Free Online FOOD for MIND & HUNGER - DO GOOD šŸ˜Š PURIFY MIND.To live like free birds šŸ¦ šŸ¦¢ šŸ¦… grow fruits šŸ šŸŠ šŸ„‘ šŸ„­ šŸ‡ šŸŒ šŸŽ šŸ‰ šŸ’ šŸ‘ šŸ„ vegetables šŸ„¦ šŸ„• šŸ„— šŸ„¬ šŸ„” šŸ† šŸ„œ šŸŽƒ šŸ«‘ šŸ…šŸœ šŸ§… šŸ„ šŸ šŸ„— šŸ„’ šŸŒ½ šŸ šŸ«‘ šŸŒ³ šŸ“ šŸŠ šŸ„„ šŸŒµ šŸˆ šŸŒ° šŸ‡§šŸ‡§ šŸ« šŸ… šŸ šŸ«’Plants šŸŒ±in pots šŸŖ“ along with Meditative Mindful Swimming šŸŠā€ā™‚ļø to Attain NIBBĀNA the Eternal Bliss.
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š“›š“”š“¢š“¢š“žš“ 4300 Fri 1 Jan 2022 May the Happy new year 2022 with Best wishes be Well, Secure and Peaceful! May all Live Long! May all be Calm, Quiet, Alert, Attentive and have Equanimity Mind with a Clear Understanding that Everything is Changing!
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:00 pm

š“›š“”š“¢š“¢š“žš“ 4300 Fri 1 Jan 2022


May the Happy new year 2022 with Best wishes be Well, Secure and Peaceful!
May all Live Long!
May all be Calm, Quiet, Alert, Attentive and have Equanimity Mind with a Clear Understanding that Everything is Changing!
Happy New Year 2022 GIF, Animation & 3D Glitters for Whatsapp & Facebook



ą¤…ą¤šą„ą¤›ą¤¾ ą¤•ą¤°ą„‹ šŸ˜Š ą¤®ą¤Ø-ą¤¬ą„ą¤¦ą„ą¤§ ą¤•ą„‹ ą¤¶ą„ą¤¦ą„ą¤§ ą¤•ą¤°ą„‡ą¤‚
ą¤¶ą„ą¤•ą„ą¤° 1 ą¤œą¤Øą¤µą¤°ą„€ 2022
ą¤¶ą„ą¤­ą¤•ą¤¾ą¤®ą¤Øą¤¾ą¤ą¤‚ ą¤•ą„‡ ą¤øą¤¾ą¤„ ą¤Øą¤Æą¤¾ ą¤øą¤¾ą¤² ą¤®ą„ą¤¬ą¤¾ą¤°ą¤• ą¤¹ą„‹ 2022 ą¤…ą¤šą„ą¤›ą„€ ą¤¤ą¤°ą¤¹ ą¤øą„‡ ą¤øą„ą¤°ą¤•ą„ą¤·ą¤æą¤¤ ą¤”ą¤° ą¤¶ą¤¾ą¤‚ą¤¤ą¤æą¤Ŗą„‚ą¤°ą„ą¤£ ą¤¹ą„‹!
ą¤øą¤­ą„€ ą¤²ą¤‚ą¤¬ą„‡ ą¤øą¤®ą¤Æ ą¤¤ą¤• ą¤°ą¤¹ ą¤øą¤•ą¤¤ą„‡ ą¤¹ą„ˆą¤‚!
ą¤øą¤­ą„€ ą¤¶ą¤¾ą¤‚ą¤¤, ą¤¶ą¤¾ą¤‚ą¤¤, ą¤øą¤¤ą¤°ą„ą¤•, ą¤šą„Œą¤•ą¤ø ą¤¹ą„‹ ą¤øą¤•ą¤¤ą„‡ ą¤¹ą„ˆą¤‚ ą¤”ą¤° ą¤øą„ą¤Ŗą¤·ą„ą¤Ÿ ą¤øą¤®ą¤ ą¤•ą„‡ ą¤øą¤¾ą¤„ ą¤øą¤®ą¤¾ą¤Øą¤¤ą¤¾ ą¤¦ą¤æą¤®ą¤¾ą¤— ą¤¹ą„ˆ ą¤•ą¤æ ą¤øą¤¬ą¤•ą„ą¤› ą¤¬ą¤¦ą¤² ą¤°ą¤¹ą¤¾ ą¤¹ą„ˆ!
Happy New Year 2022 | ą¤¹ą„ˆą¤Ŗą„ą¤Ŗą„€ ą¤Øą„ą¤Æą„‚ ą¤ˆą¤Æą¤° 2022 | naye sal par kya karen | naye sal ke liye shayri

13) Classical Assamese-ą¦§ą§ą§°ą§ą¦Ŗą¦¦ą§€ ą¦…ą¦øą¦®ą§€ą¦Æą¦¼ą¦¾


ą¦­ą¦¾ą¦² ą¦•ą§°ą¦•šŸ˜Šą¦®ą¦Ø-ą¦¬ą§ą¦¦ą§ą¦§ą¦•
ą¦Ŗą§°ą¦æą¦¶ą§‹ą¦§ ą¦•ą§°ą¦• ą¦¶ą§ą¦•ą§ą§° 1 ą¦œą¦¾ą¦Øą§ą§±ą¦¾ą§°ą§€ 2022 ą¦¶ą§ą¦­ ą¦Øą§±ą¦¬ą§°ą§ą¦· 2022 ą¦¶ą§ą¦­ą¦•ą¦¾ą¦®ą¦Øą¦¾ą§° ą¦øą§ˆą¦¤ą§‡ ą¦¶ą§ą¦­,
ą¦øą§ą§°ą¦•ą§ą¦·ą¦æą¦¤ ą¦†ą§°ą§ ą¦¶ą¦¾ą¦Øą§ą¦¤ą¦æą¦Ŗą§‚ą§°ą§ą¦£ ą¦¹ą¦“ą¦ą¦•! ą¦øą¦•ą¦²ą§‹ ą¦¦ą§€ą¦˜ą¦²ą§€ą¦Æą¦¼ą¦¾ ą¦•ą§ˆ ą¦œą§€ą¦Æą¦¼ą¦¾ą¦‡ ą¦„ą¦¾ą¦•ą¦•! ą¦øą¦•ą¦²ą§‹ą¦¶ą¦¾ą¦Øą§ą¦¤,
ą¦¶ą¦¾ą¦Øą§ą¦¤, ą¦øą¦¤ą§°ą§ą¦•, ą¦®ą¦Øą§‹ą¦Æą§‹ą¦—ą§€ ą¦¹ą¦“ą¦ą¦• ą¦†ą§°ą§ ą¦øą¦•ą¦²ą§‹ ą¦øą¦²ą¦Øą¦æ ą¦¹ą§ˆ ą¦†ą¦›ą§‡ ą¦¬ą§ą¦²ą¦æ ą¦øą§ą¦Ŗą¦·ą§ą¦Ÿ ą¦¬ą§ą¦œą¦¾ą¦¬ą§ą¦œą¦æą§°
ą¦øą§ˆą¦¤ą§‡ ą¦øą¦®ą¦¤ą¦¾ ą¦®ą¦Ø ą§°ą¦¾ą¦–ą¦æą¦¬ ą¦Ŗą¦¾ą§°ą§‡!
Assamese new year status video 2022 | Happy new year status 2022 in assamese | ą¦Øą§±ą¦¬ą§°ą§ą¦·ą§° ą¦¶ą§ą¦­ą§‡ą¦šą§ą¦›ą¦¾ 2022

17) Classical Bengali-ą¦•ą§ą¦²ą¦¾ą¦øą¦æą¦•ą§ą¦Æą¦¾ą¦² ą¦¬ą¦¾ą¦‚ą¦²ą¦¾,

Public

ą¦®ą¦øą§ą¦¤ą¦æą¦·ą§ą¦•ą§‡ą¦° ą¦®ą¦øą§ą¦¤ą¦æą¦·ą§ą¦•ą§‡ ą¦¬ą§ą¦¦ą§ą¦§ ą¦•ą¦°ą¦¬ą§‡ą¦Ø
ą¦¶ą§ą¦•ą§ą¦°ą¦¬ą¦¾ą¦° 1 ą¦œą¦¾ą¦Øą§ą¦Æą¦¼ą¦¾ą¦°ą§€ ą§Ø0ą§Øą§Ø
ą¦¶ą§ą¦­ ą¦Øą¦¬ą¦¬ą¦°ą§ą¦· ą§Ø0ą§Øą§Ø ą¦¶ą§ą¦­ ą¦•ą¦¾ą¦®ą¦Øą¦¾ ą¦øą¦¹ą¦•ą¦¾ą¦°ą§‡ ą¦­ą¦¾ą¦², ą¦Øą¦æą¦°ą¦¾ą¦Ŗą¦¦ ą¦ą¦¬ą¦‚ ą¦¶ą¦¾ą¦Øą§ą¦¤ą¦æą¦Ŗą§‚ą¦°ą§ą¦£!
ą¦øą¦¬ ą¦¦ą§€ą¦°ą§ą¦˜ ą¦¦ą§€ą¦°ą§ą¦˜ ą¦„ą¦¾ą¦•ą¦¤ą§‡ ą¦Ŗą¦¾ą¦°ą§‡!
ą¦øą¦¬ ą¦¶ą¦¾ą¦Øą§ą¦¤, ą¦¶ą¦¾ą¦Øą§ą¦¤, ą¦øą¦¤ą¦°ą§ą¦•ą¦¤ą¦¾, ą¦øą¦šą§‡ą¦¤ą¦Ø ą¦¹ą¦¤ą§‡ ą¦Ŗą¦¾ą¦°ą§‡ ą¦ą¦¬ą¦‚ ą¦ą¦•ą¦Ÿą¦æ ą¦øą§ą¦Ŗą¦·ą§ą¦Ÿ ą¦¬ą§‹ą¦ą¦¾ą¦° ą¦øą¦¾ą¦„ą§‡ ą¦øą¦®ą¦¾ą¦Øą¦¤ą¦¾ ą¦®ą¦Ø ą¦†ą¦›ą§‡ ą¦Æą§‡ ą¦øą¦¬ą¦•ą¦æą¦›ą§ ą¦Ŗą¦°ą¦æą¦¬ą¦°ą§ą¦¤ą¦Ø ą¦¹ą¦šą§ą¦›ą§‡!

ą¦Øą¦¬ą¦¬ą¦°ą§ą¦·ą§‡ą¦° ą¦¶ą§ą¦­ą§‡ą¦šą§ą¦›ą¦¾ ą§Øą§¦ą§Øą§Øą„¤ ą¦Øą¦¬ą¦¬ą¦°ą§ą¦·ą§‡ą¦° ą¦¶ą§ą¦­ą§‡ą¦šą§ą¦›ą¦¾ ą¦›ą¦Øą§ą¦¦ 2022 Happy New Year 2022 ą¦¹ą§ą¦Æą¦¾ą¦Ŗą¦æ ą¦Øą¦æą¦‰ ą¦‡ą§Ÿą¦¾ą¦° 2022 Wish



41) Classical Gujarati-ąŖ•ą«ąŖ²ąŖ¾ąŖøąŖæąŖ•ąŖ² ąŖ—ą«ąŖœąŖ°ąŖ¾ąŖ¤ą«€,
Public


ąŖ®ąŖØ-ąŖ¬ą«ąŖ¦ą«ąŖ§ąŖØą«‡ ąŖøąŖ¾ąŖ°ą«€ ąŖ°ą«€ąŖ¤ą«‡ ąŖ•ąŖ°ą«‹
ąŖ¶ą«ąŖ•ą«ąŖ° 1 ąŖœąŖ¾ąŖØą«ąŖÆą« 2022
ąŖ¶ą«ąŖ­ ąŖØąŖµąŖ¾ ąŖµąŖ°ą«ąŖ· 2022 ąŖ¶ą«ąŖ­ą«‡ąŖšą«ąŖ›ąŖ¾ąŖ“ ąŖøąŖ¾ąŖ„ą«‡ ąŖøąŖ¾ąŖ°ą«€, ąŖøą«ąŖ°ąŖ•ą«ąŖ·ąŖæąŖ¤ ąŖ…ąŖØą«‡ ąŖ¶ąŖ¾ąŖ‚ąŖ¤ąŖæąŖŖą«‚ąŖ°ą«ąŖ£ ąŖ¹ą«‹ąŖˆ ąŖ¶ąŖ•ą«‡!
ąŖ¬ąŖ§ąŖ¾ ąŖ²ąŖ¾ąŖ‚ąŖ¬ąŖ¾ ąŖøąŖ®ąŖÆ ąŖøą«ąŖ§ą«€ ąŖœą«€ąŖµą«€ ąŖ¶ąŖ•ą«‡ ąŖ›ą«‡!
ąŖ¬ąŖ§ąŖ¾ ąŖ¶ąŖ¾ąŖ‚ąŖ¤, ąŖ¶ąŖ¾ąŖ‚ąŖ¤, ąŖšą«‡ąŖ¤ąŖµąŖ£ą«€, ąŖøąŖšą«‡ąŖ¤ ąŖ…ąŖØą«‡ ąŖøą«ąŖŖąŖ·ą«ąŖŸ ąŖøąŖ®ąŖœąŖ£ ąŖøąŖ¾ąŖ„ą«‡ ąŖøąŖ®ą«ƒąŖ¦ą«ąŖ§ąŖæ ąŖ®ąŖØ ąŖ¹ą«‹ąŖˆ ąŖ¶ąŖ•ą«‡ ąŖ›ą«‡ ąŖ•ą«‡ ąŖ¬ąŖ§ą«ąŖ‚ ąŖ¬ąŖ¦ąŖ²ąŖ¾ąŖ¤ą«€ ąŖ°ąŖ¹ą«‡ ąŖ›ą«‡!
ą¤Øą¤µą¤µą¤°ą„ą¤· 2022 ą¤¬ą„ą¤¦ą„ą¤§ ą¤­ą¤œą¤Ø | Khushboo Tiwari | ą¤øą¤¬ą¤•ą„‹ ą¤°ą¤–ą¤Øą¤¾ ą¤–ą„ą¤¶ą¤¹ą¤¾ą¤² ą¤¹ą„‡ ą¤­ą¤—ą¤µą¤Ø | Happy New Year Buddha Song

55) Classical Kannada- ą²¶ą²¾ą²øą³ą²¤ą³ą²°ą³€ą²Æ ą²•ą²Øą³ą²Øą²”,

ą²®ą²Øą²øą³ą²øą³-ą²¬ą³ą²¦ą³ą²§ą²Øą²Øą³ą²Øą³ ą²’ą²³ą³ą²³ą³†ą²Æą²¦ą³ ą²®ą²¾ą²”ą²æ
ą²¶ą³ą²•ą³ą²°ą²µą²¾ą²° 1 ą²œą²Øą²µą²°ą²æ 2022
ą²¶ą³ą²­ą²¾ą²¶ą²Æ ą²¹ą³Šą²ø ą²µą²°ą³ą²·ą²¦ ą²¶ą³ą²­ą²¾ą²¶ą²Æą²—ą²³ą³ ą²‰ą²¤ą³ą²¤ą²® ą²¶ą³ą²­ą²¾ą²¶ą²Æą²—ą²³ą²Øą³ą²Øą³ ą²šą³†ą²Øą³ą²Øą²¾ą²—ą²æ, ą²øą³ą²°ą²•ą³ą²·ą²æą²¤ ą²®ą²¤ą³ą²¤ą³ ą²¶ą²¾ą²‚ą²¤ą²æą²Æą³ą²¤!
ą²Žą²²ą³ą²²ą²¾ ą²¦ą³€ą²°ą³ą²˜ą²•ą²¾ą²² ą²¬ą²¦ą³ą²•ą²¬ą²¹ą³ą²¦ą³!
ą²Žą²²ą³ą²²ą²°ą³‚
ą²¶ą²¾ą²‚ą²¤ą²µą²¾ą²¦, ą²¶ą²¾ą²‚ą²¤ą²µą²¾ą²¦, ą²Žą²šą³ą²šą²°ą²æą²•ą³†ą²Æą²Øą³ą²Øą³ ą²¹ą³Šą²‚ą²¦ą²æą²°ą²²ą²æ ą²®ą²¤ą³ą²¤ą³ ą²Žą²²ą³ą²²ą²µą³‚
ą²¬ą²¦ą²²ą²¾ą²—ą³ą²¤ą³ą²¤ą²æą²°ą³ą²µą³ą²¦ą²Øą³ą²Øą³ ą²øą³ą²Ŗą²·ą³ą²Ÿ ą²¤ą²æą²³ą³ą²µą²³ą²æą²•ą³†ą²Æą²æą²‚ą²¦ ą²øą²®ą²šą²æą²¤ą³ą²¤ą²°ą²æ ą²®ą²Øą²øą³ą²øą²Øą³ą²Øą³
ą²¹ą³Šą²‚ą²¦ą²æą²°ą²¬ą²¹ą³ą²¦ą³!

ą²¹ą³Šą²ø ą²µą²°ą³ą²·ą²¦ ą²¶ą³ą²­ą²¾ą²¶ą²Æą²—ą²³ą³ | Happy New Year 2022 Whatsapp Status wishes Greeting Video Kannada 2021
#ą²¹ą³Šą²ø
#ą²µą²°ą³ą²·ą²¦ #ą²¶ą³ą²­ą²¾ą²¶ą²Æą²—ą²³ą³ | Happy New Year #2022 Whatsapp Status Wishes Video
Kannadahappy new year kannada whatsapp status#hosa #varshada
#shubhashayagalu#kann…




70) Classical Malayalam-ą“•ąµą“²ą“¾ą“øą“æą“•ąµą“•ąµ½ ą“®ą“²ą“Æą“¾ą“³ą“‚,
Public


ą“¹ąµ‡ąµ¼ą“”ąµ-ą“¬ąµą“¦ąµą“§ąµ» ą“—ąµą“”ąµ ą“…ą“Ŗąµą“°ą“¾ą“«ąµˆ ą“šąµ†ą“Æąµą“Æąµą“•
ą“µąµ†ą“³ąµą“³ą“æ 1 ą“œą“Øąµą“µą“°ą“æ 2022
ą“Ŗąµą“¤ąµą“µą“¤ąµą“øą“°ą“¾ą“¶ą“‚ą“øą“•ąµ¾ 2022 ą“®ą“æą“•ą“šąµą“š ą“†ą“—ąµą“°ą“¹ą“™ąµą“™ą“³ąµ‹ą“Ÿąµ† ą“®ą“æą“•ą“šąµą“šą“¤ąµą“‚ ą“øąµą“°ą“•ąµą“·ą“æą“¤ą“µąµą“‚ ą“øą“®ą“¾ą“§ą“¾ą“Øą“Ŗą“°ą“µąµą“®ą“¾ą“•ą“¾ą“‚!
ą“Žą“²ąµą“²ą“¾ą“µą“°ąµą“‚ ą“¦ąµ€ąµ¼ą“˜ą“Øąµ‡ą“°ą“‚ ą“œąµ€ą“µą“æą“•ąµą“•ą“Ÿąµą“Ÿąµ†!
ą“Žą“²ąµą“²ą“¾ą“‚
ą“¶ą“¾ą“Øąµą“¤ą“µąµą“‚ ą“œą“¾ą“—ąµą“°ą“¤ą“Æąµ‹ą“Ÿąµ†, ą“¶ąµą“°ą“¦ąµą“§ą“æą“•ąµą“•ąµą“Øąµą“Øą“¤ąµą“‚, ą“Žą“²ąµą“²ą“¾ą“‚
ą“®ą“¾ą“±ą“æą“•ąµą“•ąµŠą“£ąµą“Ÿą“æą“°ą“æą“•ąµą“•ąµą“•ą“Æą“¾ą“£ąµ†ą“Øąµą“Ø ą“µąµą“Æą“•ąµą“¤ą“®ą“¾ą“Æ ą“§ą“¾ą“°ą“£ą“Æąµą“®ą“¾ą“Æą“æ ą“Æą“¾ą“¤ąµŠą“°ąµ ą“šąµ†ą“±ą“æą“Æ ą“®ą“Øą“øąµą“øąµą“‚
ą“‰ą“£ąµą“Ÿą“¾ą“Æą“æą“°ą“æą“•ąµą“•ą“Ÿąµą“Ÿąµ†!

73) Classical Marathi-ą¤•ą„ą¤²ą¤¾ą¤øą¤æą¤•ą¤² ą¤®ą¤¾ą¤“ą¤°ą„€,


ą¤®ą¤Ø-ą¤¬ą„ą¤¦ą„ą¤§ ą¤—ą„ą¤”ą¤˜ą„ą¤°ą„€ ą¤•ą¤°ą¤¾
ą¤«ą„ą¤°ą¤æ 1 ą¤œą¤¾ą¤Øą„‡ 2022
ą¤Øą¤µą„€ą¤Ø ą¤µą¤°ą„ą¤·ą¤¾ą¤šą„ą¤Æą¤¾ ą¤¶ą„ą¤­ą„‡ą¤šą„ą¤›ą¤¾ 2022 ą¤øą¤°ą„ą¤µą„‹ą¤¤ą„ą¤¤ą¤® ą¤¶ą„ą¤­ą„‡ą¤šą„ą¤›ą¤¾, ą¤øą„ą¤°ą¤•ą„ą¤·ą¤æą¤¤ ą¤†ą¤£ą¤æ ą¤¶ą¤¾ą¤‚ą¤¤ ą¤¹ą„‹ą¤¤ą„€ą¤²!
ą¤øą¤°ą„ą¤µ ą¤²ą¤¾ą¤‚ą¤¬ ą¤°ą¤¾ą¤¹ą¤¤ą¤¾ą¤¤!
ą¤øą¤°ą„ą¤µą¤œą¤£ ą¤¶ą¤¾ą¤‚ą¤¤, ą¤¶ą¤¾ą¤‚ą¤¤, ą¤øą¤¾ą¤µą¤§ą¤—ą¤æą¤°ą„€ ą¤¬ą¤¾ą¤³ą¤—ą„‚ ą¤¶ą¤•ą¤¤ą¤¾ą¤¤ ą¤†ą¤£ą¤æ ą¤øą„ą¤Ŗą¤·ą„ą¤Ÿ ą¤øą¤®ą¤œą„‚ą¤Ø ą¤˜ą„ą¤Æą¤¾ ą¤•ą„€ ą¤øą¤°ą„ą¤µ ą¤•ą¤¾ą¤¹ą„€ ą¤¬ą¤¦ą¤²ą¤¤ ą¤†ą¤¹ą„‡!
ą¤Øą¤µą„€ą¤Ø ą¤µą¤°ą„ą¤· ą„Øą„¦ą„Øą„Ø ą¤šą„ą¤Æą¤¾ ą¤¶ą„ą¤­ą„‡ą¤šą„ą¤›ą¤¾ | Happy New year 2022 | Happy New Year Status | New Year banner

76) Classical Nepali-ą¤¶ą¤¾ą¤øą„ą¤¤ą„ą¤°ą„€ą¤Æ ą¤®ą„ą¤Æą¤¾ą¤‚ą¤®ą¤¾ą¤° (ą¤¬ą¤°ą„ą¤®ą¤¾),
Public


