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𝓛𝓔𝓢𝓢𝓞𝓝 4094 Thu 16 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 114) Classical Xhosa-IsiXhosa zesiXhosa, Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in30) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी, Hunger is the worst kind of illness said Awakened One Let us encourage all people to 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.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 5:45 pm

𝓛𝓔𝓢𝓢𝓞𝓝  4094 Thu 16 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in

114) Classical Xhosa-IsiXhosa zesiXhosa,


Treasury of Truth Chapter 1. Twin Verses


Positive Words of the Awakened One  Buddha in30) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

Hunger is the worst kind of illness said Awakened One
Let us encourage all people to 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.-Hi Tech Radio Free Animation ClipartOnline Positive 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
Button Plant Green Butterfly E Mail Animation Clip

𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢

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114) Classical Xhosa-IsiXhosa zesiXhosa,

Amagama kaBuddha ovela kubuBhudhhism kwi-Issul-Xhosa ZESIS
Yenza ingcinga entle
Indlala lolona hlobo lubi kakhulu lokugula-Buddha
Khule
i-broccolis, ipepile, iikhukhamba, iikherothi, iimbotyi, imithi
yesiqhamo esinezimbiza kunye neziqhamo njenge-asshoka iPlanethi
ye-Amurtha Surab yase-Amurha Surabir yoMhlaba kunye nendawo. Ukusondela
kumasebe ezolimo kunye namahlathi kwimbewu kunye nembewu.
I-DN 16 - (D II 137)
Mahāparinbbbbāna sutta
{iimpazamo}
Imiyalelo yokugqibela nguBuddha kwi-Mahā-Parinsibbbbbāna
Le
sutta iqokelela imiyalelo eyahlukeneyo i-Buddha yanikezela ngenxa
yabalandeli emva kokuba idlulile, nto leyo eyenza ibe lube lube lube
lube lube lube lube lube lube lube lube lube lube lube lube lube lube
lube lube luncedo lubaluleke kakhulu lwe-US kule minays.
Ndiza
kucacisa intetho kwi-DHMMA ebizwa ngokuba yiDhamādādāsasa, ukuba
inqwenela ukuba, ingabi sazixela, ingekabi sazixela, i-tiraya,
i-tickivisaya, hayi Imeko engakumbi yokungonwabi, kububi, ububi,
ndingumSotāpanna, ngokwemvelo ndivela kumazwe osizi, ezithile zimiselwe
eSambodhi.
Kwaye yintoni, Āndanda,
Le
ntetho kwi-DHMMA ebizwa ngokuba yiDhamādādāsa, ukuba inqwenela ukuba,
ingabakho i-niraya, i-tiraya, akusekho tickivisaya, akusekho
i-petivisaya, akusekho imeko ye Ukungonwabi, kububi, ububi, i.
NdinguSotāpanna, ngokwemvelo ivela kumazwe osizi, ezithile zimiselwe
eSabodhi?
Apha, u-ānanda, i-ariyasasāvaka i-auddhe aveccapcapcapcapcapcapcapcaptāda:
Unikwe i-Dhame Poveccapcapcapcaptapāda:
Unikwe i-saşghe aveccapcapcapcapta:
Unikwe i-slla evunyelweyo kwi-Ariyas,
Oku,
Āndanda, yintetho kwi-Dhamma ebizwa ngokuba yiDhamādāsasa, ukuba
inqwenela ukuba, ingabikwa nguNiraya-YOI, AYIYIPHI
I-tiracchāna-i-tickisaya , akusekho imeko yokungonwabi, ububi, ububi,
ndingumSotāpanna, ndingumntu ovela kwi-SIDRY NOKWENZIWEYO KWI-SABODHHI.
I-SATO ukuba uhlale, Bhikukhus, naseSampajānos. Oku kusakhiwa kwethu kuwe.
Kwaye, Bhikkus, yi-Bhikkhi Sato? Apha, Bhikkhis, i-bhikkile
Ke, i-bhkikhus, yi-Bhikkhi Sato. Kwaye, i-bhkikhus, yi-Bhikkhi ye-sampajno? Apha, Bhikkus,
Ke, Bhikkhus, yi-Bhikkhu sepajāno. I-SATO ukuba uhlale, Bhikukhus, naseSampajānos. Oku kusakhiwa kwethu kuwe.
-Anda, i-Twin Lala
Imithi
iqhubela ngokupheleleyo, nangona ilixesha lokuqukuqela. Kwaye
iintyatyambo zemvula emzimbeni we-Tathagata kwaye zihla kwaye zisasaze
kwaye zityalwe kuyo ekunquleni iTathagata. Kunye neentyatyambo
ze-nianiast kunye neeplanga zasezulwini ze-Sandolwood ukusuka kwimvula
yezulu ezantsi emzimbeni we-Tathagata, kwaye ilahle kwaye ichithe kuwo
ukuze inqule i-Tathagata. Isandi selizwi lasezulwini kunye nezixhobo
zasezulwini zenza umculo emoyeni ngaphandle kokuhlonela i-Tathagata.
Ayikuko
oku, Āndanda, ukuba i-taxogata iyahlonitshwa, ihlonitshwe,
ekhathazekileyo, ihlawulwe kwaye ihlonitshwe. Kodwa, uAnanda, nawuphi na
uBhikukhum okanye u-Bhikukhune, umntu okanye u-Laywoman, osele
uDham’ānududududhamma’p'p’p'p’p'p’p'p’p'p’p'plaipanna, sāmīipa
Ukuphila
ngokuhambelana neDhamma, yona iyaphikisana, ihlole, ihlawula imbeko,
kwaye ihlawule i-chatāmagata ngeyona ndlela intle kakhulu. Ke ngoko,
u-ānanda, kufuneka uqeqesheke ngoko: ‘Siza kuhlala sihlala
dam’nudududma’p'p’paṭipa
I-Bhagawan Buddha ithi
“Bantakwethu,
kukho ezi zinto zimbini zigqithileyo zokuba umntu emendweni. Ngaziphi
ezimbini? Inye kukuzincamamela iziyolo. Kwaye enye kukuziqhelanisa
nobuninzi obuhlutha umzimba weemfuno zawo. Zombini ezi zinto
zinokukhokelela ekungathobeni.
“Indlela
endayifumanisa ukuba nguyeyona ndlela iphakathi, ethi iyayiphepha
