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08/23/21
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𝓛𝓔𝓢𝓢𝓞𝓝 4071 Tue 24 Aug 2021
Mahaparinibbana and MahasatipatthanaSuttas in
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
82) Classical Portuguese-Português Clássico,
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.
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
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𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
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82) Classical Portuguese-Português Clássico,
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,82) Classical Portuguese-Português Clássico,
Visit to Mahasatipatthana Place at New Delhi
Ven Sumanananda Bhikkhu
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
This sutta is widely considered as a the main reference for meditation practice.
Note: infobubbles on all Pali words
Pāḷi
Uddesa
I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba
II. Vedanānupassanā
English
Introduction
I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
II. Observation of Vedanā
Uddesa
Evaṃ me sutaṃ:
Introduction
Thus have I heard:
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhavo ti.
– Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
–
Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ
samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.
– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
Visit to Mahasatipatthana Place at New Delhi
Mahasatipatthana Sutta - Goenka
Pov Sochon
I. Kāyānupassanā
A. Ānāpāna Pabba
Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti;
rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā passasanto
‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī assasissāmī’ ti
sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati; ‘passambhayaṃ
kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā passasanto
‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī assasissāmī’ ti
sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati; ‘passambhayaṃ
kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
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.
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.
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.
இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு வழியில்லாமல்
பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க கண்காணிப்புடன்
வசிக்கிரார்.
I. Kāyānupassanā
A. Section on ānāpāna
And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
மற்றும் எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில் உடலை கவனித்து வசிக்கிரார்?
இங்கு
பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது மரத்தடிக்குச்
சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக கீழ்நோக்கி
மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக சரிசெய்துக்கொண்டு,மற்றும்
sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே சரிசெய்துக்கொள்கிரார். sato
இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே செலுத்துகிரார். மூச்சு
நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது மரத்தடிக்குச்
சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக கீழ்நோக்கி
மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக சரிசெய்துக்கொண்டு,மற்றும்
sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே சரிசெய்துக்கொள்கிரார். sato
இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே செலுத்துகிரார். மூச்சு
நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
சம்மதம்படி,பிக்குக்களுக்களே,திறமை
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā kāyasmiṃ viharati,
samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லதுகாயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லதுகாயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்
Mahasatipatthana Sutta - Goenka
As últimas instruções nas próprias palavras de Buddha citações em Sutta Piṭaka-Digha Nikāya Mahāparinibbāna Sutta
DN 16 - (D II 137)
Mahāparinibbāna sutta.
{trechos}
As últimas instruções de Buddha em Mahā-Parinibbāna
Este
sutta reúne várias instruções que o Buda deu por uma questão de
seguidores depois de sua morte, o que faz com que seja um conjunto muito
importante de instruções para nós hoje em dia.
sutta reúne várias instruções que o Buda deu por uma questão de
seguidores depois de sua morte, o que faz com que seja um conjunto muito
importante de instruções para nós hoje em dia.
Eu
vou expor o discurso sobre o Dhamma que é chamado Dhammādāsa, possuído
pelo qual o Ariyasāvaka, se ele tão desejos, pode declarar-se: ‘Para
mim, não há mais Niraya, não mais Tiracchāna-yoni, não mais Pettivisaya,
não mais Mais estado de infelicidade, de desgraça, de miséria, eu sou
um Sotāpanna, por natureza livre de estados de miséria, certos de ser
destinado a Sambodhi.
vou expor o discurso sobre o Dhamma que é chamado Dhammādāsa, possuído
pelo qual o Ariyasāvaka, se ele tão desejos, pode declarar-se: ‘Para
mim, não há mais Niraya, não mais Tiracchāna-yoni, não mais Pettivisaya,
não mais Mais estado de infelicidade, de desgraça, de miséria, eu sou
um Sotāpanna, por natureza livre de estados de miséria, certos de ser
destinado a Sambodhi.
E o que, ānanda, é
Esse
discurso sobre o Dhamma que é chamado Dhammādāsa, possuidor do qual o
Ariyasāvaka, se ele deseja, pode declarar-se: ‘Para mim, não há mais
Niraya, não mais Tiracchāna-yoni, não mais Pettivisaya, não mais
Infelicidade, de desgraça, de miséria, eu sou um Sotāpanna, por natureza
livre de estados de miséria, certo de ser destinado a Sambodhi?
discurso sobre o Dhamma que é chamado Dhammādāsa, possuidor do qual o
Ariyasāvaka, se ele deseja, pode declarar-se: ‘Para mim, não há mais
Niraya, não mais Tiracchāna-yoni, não mais Pettivisaya, não mais
Infelicidade, de desgraça, de miséria, eu sou um Sotāpanna, por natureza
livre de estados de miséria, certo de ser destinado a Sambodhi?
Aqui, ānanda, um ariyasāvaka é dotado de Buddhe AvecCappasāda:
Ele é dotado de Dhamme AvecCappasāda:
Ele é dotado de saṅghe aveccappasāda:
Ele é dotado de um Sīla que é agradável aos Ariyas,
Isso,
ānanda, é o discurso sobre o Dhamma que é chamado de Dhammādāsa,
possuidor do qual o ariyasāvaka, se ele assim deseja, pode declarar-se:
‘Para mim, não há mais Niraya, não mais Tiracchāna-yoni, não mais
Pettivisaya Não há mais estado de infelicidade, de desgraça, de miséria,
sou um Sotāpanna, por natureza livre de estados de miséria, certo de
ser destinado a Sambodhi.
ānanda, é o discurso sobre o Dhamma que é chamado de Dhammādāsa,
possuidor do qual o ariyasāvaka, se ele assim deseja, pode declarar-se:
‘Para mim, não há mais Niraya, não mais Tiracchāna-yoni, não mais
Pettivisaya Não há mais estado de infelicidade, de desgraça, de miséria,
sou um Sotāpanna, por natureza livre de estados de miséria, certo de
ser destinado a Sambodhi.
Sato Você deve permanecer, Bhikkhus e Sampajānos. Esta é a nossa intrução para você.
E como, Bhikkhus, é um BHIKKHU SATO? Aqui, bhikkhus, um bhikkhu
Assim, Bhikkhus, é um BHIKKHU SATO. E como, Bhikkhus, é um Bhikkhu Sampajāno? Aqui, Bhikkhus,
Assim, Bhikkhus, é um Bhikkhu Sampajāno. Sato Você deve permanecer, Bhikkhus e Sampajānos. Esta é a nossa intrução para você.
- ANANDA, THE TWIN SALA
As
árvores estão em plena floração, embora não seja a estação de floração.
E as flores da chuva no corpo do Tathagata e soltar e espalhar e são
espalhadas em adoração do Tathagata. E flores corais celestiais e pó de
sândalo celestial do céu chuva para baixo sobre o corpo do Tathagata, e
soltar e espalhar e são espalhados em adoração do Tathagata. E o som das
vozes celestiais e instrumentos celestiais faz música no ar fora da
reverência pelo Tathagata.
árvores estão em plena floração, embora não seja a estação de floração.
E as flores da chuva no corpo do Tathagata e soltar e espalhar e são
espalhadas em adoração do Tathagata. E flores corais celestiais e pó de
sândalo celestial do céu chuva para baixo sobre o corpo do Tathagata, e
soltar e espalhar e são espalhados em adoração do Tathagata. E o som das
vozes celestiais e instrumentos celestiais faz música no ar fora da
reverência pelo Tathagata.
Não
é por isso, ānanda, que a Tathāgata é respeitada, venerada, estimada,
homenagem e honrada. Mas, Ananda, qualquer bhikkhu ou Bhikkhuni, leigo
ou leigo, restante Dhamm’ānudhamma’p'paṭipanna, Sāmīci’p'paṭipanna,
é por isso, ānanda, que a Tathāgata é respeitada, venerada, estimada,
homenagem e honrada. Mas, Ananda, qualquer bhikkhu ou Bhikkhuni, leigo
ou leigo, restante Dhamm’ānudhamma’p'paṭipanna, Sāmīci’p'paṭipanna,
Vivendo
de acordo com o Dhamma, que um respeito, venerates, esteiências,
homenageia e honra o Tathāgata com a mais excelente homenagem. Portanto,
ānanda, você deve treinar-se assim: “Vamos nos manter
Dhamm’ānudhamma’p'paṭipanna, Sāmīci’p'paṭipanna, vivendo de acordo com o
Dhamma”.
de acordo com o Dhamma, que um respeito, venerates, esteiências,
homenageia e honra o Tathāgata com a mais excelente homenagem. Portanto,
ānanda, você deve treinar-se assim: “Vamos nos manter
Dhamm’ānudhamma’p'paṭipanna, Sāmīci’p'paṭipanna, vivendo de acordo com o
Dhamma”.
Bhagawan Buddha diz
“Meus
irmãos, existem esses dois extremos que uma pessoa no caminho deve
evitar. Que dois? Um é mergulhar a si mesmo em prazeres sensuais. E o
outro é praticar asusteridades que privam o corpo de suas necessidades.
Ambos os extremos levam ao fracasso.
irmãos, existem esses dois extremos que uma pessoa no caminho deve
evitar. Que dois? Um é mergulhar a si mesmo em prazeres sensuais. E o
outro é praticar asusteridades que privam o corpo de suas necessidades.
Ambos os extremos levam ao fracasso.
“O
caminho que descobri é o caminho do meio, que evita ambos os extremos e
tem a capacidade de levar um a entender, libertação e paz. É o nobre
caminho oito do entendimento correto, pensamento certo, discurso
direito, ação correta, meios de subsistência corretos, esforço certo,
atenção certa e concentração certa. Eu segui este nobre caminho oito
doito e percebi compreensão, libertação e paz.
caminho que descobri é o caminho do meio, que evita ambos os extremos e
tem a capacidade de levar um a entender, libertação e paz. É o nobre
caminho oito do entendimento correto, pensamento certo, discurso
direito, ação correta, meios de subsistência corretos, esforço certo,
atenção certa e concentração certa. Eu segui este nobre caminho oito
doito e percebi compreensão, libertação e paz.
A
primeira é a existência de sofrimento. Nascimento, velhice, doença e
morte sofrem. Tristeza, raiva, ciúme, preocupação, ansiedade, medo e
desespero sofrem. A separação dos entes queridos está sofrendo.
Associação com aqueles que você não gosta está sofrendo. Desejo, apego e
agarrar-se aos cinco agregados estão sofrendo.
primeira é a existência de sofrimento. Nascimento, velhice, doença e
morte sofrem. Tristeza, raiva, ciúme, preocupação, ansiedade, medo e
desespero sofrem. A separação dos entes queridos está sofrendo.
Associação com aqueles que você não gosta está sofrendo. Desejo, apego e
agarrar-se aos cinco agregados estão sofrendo.
“Irmãos, a segunda verdade revela a causa do sofrimento. Por causa
da ignorância, as pessoas não podem ver a verdade sobre a vida, e elas
se tornam capturadas nas chamas de desejo, raiva, ciúme, pesar,
preocupação, medo e desespero.
da ignorância, as pessoas não podem ver a verdade sobre a vida, e elas
se tornam capturadas nas chamas de desejo, raiva, ciúme, pesar,
preocupação, medo e desespero.
“Irmãos, a terceira verdade é a cessação do sofrimento.
Entender a verdade da vida traz a cessação de toda dor e tristeza e dá origem à paz e alegria.
“Irmãos, a quarta verdade é o caminho que leva à cessação do
sofrimento. É o nobre caminho de oitubro, que acabei de explicar. O
nobre caminho de oitados é nutrido vivendo conscientemente. A atenção
plena leva à concentração e compreensão, com liberta você de toda dor e
tristeza e leva à paz e à alegria. Eu vou guiá-lo ao longo deste caminho
de realização.
sofrimento. É o nobre caminho de oitubro, que acabei de explicar. O
nobre caminho de oitados é nutrido vivendo conscientemente. A atenção
plena leva à concentração e compreensão, com liberta você de toda dor e
tristeza e leva à paz e à alegria. Eu vou guiá-lo ao longo deste caminho
de realização.
“A visão surgiu, surgiu insights, surgiu discernimento, surgiu o
conhecimento, a iluminação surgiu dentro de mim em relação às coisas
nunca ouvidas antes:” Esta verdade nobre da estresse foi compreendida “.
conhecimento, a iluminação surgiu dentro de mim em relação às coisas
nunca ouvidas antes:” Esta verdade nobre da estresse foi compreendida “.
“A
verdade nobre da cessação do estresse: a completa desbotamento e
cessação, renúncia, renúncia, liberação e deixar de lado esse desejo.
Esta verdade nobre da cessação do estresse foi realizada. Esta é a nobre
verdade do modo de prática, levando à cessação do estresse.
verdade nobre da cessação do estresse: a completa desbotamento e
cessação, renúncia, renúncia, liberação e deixar de lado esse desejo.
Esta verdade nobre da cessação do estresse foi realizada. Esta é a nobre
verdade do modo de prática, levando à cessação do estresse.
“Assim
que meu conhecimento e visão em relação a essas quatro verdades nobres
como eles vieram - era verdadeiramente puro, então eu reivindicei ter
despertado diretamente para o auto-despertar auto-despertável sem graça
no cosmos com todas as suas guias invisíveis, contemplativos, Brahmans,
sua realeza e commonfolk. Conhecimento e visão surgiram em mim:
‘Inabalável é meu lançamento. Este é meu último nascimento. Não há agora
nenhuma existência renovada “.
que meu conhecimento e visão em relação a essas quatro verdades nobres
como eles vieram - era verdadeiramente puro, então eu reivindicei ter
despertado diretamente para o auto-despertar auto-despertável sem graça
no cosmos com todas as suas guias invisíveis, contemplativos, Brahmans,
sua realeza e commonfolk. Conhecimento e visão surgiram em mim:
‘Inabalável é meu lançamento. Este é meu último nascimento. Não há agora
nenhuma existência renovada “.
Enquanto
Siddhartha estava explicando as quatro verdades nobres, um dos monges,
Kondanna de repente sentiu um grande brilho dentro de sua própria mente.
Ele poderia provar a libertação que ele havia procurado por tanto
tempo. Seu rosto sorriu de alegria. O Buda apontou para ele e chorou:
“Kondanna! Você tem! Você tem! “
Siddhartha estava explicando as quatro verdades nobres, um dos monges,
Kondanna de repente sentiu um grande brilho dentro de sua própria mente.
Ele poderia provar a libertação que ele havia procurado por tanto
tempo. Seu rosto sorriu de alegria. O Buda apontou para ele e chorou:
“Kondanna! Você tem! Você tem! “
Kondanna
se juntou a suas palmas e curvou-se antes de Siddhartha. Com mais
profundo respeito, ele falou, “Gautama venerável, por favor me aceite
como seu discípulo. Eu sei que, sob sua orientação, atingirei o grande
despertar “.
se juntou a suas palmas e curvou-se antes de Siddhartha. Com mais
profundo respeito, ele falou, “Gautama venerável, por favor me aceite
como seu discípulo. Eu sei que, sob sua orientação, atingirei o grande
despertar “.
Os
outros quatro monges também se curvaram nos pés de Siddhartha,
juntaram-se às palmas das mãos e pediram para serem recebidos como
discípulos. Siddhartha disse: “Irmãos! Os filhos da aldeia me deram o
nome “The Buddha”. Você também pode me ligar por esse nome, se quiser. “
outros quatro monges também se curvaram nos pés de Siddhartha,
juntaram-se às palmas das mãos e pediram para serem recebidos como
discípulos. Siddhartha disse: “Irmãos! Os filhos da aldeia me deram o
nome “The Buddha”. Você também pode me ligar por esse nome, se quiser. “
Kondanna perguntou: “Buda” não significa “quem é despertado”? “
“Isso está correto, e eles chamam o caminho que descobri” o modo de despertar. “O que você acha desse nome?”
“Aquele
que é despertado ‘! ‘The Way of Despertar’! Maravilhoso! Maravilhoso!
Esses nomes são verdadeiros, mas simples. Vamos felizmente te chamar do
Buda, e o caminho que você descobriu o caminho do despertar. Como você
acabou de dizer, viver cada dia conscientemente é a base da prática
espiritual “. Os cinco monges eram de uma mente para aceitar gautama
como seu professor e chamá-lo de Buda.
que é despertado ‘! ‘The Way of Despertar’! Maravilhoso! Maravilhoso!
Esses nomes são verdadeiros, mas simples. Vamos felizmente te chamar do
Buda, e o caminho que você descobriu o caminho do despertar. Como você
acabou de dizer, viver cada dia conscientemente é a base da prática
espiritual “. Os cinco monges eram de uma mente para aceitar gautama
como seu professor e chamá-lo de Buda.
O
Buda sorriu para eles. Por favor, irmãos, pratique com um espírito
aberto e inteligente, e em três meses você terá alcançado o fruto da
libertação “.
Buda sorriu para eles. Por favor, irmãos, pratique com um espírito
aberto e inteligente, e em três meses você terá alcançado o fruto da
libertação “.
0 comments
As próprias palavras de Buddha citações na assistência à consciência
Mahā + satipaṭṭhana.
Religiões, raças, castas, desigualdades,
Estavam lá
Existem
E
Continuará a estar lá!
Dr b.r.bedkar trovejou “Main Bharat Baudhmay Karunga”. (Eu farei este país budista)
Todas
as sociedades despertadas aborígenes trovão hilarianto “Hum Prapanch
Prabuddha PrapancheMay Karunge.” (Nós faremos o mundo inteiro Prabuddha
Prapanch
as sociedades despertadas aborígenes trovão hilarianto “Hum Prapanch
Prabuddha PrapancheMay Karunge.” (Nós faremos o mundo inteiro Prabuddha
Prapanch
Isso vai acontecer através
Convenção
de intelectuais de prabuddha on-line gratuita em despertar as próprias
palavras para o bem-estar, felicidade e paz para todas as sociedades e
para eles alcançar uma felicidade eterna como objetivo final através de
Mahā + Satipaṭṭhana - atendimento à consciência por observação da seção
de Kāya em ānāpāna, posturas, Sampajañña, repulsividade, os elementos,
os nove terrenos de charnel, de Vedanā e citta
de intelectuais de prabuddha on-line gratuita em despertar as próprias
palavras para o bem-estar, felicidade e paz para todas as sociedades e
para eles alcançar uma felicidade eterna como objetivo final através de
Mahā + Satipaṭṭhana - atendimento à consciência por observação da seção
de Kāya em ānāpāna, posturas, Sampajañña, repulsividade, os elementos,
os nove terrenos de charnel, de Vedanā e citta
Então
Religiões, raças, castas e desigualdades
Não estará lá!
Tipitaka.
DN 22 - (D II 290)
Mahāsatipaṭṭhana Sutta.
Atendimento à consciência de Buddha
Mahā + satipaṭṭhana.
Este sutta é amplamente considerado como a principal referência para a prática de meditação.
Introdução
I. Observação de Kāya
A. Seção em ānāpana
B. Seção sobre posturas
C. Seção em Sampajañña
D. seção sobre repulsividade
E. Seção sobre os elementos
F. Seção nos nove terrenos de charnel
Ii. Observação de Vedanā.
Introdução
Assim eu ouvi:
Em
uma ocasião, o Bhagavā ficou entre os Kurus em Kammāsadhamma, uma
cidade de mercado dos Kurus. Lá, ele se dirigiu ao Bhikkhus:
uma ocasião, o Bhagavā ficou entre os Kurus em Kammāsadhamma, uma
cidade de mercado dos Kurus. Lá, ele se dirigiu ao Bhikkhus:
- Bhikkhus.
- Bhaddante respondeu ao Bhikkhus. O Bhagavā disse:
- Esse,
Bhikkhus, é o caminho que leva a nada além da purificação de
Seres,
a superação de tristeza e lamentação, o desaparecimento de
Dukkha-Domanassa, a realização do caminho certo, a realização de
Nibbana, isto é, os quatro satipaṭṭhanas.
a superação de tristeza e lamentação, o desaparecimento de
Dukkha-Domanassa, a realização do caminho certo, a realização de
Nibbana, isto é, os quatro satipaṭṭhanas.
Quais quatro?
Aqui, Bhikkhus, um Bhikkhu habita observando Kāya em Kāya, ātāpī
Sampajāno, Satimā, tendo desistido de Abhijjhā-Domanassa em relação ao mundo.
Ele
habita observando Vedanā em Vedanā, ātāpī Sampajāno, Satimā, tendo
desistido de Abhijjhā-Domanassa em relação ao mundo. Ele habita a
observação de Citta em Citta, ātāpī Sampajāno, Satimā, tendo desistido
de Abhijjhā-Domanassa em relação ao mundo. Ele habita observando Dhamma ·
S em Dhamma · S, ātāpī Sampajāno, Satimā, tendo desistido de
Abhijjhā-Domanassa em relação ao mundo.
habita observando Vedanā em Vedanā, ātāpī Sampajāno, Satimā, tendo
desistido de Abhijjhā-Domanassa em relação ao mundo. Ele habita a
observação de Citta em Citta, ātāpī Sampajāno, Satimā, tendo desistido
de Abhijjhā-Domanassa em relação ao mundo. Ele habita observando Dhamma ·
S em Dhamma · S, ātāpī Sampajāno, Satimā, tendo desistido de
Abhijjhā-Domanassa em relação ao mundo.
