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Bhante Punnaji explains the translation of “SAMADHI”
Bhante Punnaji
Tree >> Sutta Piᚭaka >> Saᚃyutta Nikāya >> Sacca Saᚃyutta
SN 56.1 (S v 414)
Samādhi Sutta
— Concentration —
[concentration]
The
Buddha exhorts the bhikkhus to practice concentration, for it leads to
understanding the four noble truths in their true nature.
Note: info¡bubbles on every Pali word

Pāḡi

English

(Sāvatthi¡nidānaᚃ).
The (sutta) opening at Sāvatthč.{n}

Samādhiᚃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathā¡bhōtaᚃ pajānāti. Kiù¡ca yathā¡bhōtaᚃ pajānāti?

You
should develop concentration, bhikkhus. Concentrated, bhikkhus, a
bhikkhu understands as it actually is. And what does he understand as it
actually is?

‘Idaṃ
dukkha’nti yathā·bhūtaṃ pajānāti, ayaṃ dukkha·samudayo’ti yathā·bhūtaṃ
pajānāti, ayaṃ dukkha·nirodho’ti yathā·bhūtaṃ pajānāti, ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yathā·bhūtaṃ pajānāti.

He
understands as it actually is: ‘This is suffering’ He understands as it
actually is: ‘This is the cause of suffering’ He understands as it
actually is: ‘This is the cessation of suffering’ He understands as it
actually is: ‘This is the path leading to the cessation of suffering’.

Samādhiᚃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathā¡bhōtaᚃ pajānāti.

You should develop concentration, bhikkhus. Concentrated, bhikkhus, a bhikkhu understands as it actually is.

Tasmātiha,
bhikkhave, ‘idaṃ dukkha’nti yogo karaṇīyo; ayaṃ dukkha·samudayo’ti yogo
karaṇīyo; ayaṃ dukkha·nirodho’ti yogo karaṇīyo; ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yogo karaṇīyo ti.

Therefore,
bhikkhus, you should yoke yourselves to [understanding:] ‘This is
suffering’; you should yoke yourselves to ‘This is the cause of
suffering’; you should yoke yourselves to ‘This is the cessation of
suffering’; you should yoke yourselves to ‘This is the path leading to
the cessation of suffering’.

youtube.com
Bhante Punnaji explains the translation of “SAMADHI”




Q&A Forum on “Samadhi Bhavana: Beyond The 4 Jhanas” with
Bhante Punnaji
Q&A
Forum with Ven. Dr. M. Punnaji Maha Thera at the Buddhist Maha Vihara
on Saturday 30th April 2016 on the topic “Samādhi Bhāvanā – Beyond The 4
Jhānas” with reference to Anguttara Nikāya Book for Fours, Sutta 41 -
Samādhibhāvanāsutta.
Download AN 4:41 - Samādhibhāvanā Sutta (Pali & Bhikkhu Bodhi Translation):
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Catukka Nipāta
AN 4.41 (A ii 44)
Samādhibhāvanā Sutta
— Developments of concentration —
[samādhi+bhāvanā]
The
four types of concentration that the Buddha commends. It is quite
obvious here that no definite distinction is made between the sphere of
samādhi and that of paùùā.
Note: info¡bubbles on every Pali word

Pāḡi
English

catasso
imā, bhikkhave, samādhi¡bhāvanā. katamā catasso? atthi, bhikkhave,
samādhi¡bhāvanā bhāvitā bahulčkatā diᚭᚭha¡dhamma¡sukha¡vihārāya
saᚃvattati; atthi, bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati; atthi, bhikkhave, samādhi·bhāvanā
bhāvitā bahulčkatā sati¡sampajaùùāya saᚃvattati; atthi, bhikkhave,
samādhi¡bhāvanā bhāvitā bahulčkatā āsavānaᚃ khayāya saᚃvattati.
Monks,
these are the four developments of concentration. Which four? There is
the development of concentration that, when developed & pursued,
leads to a pleasant abiding in the here & now. There is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision. There is the development of
concentration that, when developed & pursued, leads to mindfulness
& alertness. There is the development of concentration that, when
developed & pursued, leads to the ending of the effluents.