zombini ezigqithisileyo kwaye inamandla okukhokelela ekuqondeni,
inkululeko kunye noxolo. Yindlela enesibhozo yendlela yokuqonda
ngokufanelekileyo, ukucinga ngokuchanekileyo, intetho elungileyo, isenzo
esifanelekileyo, indlela yokuphila elungileyo, umzamo olungileyo,
ukuqonda okulungileyo, ukuqonda okufanelekileyo kunye nokuxinana
okufanelekileyo. Ndilandele le ndlela inamashumi manzi anatyisiweyo,
ndiqonde ukuqondwa, noxolo.
Eyokuqala
bubukho babandezelekileyo. Ukuzalwa, ukwaluphala, ukugula nokufa nokuba
uphosakele. Usizi, ingqumbo, umona, ixhala, ixhala, uloyiko, kunye
nokuphelelwa lithemba. Ukwahlulwa kubathandekayo kukubandezeleka.
Ukunxulumana nabo abangathandiyo ukubandezeleka. Umnqweno,
uncamathiselwe, kunye nokunamathela kwiziqu ezihlanu ze-Argregates
zibandezelekile.
“Bazalwana, inyaniso yesibini ityhila unobangela wokubandezeleka.
Ngenxa yokungazi, abantu abayi kuyibona inyani ngobomi, kwaye babanjwa
emalangatye, umsindo, umsindo, ixhala, uloyiko, ukuphelelwa lithemba.
“Mzalwan ‘, inyaniso yesithathu kukucimeka ukubandezeleka.
Ukuqonda inyaniso yoBomi izisa ngokupheliswa kwentlungu kunye nosizi kwaye ikhupha uxolo novuyo.
“Mzalwan ‘, inyaniso yesine yindlela ekhokelela ekupheliseni
ukubandezeleka. Yindlela enesibhozo yendlela, endiyichazile yona.
Indlela enesibhozo yendlela iyondliwa ngokuphila ngengqondo.
Ukunyamezela kukhokelela ekugxininiseni nasekuqondeni, ngokukhulula kuzo
zonke iintlungu kunye nosizi nokukhokelela kuxolo novuyo. Ndiza
kukukhokela kule ndlela yokuqonda.
“Umbono wavuka, ukuqonda kokuqonda, kwavela ukwazi, kwavela into
engazange yeva izinto ngaphambili: ‘Le nyaniso imbi yoxinzelelo
iqondwe.’
“Inyaniso
yokucutha uxinzelelo: Ukupheliswa okugqibeleleyo nokupheliswa,
ukurehlaka, ukutshintshwa, ukukhulula, nokuyeka loo nto. Le nyaniso
ineenyaniso ezingathandekiyo ifezekisiwe. Le yinyaniso entle yendlela
yokuziqhelanisa ekhokelela ekuphuculeni uxinzelelo.
“Nje
ukuba nolwazi lwam kunye nombono wam malunga neenyaniso ezine ezikhoyo
njengoko zinjalo - zazimsulunge ngokwenene, emva koko ndaye ndavuselela
ngokuthe ngqo kwi-cosmos ngayo zonke izikhokelo zayo ezingabonakaliyo,
ezihlala, I-Brahmans, i-Royaly kunye ne-rightfolk. Yaphakama ulwazi
& Umbono kum: ‘Ingayi kukhutshwa kwam. Oku kukuzalwa kokugqibela
kwam. Akukho bume buhlaziywe. “
Ngelixa
uSiddhartha wayechaza iinyani ezine ezibalaseleyo, enye yeemonki,
iKondanna yaziva iqaqanjelwa ngaphakathi kwengqondo yakhe. Wayenokukuva
inkululeko wayefuna ixesha elide. Ubuso bakhe bubhabhile ngovuyo.
I-Buddha yakhangela kuye kwaye yakhala, “Kondana! Unayo! Unayo! “
UKendanna
wazibandakanya neentende zakhe, waqubuda phambi kukaSiddhartha.
Ngentlonelo nzulu, wayethetha, “Geeness Gauta, nceda wamkele
njengomfundi wakho. Ndiyazi ukuba phantsi kwesikhokelo sakho, ndiya
kufikelela kuvuko olukhulu. “
Ezinye
iinkosi ezine zaqubuda kwiinyawo zikaSidshartha, zajoyina iintende
zazo, zacela ukuba zimkelwe njengabafundi. USiddhartha wathi,
“Bazalwana! Abantwana bale vini bandinike igama elinguBuddha. Nawe
unokundibiza ngegama ukuba uyathanda. “
UKindanna wabuza, “ayizuk ‘i-buddha’ ithetha ‘umntu ovuswa’?”
“Oku kuchanekile, kwaye babiza indlela endikufumanileyo ngayo ‘indlela yokuvuka.’ Ucinga ntoni ngeli gama?”
‘’
Lowo uvuswa ‘! ‘Indlela yokuvuka’! Kumnandi! Kumnandi! La magama
ayinyani, kodwa ilula. Siya konwaba ngovuyo iBuddha, kunye nendlela oye
wayifumana indlela yokuvuka. Njengoko watshoyo, ukuhlala nyaka ngamnye
ngengqondo sisiseko somoya. ” Iimonki ezintlanu zazingqondweni enye
yokwamkela iGautama njengomfundisi wabo kwaye imenze i-buddha.
U-Buddha
wancuma kubo. ” Nceda, bazalwana, qhubeka ngomoya ovulekileyo
nobukrelekrele, kwaye kwiinyanga ezintathu uya kuba nesiqhamo
senkululeko. ”
भगवान बुद्ध भजन bhagawan buddha bhajan
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Amagama kaBuddha acaphula ukubakho malunga nokwazisa
mahā + saripaṭṭhāna
Iicawa, ubuhlanga, ukutshaja, ukungalingani,
Babekhona
Ingaba kukho
Kwaye
Uya kuqhubeka ukuba lapho!
UGqr B.R.AMEDkar udubule “omkhulu Bharat Baudhmay Karhma.” (Ndiza kwenza eli lizwe Buddhist)
Zonke
iindawo ezivuswayo zoluntu ezivuswa zidubule “hum prapany prabudha
prapanchmay karunge.” (Siza kwenza iLizwe liphela Prabuddha Prapanch
Oku kuyakwenzeka
Ingqungquthela
yasimahla ye-Prabudha ye-Prabudha ye-Prabledatuals enxibe amagama akhe
kwintlalontle, ulonwabo kunye noxolo lwazo zonke iindawo zokujonga
i-mahā + Ukuziphindezela, izinto, izizathu zeCharnel yeCharnel, yeVedanā
kunye neCitta
Emva koko
Iicawa, ubuhlanga, i-caster kunye nokungalingani
Ayizukufika!
Pititaka
I-DN 22 - (D II 290)
Mahásatipaṭṭhāna sutta
Ukuzimasa kwabo kwazisa ngo-Buddha
mahā + saripaṭṭhāna
Le sutta ithathwa njengeyona ndawo iphambili yokucamngca.
Intshayelelo