ą¤°ą¤¾ą¤®ą„ą¤°ą„‹ ą¤®ą¤Øą¤®ą„‹ą¤¹ą¤• ą¤¬ą„ą¤¦ą„ą¤§ ą¤—ą¤°ą„ą¤Øą„ą¤¹ą„‹ą¤øą„
Fri 1 ą¤œą¤Ø 2022
ą¤Øą¤Æą¤¾ą¤ ą¤µą¤°ą„ą¤·ą¤•ą„‹ ą¤¶ą„ą¤­ą¤•ą¤¾ą¤®ą¤Øą¤¾ 2022 ą¤²ą¤¾ą¤ˆ ą¤¶ą„ą¤­ą¤•ą¤¾ą¤®ą¤Øą¤¾ ą¤°ą¤¾ą¤®ą„ą¤°ą„‹ą¤øą¤ą¤—, ą¤øą„ą¤°ą¤•ą„ą¤·ą¤æą¤¤ ą¤° ą¤¶ą¤¾ą¤Øą„ą¤¤ą¤æą¤®ą¤Æ ą¤¹ą„ą¤Ø ą¤øą¤•ą„ą¤›!
ą¤øą¤¬ą„ˆ ą¤²ą¤¾ą¤®ą„‹ ą¤²ą¤¾ą¤®ą„‹ ą¤¹ą„ą¤Ø ą¤øą¤•ą„ą¤›!
ą¤øą¤¬ą„ˆ ą¤¶ą¤¾ą¤Øą„ą¤¤, ą¤¶ą¤¾ą¤Øą„ą¤¤, ą¤øą¤¤ą¤°ą„ą¤•, ą¤§ą„ą¤Æą¤¾ą¤Ø ą¤¦ą¤æą¤ą¤° ą¤° ą¤‡ą¤•ą„ą¤µą¤æą¤Ÿą„€ą¤²ą¤¾ą¤ˆ ą¤‡ą¤•ą„ą¤µą„‡ą¤Øą¤æą¤Æą¤® ą¤¦ą¤æą¤®ą¤¾ą¤— ą¤› ą¤•ą¤æ ą¤øą„ą¤Ŗą¤·ą„ą¤Ÿ ą¤°ą„‚ą¤Ŗą¤®ą¤¾ ą¤øą¤¬ą„ˆ ą¤Ŗą¤°ą¤æą¤µą¤°ą„ą¤¤ą¤Ø ą¤¹ą„ą¤ą¤¦ą„ˆą¤›!
Happy New Year|| ą¤Øą¤Æą¤¾ą¤ ą¤¬ą¤°ą„ą¤·ą¤•ą„‹ ą¤¶ą„ą¤­ą¤•ą¤¾ą¤®ą¤Øą¤¾|| New Year 2022|| Saroj Panthi|| Poetryā€™s Blogs

78) Classical Odia (Oriya)

ą¬—ą­ą¬”ą¬Ŗą­‡ą¬­ą¬æą¬«ą­ ą¬®ą¬Ø-ą¬¬ą­ą¬¦ą­ą¬§ |
ą¬¶ą­ą¬•ą­ą¬° 1 ą¬œą¬¾ą¬Øą­ą¬†ą¬°ą­€ 2022 |
ą¬¶ą­ą¬­ą­‡ą¬šą­ą¬›ą¬¾ ą¬ą¬¬ą¬‚ ą¬¶ą¬¾ą¬Øą­ą¬¤ą¬æą¬Ŗą­‚ą¬°ą­ą¬£ą­ą¬£ ą¬‡ą¬šą­ą¬›ą¬¾ ą¬øą¬¹ą¬æą¬¤ ą¬Øą­‚ą¬¤ą¬Ø ą¬¬ą¬°ą­ą¬·ą¬° ą¬¶ą­ą¬­ą­‡ą¬šą­ą¬›ą¬¾, ą¬øą­ą¬°ą¬•ą­ą¬·ą¬æą¬¤ ą¬ą¬¬ą¬‚ ą¬¶ą¬¾ą¬Øą­ą¬¤ą¬æą¬Ŗą­‚ą¬°ą­ą¬£ą­ą¬£!
ą¬øą¬®ą¬øą­ą¬¤ą­‡ ą¬¦ą­€ą¬°ą­ą¬˜ ą¬¦ą¬æą¬Ø ą¬¬ą¬žą­ą¬šą¬Øą­ą¬¤ą­!
ą¬øą¬®ą¬øą­ą¬¤ą­‡
ą¬¶ą¬¾ą¬Øą­ą¬¤, ą¬¶ą¬¾ą¬Øą­ą¬¤, ą¬øą¬¤ą¬°ą­ą¬• ą¬°ą­ą¬¹ą¬Øą­ą¬¤ą­, ą¬§ą­ą­Ÿą¬¾ą¬Ø ą¬¦ą¬æą¬…ą¬Øą­ą¬¤ą­ ą¬ą¬¬ą¬‚ ą¬ą¬• ą¬øą­ą¬Ŗą¬·ą­ą¬Ÿ ą¬¬ą­
understanding ą¬¾ą¬®ą¬£ą¬¾ ą¬øą¬¹ą¬æą¬¤ ą¬øą¬®ą¬¾ą¬Øą¬¤ą¬¾ ą¬®ą¬Ø ą¬¦ą¬æą¬…ą¬Øą­ą¬¤ą­ ą¬Æą­‡ ą¬øą¬¬ą­ą¬•ą¬æą¬›ą¬æ ą¬Ŗą¬°ą¬æą¬¬ą¬°ą­ą¬¤ą­ą¬¤ą¬Ø ą¬¹ą­‡ą¬‰ą¬›ą¬æ!
Donā€™t Say - Happy New Year šŸ„³ | Learn Unique Phrases For New Year Messages & Wishes 2022

83) Classical Punjabi-ąØ•ąØ²ąØ¾ąØøą©€ąØ•ąØ² ąØŖą©°ąØœąØ¾ąØ¬ą©€,

ąØšą©°ąØ—ą©‡-ąØ¬ą©ą©±ąØ§ ąØ•ąØ°ą©‹
ąØøąØ¼ą©ą©±ąØ•ąØ°ąØµąØ¾ąØ° 1 ąØœąØØąØµąØ°ą©€ 2022
ąØøąØ¼ą©ąØ­ ąØ•ąØ¾ąØ®ąØØąØ¾ąØµąØ¾ąØ‚ ąØ¦ą©‡ ąØØąØ¾ąØ² ąØØąØµą©‡ąØ‚ ąØøąØ¾ąØ² ąØ¦ą©€ ąØ®ą©ąØ¬ąØ¾ąØ°ąØ• 2022 ąØ®ąØˆ ąØšą©°ąØ—ą©€ ąØ…ąØ¤ą©‡ ąØøąØ¼ąØ¾ąØ‚ąØ¤ąØ®ąØˆ ąØ¹ą©‹ ąØøąØ•ąØ¦ą©€ ąØ¹ą©ˆ!
ąØøąØ¾ąØ°ą©‡ ąØ²ą©°ąØ¬ą©‡ ąØ°ąØ¹ąØæąØ£ąØ—ą©‡!
ąØøąØ¾ąØ°ą©‡ ąØøąØ¼ąØ¾ąØ‚ąØ¤, ąØøąØ¼ąØ¾ąØ‚ąØ¤, ąØøą©ąØšą©‡ąØ¤, ąØ§ąØæąØ†ąØØ ąØ¦ą©‡ąØ£ ąØÆą©‹ąØ— ąØ¹ą©‹ ąØøąØ•ąØ¦ą©‡ ąØ¹ąØØ ąØ…ąØ¤ą©‡ ąØ‡ąØ• ąØøąØŖą©±ąØøąØ¼ąØŸ ąØøąØ®ąØ ąØØąØ¾ąØ² ąØøąØ®ąØ¾ąØØ ąØ®ąØØ ąØ¹ą©ˆ ąØœą©‹ ąØøąØ­ ąØ•ą©ąØ ąØ¬ąØ¦ąØ² ąØ°ąØæąØ¹ąØ¾ ąØ¹ą©ˆ!
10 BEST HAPPY NEW YEAR WISHES FOR 2022
10
Best Wishes for the Happy New Year 2022 1. May this New Year 2022 bring
you trillions of happiness, success, love and blessings, achievements
and accompli…

87) Classical Sanskrit ą¤›ą„ą¤²ą¤øą„ą¤øą¤æą¤šą¤²ą„ ą¤·ą¤Øą„ą¤øą„ą¤•ą„ą¤°ą¤æą¤¤ą„

ą¤¢ą„O ą¤™ą„OOą¤¢ą„šŸ˜ŠPą¤Šą¤±ą„€Fą„Ÿą„ ą¤‚ą¤ˆą¤£ą„ą¤¢ą„-ą¤­ą„‚ą¤¢ą„ą¤¢ą¤ƒą¤†
Fą¤°ą¤æ 1 Ją¤…ą¤Øą„ 2022
ą¤‚ą¤…ą¤Æą„ ą¤¤ą„‡ ą¤ƒą¤…ą¤Ŗą„ą¤Ŗą„ą¤Æą„ ą¤Øą„‡w ą¤Æą„‡ą¤…ą¤°ą„ 2022 wą¤‡ą¤¤ą„ ą¤­ą„‡ą¤øą„ą¤Ÿą„ wą¤‡ą¤¶ą„‡ą¤øą„ ą¤¬ą„‡ Wą¤ą¤²ą„ą¤²ą„, Są¤cą¤‰ą¤°ą„‡ ą¤…ą¤Øą„ą¤”ą„ Pą¤ą¤…cą¤ą„žą„ą¤²ą„!
ą¤‚ą¤…ą¤Æą„ ą¤…ą¤²ą„ą¤²ą„ ą¤³ą¤æą¤µą„‡ ą¤³ą„‹ą¤Øą„ą¤—ą„!
ą¤‚ą¤…ą¤Æą„
ą¤…ą¤²ą„ą¤²ą„ ą¤¬ą„‡ Cą¤…ą¤²ą„ą¤®ą„,Qą¤‰ą¤‡ą¤ą¤Ÿą„,ą¤†ą¤²ą„‡ą¤°ą„ą¤Ÿą„,ą¤†ą¤Ÿą„ą¤Ÿą„‡ą¤Øą„ą¤Ÿą¤æą¤µą„‡ & ą¤¹ą¤µą„‡ Eą„˜ą„ą¤…ą¤Øą¤æą¤®ą¤æą¤Ÿą„ą¤Æą„
ą¤‚ą¤‡ą¤Øą„ą¤”ą„ wą¤‡ą¤¤ą„ ą¤… Cą¤²ą„‡ą¤…ą¤°ą„ ą¤Šą¤Øą„ą¤”ą„‡ą¤°ą„ą¤øą„ą¤Ÿą¤Øą„ą¤”ą¤æą¤Øą„ą¤—ą„ ą¤¤ą¤Ÿą„ Eą¤µą„‡ą¤°ą„ą¤Æą„ą¤¤ą¤æą¤Øą„ą¤—ą„ ą¤‡ą¤øą„ ą¤›ą¤Øą„ą¤—ą¤æą¤Øą„ą¤—ą„!
New Year Whatsapp Status 2022 | New Year Status 2022 | Happy New Year 2022 | Bye šŸ‘‹ 2021 Welcome 2022
New Year Whatsapp Status 2022 | Bye ByešŸ‘‹šŸ‘‹ 2021 Welcome 2022 šŸ¤ŸšŸ¤Ÿ | New Year Status 2022 | Sheyari 2022New Year Status 2022 | Coming Soon Status | happy Ne…

92) Classical Sindhi,
Public


Ų³ŁŗŁˆ ŲÆŁ…Ų§ŲŗŁŠ ŲÆŁˆŲ³ŲŖ Ś©ŁŠ Ų³ŁŗŁˆ ŚŖŁŠŁˆ
Ų¬Ł…Ų¹Łˆ 1 Ų¬Ł†ŁˆŲ±ŁŠ 2022
ŁæŁŠ Ų³ŚÆŁ‡ŁŠ ŁæŁˆ Ł†Ų¦ŁˆŁ† Ų³Ų§Ł„ 2022 Ł…ŲØŲ§Ų±ŚŖŲŒ Ł†ŁŠŚŖ ŲŖŁ…Ł†Ų§Ų¦ŁˆŁ†ŲŒ Ł…Ų­ŁŁˆŲø Ū½ Ł¾Ų±Ų§Ł…Ł†!
Ų“Ų§ŁŠŲÆ Ų³Ś€ ŚŠŚÆŁ‡ŁŠ Ų±Ł‡ŁŠ!
ŁæŁŠ Ų³ŚÆŚ¾ŁŠ ŁæŁˆ ŲŖŁ‡ Ų³Ś€ Ł¾Ų±Ų³ŚŖŁˆŁ†ŲŒ Ų®Ų§Ł…ŁˆŲ“ŲŒ Ų§Ł†ŲŖŲØŲ§ŪŲŒ ŲŖŁˆŲ¬Ł‡ Ū½ Ł‡ŚŖ ŁˆŲ§Ų¶Ų­ Ų³Ł…Ų¬Ł‡Ų§Ś»ŁŠ Ų³Ų§Ł† Ł‡ŚŖŲ¬Ł‡Ś™Ų§Ų¦ŁŠ ŁˆŲ§Ų±Łˆ Ų°Ł‡Ł† Ų¢Ł‡ŁŠ ŲŖŁ‡ Ł‡Ų± Ų“ŁŠ ŲØŲÆŁ„Ų¬ŁŠ Ų±Ł‡ŁŠ Ų¢Ł‡ŁŠ!

Goodbye 2021, Welcome 2022 | Happy New Year 2022 Animation




102) Classical Tamil-ą®Ŗą®¾ą®°ą®®ąÆą®Ŗą®°ą®æą®Æ ą®‡ą®šąÆˆą®¤ąÆą®¤ą®®ą®æą®“ąÆ ą®šąÆ†ą®®ąÆą®®ąÆŠą®“ą®æ,

ą®ŖąÆą®¤ąÆą®¤ą®æą®šą®¾ą®²ą®æą®¤ąÆą®¤ą®©ą®®ą®¾ą®© ą®®ą®©ą®®ąÆ-ą®ŖąÆą®¤ąÆą®¤ą®°ąÆ
Fri 1 ą®œą®©ą®µą®°ą®æ 2022.
ą®šą®æą®±ą®ØąÆą®¤ ą®ŖąÆą®¤ąÆą®¤ą®¾ą®£ąÆą®ŸąÆ 2022 ą®šą®æą®±ą®ØąÆą®¤ ą®µą®¾ą®“ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆ ą®Øą®©ąÆą®±ą®¾ą®• ą®‡ą®°ąÆą®•ąÆą®•ąÆą®®ąÆ, ą®Ŗą®¾ą®¤ąÆą®•ą®¾ą®ŖąÆą®Ŗą®¾ą®© ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®…ą®®ąÆˆą®¤ą®æą®Æą®¾ą®©!
ą®Žą®²ąÆą®²ąÆ‹ą®°ąÆą®®ąÆ ą®ØąÆ€ą®£ąÆą®Ÿ ą®•ą®¾ą®²ą®®ąÆ ą®µą®¾ą®“ą®²ą®¾ą®®ąÆ!
ą®Žą®²ąÆą®²ąÆ‹ą®°ąÆą®®ąÆ
ą®…ą®®ąÆˆą®¤ą®æą®Æą®¾ą®• ą®‡ą®°ąÆą®•ąÆą®• ą®µąÆ‡ą®£ąÆą®ŸąÆą®®ąÆ, ą®…ą®®ąÆˆą®¤ą®æą®Æą®¾ą®©, ą®Žą®šąÆą®šą®°ą®æą®•ąÆą®•ąÆˆ, ą®•ą®µą®©ą®¤ąÆą®¤ąÆą®Ÿą®©ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ
ą®Žą®²ąÆą®²ą®¾ą®®ąÆ ą®®ą®¾ą®±ąÆą®®ąÆ ą®Žą®©ąÆą®±ąÆ ą®’ą®°ąÆ ą®¤ąÆ†ą®³ą®æą®µą®¾ą®© ą®ŖąÆą®°ą®æą®¤ą®²ąÆ ą®•ąÆŠą®£ąÆą®Ÿ ą®šą®®ą®Øą®æą®²ąÆˆ ą®®ą®©ą®¤ą®æą®²ąÆ ą®µąÆ‡ą®£ąÆą®ŸąÆą®®ąÆ!

104) Classical Telugu- ą°•ą±ą°²ą°¾ą°øą°æą°•ą°²ą± ą°¤ą±†ą°²ą±ą°—ą±,

Mind-buddha goodšŸ˜Špurify ą°šą±‡ą°Æą°‚ą°”ą°æ
ą°¶ą±ą°•ą±ą°° 1 ą°œą°Øą°µą°°ą°æ 2022
ą°‰ą°¤ą±ą°¤ą°® ą°¶ą±ą°­ą°¾ą°•ą°¾ą°‚ą°•ą±ą°·ą°²ą± 2022 ą°øą°‚ą°¤ą±‹ą°·ą°‚ą°—ą°¾, ą°øą±ą°°ą°•ą±ą°·ą°æą°¤ą°‚ą°—ą°¾ ą°®ą°°ą°æą°Æą± ą°¶ą°¾ą°‚ą°¤ą°æą°Æą±ą°¤ą°‚ą°—ą°¾ ą°‰ą°‚ą°Ÿą±ą°‚ą°¦ą°æ!
ą°…ą°Øą±ą°Øą°æą°‚ą°Ÿą°æą°Øą±€ ą°¦ą±€ą°°ą±ą°˜ą°•ą°¾ą°²ą°‚ ą°œą±€ą°µą°æą°‚ą°šą°µą°šą±ą°šą±!
ą°…ą°Øą±ą°Øą°æ ą°Ŗą±ą°°ą°¶ą°¾ą°‚ą°¤ą°¤, ą°Øą°æą°¶ą±ą°¶ą°¬ą±ą°¦, ą°¹ą±†ą°šą±ą°šą°°ą°æą°•, ą°¶ą±ą°°ą°¦ą±ą°§ą°—ą°² ą°®ą°°ą°æą°Æą± ą°Ŗą±ą°°ą°¤ą°æą°¦ą±€ ą°®ą°¾ą°°ą±ą°¤ą±ą°Øą±ą°Ø ą°’ą°• ą°øą±ą°Ŗą°·ą±ą°Ÿą°®ą±ˆą°Ø ą°…ą°µą°—ą°¾ą°¹ą°Ø ą°¤ą±‹ equanimity ą°®ą°Øą°øą±ą°øą± ą°•ą°²ą°æą°—ą°æ ą°‰ą°‚ą°”ą°µą°šą±ą°šą±!
Happy New Year 2022 - From Steve & Goofy
Steve & Goofy’s best wishes for a Very Happy New Year . . .


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Wish you a Happy New Year!
Wishing everyone a New Year filled with Peace, Love and Happiness šŸŽ‰šŸŽŠšŸŽ‰šŸŽŠšŸŽ‰šŸŽ‰šŸŽŠšŸŽ‰ The Boarding on Flight āœˆļøāœˆļø2022 has been announced……. āœˆļøāœˆļø
Your luggage šŸŽ’ should only contain the best souvenirs šŸŽšŸŒøā¤ from 2021….
The bad and sad šŸ˜žšŸ˜©šŸ˜„ moments should be left in the garbage…….
The duration of the flight will be 12 months.
So, tighten your seatbelt.
The next stop-overs will be :Health šŸƒšŸ»šŸš“ šŸŠ Love ā¤šŸ’“ JoyšŸ˜ƒ šŸ˜† Harmony šŸ‘«šŸ‘¬ well-being šŸµ šŸ¶šŸ‰šŸ… and Peace šŸ™ .
The captain offers you the following menu which will be served during the flight…….
A Cocktail of Friendship šŸ‘¬šŸ‘­šŸ‘«
A Supreme of Health šŸƒšŸ»šŸŠšŸš“
A Gratin of Prosperity šŸ‘šŸŒŸ
A Bowl of Excellent News šŸ“°
A salad of Success šŸ‘ŒšŸ‘
A Cake of Happiness šŸŽ‚
All accompanied by bursts of laughter…… šŸ˜‚šŸ˜‚
Wishing you and your family šŸ‘Ŗ an enjoyable trip on board of flight 2022….. āœˆļøāœˆļøšŸ’„šŸ’„āœˆļøāœˆļø
Before Ends,
Let Me Thank All The Good People Like You šŸ‘†šŸ‘‡šŸ‘‰šŸ‘ˆ
Who Made 2021 Beautiful šŸ‘ŒšŸ‘ŒFor Me.
I Pray You be Blessed With Faithful Year Ahead šŸ˜˜šŸ˜˜ I am *Er. B. Manoharan.* šŸ¤«šŸ˜®
*Open this once*
šŸ¤—šŸ‘‡šŸ‘‡šŸ‘‡šŸ¤—
https://hey-this.com/ta/f-n?f=Er.-B.-Manoharan.AEE/ICF.(Retd) Dear friends, artlovers, collectors and supporters..šŸ™
Wish you and your loved family a very happy , healthy and prosperous new year 2022šŸ™ā¤ļøšŸŽ‰
Hearty prayers to have a great success .
Divine blessings to shower as always.. šŸ™
Gnanavelu Arulmurugan. Jai Bhim sir. Manuvadi’s fake history claims
that Sepoy Mutiny of 1857 was the first war of independence. But Bhima
Koregaon war of Jan.1, 1818 was the real first war of India’s freedom
which brought the dawn of new era by ending the manuvadi rule of II Baji
rao. 500 soldiers of Mahar Regiment, who fought & won against 30000
soldiers of Peshwe II Bajirao, were waiting for an opportunity to took
revenge against the centuries of humiliation suffered by the Bahujan
Samaj under the Brahminical rulers. In fact all the wars won by the
British were the gifts of our people who served their armies. Bhima
Koregaon war was the decisive one which changed the course of India’s
history. Wish you happy 204th Koregaon Vijayotsav Diwas & new year. šŸ™ą²Øą²æą²®ą²—ą³†ą²²ą³ą²²ą²°ą²æą²—ą³‚ 2022 ą²Øą³† ą²¹ą³Šą²ø ą²µą²°ą³ą²·ą²¦ ą²¶ą³ą²­ą²•ą²¾ą²®ą²Øą³†ą²—ą²³ą³ šŸ’šŸ’ A Happy BHEEMA –KOREGAO Victory day and Happy New year to all..
šŸŒ¹
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https://www.buddha-vacana.org/sutta/anguttara/06/an06-014.html


AN 6.14 (A iii 292)

Bhaddaka Sutta

ā€” Auspicious ā€”
[bhaddaka]

Sāriputta explains what makes the difference between a bhikkhu
whose death will be unauspicious and one whose death will be auspicious.



Note: infoĀ·bubbles on “underdotted” English words


Pāįø·i



English




Tatra kho āyasmā sāriputto bhikkhū āmantesi:


On that occasion, āyasmā Sāriputta addressed the bhikkhus:

ā€“
Āvuso, bhikkhavo ti.

ā€“
Āvuso ti kho te bhikkhÅ« āyasmato sāriputtassa paccassosuį¹ƒ. Āyasmā sāriputto etadavoca:

ā€“
Friends, bhikkhus.

ā€“
Friend, answered the bhikkhus. Āyasmā Sāriputta said:

ā€“

Tathā tathā, āvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato na bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, na bhaddikā kālakiriyā.
KathaƱcāvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato na bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, na bhaddikā kālakiriyā?

ā€“
The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a death
that is not auspicious, to a demise that is not auspicious. And how is
it, friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a death that is not auspicious, to a demise that is not auspicious?


Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataį¹ƒ anuyutto;
bhassārāmo hoti bhassarato bhassārāmataį¹ƒ anuyutto; niddārāmo hoti
niddārato niddārāmataį¹ƒ anuyutto; saį¹…gaį¹‡ikārāmo hoti saį¹…gaį¹‡ikarato
saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; saį¹ƒsaggārāmo hoti saį¹ƒsaggarato
saį¹ƒsaggārāmataį¹ƒ anuyutto; papaƱcārāmo hoti papaƱcarato papaƱcārāmataį¹ƒ
anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā
yathāssa vihāraį¹ƒ kappayato na bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, na bhaddikā
kālakiriyā. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu sakkāyābhirato na pahāsi sakkāyaį¹ƒ
sammā dukkhassa antakiriyāyaā€™.


Here, friends, a bhikkhu delights in activities, he is devoted to
activities, he is given to delight in activities; he delights in
talking, he is devoted to talking, he is given to delight in talking; he
delights in sleep, he is devoted to sleep, he is given to delight in
sleep; he delights in socialization, he is devoted to socialization, he
is given to delight in socialization; he delights in contact, he is
devoted to contact, he is given to delight in contact; he delights in papaƱca, he is devoted to papaƱca, he is given to delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a death
that is not auspicious, to a demise that is not auspicious. This is
called, friends: ‘a bhikkhu who delights in personality, who does not
abandon personality to rightly make an end to dukkha’.