I. Kāyānupassanā.
A. Seção em ānāpana
E
Como,
Bhikkhus, faz um Bhikkhu Dwell observando Kāya em Kāya? Aqui, Bhikkhus,
um Bhikkhu, tendo ido para a floresta ou tendo ido para a raiz de uma
árvore ou tendo ido a uma sala vazia, senta-se dobrando as pernas
transversalmente, configurando Kāya na posição vertical, e definindo
Sati Parimukhaṃ. Ser, portanto, Sato, ele respira, sendo, portanto, ele
respira. Respirar há muito tempo ele entende: ‘Estou respirando por
muito tempo’; Respirando muito tempo ele entende: ‘Estou respirando por
muito tempo’; Respiração em breve, ele entende: ‘Estou respirando
curto’; Respiração para fora, ele entende: ‘Estou respirando curto’; Ele
se treina: ‘Sentindo o Kāya, eu vou respirar’; Ele se treina: “Sentindo
todo o Kāya, vou respirar”; Ele se treina: “Acalme-se do
Kāya-Saṅkhāras, vou respirar”; Ele se treina: “Acalme-se do
Kāya-Saṅkhāras, eu vou respirar”.
Bhikkhus, faz um Bhikkhu Dwell observando Kāya em Kāya? Aqui, Bhikkhus,
um Bhikkhu, tendo ido para a floresta ou tendo ido para a raiz de uma
árvore ou tendo ido a uma sala vazia, senta-se dobrando as pernas
transversalmente, configurando Kāya na posição vertical, e definindo
Sati Parimukhaṃ. Ser, portanto, Sato, ele respira, sendo, portanto, ele
respira. Respirar há muito tempo ele entende: ‘Estou respirando por
muito tempo’; Respirando muito tempo ele entende: ‘Estou respirando por
muito tempo’; Respiração em breve, ele entende: ‘Estou respirando
curto’; Respiração para fora, ele entende: ‘Estou respirando curto’; Ele
se treina: ‘Sentindo o Kāya, eu vou respirar’; Ele se treina: “Sentindo
todo o Kāya, vou respirar”; Ele se treina: “Acalme-se do
Kāya-Saṅkhāras, vou respirar”; Ele se treina: “Acalme-se do
Kāya-Saṅkhāras, eu vou respirar”.
Somente
Como,
Bhikkhus, um turner hábil ou um aprendiz de um turner, fazendo um longo
turno, entende: ‘Estou fazendo um longo turno’; Fazendo uma curta
volta, ele entende: ‘Eu estou fazendo um curto turno’; Da mesma forma,
Bhikkhus, um Bhikkhu, respirando por muito tempo, entende: ‘Estou
respirando por muito tempo’; respirando muito tempo ele entende: ‘Estou
respirando por muito tempo’; Respiração em breve, ele entende: ‘Estou
respirando curto’; Respiração para fora, ele entende: ‘Estou respirando
curto’; Ele se treina: “Sentindo todo o Kāya, vou respirar”; Ele se
treina: “Sentindo todo o Kāya, vou respirar”; Ele se treina: “Acalme-se
do Kāya-Saṅkhāras, vou respirar”; Ele se treina: “Acalme-se do
Kāya-Saṅkhāras, eu vou respirar”.
Bhikkhus, um turner hábil ou um aprendiz de um turner, fazendo um longo
turno, entende: ‘Estou fazendo um longo turno’; Fazendo uma curta
volta, ele entende: ‘Eu estou fazendo um curto turno’; Da mesma forma,
Bhikkhus, um Bhikkhu, respirando por muito tempo, entende: ‘Estou
respirando por muito tempo’; respirando muito tempo ele entende: ‘Estou
respirando por muito tempo’; Respiração em breve, ele entende: ‘Estou
respirando curto’; Respiração para fora, ele entende: ‘Estou respirando
curto’; Ele se treina: “Sentindo todo o Kāya, vou respirar”; Ele se
treina: “Sentindo todo o Kāya, vou respirar”; Ele se treina: “Acalme-se
do Kāya-Saṅkhāras, vou respirar”; Ele se treina: “Acalme-se do
Kāya-Saṅkhāras, eu vou respirar”.
Assim, ele habita a observação de Kāya em Kāya internamente,
ou
ele habita a observação de Kāya em Kāya externamente, ou habita a
observação de Kāya em Kāya internamente e externamente; Ele habita a
observação do Samudaya de fenômenos em Kāya, ou ele habita observando o
passar do fenômeno em Kāya, ou ele habita a observação do Samudaya e se
afastando dos fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!”
Sati está presente nele, apenas na extensão de meros ñāṇa e mera
paṭissati, ele morava destacado, e não se apega a nada no mundo. Assim,
Bhikkhus, um Bhikkhu habita observando Kāya em Kāya.
ele habita a observação de Kāya em Kāya externamente, ou habita a
observação de Kāya em Kāya internamente e externamente; Ele habita a
observação do Samudaya de fenômenos em Kāya, ou ele habita observando o
passar do fenômeno em Kāya, ou ele habita a observação do Samudaya e se
afastando dos fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!”
Sati está presente nele, apenas na extensão de meros ñāṇa e mera
paṭissati, ele morava destacado, e não se apega a nada no mundo. Assim,
Bhikkhus, um Bhikkhu habita observando Kāya em Kāya.
B. Iriyāpatha Pabba.
Além disso,
Bhikkhus, um bhikkhu, enquanto caminhava, entende: ‘Eu estou andando’, ou
Enquanto de pé ele entende: ‘Eu estou de pé’, ou enquanto sentado ele
Compreende:
‘Eu estou sentado’, ou enquanto deitei ele entende: ‘Estou deitado’. Ou
então, em qualquer posição que seu Kāya esteja disposto, ele entende
isso de acordo.
‘Eu estou sentado’, ou enquanto deitei ele entende: ‘Estou deitado’. Ou
então, em qualquer posição que seu Kāya esteja disposto, ele entende
isso de acordo.
C. Seção em Sampajañña
Além disso,
Bhikkhus,
um bhikkhu, enquanto se aproxima e, ao se aproximar, age com
Sampajañña, enquanto olha para a frente e enquanto olha em volta, ele
age com Sampajañña, enquanto se dobra e enquanto se alongamento, ele age
com Sampajañña, enquanto você está usando as vestes e o roupão superior
e o roupão. A tigela, ele age com Sampajañña, enquanto comendo,
enquanto bebe, enquanto mastigando, enquanto degustação, ele age com
Sampajañña, enquanto participava do negócio de defecar e urinar, ele age
com Sampajaña, enquanto está sentado, enquanto Dormindo, enquanto
estiver acordado, enquanto fala e ficando em silêncio, ele age com
Sampajañña.
um bhikkhu, enquanto se aproxima e, ao se aproximar, age com
Sampajañña, enquanto olha para a frente e enquanto olha em volta, ele
age com Sampajañña, enquanto se dobra e enquanto se alongamento, ele age
com Sampajañña, enquanto você está usando as vestes e o roupão superior
e o roupão. A tigela, ele age com Sampajañña, enquanto comendo,
enquanto bebe, enquanto mastigando, enquanto degustação, ele age com
Sampajañña, enquanto participava do negócio de defecar e urinar, ele age
com Sampajaña, enquanto está sentado, enquanto Dormindo, enquanto
estiver acordado, enquanto fala e ficando em silêncio, ele age com
Sampajañña.
Assim, ele habita observando Kāya em Kāya internamente, ou ele
habita
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
D. seção sobre repulsividade
Além disso,
Bhikkhus, um bhikkhu considera este próprio corpo, desde as solas do
pés
para cima e do cabelo na cabeça para baixo, que é delimitado por sua
pele e cheio de vários tipos de impurezas: “Neste Kāya, há os cabelos da
cabeça, pêlos do corpo, pregos, dentes, pele, carne ,
para cima e do cabelo na cabeça para baixo, que é delimitado por sua
pele e cheio de vários tipos de impurezas: “Neste Kāya, há os cabelos da
cabeça, pêlos do corpo, pregos, dentes, pele, carne ,
tendões, ossos, medula óssea, rins, coração, fígado, pleura, baço,
pulmões, intestinos, mesentery, estômago com seus conteúdos, fezes, bílis,
fleuma, pus, sangue, suor, gordura, lágrimas, graxa, saliva, muco nasal,
fluido sinovial e urina “.
Assim
como se, Bhikkhus, havia uma sacola com duas aberturas e cheias de
vários tipos de grãos, como colina, paddy, feijão de mungo, ervilhas,
sementes de gergelim e arroz descascado. Um homem com boa visão, não o
desfilinou, consideraria [seu conteúdo]: “Isso é Hill-Paddy, isso é
paddy, esses são feijões de mungo, aqueles são ervilhas de vaca, essas
são sementes de gergelim e isso é arroz descascado”. Da mesma forma,
Bhikkhus, um bhikkhu considera este corpo, das solas dos pés para cima e
do cabelo na cabeça para baixo,
como se, Bhikkhus, havia uma sacola com duas aberturas e cheias de
vários tipos de grãos, como colina, paddy, feijão de mungo, ervilhas,
sementes de gergelim e arroz descascado. Um homem com boa visão, não o
desfilinou, consideraria [seu conteúdo]: “Isso é Hill-Paddy, isso é
paddy, esses são feijões de mungo, aqueles são ervilhas de vaca, essas
são sementes de gergelim e isso é arroz descascado”. Da mesma forma,
Bhikkhus, um bhikkhu considera este corpo, das solas dos pés para cima e
do cabelo na cabeça para baixo,
que é delimitado por sua pele e cheia de vários tipos de impurezas:
“Neste Kāya, há os cabelos da cabeça, pêlos do corpo,
pregos,
dentes, pele, carne, tendões, ossos, óssea medula, rins, coração,
fígado, pleura, baço, pulmões, intestinos, mesentery, estômago com o seu
conteúdo, fezes, bile, fleuma, pus, sangue, suor, gordura, Lágrimas,
graxa, saliva, muco nasal, fluido sinovial e urina. “
dentes, pele, carne, tendões, ossos, óssea medula, rins, coração,
fígado, pleura, baço, pulmões, intestinos, mesentery, estômago com o seu
conteúdo, fezes, bile, fleuma, pus, sangue, suor, gordura, Lágrimas,
graxa, saliva, muco nasal, fluido sinovial e urina. “
Assim, ele habita observando Kāya em Kāya internamente, ou ele
habita
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
apresentando ele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
apresentando ele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
E. Seção sobre os elementos
Além disso,
Bhikkhus, um bhikkhu reflete sobre este muito kāya, no entanto, é colocado,
No entanto, é disposto: “Neste Kāya, há o elemento da terra, o
elemento de água, o elemento de fogo e o elemento de ar. “
Assim
como, Bhikkhus, um açougueiro hábil ou um aprendiz de um açougueiro,
tendo matado uma vaca, se sentava em uma encruzilhada cortando em
pedaços; Da mesma forma, Bhikkhus, um bhikkhu reflete nesta muito kāya,
no entanto, é colocado, no entanto, é disposto: “Nestekāya, há o
elemento da terra, o elemento de água e o elemento de fogo”.
como, Bhikkhus, um açougueiro hábil ou um aprendiz de um açougueiro,
tendo matado uma vaca, se sentava em uma encruzilhada cortando em
pedaços; Da mesma forma, Bhikkhus, um bhikkhu reflete nesta muito kāya,
no entanto, é colocado, no entanto, é disposto: “Nestekāya, há o
elemento da terra, o elemento de água e o elemento de fogo”.
Assim,
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou ele habita
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou ele habita
Observando
Kāya em Kāya internamente e externamente; Ele habita a observação do
Samudaya de fenômenos em Kāya, ou ele habita observando o passar do
fenômeno em Kāya, ou ele habita a observação do Samudaya e se afastando
dos fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de mero Ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Thus ele habita a
observação de Kāya em Kāya;
Kāya em Kāya internamente e externamente; Ele habita a observação do
Samudaya de fenômenos em Kāya, ou ele habita observando o passar do
fenômeno em Kāya, ou ele habita a observação do Samudaya e se afastando
dos fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de mero Ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Thus ele habita a
observação de Kāya em Kāya;
(1)
Além disso,
Bhikkhus,
um bhikkhus, como se estivesse vendo um corpo morto, elenco em um chão,
um dia morto, ou dois dias mortos ou três dias mortos, inchados,
azulejos e lutados, ele considera isso muito kāya: “This kāya Também é
de tal natureza, vai se tornar assim, e não está livre de tal condição
“.
um bhikkhus, como se estivesse vendo um corpo morto, elenco em um chão,
um dia morto, ou dois dias mortos ou três dias mortos, inchados,
azulejos e lutados, ele considera isso muito kāya: “This kāya Também é
de tal natureza, vai se tornar assim, e não está livre de tal condição
“.
Assim, ele habita a
observação de Kāya em Kāya internamente, ou ele habita a observação de
Kāya em Kāya externamente, ou habita a observação de Kāya em Kāya
internamente e externamente; Ele habita a observação do Samudaya de
fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
observação de Kāya em Kāya internamente, ou ele habita a observação de
Kāya em Kāya externamente, ou habita a observação de Kāya em Kāya
internamente e externamente; Ele habita a observação do Samudaya de
fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(2)
Além disso,
Bhikkhus,
um bhikkhus, como se estivesse vendo um corpo morto, elenco em um chão,
sendo comido por corvos, sendo comido por falcões, sendo comido por
abutres, sendo comido por garças, sendo comido por cães, Tigres, sendo
comidos por panteras, sendo comidos por vários tipos de seres, ele
considera isso muito Kāya: “Este Kāya também é de tal natureza, vai se
tornar assim, e não é livre de tal condição”.
um bhikkhus, como se estivesse vendo um corpo morto, elenco em um chão,
sendo comido por corvos, sendo comido por falcões, sendo comido por
abutres, sendo comido por garças, sendo comido por cães, Tigres, sendo
comidos por panteras, sendo comidos por vários tipos de seres, ele
considera isso muito Kāya: “Este Kāya também é de tal natureza, vai se
tornar assim, e não é livre de tal condição”.
Assim,
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita observando o Samudaya de
fenômenos em Kāya, ou habita observando a morte de fenômenos em Kāya,
ou ele habita a observação do Samudaya e
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita observando o Samudaya de
fenômenos em Kāya, ou habita observando a morte de fenômenos em Kāya,
ou ele habita a observação do Samudaya e
falando
de fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
de fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(3)
Além
disso, Bhikkhus, um Bhikkhu, como se estivesse vendo um corpo morto,
elenco em um chão, um esqueleto com carne e sangue, mantido juntos por
tendões, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não está livre de tal condição “.
disso, Bhikkhus, um Bhikkhu, como se estivesse vendo um corpo morto,
elenco em um chão, um esqueleto com carne e sangue, mantido juntos por
tendões, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não está livre de tal condição “.
Assim, ele habita observando Kāya em Kāya internamente, ou ele
habita
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(4)
Além disso,
Bhikkhus,
um bhikkhus, como se estivesse vendo um corpo morto, elenco em um chão,
um esqueleto sem carne e manchado de sangue, mantido juntos por
tendões, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não está livre de tal condição “.
um bhikkhus, como se estivesse vendo um corpo morto, elenco em um chão,
um esqueleto sem carne e manchado de sangue, mantido juntos por
tendões, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não está livre de tal condição “.
Assim,
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(5)
Além
disso, Bhikkhus, um Bhikkhu, como se estivesse vendo um corpo morto,
elenco em um chão, um esqueleto sem carne nem sangue, mantido juntos por
tendões, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não está livre de tal condição “.
disso, Bhikkhus, um Bhikkhu, como se estivesse vendo um corpo morto,
elenco em um chão, um esqueleto sem carne nem sangue, mantido juntos por
tendões, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não está livre de tal condição “.
Assim, ele habita observando Kāya em Kāya internamente, ou ele
habita
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
observando Kāya em Kāya externamente, ou habita a observação de Kāya em
Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(6)
Além
disso, Bhikkhus, um Bhikkhu, como se estivesse vendo um corpo morto,
elenco em um chão, desconectado ossos espalhados aqui e ali, aqui um
osso da mão, há um osso de pé, aqui um osso de tornozelo, há um osso de
tornozelo Aqui um osso da coxa, há um osso do quadril, aqui uma costela,
há um osso traseiro, aqui um osso da coluna, há um osso do pescoço,
aqui um osso da mandíbula, há um osso dente, ou há o crânio, ele
considera isso muito kāya : “Este Kāya também é de tal natureza, vai se
tornar assim, e não está livre de tal condição”.
disso, Bhikkhus, um Bhikkhu, como se estivesse vendo um corpo morto,
elenco em um chão, desconectado ossos espalhados aqui e ali, aqui um
osso da mão, há um osso de pé, aqui um osso de tornozelo, há um osso de
tornozelo Aqui um osso da coxa, há um osso do quadril, aqui uma costela,
há um osso traseiro, aqui um osso da coluna, há um osso do pescoço,
aqui um osso da mandíbula, há um osso dente, ou há o crânio, ele
considera isso muito kāya : “Este Kāya também é de tal natureza, vai se
tornar assim, e não está livre de tal condição”.
Assim,
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(7)
Além disso, Bhikkhus, um bhikkhu, assim como se ele fosse
Ver
um corpo morto, elenco em um chão chão, os ossos branqueados como uma
concha, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não é livre de tal doença.”
um corpo morto, elenco em um chão chão, os ossos branqueados como uma
concha, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não é livre de tal doença.”
(
.
.Além disso, Bhikkhus, um bhikkhu, assim como se ele fosse
Ver
um corpo morto, elengue-se em um chão, amontoou os ossos ao longo de um
ano, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não é livre de tal uma condição.”
um corpo morto, elengue-se em um chão, amontoou os ossos ao longo de um
ano, ele considera isso muito kāya: “Este Kāya também é de tal
natureza, vai se tornar assim, e não é livre de tal uma condição.”
Assim,
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
(9)
Além disso, Bhikkhus, um bhikkhu, assim como se ele fosse
Vendo
um corpo morto, elenco em um chão chão, ossos podres reduzidos a pó,
ele considera isso muito kāya: “Este Kāya também é de tal natureza, vai
se tornar assim, e não está livre de tal condição . “
um corpo morto, elenco em um chão chão, ossos podres reduzidos a pó,
ele considera isso muito kāya: “Este Kāya também é de tal natureza, vai
se tornar assim, e não está livre de tal condição . “
Assim,
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
ele habita a observação de Kāya em Kāya internamente, ou ele habita a
observação de Kāya em Kāya externamente, ou habita a observação de Kāya
em Kāya internamente e externamente; Ele habita a observação do Samudaya
de fenômenos em Kāya, ou ele habita observando o passar do fenômeno em
Kāya, ou ele habita a observação do Samudaya e se afastando dos
fenômenos em Kāya; ou então, [percebendo:] “Isso é Kāya!” Sati está
presente nele, apenas na extensão de meros ñāṇa e mera paṭissati, ele
morava destacado, e não se apega a nada no mundo. Assim, Bhikkhus, um
Bhikkhu habita observando Kāya em Kāya.
Ii. Observação de Vedanā.
E além disso, Bhikkhus, como um Bhikkhu habita observando Vedanā em Vedanā?
Aqui,
Bhikkhus, um Bhikkhu, experimentando um Sukha Vedanā, Undersands:
“Estou experimentando um Sukha Vedanā”; experimentando um dukkha vedanā,
undersands:
Bhikkhus, um Bhikkhu, experimentando um Sukha Vedanā, Undersands:
“Estou experimentando um Sukha Vedanā”; experimentando um dukkha vedanā,
undersands:
“Estou
experimentando um dukkha vedanā”; Experimentando um Adukkham-Asukhā
Vedanā, Undersands: “Estou experimentando um Adukkham-Asukhā Vedanā”;
Experimentando um Sukha Vedanā Sāmisa, Undersands: “Estou experimentando
um Sukha Vedanā Sāmisa”; Experimentando um Sukha Vedanā Nirāmisa,
Undersands:
experimentando um dukkha vedanā”; Experimentando um Adukkham-Asukhā
Vedanā, Undersands: “Estou experimentando um Adukkham-Asukhā Vedanā”;
Experimentando um Sukha Vedanā Sāmisa, Undersands: “Estou experimentando
um Sukha Vedanā Sāmisa”; Experimentando um Sukha Vedanā Nirāmisa,
Undersands:
“Estou
experimentando um sukha vedanā nirāmisa”; Experimentando um Dukkha
Vedanā Sāmisa, Undersands: “Estou experimentando um dukkha Vedanā
Sāmisa”; experimentando um dukkha vedanā nirāmisa, undersands: “Estou
experimentando um dukkha vedanā nirāmisa”; Experimentando um
Adukkham-Asukhā Vedanā Sāmisa, Undersands: “Estou experimentando um
Adukkham-Asukhā Vedanā Sāmisa”; Experimentando um Adukkham-Asukhā Vedanā
Nirāmisa, Undersands: “Estou experimentando um Adukkham-Asukhā Vedanā
Nirāmisa”.
experimentando um sukha vedanā nirāmisa”; Experimentando um Dukkha
Vedanā Sāmisa, Undersands: “Estou experimentando um dukkha Vedanā
Sāmisa”; experimentando um dukkha vedanā nirāmisa, undersands: “Estou
experimentando um dukkha vedanā nirāmisa”; Experimentando um
Adukkham-Asukhā Vedanā Sāmisa, Undersands: “Estou experimentando um
Adukkham-Asukhā Vedanā Sāmisa”; Experimentando um Adukkham-Asukhā Vedanā
Nirāmisa, Undersands: “Estou experimentando um Adukkham-Asukhā Vedanā
Nirāmisa”.