I-I. UKUJONGA KAKHULU
A. Icandelo le-ānāpāna
B. Icandelo LESIQINISEKISO
C. Icandelo le-SAMPAJAñña
D. Icandelo lokuphindaphinda
E. icandelo kwizinto
F. icandelo kwi-charnel ye-charnels
II. Ukuqwalaselwa kweVedanā
Intshayelelo
Ndivile:
Ngesinye
isihlandlo, i-Bhagavā yayihlala phakathi kweKurus e Kamāsadhamma,
idolophu yentengiso ye-Kurus. Apho, wathetha nge-hikkhis:
- Bhikkhus.
- I-Bhaddante yaphendula i-Bhikkhis. I-Bhagavā yatsho:
- le,
I-Bhikkhis, yindlela ekhokelela kungekho ngaphandle kokucocwa kwe
Izinto
zokungena, ukoyisa isijwili, ukunyamalala kweDukkha-Domanassa,
ekufezekiseni indlela eyiyo, ukufezekiswa kwe-nibbāna, oko kukuthini
i-salipaṭṭhnas ezine.
Zeziphi ezine?
Apha, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in Kāya, ātāpī
Samimpāno, Satimā, unike i-abhijjhjhā-domana ukuya kwihlabathi.
Ubeka
iVedanā eVedanā, ātāpī, Satimā, unike i-abhijjhā-domana ukuya
kwihlabathi. Ubeka indawo yokujonga i-cicta kwi-CITTA, ātāpīī, Satimā,
ukusinika i-abhijengu-domana ukuya kwilizwe. Ubeka eDhammasi eDhammate,
ātāpī, Satimā, ewanike i-abhijjjv-domana ukuya kwihlabathi.
I. Kāyānusupoā
A. Icandelo le-ānāpāna
Kwaye
Ke,
uBhikukhus, ngaba uBhikukhuhu ahlala ethanda i-Kāya in Kāya? Apha,
uBhikkhus, i-Bhikkile, eyokuya ehlathini okanye ihambile ehlathini
okanye ihambile kwigumbi elingenanto, ihleli phantsi ithe tye kakhulu,
i-Kāya ichanekile, kwaye ihleli iKi Carimukhae. Ukuloba ke uSato
uyaphila, ngoko ke uyaphefumla. Ukuphefumla ixesha elide uyaqonda:
‘Ndiphefumla ixesha elide’; Ukuphefumla ixesha elide uyaqonda:
‘Ndiphefumla ixesha elide’; Ukuphefumla ngokufutshane uqonda:
‘Ndiphefumla ngokufutshane’; Ukuphefumla ngokufutshane uqonda:
‘Ndiphefumla kancinci’; Uyaziqeqesha: ‘Ndiva i-kāya, ndiza kuyiphefumla
ngaphakathi’; Uyaziqeqesha: ‘Ndiva yonke i-kāya, ndiza kuphefumlela
ngaphandle’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra, ndiza
kuyiphefumlela ngaphakathi’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra,
ndiza kuphefumla ngaphandle’.
Nje
Njengokuba,
Bhikkile, umphetho onobuchule okanye umfundi waseTurner, enza ithuba
elide, eqonda: ‘Ndenza ithuba elide’; Ukwenza ithuba elifutshane,
uyaqonda: ‘Ndenza ithuba elifutshane’; Ngendlela efanayo, uBhikkus,
i-Bhikkile, ukuphefumla kwakudala, ukuqonda: ‘Ndiphefumla ixesha elide’;
ndiphefumla ixesha elide ‘; Ukuphefumla ngokufutshane uqonda:
‘Ndiphefumla ngokufutshane’; Ukuphefumla ngokufutshane uqonda:
‘Ndiphefumla kancinci’; Uyaziqeqesha: ‘Ndiva lonke i-kāya, ndiza
kuyiphefumla ngaphakathi’; Uyaziqeqesha: ‘Ndiva yonke i-kāya, ndiza
kuphefumlela ngaphandle’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra, ndiza
kuyiphefumlela ngaphakathi’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra,
ndiza kuphefumla ngaphandle’.
Yiyo loo nto ihlala ijonge i-kāya e kānya engaphakathi,
Okanye
uhlala ejonga i-kāya e kānya e kānya e kānya e kānya e kānya e kānya e
kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e
kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e
kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e
kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya.
Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala ebonakalisa
ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa i-Samuudomeya kwaye
edlula kwi-phenomena eKāya; okanye ngenye into, [ukuqonda:] “Le
ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga kwi-mere ñāṇa kunye
ne-mere paissisti, ihleli imbiyelwe, kwaye ayinamathele kuyo nayiphi na
into esemhlabeni. Ke ngoko, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in
Kāya.
B. I-Iriyāpattha pabba
Ngapha koko,
I-Bhikkile, i-bhikkile, ngelixa uhamba, iyaqonda: ‘Ndihamba’, okanye
Ngelixa bemi, uyaqonda: ‘Ndimi’, okanye xa ndihleli
Iqonda:
‘Ndihleli’, okanye ndilala phantsi uyaqonda: ‘Ndiyalele’. Okanye ngenye
into, kuloo ndawo ihlelwa yi-kāya, uyayiqonda ngokufanelekileyo.
C. Icandelo le-SAMPAJAñña
Ngapha koko,
U-Bhikkile,
i-bhokikukhu, ngelixa usondela kwaye ngelixa ihamba, isebenza
ne-SAMPAJECHECHECOCHETOCHECOCHETOCHECHECHECOCHETEY, XA UQHUBE NEENDLELA
ENGCINI NAYE KUPHELA Isitya, wenza ne-Sampajañaña, ngelixa esidla,
ngelixa enkwayo, xa wayehamba, esenza ukuba ahambe, ahambe, xa
wayehleli, ngelixa Ukulala, xa wayephaphile, ngelixa uthetha kwaye xa
ethe cwaka, wenza isenzo
se-SAMPAJECHECHECHECHECHETUYUCHETUCHETUCHETUCHETUYUCHETUYUCHETUYUCHETUYUYI.
Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
uhlala
ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
D. Section on Repulsiveness
Ngapha koko,
I-Bhikkhis, i-bikkhi ijonga nje lo mzimba, ukusuka kwiilenda ze
Iinyawo
ukuya ezinzulwini zentloko phantsi, ezithethwe lulusu lwayo kunye
nokugcoba iintlobo ezahlukeneyo zokungcola: “Kule kāya, kukho iinwele
