
“Ity dia Citta!” Sati dia misy ao aminy, izay hatraiza mere ñāṇa ary
mere Paá¹­issiati, mipetraka ao anaty fisonganana izy ary tsy mifikitra
amin’ny zavatra rehetra eto amin’izao tontolo izao. Araka izany,
Bhikkhus, a Bhikkhu dia mitoetra ao amin’ny citta ao Citta.
The history of Buddhist in Cambodia.
Travel CAMBODIA
95% of Cambodian are Buddhists. It’s entered since the 5th of century.

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The history of Buddhist in Cambodia.
95% of Cambodian are Buddhists. It’s entered since the 5th of century.#tour, #buddhist, #TravelCAMBODIA,

敬业福,沙溢,福 GIF - Sha Yi Zhi Fu Bao Blessing GIFs


The Dhamekh Stupa, Sarnath, Varanasi, Uttar Pradesh, India ...

 THE BUDDHA
  AND HIS DHAMMA
                 by Dr. B. R. Ambedkar

[*EDITOR’S INTRODUCTION*]

*AUTHOR’S UNPUBLISHED
PREFACE
*


*INTRODUCTION*


*PROLOGUE*


BOOK ONE:  SIDDHARTH GAUTAMA — HOW A
BODHISATTA BECAME
THE BUDDHA



*Part I — From Birth
to Parivraja
*


*Part II — Renunciation for Ever*


*Part III — In Search of New
Light
*


*Part IV — Enlightenment and
the
Vision of a New Way
*


*Part V — The Buddha and His
Predecessors
*


*Part VI — The Buddha and His
Contemporaries
*


*Part VII — Comparison and
Contrast
*

BOOK TWO: CAMPAIGN OF CONVERSION

*Part I — Buddha and
His
Vishad Yoga
*


*Part II — The Conversion of
the
Parivrajakas
*


*Part III — Conversion of the
High
and the Holy
*


*Part IV — Call from Home*


*Part V — Campaign for
Conversion
Resumed
*


*Part VI — Conversion of the
Low
and the Lowly
*


*Part VII — Conversion of Women*


*Part VIII — Conversion of the
Fallen
and the Criminals
*

BOOK THREE: WHAT THE BUDDHA TAUGHT

*Part I — His Place
in His
Dhamma
*


*Part II — Different Views of
the
Buddha’s Dhamma
*


*Part III — What is Dhamma*


*Part IV — What is Not Dhamma*


*Part V — What is Saddhamma*


BOOK FOUR: RELIGION AND DHAMMA

*Part I — Religion
and Dhamma
*


*Part II — How Similarities in
Terminology
Conceal Fundamental Difference
*


*Part III — The Buddhist Way
of
Life
*


*Part IV — His Sermons*


BOOK FIVE: THE SANGH

*Part I — The Sangh*


*Part II — The Bhikkhu: the
Buddha’s
Conception of Him
*


*Part III — The Duties of the
Bhikkhu
*


*Part IV — The Bhikkhu and the
Laity
*


*Part V — Vinaya for the Laity*


BOOK SIX: HE AND HIS CONTEMPORARIES

*Part I — His
Benefactors
*


*Part II — His Enemies*


*Part III — Critics of His
Doctrines
*


*Part IV — Friends and Admirers*

BOOK SEVEN: THE WANDERER’S LAST JOURNEY

*Book Seven, Part I
— The
Meeting of those Near and Dear
*


*Book Seven, Part II — Leaving
Vaishali
*


*Book Seven, Part III — His End*

BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA

*Book Eight, Part I
— His
Personality
*


*Book Eight, Part II — His
Humanity
*


*Book Eight, Part III — His
Likes
and Dislikes
*

*EPILOGUE*


 Public
https://www.youtube.com/watch?v=BnHIWlxryMo&t=2819s