Assim, ele habita a observação de Vedanā em Vedanā internamente,
ou ele habita a observação de Vedanā em Vedanā externamente, ou ele habita
observando vedanā em vedanā internamente e externamente; ele habita
Observando
o Samudaya de fenômenos em Vedanā, ou ele habita observando a morte dos
fenômenos em Vedanā, ou ele habita a observação do Samudaya e se
afastando dos fenômenos em Vedanā; ou então, [percebendo:] “Isso é
vedanā!” Sati está presente nele, apenas na extensão de meros ñāṇa e
mera paṭissati, ele morava destacado, e não se apega a nada no mundo.
Assim, Bhikkhus, um Bhikkhu habita observando Vedanā em Vedanā.
o Samudaya de fenômenos em Vedanā, ou ele habita observando a morte dos
fenômenos em Vedanā, ou ele habita a observação do Samudaya e se
afastando dos fenômenos em Vedanā; ou então, [percebendo:] “Isso é
vedanā!” Sati está presente nele, apenas na extensão de meros ñāṇa e
mera paṭissati, ele morava destacado, e não se apega a nada no mundo.
Assim, Bhikkhus, um Bhikkhu habita observando Vedanā em Vedanā.
Iii Observação de Citta.
E além disso, Bhikkhus, como um Bhikkhu habita observando citta em citta?
Aqui, Bhikkhus, um Bhikkhu entende Citta com Rāga como “citta com
Rāga”, ou ele entende a Citta sem Rāga como “Citta sem Rāga”, ou ele
entende Citta com Dosa como “Citta com Dosa”, ou ele entende a Citta sem
a Dosa “Citta sem Dosa”, ou ele entende Citta com Moha como “Citta com
Moha”, ou ele entende Citta sem Moha como “citta sem moha”, ou ele
entende uma citta coletada como “uma citta coletada”, ou ele entende um
espalhado citta como “uma citta espalhada”, ou ele entende uma citta
expandida como “uma citta expandida”, ou ele entende uma citta
inexperiente como “uma citta inexpancha”, ou ele entende uma citta
superável como “uma citta superável”, ou ele entende uma citta
insuperável como “uma citta insuperável”, ou ele entende uma citta
concentrada como “uma citta concentrada”, ou ele entende uma citta não
compreendida como “uma citta não compreendida”, ou ele entende uma citta
liberada como “uma citta liberada”, ou ele entende uma citta
unliberated como “um Unli citta bered “.
Rāga”, ou ele entende a Citta sem Rāga como “Citta sem Rāga”, ou ele
entende Citta com Dosa como “Citta com Dosa”, ou ele entende a Citta sem
a Dosa “Citta sem Dosa”, ou ele entende Citta com Moha como “Citta com
Moha”, ou ele entende Citta sem Moha como “citta sem moha”, ou ele
entende uma citta coletada como “uma citta coletada”, ou ele entende um
espalhado citta como “uma citta espalhada”, ou ele entende uma citta
expandida como “uma citta expandida”, ou ele entende uma citta
inexperiente como “uma citta inexpancha”, ou ele entende uma citta
superável como “uma citta superável”, ou ele entende uma citta
insuperável como “uma citta insuperável”, ou ele entende uma citta
concentrada como “uma citta concentrada”, ou ele entende uma citta não
compreendida como “uma citta não compreendida”, ou ele entende uma citta
liberada como “uma citta liberada”, ou ele entende uma citta
unliberated como “um Unli citta bered “.
Assim, ele habita a observação de Citta em Citta internamente, ou
habita a observação de Citta em Citta externamente, ou habita a
observação de Citta em Citta internamente e externamente; Ele habita
observando o Samudaya de fenômenos em Citta, ou ele habita observando a
morte dos fenômenos em Citta, ou ele habita a observação do Samudaya e
se afastando dos fenômenos em Citta; ou então, [percebendo:] “Isso é
citta!” Sati está presente nele, apenas na extensão de meros ñāṇa e mera
paṭissati, ele morava destacado, e não se apega a nada no mundo. Assim,
Bhikkhus, um Bhikkhu habita observando citta em citta.
habita a observação de Citta em Citta externamente, ou habita a
observação de Citta em Citta internamente e externamente; Ele habita
observando o Samudaya de fenômenos em Citta, ou ele habita observando a
morte dos fenômenos em Citta, ou ele habita a observação do Samudaya e
se afastando dos fenômenos em Citta; ou então, [percebendo:] “Isso é
citta!” Sati está presente nele, apenas na extensão de meros ñāṇa e mera
paṭissati, ele morava destacado, e não se apega a nada no mundo. Assim,
Bhikkhus, um Bhikkhu habita observando citta em citta.
OBSERVAÇÕES DIÁRIAS (EP. 39)
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Kannada Meditation Session -11th May 2020 By Ven. Bhikkhu Ananda Bhante
Maha Bodhi Society Bengaluru
ಕನ್ನಡ ಧ್ಯಾನ ಅಧಿವೇಶನ -11th ಮೇ 2020. ಭಿಕುರು ಆನಂದ ಭಾಂಟೆ
ಮಹಾ ಬೋಧಿ ಸೊಸೈಟಿ ಬೆಂಗಳೂರು
ಕನ್ನಡ ಭಾಷೆ: ಇತಿಹಾಸ ಮತ್ತು ವಿಕಾಸದ ಅದ್ಭುತ ಕಥೆ
ನಾವು ಮಾನವರು ಚೆನ್ನಾಗಿ ಮಾಡಬಹುದಾದರೆ, ಅದು ಸಂವಹನವಾಗಿದೆ.
7,117 ಭಾಷೆಗಳು ಇಂದು ಮಾತನಾಡುತ್ತವೆ.
ಆ
ಸಂಖ್ಯೆಯು ನಿರಂತರವಾಗಿ ಫ್ಲಕ್ಸ್ನಲ್ಲಿದೆ, ಏಕೆಂದರೆ ನಾವು ಪ್ರತಿದಿನ ವಿಶ್ವದ ಭಾಷೆಗಳ
ಬಗ್ಗೆ ಹೆಚ್ಚು ಕಲಿಯುತ್ತಿದ್ದೇವೆ. ಮತ್ತು ಅದಕ್ಕಿಂತಲೂ ಹೆಚ್ಚಾಗಿ, ಭಾಷೆಗಳು
ತಮ್ಮನ್ನು ಫ್ಲಕ್ಸ್ನಲ್ಲಿವೆ. ಅವರು ಜೀವನ ಮತ್ತು ಕ್ರಿಯಾಶೀಲರಾಗಿದ್ದಾರೆ, ನಮ್ಮ
ಶೀಘ್ರವಾಗಿ ಬದಲಾಗುವ ಪ್ರಪಂಚದಿಂದ ಜೀವಂತವಾಗಿರುವುದರಿಂದ ಸಮುದಾಯಗಳು ಮಾತನಾಡುತ್ತಾರೆ.
ಸಂಖ್ಯೆಯು ನಿರಂತರವಾಗಿ ಫ್ಲಕ್ಸ್ನಲ್ಲಿದೆ, ಏಕೆಂದರೆ ನಾವು ಪ್ರತಿದಿನ ವಿಶ್ವದ ಭಾಷೆಗಳ
ಬಗ್ಗೆ ಹೆಚ್ಚು ಕಲಿಯುತ್ತಿದ್ದೇವೆ. ಮತ್ತು ಅದಕ್ಕಿಂತಲೂ ಹೆಚ್ಚಾಗಿ, ಭಾಷೆಗಳು
ತಮ್ಮನ್ನು ಫ್ಲಕ್ಸ್ನಲ್ಲಿವೆ. ಅವರು ಜೀವನ ಮತ್ತು ಕ್ರಿಯಾಶೀಲರಾಗಿದ್ದಾರೆ, ನಮ್ಮ
ಶೀಘ್ರವಾಗಿ ಬದಲಾಗುವ ಪ್ರಪಂಚದಿಂದ ಜೀವಂತವಾಗಿರುವುದರಿಂದ ಸಮುದಾಯಗಳು ಮಾತನಾಡುತ್ತಾರೆ.
ಇದು ದುರ್ಬಲವಾದ ಸಮಯ: ಸರಿಸುಮಾರು 0% ಭಾಷೆಗಳು ಈಗ ಅಳಿವಿನಂಚಿನಲ್ಲಿರುವವು, ಸಾಮಾನ್ಯವಾಗಿ ಉಳಿದ 1,000 ಸ್ಪೀಕರ್ಗಳು ಉಳಿದಿವೆ. ಏತನ್ಮಧ್ಯೆ, ಕೇವಲ 23
ಭಾಷೆಗಳು ಖಾತೆಗಿಂತ ಹೆಚ್ಚು ವಿಶ್ವದ ಜನಸಂಖ್ಯೆಗೆ.
ಜನಿಸಿದ ಮಗುವಿನೊಂದಿಗೆ ಯಾರಿಗಾದರೂ ಸಂವಹನ ಮಾಡದೆಯೇ ಪ್ರತ್ಯೇಕಿಸಲ್ಪಟ್ಟಾಗ
ಬೇಬಿ,
ಕೆಲವು ದಿನಗಳ ನಂತರ ಅದು ಮಾತನಾಡುವ ಮತ್ತು ಮಾನವ ನೈಸರ್ಗಿಕ (ಪ್ರಕೃತಿಯು) ಕನ್ನಡ
ವ್ಯಾಕರಣದ ಪ್ರಕಾಚಿತ ಪ್ರಭಾವ ಎನ್ನುವುದು ಆಗಾಗ್ಗೆ ಹೊರಹೊಮ್ಮುವ ಚರ್ಚೆಯ ವಿಷಯವಾಗಿದೆ.
ವಿದ್ವಾಂಸರ ಪ್ರಕಾರ, ಆರಂಭಿಕ ವಯಸ್ಸಿನ ನಂತರ ಕರ್ನಾಟಕದ ಸಮಾಜದಲ್ಲಿ ವೈದ್ಯರು ಸ್ಥಾನ
ಹೊಂದಿದ್ದಾರೆ.
ಕೆಲವು ದಿನಗಳ ನಂತರ ಅದು ಮಾತನಾಡುವ ಮತ್ತು ಮಾನವ ನೈಸರ್ಗಿಕ (ಪ್ರಕೃತಿಯು) ಕನ್ನಡ
ವ್ಯಾಕರಣದ ಪ್ರಕಾಚಿತ ಪ್ರಭಾವ ಎನ್ನುವುದು ಆಗಾಗ್ಗೆ ಹೊರಹೊಮ್ಮುವ ಚರ್ಚೆಯ ವಿಷಯವಾಗಿದೆ.
ವಿದ್ವಾಂಸರ ಪ್ರಕಾರ, ಆರಂಭಿಕ ವಯಸ್ಸಿನ ನಂತರ ಕರ್ನಾಟಕದ ಸಮಾಜದಲ್ಲಿ ವೈದ್ಯರು ಸ್ಥಾನ
ಹೊಂದಿದ್ದಾರೆ.
ಶಾಸ್ತ್ರೀಯ ಮ್ಯಾಗಜಿ ಮ್ಯಾಗಡಿ / ಕ್ಲಾಸಿಕಲ್ ಚಂದಸೊ ಭಾಷೆ / ಮ್ಯಾಗಡಿಕರಣ,
ಶಾಸ್ತ್ರೀಯ ಹೆಲಾ ಬಸಾ (ಹೆಲಾ ಭಾಷೆ), ಶಾಸ್ತ್ರೀಯ ಪತಿ
ಇದು ಒಂದೇ ಆಗಿರುತ್ತದೆ. ಬುದ್ಧ ಮಗಾಡಿಯಲ್ಲಿ ಮಾತನಾಡಿದರು. ಎಲ್ಲಾ 7,117 ಭಾಷೆಗಳು ಮತ್ತು
ಉಪಭಾಷೆಗಳು
ಶಾಸ್ತ್ರೀಯ ಮಗಾಜಿ Magadhi ಶೂಟ್ ಆಫ್. ಆದ್ದರಿಂದ ಅವರೆಲ್ಲರೂ ಮಾನವ ಜೀವಿಗಳ
ಪ್ರಕೃತಿಯಲ್ಲಿ ಶಾಸ್ತ್ರೀಯರಾಗಿದ್ದಾರೆ (ಪ್ರಕೃತಿ), ಎಲ್ಲಾ ಇತರ ಜೀವಮಾನಗಳಂತೆಯೇ
ತಮ್ಮದೇ ಆದ ನ್ಯಾಚುರಾಲ್ಯಾಂಜಾಜ್ಗಳನ್ನು ಸಂವಹನಕ್ಕಾಗಿ ಹೊಂದಿದ್ದಾರೆ.
ಶಾಸ್ತ್ರೀಯ ಮಗಾಜಿ Magadhi ಶೂಟ್ ಆಫ್. ಆದ್ದರಿಂದ ಅವರೆಲ್ಲರೂ ಮಾನವ ಜೀವಿಗಳ
ಪ್ರಕೃತಿಯಲ್ಲಿ ಶಾಸ್ತ್ರೀಯರಾಗಿದ್ದಾರೆ (ಪ್ರಕೃತಿ), ಎಲ್ಲಾ ಇತರ ಜೀವಮಾನಗಳಂತೆಯೇ
ತಮ್ಮದೇ ಆದ ನ್ಯಾಚುರಾಲ್ಯಾಂಜಾಜ್ಗಳನ್ನು ಸಂವಹನಕ್ಕಾಗಿ ಹೊಂದಿದ್ದಾರೆ.
ವರ್ನಾಕ್ಯುಲರ್
ಪ್ರಾಕ್ರಿಟಿಯಲ್ಲಿ ತೊಡಗಿರುವ ಜನರು ಕನ್ನಡ ಮಾತನಾಡುವ ಜನಸಂಖ್ಯೆಯನ್ನು (ಕನ್ನಡವನ್ನು
ಆಡಳಿತಾತ್ಮಕ ಭಾಷೆಯಾಗಿ ಬಳಸಲಾಗುತ್ತಿತ್ತು) ಮತ್ತು ಅದರಲ್ಲಿ ಹೆಚ್ಚಿನ ಭಾಗವನ್ನು
ಪ್ರಭಾವಿಸಿವೆ ಎಂದು ಮೂಲಗಳು ಸೂಚಿಸುತ್ತವೆ. ಉದಾಹರಣೆಗೆ, ಬಣ್ಣಕ್ಕಾಗಿ ಕನ್ನಡ ಪದವು
ಬನ್ನಾ ಆಗಿದೆ. ಬಣ್ಣಕ್ಕಾಗಿ ಪ್ರಾಕ್ರಿಟ್ ಪದವು ವಾನ್ನಾ ಆಗಿದೆ. ಪರಿಚಿತ ಧ್ವನಿ?
ಪ್ರಾಕ್ರಿಟಿಯಲ್ಲಿ ತೊಡಗಿರುವ ಜನರು ಕನ್ನಡ ಮಾತನಾಡುವ ಜನಸಂಖ್ಯೆಯನ್ನು (ಕನ್ನಡವನ್ನು
ಆಡಳಿತಾತ್ಮಕ ಭಾಷೆಯಾಗಿ ಬಳಸಲಾಗುತ್ತಿತ್ತು) ಮತ್ತು ಅದರಲ್ಲಿ ಹೆಚ್ಚಿನ ಭಾಗವನ್ನು
ಪ್ರಭಾವಿಸಿವೆ ಎಂದು ಮೂಲಗಳು ಸೂಚಿಸುತ್ತವೆ. ಉದಾಹರಣೆಗೆ, ಬಣ್ಣಕ್ಕಾಗಿ ಕನ್ನಡ ಪದವು
ಬನ್ನಾ ಆಗಿದೆ. ಬಣ್ಣಕ್ಕಾಗಿ ಪ್ರಾಕ್ರಿಟ್ ಪದವು ವಾನ್ನಾ ಆಗಿದೆ. ಪರಿಚಿತ ಧ್ವನಿ?
ಕನ್ನಡ ಭಾಷೆಯ ಇತಿಹಾಸ
ಕನ್ನಡವು
3 ನೇ ಶತಮಾನ BCE ಯಲ್ಲಿ ಪ್ರಚಲಿತದಲ್ಲಿರುವ ಒಂದು ಭಾಷೆಯಾಗಿದೆ. ಕನ್ನಡ ಭಾಷೆಯ
ಅಸ್ತಿತ್ವದ ಪುರಾವೆಗಳು ಸಾಕಷ್ಟು ಇವೆ ಮತ್ತು ಭಾರತದಾದ್ಯಂತ ಮತ್ತು ಕೆಲವೊಮ್ಮೆ
ವಿದೇಶದಲ್ಲಿ ಹರಡಿವೆ. ಉದಾಹರಣೆಗೆ, ‘ಐಸಿಲಾ’ ಎಂಬ ಪದವು ಅಶೋಕನ ಶಾಸನದಲ್ಲಿ
ಕಂಡುಬಂದಿದೆ, ನಂತರ ಅದನ್ನು ಕನ್ನಡ ಭಾಷೆಯಿಂದ ಒಂದು ಪದ ಎಂದು ದೃಢಪಡಿಸಲಾಯಿತು. ಈ
ಕುತೂಹಲಕಾರಿ ಅಶೋಕನ ಶಾಸನದಲ್ಲಿ ಹಲವಾರು ಕನ್ನಡ ಪದಗಳು ಕಂಡುಬಂದಿವೆ. ಮುಂದೆ, ನಾವು
ಕರ್ನಾಟಕ ಮತ್ತು ಅವರ ಭಾಷೆಯಲ್ಲಿನ ಸ್ಥಳಗಳ ಕುರಿತು ಮಾತನಾಡುವ ಭೂಗೋಳಶಾಸ್ತ್ರದ
ಭೂಗೋಳದಿಂದ ಭಾಷೆಯ ಬಗ್ಗೆ ವಿವರಗಳನ್ನು ತಿಳಿಯುತ್ತೇವೆ.
3 ನೇ ಶತಮಾನ BCE ಯಲ್ಲಿ ಪ್ರಚಲಿತದಲ್ಲಿರುವ ಒಂದು ಭಾಷೆಯಾಗಿದೆ. ಕನ್ನಡ ಭಾಷೆಯ
ಅಸ್ತಿತ್ವದ ಪುರಾವೆಗಳು ಸಾಕಷ್ಟು ಇವೆ ಮತ್ತು ಭಾರತದಾದ್ಯಂತ ಮತ್ತು ಕೆಲವೊಮ್ಮೆ
ವಿದೇಶದಲ್ಲಿ ಹರಡಿವೆ. ಉದಾಹರಣೆಗೆ, ‘ಐಸಿಲಾ’ ಎಂಬ ಪದವು ಅಶೋಕನ ಶಾಸನದಲ್ಲಿ
ಕಂಡುಬಂದಿದೆ, ನಂತರ ಅದನ್ನು ಕನ್ನಡ ಭಾಷೆಯಿಂದ ಒಂದು ಪದ ಎಂದು ದೃಢಪಡಿಸಲಾಯಿತು. ಈ
ಕುತೂಹಲಕಾರಿ ಅಶೋಕನ ಶಾಸನದಲ್ಲಿ ಹಲವಾರು ಕನ್ನಡ ಪದಗಳು ಕಂಡುಬಂದಿವೆ. ಮುಂದೆ, ನಾವು
ಕರ್ನಾಟಕ ಮತ್ತು ಅವರ ಭಾಷೆಯಲ್ಲಿನ ಸ್ಥಳಗಳ ಕುರಿತು ಮಾತನಾಡುವ ಭೂಗೋಳಶಾಸ್ತ್ರದ
ಭೂಗೋಳದಿಂದ ಭಾಷೆಯ ಬಗ್ಗೆ ವಿವರಗಳನ್ನು ತಿಳಿಯುತ್ತೇವೆ.
ಇದಲ್ಲದೆ,
ಕದಂಬಸ್ನ ಪ್ರಸಿದ್ಧ ಹಲ್ಮಿಡಿ ದಾಖಲೆಯು 5 ನೇ ಶತಮಾನದ AD ಯಲ್ಲಿ ಕನ್ನಡ ಭಾಷೆಯ
ಅಸ್ತಿತ್ವದ ಪುರಾವೆಗಳ ಪುರಾವೆಗಳ ಪುರಾವೆಯಾಗಿದೆ. ಇದರಿಂದ ಕನ್ನಡವು ಅಭಿವೃದ್ಧಿ
ಹೊಂದಿದ ಭಾಷೆಯಾಗಿದ್ದ ಸತ್ಯವನ್ನು ನಾವು ಸ್ಥಾಪಿಸಬಹುದು; ಮಾತನಾಡುವ ಮತ್ತು ಹಿಂದಿನ
ವಯಸ್ಸಿನವರೆಗೂ ಬರೆಯಲಾಗಿದೆ. ಕಾನ್ನಾಡಾ ಹಲವಾರು ತಮಿಳು ಶಾಸನಗಳಲ್ಲಿ ಕಂಡುಬಂದಿದೆ
ಎಂದು ಮತ್ತೊಂದು ಆಶ್ಚರ್ಯಕರ ಬಹಿರಂಗಪಡಿಸುವುದು. 1 ನೇ ಶತಮಾನದಲ್ಲಿ CE ತಮಿಳು
ಶಾಸನದಲ್ಲಿ, ಕನ್ನಡ ಪದ ‘ಅಯ್ಜಯಾಯಾ’ ಕಂಡುಬಂದಿದೆ. ಅಂತೆಯೇ, 3 ನೇ ಶತಮಾನ ತಮಿಳು
ಶಾಸನದಲ್ಲಿ, ‘ಒಪಪಾ ನಪ್ಪ ವ್ಲಾನ್’ ಎಂಬ ಪದವು ಶಾಸನದಾದ್ಯಂತ ಪುನರಾವರ್ತನೆಯಾಗಿದೆ.