zentloko, iinwele, amazinyo, inyama, inyama ,
Iitekisi, amathambo, umongo wethambo, izintso, intliziyo, isibindi, Helura, ebomvu,
imiphunga, amathumbu, mesentery, isisu okubhalwe kuyo, endleni, enyongweni,
I-Phlegm, i-Pus, igazi, ukubila, inqatha, iinyembezi, igrisi, amathe, i-Nasal mucus,
I-synovial fluid kunye nomchamo. “
Njengokuba,
Bhikkus, bekukho ibhegi emibini kwaye izaliswe ziintlobo ngeentlobo
zeenkozo, ezinje ngenduli, i-paddy ye-pawds, i-pow-peame yerayisi kunye
nerayisi ye-rus. Indoda enobulungisa emehlweni, engayiqondi,
inokuqwalasela [induli ye-piaddy, le yinkomo ye-ming, leyo yimbewu
yaseSesame; ngendlela efanayo, bhikkhus, a bhikkhu iqwalasela umzimba
kakhulu, ukususela kweentende zeenyawo ukuya nokubuya kweenwele
entlokweni phantsi,
edinyazwe lulusu lwayo kwaye izele ziindidi ezahlukeneyo zokungcola:
“Kule kāya, kukho iinwele zentloko, iinwele zomzimba,
Izipikili,
amazinyo, ulusu, inyama, ithambo, ithambo, i-filery, i-bile, i-pile,
igazi, ityesi, ityesi, ityesi, ityesi, Iinyembezi, igrisi, amathe,
i-nasal mucus, i-synovial fluid kunye nomchamo. “
Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
uhlala
ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
into, [ukuqonda:] “Le ngu-kāya!” SATI presentin kuye, nje ukusa kumkhamo
nana nje kunye paṭissati nje, yena uhlala yaxobuka, kwaye Akunamatheli
nto ehlabathini. Ke ngoko, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in Kāya.
E. icandelo kwizinto
Ngapha koko,
I-Bhikkhis, i-bikkile ibonakalisa le kāya, nangona kunjalo ifakwe,
Nangona kunjalo ilahlekile: “Kule kāya, kukho into esemhlabeni, i
Into yamanzi, inqaku lomlilo kunye nento yomoya. “
Kanye
njengokuba, uBhikkus, ongumntu ovuthuzayo onobuchule okanye umntu
ofundiswayo, ekubuleleni inkomo, ehlala emizini enqamlezileyo ethoba
iziqwenga; ngendlela efanayo, bhikkhus, a bhikkhu ibonisa onthis Kaya
kakhulu, nangona kunjalo obekwe, nangona kunjalo kodwa ngokufanele: “Xa
thiskāya, kukho element umhlaba, i element amanzi, i element umlilo
kunye nomoya element.”
Yiyo loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ku-Kāya in Kāliya ngaphandle, okanye uhlala
Ukujonga
i-kāya in Kāliya ngaphakathi nangaphandle; Ubeka ephawula uSanudama
we-pheduna eKāya, okanye uhlala ebonakalisa ukudlula kwe-phenomena
eKāya, okanye uhlala ebonisa i-Samuudomeya kwaye edlula kwi-phenomena
eKāya; okanye ngenye into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka
kuye, ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere paissisti, ihleli
imbiyelele, kwaye ayinamathela kuyo nayiphi na into eseKāya in Kāya;
(1)
Ngapha koko,
Bhikkus,
i-Bhikkile, kanye ngokungathi uyabona isidumbu somzimba, siluswele
kumzimba ofileyo, ngenye imini ifile, efileyo, eyigqobhoza, “le kāya
Kananjalo bubuhlobo obunjalo, buya kuba njengale nto, kwaye ayikho
kwangeyona meko. “
Yiyo
loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ibukele
ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
[ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
(2)
Ngapha koko,
Bhikkus,
i-Bhikkile, kanye ngokungathi uyabona isidumbu somzimba, silahlekelwe
yi-charnels, sidliwe ngamantshontsho, sidliwe ngabantu, sidliwe ngabantu
I-tiger, ityiwa yi-panthers, idliwe ziindidi zazo, ibona le kāya: “Le
kāya ikwanjalo, kwaye ayikho kwaphela kwimeko enjalo.”
Yiyo
loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli
ibukele ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
ebeka e-pinomena e-Kāya, okanye uhlala egcina i-samudunaya kwaye
ukudlula
kwe-phenomena eKāya; okanye ngenye into, [ukuqonda:] “Le ngu-kāya!”
I-SATI ifumaneka kuye, ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere
paissisti, ihleli imbiyelwe, kwaye ayinamathele kuyo nayiphi na into
esemhlabeni. Ke ngoko, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in Kāya.
(3)
Ngaphezu
koko, uBhikkhus, i-Bhikkile, kanye ngokungathi uyabona isidumbu,
wangena kwi-charnels emhlabeni kunye ne-squleleton enenyama, ethathwa
ngu-kāya: “Le kāya ikwanjalo Indalo, iza kuba njengale nto, kwaye
ayinakwenziwa yimeko enjalo. “
Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
uhlala
ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
(4)
Ngapha koko,
UBhikkus,
i-Bhikkile, kanye ngokungathi uyabona isidumbu, sashenxiswa kumhlaba
ofileyo, we-squleleton ngaphandle kwenyama, enxibe i-kāya: “Le kāya
ikwanjalo Indalo, iza kuba njengale nto, kwaye ayinakwenziwa yimeko
enjalo. “
Yiyo loo nto
ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ibukele
ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
[ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
(5)
Ngapha
koko, uBhikkhus, i-Bhikkile, ngokungathi uyabona isidumbu somzimba,
ukuba asisheleleni kumhlaba ofileyo, we-squleleton ngaphandle kwenyama,