#GautamaBuddha #கௌதமபுத்தர் #Buddhar
The Buddha And His Dhamma | புத்தரும் அவர் தம்மமும் | Chithra Balasubramanian | Gandhi Study Centre
44,950 views
Jan 24, 2018
VIJAYAN G
140K subscribers
டாக்டர் அம்பேத்கர் எழுதிய “புத்தரும் அவர் தம்மமும்” என்கிற நூல்  திறனாய்வு  உரை
பேச்சாளர் பற்றி:
திருமதி
ம.ப.சித்ரா பாலசுப்பிரமணியன் அவர்கள் M.O.P. வைஷ்ணவா கல்லூரியில் தமிழ்ப்
பேராசிரியையாகவும், மாணவர் பண்பலை வானொலியின் திட்ட இயக்குநராகவும்
பணியாற்றியவர். வானொலி மற்றும் தூர்தர்ஷன் போன்ற ஊடகங்களில் செய்தி
வாசிப்பாளராகவும் பணியாற்றிய அனுபவம் உள்ளவர். தற்போது அவ்வூடகங்களில்
பகுதிநேர பணியாளராக பணியாற்றி வருகிறார். அதிலும், குறிப்பாக
காந்தியடிகளின் 150-வது ஆண்டை ஒட்டி பொதிகைத் தொலைக்காட்சியில் தினந்தோறும்
ஒளிபரப்பாகும் “காந்தி 150” என்ற காந்தி குறித்த சிறப்பு நிகழ்ச்சியின்
ஆக்கத்தில் முக்கிய பங்காற்றி வருகிறார். காந்தியம், வரலாறு, தத்துவம்
மற்றும் இலக்கியம் ஆகியவற்றின் மீது ஆழ்ந்த ஆர்வமும், வாசிப்பும் உடையவர்.
நூல் பற்றி :
மகாத்மா
காந்தியின் உரைகள், எழுத்துகள் அனைத்தும் ஆங்கிலத்தில் 100 தொகுதிகளாக
வெளிவந்துள்ளன என்பது அனைவரும் அறிந்ததே. அதே போன்று, அந்நூல்களில் இருந்து
அவரது ஆக்கங்கள் பல குறிப்பிட்ட தலைப்புகளின் கீழ் 20 பாகங்களாக
தொகுக்கப்பட்டு தமிழிலும் வெளிவந்துள்ளன என்பதுவும் நாம் அறிந்ததே.
அவற்றில், தொகுதி 14 மற்றும் 16 ஆகியவை முறையே பல தலைவர்களுக்கும் மற்றும்
உலகெங்கும் இருந்த பலருக்கும் காந்தியடிகள் எழுதிய கடிதங்கள்
தொகுக்கப்பட்டு வெளியிடப்பட்டுள்ளன. அவர், தன்னுடைய அன்றாட வாழ்வின் மிக
முக்கிய பணிகளுக்கு மத்தியில் ஒரு நாளைக்கு ஏறக்குறைய 80 கடிதங்கள் வரை
எழுதியவர். காலங்களைத் தாண்டி உயிர்ப்புடன் விளங்கும் அக்கடிதங்களின்
வாயிலாக காந்தி என்னும் மாபெரும் ஆளுமையை, அவரது உள்ளத்தை, அவர் உலகின் பல
தலைவர்கள் மற்றும் சாமானியர்களிடையே ஏற்படுத்திய தாக்கத்தையும் மிக எளிதாக
நாம் கண்டடைய முடியும்.
இடம்: காந்தி கல்வி நிலையம், தக்கர் பாபா வித்யாலயா வளாகம், 58 வெங்கட் நாராயணா சாலை, தி.நகர், சென்னை - 600 017.
#GautamaBuddha #கௌதமபுத்தர் #Buddhar #Gandhi150  #MOP #காந்தி150
நான் இவ்வாறு கேட்டிருக்கேன்:
ஒரு
குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.
அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா
- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:
-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில் நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு
, Nibbāna(யாவுங் கடந்த நிலை உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு
பொருள்கள் கொண்ட satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.
எந்த
நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī (உடலை உடல்
கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno satimā,வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன்
இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī உறுதலுணர்ச்சி
கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati ātāpī
sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார். மனத்தால்
இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு வழியில்லாமல்
பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க கண்காணிப்புடன்
வசிக்கிரார்.