katamā
ca, bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā
diᚭᚭha¡dhamma¡sukha¡vihārāya saᚃvattati? idha, bhikkhave, bhikkhu
vivicc¡eva kāmehi vivicca akusalehi dhammehi savitakkaᚃ savicāraᚃ
vivekajaᚃ pčtisukhaᚃ paᚭhamaᚃ jhānaᚃ upasampajja viharati;
vitakkavicārānaᚃ vōpasamā ajjhattaᚃ sampasādanaᚃ cetaso ekodibhāvaᚃ
avitakkaᚃ avicāraᚃ samādhijaᚃ pčtisukhaᚃ dutiyaᚃ jhānaᚃ upasampajja
viharati; pčtiyā ca virāgā upekkhako ca viharati sato ca sampajāno,
sukhañ·ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako
satimā sukha·vihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca
pahānā dukkhassa ca pahānā pubb·eva somanassa·domanassānaṃ atthaṅgamā
a¡dukkham¡a¡sukhaᚃ upekkhā¡sati¡pārisuddhiᚃ catutthaᚃ jhānaᚃ upasampajja
viharati. ayaᚃ, bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā
diᚭᚭha¡dhamma¡sukha¡vihārāya saᚃvattati.
And
what is the development of concentration that, when developed &
pursued, leads to a pleasant abiding in the here & now? There is the
case where a monk — quite withdrawn from sensuality, withdrawn from
unskillful qualities — enters & remains in the first jhana: rapture
& pleasure born from withdrawal, accompanied by directed thought
& evaluation; With the stilling of directed thoughts &
evaluations, he enters & remains in the second jhana: rapture &
pleasure born of composure, unification of awareness free from directed
thought & evaluation — internal assurance; with the fading of
rapture, he remains equanimous, mindful, & alert, and senses
pleasure with the body. He enters & remains in the third jhana, of
which the Noble Ones declare, ‘Equanimous & mindful, he has a
pleasant abiding’; with the abandoning of pleasure & pain — as with
the earlier disappearance of elation & distress — he enters &
remains in the fourth jhana: purity of equanimity & mindfulness,
neither pleasure nor pain. This is the development of concentration
that, when developed & pursued, leads to a pleasant abiding in the
here & now.

katamā
ca, bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā
ñāṇa·dassana·ppaṭilābhāya saṃvattati? idha, bhikkhave, bhikkhu
āloka¡saùùaᚃ manasi karoti, divāsaùùaᚃ adhiᚭᚭhāti: yathā divā tathā
rattiᚃ, yathā rattiᚃ tathā divā. iti vivaᚭena cetasā a¡pariyonaddhena
sa¡ppabhāsaᚃ cittaᚃ bhāveti. ayaᚃ, bhikkhave, samādhi¡bhāvanā bhāvitā
bahulīkatā ñāṇa·dassana·ppaṭilābhāya saṃvattati.
And
what is the development of concentration that, when developed &
pursued, leads to the attainment of knowledge & vision? There is the
case where a monk attends to the perception of light and is resolved on
the perception of daytime [at any hour of the day]. Day [for him] is
the same as night, night is the same as day. By means of an awareness
open & unhampered, he develops a brightened mind. This is the
development of concentration that, when developed & pursued, leads
to the attainment of knowledge & vision.

katamā
ca, bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā sati¡sampajaùùāya
saᚃvattati? idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā
upaᚭᚭhahanti, viditā abbhatthaᚃ gacchanti; viditā saùùā uppajjanti,
viditā upaᚭᚭhahanti, viditā abbhatthaᚃ gacchanti; viditā vitakkā
uppajjanti, viditā upaᚭᚭhahanti, viditā abbhatthaᚃ gacchanti. ayaᚃ,
bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā sati¡sampajaùùāya
saᚃvattati.
And
what is the development of concentration that, when developed &
pursued, leads to mindfulness & alertness? There is the case where
feelings are known to the monk as they arise, known as they persist,
known as they subside. Perceptions are known to him as they arise, known
as they persist, known as they subside. Thoughts are known to him as
they arise, known as they persist, known as they subside. This is the
development of concentration that, when developed & pursued, leads
to mindfulness & alertness.

katamā
ca, bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā āsavānaᚃ khayāya
saᚃvattati? idha, bhikkhave, bhikkhu paùcasu upādāna¡kkhandhesu
udayabbay¡ānupassč viharati: iti rōpaᚃ, iti rōpassa samudayo, iti
rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya
atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti
saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti
viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo ti. ayaṃ,
bhikkhave, samādhi¡bhāvanā bhāvitā bahulčkatā āsavānaᚃ khayāya
saᚃvattati. imā kho, bhikkhave, catasso samādhi¡bhāvanā.
And
what is the development of concentration that, when developed &
pursued, leads to the ending of the effluents? There is the case where a
monk remains focused on arising & falling away with reference to
the five clinging-aggregates: ‘Such is form, such its origination, such
its passing away. Such is feeling, such its origination, such its
passing away. Such is perception, such its origination, such its passing
away. Such are fabrications, such their origination, such their passing
away. Such is consciousness, such its origination, such its
disappearance.’ This is the development of concentration that, when
developed & pursued, leads to the ending of the effluents. These are
the four developments of concentration.