‘ಒಪನಾಪ್ಪ’ ಕನ್ನಡ ಪದ ‘ಅಪ್ಪಾ’ ಅನ್ನು ಹೊಂದಿರುವುದರಿಂದ ಇದು ಗಮನಾರ್ಹವಾಗಿದೆ. ಈ
ಶಾಸನಗಳಲ್ಲಿ ಕಂಡುಬರುವ ವ್ಯಾಕರಣ ವಿಭಾಗಗಳು ತಮಿಳುಗಿಂತ ಹೆಚ್ಚಾಗಿ ಕನ್ನಡಕ್ಕೆ ಹೆಚ್ಚು
ಸೇರಿವೆ ಎಂದು ಹಲವಾರು ವಿದ್ವಾಂಸರು ನಂಬುತ್ತಾರೆ.
ಕದಂಬಸ್ನ ಪ್ರಸಿದ್ಧ ಹಲ್ಮಿಡಿ ದಾಖಲೆಯು 5 ನೇ ಶತಮಾನದ AD ಯಲ್ಲಿ ಕನ್ನಡ ಭಾಷೆಯ
ಅಸ್ತಿತ್ವದ ಪುರಾವೆಗಳ ಪುರಾವೆಗಳ ಪುರಾವೆಯಾಗಿದೆ. ಇದರಿಂದ ಕನ್ನಡವು ಅಭಿವೃದ್ಧಿ
ಹೊಂದಿದ ಭಾಷೆಯಾಗಿದ್ದ ಸತ್ಯವನ್ನು ನಾವು ಸ್ಥಾಪಿಸಬಹುದು; ಮಾತನಾಡುವ ಮತ್ತು ಹಿಂದಿನ
ವಯಸ್ಸಿನವರೆಗೂ ಬರೆಯಲಾಗಿದೆ. ಕಾನ್ನಾಡಾ ಹಲವಾರು ತಮಿಳು ಶಾಸನಗಳಲ್ಲಿ ಕಂಡುಬಂದಿದೆ
ಎಂದು ಮತ್ತೊಂದು ಆಶ್ಚರ್ಯಕರ ಬಹಿರಂಗಪಡಿಸುವುದು. 1 ನೇ ಶತಮಾನದಲ್ಲಿ CE ತಮಿಳು
ಶಾಸನದಲ್ಲಿ, ಕನ್ನಡ ಪದ ‘ಅಯ್ಜಯಾಯಾ’ ಕಂಡುಬಂದಿದೆ. ಅಂತೆಯೇ, 3 ನೇ ಶತಮಾನ ತಮಿಳು
ಶಾಸನದಲ್ಲಿ, ‘ಒಪಪಾ ನಪ್ಪ ವ್ಲಾನ್’ ಎಂಬ ಪದವು ಶಾಸನದಾದ್ಯಂತ ಪುನರಾವರ್ತನೆಯಾಗಿದೆ.
‘ಒಪನಾಪ್ಪ’ ಕನ್ನಡ ಪದ ‘ಅಪ್ಪಾ’ ಅನ್ನು ಹೊಂದಿರುವುದರಿಂದ ಇದು ಗಮನಾರ್ಹವಾಗಿದೆ. ಈ
ಶಾಸನಗಳಲ್ಲಿ ಕಂಡುಬರುವ ವ್ಯಾಕರಣ ವಿಭಾಗಗಳು ತಮಿಳುಗಿಂತ ಹೆಚ್ಚಾಗಿ ಕನ್ನಡಕ್ಕೆ ಹೆಚ್ಚು
ಸೇರಿವೆ ಎಂದು ಹಲವಾರು ವಿದ್ವಾಂಸರು ನಂಬುತ್ತಾರೆ.
ಕನ್ನಡವು
450 ಶತಮಾನದ AD ಯಲ್ಲಿ ಆಡಳಿತಾತ್ಮಕ ಭಾಷೆಯಾಗಿ ಮಾರ್ಪಟ್ಟಿದೆ. ಹ್ಯಾಲ್ಮಿಡಿ
ಶಾಸನವೆಂದು ಕರೆಯಲ್ಪಡುವ ಕನ್ನಡ ಭಾಷೆಯಲ್ಲಿ ಸಂಪೂರ್ಣವಾಗಿ ಪೂರ್ಣ-ಉದ್ದದ ಕಲ್ಲಿನ
ಶಾಸನದಿಂದಾಗಿ ನಾವು ಇದನ್ನು ತಿಳಿದಿದ್ದೇವೆ. ಕರ್ನಾಟಕದ ಸಮಾಜ ಮತ್ತು ಸಂಸ್ಕೃತಿಯ
ಆರಂಭಿಕ ಸಂಸ್ಕೃತಿ ಮತ್ತು ಮಾದರಿಗಳನ್ನು ಪತ್ತೆಹಚ್ಚುವಲ್ಲಿ ಈ ಶಾಸನವು ಅಮೂಲ್ಯವಾಗಿದೆ.
ಕುತೂಹಲಕಾರಿಯಾಗಿ, ಕನ್ನಡ ಶಾಸನಗಳು ಕರ್ನಾಟಕದಲ್ಲೇ ಕಂಡುಬರುವುದಿಲ್ಲ ಆದರೆ
ಮಹಾರಾಷ್ಟ್ರ, ಆಂಧ್ರಪ್ರದೇಶ, ತೆಲಂಗಾಣ, ತಮಿಳುನಾಡು, ಮತ್ತು ಕೆಲವೊಮ್ಮೆ ಮಧ್ಯಪ್ರದೇಶದ
ಉತ್ತರದ ರಾಜ್ಯದಲ್ಲಿ ವ್ಯಾಪಕವಾಗಿ ಕಂಡುಬರುತ್ತವೆ. ಹೌದು, ಮಧ್ಯಪ್ರದೇಶ. ಜಬಲ್ಪುರ್
(ಇಂದಿನ ಮಧ್ಯಪ್ರದೇಶ) ಬಳಿ ಕನ್ನಡ ಶಾಸನವು ಕಂಡುಬಂದಿದೆ, ಇದು ಕೃಷ್ಣ III ರ
ಆಳ್ವಿಕೆಯಿಂದ ಬಂದಿದೆ ಎಂದು ನಂಬಲಾಗಿದೆ. ಇದು ಇಂಡಿಯಾ ನಗರಗಳ ನಡುವಿನ ಅಂತರ-ಸಂವಹನ
ಮತ್ತು ಭಾಷೆಗಳ ಬಗ್ಗೆ ನಮಗೆ ಹೇಳುತ್ತದೆ. ಕನ್ನಡದಲ್ಲಿ ವಿವಿಧ ಶಾಸನಗಳು ಎರಡು
ಭಾಗಗಳಾಗಿವೆ-ಪೂರ್ವ-ಹಳೆಯ ಕನ್ನಡ (450 ರಿಂದ 800 AD) ಮತ್ತು ಹಳೆಯ ಕನ್ನಡ (800 ರಿಂದ
1000 AD) ಆಗಿ ವರ್ಗೀಕರಿಸಬಹುದು ಎಂದು ತಿಳಿಯುವುದು ಸಹ ಮುಖ್ಯವಾಗಿದೆ. ಸಹಜವಾಗಿ,
ಪ್ರಸ್ತುತ ಮಾತನಾಡುವ ಭಾಷೆ ಆಧುನಿಕ ಕನ್ನಡ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.
450 ಶತಮಾನದ AD ಯಲ್ಲಿ ಆಡಳಿತಾತ್ಮಕ ಭಾಷೆಯಾಗಿ ಮಾರ್ಪಟ್ಟಿದೆ. ಹ್ಯಾಲ್ಮಿಡಿ
ಶಾಸನವೆಂದು ಕರೆಯಲ್ಪಡುವ ಕನ್ನಡ ಭಾಷೆಯಲ್ಲಿ ಸಂಪೂರ್ಣವಾಗಿ ಪೂರ್ಣ-ಉದ್ದದ ಕಲ್ಲಿನ
ಶಾಸನದಿಂದಾಗಿ ನಾವು ಇದನ್ನು ತಿಳಿದಿದ್ದೇವೆ. ಕರ್ನಾಟಕದ ಸಮಾಜ ಮತ್ತು ಸಂಸ್ಕೃತಿಯ
ಆರಂಭಿಕ ಸಂಸ್ಕೃತಿ ಮತ್ತು ಮಾದರಿಗಳನ್ನು ಪತ್ತೆಹಚ್ಚುವಲ್ಲಿ ಈ ಶಾಸನವು ಅಮೂಲ್ಯವಾಗಿದೆ.
ಕುತೂಹಲಕಾರಿಯಾಗಿ, ಕನ್ನಡ ಶಾಸನಗಳು ಕರ್ನಾಟಕದಲ್ಲೇ ಕಂಡುಬರುವುದಿಲ್ಲ ಆದರೆ
ಮಹಾರಾಷ್ಟ್ರ, ಆಂಧ್ರಪ್ರದೇಶ, ತೆಲಂಗಾಣ, ತಮಿಳುನಾಡು, ಮತ್ತು ಕೆಲವೊಮ್ಮೆ ಮಧ್ಯಪ್ರದೇಶದ
ಉತ್ತರದ ರಾಜ್ಯದಲ್ಲಿ ವ್ಯಾಪಕವಾಗಿ ಕಂಡುಬರುತ್ತವೆ. ಹೌದು, ಮಧ್ಯಪ್ರದೇಶ. ಜಬಲ್ಪುರ್
(ಇಂದಿನ ಮಧ್ಯಪ್ರದೇಶ) ಬಳಿ ಕನ್ನಡ ಶಾಸನವು ಕಂಡುಬಂದಿದೆ, ಇದು ಕೃಷ್ಣ III ರ
ಆಳ್ವಿಕೆಯಿಂದ ಬಂದಿದೆ ಎಂದು ನಂಬಲಾಗಿದೆ. ಇದು ಇಂಡಿಯಾ ನಗರಗಳ ನಡುವಿನ ಅಂತರ-ಸಂವಹನ
ಮತ್ತು ಭಾಷೆಗಳ ಬಗ್ಗೆ ನಮಗೆ ಹೇಳುತ್ತದೆ. ಕನ್ನಡದಲ್ಲಿ ವಿವಿಧ ಶಾಸನಗಳು ಎರಡು
ಭಾಗಗಳಾಗಿವೆ-ಪೂರ್ವ-ಹಳೆಯ ಕನ್ನಡ (450 ರಿಂದ 800 AD) ಮತ್ತು ಹಳೆಯ ಕನ್ನಡ (800 ರಿಂದ
1000 AD) ಆಗಿ ವರ್ಗೀಕರಿಸಬಹುದು ಎಂದು ತಿಳಿಯುವುದು ಸಹ ಮುಖ್ಯವಾಗಿದೆ. ಸಹಜವಾಗಿ,
ಪ್ರಸ್ತುತ ಮಾತನಾಡುವ ಭಾಷೆ ಆಧುನಿಕ ಕನ್ನಡ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ.
ಕನ್ನಡ
ಸಾಹಿತ್ಯವನ್ನು ಮೂರು ಭಾಗಗಳಾಗಿ ವಿಂಗಡಿಸಲಾಗಿದೆ - ಹಳೆಯ ಕನ್ನಡ, ಮಧ್ಯ ಕನ್ನಡ,
ಮತ್ತು ಆಧುನಿಕ ಕನ್ನಡ. ಆರಂಭಿಕ ಕನ್ನಡ ಕೆಲಸವು ಅದರ ವ್ಯಾಕರಣ ಮತ್ತು ಸಾಹಿತ್ಯ ಶೈಲಿಗಳ
ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾಳೆ ಮತ್ತು ಆರಂಭಿಕ ಕನ್ನಡ ಪಠ್ಯಗಳು ಅಭಿಧವ ಪಂಪಾದಿಂದ 12 ನೇ
ಶತಮಾನದ ರಾಮಾಯಣ ಮುಂತಾದ ಧಾರ್ಮಿಕ ವಿಷಯಗಳ ಮೇಲೆ ಕವಿತೆಗಳಾಗಿದ್ದವು. ಕನ್ನಡ
ಕಾದಂಬರಿಗಳ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾ, ಕಾನ್ನಾಡಾ ಸಾಹಿತ್ಯದ ಮುಂಚಿನ ರೂಪಗಳಲ್ಲಿ
ಒಂದಾಗಿದೆ, ಇದನ್ನು ಕಾದಂಬರಿ ಎಂದು ಪರಿಗಣಿಸಬಹುದು. ಕಥೆಯು ರಾಜಕುಮಾರ ಮತ್ತು
ರಾಜಕುಮಾರಿಯ ನಡುವಿನ ಪ್ರೀತಿಯ ಕಥೆಯನ್ನು ನಿರೂಪಿಸುತ್ತದೆ. ಮತ್ತೊಂದು ಪ್ರಸಿದ್ಧ
ಕನ್ನಡ ಸಾಹಿತ್ಯವು ಸದಾಕರಾದೇವರಿಂದ “ರಾಜಶೇಖರಾ ವಿಲಾಸ” ಆಗಿದೆ. ಇದು 1657 ರಲ್ಲಿ
ಬರೆಯಲ್ಪಟ್ಟ ಕಾಲ್ಪನಿಕ ಕಥೆಯಾಗಿದ್ದು, ಇದು ಗದ್ಯ ಮತ್ತು ಕವಿತೆಗಳನ್ನು
ಒಳಗೊಂಡಿರುತ್ತದೆ. 20 ನೇ ಶತಮಾನದಿಂದ, ಕನ್ನಡ ಸಾಹಿತ್ಯವು ಬರವಣಿಗೆಯ ಪರಿಕಲ್ಪನೆಯಿಂದ
ಪ್ರಭಾವಿತವಾಗಿತ್ತು ಮತ್ತು ಬರವಣಿಗೆಯ ಶೈಲಿಗಳ ಮಧ್ಯಂತರವನ್ನು ಕಂಡಿತು.
ಸಾಹಿತ್ಯವನ್ನು ಮೂರು ಭಾಗಗಳಾಗಿ ವಿಂಗಡಿಸಲಾಗಿದೆ - ಹಳೆಯ ಕನ್ನಡ, ಮಧ್ಯ ಕನ್ನಡ,
ಮತ್ತು ಆಧುನಿಕ ಕನ್ನಡ. ಆರಂಭಿಕ ಕನ್ನಡ ಕೆಲಸವು ಅದರ ವ್ಯಾಕರಣ ಮತ್ತು ಸಾಹಿತ್ಯ ಶೈಲಿಗಳ
ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾಳೆ ಮತ್ತು ಆರಂಭಿಕ ಕನ್ನಡ ಪಠ್ಯಗಳು ಅಭಿಧವ ಪಂಪಾದಿಂದ 12 ನೇ
ಶತಮಾನದ ರಾಮಾಯಣ ಮುಂತಾದ ಧಾರ್ಮಿಕ ವಿಷಯಗಳ ಮೇಲೆ ಕವಿತೆಗಳಾಗಿದ್ದವು. ಕನ್ನಡ
ಕಾದಂಬರಿಗಳ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಾ, ಕಾನ್ನಾಡಾ ಸಾಹಿತ್ಯದ ಮುಂಚಿನ ರೂಪಗಳಲ್ಲಿ
ಒಂದಾಗಿದೆ, ಇದನ್ನು ಕಾದಂಬರಿ ಎಂದು ಪರಿಗಣಿಸಬಹುದು. ಕಥೆಯು ರಾಜಕುಮಾರ ಮತ್ತು
ರಾಜಕುಮಾರಿಯ ನಡುವಿನ ಪ್ರೀತಿಯ ಕಥೆಯನ್ನು ನಿರೂಪಿಸುತ್ತದೆ. ಮತ್ತೊಂದು ಪ್ರಸಿದ್ಧ
ಕನ್ನಡ ಸಾಹಿತ್ಯವು ಸದಾಕರಾದೇವರಿಂದ “ರಾಜಶೇಖರಾ ವಿಲಾಸ” ಆಗಿದೆ. ಇದು 1657 ರಲ್ಲಿ
ಬರೆಯಲ್ಪಟ್ಟ ಕಾಲ್ಪನಿಕ ಕಥೆಯಾಗಿದ್ದು, ಇದು ಗದ್ಯ ಮತ್ತು ಕವಿತೆಗಳನ್ನು
ಒಳಗೊಂಡಿರುತ್ತದೆ. 20 ನೇ ಶತಮಾನದಿಂದ, ಕನ್ನಡ ಸಾಹಿತ್ಯವು ಬರವಣಿಗೆಯ ಪರಿಕಲ್ಪನೆಯಿಂದ
ಪ್ರಭಾವಿತವಾಗಿತ್ತು ಮತ್ತು ಬರವಣಿಗೆಯ ಶೈಲಿಗಳ ಮಧ್ಯಂತರವನ್ನು ಕಂಡಿತು.
ಆಧುನಿಕ ಕನ್ನಡ ಸಾಹಿತ್ಯದಲ್ಲಿ ಪ್ರಮುಖ ವ್ಯಕ್ತಿಗಳು
ಮಹಾರಾಜ
ಕೃಷ್ಣರಾಜ ವೊಡೆಯರ್ III 19 ನೇ ಶತಮಾನದ ಆರಂಭದಲ್ಲಿ ಸಂಸ್ಕೃತ ಮಹಾಕಾವ್ಯಗಳ ಆಧಾರದ
ಮೇಲೆ ಗದ್ಯವನ್ನು ಬರೆಯಲು ಪ್ರಾರಂಭಿಸಿದಾಗ ಆಧುನಿಕ ಕನ್ನಡ ಸಾಹಿತ್ಯವು ತನ್ನ
ಬೆಳವಣಿಗೆಯನ್ನು ಕಂಡಿತು. ಮೊದಲ ಆಧುನಿಕ ಕನ್ನಡ ಕಾದಂಬರಿಯು ಕೆಂಪು ನಾರಾಯಣ
“ಮುದ್ರಮಂಜ”. 20 ನೇ ಶತಮಾನದ ಮುಂಜಾನೆ b.m. ಶ್ರೀಕಾಂತಾಯ ಅಥವಾ ಬಿ.ಎಮ್. ಆಧುನಿಕ
ಕನ್ನಡ ಸಾಹಿತ್ಯವನ್ನು ಕ್ರಾಂತಿಗೊಳಿಸಿದ ಮತ್ತು ಹೀಗೆ ಆಧುನಿಕ ಕನ್ನಡ ಸಾಹಿತ್ಯದ ತಂದೆ
‘ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ. B.m. ಶ್ರೀ ತನ್ನ ಕೆಲಸವನ್ನು ಪ್ರಕಟಿಸಿದರು - ಇಂಗ್ಲಿಷ್
ಗೀತಾಯುಗಾಲು - ಇಂಗ್ಲಿಷ್ಗೆ ಅನುವಾದಿಸಲಾದ ಕವಿತೆಗಳ ಸಂಗ್ರಹ. ಆಧುನಿಕ ಕನ್ನಡದಲ್ಲಿ
ಹೊಸ, ಮೂಲ ಕೆಲಸದ ಬರವಣಿಗೆಯಿಂದ ಈ ಯುಗವು ಗುರುತಿಸಲ್ಪಟ್ಟಿತು, ಆದರೆ ಏಕಕಾಲದಲ್ಲಿ
ಹಳೆಯ ರೂಪಗಳನ್ನು ಬಿಟ್ಟುಹೋಗುತ್ತದೆ. ಕೆಲವು ಪ್ರಸಿದ್ಧ 21 ನೇ ಶತಮಾನದ ಕನ್ನಡ
ಬರಹಗಾರರು ಕುವೆಂಪು, ವಿ.ಕೆ. ಗೋಕಾಕ್, ಕೆ. ಶಿವರಾಮ್ ಕರಾಂತ್, ಶ್ರೀನಿವಾಸ, ಗಿರೀಶ್
ಕಾರ್ನಾಡ್, ಯು.ಆರ್. ಅನಂತಮೂರ್ತಿ, ಮತ್ತು ಅಂಬಿಕಾಟನಟಟ್ಟಾ.
ಕೃಷ್ಣರಾಜ ವೊಡೆಯರ್ III 19 ನೇ ಶತಮಾನದ ಆರಂಭದಲ್ಲಿ ಸಂಸ್ಕೃತ ಮಹಾಕಾವ್ಯಗಳ ಆಧಾರದ
ಮೇಲೆ ಗದ್ಯವನ್ನು ಬರೆಯಲು ಪ್ರಾರಂಭಿಸಿದಾಗ ಆಧುನಿಕ ಕನ್ನಡ ಸಾಹಿತ್ಯವು ತನ್ನ
ಬೆಳವಣಿಗೆಯನ್ನು ಕಂಡಿತು. ಮೊದಲ ಆಧುನಿಕ ಕನ್ನಡ ಕಾದಂಬರಿಯು ಕೆಂಪು ನಾರಾಯಣ
“ಮುದ್ರಮಂಜ”. 20 ನೇ ಶತಮಾನದ ಮುಂಜಾನೆ b.m. ಶ್ರೀಕಾಂತಾಯ ಅಥವಾ ಬಿ.ಎಮ್. ಆಧುನಿಕ
ಕನ್ನಡ ಸಾಹಿತ್ಯವನ್ನು ಕ್ರಾಂತಿಗೊಳಿಸಿದ ಮತ್ತು ಹೀಗೆ ಆಧುನಿಕ ಕನ್ನಡ ಸಾಹಿತ್ಯದ ತಂದೆ
‘ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ. B.m. ಶ್ರೀ ತನ್ನ ಕೆಲಸವನ್ನು ಪ್ರಕಟಿಸಿದರು - ಇಂಗ್ಲಿಷ್
ಗೀತಾಯುಗಾಲು - ಇಂಗ್ಲಿಷ್ಗೆ ಅನುವಾದಿಸಲಾದ ಕವಿತೆಗಳ ಸಂಗ್ರಹ. ಆಧುನಿಕ ಕನ್ನಡದಲ್ಲಿ
ಹೊಸ, ಮೂಲ ಕೆಲಸದ ಬರವಣಿಗೆಯಿಂದ ಈ ಯುಗವು ಗುರುತಿಸಲ್ಪಟ್ಟಿತು, ಆದರೆ ಏಕಕಾಲದಲ್ಲಿ
ಹಳೆಯ ರೂಪಗಳನ್ನು ಬಿಟ್ಟುಹೋಗುತ್ತದೆ. ಕೆಲವು ಪ್ರಸಿದ್ಧ 21 ನೇ ಶತಮಾನದ ಕನ್ನಡ
ಬರಹಗಾರರು ಕುವೆಂಪು, ವಿ.ಕೆ. ಗೋಕಾಕ್, ಕೆ. ಶಿವರಾಮ್ ಕರಾಂತ್, ಶ್ರೀನಿವಾಸ, ಗಿರೀಶ್
ಕಾರ್ನಾಡ್, ಯು.ಆರ್. ಅನಂತಮೂರ್ತಿ, ಮತ್ತು ಅಂಬಿಕಾಟನಟಟ್ಟಾ.