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To,
The Honourable Chief Justice of India
CJI rues ‘S

orry State Of affairs’ in lawmaking
‘Ambiguity in laws triggering litigation and causing inconvenience to citizens’
Honourable CJI is right
For example
Citizens cannot e-file in Supreme Court of India
the website
https://ecommitteesci.gov.in/service/e-filing/
DOES NOT WORK

Another glaring Example is:
While visiting

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CONSTITUTION OF INDIA IN REGIONAL LANGUAGES


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Website is Owned and Content Managed by Legislative Department, Ministry of Law and Justice, Government of India Designed, Developed and Hosted by National Informatics Centre( NIC ) Last Updated: 11 Aug 2021

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S. No. Title Attachment File Updated Date
1 The Constiution (One Hundred and Fourth Amendment) Act, 2019 Download (67.87 KB) pdf 12/06/2020
2 The Constitution ( One Hundred and First) Amendment Act,2016 Download (258.92 KB) pdf 19/07/2019
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https://legislative.gov.in/sites/default/files/101%20amend.pdf

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r£l« k‰W« Ú mik¢rf«(r£läa‰W¤Jiw)òJ ošè, 2016,br¥l«g® 8ËtU« ehlhSk‹w¢r£l«, FoauR¤jiytç‹ Ïiréid2016,br¥l«g® 8m‹Wbg‰W, bghJ jftY¡fhf <§»jdhšbtëæl¥gL»wJ:-murik¥ò ( ü‰Wx‹wh« ÂU¤j¢) r£l«,2016[2016,br¥l«g®8]ϪÂa murik¥ig nkY« ÂU¤j« brŒtj‰fhdbjhU r£l«.ϪÂa¡ FoauÁ‹ mWg¤JVHh« M©oš ehlhSk‹w¤jhš ËtUkhW r£läa‰w¥gLtjhFf:-1.(1)Ϫj¢r£l«, murik¥ò (ü‰Wx‹wh« ÂU¤j¢) r£l«,2016v‹W tH§f¥bgW«.FWªjiy¥ò k‰W« bjhl¡f«.