youtube.com
Q&A Forum on “Samadhi Bhavana: Beyond The 4 Jhanas” with Bhante Punnaji


2020 June 30 Cultivating Boundless Love - AN III 63 Saṅkhitta Sutta - Iti 1.27 Mettābhāvanā Sutta
Ānanda
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Dhamma talk and guided meditation by Bhante Ānanda about Cultivating Boundless Love
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Aṭṭhaka Nipāta
AN 8.53 (A iv 280)
Saṅkhitta Sutta
— In brief —
[saṅkhitta]
The Buddha gives here to his former nurse eight criteria to discriminate whether a given statement belongs to his teaching or not, which may happen to be handy nowadays.
Note: info¡bubbles on every Pali word
Pāḡi
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahā-vane kūṭāgāra-sālāyaṃ. Atha kho mahāpajāpatī gotamī yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca:
English
On one occasion, the Bhagavā was dwelling at Vesāli, in the Great Forest, in the Hall with the Peaked Roof. Then, Mahāpajāpatč Gotamč approached the Bhagavā; having drawn near, she paid homage to the Bhagavā and stood on one side. Standing on one side, Mahāpajāpatč Gotamč addressed the Bhagavā thus:
– Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yam·ahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyya nti.
– It would be good, Bhante, if the Bhagavā taught me the Dhamma in brief, so that, having heard the Dhamma from the Bhagavā, I may dwell solitary, secluded, diligent, ardent and resolute.
– Ye kho tvaṃ, gotami, dhamme jāneyyāsi: ‘ime dhammā sarāgāya saṃvattanti, no virāgāya; saṃyogāya saṃvattanti, no visaṃyogāya; ācayāya saṃvattanti, no apacayāya; mahicchatāya saṃvattanti, no appicchatāya; asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā; saṅgaṇikāya saṃvattanti, no pavivekāya; kosajjāya saṃvattanti, no vīriyārambhāya; dubbharatāya saṃvattanti, no subharatāyā’ ti, ekaṃsena, gotami, dhāreyyāsi: ‘n·eso dhammo n·eso vinayo n·etaṃ satthu-sāsana’ nti.
– Of these dhammas, Gotami, of which you may know: ‘These dhammas are conducive to passion, not to virāga; conducive to being fettered, not to being unfettered; conducive to accumulation, not to diminution; conducive to mahicchata, not to appicchata; conducive to dissatisfaction, not to satisfaction; conducive to socialization, not to solitude; conducive to laziness, not to application of vÄŤriya; conducive to being burdensome, not to being unburdensome’, you can definitely hold: ‘This is not the Dhamma, this is not the Vinaya, this is not the instruction of the Teacher’.
Ye kho tvaṃ, gotami, dhamme jāneyyāsi: ‘ime dhammā virāgāya saṃvattanti, no sarāgāya; visaṃyogāya saṃvattanti, no saṃyogāya; apacayāya saṃvattanti, no ācayāya; appicchatāya saṃvattanti, no mahicchatāya; santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā; pavivekāya saṃvattanti, no saṅgaṇikāya; vīriyārambhāya saṃvattanti, no kosajjāya; subharatāya saṃvattanti, no dubbharatāyā’ ti, ekaṃsena, gotami, dhāreyyāsi: ‘n·eso dhammo n·eso vinayo n·etaṃ satthu-sāsana’ nti.
Of these dhammas, Gotami, of which you may know: ‘These dhammas are conducive to virāga, not to passion; conducive to being unfettered, not to being fettered; conducive to diminution, not to accumulation; conducive to appicchata, not to mahicchata; conducive to satisfaction, not to dissatisfaction; conducive to solitude, not to socialization; conducive to application of vÄŤriya, not to laziness; conducive to being unburdensome, not to being burdensome’, you can definitely hold: ‘This is the Dhamma, this is the Vinaya, this is the instruction of the Teacher’.
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Treasury of Truth (Dhammapada) Chapter 24, Craving


Verse 334. The Increase Of Craving
As creeping ivy craving grows
in one living carelessly.
Like this, one leaps from life to life
as ape in the forest seeking fruit.

Explanation:
Man’s craving grows like the creeper maluva. At the end, the creeper
destroys the tree. Like the monkey that is not happy with the fruit in
the tree, the man of craving keeps on jumping from one existence to
another.
Verse 335. How Craving Increases
Whomsoever in this world
this wretched clinging craving routs
for such a one do sorrows grow
as grass well-soaked with rain.