esibanjwa kunye ngo-Kāya: “Le kāya ikwanjalo Indalo, iza kuba njengale
nto, kwaye ayinakwenziwa yimeko enjalo. “
Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
uhlala
ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
(6)
Ngaphezu
koko, uBhikkhus, i-Bhikkile, kanye ngokungathi uyabona isidumbu,
wangena kumhlaba ofileyo, amathambo aqondakalayo asasazeke apha kwaye
apha, apha ithambo le-ankle, apho kukho ithambo le-ankle Apha, apha
ithambo lethanga, kukho ithambo le-hip, apha ithambo elingasemva, apha
ithambo lentamo, apha ithambo lentamo, apho ithambo le-till, liguqa
kakhulu le kāya I-kāya ikwanjalo ne-kāya yendalo enjalo, iza kuba
njengale nto, kwaye ayinakwenzeka kwimeko enjalo. “
Yiyo
loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli
ibukele ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
[ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
(7)
Ngapha koko, uBhikkus, i-bhkikhu, ngokungathi kunjalo
Ukubona
umzimba ofileyo, wehlayo kwi-charnels, amathambo ahlabayo
anjengoselwandle, eguqa kakhulu le kāya: “Le kāya ikwanjalo, kwaye
ayifani ne-a imeko. “
(😎
Ngapha koko, uBhikkus, i-bhkikhu, ngokungathi kunjalo
Ukubona
umzimba ofileyo, wehlelwa kumhlaba ofileyo, waphalaza amathambo
angaphezu konyaka, ukuba aguqa kakhulu le kāya: “Le kāya ikwanjalo,
kwaye ayifani nale nto imeko. “
Yiyo
loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli
ibukele ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
[ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
(9)
Ngapha koko, uBhikkus, i-bhkikhu, ngokungathi kunjalo
Ukubona
umzimba ofileyo, wehlayo kwi-charnels, amathambo abolileyo encitshiswa,
eguqa kakhulu le kāya: “Le kāya ikwanjalo, kwaye ayikho kwaphela le
meko . “
Yiyo loo nto
ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ibukele
ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
[ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
i-Bhikkile ihleli kwi-Kāya in Kāya.
II. Ukuqwalaselwa kweVedanā
Ngaphezu koko, uBhikkhus, u-Bhikkhi uhlala njani ejonga iVedanā eVedanā?
Apha, i-Bhikkus, i-Bhikkile, efumana i-sukha vedanā, i-Arisends: “Ndifumana i-sukha vedanā”; Ukufumana iDukkha Vedanā, i
“Ndifumana
iDukkha vedanā”; Ukufumana i-Adukkham-Asukhā Vedanā, Abssands:
“Ndidibana ne-adukkham-asukhh vedanā”; Ukufumana i-sukha vedanā
sāmilisa, i-Arisends: “Ndidibana ne-sukha vedanā sāmilisa”; Ukufumana
i-sukha vedanā nirāmilisa,
“Ndifumana
i-sukha vedanā nirāmilisa”; Ukufumana iDukkha vedanā sāmima, ndidibana
neDukkha vedanā sāmilisa “; Ukufumana iDukkha vedanā nirāma, ndidibana
ne-dukkha venanā nirāmilisa “; Ukufumana i-adukkham-asukhh vedanā
sāmilisa, ndidibene ne-adukkham-asukhh vedanā sāmilisa “;
I-Adukkhaham-Asukhh Vedanā Nirāma, Adkkham-Asukhz Vedanā Nirāmilisa “.
Ngale ndlela Ahlala egcina uVedanā eVedanā ngaphakathi,
Okanye uhlala egcina uVedanā eVedanā angaphandle, okanye uhlala
Ukujonga iVedanā eVedanā ngaphakathi nangaphandle; uhlala
Ukugcina
uSamudaya wePhenomena eVedanā, okanye uhlala ephelisa i-phenomena
eVedanā, okanye uhlala ephelisa i-samudaya kwaye edlula kwi-vedanā;
okanye ngenye into, [ukuqonda:] “Le nguVedanā!” I-SATI ifumaneka kuye,
ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe,
kwaye ayinamathele kuyo nayiphi na into esemhlabeni. Ke, Bhikkhus,
i-bikkile ihleli ihleli iVedanā eVedanā.
III. Ukujongwa kweCitta
Ngaphaya koko, uBhikkhus, i-bikhu ihlale njani i-cicta kwiCitte?
Apha, i-Bhikkhis, i-Bhikkile iyaqonda i-cicta nge-Rāga njenge “citta
nge-Rāga”, okanye iyaqonda i-ratta ngaphandle kwe-rasa “, okanye
iyaqonda i-certa ngaphandle “ICitta ngaphandle kwe-DoSA”, okanye
iyaqonda i-citta kunye ne-moha “, okanye iyaqonda i-citta”, okanye
ayiqonde i-citta “, okanye iyaqonda i-CITTA” I-CITTE ‘njenge-CITTA
evaliweyo “, okanye iyayiqonda i-CITTA eyandisiweyo njenge” i-CITTA
eyandisiweyo “, okanye iqonda i-cicta engaqhelekanga”, okanye iyaqonda
i-cicta “, okanye iyaqonda “ICitta engagungqiyo”, okanye ayiqonda
i-quita egxile kwi-quitta njenge “iCitta egxininisi”, okanye ayiqonda
i-cicta engalunganga “, okanye ayiqonde i-cicta”, okanye Uyayiqonda
i-cicta engathethekiyo njenge “i-UnitedM i-barta “.
Ke ngoko uhlala egcina i-citta kwiCitta ngaphakathi, okanye uhlala
ejonge ngaphandle, okanye uhlala ejonge ngaphandle; Ubeka ephawula
umSanudaya wePhenomena kwiCEBT, okanye uhlala egqitha kwi-phenomena
kwi-cenomena ekucingeni, okanye egcina i-Samu Doudomeya kwaye edlula
kwi-phenomena ekucingeni. okanye ngenye into, [ukuqonda:] “Le yiCitta!”
I-SATI ifumaneka kuye, ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere
paissisti, ihleli imbiyelwe, kwaye ayinamathele kuyo nayiphi na into
esemhlabeni. Ngenxa yoko, uBhikkus, i-Bhikkile ihleli ijonge i-cicta
kwiCitta.