Tathā tathāvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, bhaddikā kālakiriyā. KathaƱcāvuso,
bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato
bhaddakaį¹ƒ maraį¹‡aį¹ƒ hoti, bhaddikā kālakiriyā?


The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a death
that is auspicious, to a demise that is auspicious. And how is it,
friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a death that is auspicious, to a demise that is auspicious?


Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataį¹ƒ
anuyutto; na bhassārāmo hoti na bhassarato na bhassārāmataį¹ƒ anuyutto; na
niddārāmo hoti na niddārato niddārāmataį¹ƒ anuyutto; na saį¹…gaį¹‡ikārāmo
hoti na saį¹…gaį¹‡ikarato na saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; na saį¹ƒsaggārāmo hoti
na saį¹ƒsaggarato na saį¹ƒsaggārāmataį¹ƒ anuyutto; na papaƱcārāmo hoti na
papaƱcarato na papaƱcārāmataį¹ƒ anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā
tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato bhaddakaį¹ƒ maraį¹‡aį¹ƒ
hoti, bhaddikā kālakiriyā. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu nibbānābhirato
pajahāsi sakkāyaį¹ƒ sammā dukkhassa antakiriyāyāā€™ ti.


Here, friends, a bhikkhu does not delight in activities, he is not
devoted to activities, he is not given to delight in activities; he does
not delight in talking, he is not devoted to talking, he is not given
to delight in talking; he does not delight in sleep, he is not devoted
to sleep, he is not given to delight in sleep; he does not delight in
socialization, he is not devoted to socialization, he is not given to
delight in socialization; he does not delight in contact, he is not
devoted to contact, he is not given to delight in contact; he does not
delight in papaƱca, he is not devoted to papaƱca, he is not given to delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a death that is auspicious, to a demise that is auspicious. This is called, friends: ‘a bhikkhu who does delights in Nibbāna, who abandons personality to rightly make an end to dukkha’.


Yo papaƱcamanuyutto, papaƱcābhirato mago;
VirādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaraį¹ƒ.
Yo ca papaƱcaį¹ƒ hitvāna, nippapaƱcapade rato;
ĀrādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaran ti.


The fool, given to papaƱca, delighting in papaƱca,
Misses Nibbāna, the ultimate security from attachments.
One who delights in the destruction of papaƱca, in non-papaƱca
Attains Nibbāna, the ultimate security from attachments.


https://www.buddha-vacana.org/sutta/majjhima/mn004.html


MN 4 (M i 16)

Bhayabherava Sutta

ā€” Fear and Terror ā€”
[bhaya-bherava]

What would it take to live in solitude in the wilderness, completely free from fear? The Buddha explains.



Note: infoĀ·bubbles on “underdotted” English words


Pāįø·i




English





evaį¹ƒ me sutaį¹ƒ ekaį¹ƒ samayaį¹ƒ bhagavā sāvatthiyaį¹ƒ viharati jetavane
anāthapiį¹‡įøikassa ārāme. atha kho jāį¹‡ussoį¹‡i brāhmaį¹‡o yena bhagavā
tenupasaį¹…kami; upasaį¹…kamitvā bhagavatā saddhiį¹ƒ sammodi. sammodanÄ«yaį¹ƒ
kathaį¹ƒ sāraį¹‡Ä«yaį¹ƒ vÄ«tisāretvā ekamantaį¹ƒ nisÄ«di. ekamantaį¹ƒ nisinno kho
jāį¹‡ussoį¹‡i brāhmaį¹‡o bhagavantaį¹ƒ etadavoca:


I have heard that on one occasion the Blessed One was staying near Savatthi at Jeta’s Grove, Anathapindika’s monastery. Then Janussonin the brahman went to the Blessed One
and, on arrival, exchanged courteous greetings with him. After an
exchange of friendly greetings & courtesies, he sat to one side. As
he was sitting there, he said to the Blessed One:

ā€”
ā€œyeme, bho gotama, kulaputtā bhavantaį¹ƒ gotamaį¹ƒ uddissa saddhā agārasmā
anagāriyaį¹ƒ pabbajitā, bhavaį¹ƒ tesaį¹ƒ gotamo pubbaį¹…gamo, bhavaį¹ƒ tesaį¹ƒ
gotamo bahukāro, bhavaį¹ƒ tesaį¹ƒ gotamo samādapetā; bhoto ca pana gotamassa
sā janatā diį¹­į¹­hānugatiį¹ƒ āpajjatÄ«ā€ti.

ā€”
“Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction
in Master Gotama: is Master Gotama their leader? Is Master Gotama their
helper? Is Master Gotama their inspirer? Do they take Master Gotama as
their example?”

ā€”
ā€œevametaį¹ƒ, brāhmaį¹‡a, evametaį¹ƒ, brāhmaį¹‡a! ye te, brāhmaį¹‡a, kulaputtā
mamaį¹ƒ uddissa saddhā agārasmā anagāriyaį¹ƒ pabbajitā, ahaį¹ƒ tesaį¹ƒ
pubbaį¹…gamo, ahaį¹ƒ tesaį¹ƒ bahukāro, ahaį¹ƒ tesaį¹ƒ samādapetā; mama ca pana sā
janatā diį¹­į¹­hānugatiį¹ƒ āpajjatÄ«ā€ti.

ā€”
“Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me: I am their leader. I am their helper. I am their inspirer. They take me as their example.”

ā€”
ā€œdurabhisambhavāni hi kho, bho gotama, araƱƱavanapatthāni pantāni
senāsanāni, dukkaraį¹ƒ pavivekaį¹ƒ, durabhiramaį¹ƒ ekatte, haranti maƱƱe mano
vanāni samādhiį¹ƒ alabhamānassa bhikkhunoā€ti.

ā€”
“But, Master Gotama, it’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.”

ā€”
ā€œevametaį¹ƒ, brāhmaį¹‡a, evametaį¹ƒ, brāhmaį¹‡a! durabhisambhavāni hi kho,
brāhmaį¹‡a, araƱƱavanapatthāni pantāni senāsanāni, dukkaraį¹ƒ pavivekaį¹ƒ,
durabhiramaį¹ƒ ekatte, haranti maƱƱe mano vanāni samādhiį¹ƒ alabhamānassa
bhikkhunoā€ti.

ā€”
“Yes, brahman, so it is. It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.


ā€œmayhampi kho, brāhmaį¹‡a, pubbeva sambodhā anabhisambuddhassa
bodhisattasseva sato etadahosi: ā€˜durabhisambhavāni hi kho
araƱƱavanapatthāni pantāni senāsanāni, dukkaraį¹ƒ pavivekaį¹ƒ, durabhiramaį¹ƒ
ekatte, haranti maƱƱe mano vanāni samādhiį¹ƒ alabhamānassa bhikkhunoā€™ti.


Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well: ‘It’s not easy to endure isolated forest or wilderness dwellings. It’s not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.’


tassa mayhaį¹ƒ brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
aparisuddhakāyakammantā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, aparisuddhakāyakammantasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
aparisuddhakāyakammanto araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; parisuddhakāyakammantohamasmi. ye hi vo ariyā
parisuddhakāyakammantā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti
tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, parisuddhakāyakammataį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it’s the fault of their unpurified bodily activities that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings.
I am purified in my bodily activities. I am one of those noble ones who
are purified in their bodily activities when they resort to isolated
forest or wilderness dwellings.’ Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
aparisuddhavacÄ«kammantā … pe … aparisuddhamanokammantā … pe …
aparisuddhājÄ«vā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
aparisuddhājÄ«vasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ aparisuddhājÄ«vo
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi; parisuddhājÄ«vohamasmi.
ye hi vo ariyā parisuddhājīvā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, parisuddhājÄ«vataį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives
who are unpurified in their verbal activities… unpurified in their
mental activities… unpurified in their livelihood resort to isolated
forest or wilderness dwellings, it’s the fault of their unpurified livelihood that they give rise to unskillful fear & terror. But it’s not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings.
I am purified in my livelihood. I am one of those noble ones who are
purified in their livelihood when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
abhijjhālÅ« kāmesu tibbasārāgā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
abhijjhālu kāmesu tibbasārāgo araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; anabhijjhālÅ«hamasmi. ye hi vo ariyā anabhijjhālÅ«
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti, tesamahaį¹ƒ
aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, anabhijjhālutaį¹ƒ attani sampassamāno
bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are covetous & fiercely passionate for sensual pleasures… I am not covetous…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
byāpannacittā paduį¹­į¹­hamanasaį¹…kappā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, byāpannacittapaduį¹­į¹­hamanasaį¹…kappasandosahetu have te
bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
byāpannacitto paduį¹­į¹­hamanasaį¹…kappo araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; mettacittohamasmi. ye hi vo ariyā mettacittā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, mettacittataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who have minds of ill will, with destructive attitudes… I have a mind of good will…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
thÄ«namiddhapariyuį¹­į¹­hitā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, thÄ«namiddhapariyuį¹­į¹­hānasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
thÄ«namiddhapariyuį¹­į¹­hito araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; vigatathÄ«namiddhohamasmi. ye hi vo ariyā vigatathÄ«namiddhā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, vigatathÄ«namiddhataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are overcome by sloth & drowsiness… I am devoid of sloth & drowsiness…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
uddhatā avÅ«pasantacittā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, uddhatāvÅ«pasantacittasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ uddhato
avÅ«pasantacitto araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
vÅ«pasantacittohamasmi. ye hi vo ariyā vÅ«pasantacittā araƱƱavanapatthāni
pantāni senāsanāni paį¹­isevanti, tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ,
brāhmaį¹‡a, vÅ«pasantacittataį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ
araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are restless & with an unstill mind… I have a still mind…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
kaį¹…khÄ« vicikicchÄ« araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
kaį¹…khivicikicchisandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ kaį¹…khÄ« vicikicchÄ«
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
tiį¹‡į¹‡avicikicchohamasmi. ye hi vo ariyā tiį¹‡į¹‡avicikicchā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, tiį¹‡į¹‡avicikicchataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are uncertain & doubting… I have gone beyond uncertainty…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
attukkaį¹ƒsakā paravambhÄ« araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, attukkaį¹ƒsanaparavambhanasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
attukkaį¹ƒsako paravambhÄ« araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; anattukkaį¹ƒsako aparavambhÄ«hamasmi. ye hi vo ariyā
anattukkaį¹ƒsakā aparavambhÄ« araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, anattukkaį¹ƒsakataį¹ƒ
aparavambhitaį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe
vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are given to praising themselves & disparaging others… I do not praise myself or disparage others…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
chambhÄ« bhÄ«rukajātikā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
chambhibhÄ«rukajātikasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ chambhÄ« bhÄ«rukajātiko
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
vigatalomahaį¹ƒsohamasmi. ye hi vo ariyā vigatalomahaį¹ƒsā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, vigatalomahaį¹ƒsataį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who tend toward panic & dread… I have gone beyond horripilation…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
lābhasakkārasilokaį¹ƒ nikāmayamānā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, lābhasakkārasilokanikāmana sandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
lābhasakkārasilokaį¹ƒ nikāmayamāno araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; appicchohamasmi. ye hi vo ariyā appicchā araƱƱavanapatthāni
pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ,
brāhmaį¹‡a, appicchataį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe
vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are desirous of gains, offerings, & fame… I have few wants…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
kusÄ«tā hÄ«navÄ«riyā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
kusÄ«tahÄ«navÄ«riyasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ kusÄ«to hÄ«navÄ«riyo
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi; āraddhavÄ«riyohamasmi.
ye hi vo ariyā āraddhavīriyā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, āraddhavÄ«riyataį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are lazy & lacking in persistence… My persistence is aroused…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
muį¹­į¹­hassatÄ« asampajānā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, muį¹­į¹­hassatiasampajānasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
muį¹­į¹­hassati asampajāno araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi;
upaį¹­į¹­hitassatihamasmi. ye hi vo ariyā upaį¹­į¹­hitassatÄ« araƱƱavanapatthāni
pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ,
brāhmaį¹‡a, upaį¹­į¹­hitassatitaį¹ƒ attani sampassamāno bhiyyo pallomamāpādiį¹ƒ
araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are muddled in their mindfulness & unalert… I have mindfulness established…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
asamāhitā vibbhantacittā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti, asamāhitavibbhantacittasandosahetu have te bhonto
samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ
asamāhito vibbhantacitto araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevāmi; samādhisampannohamasmi. ye hi vo ariyā samādhisampannā
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti.
etamahaį¹ƒ, brāhmaį¹‡a, samādhisampadaį¹ƒ attani sampassamāno bhiyyo
pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are unconcentrated, with straying minds… I am consummate in concentration…’…


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜ye kho keci samaį¹‡Ä vā brāhmaį¹‡Ä vā
duppaƱƱā eįø·amÅ«gā araƱƱavanapatthāni pantāni senāsanāni paį¹­isevanti,
duppaƱƱaeįø·amÅ«gasandosahetu have te bhonto samaį¹‡abrāhmaį¹‡Ä akusalaį¹ƒ
bhayabheravaį¹ƒ avhāyanti. na kho panāhaį¹ƒ duppaƱƱo eįø·amÅ«go
araƱƱavanapatthāni pantāni senāsanāni paį¹­isevāmi; paƱƱāsampannohamasmi.
ye hi vo ariyā paƱƱāsampannā araƱƱavanapatthāni pantāni senāsanāni
paį¹­isevanti tesamahaį¹ƒ aƱƱataroā€™ti. etamahaį¹ƒ, brāhmaį¹‡a, paƱƱāsampadaį¹ƒ
attani sampassamāno bhiyyo pallomamāpādiį¹ƒ araƱƱe vihārāya.


“The thought occurred to me: ‘When brahmans or contemplatives who are of weak discernment, drooling idiots, resort to isolated forest or wilderness dwellings, it’s the fault of their drooling idiocy that they give rise to unskillful fear & terror. But it’s not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings. I am consummate in discernment. I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.’ Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.


ā€œtassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜yaį¹ƒnÅ«nāhaį¹ƒ yā tā rattiyo abhiƱƱātā
abhilakkhitā ā€” cātuddasÄ« paƱcadasÄ« aį¹­į¹­hamÄ« ca pakkhassa ā€” tathārÅ«pāsu
rattÄ«su yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni bhiį¹ƒsanakāni
salomahaį¹ƒsāni tathārÅ«pesu senāsanesu vihareyyaį¹ƒ appeva nāmāhaį¹ƒ
bhayabheravaį¹ƒ passeyyanā€™ti. so kho ahaį¹ƒ, brāhmaį¹‡a, aparena samayena yā
tā rattiyo abhiƱƱātā abhilakkhitā ā€” cātuddasÄ« paƱcadasÄ« aį¹­į¹­hamÄ« ca
pakkhassa ā€” tathārÅ«pāsu rattÄ«su yāni tāni ārāmacetiyāni vanacetiyāni
rukkhacetiyāni bhiį¹ƒsanakāni salomahaį¹ƒsāni tathārÅ«pesu senāsanesu
viharāmi. tattha ca me, brāhmaį¹‡a, viharato mago vā āgacchati, moro vā
kaį¹­į¹­haį¹ƒ pāteti, vāto vā paį¹‡į¹‡akasaį¹­aį¹ƒ ereti; tassa mayhaį¹ƒ brāhmaį¹‡a
etadahosi: ā€˜etaį¹ƒ nÅ«na taį¹ƒ bhayabheravaį¹ƒ āgacchatÄ«ā€™ti.


“The thought occurred to me: ‘What if ā€” on recognized, designated nights
such as the eighth, fourteenth, & fifteenth of the lunar fortnight ā€”
I were to stay in the sort of places
that are awe-inspiring and make your hair stand on end, such as
park-shrines, forest-shrines, & tree-shrines? Perhaps I would get to
see that fear & terror.’ So at a later time ā€” on recognized,
designated nights such as the eighth, fourteenth, & fifteenth of the
lunar fortnight ā€” I stayed in the sort of places that are awe-inspiring
and make your hair stand on end, such as park-shrines, forest-shrines,
& tree-shrines. And while I was staying there a wild animal would
come, or a peacock would make a twig fall, or wind would rustle the
fallen leaves. The thought would occur to me: ‘Is this that fear &
terror coming?’ Then the thought occurred to me: ‘Why do I just keep
waiting for fear?


tassa mayhaį¹ƒ, brāhmaį¹‡a, etadahosi: ā€˜kiį¹ƒ nu kho ahaį¹ƒ aƱƱadatthu
bhayapaį¹­ikaį¹…khÄ« viharāmi? yaį¹ƒnÅ«nāhaį¹ƒ yathābhÅ«taį¹ƒ yathābhÅ«tassa me taį¹ƒ
bhayabheravaį¹ƒ āgacchati, tathābhÅ«taį¹ƒ tathābhÅ«tova taį¹ƒ bhayabheravaį¹ƒ
paį¹­ivineyyanā€™ti. tassa mayhaį¹ƒ, brāhmaį¹‡a, caį¹…kamantassa taį¹ƒ bhayabheravaį¹ƒ
āgacchati. so kho ahaį¹ƒ, brāhmaį¹‡a, neva tāva tiį¹­į¹­hāmi na nisÄ«dāmi na
nipajjāmi, yāva caį¹…kamantova taį¹ƒ bhayabheravaį¹ƒ paį¹­ivinemi. tassa mayhaį¹ƒ,
brāhmaį¹‡a, į¹­hitassa taį¹ƒ bhayabheravaį¹ƒ āgacchati. so kho ahaį¹ƒ, brāhmaį¹‡a,
neva tāva caį¹…kamāmi na nisÄ«dāmi na nipajjāmi. yāva į¹­hitova taį¹ƒ
bhayabheravaį¹ƒ paį¹­ivinemi. tassa mayhaį¹ƒ, brāhmaį¹‡a, nisinnassa taį¹ƒ
bhayabheravaį¹ƒ āgacchati. so kho ahaį¹ƒ, brāhmaį¹‡a, neva tāva nipajjāmi na
tiį¹­į¹­hāmi na caį¹…kamāmi, yāva nisinnova taį¹ƒ bhayabheravaį¹ƒ paį¹­ivinemi.
tassa mayhaį¹ƒ, brāhmaį¹‡a, nipannassa taį¹ƒ bhayabheravaį¹ƒ āgacchati. so kho
ahaį¹ƒ, brāhmaį¹‡a, neva tāva nisÄ«dāmi na tiį¹­į¹­hāmi na caį¹…kamāmi, yāva
nipannova taį¹ƒ bhayabheravaį¹ƒ paį¹­ivinemi.


Then the thought occurred to me: ‘What if I, in whatever state I’m in
when fear & terror come to me, were to subdue that fear & terror
in that very state?’ So when fear & terror came to me while I was
walking back & forth, I would not stand or sit or lie down. I would
keep walking back & forth until I had subdued that fear &
terror. When fear & terror came to me while I was standing, I would
not walk or sit or lie down. I would keep standing until I had subdued
that fear & terror. When fear & terror came to me while I was
sitting, I would not lie down or stand up or walk. I would keep sitting
until I had subdued that fear & terror. When fear & terror came
to me while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror.


ā€œsanti kho pana, brāhmaį¹‡a, eke samaį¹‡abrāhmaį¹‡Ä rattiį¹ƒyeva samānaį¹ƒ divāti
saƱjānanti, divāyeva samānaį¹ƒ rattÄ«ti saƱjānanti. idamahaį¹ƒ tesaį¹ƒ
samaį¹‡abrāhmaį¹‡Änaį¹ƒ sammohavihārasmiį¹ƒ vadāmi. ahaį¹ƒ kho pana, brāhmaį¹‡a,
rattiį¹ƒyeva samānaį¹ƒ rattÄ«ti saƱjānāmi, divāyeva samānaį¹ƒ divāti saƱjānāmi.
yaį¹ƒ kho taį¹ƒ, brāhmaį¹‡a, sammā vadamāno vadeyya: ā€˜asammohadhammo satto
loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya
sukhāya devamanussānanā€™ti, mameva taį¹ƒ sammā vadamāno vadeyya:
ā€˜asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya devamanussānanā€™ti.


“There are some brahmans & contemplatives, brahman, who have the perception of ‘day’ when it is night, and of ‘night’ when it is day. This, I tell you, is their being in a dwelling of delusion. As for me, I have the perception
of ‘day’ when it is day, and of ‘night’ when it is night. If anyone,
when speaking rightly, were to say, ‘A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,’ he would rightly be speaking of me.


Āraddhaį¹ƒ kho pana me, brāhmaį¹‡a, vÄ«riyaį¹ƒ ahosi asallÄ«naį¹ƒ, upaį¹­į¹­hitā sati
asammuį¹­į¹­hā, passaddho kāyo asāraddho, samāhitaį¹ƒ cittaį¹ƒ ekaggaį¹ƒ. So kho
ahaį¹ƒ, brāhmaį¹‡a, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ
savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja vihāsiį¹ƒ.
Vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ
avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja
vihāsiį¹ƒ. PÄ«tiyā ca virāgā upekkhako ca vihāsiį¹ƒ, sato ca sampajāno
sukhaƱca kāyena paį¹­isaį¹ƒvedesiį¹ƒ; yaį¹ƒ taį¹ƒ ariyā ācikkhanti ā€“ ā€˜upekkhako
satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja vihāsiį¹ƒ. Sukhassa ca
pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā
adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja
vihāsiį¹ƒ.

Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. Quite
withdrawn from sensuality, withdrawn from unskillful mental qualities, I
entered & remained in the first jhana: rapture & pleasure born
from withdrawal, accompanied by directed thought & evaluation.
With
the stilling of directed thoughts & evaluations, I entered &
remained in the second jhana: rapture & pleasure born of composure,
unification of awareness free from directed thought & evaluation ā€”
internal assurance.
With
the fading of rapture I remained in equanimity, mindful & alert,
and physically sensitive of pleasure. I entered & remained in the
third jhana, of which the noble ones declare, ‘Equanimous & mindful,
he has a pleasant abiding.’
With
the abandoning of pleasure & pain ā€” as with the earlier
disappearance of elation & distress ā€” I entered & remained in
the fourth jhana: purity of equanimity & mindfulness, neither
pleasure nor pain.



So evaį¹ƒ samāhite citte parisuddhe pariyodāte anaį¹…gaį¹‡e vigatÅ«pakkilese
mudubhÅ«te kammaniye į¹­hite āneƱjappatte pubbenivāsānussatiƱāį¹‡Äya cittaį¹ƒ
abhininnāmesiį¹ƒ. So anekavihitaį¹ƒ pubbenivāsaį¹ƒ anussarāmi, seyyathidaį¹ƒ
ekampi jātiį¹ƒ dvepi jātiyo tissopi jātiyo catassopi jātiyo paƱcapi jātiyo
dasapi jātiyo vÄ«sampi jātiyo tiį¹ƒsampi jātiyo cattālÄ«sampi jātiyo
paƱƱāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi
saį¹ƒvaį¹­į¹­akappe anekepi vivaį¹­į¹­akappe anekepi saį¹ƒvaį¹­į¹­avivaį¹­į¹­akappe:
ā€˜amutrāsiį¹ƒ evaį¹ƒnāmo evaį¹ƒgotto evaį¹ƒvaį¹‡į¹‡o evamāhāro
evaį¹ƒ-sukha-dukkha-ppaį¹­isaį¹ƒvedÄ« evam-āyupariyanto, so tato cuto amutra
udapādiį¹ƒ; tatrāpāsiį¹ƒ evaį¹ƒnāmo evaį¹ƒgotto evaį¹ƒvaį¹‡į¹‡o evamāhāro
evaį¹ƒ-sukha-dukkha-ppaį¹­isaį¹ƒvedÄ« evam-āyupariyanto, so tato cuto
idhÅ«papannoā€™ti. Iti sākāraį¹ƒ sauddesaį¹ƒ anekavihitaį¹ƒ pubbenivāsaį¹ƒ
anussarāmi.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of recollecting my past
lives. I recollected my manifold past lives, i.e., one birth, two
births, five births, ten births, fifty births, a hundred births, a
thousand births, a hundred thousand births, many eons of cosmic
contraction, many eons of cosmic expansion, many eons of cosmic
contraction & expansion: ‘There I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to such a
clan, had such an appearance. Such was my food, such my experience of
pleasure & pain, such the end of my life. Passing away from that
state, I re-arose here.’ Thus I remembered my manifold past lives in
their modes & details.


Ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā paį¹­hame yāme paį¹­hamā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.


This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


So evaį¹ƒ samāhite citte parisuddhe pariyodāte anaį¹…gaį¹‡e vigatÅ«pakkilese
mudubhÅ«te kammaniye į¹­hite āneƱjappatte sattānaį¹ƒ cutÅ«papātaƱāį¹‡Äya cittaį¹ƒ
abhininnāmesiį¹ƒ. So dibbena cakkhunā visuddhena atikkantamānusakena satte
passāmi cavamāne upapajjamāne hÄ«ne paį¹‡Ä«te suvaį¹‡į¹‡e dubbaį¹‡į¹‡e sugate
duggate yathākammÅ«page satte pajānāmi ā€“ ā€˜ime vata bhonto sattā
kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena
samannāgatā ariyānaį¹ƒ upavādakā micchādiį¹­į¹­hikā micchādiį¹­į¹­hikammasamādānā;
te kāyassa bhedā paraį¹ƒ maraį¹‡Ä apāyaį¹ƒ duggatiį¹ƒ vinipātaį¹ƒ nirayaį¹ƒ
upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā
vacÄ«sucaritena samannāgatā manosucaritena samannāgatā ariyānaį¹ƒ
anupavādakā sammādiį¹­į¹­hikā sammādiį¹­į¹­hikammasamādānā; te kāyassa bhedā
paraį¹ƒ maraį¹‡Ä sugatiį¹ƒ saggaį¹ƒ lokaį¹ƒ upapannāā€™ti. Iti dibbena cakkhunā
visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne
paį¹‡Ä«te suvaį¹‡į¹‡e dubbaį¹‡į¹‡e sugate duggate yathākammÅ«page satte pajānāmi.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of the passing away
& reappearance of beings. I saw, by means of the divine eye,
purified & surpassing the human, beings passing away &
re-appearing, and I discerned how they are inferior & superior,
beautiful & ugly, fortunate & unfortunate in accordance with
their kamma: ‘These beings, who were endowed with bad conduct of body,
speech & mind, who reviled noble ones, held wrong views and
undertook actions under the influence of wrong views, with the break-up
of the body, after death, have re-appeared in the plane of deprivation,
the bad destination, the lower realms, in hell. But these beings, who
were endowed with good conduct of body, speech, & mind, who did not
revile noble ones, who held right views and undertook actions under the
influence of right views, with the break-up of the body, after death,
have re-appeared in the good destinations, in the heavenly world.’ Thus,
by means of the divine eye, purified & surpassing the human, I saw
beings passing away & re-appearing, and I discerned how they are
inferior & superior, beautiful & ugly, fortunate &
unfortunate in accordance with their kamma.


Ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā majjhime yāme dutiyā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.


This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


So evaį¹ƒ samāhite citte parisuddhe pariyodāte anaį¹…gaį¹‡e vigatÅ«pakkilese
mudubhÅ«te kammaniye į¹­hite āneƱjappatte āsavānaį¹ƒ khayaƱāį¹‡Äya cittaį¹ƒ
abhininnāmesiį¹ƒ. So ā€˜idaį¹ƒ dukkhaā€™nti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ
dukkhaĀ·samudayoā€™ti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ dukkhaĀ·nirodhoā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ dukkhaĀ·nirodhaĀ·gāminÄ« paį¹­ipadāā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ. ā€˜Ime āsavāā€™ti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ
āsavasamudayoā€™ti yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ āsavanirodhoā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ, ā€˜ayaį¹ƒ āsavanirodhagāminÄ« paį¹­ipadāā€™ti
yathāĀ·bhÅ«taį¹ƒ abbhaƱƱāsiį¹ƒ. Tassa me evaį¹ƒ jānato evaį¹ƒ passato kāmāsavāpi
cittaį¹ƒ vimuccittha, bhavāsavāpi cittaį¹ƒ vimuccittha, avijjāsavāpi cittaį¹ƒ
vimuccittha. Vimuttasmiį¹ƒ vimuttamiti Ʊāį¹‡aį¹ƒ ahosi. ā€˜KhÄ«į¹‡Ä jāti, vusitaį¹ƒ
brahmacariyaį¹ƒ, kataį¹ƒ karaį¹‡Ä«yaį¹ƒ, nāparaį¹ƒ itthattāyāā€™ti abbhaƱƱāsiį¹ƒ.

When
the mind was thus concentrated, purified, bright, unblemished, rid of
defilement, pliant, malleable, steady, & attained to
imperturbability, I directed it to the knowledge of the ending of the
mental fermentations. I discerned, as it had come to be, that ‘This is
stress’. I discerned, as it had come to be, that ‘This is the
origination of stress’. I discerned, as it had come to be, that ‘This is
the cessation of stress’. I discerned, as it had come to be, that ‘This
is the way leading to the cessation of stress’.I discerned, as it had
come to be, that ‘These are fermentations’. I discerned, as it had come
to be, that ‘This is the origination of fermentations’. I discerned, as
it had come to be, that ‘This is the cessation of fermentations’. I
discerned, as it had come to be, that ‘This is the way leading to the
cessation of fermentations’. My heart, thus knowing, thus seeing, was
released from the fermentation of sensuality, released from the
fermentation of becoming, released from the fermentation of ignorance.
With release, there was the knowledge, ‘Released.’ I discerned that
‘Birth is ended, the holy life fulfilled, the task done. There is
nothing further for this world’.


Ayaį¹ƒ kho me, brāhmaį¹‡a, rattiyā pacchime yāme tatiyā vijjā adhigatā,
avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taį¹ƒ
appamattassa ātāpino pahitattassa viharato.


This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed, knowledge arose, darkness was destroyed, light arose, as happens in one who is heedful, ardent, & resolute.


ā€œsiyā kho pana te, brāhmaį¹‡a, evamassa: ā€˜ajjāpi nÅ«na samaį¹‡o gotamo
avītarāgo avītadoso avītamoho, tasmā araƱƱavanapatthāni pantāni
senāsanāni paį¹­isevatÄ«ā€™ti. na kho panetaį¹ƒ, brāhmaį¹‡a, evaį¹ƒ daį¹­į¹­habbaį¹ƒ. dve
kho ahaį¹ƒ, brāhmaį¹‡a, atthavase sampassamāno araƱƱavanapatthāni pantāni
senāsanāni paį¹­isevāmi: attano ca diį¹­į¹­hadhammasukhavihāraį¹ƒ sampassamāno,
pacchimaƱca janataį¹ƒ anukampamānoā€ti.


“Now, brahman, if the thought should occur to you, ‘Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion, which is why he resorts to isolated forest & wilderness dwellings,’ it should not be seen in that way. It’s through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings: seeing a pleasant abiding for myself in the present, and feeling sympathy for future generations.”


ā€œanukampitarÅ«pā vatāyaį¹ƒ bhotā gotamena pacchimā janatā, yathā taį¹ƒ
arahatā sammāsambuddhena. abhikkantaį¹ƒ, bho gotama! abhikkantaį¹ƒ, bho
gotama! seyyathāpi, bho gotama, nikkujjitaį¹ƒ vā ukkujjeyya, paį¹­icchannaį¹ƒ
vā vivareyya, mÅ«įø·hassa vā maggaį¹ƒ ācikkheyya, andhakāre vā telapajjotaį¹ƒ
dhāreyya: ā€˜cakkhumanto rÅ«pāni dakkhantÄ«ā€™ti; evamevaį¹ƒ bhotā gotamena
anekapariyāyena dhammo pakāsito. esāhaį¹ƒ bhavantaį¹ƒ gotamaį¹ƒ saraį¹‡aį¹ƒ
gacchāmi dhammaƱca bhikkhusaį¹…ghaƱca. upāsakaį¹ƒ maį¹ƒ bhavaį¹ƒ gotamo dhāretu
ajjatagge pāį¹‡upetaį¹ƒ saraį¹‡aį¹ƒ gatanā€ti.


“How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened!
Magnificent, Master Gotama! Magnificent! Just as if he were to place
upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with
eyes could see forms, in the same way has Master Gotama ā€” through many lines of reasoning ā€” made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”


https://www.buddha-vacana.org/sutta/samyutta/maha/sn49-024.html


SN 49.24 (S v 240)

BÄ«ja Sutta


ā€” A seed ā€”
[bīja]


A beautiful simile that illustrates how fundamental virtue is for the practice of the four right strivings.




Note: infoĀ·bubbles on “underdotted” English words



Pāįø·i



English




Seyyathāpi, bhikkhave, ye kecime bÄ«jaĀ·gāmaĀ·bhÅ«taĀ·gāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ
vepullaį¹ƒ āpajjanti, sabbe te pathaviį¹ƒ nissāya pathaviyaį¹ƒ patiį¹­į¹­hāya
evamĀ·ete bÄ«jaĀ·gāmaĀ·bhÅ«taĀ·gāmā vuįøįøhiį¹ƒ virÅ«įø·hiį¹ƒ vepullaį¹ƒ āpajjanti;
evamĀ·eva kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya cattāro
sammaĀ·pĀ·padhāne bhāveti, cattāro sammaĀ·pĀ·padhāne bahulÄ«Ā·karoti.


Just as, bhikkhus, whatever seeds and plants come to development, growth
and maturity, it is supported by earth and grounded in earth that all
these seeds and plants come to development, growth and maturity; in the
same way, bhikkhus, it is supported by virtue and grounded in virtue that a bhikkhu develops the four right strivings, that he practices assiduously the four right strivings.


KathaƱĀ·ca, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya cattāro
sammaĀ·pĀ·padhāne bhāveti, cattāro sammaĀ·pĀ·padhāne bahulÄ«Ā·karoti? Idha,
bhikkhave, bhikkhu anuppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ
anuppādāya chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti
padahati. Uppannānaį¹ƒ pāpakānaį¹ƒ akusalānaį¹ƒ dhammānaį¹ƒ pahānāya chandaį¹ƒ
janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati.
Anuppannānaį¹ƒ kusalānaį¹ƒ dhammānaį¹ƒ uppādāya chandaį¹ƒ janeti vāyamati
vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti padahati. Uppannānaį¹ƒ kusalānaį¹ƒ
dhammānaį¹ƒ į¹­hitiyā asammosāya bhiyyoĀ·bhāvāya vepullāya bhāvanāya
pāripÅ«riyā chandaį¹ƒ janeti vāyamati vÄ«riyaį¹ƒ ārabhati cittaį¹ƒ paggaį¹‡hāti
padahati.


And how, bhikkhus, does a bhikkhu supported by virtue and grounded in virtue develop the four right strivings, practice assiduously the four right strivings? Here, bhikkhus, a bhikkhu generates his desire for the non-arising of unarisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the abandoning of arisen evil and unwholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the arising of unarisen wholesome states, he exerts himself, rouses his exertion, applies vigorously his mind and strives. He generates his desire for the steadiness of arisen wholesome states,
for their non-confusion, for their increase, their maturity, their
development and their completion, he exerts himself, rouses his exertion, applies vigorously his mind and strives.


Evaį¹ƒ kho, bhikkhave, bhikkhu sÄ«laį¹ƒ nissāya sÄ«le patiį¹­į¹­hāya cattāro
sammaĀ·pĀ·padhāne bhāveti, cattāro sammaĀ·pĀ·padhāne bahulÄ«Ā·karotÄ« ti.


Thus, bhikkhus, it is supported by virtue and grounded in virtue that a bhikkhu develops the four right strivings, that he practices assiduously the four right strivings.

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Bahuvedanīya Sutta (MN 59) {excerpt} - word by word

MN 59 (M i 396)

Bahuvedanīya Sutta

{excerpt}


ā€” A lot to be experienced ā€”
[bahu+vedanīya]


In this short excerpt, the Buddha defines the five kāmaguį¹‡Äs and makes an important comparison with another type of pleasure.




Note: infoĀ·bubbles on every Pali word



Pāįø·i



English






PaƱca kho ime, ānanda, kāmaguį¹‡Ä. Katame paƱca? Cakkhu-viƱƱeyyā rÅ«pā iį¹­į¹­hā kantā manāpā piyarÅ«pā kāmĀ·Å«pasaį¹ƒhitā rajanÄ«yā. Sota-viƱƱeyyā saddā iį¹­į¹­hā kantā manāpā piyarÅ«pā kāmĀ·Å«pasaį¹ƒhitā rajanÄ«yā. Ghāna-viƱƱeyyā gandhā iį¹­į¹­hā kantā manāpā piyarÅ«pā kāmĀ·Å«pasaį¹ƒhitā rajanÄ«yā. Jivhā-viƱƱeyyā rasā iį¹­į¹­hā kantā manāpā piyarÅ«pā kāmĀ·Å«pasaį¹ƒhitā rajanÄ«yā. Kāya-viƱƱeyyā phoį¹­į¹­habbā iį¹­į¹­hā kantā manāpā piyarÅ«pā kāmĀ·Å«pasaį¹ƒhitā rajanÄ«yā. Ime kho, ānanda, paƱca kāmaguį¹‡Ä. Yaį¹ƒ kho, ānanda, ime paƱca kāmaguį¹‡e paį¹­icca uppajjati sukhaį¹ƒ somanassaį¹ƒ idaį¹ƒ vuccati kāma-sukhaį¹ƒ.


There are, Ānanda, these five kāmaguį¹‡as. Which five? RÅ«pas cognizable by the eye, which are pleasant, agreeable, charming, pleasing, connected with kāma, rousing excitement. Sounds cognizable by the ear, which are pleasant, agreeable, charming, pleasing, connected with kāma, rousing excitement. Smells cognizable by the nose, which are pleasant, agreeable, charming, pleasing, connected with kāma, rousing excitement. Tastes cognizable by the tongue, which are pleasant, agreeable, charming, pleasing, connected with kāma,
rousing excitement. Bodily phenomena cognizable by the body, which are
pleasant, agreeable, charming, pleasing, connected with kāma, rousing excitement. These, Ānanda, are the five kāmaguį¹‡as. The sukha and somanassa, Ānanda, which arise dependent on these five kāmaguį¹‡as, that is called kāma-sukha

Yo kho, ānanda, evaį¹ƒ vadeyya: ā€˜etaĀ·paramaį¹ƒ sattā sukhaį¹ƒ somanassaį¹ƒ paį¹­isaį¹ƒvedentÄ«ā€™ ti, idamassa nĀ·Änujānāmi. Taį¹ƒ kissa hetu? AtthĀ·Änanda, etamhā sukhā aƱƱaį¹ƒ sukhaį¹ƒ abhikkanta-taraƱĀ·ca paį¹‡Ä«ta-taraƱĀ·ca. KatamaƱĀ·cĀ·Änanda, etamhā sukhā aƱƱaį¹ƒ sukhaį¹ƒ abhikkanta-taraƱĀ·ca paį¹‡Ä«ta-taraƱĀ·ca? IdhĀ·Änanda, bhikkhhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ
vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati.


If, Ānanda, anyone said: ‘This is the highest sukha and somanassa that beings experience’, I would not approve of it. For which reason? There is Ānanda, another sukha which is more pleasing and more exalted than that sukha. An what, Ānanda, is the other sukha which is more pleasing and more exalted than that sukha? Here, Ānanda, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment.

Idaį¹ƒ kho, ānanda, etamhā sukhā aƱƱaį¹ƒ sukhaį¹ƒ abhikkanta-taraƱĀ·ca paį¹‡Ä«ta-taraƱĀ·ca.


This, Ānanda, is the other sukha which is more pleasing and more exalted than that sukha.



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May be an image of 1 person and text that says
May be an image of 3 people and text that says

https://www.buddha-vacana.org/sutta/majjhima/mn059.html



Bhaddaka Sutta (AN 6.14) - few infoĀ·bubbles

Bhayabherava Sutta (MN 4) - enhanced translation

BÄ«ja Sutta (SN 49.24) - enhanced translation




httpss://thefederal.com/ā€¦/did-tn-dalits-piggyback-onā€¦/

The
recent remarks of Dravida Munnetra Kazhagam (DMK) MP RS Bharathi that
SC/STs got appointed to High Courts only due to the alms (picchai) given
by his party. This was in the context of A Varadarajan getting
appointed a High Court judge in 1974, when the DMK was in power in Tamil
Nadu which is not true. Supreme Court Justice had written to the post
because he was well versed with the Constitution fathered by Dr B R
Ambedkar, unlike Bharati who thinks that DMK wrote the Constitution as
he became a lawyer with the help of DMK and not after studying the
Constitution.

SC/ST
Scholars are of the view that prior to their community getting
categorised as scheduled castes intellectuals from the group debated and
discussed with the British in equal terms.

In
1891, Pandit Iyothee Thass founded the ā€œDravida Mahajana Sabhaā€, much
before Periyar started using the word ā€˜Dravidianā€™. Also, Thass and
Reverend John Rathinam, founder of ā€œDravida Kazhagamā€ started a magazine
called ā€œDravida Pandian.ā€

Pallikonda
Krishnasamy, a Scheduled Caste leader contested an election in 1940,
under the ā€œrising sunā€ symbol. The symbol was acquired by the DMK,
officially, in 1958. However in 1957, DMK patron M Karunanidhi,
contested under the very same symbol and entered the assembly for the
first ever time from Kulithalai constituency.

Pointing
to the sequence of events, Stalin Rajangam, a researcher based in
Madurai, said that it is the SC/STs who have to claim that the DMK got a
lease of life because of the SC/STs. He said, ā€œIf we consider history
and the background, it is the SC/STs who should be making such remarks
against the DMK and not vice versa.ā€

According
to him, understanding the difference between SC/ST politics and
Dravidian politics is important to interpret such unfounded remarks.

ā€œSC/ST
politics is played at the national level, whereas Dravidian politics is
limited just to Tamil Nadu. When issues concerning reservations arise,
the SC/STs from Tamil Nadu too get included. So DMKā€™s statement on
SC/STs becoming judges is logically wrong. SC/STs are not their prime
concern, if they get along well with them and Bharathiā€™s remark has only
reflected thatā€ he said.

It
was because of MC Raja, a Scheduled Caste iconā€™s effort, the government
authorised the use of the words ā€˜Adi Dravidarā€™ in official records.
Later, Dravidian parties normalised the usage, even in private
conversations added the research scholar.

Right from 1916, when the Justice Party was born, fight against Brahmanism was the prime agenda of the Dravidian movements.

Case of Justice Varadarajan

Debunking
the theory that it was DMK which spearheaded the social justice
movement, Gowthama Sanna alleged that the DMK hijacked the right won by
the SC/STs.

ā€œBefore
reservations were introduced, the then Madras Presidency passed an
order providing caste-based reservation in government jobs and colleges.

In
1951, a Brahmin named Champakam Dorairajan filed a case against it in
the Madras High Court and the Court struck down the GO. The Supreme
Court too upheld the High Courtā€™s judgement. Thereafter SC/STs began to
protest. The then Union Law Minister Ambedkar criticised the Madras High
Court Judge Rajamannar for striking down the reservation order. As that
was the first instance of a sitting law minister publicly criticising a
sitting judge, it provoked a debate in Parliament which led to the
first amendment in our Constitution. That amendment protected socially
weaker
sections from social injustice. That move clearly showed that it was
Ambedkar who ensured the incorporation of SC/ST rights in the
Constitution. Periyar fought for the rights of backward classes and not
for that of SC/STsā€
This being a fact, the DMKā€™s claim of appointing Varadarajan as a High Court judge is untrue.

Tracing
the appointment of A Varadharajan to the High Court, he said that
Varadarajan became an advocate in 1944 ahead of the DMKā€™s birth in 1949.

In
1967, when the DMK assumed office for the first time, he was already a
district judge and by 1973 he was made an additional judge in the Madras
High Court Since he was the senior-most coupled with the fact that the
High Court didnā€™t have a Scheduled Caste judge, he was tipped to become a
permanent judge, added and alleged that the DMK government sat on the
recommendation of the Chief Justice appointing Varadarajan as a
permanent judge. After a delay of six months, Karunanidhi, the then
chief minister had no choice but to forward the recommendation that
resulted in Varadarajanā€™s appointment. Six years later, he was promoted
to the Supreme Court. ā€œ

This
being the case, it is surprising to hear that the DMK played a role or
gave alms (Pichai) to a Scheduled Caste judge to move up the hierarchy?ā€

However
the servants and slaves of 99.9% All Aboriginal Awakened Societies
(Sarvajan Samaj) Masters will be served by tampering the fraud EVM/VVPAT
by the Mad murderer of democratic institutions (Modi) remotely
controlled by foreigners kicked out from Bene Israel, Tibet, Africa,
Eastern Europe, Western Germany, South Russia, Western Europe, Hungary
chitpavan brahmins of Rowdy Swayam Sevaks (RSS), who are intolerant,
violent, militant, number one terrorists of the world, ever shooting,
mob lynching, lunatic, mentally retarded practicing hatred, anger,
jealousy, delusion, stupidity till they are forced to quit Prabuddha
Bharat people who are calm, quiet, alert, attentive having equanimity
mind with a clear understand that everything is changing.

Dr
Sathyavani Muthu,ed the DMKā€™s protests against Kula Kalvi Thittam in
1954 and got arrested for the same. She gained popularity both within
and outside the party in the 1950s and she was made propaganda secretary
in 1958. (A Raja currently holds this position). In 1957, she
successfully contested state elections for the first time as an
independent candidate from Perambur constituency. While meeting with
international leaders like Pope Paul and Queen Elizabeth, she brought up
issues of caste and patriarchy.

As
a part of M Karunanidhiā€™s cabinet in 1974, she worked towards
establishing a law college named after Ambedkar, following up on a
long-standing demand of the SC/ST community. The government mockingly
cited lack of funds and asked the SC/STs to raise half the amount. This
did not deter Dr Muthu, and she proceeded to do just that. Her speech at
an
SC/ST association meeting against the Family Planning Scheme got her
removed from the cabinet. It is said that her phone and water
connection, security was withdrawn immediately after the controversial
speech where she claimed the government scheme were targetting the poor
and marginalised.

DMK
has been frequently accused of being non-committed to their own vocal
anti-caste cause. The party has been dominated by upper-caste
non-Brahmins. Former Chief Minister of Tamil Nadu, M. Karunanidhi was
the President of the party during Dr Muthuā€™s time. According to retired
Professor of Tamil at Manonmaniam Sundaranar University, Tho
Paramasivan, ā€œKarunanidhi is wholly responsible for caste issues in this
state.ā€ Dr Muthu quit the DMK citing prejudicial behaviour by M
Karunanidhi and went on to form her own party in 1974.

She
left averring that the DMK had not been serious in supporting the cause
of the SC/STs, and in particular, claimed that Karunanidhi had been
prejudiced against SC/STs. Even within the DMK, there had been
discrimination against SC/ST members of the party despite its avowed
opposition to caste. Government officials had shown themselves to be
persistently
obstructive in the implementation of SC/ST welfare measures. Commenting
on Sathyavani Muthuā€™s revolt, a 1974 Times of India report opined that
Muthuā€™s exit would not cost the DMK much as the SC/ST community was
never a significant factor for the party.

Weā€™ll
form a new party, sit on the opposition benches, and fight for the
rights of the scheduled castes. We will not let them be exploited and
humiliated endlessly.ā€ļ»æ

Dr
Muthu did not depart alone; she took with her several other DMK
legislators and promptly set up a new party, the Thazhthapattor Munnetra
Kazhagam or Progressive Federation of the Oppressed. ā€œThe time has
come,ā€ she declared, ā€œto form a new party to fight for the rights of the
SC/STs. After Dr Ambedkhar, nobody has taken up the cudgels in real
earnest.
ā€¦. Weā€™ll form a new party, sit on the opposition benches, and fight for
the rights of the scheduled castes. We will not let them be exploited
and humiliated endlessly.ā€

When
the Kizhvenmani massacre took place in December of 1968, she rushed to
the village to support the victims. She arranged for the village to be
adopted by the government and built houses and a school.