(2) ÏJ, ika muR, mÂfhuKiw muÁjêš m¿é¡if thæyhf, F¿¤ÂlyhF«, m¤jifa njÂa‹W bršyh‰wš bgW«, k‰W« Ϫj¢ r£l¤Â‹ bt›ntW tifa§fS¡fhf bt›ntW njÂfŸ F¿¤Âl¥glyh« k‰W« m¤jifa tifa« vÂY« Ϫj¢ r£l¤Â‹bjhl¡f ãiy¡fhd R£Lif vJΫ mªj tifa¤Â‹ bjhl¡f¤Â‰fhd xU R£Lifahf¥ bghUŸ bfhŸs¥gLjš nt©L«.2. murik¥Ã‹ 246 M« cW¥Ã‰F¥ Ëò, ËtU« cW¥ò òF¤j¥gLjš nt©L«, mjhtJ:-“246m. ru¡FfŸ k‰W« nritfŸ tçia¥ bghW¤JjåÍW tifa«:(1) 246 k‰W« 254 M»a cW¥òfëš ml§»ÍŸs vJ v›th¿U¥ÃD«, x‹¿a¤jhnyh khãy¤jhnyh é¡f¥gL« ru¡FfŸ k‰W« nritfŸ tçia¥ bghW¤J r£l§fŸ Ïa‰Wtj‰F ehlhSk‹wK«, (2) M« TW¡F c£g£L, x›bthU khãy¢ r£lk‹wK«, mÂfhu« cilad MF«.246m òÂa cW¥ò òF¤j¥gLjš.(2) ru¡FfŸ, mšyJ nritfŸ, mšyJ mit Ïu©o‹ tH§ÑL khãy§fëilnaahd tâf¤Â‹ mšyJ thâg¤Â‹ nghJ ãfœ»wél¤J ru¡FfŸ k‰W« nritfŸ tçia¥ bghW¤J r£l§fŸ Ïa‰Wtj‰F, ehlSk‹wnk jåãiy mÂfhu« cilaJ MF«.és¡f«.-279m cW¥Ã‹ (5) M« T¿š R£l¥g£l ru¡FfŸ k‰W« nritfŸ tç bghW¤J, Ϫj cW¥Ã‹ tifa§fŸ, ru¡FfŸ k‰W« nritfŸ tç k‹w¤jhš gçªJiubrŒa¥gL« njÂæèUªJ bršÂw« bgW«”.3. murik¥Ã‹ 248 M« cW¥Ãš, (1) M« T¿š, “ehlhSk‹wnk” v‹w brh‰fS¡F¥ gÂyhf,“246m cW¥Ã‰F c£g£L, ehlhSk‹wnk”v‹w brh‰fS«, v©fS« vG¤J« kh‰whf mik¡f¥gLjš nt©L«.248 M« cW¥Ã‰fhd ÂU¤j«.4. murik¥Ã‹ 249 M« cW¥Ãš, (1) M« T¿š, “bghU£ghLfëš” v‹w brhšY¡F¥ Ëò,“mšyJ 246m cW¥Ã‹go tifbrŒa¥g£l ru¡FfŸ k‰W« nritfŸ tç”v‹w brh‰fS«, v©fS«, vG¤J«òF¤j¥gLjš nt©L«.249 M« cW¥Ã‰fhd ÂU¤j«.5. murik¥Ã‹ 250 M« cW¥Ãš, (1) M« T¿š, “bra‰gh£oš ÏU¡F§fhš ” v‹w brhšY¡F Ëò, “246m cW¥Ã‹go tifbrŒa¥g£l ru¡FfŸ k‰W« nritfŸ tçmšyJ”v‹w brh‰fS«, v©fS«, vG¤J«, 250 M« cW¥Ã‰fhd ÂU¤j«.òF¤j¥gLjš nt©L«.6. murik¥Ã‹ 268 M« cW¥Ãš, (1) M« T¿š, “kUªJ k‰W« x¥gid¥ bghUŸfë‹ Ûjhd Ma¤ Ô®itfS«”v‹w brh‰fŸ é£Lél¥gLjš nt©L«.268 M« cW¥Ã‰fhd ÂU¤j«.7. 