ಕನ್ನಡ
ಭಾಷೆ ಮತ್ತು ಸಾಹಿತ್ಯದ ಜನನ ಮತ್ತು ನಂತರದ ಬೆಳವಣಿಗೆ ನಿಜವಾಗಿಯೂ ಆಕರ್ಷಕವಾಗಿದೆ.
ಮುಂಚಿನ ಅವಧಿಗಳಿಂದ ಹೊರಹೊಮ್ಮುತ್ತಿದೆ ಮತ್ತು ಇನ್ನೂ ಬಲವಾದದ್ದು, ಕನ್ನಡ ಭಾಷೆಯಲ್ಲಿನ
ಕೃತಿಗಳು ಆಶ್ಚರ್ಯ. ಪ್ರತಿಯೊಂದು ಪ್ರದೇಶದಲ್ಲಿ ಭಾಷೆಯ ರೂಪಾಂತರದ ಹಂತಗಳು
ಸಾಮಾನ್ಯವಾಗಿದೆ. ಹಿಂದಿ, ಮರಾಠಿ, ಪಂಜಾಬಿ, ಮತ್ತು ಇಂಗ್ಲಿಷ್ನಂತಹ ಭಾಷೆಗಳು
ವರ್ಷಗಳಿಂದ ವಿಕಸನಗೊಂಡಿವೆ ಮತ್ತು ಬದಲಾಗಿದೆ. ಈ ಬದಲಾವಣೆಗಳು ನಮಗೆ ತಿಳಿದಿರುವಂತೆ
ಭಾಷೆಗಳಿಗೆ ಜನ್ಮ ನೀಡುತ್ತವೆ.
ಭಾಷೆ ಮತ್ತು ಸಾಹಿತ್ಯದ ಜನನ ಮತ್ತು ನಂತರದ ಬೆಳವಣಿಗೆ ನಿಜವಾಗಿಯೂ ಆಕರ್ಷಕವಾಗಿದೆ.
ಮುಂಚಿನ ಅವಧಿಗಳಿಂದ ಹೊರಹೊಮ್ಮುತ್ತಿದೆ ಮತ್ತು ಇನ್ನೂ ಬಲವಾದದ್ದು, ಕನ್ನಡ ಭಾಷೆಯಲ್ಲಿನ
ಕೃತಿಗಳು ಆಶ್ಚರ್ಯ. ಪ್ರತಿಯೊಂದು ಪ್ರದೇಶದಲ್ಲಿ ಭಾಷೆಯ ರೂಪಾಂತರದ ಹಂತಗಳು
ಸಾಮಾನ್ಯವಾಗಿದೆ. ಹಿಂದಿ, ಮರಾಠಿ, ಪಂಜಾಬಿ, ಮತ್ತು ಇಂಗ್ಲಿಷ್ನಂತಹ ಭಾಷೆಗಳು
ವರ್ಷಗಳಿಂದ ವಿಕಸನಗೊಂಡಿವೆ ಮತ್ತು ಬದಲಾಗಿದೆ. ಈ ಬದಲಾವಣೆಗಳು ನಮಗೆ ತಿಳಿದಿರುವಂತೆ
ಭಾಷೆಗಳಿಗೆ ಜನ್ಮ ನೀಡುತ್ತವೆ.
Kannada Language: A Glorious Story of History and Evolution
If there is anything we humans can do well, it is communication.
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.
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
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) a topic of
discussion which frequently emerges when one talks about Kannada is the
influence of Prakrit on Kannada grammar. According to scholars, Prakrit
has had a spot in Karnataka’s society since the early ages.
after a few days it will speak and human natural (Prakrit) a topic of
discussion which frequently emerges when one talks about Kannada is the
influence of Prakrit on Kannada grammar. According to scholars, Prakrit
has had a spot in Karnataka’s society since the early ages.
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 7,117 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.
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.
Sources
suggest that people engaging in vernacular Prakrit may have come into
contact with the Kannada speaking population (before Kannada was used as
an administrative language) and thus influenced a large part of it. For
example, the Kannada word for colour is Banna. The Prakrit word for
color is Vanna. Sound familiar?
suggest that people engaging in vernacular Prakrit may have come into
contact with the Kannada speaking population (before Kannada was used as
an administrative language) and thus influenced a large part of it. For
example, the Kannada word for colour is Banna. The Prakrit word for
color is Vanna. Sound familiar?
History of Kannada Language
Kannada
is a language that was prevalent even in the 3rd Century BCE. The proof
of the existence of the Kannada language is plenty and scattered all
around India and sometimes abroad. For instance, a word called ‘isila’
was found on an Ashokan inscription, which was later confirmed to be a
word from the Kannada language. Several Kannada words were found on this
curious Ashokan inscription. Next, we know the details regarding the
language from Ptolemy’s book, The Geography which speaks of the places
in Karnataka and their language.
is a language that was prevalent even in the 3rd Century BCE. The proof
of the existence of the Kannada language is plenty and scattered all
around India and sometimes abroad. For instance, a word called ‘isila’
was found on an Ashokan inscription, which was later confirmed to be a
word from the Kannada language. Several Kannada words were found on this
curious Ashokan inscription. Next, we know the details regarding the
language from Ptolemy’s book, The Geography which speaks of the places
in Karnataka and their language.
Moreover,
the famous Halmidi record of the Kadambas is one of the oldest living
pieces of evidence of the existence of the Kannada language in the 5th
century AD. From this we can well establish the fact that Kannada was a
developed language; both spoken and written from the very early ages.
Another surprising revelation suggested that Kannada was also found in
several Tamil inscriptions. In a 1st century CE Tamil inscription, the
Kannada word ‘ayjayya ‘was found. Similarly, in a 3rd Century Tamil
inscription, the word ‘oppa nappa vlan’ has been repeated throughout the
inscription. This is noteworthy because ‘oppanappa’ contains the
Kannada word ‘Appa’. Several scholars believe that the grammatical
categories found in these inscriptions belong more to Kannada rather
than to Tamil.
the famous Halmidi record of the Kadambas is one of the oldest living
pieces of evidence of the existence of the Kannada language in the 5th
century AD. From this we can well establish the fact that Kannada was a
developed language; both spoken and written from the very early ages.
Another surprising revelation suggested that Kannada was also found in
several Tamil inscriptions. In a 1st century CE Tamil inscription, the
Kannada word ‘ayjayya ‘was found. Similarly, in a 3rd Century Tamil
inscription, the word ‘oppa nappa vlan’ has been repeated throughout the
inscription. This is noteworthy because ‘oppanappa’ contains the
Kannada word ‘Appa’. Several scholars believe that the grammatical
categories found in these inscriptions belong more to Kannada rather
than to Tamil.
Kannada
had become an administrative language around 450 century AD. We know
this due to a full-length stone inscription entirely in the Kannada
language known as the Halmidi inscription. This inscription has been
invaluable in tracing the early culture and paradigms of the society and
culture in Karnataka. Interestingly, Kannada inscriptions are not only
found in Karnataka but are also extensively found in Maharashtra, Andhra
Pradesh, Telangana, Tamil Nadu, and sometimes in the northern state of
Madhya Pradesh. Yes, Madhya Pradesh. A Kannada inscription was found
near Jabalpur (present-day Madhya Pradesh) which is believed to have
been from the reign of Krishna III. This also tells us about the
inter-communication and reach of languages between the then-cities of
India. It is also important to know that the various inscriptions in
Kannada can be categorized into two segments- Pre-old Kannada (450 to
800 AD) and old Kannada (800 to 1000 AD). Of course, the language
currently spoken is termed Modern Kannada.
had become an administrative language around 450 century AD. We know
this due to a full-length stone inscription entirely in the Kannada
language known as the Halmidi inscription. This inscription has been
invaluable in tracing the early culture and paradigms of the society and
culture in Karnataka. Interestingly, Kannada inscriptions are not only
found in Karnataka but are also extensively found in Maharashtra, Andhra
Pradesh, Telangana, Tamil Nadu, and sometimes in the northern state of
Madhya Pradesh. Yes, Madhya Pradesh. A Kannada inscription was found
near Jabalpur (present-day Madhya Pradesh) which is believed to have
been from the reign of Krishna III. This also tells us about the
inter-communication and reach of languages between the then-cities of
India. It is also important to know that the various inscriptions in
Kannada can be categorized into two segments- Pre-old Kannada (450 to
800 AD) and old Kannada (800 to 1000 AD). Of course, the language
currently spoken is termed Modern Kannada.
The
Kannada literature has been divided into three parts – Old Kannada,
Middle Kannada, and Modern Kannada. The earliest Kannada work speaks
about its grammar and literary styles and most of the early Kannada
texts were poems on religious subjects such as the 12th century Ramayana
by Abhinava Pampa. Speaking about Kannada novels, one of the earliest
forms of Kannada literature which can be considered as a novel is,
“Nemicandra’s Lilavati”. The story narrates the love story between a
prince and a princess. Another famous Kannada literature is “Rajashekara
Vilasa” by Sadaksaradeva. It is a fictional story written in 1657 which
contains both prose and poetry. From the 20th century, Kannada
literature was influenced by the Western concept of writing and saw an
intermix of writing styles.
Kannada literature has been divided into three parts – Old Kannada,
Middle Kannada, and Modern Kannada. The earliest Kannada work speaks
about its grammar and literary styles and most of the early Kannada
texts were poems on religious subjects such as the 12th century Ramayana
by Abhinava Pampa. Speaking about Kannada novels, one of the earliest
forms of Kannada literature which can be considered as a novel is,
“Nemicandra’s Lilavati”. The story narrates the love story between a
prince and a princess. Another famous Kannada literature is “Rajashekara
Vilasa” by Sadaksaradeva. It is a fictional story written in 1657 which
contains both prose and poetry. From the 20th century, Kannada
literature was influenced by the Western concept of writing and saw an
intermix of writing styles.
Key Figures in Modern Kannada Literature
Modern
Kannada literature saw its development when Maharaja Krishnaraja
Wodeyar III began writing prose based on Sanskrit epics in the early
19th century. The first Modern Kannada novel is”Mudramanjusha” by Kempu
Narayana. The dawn of the 20th century saw the emergence of B.M.
Srikantaiah or B.M. Sri, who revolutionized Modern Kannada literature
and is thus termed as the ‘Father of modern Kannada literature’. B.M.
Sri published his work – English Geethegalu – a collection of poems that
are translated into English. This era was marked by the writing of new,
original work in Modern Kannada, while simultaneously leaving behind
the old forms. Some other famous 21st century Kannada writers include
Kuvempu, V.K. Gokak, K. Shivaram Karanth, Srinivasa, Girish Karnad, U.R.
Ananthamurthy, and Ambikatanayadatta.
Kannada literature saw its development when Maharaja Krishnaraja
Wodeyar III began writing prose based on Sanskrit epics in the early
19th century. The first Modern Kannada novel is”Mudramanjusha” by Kempu
Narayana. The dawn of the 20th century saw the emergence of B.M.
Srikantaiah or B.M. Sri, who revolutionized Modern Kannada literature
and is thus termed as the ‘Father of modern Kannada literature’. B.M.
Sri published his work – English Geethegalu – a collection of poems that
are translated into English. This era was marked by the writing of new,
original work in Modern Kannada, while simultaneously leaving behind
the old forms. Some other famous 21st century Kannada writers include
Kuvempu, V.K. Gokak, K. Shivaram Karanth, Srinivasa, Girish Karnad, U.R.
Ananthamurthy, and Ambikatanayadatta.
The
birth and subsequent development of the Kannada language and literature
is truly fascinating. Emerging from the earliest periods and still
going strong, the works in the Kannada language are a wonder. The stages
of transformation of a language are common in every region. Even
languages such as Hindi, Marathi, Punjabi, and English have evolved and
changed over the years. These changes give birth to the languages as we
know them.
birth and subsequent development of the Kannada language and literature
is truly fascinating. Emerging from the earliest periods and still
going strong, the works in the Kannada language are a wonder. The stages
of transformation of a language are common in every region. Even
languages such as Hindi, Marathi, Punjabi, and English have evolved and
changed over the years. These changes give birth to the languages as we
know them.
youtube.com
Kannada Meditation Session -11th May 2020 By Ven. Bhikkhu Ananda Bhante
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਬੁੱਧ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਵਿਚ ਆਖ਼ਰੀ ਨਿਰਦੇਸ਼ ਸਾਟਾ ਪਿਕਿਕਾ-ਦੂਆ ਮਹਾਪਤੀ ਮਾਹਪਰੀਨ ਦੇ ਮਾਹਪਰੀਨਬਤਾ ਸੂਤਾ ‘ਤੇ ਹਵਾਲੇ ਦਿੱਤੇ ਗਏ
ਡੀ ਐਨ 16 - (ਡੀ II 137)
ਮਹਾਸਪਿੰਟੀਬਾਨਾ ਸੂਟਾ
{ਅੰਸ਼}
ਮਾਹਾ-ਵਿਸ਼ਾਇਬਾਨਾ ਤੇ ਬੁੱਧ ਦੁਆਰਾ ਆਖਰੀ ਨਿਰਦੇਸ਼
ਇਸ
ਸੂਟਾ ਨੇ ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਹਦਾਇਤਾਂ ਇਕੱਤਰ ਕਰਨ ਵਾਲਿਆਂ ਨੂੰ ਉਸ ਦੇ ਬੀਤਣ ਤੋਂ ਬਾਅਦ
ਚੇਲਿਆਂ ਦੀ ਖ਼ਾਤਰ ਪੈਲੇ ਦੀ ਖ਼ਾਤਰ ਨੂੰ ਦਿੱਤਾ, ਜੋ ਅੱਜ ਕੱਲ ਸਾਡੇ ਲਈ ਇਹ ਇਕ ਬਹੁਤ
ਹੀ ਮਹੱਤਵਪੂਰਣ ਸਮੂਹ ਬਣਦਾ ਹੈ.
ਸੂਟਾ ਨੇ ਕਈ ਤਰ੍ਹਾਂ ਦੀਆਂ ਹਦਾਇਤਾਂ ਇਕੱਤਰ ਕਰਨ ਵਾਲਿਆਂ ਨੂੰ ਉਸ ਦੇ ਬੀਤਣ ਤੋਂ ਬਾਅਦ
ਚੇਲਿਆਂ ਦੀ ਖ਼ਾਤਰ ਪੈਲੇ ਦੀ ਖ਼ਾਤਰ ਨੂੰ ਦਿੱਤਾ, ਜੋ ਅੱਜ ਕੱਲ ਸਾਡੇ ਲਈ ਇਹ ਇਕ ਬਹੁਤ
ਹੀ ਮਹੱਤਵਪੂਰਣ ਸਮੂਹ ਬਣਦਾ ਹੈ.
ਮੈਂ
ਧਮਦਸ਼ਾ ਨੂੰ ਭਾਸ਼ਣ ਦਿੱਤਾ ਜਿਸ ਨੂੰ ਅਤਰਸਵਾਕਾ ਸੀ, ਜੋ ਕਿ ਉਹ ਚਾਹੁੰਦਾ ਹੈ: ਇੱਥੇ
ਮੇਰੇ ਲਈ ਕੋਈ ਨਿਰਸਿਚਨਾ-ਯੋਨੀ ਨਹੀਂ, ਨਹੀਂ ਬਦਕਿਸਮਤੀ, ਦੁੱਖ ਦੀ ਵਧੇਰੇ ਸਥਿਤੀ, ਮੈਂ
ਦੁੱਖਾਂ ਦੇ ਰਾਜਾਂ ਤੋਂ ਸੁਭਾਅ ਮੁਕਤ ਹੋਣ ਲਈ ਇਕ ਸੋਟੀਪੈਨਾ ਹਾਂ, ਸਮਬਦੀ ਨੂੰ ਨਿਸ਼ਚਤ
ਹੋਣ ਲਈ.
ਧਮਦਸ਼ਾ ਨੂੰ ਭਾਸ਼ਣ ਦਿੱਤਾ ਜਿਸ ਨੂੰ ਅਤਰਸਵਾਕਾ ਸੀ, ਜੋ ਕਿ ਉਹ ਚਾਹੁੰਦਾ ਹੈ: ਇੱਥੇ
ਮੇਰੇ ਲਈ ਕੋਈ ਨਿਰਸਿਚਨਾ-ਯੋਨੀ ਨਹੀਂ, ਨਹੀਂ ਬਦਕਿਸਮਤੀ, ਦੁੱਖ ਦੀ ਵਧੇਰੇ ਸਥਿਤੀ, ਮੈਂ
ਦੁੱਖਾਂ ਦੇ ਰਾਜਾਂ ਤੋਂ ਸੁਭਾਅ ਮੁਕਤ ਹੋਣ ਲਈ ਇਕ ਸੋਟੀਪੈਨਾ ਹਾਂ, ਸਮਬਦੀ ਨੂੰ ਨਿਸ਼ਚਤ
ਹੋਣ ਲਈ.
ਅਤੇ ਕੀ, ਤਾਆਂਡਾ, ਹੈ
ਉਹ
ਧਾਮਦਦਾਸੀਆ ਨੂੰ ਭਾਸ਼ਣ ਦਿੰਦੇ ਹਨ ਜਿਸ ਨੂੰ ਅਤਰਸਵਾਕਾ ਸੀ, ਜੋ ਕਿ ਉਸਨੇ ਆਪਣੀ
ਇੱਛਾਵਾਂ ਦਾ ਐਲਾਨ ਕਰ ਸਕਦਾ ਹਾਂ: ਇੱਥੇ ਮੇਰੇ ਲਈ ਕੋਈ ਨਿਰਾਖੀਆ ਨਹੀਂ, ਕੋਈ ਹੋਰ ਰਾਜ
ਨਹੀਂ, ਬਦਕਿਸਮਤੀ, ਦੁੱਖ ਦਾ ਦੁੱਖ, ਮੈਂ.. ਦੁੱਖਾਂ ਦੇ ਰਾਜਾਂ ਤੋਂ ਮੁਦਰਤ ਦੁਆਰਾ,
ਸਮਬਾਡੀ ਨੂੰ ਕਿਸਦੀ ਨਿਸ਼ਚਤ ਹੋਣ ਲਈ ਇਕ ਸੋਟੀਪੈਨਾ ਹੈ?
ਧਾਮਦਦਾਸੀਆ ਨੂੰ ਭਾਸ਼ਣ ਦਿੰਦੇ ਹਨ ਜਿਸ ਨੂੰ ਅਤਰਸਵਾਕਾ ਸੀ, ਜੋ ਕਿ ਉਸਨੇ ਆਪਣੀ
ਇੱਛਾਵਾਂ ਦਾ ਐਲਾਨ ਕਰ ਸਕਦਾ ਹਾਂ: ਇੱਥੇ ਮੇਰੇ ਲਈ ਕੋਈ ਨਿਰਾਖੀਆ ਨਹੀਂ, ਕੋਈ ਹੋਰ ਰਾਜ
ਨਹੀਂ, ਬਦਕਿਸਮਤੀ, ਦੁੱਖ ਦਾ ਦੁੱਖ, ਮੈਂ.. ਦੁੱਖਾਂ ਦੇ ਰਾਜਾਂ ਤੋਂ ਮੁਦਰਤ ਦੁਆਰਾ,
ਸਮਬਾਡੀ ਨੂੰ ਕਿਸਦੀ ਨਿਸ਼ਚਤ ਹੋਣ ਲਈ ਇਕ ਸੋਟੀਪੈਨਾ ਹੈ?