After
almost 6 decades in politics, Dr Sathyavani Muthu stayed true to her
Self-Respect principles despite the movement taking several forms and
was called the Determined Self Respect Warrior by Periyar. For all her
commendable work, there is little to no information available about her
within mainstream media circles, especially beyond Tamil Nadu.
Sathyavani Muthu Nagar is a residential neighbourhood named after her in
Chennai.

To
learn more about her, she penned her struggles in a book titled My
Agitation which was first released in 1982 by The Justice Press in
Madras. Bhavani Ilavenil also wrote about the struggles of Sathyavani
Muthu and released a book in 2018. The book is titled ā€œThaltapatta
Makkaluku Kalingnar M. Karunanidhi Seydha Dhroham ā€“ Sathyavani Muthu
Varalarā€ (How Karunanidhi betrayed SC/STs ā€“ Dr.Sathyavani Muthuā€™s Struggles).
https://thefederal.com/ā€¦/did-tn-dalits-piggyBacke-on

Dravida
Munnetra Kazhagam (DMK) MP RS Bharath ą®šą®®ąÆ€ą®Ŗą®¤ąÆą®¤ą®æą®Æ ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆ ą®Žą®©ąÆą®±ąÆ SC /
STS ą®…ą®ŖąÆą®øąÆ (ą®Ŗą®æą®•ąÆą®šą®¾ą®ÆąÆ) ą®•ą®¾ą®°ą®£ą®®ą®¾ą®• ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®™ąÆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®Øą®æą®Æą®®ą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¾ą®°ąÆ
ą®…ą®µą®°ą®¤ąÆ ą®•ą®ŸąÆą®šą®æ ą®®ąÆ‚ą®²ą®®ąÆ. ą®‡ą®¤ąÆ ą®’ą®°ąÆ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®µą®°ą®µą®æą®°ąÆą®•ąÆą®•ąÆą®®ąÆ ą®šąÆ‚ą®“ą®²ą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ą®¤ąÆ 1974
ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ ą®’ą®°ąÆ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®ÆąÆˆ ą®Øą®æą®Æą®®ą®æą®¤ąÆą®¤ą®¤ąÆ, ą®Ÿą®æ.ą®µą®æ.ą®•ąÆ‡. Nadu ą®‰ą®£ąÆą®®ąÆˆ
ą®‡ą®²ąÆą®²ąÆˆ. ą®‰ą®šąÆą®š ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®Ŗą®¤ą®µą®æą®•ąÆą®•ąÆ ą®Žą®“ąÆą®¤ą®æą®Æą®æą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ ą®ą®©ąÆ†ą®©ą®æą®²ąÆ ą®…ą®µą®°ąÆ
ą®Ÿą®¾ą®•ąÆą®Ÿą®°ąÆ ą®Ŗą®æ ą®†ą®°ąÆ ą®¤ą®ØąÆą®¤ąÆˆ ą®¤ą®ØąÆą®¤ąÆˆ ą®•ąÆŠą®£ąÆą®Ÿ ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆą®Ÿą®©ąÆ ą®Øą®©ąÆą®•ąÆ ą®…ą®±ą®æą®ØąÆą®¤ą®æą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ
ą®Ŗą®¾ą®°ą®¤ą®æ ą®ŖąÆ‹ą®²ą®²ąÆą®²ą®¾ą®®ą®²ąÆ, ą®¤ą®æ.ą®®ąÆ.ą®•. ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆˆ ą®Žą®“ąÆą®¤ą®æą®Æą®¤ą®¾ą®• ą®Øą®æą®©ąÆˆą®•ąÆą®•ąÆą®®ąÆ ą®Ŗą®¾ą®°ą®¤ą®æ
ą®ŖąÆ‹ą®²ą®²ąÆą®²ą®¾ą®®ą®²ąÆ
ą®…ą®µą®°ąÆ ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡. ą®‰ą®¤ą®µą®æą®ÆąÆą®Ÿą®©ąÆ ą®’ą®°ąÆ ą®µą®“ą®•ąÆą®•ą®±ą®æą®žą®°ą®¾ą®•ą®µąÆą®®ąÆ, ą®Ŗą®Ÿą®æą®¤ąÆą®¤ ą®Ŗą®æą®±ą®•ąÆ ą®…ą®²ąÆą®² ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆ.

ą®Žą®øąÆ.ą®šą®æ.
/ ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®…ą®±ą®æą®žą®°ąÆą®•ą®³ąÆ ą®¤ą®™ąÆą®•ą®³ąÆ ą®šą®®ąÆ‚ą®•ą®¤ąÆą®¤ą®æą®±ąÆą®•ąÆ ą®®ąÆą®©ąÆą®©ą®¤ą®¾ą®•ą®µąÆ‡ ą®•ą®°ąÆą®¤ąÆą®•ą®æą®©ąÆą®±ą®©ą®°ąÆ
ą®•ąÆą®“ąÆą®µą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æą®•ą®³ąÆ ą®ŖąÆą®¤ąÆą®¤ą®æą®œąÆ€ą®µą®æą®•ą®³ą®¾ą®•
ą®µą®•ąÆˆą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ ą®Ŗą®æą®°ą®æą®ŸąÆą®Ÿą®©ąÆą®Ÿą®©ąÆ ą®šą®®ą®®ą®¾ą®© ą®µą®•ąÆˆą®Æą®æą®²ąÆ ą®µą®æą®µą®¾ą®¤ą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ.
ą®‰ą®³ąÆą®³
1891, Pandit iyothee thass ā€œDravida Mahajana Sabhaā€ ą®Øą®æą®±ąÆą®µą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ,
ą®®ą®æą®•ą®µąÆą®®ąÆ PE ą®•ąÆą®•ąÆ ą®®ąÆą®©ąÆ ą®‰ą®³ąÆą®³ 1891, Pandit iyothee thass ā€œDravida Mahajana
Sabha ą®Øą®æą®±ąÆą®µą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ, ą®®ą®æą®•ą®µąÆą®®ąÆ Periyar ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆ ā€˜ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿā€™ ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆ
ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®æ ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ. ą®®ąÆ‡ą®²ąÆą®®ąÆ, ą®¤ą®æ ą®Ÿą®¾ą®øąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆā€ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®•ą®œą®•ą®¾ą®®ąÆā€ ą®Øą®æą®±ąÆą®µą®©ą®°ąÆ
ą®°ąÆ†ą®µą®°ąÆą®ŸąÆ ą®œą®¾ą®©ąÆ ą®°ą®¤ą®æą®©ą®®ąÆ ą®’ą®°ąÆ ą®Ŗą®¤ąÆą®¤ą®æą®°ą®æą®•ąÆˆ ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ
ą®Žą®©ąÆą®±ąÆ ą®…ą®“ąÆˆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®®ąÆ ā€œą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®Ŗą®¾ą®£ąÆą®Ÿą®æą®Æą®©ąÆ.ā€

ą®Ŗą®²ąÆą®²ą®æą®•ąÆŠą®£ąÆą®Ÿą®¾ ą®•ą®æą®°ąÆą®·ąÆą®£ą®šą®¾ą®®ą®æ, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®¤ą®²ąÆˆą®µą®°ąÆ 1940 ą®²ąÆ ą®¤ąÆ‡ą®°ąÆą®¤ą®²ą®æą®²ąÆ ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®Ÿą®¾ą®°ąÆ,

ā€œą®‰ą®Æą®°ąÆą®®ąÆ ą®šąÆ‚ą®°ą®æą®Æą®©ąÆā€ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ. ą®…ą®ØąÆą®¤ ą®šą®æą®©ąÆą®©ą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•.

ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µą®®ą®¾ą®•,
1958 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ 1957 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®¤ą®æ.ą®®ąÆ.ą®•. ą®…ą®¤ąÆ‡ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ
ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®ŸąÆ, ą®šą®ŸąÆą®Ÿą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®ØąÆą®“ąÆˆą®ØąÆą®¤ą®¤ąÆ Kulithalai ą®¤ąÆŠą®•ąÆą®¤ą®æą®Æą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ
ą®®ąÆą®¤ą®²ąÆ ą®ØąÆ‡ą®°ą®®ąÆ.

ą®šąÆą®ŸąÆą®Ÿą®æą®•ąÆą®•ą®¾ą®ŸąÆą®Ÿą®æ
ą®Øą®æą®•ą®“ąÆą®µąÆą®•ą®³ąÆ ą®µą®°ą®æą®šąÆˆą®•ąÆą®•ąÆ, ą®øąÆą®Ÿą®¾ą®²ą®æą®©ąÆ ą®°ą®¾ą®œą®¾ą®™ąÆą®•ą®®ąÆ, ą®…ą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆˆą®Æą®æą®²ą®¾ą®© ą®’ą®°ąÆ
ą®†ą®°ą®¾ą®ÆąÆą®šąÆą®šą®æą®Æą®¾ą®³ą®°ąÆ ą®®ą®¤ąÆą®°ąÆˆ, ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡. ą®’ą®°ąÆ ą®•ą®æą®ŸąÆˆą®¤ąÆą®¤ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ąÆą®®ąÆ SC / STS
ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ.

SC
/ STS ą®•ą®¾ą®°ą®£ą®®ą®¾ą®• ą®µą®¾ą®“ąÆą®•ąÆą®•ąÆˆą®Æą®æą®©ąÆ ą®•ąÆą®¤ąÆą®¤ą®•ąÆˆ. ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ, ā€œą®Øą®¾ą®™ąÆą®•ą®³ąÆ ą®µą®°ą®²ą®¾ą®±ąÆą®±ąÆˆ
ą®•ą®°ąÆą®¤ąÆą®¤ą®æą®²ąÆ ą®•ąÆŠą®£ąÆą®Ÿą®¾ą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®©ąÆą®©ą®£ą®æ, ą®‡ą®¤ąÆ SC / STS ą®ŖąÆ‹ą®©ąÆą®± ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆ
ą®šąÆ†ą®ÆąÆą®Æ ą®µąÆ‡ą®£ąÆą®ŸąÆą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•. ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®…ą®¤ą®±ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®®ą®¾ą®±ą®¾ą®• ą®…ą®²ąÆą®². ā€
ą®Ŗą®Ÿą®æ
ą®…ą®µą®°ąÆˆ, SC / ST ą®…ą®°ą®šą®æą®Æą®²ąÆą®•ąÆą®•ąÆą®®ąÆ ą®µą®æą®¤ąÆą®¤ą®æą®Æą®¾ą®šą®¤ąÆą®¤ąÆˆ ą®ŖąÆą®°ą®æą®ØąÆą®¤ąÆą®•ąÆŠą®³ąÆą®µą®¤ąÆ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ
ą®…ą®°ą®šą®æą®Æą®²ąÆˆ ą®‡ą®¤ąÆą®¤ą®•ąÆˆą®Æ ą®†ą®¤ą®¾ą®°ą®®ą®±ąÆą®± ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆˆ ą®µą®æą®³ą®•ąÆą®•ąÆą®µą®¤ąÆ ą®®ąÆą®•ąÆą®•ą®æą®Æą®®ąÆ.

ā€œSC
/ ą®šąÆ†ą®Æą®æą®©ąÆą®Ÿ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®¤ąÆ‡ą®šą®æą®Æ ą®®ą®ŸąÆą®Ÿą®¤ąÆą®¤ą®æą®²ąÆ ą®Øą®Ÿą®æą®¤ąÆą®¤ąÆą®³ąÆą®³ą®¾ą®°ąÆ, ą®…ą®¤ąÆ‡ą®šą®®ą®Æą®¤ąÆą®¤ą®æą®²ąÆ
ą®Ÿą®æą®°ą®¾ą®µą®æą®Ÿą®æą®Æą®©ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®‰ą®³ąÆą®³ą®¤ąÆ ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®±ąÆą®•ąÆ ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡
ą®µą®°ąÆˆą®Æą®±ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®Ŗą®¾ą®© ą®Ŗą®æą®°ą®šąÆą®šą®æą®©ąÆˆą®•ą®³ąÆ ą®Žą®“ąÆą®®ąÆ ą®ŖąÆ‹ą®¤ąÆ,
ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®²ą®æą®°ąÆą®ØąÆą®¤ąÆ SC / STS ą®•ąÆ‚ą®Ÿ ą®šąÆ‡ą®°ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®Žą®©ą®µąÆ‡ ą®¤ą®æ.ą®®ąÆ.ą®•. SC /
STS ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®•ą®³ąÆ ą®¤ą®°ąÆą®•ąÆą®•ą®°ąÆ€ą®¤ą®æą®Æą®¾ą®• ą®¤ą®µą®±ąÆ. SC / STS ą®…ą®µą®°ąÆą®•ą®³ą®æą®©ąÆ ą®Ŗą®æą®°ą®¤ą®¾ą®©ą®®ą®¾ą®• ą®‡ą®²ąÆą®²ąÆˆ
ą®•ą®µą®²ąÆˆ, ą®…ą®µą®°ąÆą®•ą®³ąÆ ą®Øą®©ąÆą®±ą®¾ą®• ą®šąÆ‡ą®°ąÆą®ØąÆą®¤ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®¾ą®°ą®¤ą®æą®Æą®æą®©ąÆ ą®•ą®°ąÆą®¤ąÆą®¤ąÆ ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡
ą®Žą®©ąÆą®±ąÆ ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ ā€œą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ.


ą®…ą®¤ąÆ
ą®ą®©ąÆ†ą®©ą®æą®²ąÆ MC ą®°ą®¾ą®œą®¾, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®®ąÆą®Æą®±ąÆą®šą®æ, ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®®ąÆ
ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µ ą®Ŗą®¤ą®æą®µąÆą®•ą®³ą®æą®²ąÆ ā€˜ą®†ą®¤ą®æ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿą®°ąÆā€™ ą®Žą®©ąÆą®± ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆą®•ą®³ąÆˆ ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤
ą®…ą®™ąÆą®•ąÆ€ą®•ą®¾ą®°ą®®ąÆ ą®ŖąÆ†ą®±ąÆą®±ą®¤ąÆ. ą®Ŗą®æą®©ąÆą®©ą®°ąÆ, ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿą®•ąÆ ą®•ą®ŸąÆą®šą®æą®•ą®³ąÆ ą®Ŗą®Æą®©ąÆą®Ŗą®¾ą®ŸąÆą®ŸąÆˆ ą®šą®¾ą®¤ą®¾ą®°ą®£ą®®ą®¾ą®•
ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ąÆą®•ą®æą®©ąÆą®±ą®© ą®‰ą®°ąÆˆą®Æą®¾ą®Ÿą®²ąÆą®•ą®³ąÆ ą®†ą®°ą®¾ą®ÆąÆą®šąÆą®šą®æ ą®…ą®±ą®æą®žą®°ąÆˆą®šąÆ ą®šąÆ‡ą®°ąÆą®¤ąÆą®¤ą®¤ąÆ.

1916-ą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ, ą®ØąÆ€ą®¤ą®æ ą®•ą®ŸąÆą®šą®æ ą®Ŗą®æą®±ą®ØąÆą®¤ ą®ŖąÆ‹ą®¤ąÆ, ą®Ŗą®æą®°ą®¾ą®®ą®£ą®æą®Æą®®ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®ŖąÆ‹ą®°ą®¾ą®Ÿ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®‡ą®Æą®•ąÆą®•ą®™ąÆą®•ą®³ą®æą®©ąÆ ą®Ŗą®æą®°ą®¤ą®¾ą®© ą®Øą®æą®•ą®“ąÆą®šąÆą®šą®æą®Øą®æą®°ą®²ąÆ ą®†ą®•ąÆą®®ąÆ.

ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®µą®“ą®•ąÆą®•ąÆ

Dealunking.

ą®…ą®¤ąÆ ą®šą®®ąÆ‚ą®• ą®ØąÆ€ą®¤ą®æą®ÆąÆˆ ą®®ąÆą®©ąÆą®©ąÆ†ą®ŸąÆą®¤ąÆą®¤ DMK ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‹ą®ŸąÆą®Ŗą®¾ą®ŸąÆ ą®‡ą®Æą®•ąÆą®•ą®®ąÆ, Gowthama Sanna DMK ą®šą®°ą®æą®Æą®¾ą®© ą®µąÆ†ą®±ąÆą®±ą®æ ą®ŖąÆ†ą®±ąÆą®±ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆ.

SC / STS.

ā€œą®®ąÆą®©ąÆ
ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®…ą®±ą®æą®®ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ, ą®Ŗą®æą®©ąÆą®©ą®°ąÆ ą®®ąÆ†ą®ŸąÆą®°ą®¾ą®øąÆ ą®œą®©ą®¾ą®¤ą®æą®Ŗą®¤ą®æ ą®’ą®°ąÆ ą®®ąÆą®±ąÆˆ
ą®•ą®Ÿą®ØąÆą®¤ąÆ ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ ą®…ą®°ą®šą®¾ą®™ąÆą®• ą®µąÆ‡ą®²ąÆˆą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®•ą®²ąÆą®²ąÆ‚ą®°ą®æą®•ą®³ą®æą®²ąÆ ą®šą®¾ą®¤ą®æ ą®…ą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆˆą®Æą®æą®²ą®¾ą®©
ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆą®ŸąÆˆ ą®µą®“ą®™ąÆą®•ąÆą®¤ą®²ąÆ.

1951 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®·ą®¾ą®®ąÆą®Ŗą®•ą®¾ą®®ąÆ ą®ŸąÆ‹ą®°ąÆˆą®Æą®œą®©ąÆ ą®Žą®©ąÆą®± ą®ŖąÆ†ą®Æą®°ą®æą®²ąÆ ą®’ą®°ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆ ą®’ą®°ąÆ ą®µą®“ą®•ąÆą®•ąÆ ą®¤ą®¾ą®•ąÆą®•ą®²ąÆ ą®šąÆ†ą®ÆąÆą®¤ą®¾ą®°ąÆ.

ą®šąÆ†ą®©ąÆą®©ąÆˆ
ą®‰ą®Æą®°ąÆą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ. ą®‰ą®šąÆą®šą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ
ą®•ąÆ‚ą®Ÿ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®¤ąÆ€ą®°ąÆą®ŖąÆą®ŖąÆˆ ą®‰ą®±ąÆą®¤ą®æą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®æą®Æą®¤ąÆ. ą®Ŗą®æą®©ąÆą®©ą®°ąÆ SC / STS
ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ ą®Žą®¤ą®æą®°ąÆą®ŖąÆą®ŖąÆ. ą®Ŗą®æą®©ąÆą®©ą®°ąÆ ą®¤ąÆŠą®“ą®æą®±ąÆą®šą®™ąÆą®• ą®šą®ŸąÆą®Ÿą®®ąÆ ą®…ą®®ąÆˆą®šąÆą®šą®°ąÆ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆ
ą®®ąÆ†ą®ŸąÆą®°ą®¾ą®øąÆ ą®‰ą®Æą®°ąÆ ą®µą®æą®®ą®°ąÆą®šą®æą®¤ąÆą®¤ą®¾ą®°ąÆ.

ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±
ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®°ą®¾ą®œą®®ą®©ąÆą®©ą®°ąÆ ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®‰ą®¤ąÆą®¤ą®°ą®µąÆˆą®¤ąÆ ą®¤ą®¾ą®•ąÆą®•ąÆą®®ąÆ. ą®…ą®¤ąÆˆ ą®ŖąÆ‡ą®¾ą®² ą®’ą®°ąÆ
ą®‰ą®ŸąÆą®•ą®¾ą®°ąÆą®ØąÆą®¤ą®æą®°ąÆą®ØąÆą®¤ ą®šą®ŸąÆą®Ÿ ą®®ą®ØąÆą®¤ą®æą®°ą®æ ą®®ąÆą®¤ą®²ąÆ ą®‰ą®¤ą®¾ą®°ą®£ą®®ą®¾ą®• ą®’ą®°ąÆ ą®•ąÆą®±ąÆą®±ą®µą®¾ą®³ą®æą®Æą®¾ą®• ą®‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ
ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ, ą®Ŗą®¾ą®°ą®¾ą®³ąÆą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®’ą®°ąÆ ą®µą®æą®µą®¾ą®¤ą®¤ąÆą®¤ąÆˆ ą®¤ąÆ‚ą®£ąÆą®Ÿą®æą®µą®æą®ŸąÆą®Ÿą®¾ą®°ąÆ, ą®‡ą®¤ąÆ
ą®µą®“ą®æą®µą®•ąÆą®¤ąÆą®¤ą®¤ąÆ ą®Žą®™ąÆą®•ą®³ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®Ŗą®æą®²ąÆ ą®®ąÆą®¤ą®²ąÆ ą®¤ą®æą®°ąÆą®¤ąÆą®¤ą®®ąÆ. ą®…ą®ØąÆą®¤ ą®¤ą®æą®°ąÆą®¤ąÆą®¤ą®®ąÆ
ą®šą®®ąÆ‚ą®•ą®®ą®¾ą®• ą®Ŗą®¾ą®¤ąÆą®•ą®¾ą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆ.

ą®šą®®ąÆ‚ą®• ą®…ą®ØąÆ€ą®¤ą®æą®Æą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®Ŗą®²ą®µąÆ€ą®©ą®®ą®¾ą®© ą®Ŗą®æą®°ą®æą®µąÆą®•ą®³ąÆ. ą®…ą®ØąÆą®¤ ą®Øą®Ÿą®µą®Ÿą®æą®•ąÆą®•ąÆˆ ą®¤ąÆ†ą®³ą®æą®µą®¾ą®• ą®•ą®¾ą®ŸąÆą®Ÿą®æą®Æą®¤ąÆ.

ą®Žą®øąÆ.ą®šą®æ. / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®‰ą®°ą®æą®®ąÆˆą®•ą®³ąÆˆ ą®‰ą®³ąÆą®³ą®Ÿą®•ąÆą®•ą®æą®Æ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆ ą®†ą®µą®¾ą®°ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆ. ą®Ŗą®æą®©ąÆą®¤ą®™ąÆą®•ą®æą®Æ ą®µą®•ąÆą®ŖąÆą®ŖąÆą®•ą®³ą®æą®©ąÆ ą®‰ą®°ą®æą®®ąÆˆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®ŖąÆ†ą®°ą®æą®Æą®¾ą®°ąÆ ą®ŖąÆ‹ą®°ą®¾ą®Ÿą®æą®©ą®¾ą®°ąÆ.

SC
/ STS ą®•ąÆą®•ąÆ ā€ ą®‡ą®¤ąÆ ą®’ą®°ąÆ ą®‰ą®£ąÆą®®ąÆˆą®Æą®¾ą®• ą®‡ą®°ąÆą®ŖąÆą®Ŗą®¤ąÆ, ą®’ą®°ąÆ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®Æą®¾ą®•
ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆˆ ą®Øą®æą®Æą®®ą®æą®ŖąÆą®Ŗą®¤ą®±ąÆą®•ą®¾ą®© ą®¤ą®æ.ą®®ąÆ.ą®•.ą®µą®æą®©ąÆ ą®•ąÆ‚ą®±ąÆą®±ąÆ ą®ŖąÆŠą®ÆąÆą®®ąÆˆą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ąÆą®•ą®æą®±ą®¤ąÆ.

ą®¤ą®Ÿą®®ą®±ą®æą®¤ą®²ąÆ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®±ąÆą®•ąÆ ą®’ą®°ąÆ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®Øą®æą®Æą®®ą®©ą®®ąÆ ą®Žą®©ąÆą®±ąÆ ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ.

1944 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•. ą®Ŗą®æą®±ąÆą®Ŗą®•ąÆą®¤ą®æą®Æą®æą®²ąÆ 1944 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®’ą®°ąÆ ą®µą®“ą®•ąÆą®•ą®±ą®æą®žą®°ą®¾ą®• ą®†ą®©ą®¾ą®°ąÆ.

1967 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®¤ą®æ.ą®®ąÆ.ą®•. ą®®ąÆą®¤ą®²ąÆ ą®®ąÆą®±ąÆˆą®Æą®¾ą®• ą®…ą®²ąÆą®µą®²ą®•ą®¤ąÆą®¤ąÆˆ ą®Žą®ŸąÆą®¤ąÆą®¤ąÆą®•ąÆ ą®•ąÆŠą®£ąÆą®Ÿą®ŖąÆ‹ą®¤ąÆ, ą®…ą®µą®°ąÆ ą®ą®±ąÆą®•ą®©ą®µąÆ‡ ą®‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ
ą®’ą®°ąÆ ą®®ą®¾ą®µą®ŸąÆą®Ÿ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®®ą®±ąÆą®±ąÆą®®ąÆ 1973 ą®µą®¾ą®•ąÆą®•ą®æą®²ąÆ ą®…ą®µą®°ąÆ ą®’ą®°ąÆ ą®•ąÆ‚ą®ŸąÆą®¤ą®²ąÆ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®Æą®¾ą®• ą®‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ.