2003 M« M©L murik¥ò (v©g¤Â v£lh« ÂU¤j¢) r£l¤Â‹ 2 M« Ãçédhš òF¤j¥g£lthwhd, murik¥Ã‹ 268 m cW¥ò é£Lél¥gLjš nt©L«.268m cW¥ò é£Lél¥gLjš.8. murik¥Ã‹ 269 M« cW¥Ãš, (1) M« T¿š, “ru¡Ffë‹ mD¥òif”v‹w brh‰fS¡F¥ Ëò,“269m cW¥Ãš tifbrŒa¥g£lthwšyhkš”v‹w brh‰fS«, v©fS«, vG¤J« òF¤jgLjš nt©L«.269 M« cW¥Ã‰fhd ÂU¤j«.9. murik¥Ã‹ 269 M« cW¥Ã‰F¥ Ëò, ËtU« cW¥ò òF¤j¥gLjš nt©L«, mjhtJ:-“269m. khãy§fëilnaahd tâf¤Â‹ mšyJ thâg¤Â‹ nghJ ru¡FfŸ k‰W« nritfŸ tç é¤J <£Ljš: (1) khãy§fS¡»ilnaahd tâf¤Â‹ mšyJ thâg¤Â‹ nghJ tH§ÑLfë‹ Ûjhd ru¡FfŸ k‰W« nritfŸ tç ϪÂa murhš é¤J <£l¥gLjš nt©L« k‰W« m¤jifa tç, ru¡FfŸ k‰W« nritfŸ tç 269m òÂa cW¥ò¥ òF¤j¥gLjš.x‹¿‰F¤ jåÍW Åj« mšyJ Åj§fŸ ÛJ«;(v)mUzh¢ry¥ Ãunjr«, mrh«, #«K-fhZÛ®, kâ¥ó®, nkfhyah, änrhu«, ehfhyhªJ, Á¡»«, Âçòuh, Ïkh¢ry¥Ãunjr« k‰W« c¤Âufh©£ M»a khãy§fis¥ bghW¤J jåÍW tifa« ÛJ«; k‰W«(V) ru¡FfŸ k‰W« nritfŸ tç bghW¤J, k‹w« KoÎ brŒayhF« Ãw bghU£ghL vj‹ÛJ«;x‹¿a¤J¡F« khãy§fS¡F« gçªJiufis¢ brŒjš nt©L«.(5) R¤Âfç¡f¥glhj fšby©bzŒ, mÂntf Orš, (fšby©bzŒ vd bghJthf tH§f¥gL«) Ïa¡f rhuhé, Ïa‰if vçthÍ k‰W« thd¥gaz éirahê vçbghUŸ M»at‰¿‹ ÛJ vªj¤ njÂa‹W ru¡FfŸ k‰W« nritfŸ tç é¡f¥gL« v‹gij ru¡FfŸ k‰W« nritfŸ tç k‹w« gçªJiu brŒjš nt©L«.(6) ru¡FfŸ k‰W« nritfŸtç k‹w«,Ϫj cW¥Ãdhš më¡f¥g£l bra‰gâfis M‰Wifæš, ru¡FfŸ k‰W« nritfŸ tçæ‹ ešèz¡fkhd f£lik¥Ã‰F« ru¡FfŸ k‰W« nritfS¡F ešèz¡fkhdbjhU njÁa thâf¡fs¤ij ts®¥gj‰Fkhd njitæ‹ ngh¡»š tê¥gL¤j¥gLjš nt©L«.(7) ru¡FfŸ k‰W« nritfŸ tç k‹w¤Â‹ cW¥Ãd®fë‹ bkh¤j v©â¡ifæš xU ghÂ¥ gFÂæd® mj‹ T£l§fë‹ Fiwbt©zhf mikt®.(8) ru¡FfŸ k‰W« nritfŸ tç k‹w«, mj‹ bra‰gâfis¥ òçtš be¿Kiwæid¤ Ô®khå¤jš nt©L«.(9) ru¡FfŸk‰W« nritfŸ tç k‹w¤Â‹ T£l« x‹¿š, tªÂUªJ th¡fë¡F« cW¥Ãd®fë‹ kÂ¥Õ£L th¡Ffëš eh‹»š _‹W gFÂædU¡F¡ Fiwahj bgU«gh‹ikæduhš, ËtU« nfh£ghLfS¡F Ïz§f, x›bthU KoΫ vL¡f¥gLjš nt©L«. mitahtd:-mªj¡ T£l¤Âš,(m) më¡f¥g£l bkh¤j th¡Ffëš, ika muÁ‹ th¡F, _‹¿š xU g§F kÂ¥òilajhF«, k‰W«(M) më¡f¥g£l bkh¤j th¡Ffëš khãy muRfŸ mid¤Â‹ th¡FfS«, x‹whf¢ nr®¤J fz¡»£L, _‹¿š -Ïu©L g§F