30) Classical English,Roman,



Verse 90. Passion’s Fever Gone
30) Classical English,Roman

With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.
Explanation:
The are at the journey’s end - their quest for liberation has
succeeded. They are sorrowless and totally released in mind. They have
got rid of all knots and no bonds bind them. In them no anxiety exists.


No photo description available.


Verse 91. Saints Are Non-Attached
Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.
Explanation:
Those mindful ones make the effort to keep their attentiveness always
in trim. They are not at all attached to abodes or settlements. Giving
up all places of settled living, they leave like the swans who fly away
free in mind.

No photo description available.


Public

Verse 92. Blameless Is The Nature Of Saints
For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.
Explanation:
With full understanding that nature is empty and objectless the mind is
free of craving and leaves no trace of its whereabouts like the paths
of birds in flight.
May be an image of 1 person

Verse 93. Arahat’s State Cannot Be Traced
For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.
Explanation:
If one is totally free of influences, internal or external, that
motivates human behaviour, and is not attached even to food, that kind
of individual focuses his mind on emptiness, objectlessness and freedom
of thought. The path of such saints is difficult to be traced, like the
path of birds flying through the sky.


May be an illustration


Verse 94. The Gods Adore Arahats
Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.
Explanation:
Those who senses are calmed as a horse trained by a horse-tamer, who
have fully given up judgment, who is free of influences, the sight of
those mentally stable ones please even the gods.
May be an image of 1 person

Verse 95. Arahats Are Noble
Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.
Explanation:
The noble Arahats never lose their temper whatsoever is done to them.
They are firm and unshaken as the gate-pillars that secure the city
gates. They are as lucid and tranquil as the ocean and the lakes devoid
of mud. That kind of person ceases to wander in the round of existence -
samsara.
May be a cartoon



Public

Verse 96. The Tranquillity Of The Saints
Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.
Explanation:
A noble arahat, who is freed by ‘disknowing’, or freedom from knowing,
is calm and unshaken by the impact of changing circumstances. His mind
is at peace. His words are peaceful. His actions are peaceful.
May be an image of 2 people

Verse 97. Exalted Are The Unblemished
With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.
Explanation:
He has no faith in anybody but in himself. He is aware of deathlessness
- the unconditioned. He is a breaker of connections, because he has
severed all worldly links. He has destroyed all the opportunities for
rebirth. He has given up all desires. Because of these, the arahat, is a
truly noble person.