ą®®ąÆ†ą®ŸąÆą®°ą®¾ą®øąÆ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ

ą®‡ą®°ąÆą®ØąÆą®¤ąÆ
ą®‰ą®Æą®°ąÆą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ ą®‡ą®²ąÆą®²ąÆˆ ą®Žą®©ąÆą®± ą®‰ą®£ąÆą®®ąÆˆą®ÆąÆą®Ÿą®©ą®¾ą®© ą®®ąÆ‚ą®¤ąÆą®¤-ą®®ą®æą®•ą®µąÆą®®ąÆ ą®‡ą®£ąÆˆą®ØąÆą®¤ą®æą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ ą®’ą®°ąÆ
ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ, ą®…ą®µą®°ąÆ ą®’ą®°ąÆ ą®Øą®æą®°ą®ØąÆą®¤ą®° ą®†ą®• ą®Øą®©ąÆˆą®¤ąÆą®¤ą®¾ą®°ąÆ.

ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ,
ą®šąÆ‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•. ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®®ąÆ ą®…ą®®ą®°ąÆą®ØąÆą®¤ąÆą®³ąÆą®³ą®¤ą®¾ą®• ą®•ąÆ‚ą®±ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆ
ą®®ąÆą®•ąÆą®•ą®æą®Æ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®Æą®æą®©ąÆ ą®Ŗą®°ą®æą®ØąÆą®¤ąÆą®°ąÆˆ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆˆ ą®Øą®æą®Æą®®ą®æą®¤ąÆą®¤ą®²ąÆ ą®Øą®æą®°ą®ØąÆą®¤ą®° ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ. ą®†ą®±ąÆ
ą®®ą®¾ą®¤ ą®•ą®¾ą®²ą®¤ąÆą®¤ą®æą®±ąÆą®•ąÆą®ŖąÆ ą®Ŗą®æą®±ą®•ąÆ ą®•ą®°ąÆą®£ą®¾ą®Øą®æą®¤ą®æ, ą®Ŗą®æą®©ąÆą®©ą®°ąÆ ą®®ąÆą®¤ą®²ą®®ąÆˆą®šąÆą®šą®°ąÆ ą®Ŗą®°ą®æą®ØąÆą®¤ąÆą®°ąÆˆą®¤ąÆą®¤ą®µą®°ąÆˆ
ą®®ąÆą®©ąÆą®©ąÆ†ą®ŸąÆą®ŖąÆą®Ŗą®¤ą®±ąÆą®•ąÆ ą®µąÆ‡ą®±ąÆ ą®µą®“ą®æą®Æą®æą®²ąÆą®²ąÆˆ ą®µą®¾ą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®Øą®æą®Æą®®ą®©ą®®ąÆ ą®ą®±ąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ. ą®†ą®±ąÆ
ą®†ą®£ąÆą®ŸąÆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®Ŗą®æą®©ąÆą®©ą®°ąÆ, ą®…ą®µą®°ąÆ ą®Šą®•ąÆą®•ąÆą®µą®æą®¤ąÆą®¤ą®¾ą®°ąÆ.

ą®‰ą®šąÆą®š ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ. ā€

ą®‡ą®¤ą®±ąÆą®•ą®æą®ŸąÆˆą®Æą®æą®²ąÆ
ą®‡ą®ØąÆą®¤ ą®µą®“ą®•ąÆą®•ą®æą®²ąÆ, ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡ ą®’ą®°ąÆ ą®Ŗą®™ąÆą®•ąÆ ą®µą®•ą®æą®¤ąÆą®¤ą®¤ą®¾ą®• ą®•ąÆ‡ą®ŸąÆą®• ą®†ą®šąÆą®šą®°ą®æą®Æą®®ą®¾ą®•
ą®‡ą®°ąÆą®•ąÆą®•ą®æą®±ą®¤ąÆ alms (pichai) ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®•ąÆą®•ąÆ ą®Ŗą®æą®©ąÆą®©ą®°ąÆ
ą®µą®°ą®æą®šąÆˆą®•ąÆą®•ąÆ ą®šąÆ†ą®²ąÆą®²? ā€œ

ą®Žą®øąÆ.ą®šą®æ. / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ

ą®…ą®±ą®æą®žą®°ąÆą®•ą®³ąÆ
ą®¤ą®™ąÆą®•ą®³ąÆ ą®šą®®ąÆ‚ą®•ą®¤ąÆą®¤ą®æą®±ąÆą®•ąÆ ą®®ąÆą®©ąÆą®©ą®¤ą®¾ą®•ą®µąÆ‡ ą®•ą®°ąÆą®¤ąÆą®•ą®æą®©ąÆą®±ą®©ą®°ąÆ ą®•ąÆą®“ąÆą®µą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ
ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æą®•ą®³ąÆ ą®ŖąÆą®¤ąÆą®¤ą®æą®œąÆ€ą®µą®æą®•ą®³ą®¾ą®• ą®µą®•ąÆˆą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ.

ą®Ŗą®æą®°ą®æą®ŸąÆą®Ÿą®©ąÆą®Ÿą®©ąÆ ą®šą®®ą®®ą®¾ą®© ą®µą®•ąÆˆą®Æą®æą®²ąÆ ą®µą®æą®µą®¾ą®¤ą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ.

ą®‰ą®³ąÆą®³
1891, Pandit iyothee thass ā€œDravida Mahajana Sabhaā€ ą®Øą®æą®±ąÆą®µą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ,
ą®®ą®æą®•ą®µąÆą®®ąÆ Periyar ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆ ā€˜ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿā€™ ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆ ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®æ ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ.
ą®®ąÆ‡ą®²ąÆą®®ąÆ, ą®¤ą®æ ą®Ÿą®¾ą®øąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ā€œą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®•ą®œą®•ą®¾ą®®ąÆā€ ą®Øą®æą®±ąÆą®µą®©ą®°ąÆ ą®°ąÆ†ą®µą®°ąÆą®ŸąÆ ą®œą®¾ą®©ąÆ ą®°ą®¤ą®æą®©ą®®ąÆ
ą®’ą®°ąÆ ą®Ŗą®¤ąÆą®¤ą®æą®°ą®æą®•ąÆˆ ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®…ą®“ąÆˆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®®ąÆ ā€œą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®Ŗą®¾ą®£ąÆą®Ÿą®æą®Æą®©ąÆ.ā€

ą®Ŗą®²ąÆą®²ą®æą®•ąÆŠą®£ąÆą®Ÿą®¾ ą®•ą®æą®°ąÆą®·ąÆą®£ą®šą®¾ą®®ą®æ, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®¤ą®²ąÆˆą®µą®°ąÆ 1940 ą®²ąÆ ą®¤ąÆ‡ą®°ąÆą®¤ą®²ą®æą®²ąÆ
ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®Ÿą®¾ą®°ąÆ,
ā€œą®‰ą®Æą®°ąÆą®®ąÆ ą®šąÆ‚ą®°ą®æą®Æą®©ąÆā€ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ. ą®…ą®ØąÆą®¤ ą®šą®æą®©ąÆą®©ą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•.
ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µą®®ą®¾ą®•, 1958 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ 1957 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®¤ą®æ.ą®®ąÆ.ą®•. ą®…ą®¤ąÆ‡
ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®ŸąÆ, ą®šą®ŸąÆą®Ÿą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®ØąÆą®“ąÆˆą®ØąÆą®¤ą®¤ąÆ Kulithalai
ą®¤ąÆŠą®•ąÆą®¤ą®æą®Æą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®®ąÆą®¤ą®²ąÆ ą®ØąÆ‡ą®°ą®®ąÆ.

ą®šąÆą®ŸąÆą®Ÿą®æą®•ąÆą®•ą®¾ą®ŸąÆą®Ÿą®æ
ą®Øą®æą®•ą®“ąÆą®µąÆą®•ą®³ąÆ ą®µą®°ą®æą®šąÆˆą®•ąÆą®•ąÆ, ą®øąÆą®Ÿą®¾ą®²ą®æą®©ąÆ ą®°ą®¾ą®œą®¾ą®™ąÆą®•ą®®ąÆ, ą®…ą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆˆą®Æą®æą®²ą®¾ą®© ą®’ą®°ąÆ
ą®†ą®°ą®¾ą®ÆąÆą®šąÆą®šą®æą®Æą®¾ą®³ą®°ąÆ ą®®ą®¤ąÆą®°ąÆˆ, ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡. ą®’ą®°ąÆ ą®•ą®æą®ŸąÆˆą®¤ąÆą®¤ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ąÆą®®ąÆ SC / STS
ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ.

SC
/ STS ą®•ą®¾ą®°ą®£ą®®ą®¾ą®• ą®µą®¾ą®“ąÆą®•ąÆą®•ąÆˆą®Æą®æą®©ąÆ ą®•ąÆą®¤ąÆą®¤ą®•ąÆˆ. ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ, ā€œą®Øą®¾ą®™ąÆą®•ą®³ąÆ ą®µą®°ą®²ą®¾ą®±ąÆą®±ąÆˆ
ą®•ą®°ąÆą®¤ąÆą®¤ą®æą®²ąÆ ą®•ąÆŠą®£ąÆą®Ÿą®¾ą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®©ąÆą®©ą®£ą®æ, ą®‡ą®¤ąÆ SC / STS ą®ŖąÆ‹ą®©ąÆą®± ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆ
ą®šąÆ†ą®ÆąÆą®Æ ą®µąÆ‡ą®£ąÆą®ŸąÆą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•. ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®…ą®¤ą®±ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®®ą®¾ą®±ą®¾ą®• ą®…ą®²ąÆą®². ā€
ą®Ŗą®Ÿą®æ
ą®…ą®µą®°ąÆˆ, SC / ST ą®…ą®°ą®šą®æą®Æą®²ąÆą®•ąÆą®•ąÆą®®ąÆ ą®µą®æą®¤ąÆą®¤ą®æą®Æą®¾ą®šą®¤ąÆą®¤ąÆˆ ą®ŖąÆą®°ą®æą®ØąÆą®¤ąÆą®•ąÆŠą®³ąÆą®µą®¤ąÆ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ
ą®…ą®°ą®šą®æą®Æą®²ąÆˆ ą®‡ą®¤ąÆą®¤ą®•ąÆˆą®Æ ą®†ą®¤ą®¾ą®°ą®®ą®±ąÆą®± ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆˆ ą®µą®æą®³ą®•ąÆą®•ąÆą®µą®¤ąÆ ą®®ąÆą®•ąÆą®•ą®æą®Æą®®ąÆ.

ā€œSC / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®¤ąÆ‡ą®šą®æą®Æ ą®®ą®ŸąÆą®Ÿą®¤ąÆą®¤ą®æą®²ąÆ ą®Øą®Ÿą®æą®¤ąÆą®¤ąÆą®³ąÆą®³ą®¾ą®°ąÆ, ą®…ą®¤ąÆ‡ą®šą®®ą®Æą®¤ąÆą®¤ą®æą®²ąÆ ą®Ÿą®æą®°ą®¾ą®µą®æą®Ÿą®æą®Æą®©ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®‰ą®³ąÆą®³ą®¤ąÆ
ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®±ąÆą®•ąÆ
ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡ ą®µą®°ąÆˆą®Æą®±ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®Ŗą®¾ą®© ą®Ŗą®æą®°ą®šąÆą®šą®æą®©ąÆˆą®•ą®³ąÆ ą®Žą®“ąÆą®®ąÆ
ą®ŖąÆ‹ą®¤ąÆ, ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®²ą®æą®°ąÆą®ØąÆą®¤ąÆ SC / STS ą®•ąÆ‚ą®Ÿ ą®šąÆ‡ą®°ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®Žą®©ą®µąÆ‡
ą®¤ą®æ.ą®®ąÆ.ą®•. SC / STS ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®•ą®³ąÆ ą®¤ą®°ąÆą®•ąÆą®•ą®°ąÆ€ą®¤ą®æą®Æą®¾ą®• ą®¤ą®µą®±ąÆ. SC / STS ą®…ą®µą®°ąÆą®•ą®³ą®æą®©ąÆ
ą®Ŗą®æą®°ą®¤ą®¾ą®©ą®®ą®¾ą®• ą®‡ą®²ąÆą®²ąÆˆ ą®•ą®µą®²ąÆˆ, ą®…ą®µą®°ąÆą®•ą®³ąÆ ą®Øą®©ąÆą®±ą®¾ą®• ą®šąÆ‡ą®°ąÆą®ØąÆą®¤ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®¾ą®°ą®¤ą®æą®Æą®æą®©ąÆ ą®•ą®°ąÆą®¤ąÆą®¤ąÆ
ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡
ą®Žą®©ąÆą®±ąÆ ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ ā€œą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ.

ą®…ą®¤ąÆ
ą®ą®©ąÆ†ą®©ą®æą®²ąÆ MC ą®°ą®¾ą®œą®¾, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®®ąÆą®Æą®±ąÆą®šą®æ, ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®®ąÆ
ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µ ą®Ŗą®¤ą®æą®µąÆą®•ą®³ą®æą®²ąÆ ā€˜ą®†ą®¤ą®æ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿą®°ąÆā€™ ą®Žą®©ąÆą®± ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆą®•ą®³ąÆˆ ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤
ą®…ą®™ąÆą®•ąÆ€ą®•ą®¾ą®°ą®®ąÆ ą®ŖąÆ†ą®±ąÆą®±ą®¤ąÆ.

ą®Ŗą®æą®©ąÆą®©ą®°ąÆ, ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿą®•ąÆ ą®•ą®ŸąÆą®šą®æą®•ą®³ąÆ ą®Ŗą®Æą®©ąÆą®Ŗą®¾ą®ŸąÆą®ŸąÆˆ ą®šą®¾ą®¤ą®¾ą®°ą®£ą®®ą®¾ą®• ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ąÆą®•ą®æą®©ąÆą®±ą®© ą®‰ą®°ąÆˆą®Æą®¾ą®Ÿą®²ąÆą®•ą®³ąÆ ą®†ą®°ą®¾ą®ÆąÆą®šąÆą®šą®æ ą®…ą®±ą®æą®žą®°ąÆˆą®šąÆ ą®šąÆ‡ą®°ąÆą®¤ąÆą®¤ą®¤ąÆ.

1916-ą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ, ą®ØąÆ€ą®¤ą®æ ą®•ą®ŸąÆą®šą®æ ą®Ŗą®æą®±ą®ØąÆą®¤ ą®ŖąÆ‹ą®¤ąÆ, ā€‹ā€‹ą®Ŗą®æą®°ą®¾ą®®ą®£ą®æą®Æą®®ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®ŖąÆ‹ą®°ą®¾ą®Ÿ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®‡ą®Æą®•ąÆą®•ą®™ąÆą®•ą®³ą®æą®©ąÆ ą®Ŗą®æą®°ą®¤ą®¾ą®© ą®Øą®æą®•ą®“ąÆą®šąÆą®šą®æą®Øą®æą®°ą®²ąÆ ą®†ą®•ąÆą®®ąÆ.

ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®µą®“ą®•ąÆą®•ąÆ

Dealunking.

ą®…ą®¤ąÆ ą®šą®®ąÆ‚ą®• ą®ØąÆ€ą®¤ą®æą®ÆąÆˆ ą®®ąÆą®©ąÆą®©ąÆ†ą®ŸąÆą®¤ąÆą®¤ DMK ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‹ą®ŸąÆą®Ŗą®¾ą®ŸąÆ ą®‡ą®Æą®•ąÆą®•ą®®ąÆ, Gowthama Sanna DMK ą®šą®°ą®æą®Æą®¾ą®© ą®µąÆ†ą®±ąÆą®±ą®æ ą®ŖąÆ†ą®±ąÆą®±ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆSC / STS.

ā€œą®®ąÆą®©ąÆ
ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®…ą®±ą®æą®®ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ, ą®Ŗą®æą®©ąÆą®©ą®°ąÆ ą®®ąÆ†ą®ŸąÆą®°ą®¾ą®øąÆ ą®œą®©ą®¾ą®¤ą®æą®Ŗą®¤ą®æ ą®’ą®°ąÆ ą®®ąÆą®±ąÆˆ
ą®•ą®Ÿą®ØąÆą®¤ąÆ ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ ą®…ą®°ą®šą®¾ą®™ąÆą®• ą®µąÆ‡ą®²ąÆˆą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®•ą®²ąÆą®²ąÆ‚ą®°ą®æą®•ą®³ą®æą®²ąÆ ą®šą®¾ą®¤ą®æ ą®…ą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆˆą®Æą®æą®²ą®¾ą®©
ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆą®ŸąÆˆ ą®µą®“ą®™ąÆą®•ąÆą®¤ą®²ąÆ.

1951
ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®·ą®¾ą®®ąÆą®Ŗą®•ą®¾ą®®ąÆ ą®ŸąÆ‹ą®°ąÆˆą®Æą®œą®©ąÆ ą®Žą®©ąÆą®± ą®ŖąÆ†ą®Æą®°ą®æą®²ąÆ ą®’ą®°ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆ ą®’ą®°ąÆ ą®µą®“ą®•ąÆą®•ąÆ
ą®¤ą®¾ą®•ąÆą®•ą®²ąÆ ą®šąÆ†ą®ÆąÆą®¤ą®¾ą®°ąÆ ą®šąÆ†ą®©ąÆą®©ąÆˆ ą®‰ą®Æą®°ąÆą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ
ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ. ą®‰ą®šąÆą®šą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ ą®•ąÆ‚ą®Ÿ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®¤ąÆ€ą®°ąÆą®ŖąÆą®ŖąÆˆ
ą®‰ą®±ąÆą®¤ą®æą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®æą®Æą®¤ąÆ. ą®Ŗą®æą®©ąÆą®©ą®°ąÆ SC / STS ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ.

ą®Žą®¤ą®æą®°ąÆą®ŖąÆą®ŖąÆ.

ą®Ŗą®æą®©ąÆą®©ą®°ąÆ
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ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®°ą®¾ą®œą®®ą®©ąÆą®©ą®°ąÆ ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®‰ą®¤ąÆą®¤ą®°ą®µąÆˆą®¤ąÆ ą®¤ą®¾ą®•ąÆą®•ąÆą®®ąÆ. ą®…ą®¤ąÆˆ ą®ŖąÆ‡ą®¾ą®² ą®’ą®°ąÆ
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ą®Ŗą®Ÿą®æą®ŖąÆą®Ŗą®Ÿą®æą®Æą®¾ą®• ą®µą®³ą®°ąÆą®ØąÆą®¤ąÆ, ą®¤ą®²ąÆˆą®µą®°ą®¾ą®• ą®µą®ØąÆą®¤ą®¾ą®°ąÆ. ą®…ą®¤ą®©ą®¾ą®²ąÆ ą®…ą®µą®°ąÆ ą®Ŗą®°ą®æą®£ą®¾ą®® ą®µą®³ą®°ąÆą®šąÆą®šą®æ ą®ŖąÆ†ą®±ąÆą®±
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ą®•ąÆą®±ąÆą®•ąÆą®•ąÆ ą®µą®“ą®æą®Æą®æą®²ąÆ ą®µą®ØąÆą®¤ą®¾ą®°ąÆ ą®…ą®¤ą®©ą®¾ą®²ąÆ ą®…ą®µą®°ąÆˆ ą®…ą®ŖąÆą®Ŗą®Ÿą®æ ą®µą®°ąÆą®£ą®æą®¤ąÆą®¤ąÆ‡ą®©ąÆ.

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ą®•ąÆą®“ą®ØąÆą®¤ąÆˆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ, ą®‡ą®©ąÆą®©ąÆŠą®°ąÆ ą®•ąÆą®“ą®ØąÆą®¤ąÆˆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®±ą®¤ąÆ ą®Žą®©ąÆą®± ą®ŖąÆŠą®°ąÆą®³ą®æą®²ąÆ
ą®ŖąÆ‡ą®šą®æą®©ąÆ‡ą®©ąÆ. ą®†ą®•ą®µąÆ‡, ą®…ą®ØąÆą®¤ ą®šąÆ†ą®ÆąÆą®¤ą®æą®ÆąÆˆ, ą®Æą®¾ą®°ąÆą®®ąÆ ą®Øą®®ąÆą®Ŗ ą®µąÆ‡ą®£ąÆą®Ÿą®¾ą®®ąÆ.ą®¤ąÆ‡ą®°ąÆą®¤ą®²ąÆ ą®†ą®£ąÆˆą®Æą®¤ąÆą®¤ą®æą®²ąÆ,
ą®….ą®¤ą®æ.ą®®ąÆ.ą®•., ą®ŖąÆą®•ą®¾ą®°ąÆ ą®•ąÆŠą®ŸąÆą®¤ąÆą®¤ą®¾ą®²ąÆ, ą®šą®ŸąÆą®Ÿą®ŖąÆą®Ŗą®Ÿą®æ ą®šą®ØąÆą®¤ą®æą®ŖąÆą®ŖąÆ‡ą®©ąÆ.ā€ ą®Žą®©ąÆą®±ąÆ ą®°ą®¾ą®šą®¾
ą®¤ąÆ†ą®°ą®æą®µą®æą®¤ ą®’ą®°ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆ ą®Øą®æą®ŖąÆą®£ą®°ąÆ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®µą®©ą®¤ą®°ą®¾ą®œą®©ąÆ ą®‡ą®²ąÆą®²ą®±ąÆą®•ąÆą®®ąÆ
ą®µąÆ€ą®ŸąÆą®Ÿą®æą®±ąÆą®•ąÆą®®ąÆ ą®µąÆ‡ą®±ąÆą®Ŗą®¾ą®ŸąÆ ą®µą®æą®³ą®•ąÆą®•ą®æą®©ą®¾ą®°ąÆ.



ą®Ÿą®¾ą®•ąÆą®Ÿą®°ąÆ
ą®šą®¤ąÆą®Æą®µą®¾ą®©ą®æ ą®®ąÆą®¤ąÆą®¤ąÆ‚, ą®¤ą®æ.ą®®ąÆ.ą®•. 1954 ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®…ą®¤ąÆ‡ ą®•ąÆˆą®¤ąÆ. ą®…ą®µą®°ąÆ ą®‰ą®³ąÆą®³ąÆ‡ ą®ŖąÆą®•ą®“ąÆ
ą®ŖąÆ†ą®±ąÆą®±ą®¾ą®°ąÆ 1950 ą®•ą®³ą®æą®²ąÆ ą®•ą®ŸąÆą®šą®æą®•ąÆą®•ąÆ ą®µąÆ†ą®³ą®æą®ÆąÆ‡ą®ÆąÆą®®ąÆ, ą®…ą®µą®°ąÆ ą®Ŗą®æą®°ą®šąÆą®šą®¾ą®° ą®šąÆ†ą®Æą®²ą®¾ą®³ą®°ą®¾ą®•ą®µąÆą®®ąÆ
ą®‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ 1958 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ (ą®’ą®°ąÆ ą®°ą®¾ą®œą®¾ ą®¤ą®±ąÆą®ŖąÆ‹ą®¤ąÆ ą®‡ą®ØąÆą®¤ ą®Øą®æą®²ąÆˆą®ŖąÆą®Ŗą®¾ą®ŸąÆą®ŸąÆˆ
ą®µąÆˆą®¤ąÆą®¤ą®æą®°ąÆą®•ąÆą®•ą®æą®±ą®¾ą®°ąÆ). 1957 ą®‡ą®²ąÆ, ą®’ą®°ąÆ ą®®ąÆą®¤ą®²ąÆ ą®®ąÆą®±ąÆˆą®Æą®¾ą®• ą®®ą®¾ą®Øą®æą®²ą®¤ąÆ ą®¤ąÆ‡ą®°ąÆą®¤ą®²ąÆą®•ą®³ąÆˆ
ą®µąÆ†ą®±ąÆą®±ą®æą®•ą®°ą®®ą®¾ą®• ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®Ÿą®¤ąÆ ą®ŖąÆ†ą®°ą®®ąÆą®ŖąÆ‚ą®°ąÆ ą®¤ąÆŠą®•ąÆą®¤ą®æą®Æą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®šąÆą®Æą®¾ą®¤ąÆ€ą®©ą®®ą®¾ą®©
ą®µąÆ‡ą®ŸąÆą®Ŗą®¾ą®³ą®°ąÆ. ą®šą®ØąÆą®¤ą®æą®ŖąÆą®ŖąÆ ą®ŖąÆ‹ą®¤ąÆ ą®ŖąÆ‹ą®ŖąÆ ą®Ŗą®¾ą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®°ą®¾ą®£ą®æ ą®Žą®²ą®æą®šą®ŖąÆ†ą®¤ąÆ ą®ŖąÆ‹ą®©ąÆą®± ą®šą®°ąÆą®µą®¤ąÆ‡ą®š
ą®¤ą®²ąÆˆą®µą®°ąÆą®•ą®³ąÆ, ą®…ą®µą®°ąÆ ą®µą®³ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ ą®šą®¾ą®¤ą®æ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®†ą®£ą®¾ą®¤ą®æą®•ąÆą®•ą®¤ąÆą®¤ą®æą®©ąÆ ą®šą®æą®•ąÆą®•ą®²ąÆą®•ą®³ąÆ.