same case with the other files:
3 The Constitution ( One Hundred and Third) Amendment Act,2019 Download (96.89 KB) pdf 05/04/2019
4 The Constitution ( One Hundred and Second) Amendment Act,2018 Download (235.96 KB) pdf 05/04/2019
5 The Constitution ( One Hundredth) Amendment Act,2015 Download (488.41 KB) pdf 05/04/2019
6 The Constitution ( Ninety - Eighth) Amendment Act, 2012 Download (166.71 KB) pdf 05/04/2019
7 The Constitution ( Ninety - Seventh) Amendment Act,2011 Download (253.85 KB) pdf 05/04/2019
8 The Constitution ( Ninety - Sixth) Amendment Act,2011 Download (157.34 KB) pdf 05/04/2019
9 The Constitution (Ninety-Fifth Amendment) Act, 2009 Download (161.06 KB) pdf 05/04/2019
10 The Constitution of India Download (58.61 MB) pdf 21/02/2019






Religions, Races,Castes,Inequalities,
Were there
Are there
And
Will continue to be there!
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal  Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch
This will happen through

Free
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies

𝙏𝙝𝙚
𝙨𝙘𝙞𝙚𝙣𝙘𝙚 𝙗𝙚𝙝𝙞𝙣𝙙 𝙩𝙝𝙚 𝙣𝙚𝙬 𝙩𝙚𝙘𝙝𝙣𝙞𝙦𝙪𝙚
𝙞𝙣𝙫𝙤𝙡𝙫𝙚𝙨 𝙩𝙝𝙚 𝙢𝙤𝙡𝙚𝙘𝙪𝙡𝙚 𝙣𝙞𝙘𝙤𝙩𝙞𝙣𝙖𝙢𝙞𝙙𝙚
𝙖𝙙𝙚𝙣𝙞𝙣𝙚 𝙙𝙞𝙣𝙪𝙘𝙡𝙚𝙤𝙩𝙞𝙙𝙚 (𝙉𝘼𝘿), 𝙬𝙝𝙞𝙘𝙝 𝙥𝙡𝙖𝙮𝙨
𝙖 𝙧𝙤𝙡𝙚 𝙞𝙣 𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙞𝙣𝙜 𝙚𝙣𝙚𝙧𝙜𝙮 𝙞𝙣 𝙩𝙝𝙚
𝙝𝙪𝙢𝙖𝙣 𝙗𝙤𝙙𝙮.𝙎𝙩𝙪𝙣𝙣𝙞𝙣𝙜 𝙖𝙣𝙩𝙞-𝙖𝙜𝙚𝙞𝙣𝙜
𝙗𝙧𝙚𝙖𝙠𝙩𝙝𝙧𝙤𝙪𝙜𝙝 𝙘𝙤𝙪𝙡𝙙 𝙨𝙚𝙚 𝙝𝙪𝙢𝙖𝙣𝙨 𝙡𝙞𝙫𝙚 𝙩𝙤
150 𝙖𝙣𝙙 𝙧𝙚𝙜𝙚𝙣𝙚𝙧𝙖𝙩𝙚 𝙤𝙧𝙜𝙖𝙣𝙨 𝙗𝙮 2020 ‘𝙛𝙤𝙧 𝙩𝙝𝙚
𝙥𝙧𝙞𝙘𝙚 𝙤𝙛 𝙖 𝙘𝙤𝙛𝙛𝙚𝙚 𝙖 𝙙𝙖𝙮’

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
080-25203792
9449260443
9449835975