Explanation:
If some one is overcome by craving which is described as lowly and
poisonous, his sorrows grow as swiftly and profusely as birana grass,
after being exposed to repeated rains.
Verse 336. Escaping Craving
But whoever in the world
routs wretched craving hard to quell,
from such a one do sorrows fall
like water drops from lotus leaf.

Explanation:
Craving is a lowly urge. It is difficult to escape craving. But, in
this world, if someone were to conquer craving, sorrow will slip off
from him like water off a lotus leaf.
Verse 337. Uprooting Craving
Prosperity to you, I say,
to all assembled here!
When needing grass’s fragrant root
so craving extirpate.
Don’t let Mara break you again
and again as a torrent a reed!

Explanation:
All those here assembled, may you all be well. I will advise you
towards your well-being. The person who is keen to get sweet-smelling
usira roots must first dig up the birana grass roots. In the same way,
dig up the roots of craving. If you did that, Mara - death - will not
torture you over and over like a flood crushing reed.
Verse 338. Craving Uneradicated Brings Suffering Over and Over
As tree though felled shoots up again
it its roots are safe and firm
so this dukkha grows again
while latent craving’s unremoved.

Explanation:
Even when a tree has been cut down, it will grow up again if its roots
are strong and unharmed. Similarly, when traces of craving remain, the
suffering is likely to arise again and again.
Verse 339. Caught In The Currents Of Craving
For whom the six and thirty streams
so forceful flow to seeming sweet
floods of thought that spring from lust
sweep off such wrong viewholder.

Explanation:
If in a person the thirty-six streams flow strongly towards pleasurable
thoughts, that person of depraved views will be carried away on those
current of craving.
Verse 340. The Creeper of Craving
Everywhere these streams are swirling,
up-bursting creepers rooted firm.
Seeing the craving-creeper there
with wisdom cut its root!

Explanation:
The streams of craving flow towards objects everywhere. As a result, a
creeper springs up and flourishes. The wise, when they see this creeper,
should cut its root with wisdom.
Verse 341. Bliss Does Not Come Through Craving
To beings there are pleasures streaming
sticky with desire,
steeped in comfort, happiness seeking,
such ones do come to birth, decay.

Explanation:
Craving arises in people like flowing streams. These flow towards
pleasure and sensual satisfaction. Such people who are bent on pleasure
will experience repeated cycles of birth and decay.
Verse 342. The Bonds That Entrap Men
Who follow craving are assailed,
they tremble as the hare ensnared,
held fast by fetter and by bonds
so long they come to dukkha again.

Explanation:
Surrounded by craving the masses tremble like a hare caught in a trap.
Shackled by ten fetter and seven sangas, men and women suffer again and
again over a long period of time.
Verse 343. Nibbana By Shunning Craving
Who follow craving are assailed,
they tremble as the hare ensnared,
so let a bhikkhu craving quell
whose aim is passionlessness

Explanation:
Surrounded by craving the masses tremble like a hare caught in a trap.
Therefore, a monk desiring to attain detachment - Nibbana - should shun
craving.
Verse 344. Freed From Craving Runs Back To Craving
Who without woodness inclines to the wood.
Free in the wood to woodness returns.
Do now regard that person well
who free returns to fetter.

Explanation:
Having left the forest of desire he takes to the forest of the practice
(i.e. the life of a monk); but when he is free from the forest of
desire he rushes back to that very forest. Come, look at that man who
having become free rushes back into that very bondage.
Verse 345. Bonds Of Attachment
Neither of iron nor wood nor hemp
is bond so strong, proclaim the wise,
as passion’s yearn for sons, for wives,
for gems and ornaments.

Explanation:
The yearning for sons and wives are a stronger attachment than all the
physical bonds made of iron, wood or hemp. Therefore, consider how to
deal with this basic desire with wisdom.
Verse 346. Bonds Are Strong, But The Wise Get Rid Of Them
That bond is strong, proclaim the wise,
down-dragging, pliable, hard to lose.
This passion severed, they wander forth
forsaking sensual pleasures.

Explanation:
The wise agree that this is a strong bond. It tends to deprave. Though
this seems a lax knot, it is difficult to untie it to be free. However
difficult the process is, freeing themselves from yearning for sensual
pleasures, the wise leave household life and become ascetics.
Verse 347. Spider Web Of Passion
Ensnared in passion back they fall
as spider on a self-spun web.
This passion severed, wander the wise
forsaking dukkha all.

Explanation:
Beings who are infatuated with lust fall back into the stream of
craving they have generated, just as a spider does in the web it has
spun. The wise cutting off the bound of craving, walk on resolutely,
leaving all ills (dukkha) behind.
Verse 348. Reaching The Further Shore
Let go before, let go the after,
let go the middle, beyond the becoming.
With mind released in every way
you’ll come no more to birth, decay.