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1974 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ ą®•ą®°ąÆą®£ą®¾ą®Øą®æą®¤ą®æ ą®…ą®®ąÆˆą®šąÆą®šą®°ą®µąÆˆ ą®’ą®°ąÆ ą®Ŗą®•ąÆą®¤ą®æą®Æą®¾ą®•, ą®…ą®µą®°ąÆ ą®Ŗą®£ą®æą®ŖąÆą®°ą®æą®ØąÆą®¤ą®¾ą®°ąÆ
ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆą®•ąÆą®•ąÆ ą®ŖąÆ†ą®Æą®°ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®’ą®°ąÆ ą®šą®ŸąÆą®Ÿą®•ąÆ ą®•ą®²ąÆą®²ąÆ‚ą®°ą®æą®ÆąÆˆ ą®Øą®æą®±ąÆą®µąÆą®¤ą®²ąÆ, ą®Ŗą®æą®©ąÆą®µą®°ąÆą®®ą®¾ą®±ąÆ
ą®¤ąÆŠą®Ÿą®°ąÆą®ØąÆą®¤ąÆ SC / ST ą®šą®®ąÆ‚ą®•ą®¤ąÆą®¤ą®æą®©ąÆ ą®ØąÆ€ą®£ąÆą®Ÿą®•ą®¾ą®² ą®•ąÆ‹ą®°ą®æą®•ąÆą®•ąÆˆ. ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®®ąÆ ą®•ąÆ‡ą®²ą®æą®•ąÆą®•ąÆą®°ą®æą®Æą®¤ąÆ
ą®Øą®æą®¤ą®æ ą®‡ą®²ąÆą®²ą®¾ą®¤ą®¤ą®¾ą®²ąÆ, SC / STS ą® ą®…ą®°ąÆˆ ą®…ą®³ą®µąÆˆ ą®‰ą®Æą®°ąÆą®¤ąÆą®¤ąÆą®®ąÆą®Ŗą®Ÿą®æ ą®•ąÆ‡ą®ŸąÆą®Ÿą®¤ąÆ. ą®‡ą®¤ą®±ąÆą®•ą®æą®ŸąÆˆą®Æą®æą®²ąÆ
ą®Ÿą®¾ą®•ąÆą®Ÿą®°ąÆ ą®®ąÆą®¤ąÆą®¤ąÆą®µąÆˆą®¤ąÆ ą®¤ą®ŸąÆą®•ąÆą®•ą®µą®æą®²ąÆą®²ąÆˆ, ą®…ą®µą®³ąÆ ą®…ą®¤ąÆˆ ą®šąÆ†ą®ÆąÆą®Æą®¤ąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®ØąÆą®¤ą®¾ą®³ąÆ. ą®…ą®µą®°ą®¤ąÆ
ą®ŖąÆ‡ą®šąÆą®šąÆ ą®®ą®£ą®æą®•ąÆą®•ąÆ ą®•ąÆą®ŸąÆą®®ąÆą®Ŗ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®²ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®¤ąÆą®¤ą®æą®±ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®’ą®°ąÆ SC / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ
ą®šą®™ąÆą®• ą®•ąÆ‚ą®ŸąÆą®Ÿą®®ąÆ ą®…ą®µą®³ąÆą®•ąÆą®•ąÆ ą®•ą®æą®ŸąÆˆą®¤ąÆą®¤ą®¤ąÆ ą®…ą®®ąÆˆą®šąÆą®šą®°ą®µąÆˆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®ØąÆ€ą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ. ą®…ą®¤ąÆ
ą®…ą®µą®°ą®¤ąÆ ą®¤ąÆŠą®²ąÆˆą®ŖąÆ‡ą®šą®æ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®¤ą®£ąÆą®£ąÆ€ą®°ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆ ą®‡ą®£ąÆˆą®ŖąÆą®ŖąÆ,
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ą®®ą®©ąÆŠą®©ąÆą®®ą®£ą®®ąÆą®©ąÆą®©ą®æą®Æ
ą®šąÆą®ØąÆą®¤ą®°ą®Øą®¾ą®°ąÆ ą®Ŗą®²ąÆą®•ą®²ąÆˆą®•ąÆą®•ą®“ą®•ą®¤ąÆą®¤ą®æą®²ąÆ ą®¤ą®®ą®æą®“ąÆ ą®ŖąÆ‡ą®°ą®¾ą®šą®æą®°ą®æą®Æą®°ąÆ, ą®¤ąÆ‹ą®µąÆ ā€œą®•ą®°ąÆą®£ą®¾ą®Øą®æą®¤ą®æ ą®‡ą®ØąÆą®¤
ą®šą®¾ą®¤ą®æ ą®Ŗą®æą®°ą®šąÆą®šą®æą®©ąÆˆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®®ąÆą®±ąÆą®±ą®æą®²ąÆą®®ąÆ ą®ŖąÆŠą®±ąÆą®ŖąÆą®Ŗą®¾ą®©ą®µą®°ąÆ ą®Øą®æą®²ąÆˆ.ā€ ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡.

ą®•ą®°ąÆą®£ą®¾ą®Øą®æą®¤ą®æ 1974 ą®²ąÆ ą®¤ą®©ą®¤ąÆ ą®šąÆŠą®ØąÆą®¤ ą®•ą®ŸąÆą®šą®æą®ÆąÆˆ ą®‰ą®°ąÆą®µą®¾ą®•ąÆą®•ą®æą®©ą®¾ą®°ąÆ.

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DMK ą®•ą®¾ą®°ą®£ą®¤ąÆą®¤ąÆˆ ą®†ą®¤ą®°ą®æą®ŖąÆą®Ŗą®¤ą®æą®²ąÆ ą®Ÿą®æ.ą®µą®æ.ą®•ąÆ‡. SC / STS, ą®•ąÆą®±ą®æą®ŖąÆą®Ŗą®¾ą®•, ą®•ą®°ąÆą®£ą®¾ą®Øą®æą®¤ą®æ ą®Žą®©ąÆą®±ąÆ
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ą®…ą®™ąÆą®•ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ą®¤ąÆ ą®•ą®ŸąÆą®šą®æą®Æą®æą®©ąÆ ą®Žą®øąÆ.ą®šą®æ. / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®‰ą®±ąÆą®ŖąÆą®Ŗą®æą®©ą®°ąÆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®©
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ą®•ą®¾ą®ŸąÆą®Ÿą®æą®ÆąÆą®³ąÆą®³ą®©ą®°ąÆ SC / ST ą®Øą®²ą®©ąÆą®ŖąÆą®°ą®æ ą®šąÆ†ą®Æą®²ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ąÆą®µą®¤ą®æą®²ąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®ØąÆą®¤ąÆ ą®¤ą®ŸąÆą®•ąÆą®•ą®æą®±ą®¤ąÆ
ą®Øą®Ÿą®µą®Ÿą®æą®•ąÆą®•ąÆˆą®•ą®³ąÆ. ą®šą®¤ąÆą®Æą®µą®¾ą®©ą®æ ą®®ąÆą®¤ąÆą®¤ąÆą®Æą®æą®©ąÆ ą®•ą®æą®³ą®°ąÆą®šąÆą®šą®æ ą®Ŗą®±ąÆą®±ą®æą®Æ ą®•ą®°ąÆą®¤ąÆą®¤ąÆ, 1974 ą®®ąÆą®±ąÆˆ
ą®‡ą®ØąÆą®¤ą®æą®Æą®¾ Muthu ą®‡ą®©ąÆ ą®µąÆ†ą®³ą®æą®ÆąÆ‡ą®±ąÆą®®ąÆ DMK ą®•ąÆą®•ąÆ ą®šąÆ†ą®²ą®µą®¾ą®•ą®¾ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®…ą®±ą®æą®•ąÆą®•ąÆˆ ą®•ąÆ‚ą®±ą®æą®Æą®¤ąÆ SC
/ ST ą®šą®®ąÆ‚ą®•ą®®ąÆ ą®•ą®ŸąÆą®šą®æą®•ąÆą®•ąÆ ą®’ą®°ąÆ ą®•ąÆą®±ą®æą®ŖąÆą®Ŗą®æą®Ÿą®¤ąÆą®¤ą®•ąÆą®• ą®•ą®¾ą®°ą®£ą®æą®Æą®¾ą®• ą®‡ą®°ąÆą®ØąÆą®¤ą®¤ąÆ.
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ą®‰ą®°ąÆą®µą®¾ą®•ąÆą®•ą®æą®©ą®¾ą®°ąÆ SC / STS. ą®Ÿą®¾ą®•ąÆą®Ÿą®°ąÆ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®¾ą®°ąÆ ą®Ŗą®æą®±ą®•ąÆ, ą®Æą®¾ą®°ąÆą®®ąÆ ą®‰ą®£ąÆą®®ąÆˆą®Æą®¾ą®©
cudgels ą®Žą®ŸąÆą®¤ąÆą®¤ąÆ ą®‡ą®²ąÆą®²ąÆˆ ą®†ą®°ąÆą®µą®®ą®¾ą®•. ā€¦. ą®Øą®¾ą®®ąÆ ą®’ą®°ąÆ ą®ŖąÆą®¤ą®æą®Æ ą®•ą®ŸąÆą®šą®æą®ÆąÆˆ ą®‰ą®°ąÆą®µą®¾ą®•ąÆą®•ąÆą®µąÆ‹ą®®ąÆ,
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1968 ą®Ÿą®æą®šą®®ąÆą®Ŗą®°ą®æą®²ąÆ Kizhvenmani ą®Ŗą®ŸąÆą®•ąÆŠą®²ąÆˆ ą®Øą®Ÿą®ØąÆą®¤ą®¤ąÆ, ą®…ą®µą®°ąÆ ą®µą®æą®°ąÆˆą®ØąÆą®¤ą®¾ą®°ąÆ
ą®Ŗą®¾ą®¤ą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®µą®°ąÆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®†ą®¤ą®°ą®µą®³ą®æą®•ąÆą®• ą®•ą®æą®°ą®¾ą®®ą®®ąÆ. ą®•ą®æą®°ą®¾ą®®ą®¤ąÆą®¤ą®æą®±ąÆą®•ąÆ ą®…ą®µą®°ąÆ ą®ą®±ąÆą®Ŗą®¾ą®ŸąÆ
ą®šąÆ†ą®ÆąÆą®¤ą®¾ą®°ąÆ ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®®ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®•ą®ŸąÆą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®µąÆ€ą®ŸąÆą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®’ą®°ąÆ ą®Ŗą®³ąÆą®³ą®æ ą®®ąÆ‚ą®²ą®®ąÆ
ą®ą®±ąÆą®±ąÆą®•ąÆą®•ąÆŠą®³ąÆą®³ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ.

ą®Ŗą®æą®©ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®•ą®æą®ŸąÆą®Ÿą®¤ąÆą®¤ą®ŸąÆą®Ÿ 6 ą®¤ą®šą®¾ą®ŖąÆą®¤ą®™ąÆą®•ą®³ą®¾ą®•, ą®Ÿą®¾ą®•ąÆą®Ÿą®°ąÆ ą®šą®¤ąÆą®Æą®µą®¾ą®©ą®æ ą®®ąÆą®¤ąÆą®¤ąÆ‚ ą®…ą®µą®³ąÆą®•ąÆą®•ąÆ ą®‰ą®£ąÆą®®ąÆˆą®Æą®¾ą®• ą®‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ
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ą®Ŗą®¾ą®°ą®¾ą®ŸąÆą®Ÿą®¤ąÆą®¤ą®•ąÆą®• ą®µąÆ‡ą®²ąÆˆ, ą®…ą®µą®³ąÆˆą®ŖąÆ ą®Ŗą®±ąÆą®±ą®æ ą®Žą®ØąÆą®¤ ą®¤ą®•ą®µą®²ąÆą®®ąÆ ą®•ą®æą®ŸąÆˆą®•ąÆą®•ą®µą®æą®²ąÆą®²ąÆˆ ą®®ąÆą®•ąÆą®•ą®æą®Æ ą®Šą®Ÿą®•
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ą®šą®¤ąÆą®Æą®µą®¾ą®©ą®æ ą®®ąÆą®¤ąÆą®¤ąÆ ą®Øą®•ą®°ąÆ ą®…ą®µą®³ąÆą®•ąÆą®•ąÆ ą®ŖąÆ†ą®Æą®°ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®’ą®°ąÆ ą®•ąÆą®Ÿą®æą®Æą®æą®°ąÆą®ŖąÆą®ŖąÆ ą®…ą®•ąÆą®•ą®®ąÆ ą®†ą®•ąÆą®®ąÆ ą®šąÆ†ą®©ąÆą®©ąÆˆ.
ą®•ąÆą®•ąÆ ą®…ą®µą®³ąÆˆą®ŖąÆ ą®Ŗą®±ąÆą®±ą®æ ą®®ąÆ‡ą®²ąÆą®®ąÆ ą®…ą®±ą®æą®Æ, ą®Žą®©ąÆ ą®Ŗą®ŸąÆą®Ÿą®æą®Æą®²ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®’ą®°ąÆ ą®ŖąÆą®¤ąÆą®¤ą®•ą®¤ąÆą®¤ą®æą®²ąÆ ą®…ą®µą®³ąÆ ą®ŖąÆ‹ą®°ą®¾ą®ŸąÆą®Ÿą®™ąÆą®•ą®³ąÆˆ ą®Žą®“ąÆą®¤ą®æą®©ą®¾ą®°ąÆ
1982
ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ ą®Øą®æą®Æą®¾ą®Æą®®ąÆ ą®Ŗą®¤ąÆą®¤ą®æą®°ą®æą®•ąÆˆą®Æą®¾ą®²ąÆ ą®µąÆ†ą®³ą®æą®Æą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®®ąÆ ą®•ą®æą®³ą®°ąÆą®šąÆą®šą®æ ą®šąÆ†ą®©ąÆą®©ąÆˆ.
ą®šą®¤ąÆą®Æą®µą®¾ą®©ą®æą®Æą®æą®©ąÆ ą®ŖąÆ‹ą®°ą®¾ą®ŸąÆą®Ÿą®™ąÆą®•ą®³ąÆˆą®ŖąÆ ą®Ŗą®±ąÆą®±ą®æ ą®Ŗą®µą®¾ą®©ą®æ Ilavenil ą®Žą®“ąÆą®¤ą®æą®©ą®¾ą®°ąÆ ą®®ąÆą®¤ąÆą®¤ąÆ
ą®®ą®±ąÆą®±ąÆą®®ąÆ 2018 ą®‡ą®²ąÆ ą®’ą®°ąÆ ą®ŖąÆą®¤ąÆą®¤ą®•ą®¤ąÆą®¤ąÆˆ ą®µąÆ†ą®³ą®æą®Æą®æą®ŸąÆą®Ÿą®¤ąÆ. ą®ŖąÆą®¤ąÆą®¤ą®•ą®®ąÆ ā€œą®¤ą®²ąÆą®¤ą®Ŗą®ŸąÆą®Ÿą®¾ ą®Žą®©ąÆą®±
ą®¤ą®²ąÆˆą®ŖąÆą®Ŗą®æą®²ąÆ ą®‰ą®³ąÆą®³ą®¤ąÆ Makkaluku Kalingnar ą®Žą®®ąÆ. ą®•ą®°ąÆą®£ą®¾ą®Øą®æą®¤ą®æ ą®šąÆ€ą®¤ą®¾ ą®¤ąÆą®°ąÆ‹ą®¹ą®®ąÆ -
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ą®ŖąÆ‹ą®°ą®¾ą®ŸąÆą®Ÿą®™ąÆą®•ą®³ąÆ).

https://thefederal.com/ā€¦/did-tn-dalits-piggyBacke-on../

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Dravida Munnetra Kazhagam (DMK) MP RS Bharath ą®šą®®ąÆ€ą®Ŗą®¤ąÆą®¤ą®æą®Æ ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆ
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ą®šąÆ‚ą®“ą®²ą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ą®¤ąÆ 1974 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ ą®’ą®°ąÆ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®ÆąÆˆ
ą®Øą®æą®Æą®®ą®æą®¤ąÆą®¤ą®¤ąÆ, ą®Ÿą®æ.ą®µą®æ.ą®•ąÆ‡. Nadu ą®‰ą®£ąÆą®®ąÆˆ ą®‡ą®²ąÆą®²ąÆˆ. ą®‰ą®šąÆą®š ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®Ŗą®¤ą®µą®æą®•ąÆą®•ąÆ
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ą®…ą®µą®°ąÆ ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡. ą®‰ą®¤ą®µą®æą®ÆąÆą®Ÿą®©ąÆ ą®’ą®°ąÆ ą®µą®“ą®•ąÆą®•ą®±ą®æą®žą®°ą®¾ą®•ą®µąÆą®®ąÆ, ą®Ŗą®Ÿą®æą®¤ąÆą®¤ ą®Ŗą®æą®±ą®•ąÆ ą®…ą®²ąÆą®² ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆ.

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1891, Pandit iyothee thass ā€œDravida Mahajana Sabhaā€ ą®Øą®æą®±ąÆą®µą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ,
ą®®ą®æą®•ą®µąÆą®®ąÆ PE ą®•ąÆą®•ąÆ ą®®ąÆą®©ąÆ ą®‰ą®³ąÆą®³ 1891, Pandit iyothee thass ā€œDravida Mahajana
Sabhaā€ ą®Øą®æą®±ąÆą®µą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ, ą®®ą®æą®•ą®µąÆą®®ąÆ Periyar ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆ ā€˜ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿā€™ ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆ
ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®æ ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ. ą®®ąÆ‡ą®²ąÆą®®ąÆ, ą®¤ą®æ ą®Ÿą®¾ą®øąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ā€œą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®•ą®œą®•ą®¾ą®®ąÆā€
ą®Øą®æą®±ąÆą®µą®©ą®°ąÆ ą®°ąÆ†ą®µą®°ąÆą®ŸąÆ ą®œą®¾ą®©ąÆ ą®°ą®¤ą®æą®©ą®®ąÆ ą®’ą®°ąÆ ą®Ŗą®¤ąÆą®¤ą®æą®°ą®æą®•ąÆˆ ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ
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ą®•ą®æą®°ąÆą®·ąÆą®£ą®šą®¾ą®®ą®æ, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®¤ą®²ąÆˆą®µą®°ąÆ 1940 ą®²ąÆ ą®¤ąÆ‡ą®°ąÆą®¤ą®²ą®æą®²ąÆ
ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®Ÿą®¾ą®°ąÆ, ā€œą®‰ą®Æą®°ąÆą®®ąÆ ą®šąÆ‚ą®°ą®æą®Æą®©ąÆā€ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ. ą®…ą®ØąÆą®¤ ą®šą®æą®©ąÆą®©ą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•.
ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µą®®ą®¾ą®•, 1958 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ 1957 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®¤ą®æ.ą®®ąÆ.ą®•.
ą®…ą®¤ąÆ‡ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®ŸąÆ, ą®šą®ŸąÆą®Ÿą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®ØąÆą®“ąÆˆą®ØąÆą®¤ą®¤ąÆ Kulithalai ą®¤ąÆŠą®•ąÆą®¤ą®æą®Æą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®®ąÆą®¤ą®²ąÆ ą®ØąÆ‡ą®°ą®®ąÆ.

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ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ SC / STS ą®•ą®¾ą®°ą®£ą®®ą®¾ą®• ą®µą®¾ą®“ąÆą®•ąÆą®•ąÆˆą®Æą®æą®©ąÆ ą®•ąÆą®¤ąÆą®¤ą®•ąÆˆ. ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ,
ā€œą®Øą®¾ą®™ąÆą®•ą®³ąÆ ą®µą®°ą®²ą®¾ą®±ąÆą®±ąÆˆ ą®•ą®°ąÆą®¤ąÆą®¤ą®æą®²ąÆ ą®•ąÆŠą®£ąÆą®Ÿą®¾ą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®©ąÆą®©ą®£ą®æ, ą®‡ą®¤ąÆ SC / STS ą®ŖąÆ‹ą®©ąÆą®±
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ą®¤ą®æ.ą®®ąÆ.ą®•. ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®…ą®¤ą®±ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®®ą®¾ą®±ą®¾ą®• ą®…ą®²ąÆą®². ā€

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ą®…ą®µą®°ąÆˆ, SC / ST ą®…ą®°ą®šą®æą®Æą®²ąÆą®•ąÆą®•ąÆą®®ąÆ ą®µą®æą®¤ąÆą®¤ą®æą®Æą®¾ą®šą®¤ąÆą®¤ąÆˆ ą®ŖąÆą®°ą®æą®ØąÆą®¤ąÆą®•ąÆŠą®³ąÆą®µą®¤ąÆ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ
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ā€œSC / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®¤ąÆ‡ą®šą®æą®Æ ą®®ą®ŸąÆą®Ÿą®¤ąÆą®¤ą®æą®²ąÆ ą®Øą®Ÿą®æą®¤ąÆą®¤ąÆą®³ąÆą®³ą®¾ą®°ąÆ, ą®…ą®¤ąÆ‡ą®šą®®ą®Æą®¤ąÆą®¤ą®æą®²ąÆ ą®Ÿą®æą®°ą®¾ą®µą®æą®Ÿą®æą®Æą®©ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®‰ą®³ąÆą®³ą®¤ąÆ
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ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡ ą®µą®°ąÆˆą®Æą®±ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®Ŗą®¾ą®© ą®Ŗą®æą®°ą®šąÆą®šą®æą®©ąÆˆą®•ą®³ąÆ ą®Žą®“ąÆą®®ąÆ
ą®ŖąÆ‹ą®¤ąÆ, ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®²ą®æą®°ąÆą®ØąÆą®¤ąÆ SC / STS ą®•ąÆ‚ą®Ÿ ą®šąÆ‡ą®°ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®Žą®©ą®µąÆ‡
ą®¤ą®æ.ą®®ąÆ.ą®•. SC / STS ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®•ą®³ąÆ ą®¤ą®°ąÆą®•ąÆą®•ą®°ąÆ€ą®¤ą®æą®Æą®¾ą®• ą®¤ą®µą®±ąÆ. SC / STS ą®…ą®µą®°ąÆą®•ą®³ą®æą®©ąÆ
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Dealunking.