𝙬𝙞𝙨𝙝
𝙩𝙤 𝙗𝙚 𝙖 𝙬𝙤𝙧𝙠𝙞𝙣𝙜 𝙥𝙖𝙧𝙩𝙣𝙚𝙧 𝙬𝙞𝙩𝙝 𝙖𝙡𝙡
𝘽𝙪𝙙𝙙𝙝𝙞𝙨𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙩𝙚𝙢𝙥𝙡𝙚𝙨,
𝙈𝙤𝙣𝙖𝙨𝙩𝙚𝙧𝙞𝙚𝙨, 𝙑𝙞𝙝𝙖𝙧𝙖𝙨, 𝙋𝙖𝙜𝙤𝙙𝙖𝙨,𝙂𝙃𝙈𝘾 &
𝙂𝘾𝘾 𝙛𝙤𝙧 𝙞𝙩𝙨 𝙊𝙣𝙚 𝙘𝙧𝙤𝙧𝙚 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙖𝙧𝙚
𝙖𝙣𝙩𝙞𝙘𝙞𝙥𝙖𝙩𝙚𝙙 𝙩𝙤 𝙗𝙚 𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙖𝙨 𝙖 𝙥𝙖𝙧𝙩 𝙤𝙛
𝙩𝙝𝙚 𝙥𝙧𝙤𝙜𝙧𝙖𝙢𝙢𝙚 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙢𝙚𝙩𝙧𝙤𝙥𝙤𝙡𝙞𝙨,
𝙬𝙞𝙩𝙝 10 𝙡𝙖𝙠𝙝 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙥𝙧𝙤𝙥𝙤𝙨𝙚𝙙 𝙩𝙤 𝙗𝙚
𝙥𝙡𝙖𝙣𝙩𝙚𝙙 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙛𝙞𝙧𝙨𝙩 12 𝙢𝙤𝙣𝙩𝙝𝙨.
𝘼𝙡𝙤𝙣𝙜 𝙬𝙞𝙩𝙝 𝙍𝙚𝙨𝙞𝙙𝙚𝙣𝙩𝙨’ 𝙬𝙚𝙡𝙛𝙖𝙧𝙚
𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨 𝙩𝙝𝙖𝙩 𝙬𝙞𝙡𝙡 𝙥𝙡𝙖𝙮 𝙖 𝙨𝙚𝙧𝙞𝙤𝙪𝙨
𝙥𝙤𝙨𝙞𝙩𝙞𝙤𝙣 𝙬𝙞𝙩𝙝𝙞𝙣 𝙩𝙝𝙚 𝙙𝙧𝙞𝙫𝙚. 𝘼𝙨 𝙏𝙝𝙚 𝙘𝙞𝙫𝙞𝙘
𝙥𝙝𝙮𝙨𝙞𝙦𝙪𝙚 𝙞𝙨 𝙥𝙡𝙖𝙣𝙣𝙞𝙣𝙜 𝙩𝙤 𝙚𝙣𝙩𝙧𝙪𝙨𝙩 𝙩𝙝𝙚
𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨 𝙬𝙞𝙩𝙝 𝙩𝙝𝙚 𝙙𝙪𝙩𝙮 𝙤𝙛
𝙨𝙪𝙨𝙩𝙖𝙞𝙣𝙞𝙣𝙜 𝙩𝙝𝙚 𝙗𝙪𝙨𝙝𝙚𝙨 𝙤𝙛 𝙩𝙝𝙚𝙞𝙧
𝙣𝙚𝙞𝙜𝙝𝙗𝙤𝙪𝙧𝙝𝙤𝙤𝙙. 𝘼𝙣𝙙 𝙩𝙝𝙚 𝙊𝙛𝙛𝙞𝙘𝙚𝙧𝙨
𝙨𝙪𝙜𝙜𝙚𝙨𝙩 𝙩𝙤 𝙧𝙚𝙬𝙖𝙧𝙙 𝙩𝙝𝙚 𝙖𝙨𝙨𝙤𝙘𝙞𝙖𝙩𝙞𝙤𝙣𝙨
𝙩𝙝𝙖𝙩 𝙝𝙖𝙣𝙙𝙡𝙚 𝙩𝙝𝙚 𝙨𝙖𝙥𝙡𝙞𝙣𝙜𝙨 𝙛𝙤𝙧 𝙖 𝙨𝙪𝙧𝙚
𝙩𝙞𝙢𝙚 𝙥𝙚𝙧𝙞𝙤𝙙.

𝘾𝙤𝙣𝙜𝙧𝙖𝙩𝙪𝙡𝙖𝙩𝙞𝙤𝙣𝙨
𝙛𝙤𝙧 ‘𝘽𝙚𝙨𝙩 𝙙𝙖𝙮 𝙚𝙫𝙚𝙧’: 𝙅𝙚𝙛𝙛 𝘽𝙚𝙯𝙤𝙨 𝙗𝙡𝙖𝙨𝙩𝙨
𝙞𝙣𝙩𝙤 𝙨𝙥𝙖𝙘𝙚 𝙤𝙣 𝙤𝙬𝙣 𝙧𝙤𝙘𝙠𝙚𝙩.