Explanation:
Give up the past, give up the future, give up the present. Having
reached the end of existence, with a mind free (of all conditioned
things), you will not again undergo birth and decay.
Verse 349. Craving Tightens Bonds
For one who’s crushed by thinking much
excessive lust from beauty’s sight,
for that one craving grows the more,
that one makes strong the bonds.

Explanation:
In those whose minds are agitated and assailed by doubts and
suspicions, whose passions and sensualities are sharpened, craving
increases more and more. This makes the bonds tighter.
Verse 350. He Cuts Off Bonds Of Mara
But who delights in calming thoughts
develops constant mindfulness,
that one indeed will make an End,
will sever Mara’s bonds.

Explanation:
He who is constantly engaged in dispelling the doubts and suspicions
that assail the mind, is earnest and ever alert, looks on the world of
reality as not pleasant. He will eradicate craving and will cut off
bonds of death.
Verse 351. The Person Who Has Reached The Goal
One who’s fearless, reached the End,
of craving and of blemish free,
who has becoming’s thorn plucked out,
has this, a final body.

Explanation:
He has come to cessation. He has reached the goal of his monastic life.
He is free of fear, craving and is blemishless. He has broken the
thorns of existence. This is his final being.
Verse 352. The Man Of Great Wisdom
One of clinging-craving free,
who’s skilled in way of chanting,
knowing the wording-sequence,
of what precedes and follows,
possessed of final body,
one greatly wise, great person called.

Explanation:
He is free of craving and devoid of grasping. He is well versed in
etymology and in usages. He is aware of characters and their deployment
into combinations. He knows the sequence of letters. He knows the old
dialect. This is his last body. That person is a great wise man.
Verse 353. Buddha Is Teacherless
Beyond all beings, wise to all,
unsoiled by dhamma all am I,
left all and freed by craving’s end,
by self I’ve known, whom teacher call?

Explanation:
I have overcome all, I know all, I am detached from all, I have given
up all; I am liberated from moral defilements having eradicated craving.
Having comprehended the four noble truths by myself, whom shall I point
out as my teacher.
Verse 354. The Conquest Of All Suffering
Gift of Dhamma surpasses all gifts,
the Dhamma, its taste all other tastes beats,
delight in the Dhamma bests other delights,
destruction of craving conquers all ill.

Explanation:
The gift of Dhamma excels all others gifts; the taste of Dhamma excels
all other tastes; delight in the Dhamma excels all other delights. The
eradication of craving overcomes all ills.
Verse 355. Wealth Destroys The Ignorant
Riches ruin a foolish one
but not one seeking the Further Shore,
craving for wealth a foolish one
is ruined as if ruining others.

Explanation:
Wealth destroys the foolish; but it cannot destroy those who seek the
other shore (i.e. Nibbana). By his craving for wealth the fool destroys
himself, as he would destroy others.
Verse 356. Those Without The Bane Of Passion
Weeds are a fault of fields,
lust’s a human fault,
thus offerings to the lustless
bear abundant fruit.

Explanation:
Fields have grasses as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the passionless ones.
Verse 357. Those Without The Bane Of Ill-Will
Weeds are a fault of fields,
hate’s a human fault,
hence offerings to the hateless
bear abundant fruit.

Explanation:
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to those without ill-will.
Verse 358. Those Without The Bane Of Illusion
Weed are the fault of fields,
delusion, human’s faults,
so gifts to the undeluded
bear abundant fruit.

Explanation:
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the one without illusion.
Verse 359. Those Without The Bane Of Greed
Weed are the fault of fields,
delusion, human’s faults,
so gifts to the desireless
bear abundant fruit.
Explanation:
Fields have weeds as their bane. The ordinary masses have passion as
their bane. Therefore, high yields are possible only through what is
given to the one without desire.

How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḡi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by
https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,
  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḡi,


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



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-CatalĂ  clĂ ssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文(简体),
    24) Classical Chinese (Traditional)-古典中文(繁體),
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-KlasickĂĄ čeĹĄtina

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-ClĂĄsico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-KlassĂ­sk Ă­slensku,
    49) Classical Igbo,KlassĂ­skt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-IndinĂŠisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-KurdĂŽ (KurmancĂŽ),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latvieťu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch LĂŤtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


  • 78) Classical Odia (Oriya)
    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-PortuguĂŞs ClĂĄssico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-GĂ idhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-KlasickĂ˝ slovenskĂ˝,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-EspaĂąol clĂĄsico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik TĂźrk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu


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