May be an image of 1 person



Verse 98. Dwelling Of The Unblemished Is Alluring
Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahats
so pleasing there the earth.
Explanation:
Whether in the village, in the forest, in a valley or in the plain,
wherever arahats - noble saints - dwell, that place is alluring in the
extreme.
May be an image of tree

Verse 99. The Passionless Delight In Forests
Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.
Explanation:
Those fascinating forests that do not capture the mind of the worldly
masses and in which they do not take worldly delight are attractive to
the passionless ones. The Arahats take delight in the forests, because
they are not pursuers of sensual pleasures.
May be an illustration of 1 person and flower

06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,


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सचित्र धम्मापाड़ा सत्य का ट्रेजरी अध्याय 6 क्लासिकलडेवनागरी में बुद्धिमान, शास्त्रीय हिंदी-देवनागरी- शास्त्री हिंदी
सचित्र धम्मापाडा ट्रेजरी सत्य का अध्याय 6 बुद्धिमान
श्लोक 90. जुनून का बुखार चला गया
यात्रा के साथ और दुःख रहित,
सब कुछ पूरी तरह से मुक्त,
एक के लिए जिसने सभी संबंधों को ढीला कर दिया है
जुनून का बुखार नहीं मिला।
स्पष्टीकरण:
यात्रा के अंत में - लिबरेशन के लिए उनकी खोज सफल हुई है। वे दुःखद और
पूरी तरह से मन में जारी हैं। वे सभी गाँठों से छुटकारा पा चुके हैं और कोई
बंधन उन्हें बांधता नहीं है। उनमें कोई चिंता मौजूद नहीं है।
Verse 91. संत गैर-संलग्न हैं
सावधान लोग खुद को प्रस्तुत करते हैं,
बिना किसी निवास में वे प्रसन्न हैं,
जैसा कि स्वान ने अपनी झील छोड़ दी
घर के बाद घर वे पीछे छोड़ देते हैं।
स्पष्टीकरण:
उन सावधान लोग हमेशा ट्रिम में अपनी चौकसता रखने का प्रयास करते हैं। वे
अबोड या बस्तियों से जुड़े नहीं हैं। बसने के सभी स्थानों को छोड़कर, वे उन
हंसों की तरह निकलते हैं जो मन में मुक्त उड़ते हैं।
Verse 92. ब्लेमलेस संतों की प्रकृति है
उन लोगों के लिए जो जमा नहीं करते हैं,
जो उनके भोजन पर अच्छी तरह से प्रतिबिंबित करते हैं,
उनके पास नामहीन है और
सही स्वतंत्रता के शून्य भी।
अंतरिक्ष के माध्यम से पंख वाले पक्षियों के रूप में,
उनके जाने का ट्रेस करना मुश्किल है।
स्पष्टीकरण:
पूर्ण समझ के साथ कि प्रकृति खाली है और बेकार है कि मन लालसा से मुक्त है
और उड़ान में पक्षियों के मार्गों की तरह अपने ठिकाने का कोई निशान नहीं
छोड़ता है।
Verse 93. Arahat के राज्य का पता नहीं लगाया जा सकता है
जिसके लिए प्रदूषण नष्ट हो गए हैं,
किसी भी भोजन से जुड़ा नहीं है,
उसके पास नामहीन और सीमा है
सही स्वतंत्रता के शून्य भी।
अंतरिक्ष के माध्यम से पंख वाले पक्षियों के रूप में,
उसके जाने के लिए मुश्किल है।
स्पष्टीकरण:
यदि कोई पूरी तरह से प्रभाव से मुक्त है, आंतरिक या बाहरी, जो मानव
व्यवहार को प्रेरित करता है, और भोजन के लिए भी संलग्न नहीं होता है, तो उस
तरह का व्यक्ति अपने दिमाग को खालीपन, वस्तुहीनता और विचार की स्वतंत्रता
पर केंद्रित करता है। इस तरह के संतों का मार्ग पता लगाना मुश्किल है, जैसे
पक्षियों के मार्ग के माध्यम से उड़ने वाले पक्षियों का मार्ग।
Verse 94. देवताओं ने अराहाट
जिनके संकाय शांत हैं
के रूप में दारोटरों द्वारा अच्छी तरह से tamed,
गर्व को छोड़कर, अप्रकाशित,
यहां तक ​​कि देवों को भी प्रिय।
स्पष्टीकरण:
जो लोग घोड़े के तमेर द्वारा प्रशिक्षित घोड़े के रूप में शांत होते हैं,
जिन्होंने पूरी तरह से निर्णय को छोड़ दिया है, जो प्रभाव से मुक्त हैं, उन
मानसिक रूप से स्थिर लोगों की दृष्टि कृपया देवताओं को भी कृपया।
Verse 95. Arahats महान हैं
पृथ्वी की तरह वह है जो अच्छी तरह से व्यवहार किया गया है,
सुरक्षित और नाराज नहीं,
सिटी-पोस्ट के रूप में, गंदगी मुक्त झील के रूप में,
इस तरह के लिए कोई भटकना नहीं है।
स्पष्टीकरण:
महान अराहाट्स कभी भी उनके गुस्सा को खोने के लिए कभी नहीं खोते हैं। वे
गेट-खंभे के रूप में दृढ़ और असम्बद्ध हैं जो शहर के द्वार को सुरक्षित
करते हैं। वे महासागर के रूप में स्पष्ट और शांत हैं और कीचड़ से रहित
झीलों। उस तरह का व्यक्ति अस्तित्व के दौर में घूमता रहता है - संसार।