How many languages are there in the world?
  • 7,117 languages are spoken today.



  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% 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,




07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,


13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,
15) Classical Basque- Euskal klasikoa,
16) Classical Belarusian-Класічная беларуская,

17) Classical Bengali-ক্লাসিক্যাল বাংলা,

18) Classical  Bosnian-Klasični bosanski,
19) Classical Bulgaria- Класически българск,


20) Classical  Catalan-Català clàssic
21) Classical Cebuano-Klase sa Sugbo,

22) Classical Chichewa-Chikale cha Chichewa,
23) Classical Chinese (Simplified)-古典中文(简体),

24) Classical Chinese (Traditional)-古典中文(繁體),

25) Classical Corsican-Corsa Corsicana,

26) Classical  Croatian-Klasična hrvatska




27) Classical  Czech-Klasická čeÅ¡tina
28) Classical  Danish-Klassisk dansk,Klassisk dansk,



29) Classical  Dutch- Klassiek Nederlands,


30) Classical English,Roman,
31) Classical Esperanto-Klasika Esperanto,

32) Classical Estonian- klassikaline eesti keel,

33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen
,
35) Classical French- Français classique,
36) Classical Frisian- Klassike Frysk,
37) Classical Galician-Clásico galego,
38) Classical Georgian-კლასიკური ქართული,
39) Classical German- Klassisches Deutsch,
40) Classical Greek-Κλασσικά Ελληνικά,
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
42) Classical Haitian Creole-Klasik kreyòl,

43) Classical Hausa-Hausa Hausa,
44) Classical Hawaiian-Hawaiian Hawaiian,

45) Classical Hebrew- עברית קלאסית
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,

48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,Klassískt Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,

51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,

57) Classical Khmer- ខ្មែរបុរាណ,

58) Classical Kinyarwanda
  • 59) Classical Korean-고전 한국어,

    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,

    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,

    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,

    74) Classical Mongolian-Сонгодог Монгол,

    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,

    78) Classical Odia (Oriya)

    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی

    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-Português Clássico,

    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,

    85) Classical Russian-Классический русский,

    86) Classical Samoan-Samoan Samoa,
    87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
  • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


89) Classical Serbian-Класични српски,
90) Classical Sesotho-Seserbia ea boholo-holo,
91) Classical Shona-Shona Shona,
92) Classical Sindhi,
93) Classical Sinhala-සම්භාව්ය සිංහල,

94) Classical Slovak-Klasický slovenský,

95) Classical Slovenian-Klasična slovenska,

96) Classical Somali-Soomaali qowmiyadeed,

97) Classical Spanish-Español clásico,
98) Classical Sundanese-Sunda Klasik,
99) Classical Swahili,Kiswahili cha Classical,

100) Classical Swedish-Klassisk svensk,
101) Classical Tajik-тоҷикӣ классикӣ,

102) Classical Tamil-102) கிளாசிக்கல் தமிழ்


103) Classical Tatar


104) Classical Telugu- క్లాసికల్ తెలుగు,
105) Classical Thai-ภาษาไทยคลาสสิก,
106) Classical Turkish-Klasik Türk,



107) Classical Turkmen



108) Classical Ukrainian-Класичний український,
109) Classical Urdu- کلاسیکی اردو

110) Classical Uyghur,

111) Classical Uzbek-Klassik o’z,

112) Classical Vietnamese-Tiếng Việ,

113) Classical Welsh-Cymraeg Clasurol,

114) Classical Xhosa-IsiXhosa zesiXhosa,

115) Classical Yiddish- קלאסישע ייִדיש

116) Classical Yoruba-Yoruba Yoruba,

117) Classical Zulu-I-Classical Zulu


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