ਇੱਥੇ, ਅਨਾਦ, ਇੱਕ ਅਰਿਯਾਸਵਾਕਾ ਬੁਡਿਆ ਅਵੇਸਕਾਪਾਸਦਾ ਨਾਲ ਬਖਸ਼ਿਆ ਗਿਆ ਹੈ:
ਉਸਨੂੰ ਧਾਮ ਅਵੇਕਾਰਐਕਸਪੀਸਦਾ ਨਾਲ ਬਖਸ਼ਿਆ ਗਿਆ ਹੈ:
ਉਸਨੂੰ ਉਪਚਾਰੀ ਏਵੀਕਾਸਦਾ ਨਾਲ ਦਿੱਤਾ ਗਿਆ ਹੈ:
ਉਹ ਇੱਕ ਸੀਲਾ ਨਾਲ ਬਖਸ਼ਿਆ ਗਿਆ ਹੈ ਜੋ ਅਤਰਾਂ ਨੂੰ ਸਹਿਮਤ ਹੈ,
ਇਹ,
ਅਨਾਦ, ਧਮਦੂਦਸਾ ਨਾਮ ਦਾ ਭਾਸ਼ਣ ਹੈ ਜਿਸ ਨੂੰ ਏਰੀਅਸਵਾਕਾ ਹੈ: ‘ਮੇਰੇ ਲਈ ਹੁਣ ਕੋਈ
ਨਹੀਂ ਹੈ ਕਿਸੇ ਵੀ ਬਦਕਿਸਮਤੀਵਾਦੀ, ਦੁਖੀ ਹੋਣ ਦੀ ਕੋਈ ਸਥਿਤੀ ਨਹੀਂ, ਮੈਂ ਦੁਖੀ,
ਦੁੱਖਾਂ ਦੇ ਰਾਜਾਂ ਤੋਂ ਸੁਭਾਅ ਦੁਆਰਾ ਮੁਦਰਤ ਦੁਆਰਾ ਇਕ ਸੋਟੀਪੈਨ ਹਾਂ, ਸਮਬਦੀ ਨੂੰ
ਨਿਸ਼ਚਤ ਹੋਣ ਲਈ ਇਕ ਸੋਟੀਪੈਨਾ ਹਾਂ.
ਅਨਾਦ, ਧਮਦੂਦਸਾ ਨਾਮ ਦਾ ਭਾਸ਼ਣ ਹੈ ਜਿਸ ਨੂੰ ਏਰੀਅਸਵਾਕਾ ਹੈ: ‘ਮੇਰੇ ਲਈ ਹੁਣ ਕੋਈ
ਨਹੀਂ ਹੈ ਕਿਸੇ ਵੀ ਬਦਕਿਸਮਤੀਵਾਦੀ, ਦੁਖੀ ਹੋਣ ਦੀ ਕੋਈ ਸਥਿਤੀ ਨਹੀਂ, ਮੈਂ ਦੁਖੀ,
ਦੁੱਖਾਂ ਦੇ ਰਾਜਾਂ ਤੋਂ ਸੁਭਾਅ ਦੁਆਰਾ ਮੁਦਰਤ ਦੁਆਰਾ ਇਕ ਸੋਟੀਪੈਨ ਹਾਂ, ਸਮਬਦੀ ਨੂੰ
ਨਿਸ਼ਚਤ ਹੋਣ ਲਈ ਇਕ ਸੋਟੀਪੈਨਾ ਹਾਂ.
ਤੁਹਾਨੂੰ ਸ਼ਿਕਾਰ, ਭੁੱਕਸ ਅਤੇ ਸੰਪੱਨੋਸ ਰਹਿਣਾ ਚਾਹੀਦਾ ਹੈ. ਇਹ ਤੁਹਾਡੀ ਅੰਦਰੂਨੀ ਸੰਪਤੀ ਹੈ.
ਅਤੇ ਕਿਵੇਂ, ਭਿੱਕੀ ਸਤੋ ਹੈ? ਇੱਥੇ, ਭਿੱਖੂ, ਭਿਕਹੂ
ਇਸ ਤਰ੍ਹਾਂ, ਭਿੱਖੀ, ਭਿਕਹੂ ਸਤੋ ਹੈ. ਅਤੇ ਕਿਵੇਂ, ਭਿੱਕੀਸ, ਭਿੱਖੀ ਸੁਹਪਜਾਨੋ ਹੈ? ਇੱਥੇ, ਭਿੱਖਸ,
ਇਸ ਤਰ੍ਹਾਂ, ਭਿੱਖੀ, ਭਿੱਖੀ ਸੁਹਪਜਾਨਾ ਹੈ. ਤੁਹਾਨੂੰ ਸ਼ਿਕਾਰ, ਭੁੱਕਸ ਅਤੇ ਸੰਪੱਨੋਸ ਰਹਿਣਾ ਚਾਹੀਦਾ ਹੈ. ਇਹ ਤੁਹਾਡੀ ਅੰਦਰੂਨੀ ਸੰਪਤੀ ਹੈ.
- ਅਨਾਦਾ, ਜੁੜਵਾਂ ਸਲਾ
ਰੁੱਖ
ਪੂਰੇ ਖਿੜ ਵਿੱਚ ਹਨ, ਹਾਲਾਂਕਿ ਇਹ ਫੁੱਲ ਦਾ ਮੌਸਮ ਨਹੀਂ ਹੈ. ਅਤੇ ਤੱਤ ਦੇ ਸਰੀਰ ‘ਤੇ
ਮੀਂਹ ਅਤੇ ਖਿੜਦਾ ਅਤੇ ਸੁੱਟਣ ਅਤੇ ਖਿੰਡਾਉਣ ਵਾਲੇ ਅਤੇ ਤਾਮਥਾਤਾ ਦੀ ਪੂਜਾ ਵਿਚ ਇਸ
ਉੱਤੇ ਖਿੱਚੇ ਜਾਂਦੇ ਹਨ. ਅਤੇ ਅਸਮਾਨ ਤੋਂ ਸਵਰਗੀ ਕੋਰਲ ਫੁੱਲ ਅਤੇ ਸਵਰਗੀ ਸੈਂਡਲਵੁੱਡ
ਪਾ powder ਡਰ ਟਾਥਾਗਾਤਾ ਦੇ ਸਰੀਰ ਤੇ ਮੀਂਹ ਪੈਂਦਾ ਹੈ, ਅਤੇ ਸੁੱਟਦਾ ਅਤੇ ਖਿੰਡਾਉਂਦਾ
ਹੈ ਅਤੇ ਤੱਤਗਾਟਾ ਦੀ ਪੂਜਾ ਵਿੱਚ ਇਸ ਉੱਤੇ ਫਸ ਜਾਂਦਾ ਹੈ. ਅਤੇ ਸਵਰਗੀ ਆਵਾਜ਼ਾਂ ਅਤੇ
ਸਵਰਗੀ ਯੰਤਰਾਂ ਦੀ ਅਵਾਜ਼ ਟਾਥਾਗਾਤਾ ਲਈ ਸਤਿਕਾਰ ਦੇ ਬਾਹਰ ਹਵਾ ਵਿੱਚ ਸੰਗੀਤ ਬਣਾਉਂਦੀ
ਹੈ.
ਪੂਰੇ ਖਿੜ ਵਿੱਚ ਹਨ, ਹਾਲਾਂਕਿ ਇਹ ਫੁੱਲ ਦਾ ਮੌਸਮ ਨਹੀਂ ਹੈ. ਅਤੇ ਤੱਤ ਦੇ ਸਰੀਰ ‘ਤੇ
ਮੀਂਹ ਅਤੇ ਖਿੜਦਾ ਅਤੇ ਸੁੱਟਣ ਅਤੇ ਖਿੰਡਾਉਣ ਵਾਲੇ ਅਤੇ ਤਾਮਥਾਤਾ ਦੀ ਪੂਜਾ ਵਿਚ ਇਸ
ਉੱਤੇ ਖਿੱਚੇ ਜਾਂਦੇ ਹਨ. ਅਤੇ ਅਸਮਾਨ ਤੋਂ ਸਵਰਗੀ ਕੋਰਲ ਫੁੱਲ ਅਤੇ ਸਵਰਗੀ ਸੈਂਡਲਵੁੱਡ
ਪਾ powder ਡਰ ਟਾਥਾਗਾਤਾ ਦੇ ਸਰੀਰ ਤੇ ਮੀਂਹ ਪੈਂਦਾ ਹੈ, ਅਤੇ ਸੁੱਟਦਾ ਅਤੇ ਖਿੰਡਾਉਂਦਾ
ਹੈ ਅਤੇ ਤੱਤਗਾਟਾ ਦੀ ਪੂਜਾ ਵਿੱਚ ਇਸ ਉੱਤੇ ਫਸ ਜਾਂਦਾ ਹੈ. ਅਤੇ ਸਵਰਗੀ ਆਵਾਜ਼ਾਂ ਅਤੇ
ਸਵਰਗੀ ਯੰਤਰਾਂ ਦੀ ਅਵਾਜ਼ ਟਾਥਾਗਾਤਾ ਲਈ ਸਤਿਕਾਰ ਦੇ ਬਾਹਰ ਹਵਾ ਵਿੱਚ ਸੰਗੀਤ ਬਣਾਉਂਦੀ
ਹੈ.
ਇਹ
ਇਸ ਦੁਆਰਾ ਨਹੀਂ, ਤੁੱਤਗਾਟਾ ਦਾ ਸਤਿਕਾਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਪੂਜਾ ਅਤੇ ਸਨਮਾਨਿਤ ਕੀਤਾ
ਜਾਂਦਾ ਹੈ. ਪਰ, ਅਨਾਦਾ, ਕੋਈ ਭੀਖਖੁਖਿ or कवਖੁਨੀ, ਕਸਬੇਦਾਰ ਜਾਂ ਲੇਵੂਮੈਨ,
ਜੀਵਾਂਡੀ’ਪ’ਪੈਂਟੀ, ਸਾਜਾਈ’ਪ’ਪੁਪਿਪੰਨਾ,
ਇਸ ਦੁਆਰਾ ਨਹੀਂ, ਤੁੱਤਗਾਟਾ ਦਾ ਸਤਿਕਾਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਪੂਜਾ ਅਤੇ ਸਨਮਾਨਿਤ ਕੀਤਾ
ਜਾਂਦਾ ਹੈ. ਪਰ, ਅਨਾਦਾ, ਕੋਈ ਭੀਖਖੁਖਿ or कवਖੁਨੀ, ਕਸਬੇਦਾਰ ਜਾਂ ਲੇਵੂਮੈਨ,
ਜੀਵਾਂਡੀ’ਪ’ਪੈਂਟੀ, ਸਾਜਾਈ’ਪ’ਪੁਪਿਪੰਨਾ,
ਧਾਮਾ
ਦੇ ਅਨੁਸਾਰ ਜੀਣਾ, ਇਹ ਇਕ ਸਤਿਕਾਰ, ਸੰਪਤੀ, ਸਤਿਕਾਰ ਦਿੰਦਾ ਹੈ, ਮੱਥਾ ਟੇਕਣ ਅਤੇ ਸਭ
ਤੋਂ ਉੱਤਮ ਸ਼ਰਧਾਂ ਨਾਲ ਤਿਤਾ ਦਾ ਸਨਮਾਨ ਕਰਦਾ ਹੈ. ਇਸ ਲਈ, ਅਫ਼ਸਡਾ, ਤੁਹਾਨੂੰ ਆਪਣੇ
ਆਪ ਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਸਿਖਲਾਈ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ: ‘ਅਸੀਂ ਧਾਮਾਨੁਧਹਾਮ’ ਤੇ ਰਹੇਗਾ,
ਭਾਵਨਾਸ਼ ਦੇ ਅਨੁਸਾਰ ਰਹਿ ਕੇ ਰਹਿ ਰਹੇ ਹਾਂ.
ਦੇ ਅਨੁਸਾਰ ਜੀਣਾ, ਇਹ ਇਕ ਸਤਿਕਾਰ, ਸੰਪਤੀ, ਸਤਿਕਾਰ ਦਿੰਦਾ ਹੈ, ਮੱਥਾ ਟੇਕਣ ਅਤੇ ਸਭ
ਤੋਂ ਉੱਤਮ ਸ਼ਰਧਾਂ ਨਾਲ ਤਿਤਾ ਦਾ ਸਨਮਾਨ ਕਰਦਾ ਹੈ. ਇਸ ਲਈ, ਅਫ਼ਸਡਾ, ਤੁਹਾਨੂੰ ਆਪਣੇ
ਆਪ ਨੂੰ ਇਸ ਤਰ੍ਹਾਂ ਸਿਖਲਾਈ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ: ‘ਅਸੀਂ ਧਾਮਾਨੁਧਹਾਮ’ ਤੇ ਰਹੇਗਾ,
ਭਾਵਨਾਸ਼ ਦੇ ਅਨੁਸਾਰ ਰਹਿ ਕੇ ਰਹਿ ਰਹੇ ਹਾਂ.
ਭਵਵਾਨ ਬੁੱ .ਾ ਕਹਿੰਦਾ ਹੈ
“ਮੇਰੇ
ਭਰਾਵੋ, ਇਹ ਦੋ ਅਤਿ ਚਿੜੀਆਂ ਹਨ ਜੋ ਰਸਤੇ ਤੇ ਇੱਕ ਵਿਅਕਤੀ ਤੋਂ ਬਚਣਾ ਚਾਹੀਦਾ ਹੈ.
ਕਿਹੜੇ ਦੋ? ਇਕ ਆਪਣੇ ਆਪ ਨੂੰ ਸੰਵੇਦਨਸ਼ੀਲ ਸੁੱਖਾਂ ਵਿਚ ਵੰਡਣਾ ਹੈ. ਅਤੇ ਦੂਸਰਾ ਤੰਤੂ
ਦਾ ਅਭਿਆਸ ਕਰਨਾ ਹੈ ਜੋ ਇਸ ਦੀਆਂ ਜ਼ਰੂਰਤਾਂ ਦੇ ਸਰੀਰ ਨੂੰ ਵਾਂਝਾ ਕਰ ਦਿੰਦੇ ਹਨ. ਇਹ
ਦੋਵੇਂ ਅਤਿ ਅਸਫਲਤਾ ਵੱਲ ਲੈ ਜਾਂਦੇ ਹਨ.
ਭਰਾਵੋ, ਇਹ ਦੋ ਅਤਿ ਚਿੜੀਆਂ ਹਨ ਜੋ ਰਸਤੇ ਤੇ ਇੱਕ ਵਿਅਕਤੀ ਤੋਂ ਬਚਣਾ ਚਾਹੀਦਾ ਹੈ.
ਕਿਹੜੇ ਦੋ? ਇਕ ਆਪਣੇ ਆਪ ਨੂੰ ਸੰਵੇਦਨਸ਼ੀਲ ਸੁੱਖਾਂ ਵਿਚ ਵੰਡਣਾ ਹੈ. ਅਤੇ ਦੂਸਰਾ ਤੰਤੂ
ਦਾ ਅਭਿਆਸ ਕਰਨਾ ਹੈ ਜੋ ਇਸ ਦੀਆਂ ਜ਼ਰੂਰਤਾਂ ਦੇ ਸਰੀਰ ਨੂੰ ਵਾਂਝਾ ਕਰ ਦਿੰਦੇ ਹਨ. ਇਹ
ਦੋਵੇਂ ਅਤਿ ਅਸਫਲਤਾ ਵੱਲ ਲੈ ਜਾਂਦੇ ਹਨ.
“ਮਾਰਗ
ਜੋ ਮੈਨੂੰ ਲੱਭਿਆ ਗਿਆ ਹੈ ਉਹ ਵਿਚਕਾਰਲਾ ਤਰੀਕਾ ਹੈ, ਜੋ ਦੋਵਾਂ ਦੋਵਾਂ ਨੂੰ ਪ੍ਰਹੇਜ
ਕਰਦਾ ਹੈ ਅਤੇ ਇਕ ਨੂੰ ਸਮਝਣ ਦੀ ਸਮਰੱਥਾ, ਮੁਕਤੀ ਅਤੇ ਸ਼ਾਂਤੀ ਲਿਆਉਣ ਦੀ ਸਮਰੱਥਾ ਹੈ.
ਇਹ ਸਹੀ ਸਮਝ ਦੇ ਨੇਕ ਅੱਠ ਗੁਣਾ, ਸਹੀ ਭਾਸ਼ਣ, ਸਹੀ ਐਕਸ਼ਨ, ਸਹੀ ਰੋਜ਼ੀ-ਰੋਟੀ, ਸਹੀ
ਕੋਸ਼ਿਸ਼, ਸਹੀ ਚੇਤੰਨਤਾ ਅਤੇ ਸਹੀ ਨਜ਼ਰਬੰਦੀ. ਮੈਂ ਇਸ ਨੇਕ ਅੱਠ ਗੁਣਾ ਰਸਤੇ ਦੀ ਪਾਲਣਾ
ਕੀਤੀ ਹੈ ਅਤੇ ਸਮਝ, ਮੁਕਤੀ ਅਤੇ ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਕੀਤੀ ਹੈ.
ਜੋ ਮੈਨੂੰ ਲੱਭਿਆ ਗਿਆ ਹੈ ਉਹ ਵਿਚਕਾਰਲਾ ਤਰੀਕਾ ਹੈ, ਜੋ ਦੋਵਾਂ ਦੋਵਾਂ ਨੂੰ ਪ੍ਰਹੇਜ
ਕਰਦਾ ਹੈ ਅਤੇ ਇਕ ਨੂੰ ਸਮਝਣ ਦੀ ਸਮਰੱਥਾ, ਮੁਕਤੀ ਅਤੇ ਸ਼ਾਂਤੀ ਲਿਆਉਣ ਦੀ ਸਮਰੱਥਾ ਹੈ.
ਇਹ ਸਹੀ ਸਮਝ ਦੇ ਨੇਕ ਅੱਠ ਗੁਣਾ, ਸਹੀ ਭਾਸ਼ਣ, ਸਹੀ ਐਕਸ਼ਨ, ਸਹੀ ਰੋਜ਼ੀ-ਰੋਟੀ, ਸਹੀ
ਕੋਸ਼ਿਸ਼, ਸਹੀ ਚੇਤੰਨਤਾ ਅਤੇ ਸਹੀ ਨਜ਼ਰਬੰਦੀ. ਮੈਂ ਇਸ ਨੇਕ ਅੱਠ ਗੁਣਾ ਰਸਤੇ ਦੀ ਪਾਲਣਾ
ਕੀਤੀ ਹੈ ਅਤੇ ਸਮਝ, ਮੁਕਤੀ ਅਤੇ ਸ਼ਾਂਤੀ ਪ੍ਰਾਪਤ ਕੀਤੀ ਹੈ.
ਸਭ
ਤੋਂ ਪਹਿਲਾਂ ਦੁੱਖਾਂ ਦੀ ਹੋਂਦ ਹੈ. ਜਨਮ, ਬੁ old ਾਪਾ, ਬਿਮਾਰੀ ਅਤੇ ਮੌਤ ਸਾਹਮਣੇ
ਹਨ. ਉਦਾਸੀ, ਕ੍ਰੋਧ, ਈਰਖਾ, ਚਿੰਤਾ, ਚਿੰਤਾ, ਡਰ ਅਤੇ ਨਿਰਾਸ਼ਾ ਦੁਖੀ ਹਨ. ਅਜ਼ੀਜ਼ਾਂ
ਤੋਂ ਵਿਛੋੜਾ ਦੁੱਖ ਝੱਲ ਰਿਹਾ ਹੈ. ਉਨ੍ਹਾਂ ਨਾਲ ਸੰਗਤ, ਜੋ ਤੁਸੀਂ ਨਾਪਸੰਦ ਕਰਦੇ ਹੋ
ਦੁੱਖ ਦਾ. ਇੱਛਾ, ਲਗਾਵ ਅਤੇ ਪੰਜ ਸਮੂਹਬੱਧ ਕਰਨ ਅਤੇ ਚਿਪਕਦੇ ਹੋਏ ਪੀੜਤ ਹਨ.
ਤੋਂ ਪਹਿਲਾਂ ਦੁੱਖਾਂ ਦੀ ਹੋਂਦ ਹੈ. ਜਨਮ, ਬੁ old ਾਪਾ, ਬਿਮਾਰੀ ਅਤੇ ਮੌਤ ਸਾਹਮਣੇ
ਹਨ. ਉਦਾਸੀ, ਕ੍ਰੋਧ, ਈਰਖਾ, ਚਿੰਤਾ, ਚਿੰਤਾ, ਡਰ ਅਤੇ ਨਿਰਾਸ਼ਾ ਦੁਖੀ ਹਨ. ਅਜ਼ੀਜ਼ਾਂ
ਤੋਂ ਵਿਛੋੜਾ ਦੁੱਖ ਝੱਲ ਰਿਹਾ ਹੈ. ਉਨ੍ਹਾਂ ਨਾਲ ਸੰਗਤ, ਜੋ ਤੁਸੀਂ ਨਾਪਸੰਦ ਕਰਦੇ ਹੋ
ਦੁੱਖ ਦਾ. ਇੱਛਾ, ਲਗਾਵ ਅਤੇ ਪੰਜ ਸਮੂਹਬੱਧ ਕਰਨ ਅਤੇ ਚਿਪਕਦੇ ਹੋਏ ਪੀੜਤ ਹਨ.
“ਭਰਾਵੋ, ਦੂਸਰਾ ਸੱਚਾਈ ਦੁੱਖ ਦੇ ਕਾਰਨਾਂ ਨੂੰ ਦਰਸਾਉਂਦੀ ਹੈ. ਅਗਿਆਨਤਾ ਦੇ ਕਾਰਨ,
ਲੋਕ ਜ਼ਿੰਦਗੀ ਬਾਰੇ ਸੱਚਾਈ ਨਹੀਂ ਵੇਖ ਸਕਦੇ, ਅਤੇ ਉਹ ਇੱਛਾ, ਕ੍ਰੋਧ, ਈਰਖਾ, ਸੋਗ,
ਚਿੰਤਾ, ਚਿੰਤਾ, ਚਿੰਤਾ ਅਤੇ ਨਿਰਾਸ਼ਾ ਦੀਆਂ ਲਾਟਾਂ ਤੇ ਫਸ ਜਾਂਦੇ ਹਨ.