Verse 96. संतों की शांति
शांतिपूर्ण उसके मन और शांतिपूर्ण
उनके भाषण और कार्य भी,
स्वतंत्रता के ज्ञान में बिल्कुल सही,
इस प्रकार एक ही शांति का है।
स्पष्टीकरण:
एक महान अराहाट, जो ‘घृणा’ या जानने से स्वतंत्रता से मुक्त, बदलती
परिस्थितियों के प्रभाव से शांत और अस्वीकार है। उसका मन शांति से है। उनके
शब्द शांतिपूर्ण हैं। उनके कार्य शांतिपूर्ण हैं।
Verse 97. ऊंचा अप्रकाशित हैं
बिना किसी मान्यताओं के, अनमोल ज्ञात,
अंत में भ्रूण के साथ,
Kammas कट और लालसा शेड के साथ,
मानवता की ऊंचाइयों को प्राप्त किया।
स्पष्टीकरण:
किसी को भी कोई विश्वास नहीं है लेकिन खुद में। वह मृत्युहीनता से अवगत है
- बिना शर्त। वह कनेक्शन का एक ब्रेकर है, क्योंकि उसने सभी सांसारिक लिंक
को तोड़ दिया है। उन्होंने पुनर्जन्म के लिए सभी अवसरों को नष्ट कर दिया
है। उसने सभी इच्छाओं को छोड़ दिया है। इनके कारण, अराहाट, वास्तव में महान
व्यक्ति है।
Verse 98. बेवजह का निवास आकर्षक है
चाहे शहर या जंगल में हो
चाहे वेले में, पहाड़ी पर,
जहाँ भी Arahats रहते हैं
तो पृथ्वी को प्रसन्न करता है।
स्पष्टीकरण: चाहे गांव में, जंगल में, घाटी में या सादे में, जहां भी Arahats - महान संतों - निवास, वह जगह चरम में आकर्षक है।
Verse 99. जंगल में जुनूनी प्रसन्नता
आनंदमय जंगल हैं
जहां लोक प्रसन्नता नहीं है,
जुनूनहीन प्रसन्नता,
वे आनंद-साधक नहीं हैं।
स्पष्टीकरण:
उन आकर्षक जंगलों जो सांसारिक द्रव्यमान के दिमाग को पकड़ नहीं लेते हैं
और जिसमें वे सांसारहीन लोगों के लिए दुनिया भर में आकर्षक नहीं होते हैं।
Arahats जंगलों में खुशी लेते हैं, क्योंकि वे कामुक सुख के पीछा नहीं कर
रहे हैं।
Gulam Giri full hindi audiobook by Mahtma Phule | गुलामगीरी जोतीराव गोविंदराव फुले द्वारा लिखित |
Educating India
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Translation: L.G. Meshram ‘Vimalakirti’
अनुवाद : एल.जी. मेश्राम ‘विमलकीर्ति’
Jyotirao
Govindrao Phule (11 April 1827 – 28 November 1890) was an Indian social
activist, thinker, anti-caste social reformer and writer from
Maharashtra. His work extended to many fields, including eradication of
untouchability and the caste system, and women’s emancipation. He is
mostly known for his efforts in educating women and lower caste people.
He and his wife, Savitribai Phule, were pioneers of women education in
India. Phule started his first school for girls in 1848 in Pune at
Tatyasaheb Bhide’s residence or Bhidewada. On 24 September 1873, he,
along with his followers, formed the Satyashodhak Samaj (Society of
TruthSeekers) to attain equal rights for people from lower castes.
People from all religions and castes could become a part of this
association which worked for the upliftment of the oppressed classes.
Phule is regarded as an important figure in the social reform movement
in Maharashtra.
महात्मा
जोतिबा फुले ऐसे महान विचारक, समाज सेवी तथा क्रांतिकारी कार्यकर्ता थे
जिन्होंने भारतीय सामाजिक संरचना की जड़ता को ध्वस्त करने का काम किया।
महिलाओं, दलितों एवं शूद्रों की अपमानजनक जीवन स्थिति में परिवर्तन लाने के
लिए वे आजीवन संघर्षरत रहे। सन 1848 में उन्होंने पुणे में अछूतों के लिए पहला स्कूल खोला। यह भारत के ज्ञात इतिहास में अपनी तरह का पहला स्कूल था। इसी तरह सन 1857 में उन्होंने लड़कियों के लिए स्कूल
खोला जो भारत में लड़कियों का पहला स्कूल हुआ। उस स्कूल में पढ़ाने के लिए
कोई शिक्षक न मिलने पर जोतिबा फुले की पत्नी सावित्री आगे आईं। अपने इन
क्रांतिकारी कार्यों की वजह से फुले और उनके सहयोगियों को तरह-तरह के कष्ट
उठाने पड़े। उन्हें बार-बार घर बदलना पड़ा। फुले की हत्या करने की भी कोशिश
की गई। पर वे अपनी राह पर डटे रहे। अपने इसी महान उद्देश्य को संस्थागत
रूप देने के लिए जोतिबा फुले ने सन 1873 में महाराष्ट्र में सत्य शोधक समाज
नामक संस्था का गठन किया। उनकी एक महत्वपूर्ण स्थापना यह भी थी कि महार,
कुनबी, माली आदि शूद्र कही जानेवाली जातियाँ कभी क्षत्रिय थीं, जो जातिवादी
षड्यंत्र का शिकार हो कर दलित कहलाईं।
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