ਲੋਕ ਜ਼ਿੰਦਗੀ ਬਾਰੇ ਸੱਚਾਈ ਨਹੀਂ ਵੇਖ ਸਕਦੇ, ਅਤੇ ਉਹ ਇੱਛਾ, ਕ੍ਰੋਧ, ਈਰਖਾ, ਸੋਗ,
ਚਿੰਤਾ, ਚਿੰਤਾ, ਚਿੰਤਾ ਅਤੇ ਨਿਰਾਸ਼ਾ ਦੀਆਂ ਲਾਟਾਂ ਤੇ ਫਸ ਜਾਂਦੇ ਹਨ.
“ਭਰਾਵੋ, ਤੀਸਰੀ ਸੱਚਾਈ ਦੁੱਖਾਂ ਦਾ ਸਾਮ੍ਹਣਾ ਹੈ.
ਜ਼ਿੰਦਗੀ ਦੀ ਸੱਚਾਈ ਨੂੰ ਸਮਝਣਾ ਹਰ ਹਰ ਸੋਗ ਅਤੇ ਉਦਾਸ ਦੀ ਸਮਾਪਤੀ ਲਿਆਉਂਦਾ ਹੈ ਅਤੇ ਸ਼ਾਂਤੀ ਅਤੇ ਖੁਸ਼ੀ ਨੂੰ ਜਨਮ ਦਿੰਦਾ ਹੈ.
“ਭਰਾਵੋ, ਚੌਥਾ ਸੱਚ ਉਹ ਰਸਤਾ ਹੈ ਜੋ ਦੁੱਖਾਂ ਦੇ ਅੰਤ ਵੱਲ ਲੈ ਜਾਂਦਾ ਹੈ. ਇਹ ਨੇਕ
ਅੱਠ ਗੁਣਾ ਰਸਤਾ ਹੈ, ਜੋ ਕਿ ਮੈਂ ਹੁਣੇ ਸਮਝਾਇਆ ਹੈ. ਨੇਕ ਅੱਠ ਗੁਣਾ ਰਸਤਾ ਨਿਰਦੋਸ਼
ਨਾਲ ਜੀ ਕੇ ਪਾਲਣ ਪੋਸ਼ਣ ਕੀਤਾ ਜਾਂਦਾ ਹੈ. ਚੇਤੰਨਤਾ ਇਕਾਗਰਤਾ ਅਤੇ ਸਮਝ ਵੱਲ ਜਾਂਦੀ
ਹੈ, ਤੁਹਾਨੂੰ ਹਰ ਦੁੱਖ ਅਤੇ ਦੁਖ ਤੋਂ ਮੁਕਤ ਕਰਦੀ ਹੈ ਅਤੇ ਸ਼ਾਂਤੀ ਅਤੇ ਖੁਸ਼ੀ ਵੱਲ
ਜਾਂਦੀ ਹੈ. ਮੈਂ ਤੁਹਾਨੂੰ ਅਹਿਸਾਸ ਦੇ ਰਾਹ ਤੇ ਅਗਵਾਈ ਕਰਾਂਗਾ.
ਅੱਠ ਗੁਣਾ ਰਸਤਾ ਹੈ, ਜੋ ਕਿ ਮੈਂ ਹੁਣੇ ਸਮਝਾਇਆ ਹੈ. ਨੇਕ ਅੱਠ ਗੁਣਾ ਰਸਤਾ ਨਿਰਦੋਸ਼
ਨਾਲ ਜੀ ਕੇ ਪਾਲਣ ਪੋਸ਼ਣ ਕੀਤਾ ਜਾਂਦਾ ਹੈ. ਚੇਤੰਨਤਾ ਇਕਾਗਰਤਾ ਅਤੇ ਸਮਝ ਵੱਲ ਜਾਂਦੀ
ਹੈ, ਤੁਹਾਨੂੰ ਹਰ ਦੁੱਖ ਅਤੇ ਦੁਖ ਤੋਂ ਮੁਕਤ ਕਰਦੀ ਹੈ ਅਤੇ ਸ਼ਾਂਤੀ ਅਤੇ ਖੁਸ਼ੀ ਵੱਲ
ਜਾਂਦੀ ਹੈ. ਮੈਂ ਤੁਹਾਨੂੰ ਅਹਿਸਾਸ ਦੇ ਰਾਹ ਤੇ ਅਗਵਾਈ ਕਰਾਂਗਾ.
“ਵਿਜ਼ਨ ਉਦੋਂ ਹੀ ਪੈਦਾ ਹੋਇਆ, ਸਮਝਦਾਰ ਹੋ ਗਿਆ, ਸਮਝਦਾਰੀ ਪੈਦਾ ਹੋਈ, ਗਿਆਨ ਪੈਦਾ ਹੋ
ਗਿਆ ਜੋ ਪਹਿਲਾਂ ਕਦੇ ਨਹੀਂ ਸੁਣਿਆ ਗਿਆ ਸੀ: ‘ਤਣਾਅ ਦੀ ਨੇਕ ਸੱਚ ਨੂੰ ਸਮਝਿਆ ਗਿਆ
ਹੈ.’
ਗਿਆ ਜੋ ਪਹਿਲਾਂ ਕਦੇ ਨਹੀਂ ਸੁਣਿਆ ਗਿਆ ਸੀ: ‘ਤਣਾਅ ਦੀ ਨੇਕ ਸੱਚ ਨੂੰ ਸਮਝਿਆ ਗਿਆ
ਹੈ.’
“ਤਣਾਅ
ਦੇ ਸਮਾਰੋਹ ਦੀ ਨੇਕ ਸੱਚ: ਪੂਰੀ ਫੇਡਿੰਗ ਅਤੇ ਸਮਾਪਤੀ, ਤਿਆਗ, ਤਿਆਗ, ਤਿਆਗ, ਛੱਡ ਕੇ,
ਛੱਡ ਕੇ, ਅਤੇ ਉਸ ਬਹੁਤ ਤਰਸ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ. ਤਣਾਅ ਦੇ ਖ਼ਤਮ ਹੋਣ ਦੀ ਇਸ ਨੇਕ
ਸੱਚ ਨੂੰ ਅਹਿਸਾਸ ਕਰ ਦਿੱਤਾ ਗਿਆ ਹੈ. ਇਹ ਅਭਿਆਸ ਦੇ ਰਾਹ ਦੀ ਇਹ ਉੱਤਮ ਸੱਚ ਹੈ ਜੋ
ਤਣਾਅ ਦੇ ਖ਼ਤਮ ਹੋਣ ਦੀ ਇੱਛਾ ਹੈ.
ਦੇ ਸਮਾਰੋਹ ਦੀ ਨੇਕ ਸੱਚ: ਪੂਰੀ ਫੇਡਿੰਗ ਅਤੇ ਸਮਾਪਤੀ, ਤਿਆਗ, ਤਿਆਗ, ਤਿਆਗ, ਛੱਡ ਕੇ,
ਛੱਡ ਕੇ, ਅਤੇ ਉਸ ਬਹੁਤ ਤਰਸ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ. ਤਣਾਅ ਦੇ ਖ਼ਤਮ ਹੋਣ ਦੀ ਇਸ ਨੇਕ
ਸੱਚ ਨੂੰ ਅਹਿਸਾਸ ਕਰ ਦਿੱਤਾ ਗਿਆ ਹੈ. ਇਹ ਅਭਿਆਸ ਦੇ ਰਾਹ ਦੀ ਇਹ ਉੱਤਮ ਸੱਚ ਹੈ ਜੋ
ਤਣਾਅ ਦੇ ਖ਼ਤਮ ਹੋਣ ਦੀ ਇੱਛਾ ਹੈ.
“ਜਿਵੇਂ
ਹੀ ਇਹ ਚਾਰ ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਣ ਬਾਰੇ ਇਹ ਚਾਰ ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਣ ਸੱਚਮੁੱਚ ਸ਼ੁੱਧ ਸਨ,
ਫਿਰ ਮੈਂ ਇਸ ਦੇ ਸਾਰੇ ਅਣਦੇਖੇ ਗਾਈਡਾਂ ਨਾਲ ਸਿੱਧੇ ਸਵੈ-ਜਾਗ੍ਰਿਤੀ ਤੋਂ ਬਿਨਾਂ ਕਿਸੇ
ਵੀ ਸਵੈ-ਜਾਗ੍ਰਿਤੀ ਤੋਂ ਬਿਨਾਂ ਸਹੀ ਸਵੈ-ਜਾਗਰੂਕਤਾ ਨਾਲ ਜਾਗਰੂਕ ਕੀਤਾ ਸੀ,
ਬ੍ਰਾਹਮਣਾਂ, ਇਸ ਦਾ ਰਾਇਲਟੀ ਅਤੇ ਆਮਫੋਕ. ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਨ ਮੇਰੇ ਵਿੱਚ ਉੱਠਿਆ: ‘ਅਟੱਲ
ਮੇਰੀ ਰਿਹਾਈ ਹੈ. ਇਹ ਮੇਰਾ ਆਖਰੀ ਜਨਮ ਹੈ. ਹੁਣ ਕੋਈ ਨਵਾਂ ਹੋਂਦ ਨਹੀਂ ਹੈ. “
ਹੀ ਇਹ ਚਾਰ ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਣ ਬਾਰੇ ਇਹ ਚਾਰ ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਣ ਸੱਚਮੁੱਚ ਸ਼ੁੱਧ ਸਨ,
ਫਿਰ ਮੈਂ ਇਸ ਦੇ ਸਾਰੇ ਅਣਦੇਖੇ ਗਾਈਡਾਂ ਨਾਲ ਸਿੱਧੇ ਸਵੈ-ਜਾਗ੍ਰਿਤੀ ਤੋਂ ਬਿਨਾਂ ਕਿਸੇ
ਵੀ ਸਵੈ-ਜਾਗ੍ਰਿਤੀ ਤੋਂ ਬਿਨਾਂ ਸਹੀ ਸਵੈ-ਜਾਗਰੂਕਤਾ ਨਾਲ ਜਾਗਰੂਕ ਕੀਤਾ ਸੀ,
ਬ੍ਰਾਹਮਣਾਂ, ਇਸ ਦਾ ਰਾਇਲਟੀ ਅਤੇ ਆਮਫੋਕ. ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਨ ਮੇਰੇ ਵਿੱਚ ਉੱਠਿਆ: ‘ਅਟੱਲ
ਮੇਰੀ ਰਿਹਾਈ ਹੈ. ਇਹ ਮੇਰਾ ਆਖਰੀ ਜਨਮ ਹੈ. ਹੁਣ ਕੋਈ ਨਵਾਂ ਹੋਂਦ ਨਹੀਂ ਹੈ. “
ਸਿਧਾਰਥ
ਚਾਰ ਨੇਚਲ ਸੱਚਾਈ ਦੀ ਵਿਆਖਿਆ ਕਰ ਰਿਹਾ ਸੀ, ਜਿਨ੍ਹਾਂ ਵਿੱਚੋਂ ਇੱਕ ਰਾਖਸ਼ਾਂ ਨੇ
ਅਚਾਨਕ ਆਪਣੇ ਮਨ ਅੰਦਰ ਇੱਕ ਵੱਡਾ ਚਮਕਿਆ ਮਹਿਸੂਸ ਕੀਤਾ. ਉਹ ਉਸ ਮੁਕਤੀ ਦਾ ਸੁਆਦ ਲੈ
ਸਕਦਾ ਜੋ ਉਸਨੇ ਇੰਨੀ ਦੇਰ ਲਈ ਭਾਲਿਆ ਸੀ. ਉਸ ਦਾ ਚਿਹਰਾ ਖੁਸ਼ੀ ਨਾਲ ਹੋਇਆ ਹੈ. ਬੁੱਧ
ਨੇ ਉਸ ਵੱਲ ਇਸ਼ਾਰਾ ਕੀਤਾ ਅਤੇ ਚੀਕਿਆ, “ਮੰਗੋਂਨਾ! ਤੁਹਾਨੂੰ ਇਹ ਮਿਲ ਗਿਆ! ਤੁਹਾਨੂੰ
ਇਹ ਮਿਲਿਆ ਹੈ! “
ਚਾਰ ਨੇਚਲ ਸੱਚਾਈ ਦੀ ਵਿਆਖਿਆ ਕਰ ਰਿਹਾ ਸੀ, ਜਿਨ੍ਹਾਂ ਵਿੱਚੋਂ ਇੱਕ ਰਾਖਸ਼ਾਂ ਨੇ
ਅਚਾਨਕ ਆਪਣੇ ਮਨ ਅੰਦਰ ਇੱਕ ਵੱਡਾ ਚਮਕਿਆ ਮਹਿਸੂਸ ਕੀਤਾ. ਉਹ ਉਸ ਮੁਕਤੀ ਦਾ ਸੁਆਦ ਲੈ
ਸਕਦਾ ਜੋ ਉਸਨੇ ਇੰਨੀ ਦੇਰ ਲਈ ਭਾਲਿਆ ਸੀ. ਉਸ ਦਾ ਚਿਹਰਾ ਖੁਸ਼ੀ ਨਾਲ ਹੋਇਆ ਹੈ. ਬੁੱਧ
ਨੇ ਉਸ ਵੱਲ ਇਸ਼ਾਰਾ ਕੀਤਾ ਅਤੇ ਚੀਕਿਆ, “ਮੰਗੋਂਨਾ! ਤੁਹਾਨੂੰ ਇਹ ਮਿਲ ਗਿਆ! ਤੁਹਾਨੂੰ
ਇਹ ਮਿਲਿਆ ਹੈ! “
ਮੰਗੋਂਨਾ
ਉਸਦੇ ਹਸ਼ਿਆਂ ਨਾਲ ਸ਼ਾਮਲ ਹੋਏ ਅਤੇ ਸਿਧਾਰਥ ਅੱਗੇ ਮੱਥਾ ਟੇਕਿਆ. ਸਭ ਤੋਂ ਡੂੰਘਾ
ਸਤਿਕਾਰ ਨਾਲ, ਉਹ ਬੋਲਿਆ, “ਪਰਕਾਓਮਾ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਆਪਣਾ ਚੇਲਾ ਮੰਨ ਲਓ. ਮੈਂ
ਜਾਣਦਾ ਹਾਂ ਕਿ ਤੁਹਾਡੀ ਸੇਧ ਦੇ ਤਹਿਤ, ਮੈਂ ਵੱਡੀ ਜਾਗਰੂਕਤਾ ਪ੍ਰਾਪਤ ਕਰਾਂਗਾ. “
ਉਸਦੇ ਹਸ਼ਿਆਂ ਨਾਲ ਸ਼ਾਮਲ ਹੋਏ ਅਤੇ ਸਿਧਾਰਥ ਅੱਗੇ ਮੱਥਾ ਟੇਕਿਆ. ਸਭ ਤੋਂ ਡੂੰਘਾ
ਸਤਿਕਾਰ ਨਾਲ, ਉਹ ਬੋਲਿਆ, “ਪਰਕਾਓਮਾ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਆਪਣਾ ਚੇਲਾ ਮੰਨ ਲਓ. ਮੈਂ
ਜਾਣਦਾ ਹਾਂ ਕਿ ਤੁਹਾਡੀ ਸੇਧ ਦੇ ਤਹਿਤ, ਮੈਂ ਵੱਡੀ ਜਾਗਰੂਕਤਾ ਪ੍ਰਾਪਤ ਕਰਾਂਗਾ. “
ਦੂਸਰੇ
ਚਾਰ ਭਿਕਸ਼ੂ ਸਿਧਾਰਥ ਦੇ ਪੈਰਾਂ ‘ਤੇ ਵੀ ਮੱਥਾ ਟੇਕਣ ਵਾਲੇ ਸਿਧਾਰਥ ਦੇ ਪੈਰਾਂ’ ਤੇ
ਝੁਕ ਗਏ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਚੇਲੇ ਵਜੋਂ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਕਿਹਾ. ਸਿਧਾਰਥਾਹਾ ਨੇ ਕਿਹਾ,
“ਭਰਾਵੋ! ਪਿੰਡ ਦੇ ਬੱਚਿਆਂ ਨੇ ਮੈਨੂੰ ‘ਬੁੱ b ਾ “ਨਾਮ ਦਿੱਤਾ ਹੈ. ਜੇ ਤੁਸੀਂ ਚਾਹੁੰਦੇ
ਹੋ ਤਾਂ ਤੁਸੀਂ ਵੀ ਉਸ ਨਾਮ ਨਾਲ ਮੈਨੂੰ ਬੁਲਾ ਸਕਦੇ ਹੋ. “
ਚਾਰ ਭਿਕਸ਼ੂ ਸਿਧਾਰਥ ਦੇ ਪੈਰਾਂ ‘ਤੇ ਵੀ ਮੱਥਾ ਟੇਕਣ ਵਾਲੇ ਸਿਧਾਰਥ ਦੇ ਪੈਰਾਂ’ ਤੇ
ਝੁਕ ਗਏ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਚੇਲੇ ਵਜੋਂ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਕਿਹਾ. ਸਿਧਾਰਥਾਹਾ ਨੇ ਕਿਹਾ,
“ਭਰਾਵੋ! ਪਿੰਡ ਦੇ ਬੱਚਿਆਂ ਨੇ ਮੈਨੂੰ ‘ਬੁੱ b ਾ “ਨਾਮ ਦਿੱਤਾ ਹੈ. ਜੇ ਤੁਸੀਂ ਚਾਹੁੰਦੇ
ਹੋ ਤਾਂ ਤੁਸੀਂ ਵੀ ਉਸ ਨਾਮ ਨਾਲ ਮੈਨੂੰ ਬੁਲਾ ਸਕਦੇ ਹੋ. “
ਮੰਗੋਂਨਾ ਨੇ ਪੁੱਛਿਆ, “ਨਹੀਂ ‘ਬੁੱਧ’ ਦਾ ਮਤਲਬ ਹੈ ‘ਉਹ ਜਿਹੜਾ ਜਾਗਦਾ ਹੈ’?”
“ਇਹ ਸਹੀ ਹੈ, ਅਤੇ ਉਹ ਉਸ ਰਾਹ ਤੇ ਕਾਲ ਕਰਦੇ ਹਨ ਜੋ ਮੈਂ ਜਾਗਰੂਕ ਹੋਣ ਦਾ ਤਰੀਕਾ ਲੱਭਿਆ ਹੈ. ‘ਤੁਸੀਂ ਇਸ ਨਾਮ ਬਾਰੇ ਕੀ ਸੋਚਦੇ ਹੋ?”
“‘ਜਿਹੜਾ
ਜਾਗਦਾ ਹੈ’! ‘ਜਾਗਰੂਕ ਕਰਨ ਦਾ ਤਰੀਕਾ’! ਸ਼ਾਨਦਾਰ! ਸ਼ਾਨਦਾਰ! ਇਹ ਨਾਮ ਸਹੀ ਹਨ, ਫਿਰ
ਵੀ ਸਧਾਰਨ. ਅਸੀਂ ਖੁਸ਼ੀ ਨਾਲ ਤੁਹਾਨੂੰ ਬੁੱਧ ਨੂੰ ਬੁਲਾ ਲਵਾਂਗੇ, ਅਤੇ ਰਸਤੇ ਵਿੱਚ
ਤੁਹਾਨੂੰ ਜਾਗਰੂਕ ਕਰਨ ਦਾ ਰਾਹ ਲੱਭਿਆ ਹੈ. ਜਿਵੇਂ ਕਿ ਤੁਸੀਂ ਹੁਣੇ ਕਿਹਾ ਸੀ, ਹਰ ਦਿਨ
ਜੀਉਂਦੇ ਰਹਿਣਾ ਅਧਿਆਤਮਿਕ ਅਭਿਆਸ ਦਾ ਬਹੁਤ ਸਾਰਾ ਅਧਾਰ ਹੈ. ” ਗੌਤਮਾ ਨੂੰ ਉਨ੍ਹਾਂ ਦੇ
ਅਧਿਆਪਕ ਵਜੋਂ ਉਨ੍ਹਾਂ ਨੂੰ ਅਧਿਆਪਕ ਮੰਨਣ ਅਤੇ ਉਸ ਨੂੰ ਬੁੱਧ ਨੂੰ ਸਵੀਕਾਰ ਕਰਨ ਲਈ ਇਕ
ਮਨ ਦੇ ਦੋ ਭਿਕਤੇ ਸਨ.
ਜਾਗਦਾ ਹੈ’! ‘ਜਾਗਰੂਕ ਕਰਨ ਦਾ ਤਰੀਕਾ’! ਸ਼ਾਨਦਾਰ! ਸ਼ਾਨਦਾਰ! ਇਹ ਨਾਮ ਸਹੀ ਹਨ, ਫਿਰ
ਵੀ ਸਧਾਰਨ. ਅਸੀਂ ਖੁਸ਼ੀ ਨਾਲ ਤੁਹਾਨੂੰ ਬੁੱਧ ਨੂੰ ਬੁਲਾ ਲਵਾਂਗੇ, ਅਤੇ ਰਸਤੇ ਵਿੱਚ
ਤੁਹਾਨੂੰ ਜਾਗਰੂਕ ਕਰਨ ਦਾ ਰਾਹ ਲੱਭਿਆ ਹੈ. ਜਿਵੇਂ ਕਿ ਤੁਸੀਂ ਹੁਣੇ ਕਿਹਾ ਸੀ, ਹਰ ਦਿਨ
ਜੀਉਂਦੇ ਰਹਿਣਾ ਅਧਿਆਤਮਿਕ ਅਭਿਆਸ ਦਾ ਬਹੁਤ ਸਾਰਾ ਅਧਾਰ ਹੈ. ” ਗੌਤਮਾ ਨੂੰ ਉਨ੍ਹਾਂ ਦੇ
ਅਧਿਆਪਕ ਵਜੋਂ ਉਨ੍ਹਾਂ ਨੂੰ ਅਧਿਆਪਕ ਮੰਨਣ ਅਤੇ ਉਸ ਨੂੰ ਬੁੱਧ ਨੂੰ ਸਵੀਕਾਰ ਕਰਨ ਲਈ ਇਕ
ਮਨ ਦੇ ਦੋ ਭਿਕਤੇ ਸਨ.
ਬੁੱਧ
ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ ਮੁਸਕਰਾਇਆ. ” ਕ੍ਰਿਪਾ ਕਰਕੇ, ਭਰਾ ਖੁੱਲੇ ਅਤੇ ਬੁੱਧੀਵਾਦੀ ਭਾਵਨਾ
ਨਾਲ ਅਭਿਆਸ ਕਰਦੇ ਹਨ ਅਤੇ ਤਿੰਨ ਮਹੀਨਿਆਂ ਵਿੱਚ ਤੁਸੀਂ ਮੁਕਤੀ ਦਾ ਫਲ ਪ੍ਰਾਪਤ ਕਰ
ਲਵੋਂਗੇ. ”
ਨੇ ਉਨ੍ਹਾਂ ਨੂੰ ਮੁਸਕਰਾਇਆ. ” ਕ੍ਰਿਪਾ ਕਰਕੇ, ਭਰਾ ਖੁੱਲੇ ਅਤੇ ਬੁੱਧੀਵਾਦੀ ਭਾਵਨਾ
ਨਾਲ ਅਭਿਆਸ ਕਰਦੇ ਹਨ ਅਤੇ ਤਿੰਨ ਮਹੀਨਿਆਂ ਵਿੱਚ ਤੁਸੀਂ ਮੁਕਤੀ ਦਾ ਫਲ ਪ੍ਰਾਪਤ ਕਰ
ਲਵੋਂਗੇ. ”
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83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ஜம்புத்வீப்
பாரத்கண்டே ஜம்புத்வீப்பின் கீழ் வருகிறது, அதாவது, பிரபுத்த பாரத
கலாச்சாரம் உலகின் மிகச்சிறந்த கலாச்சாரம் மற்றும் உலகின் மிகப் பழமையான
நாடு அறிவு, அறிவியல் மற்றும் கலாச்சாரத்தை உலகிற்கு வழங்கும் ஒரு நாடு.
பாரத்கண்டே ஜம்புத்வீப்பின் கீழ் வருகிறது, அதாவது, பிரபுத்த பாரத
கலாச்சாரம் உலகின் மிகச்சிறந்த கலாச்சாரம் மற்றும் உலகின் மிகப் பழமையான
நாடு அறிவு, அறிவியல் மற்றும் கலாச்சாரத்தை உலகிற்கு வழங்கும் ஒரு நாடு.
உலகம்
அறியாமையின் இருளில் வாழ்ந்தபோது, அறிவு சூரியன் ஜம்பூத்வீபிலிருந்து
இறங்கி, உலகம் முழுவதும் அறிவைப் பொழிந்தது. கடந்த 2500 ஆண்டுகளில்,
பல்வேறு அமைப்புகள், படையெடுப்பாளர்கள் மற்றும் நாடுகள் ஜம்பூத்வீப்பை
ஆக்கிரமித்து மீண்டும் மீண்டும் தாக்கின.
ப Buddhismத்தம்
தென்கிழக்கு ஆசியாவின் நாகரிகங்களில் பெரும் தாக்கத்தை ஏற்படுத்தியது
மற்றும் அந்த பகுதியில் எழுதப்பட்ட பாரம்பரியத்தின் வளர்ச்சிக்கு பெரிதும்
பங்களித்தது. பொது சகாப்தத்தின் தொடக்கத்தில், வணிகர்கள் அங்கு
தங்கியிருக்கலாம், புத்த பிக்குகளை அவர்களுடன் அழைத்து வந்திருக்கலாம்.
ஜம்பூத்வீப்
2500 வருடங்கள் அறியப்பட்ட வரலாற்றில் 24 முறை துண்டாடப்பட்டது. பிரெஞ்சு,
டச்சு, குஷன், ஷாக், யமன், கிரேக்கர்கள், முகலாயர்கள் மற்றும்
பிரிட்டிஷ்காரர்களால் இந்தியா மீது பல தாக்குதல்கள் நடத்தப்பட்டன.
ஆப்கானிஸ்தான், மியான்மர், இலங்கை, நேபாளம், திபெத், பூடான், மலேசியா போன்ற
நாடுகளை தாக்கியதாக வரலாற்றில் எங்கும் குறிப்பிடப்படவில்லை, ஏனெனில் இவை
அனைத்தும் ஜம்புத்வீப்பின் ஒரு பகுதியாக இருந்தன.
ஆப்கானிஸ்தான் ஒரு
சுதந்திர நாடாக 1876 இல் அங்கீகரிக்கப்பட்டது, 1906 இல் பூட்டான், 1935
இல் இலங்கை, 1947 இல் பாகிஸ்தான். 1875 க்கு முன், ஆப்கானிஸ்தான்,
பூட்டான், மியான்மர், பாகிஸ்தான், வங்கதேசம், இலங்கை, திபெத் ஆகியவை
இந்தியாவின் முக்கிய பகுதிகளாக இருந்தன. ஆங்கிலேயர்கள் 1857 ல்
ஆங்கிலேயர்களுக்கு எதிரான புரட்சியால் பயந்து, பிரித்து ஆட்சி செய்யும்
கொள்கையை பின்பற்றி, 1876 ல் ஆப்கானிஸ்தானை முதலில் இந்தியாவிலிருந்து
பிரித்தனர், இது 1947 வரை தொடர்ந்தது.
மலேசியா, இந்தோனேஷியா,
தாய்லாந்து, பிலிப்பைன்ஸ், வியட்நாம் மற்றும் கம்போடியா போன்ற நாடுகளும்
ஜம்புத்வீப்பின் உடைக்க முடியாத பகுதிகளாக இருந்தன. சிங்கப்பூரின் பண்டைய
பெயர் சிங்க்பூர்.
உடைக்கப்படாத ஜம்புத்வீப் இமயமலையில் இருந்து
இந்தியப் பெருங்கடல் வரையிலும் ஈரானிலிருந்து இந்தோனேசியா வரையிலும்
விரிவடைந்தது. 1857 இல் ஜம்பூத்வீப்பின் பரப்பளவு 83 லட்சம் சதுர
கிலோமீட்டராக இருந்தது, இது தற்போது 33 லட்சம் சதுர கிலோமீட்டராக உள்ளது.
1857 முதல் 1947 வரை, ஜம்பூத்வீப் பல முறை வெளிப்புற சக்திகளால்
துண்டாடப்பட்டது. ஆப்கானிஸ்தான் 1876 இல் ஜம்பூத்வீப், 1904 இல் நேபாளம்,
1906 இல் பூட்டான், 1907 இல் திபெத், 1935 இல் இலங்கை, 1937 இல் மியான்மர்
மற்றும் 1947 இல் பாகிஸ்தானிலிருந்து பிரிக்கப்பட்டது.
இலங்கை
பிரிட்டிஷார்
1935 இல் இலங்கையை ஜம்புத்வீப்பிலிருந்து பிரித்தனர். இலங்கையின் பழைய
பெயர் சின்ஹல்தீப். சின்ஹல்தீப் என்ற பெயர் பின்னர் சிலோன் என
மறுபெயரிடப்பட்டது. பேரரசர் அசோகர் காலத்தில் இலங்கையின் பெயர் தாமிரபரணி.
பேரரசர் அசோகரின் மகன் மகேந்திரா மற்றும் மகள் சங்கமித்ரா ஆகியோர் புத்த
மதத்தை பரப்புவதற்காக இலங்கை சென்றனர். இலங்கை ஒன்றுபட்ட ஜம்புத்வீப்பின்
ஒரு பகுதியாகும்.
ஆப்கானிஸ்தான்
ஆப்கானிஸ்தானின் பண்டைய
பெயர் உபகனஸ்தான் மற்றும் கந்தஹாரின் காந்தாரா. காந்தஹார் அதாவது
காந்தாரத்தின் விளக்கம் ஷாஜகானின் ஆட்சி வரை காணப்படுகிறது. இது
ஜம்புத்வீப்பின் ஒரு பகுதியாக இருந்தது. 1876 இல் ரஷ்யாவுக்கும்
பிரிட்டனுக்கும் இடையே கந்தமக் ஒப்பந்தம் கையெழுத்தானது. ஒப்பந்தத்திற்குப்
பிறகு, ஆப்கானிஸ்தான் ஒரு தனி நாடாக ஏற்றுக்கொள்ளப்பட்டது.
மியான்மர் (பர்மா)
1937 இல், மியான்மருக்கு அதாவது பர்மாவுக்கு ஒரு தனி நாடு அங்கீகாரம் ஆங்கிலேயர்களால் வழங்கப்பட்டது.
நேபாளம்
பகவான்
புத்தர் லும்பினியில் பிறந்தார். நேபாளத்தை பிரிட்டிஷார் 1904 இல் தனி
நாடாக ஆக்கினார்கள். நேபாளம் ஜம்பூத்வீப்பின் ஒரு ஒருங்கிணைந்த பகுதியாக
இருந்தது, அதாவது பேரரசர் அசோகரின் காலத்தில் பிரபுத்த பாரதம். நேபாளத்தின்
மகாராஜா திரிபுவன் சிங், அப்போதைய இந்தியப் பிரதமராக இருந்த பண்டிட்
ஜவஹர்லால் நேருவிடம் நேபாளத்தை ஜம்புத்வீப்பில் அதாவது பிரபுத்த
பாரதத்துடன் இணைக்குமாறு வேண்டுகோள் விடுத்தார், ஆனால் ஜவஹர்லால் நேரு அந்த
திட்டத்தை நிராகரித்தார்.
தாய்லாந்து
சியாமில் புத்த கோவில்களின் கட்டுமானம் மூன்றாம் நூற்றாண்டில் தொடங்கியது. தாய்லாந்து 1939 வரை சியாம் என்று அழைக்கப்பட்டது.
கம்போடியா
கம்போடியா
உடைக்கப்படாத ஜம்புத்வீப்பின் ஒரு பகுதியாக இருந்தது, அதாவது, பிரபுத்த
பாரத். ஜம்புத்வீப்பின் கவுண்டினியா வம்சம் அதாவது, பிரபுத்த பாரத தோற்றம்
முதல் நூற்றாண்டிலேயே இங்கு ஆட்சி செய்தது. இங்குள்ள மக்கள் புத்தரை
வழிபடுகிறார்கள். அங்கோர்வாட்டின் பண்டைய பெயர் யசோதர்பூர்.
வியட்நாம்
வியட்நாமின் பண்டைய பெயர் சம்பதேஷ் மற்றும் அதன் முக்கிய நகரங்கள் இந்திரப்பூர், அமராவதி மற்றும் விஜய்.
மலேசியா
மலேசியாவின் பண்டைய பெயர் மலாய் தேஷ் அதாவது மலைகளின் நிலம்.
இந்தோனேசியா
இந்தோனேசியாவின் பண்டைய பெயர் தீபந்தர் பாரத் என்றால் ஜம்புத்வீப் முழுவதும் உள்ள கடல் அதாவது பிரபுத்த பாரதம்.
திபெத்
திபெத்தின்
பண்டைய பெயர் திரிவிஷ்டம் என்பது இரண்டு பகுதிகளாகப் பிரிக்கப்பட்டது.
1907 ஆம் ஆண்டில் சீனர்களுக்கும் பிரிட்டிஷ்காரர்களுக்கும் இடையிலான
ஒப்பந்தத்தின் பின்னர் ஒரு பகுதி சீனாவுக்கும் மற்றொன்று லாமாவுக்கும்
வழங்கப்பட்டது. 1954 ஆம் ஆண்டில், சீன மக்களுக்கு தனது ஒற்றுமையைக் காட்ட
இந்தியாவின் பிரதமர் ஜவஹர்லால் நேரு திபெத்தை சீனாவின் ஒரு பகுதியாக
ஏற்றுக்கொண்டார்.
பூட்டான்
பூட்டான் 1906 இல் பிரபுத்த பாரதத்தை பிரிட்டிஷாரால் பிரித்து தனி நாடாக அங்கீகரித்தது. பூட்டான் என்றால் உயர்ந்த நிலம்.
பாகிஸ்தான்
ஜம்பூத்வீப்
அதாவது பிரபுத்த பாரதம் ஆகஸ்ட் 14, 1947 இல் பிரிட்டிஷாரால்
பிரிக்கப்பட்டது மற்றும் பாகிஸ்தான் கிழக்கு பாகிஸ்தான் மற்றும் மேற்கு
பாகிஸ்தானாக உருவானது. முகமது அலி ஜின்னா 1940 ஆம் ஆண்டு முதல் மதத்தின்
அடிப்படையில் ஒரு தனி நாட்டை கோரினார், அது பின்னர் பாகிஸ்தானாக மாறியது.
1971 இல் ஒத்துழைப்புடன் பாகிஸ்தான் மீண்டும் பிளவுபட்டு வங்காளதேசம்
உருவானது. பாகிஸ்தான் மற்றும் பங்களாதேஷ் ஆகியவை ஜம்பூத்வீப் பகுதிகள்,
அதாவது பிரபுத்த பாரத்.
1947 இல் சுதந்திரத்திற்குப் பிறகு, 1954
இல் பாண்டிச்சேரி பிரெஞ்சு ஆக்கிரமிப்பிலிருந்து விடுவிக்கப்பட்டது. 1961
இல் கோவா மற்றும் டாமன் டியூ போர்த்துகீசிய ஆக்கிரமிப்பிலிருந்து
விடுவிக்கப்பட்டனர். சிக்கிம் 1975 இல் விடுவிக்கப்பட்டு ஜம்புத்வீப்பின்
ஒரு பகுதியாக இருந்தது.
முன்னதாக ஜம்புத்வீப்பின் முக்கிய பகுதிகளாக இருந்த அனைத்து நாடுகளும், அதாவது, பிரபுத்த பாரதம் இன்று சுதந்திர நாடுகளாக மாறிவிட்டன.
இந்த நாடுகளை ஜம்புத்வீப்பில், அதாவது பிரபுத்த பாரதத்தில் இணைப்பது சாத்தியமில்லை
வெவ்வேறு
காலங்களில் ஜம்பூத்வீப் அதாவது பிரபுத்த பாரதம் பல்வேறு நாடுகளாகப்
பிரிக்கப்பட்டது. இப்போது இந்த பகுதிகளை ஜம்பூத்வீப்பில் அதாவது புப்ரூத்
பாரதத்தில் மீண்டும் ஒன்றிணைக்க முடியும்.
டாக்டர் பி.ஆர்.அம்பேத்கர் “மெயின் பாரத் பhத்மய் கருங்கா” என்று முழங்கினார். (நான் இந்த நாட்டை ப Buddhistத்தமாக்குவேன்)
அனைத்து ஆதிவாசி விழிப்புணர்வு சமூகங்கள் இடி “ஹம் பிரபஞ்ச் பிரபுத்தா
பிரபஞ்சம் கருங்கே. ” (உலகம் முழுவதையும் பிரபுத்த பிரபஞ்சமாக்குவோம்
இதன் மூலம் நடக்கும்
விழித்த ஒருவரின் சொந்த வார்த்தைகளில் இலவச ஆன்லைன் பிரபுத்த அறிவாளிகள் மாநாடு
அனைத்து சமுதாயங்களுக்கும் நல்வாழ்வு, மகிழ்ச்சி மற்றும் அமைதி மற்றும் அவர்கள் இறுதி இலக்காக நித்திய ஆனந்தத்தை அடைய வேண்டும்.
Jambudvipe
Bharatkhande falls under Jambudweep ie., Prabuddha Bharat
culture is the greatest culture in the world and is the oldest nation in
the world has been a nation providing knowledge, science and culture to
the world.
Bharatkhande falls under Jambudweep ie., Prabuddha Bharat
culture is the greatest culture in the world and is the oldest nation in
the world has been a nation providing knowledge, science and culture to
the world.
When the world was living in the
darkness of ignorance, the Sun of Knowledge descended from Jambudweep
and showered knowledge on the whole world. In the last 2500 years,
various organizations, invaders and countries invaded Jambudweep and
attacked it repeatedly.
Buddhism exerted an enormous
influence on the civilizations of Southeast Asia and contributed greatly
to the development of a written tradition in that area. About the
beginning of the Common Era, merchants may have settled there, bringing
Buddhist monks with them.
Jambudweep
has been fragmented 24 times in the known history of 2500 years. Many
attacks were made on India by French, Dutch, Kushan, Shak, Yemen,
Greeks, Mughals and British. Nowhere in history it is mentioned that
they attacked countries like Afghanistan, Myanmar, Sri Lanka, Nepal,
Tibet, Bhutan, Malaysia because all these were part of Jambudweep.
Afghanistan
was recognized as an independent country in 1876, Bhutan in 1906, Sri
Lanka in 1935, Pakistan in 1947. Before 1875, Afghanistan, Bhutan,
Myanmar, Pakistan, Bangladesh, Sri Lanka, Tibet were important parts of
India. The British were frightened by the revolution against the British
in 1857 and, following the principle of divide and rule, first
separated Afghanistan from India in 1876 and this continued till 1947.
Countries
like Malaysia, Indonesia, Thailand, Philippines, Vietnam, and Cambodia
were also unbreakable parts of Jambudweep. The ancient name of Singapore
was Singhpur.
Unbroken Jambudweep extended from the Himalayas to
the Indian Ocean and from Iran to Indonesia. Jambudweep’s area in 1857
was 83 lakh square kilometers, which is currently 33 lakh square
kilometers. From 1857 to 1947, Jambudweep was fragmented many times by
external powers. Afghanistan was separated from Jambudweep in 1876,
Nepal in 1904, Bhutan in 1906, Tibet in 1907, Sri Lanka in 1935, Myanmar
in 1937 and Pakistan in 1947.
Sri Lanka
The British
separated Sri Lanka from Jambudweep in 1935. The old name of Sri Lanka
was Sinhaldeep. The name Sinhaldeep was later renamed Ceylon. Sri
Lanka’s name was Tamraparni during the reign of Emperor Ashoka.
Mahendra, son of Emperor Ashoka and daughter Sanghamitra went to Sri
Lanka to propagate Buddhism. Sri Lanka is a part of united Jambudweep.
Afghanistan
The
ancient name of Afghanistan was Upganasthan and Kandahar’s was
Gandhara. The description of Kandahar i.e. Gandhara is found till the
reign of Shah Jahan. It was a part of Jambudweep. In 1876 Gandamak
treaty was signed between Russia and Britain. After the treaty,
Afghanistan was accepted as a separate country.
Myanmar (Burma)
In 1937, the recognition of a separate country to Myanmar i.e. Burma was given by the British.
Nepal
Lord
Buddha was born in Lumbini. Nepal was made a separate country in 1904
by the British. Nepal was an integral part of Jambudweep ie.,
Prabuddha Bharat during the reigns of Emperor Ashoka. Maharaja
Tribhuvan Singh of Nepal appealed to the then Prime Minister of India,
Pandit Jawaharlal Nehru to merge Nepal with Jambudweep ie., Prabuddha
Bharat, but Jawaharlal Nehru rejected the proposal.
Thailand
The construction of Buddhist temples in Syam began in the third century.Thailand was known as Syam until 1939.
Cambodia
Cambodia
was part of unbroken Jambudweep ie., Prabuddha Bharat. The Kaundinya
dynasty of Jambudweep ie., Prabuddha Bharat origin ruled here from the
first century itself. People here used to worship Buddha. The ancient
name of Ankorwat is Yashodharpur.
Vietnam
The ancient name of Vietnam is Champadesh and its principal cities were Indrapur, Amravati and Vijay.
Malaysia
The ancient name of Malaysia was Malay Desh which means the land of mountains.
Indonesia
The ancient name of Indonesia is Dipantar Bharat means the ocean across Jambudweep ie., Prabuddha Bharat.
Tibet
The
ancient name of Tibet was Trivishtam which was divided into two parts.
One part was given to China and the other to Lama after an agreement
between the Chinese and the British in 1907. In 1954, India’s Prime
Minister Jawaharlal Nehru accepted Tibet as part of China to show his
solidarity to Chinese people.
Bhutan
Bhutan was separated
from Jambudweep ie., Prabuddha Bharat by the British in 1906 and
recognized as a separate country. Bhutan means high ground.
Pakistan
There
was partition of Jambudweep ie., Prabuddha Bharat on August 14, 1947 by
the British and Pakistan came into existence as East Pakistan and West
Pakistan. Mohammad Ali Jinnah had been demanding a separate country on
the basis of religion since 1940 which later became Pakistan. In 1971
with the cooperation Pakistan was divided again and Bangladesh came
into existence. Pakistan and Bangladesh are parts Jambudweep ie.,
Prabuddha Bharat.
After independence in 1947, Pondicherry was
freed from French occupation in 1954. Goa and Daman Diu were liberated
from Portuguese occupation in 1961. Sikkim was liberated in 1975 and
made part of Jambudweep ie., Prabuddha Bharat.
All the countries
which were earlier important parts of Jambudweep ie., Prabuddha Bharat
have become independent countries today.
It is not impossible to merge these countries into Jambudweep ie., Prabuddha Bharat
In
different periods Jambudweep ie., Prabuddha Bharat was divided into
different countries. Now these parts can be reconstituted in Jambudweep
ie., Prabuddha Bharat only by merging them one by one as
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 and for them to attain Eternal Bliss as their Final Goal.