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ą®‰ą®Æą®°ąÆą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ. ą®‰ą®šąÆą®šą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ
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ą®Žą®øąÆ.ą®šą®æ. / ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®‰ą®°ą®æą®®ąÆˆą®•ą®³ąÆˆ ą®‰ą®³ąÆą®³ą®Ÿą®•ąÆą®•ą®æą®Æ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆ ą®†ą®µą®¾ą®°ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®®ąÆˆą®ŖąÆą®ŖąÆ.
ą®Ŗą®æą®©ąÆą®¤ą®™ąÆą®•ą®æą®Æ ą®µą®•ąÆą®ŖąÆą®ŖąÆą®•ą®³ą®æą®©ąÆ ą®‰ą®°ą®æą®®ąÆˆą®•ą®³ąÆą®•ąÆą®•ąÆ ą®ŖąÆ†ą®°ą®æą®Æą®¾ą®°ąÆ ą®ŖąÆ‹ą®°ą®¾ą®Ÿą®æą®©ą®¾ą®°ąÆ SC / STS ą®•ąÆą®•ąÆ ā€
ą®‡ą®¤ąÆ ą®’ą®°ąÆ ą®‰ą®£ąÆą®®ąÆˆą®Æą®¾ą®• ą®‡ą®°ąÆą®ŖąÆą®Ŗą®¤ąÆ, ą®’ą®°ąÆ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®Æą®¾ą®• ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆˆ
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ą®Ŗą®²ąÆą®²ą®æą®•ąÆŠą®£ąÆą®Ÿą®¾
ą®•ą®æą®°ąÆą®·ąÆą®£ą®šą®¾ą®®ą®æ, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®¤ą®²ąÆˆą®µą®°ąÆ 1940 ą®²ąÆ ą®¤ąÆ‡ą®°ąÆą®¤ą®²ą®æą®²ąÆ
ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®Ÿą®¾ą®°ąÆ, ā€œą®‰ą®Æą®°ąÆą®®ąÆ ą®šąÆ‚ą®°ą®æą®Æą®©ąÆā€ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ. ą®…ą®ØąÆą®¤ ą®šą®æą®©ąÆą®©ą®®ąÆ ą®¤ą®æ.ą®®ąÆ.ą®•.
ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µą®®ą®¾ą®•, 1958 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ 1957 ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®¤ą®æ.ą®®ąÆ.ą®•.
ą®…ą®¤ąÆ‡ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®•ąÆ€ą®“ąÆ ą®ŖąÆ‹ą®ŸąÆą®Ÿą®æą®Æą®æą®ŸąÆą®ŸąÆ, ą®šą®ŸąÆą®Ÿą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®ØąÆą®“ąÆˆą®ØąÆą®¤ą®¤ąÆ Kulithalai ą®¤ąÆŠą®•ąÆą®¤ą®æą®Æą®æą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ ą®®ąÆą®¤ą®²ąÆ ą®ØąÆ‡ą®°ą®®ąÆ.
ą®šąÆą®ŸąÆą®Ÿą®æą®•ąÆą®•ą®¾ą®ŸąÆą®Ÿą®æ
ą®Øą®æą®•ą®“ąÆą®µąÆą®•ą®³ąÆ ą®µą®°ą®æą®šąÆˆą®•ąÆą®•ąÆ, ą®øąÆą®Ÿą®¾ą®²ą®æą®©ąÆ ą®°ą®¾ą®œą®¾ą®™ąÆą®•ą®®ąÆ, ą®…ą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆˆą®Æą®æą®²ą®¾ą®© ą®’ą®°ąÆ
ą®†ą®°ą®¾ą®ÆąÆą®šąÆą®šą®æą®Æą®¾ą®³ą®°ąÆ ą®®ą®¤ąÆą®°ąÆˆ, ą®Ÿą®æ.ą®Žą®®ąÆ.ą®•ąÆ‡. ą®’ą®°ąÆ ą®•ą®æą®ŸąÆˆą®¤ąÆą®¤ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ąÆą®®ąÆ SC / STS
ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ SC / STS ą®•ą®¾ą®°ą®£ą®®ą®¾ą®• ą®µą®¾ą®“ąÆą®•ąÆą®•ąÆˆą®Æą®æą®©ąÆ ą®•ąÆą®¤ąÆą®¤ą®•ąÆˆ. ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ,
ā€œą®Øą®¾ą®™ąÆą®•ą®³ąÆ ą®µą®°ą®²ą®¾ą®±ąÆą®±ąÆˆ ą®•ą®°ąÆą®¤ąÆą®¤ą®æą®²ąÆ ą®•ąÆŠą®£ąÆą®Ÿą®¾ą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®©ąÆą®©ą®£ą®æ, ą®‡ą®¤ąÆ SC / STS ą®ŖąÆ‹ą®©ąÆą®±
ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆ ą®šąÆ†ą®ÆąÆą®Æ ą®µąÆ‡ą®£ąÆą®ŸąÆą®®ąÆ
ą®¤ą®æ.ą®®ąÆ.ą®•. ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®…ą®¤ą®±ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®®ą®¾ą®±ą®¾ą®• ą®…ą®²ąÆą®². ā€

ą®Ŗą®Ÿą®æ
ą®…ą®µą®°ąÆˆ, SC / ST ą®…ą®°ą®šą®æą®Æą®²ąÆą®•ąÆą®•ąÆą®®ąÆ ą®µą®æą®¤ąÆą®¤ą®æą®Æą®¾ą®šą®¤ąÆą®¤ąÆˆ ą®ŖąÆą®°ą®æą®ØąÆą®¤ąÆą®•ąÆŠą®³ąÆą®µą®¤ąÆ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ
ą®…ą®°ą®šą®æą®Æą®²ąÆˆ ą®‡ą®¤ąÆą®¤ą®•ąÆˆą®Æ ą®†ą®¤ą®¾ą®°ą®®ą®±ąÆą®± ą®•ą®°ąÆą®¤ąÆą®¤ąÆą®•ąÆą®•ą®³ąÆˆ ą®µą®æą®³ą®•ąÆą®•ąÆą®µą®¤ąÆ ą®®ąÆą®•ąÆą®•ą®æą®Æą®®ąÆ.

ā€œSC
/ ą®šąÆ†ą®Æą®æą®©ąÆą®ŸąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®¤ąÆ‡ą®šą®æą®Æ ą®®ą®ŸąÆą®Ÿą®¤ąÆą®¤ą®æą®²ąÆ ą®Øą®Ÿą®æą®¤ąÆą®¤ąÆą®³ąÆą®³ą®¾ą®°ąÆ, ą®…ą®¤ąÆ‡ą®šą®®ą®Æą®¤ąÆą®¤ą®æą®²ąÆ
ą®Ÿą®æą®°ą®¾ą®µą®æą®Ÿą®æą®Æą®©ąÆ ą®…ą®°ą®šą®æą®Æą®²ą®æą®²ąÆ ą®‰ą®³ąÆą®³ą®¤ąÆ ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®±ąÆą®•ąÆ ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡
ą®µą®°ąÆˆą®Æą®±ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®Ŗą®¾ą®© ą®Ŗą®æą®°ą®šąÆą®šą®æą®©ąÆˆą®•ą®³ąÆ ą®Žą®“ąÆą®®ąÆ ą®ŖąÆ‹ą®¤ąÆ,
ą®¤ą®®ą®æą®“ąÆą®Øą®¾ą®ŸąÆą®Ÿą®æą®²ą®æą®°ąÆą®ØąÆą®¤ąÆ SC / STS ą®•ąÆ‚ą®Ÿ ą®šąÆ‡ą®°ąÆą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®ŸąÆą®³ąÆą®³ą®¤ąÆ. ą®Žą®©ą®µąÆ‡ ą®¤ą®æ.ą®®ąÆ.ą®•. SC /
STS ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æą®•ą®³ąÆ ą®¤ą®°ąÆą®•ąÆą®•ą®°ąÆ€ą®¤ą®æą®Æą®¾ą®• ą®¤ą®µą®±ąÆ. SC / STS ą®…ą®µą®°ąÆą®•ą®³ą®æą®©ąÆ ą®Ŗą®æą®°ą®¤ą®¾ą®©ą®®ą®¾ą®• ą®‡ą®²ąÆą®²ąÆˆ
ą®•ą®µą®²ąÆˆ, ą®…ą®µą®°ąÆą®•ą®³ąÆ ą®Øą®©ąÆą®±ą®¾ą®• ą®šąÆ‡ą®°ąÆą®ØąÆą®¤ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®¾ą®°ą®¤ą®æą®Æą®æą®©ąÆ ą®•ą®°ąÆą®¤ąÆą®¤ąÆ ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡
ą®Žą®©ąÆą®±ąÆ ą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ ā€œą®…ą®µą®°ąÆ ą®•ąÆ‚ą®±ą®æą®©ą®¾ą®°ąÆ.

ą®…ą®¤ąÆ
ą®ą®©ąÆ†ą®©ą®æą®²ąÆ MC ą®°ą®¾ą®œą®¾, ą®’ą®°ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®®ą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®šą®¾ą®¤ą®æ ą®šą®æą®©ąÆą®©ą®¤ąÆą®¤ą®æą®©ąÆ ą®®ąÆą®Æą®±ąÆą®šą®æ, ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®®ąÆ
ą®…ą®¤ą®æą®•ą®¾ą®°ą®ŖąÆą®ŖąÆ‚ą®°ąÆą®µ ą®Ŗą®¤ą®æą®µąÆą®•ą®³ą®æą®²ąÆ ā€˜ą®†ą®¤ą®æ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿą®°ąÆā€™ ą®Žą®©ąÆą®± ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆą®•ą®³ąÆˆ ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤
ą®…ą®™ąÆą®•ąÆ€ą®•ą®¾ą®°ą®®ąÆ ą®ŖąÆ†ą®±ąÆą®±ą®¤ąÆ.

ą®Ŗą®æą®©ąÆą®©ą®°ąÆ, ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿą®•ąÆ ą®•ą®ŸąÆą®šą®æą®•ą®³ąÆ ą®Ŗą®Æą®©ąÆą®Ŗą®¾ą®ŸąÆą®ŸąÆˆ ą®šą®¾ą®¤ą®¾ą®°ą®£ą®®ą®¾ą®• ą®Ŗą®Æą®©ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ąÆą®•ą®æą®©ąÆą®±ą®© ą®‰ą®°ąÆˆą®Æą®¾ą®Ÿą®²ąÆą®•ą®³ąÆ ą®†ą®°ą®¾ą®ÆąÆą®šąÆą®šą®æ ą®…ą®±ą®æą®žą®°ąÆˆą®šąÆ ą®šąÆ‡ą®°ąÆą®¤ąÆą®¤ą®¤ąÆ.

1916-ą®²ąÆ ą®‡ą®°ąÆą®ØąÆą®¤ąÆ, ą®ØąÆ€ą®¤ą®æ ą®•ą®ŸąÆą®šą®æ ą®Ŗą®æą®±ą®ØąÆą®¤ ą®ŖąÆ‹ą®¤ąÆ, ā€‹ā€‹ą®Ŗą®æą®°ą®¾ą®®ą®£ą®æą®Æą®®ąÆ ą®Žą®¤ą®æą®°ą®¾ą®• ą®ŖąÆ‹ą®°ą®¾ą®Ÿ ą®¤ą®æą®°ą®¾ą®µą®æą®Ÿ ą®‡ą®Æą®•ąÆą®•ą®™ąÆą®•ą®³ą®æą®©ąÆ ą®Ŗą®æą®°ą®¤ą®¾ą®© ą®Øą®æą®•ą®“ąÆą®šąÆą®šą®æą®Øą®æą®°ą®²ąÆ ą®†ą®•ąÆą®®ąÆ.

ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®µą®°ą®¤ą®°ą®¾ą®œą®©ąÆ ą®µą®“ą®•ąÆą®•ąÆ

Dealunking.

ą®…ą®¤ąÆ ą®šą®®ąÆ‚ą®• ą®ØąÆ€ą®¤ą®æą®ÆąÆˆ ą®®ąÆą®©ąÆą®©ąÆ†ą®ŸąÆą®¤ąÆą®¤ DMK ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‹ą®ŸąÆą®Ŗą®¾ą®ŸąÆ ą®‡ą®Æą®•ąÆą®•ą®®ąÆ, Gowthama Sanna DMK ą®šą®°ą®æą®Æą®¾ą®© ą®µąÆ†ą®±ąÆą®±ą®æ ą®ŖąÆ†ą®±ąÆą®±ą®¤ąÆ ą®Žą®©ąÆą®±ąÆ ą®•ąÆ‚ą®±ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆ SC / STS.

ā€œą®®ąÆą®©ąÆ
ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®…ą®±ą®æą®®ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®ŖąÆą®Ŗą®ŸąÆą®Ÿą®¤ąÆ, ą®Ŗą®æą®©ąÆą®©ą®°ąÆ ą®®ąÆ†ą®ŸąÆą®°ą®¾ą®øąÆ ą®œą®©ą®¾ą®¤ą®æą®Ŗą®¤ą®æ ą®’ą®°ąÆ ą®®ąÆą®±ąÆˆ
ą®•ą®Ÿą®ØąÆą®¤ąÆ ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ ą®…ą®°ą®šą®¾ą®™ąÆą®• ą®µąÆ‡ą®²ąÆˆą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®•ą®²ąÆą®²ąÆ‚ą®°ą®æą®•ą®³ą®æą®²ąÆ ą®šą®¾ą®¤ą®æ ą®…ą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆˆą®Æą®æą®²ą®¾ą®©
ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆą®ŸąÆˆ ą®µą®“ą®™ąÆą®•ąÆą®¤ą®²ąÆ.

1951
ą®†ą®®ąÆ ą®†ą®£ąÆą®Ÿą®æą®²ąÆ, ą®·ą®¾ą®®ąÆą®Ŗą®•ą®¾ą®®ąÆ ą®ŸąÆ‹ą®°ąÆˆą®Æą®œą®©ąÆ ą®Žą®©ąÆą®± ą®ŖąÆ†ą®Æą®°ą®æą®²ąÆ ą®’ą®°ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆ ą®’ą®°ąÆ ą®µą®“ą®•ąÆą®•ąÆ
ą®¤ą®¾ą®•ąÆą®•ą®²ąÆ ą®šąÆ†ą®ÆąÆą®¤ą®¾ą®°ąÆ ą®šąÆ†ą®©ąÆą®©ąÆˆ ą®‰ą®Æą®°ąÆą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ
ą®šąÆ†ą®©ąÆą®±ą®¾ą®°ąÆ. ą®‰ą®šąÆą®šą®®ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®±ą®®ąÆ ą®•ąÆ‚ą®Ÿ ą®‰ą®Æą®°ąÆ ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®¤ąÆ€ą®°ąÆą®ŖąÆą®ŖąÆˆ
ą®‰ą®±ąÆą®¤ą®æą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®æą®Æą®¤ąÆ. ą®Ŗą®æą®©ąÆą®©ą®°ąÆ SC / STS ą®¤ąÆŠą®Ÿą®™ąÆą®•ą®æą®Æą®¤ąÆ ą®Žą®¤ą®æą®°ąÆą®ŖąÆą®ŖąÆ. ą®Ŗą®æą®©ąÆą®©ą®°ąÆ
ą®¤ąÆŠą®“ą®æą®±ąÆą®šą®™ąÆą®• ą®šą®ŸąÆą®Ÿą®®ąÆ ą®…ą®®ąÆˆą®šąÆą®šą®°ąÆ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆ ą®®ąÆ†ą®ŸąÆą®°ą®¾ą®øąÆ ą®‰ą®Æą®°ąÆ
ą®µą®æą®®ą®°ąÆą®šą®æą®¤ąÆą®¤ą®¾ą®°ąÆ
ą®ØąÆ€ą®¤ą®æą®®ą®©ąÆą®± ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®°ą®¾ą®œą®®ą®©ąÆą®©ą®°ąÆ ą®‡ą®Ÿ ą®’ą®¤ąÆą®•ąÆą®•ąÆ€ą®ŸąÆ ą®‰ą®¤ąÆą®¤ą®°ą®µąÆˆą®¤ąÆ ą®¤ą®¾ą®•ąÆą®•ąÆą®®ąÆ. ą®…ą®¤ąÆˆ ą®ŖąÆ‡ą®¾ą®²
ą®’ą®°ąÆ ą®‰ą®ŸąÆą®•ą®¾ą®°ąÆą®ØąÆą®¤ą®æą®°ąÆą®ØąÆą®¤ ą®šą®ŸąÆą®Ÿ ą®®ą®ØąÆą®¤ą®æą®°ą®æ ą®®ąÆą®¤ą®²ąÆ ą®‰ą®¤ą®¾ą®°ą®£ą®®ą®¾ą®• ą®’ą®°ąÆ ą®•ąÆą®±ąÆą®±ą®µą®¾ą®³ą®æą®Æą®¾ą®•
ą®‡ą®°ąÆą®ØąÆą®¤ą®¾ą®°ąÆ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ ą®ØąÆ€ą®¤ą®æą®Ŗą®¤ą®æ, ą®Ŗą®¾ą®°ą®¾ą®³ąÆą®®ą®©ąÆą®±ą®¤ąÆą®¤ą®æą®²ąÆ ą®’ą®°ąÆ ą®µą®æą®µą®¾ą®¤ą®¤ąÆą®¤ąÆˆ
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12/27/21
š“›š“”š“¢š“¢š“žš“ 4296 Tue 28 Dec 2021 Bāhitikā Sutta
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 3:59 am

š“›š“”š“¢š“¢š“žš“ 4296 Tue 28 Dec 2021

Bāhitikā Sutta (MN 88) {excerpt} - enhanced translation

Buddha’s own words from Theravada Tipitaka

MN 88 (M ii 112)
Bāhitikā Sutta
{excerpt}
ā€” The cloak ā€”
[bāhitikā]

The King Pasenadi of Kosala is eager to understand what is recommended or not by wise ascetics and brahmans, and he asks series of questions to Ānanda which allow us a better grasp of the meaning of the words kusala (wholesome) and akusala (unwholesome).

ā€“ And what type of bodily conduct, Bhante Ānanda, is censured by wise ascetics and brahmans?

ā€“ Any bodily conduct, Maharaja, which is unwholesome.

ā€“ And what type of bodily conduct, Bhante, is unwholesome?

ā€“ Any bodily conduct, Maharaja, which is blameworthy.

ā€“ And what type of bodily conduct, Bhante, is blameworthy?

ā€“ Any bodily conduct, Maharaja, which is troublesome.

ā€“ And what type of bodily conduct, Bhante, is troublesome?

ā€“ Any bodily conduct, Maharaja, which results in suffering.

ā€“ And what type of bodily conduct, Bhante, results in suffering?

ā€“ Any bodily conduct, Maharaja, which leads to one’s own harm, leads to others’ harm, leads to the harm of both, and due to which unwholesome states increase and wholesome states decrease: such bodily conduct, Maharaja, is censured by wise ascetics and brahmans.

ā€“ And what type of verbal conduct, Bhante Ānanda, is censured by wise ascetics and brahmans?

ā€“ Any verbal conduct, Maharaja, which is unwholesome.

ā€“ And what type of verbal conduct, Bhante, is unwholesome?

ā€“ Any verbal conduct, Maharaja, which is blameworthy.

ā€“ And what type of verbal conduct, Bhante, is blameworthy?

ā€“ Any verbal conduct, Maharaja, which is troublesome.

ā€“ And what type of verbal conduct, Bhante, is troublesome?

ā€“ Any verbal conduct, Maharaja, which results in suffering.

ā€“ And what type of verbal conduct, Bhante, results in suffering?

ā€“ Any verbal conduct, Maharaja, which leads to one’s own harm, leads to others’ harm, leads to the harm of both, and due to which unwholesome states increase and wholesome states decrease: such verbal conduct, Maharaja, is censured by wise ascetics and brahmans.

ā€“ And what type of mental conduct, Bhante Ānanda, is censured by wise ascetics and brahmans?

ā€“ Any mental conduct, Maharaja, which is unwholesome.

ā€“ And what type of mental conduct, Bhante, is unwholesome?

ā€“ Any mental conduct, Maharaja, which is blameworthy.

ā€“ And what type of mental conduct, Bhante, is blameworthy?

ā€“ Any mental conduct, Maharaja, which is troublesome.

ā€“ And what type of mental conduct, Bhante, is troublesome?

ā€“ Any mental conduct, Maharaja, which results in suffering.

ā€“ And what type of mental conduct, Bhante, results in suffering?

ā€“ Any mental conduct, Maharaja, which leads to one’s own harm, leads to others’ harm, leads to the harm of both, and due to which unwholesome states increase and wholesome states decrease: such mental conduct, Maharaja, is censured by wise ascetics and brahmans.

ā€“ Is it, Bhante Ānanda, that the Bhagavā recommends the abandoning of all such unwholesome states?

ā€“ The Tathāgata, Maharaja, has abandoned all unwholesome states, and he is endowed [only] with wholesome states.

ā€“ And what type of bodily conduct, Bhante Ānanda, is uncensured by wise ascetics and brahmans?

ā€“ Any bodily conduct, Maharaja, which is wholesome.

ā€“ And what type of bodily conduct, Bhante, is wholesome?

ā€“ Any bodily conduct, Maharaja, which is blameless.

ā€“ And what type of bodily conduct, Bhante, is blameless?

ā€“ Any bodily conduct, Maharaja, which is untroublesome.

ā€“ And what type of bodily conduct, Bhante, is untroublesome?

ā€“ Any bodily conduct, Maharaja, which results in well-being.

ā€“ And what type of bodily conduct, Bhante, results in well-being?

ā€“ Any bodily conduct, Maharaja, which leads neither to one’s own harm, nor to others’ harm, nor to the harm of both, and due to which unwholesome states decrease and wholesome states increase: such bodily conduct, Maharaja, is uncensured by wise ascetics and brahmans.

ā€“ And what type of verbal conduct, Bhante Ānanda, is uncensured by wise ascetics and brahmans?

ā€“ Any verbal conduct, Maharaja, which is wholesome

ā€“ And what type of verbal conduct, Bhante, is wholesome?

ā€“ Any verbal conduct, Maharaja, which is blameless.

ā€“ And what type of verbal conduct, Bhante, is blameless?

ā€“ Any verbal conduct, Maharaja, which is untroublesome.

ā€“ And what type of verbal conduct, Bhante, is untroublesome?

ā€“ Any verbal conduct, Maharaja, which results in well-being.

ā€“ And what type of verbal conduct, Bhante, results in well-being?

ā€“ Any verbal conduct, Maharaja, which leads neither to one’s own harm, nor to others’ harm, nor to the harm of both, and due to which unwholesome states decrease and wholesome states increase: such verbal conduct, Maharaja, is uncensured by wise ascetics and brahmans.

ā€“ And what type of mental conduct, Bhante Ānanda, is uncensured by wise ascetics and brahmans?

ā€“ Any mental conduct, Maharaja, which is wholesome.

ā€“ And what type of mental conduct, Bhante, is wholesome?

ā€“ Any mental conduct, Maharaja, which is blameless.

ā€“ And what type of mental conduct, Bhante, is blameless?

ā€“ Any mental conduct, Maharaja, which is untroublesome.

ā€“ And what type of mental conduct, Bhante, is untroublesome?

ā€“ Any mental conduct, Maharaja, which results in well-being.

ā€“ And what type of mental conduct, Bhante, results in well-being?

ā€“ Any mental conduct, Maharaja, which leads neither to one’s own harm, nor to others’ harm, nor to the harm of both, and due to which unwholesome states decrease and wholesome states increase: such mental conduct, Maharaja, is uncensured by wise ascetics and brahmans.

ā€“ Is it, Bhante Ānanda, that the Bhagavā recommends the undertaking of all such wholesome states?

ā€“ The Tathāgata, Maharaja, has abandoned all unwholesome states, and he is endowed [only] with wholesome states.
Patika Sutta (Digha Nikaya) by Ven. Dhammavuddho Mahathera Part A

Patika Sutta (Digha Nikaya) by Ven. Dhammavuddho Mahathera Part A
By steve19800

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ā€“ ą®Žą®ØąÆą®¤ ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®…ą®¤ąÆ ą®¤ąÆą®©ąÆą®Ŗą®¤ąÆą®¤ąÆˆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ąÆą®®ąÆ.

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ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®±ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®•ąÆą®±ąÆą®±ą®®ąÆ.

- ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®•ąÆą®±ąÆą®±ą®®ąÆ ą®šą®¾ą®ŸąÆą®Ÿą®¤ąÆą®¤ą®•ąÆą®•ą®¤ąÆ?

- ą®Žą®ØąÆą®¤ ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®¤ąÆŠą®ØąÆą®¤ą®°ą®µą®¾ą®• ą®‰ą®³ąÆą®³ą®¤ąÆ.

- ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®¤ąÆŠą®ØąÆą®¤ą®°ą®µą®¾ą®• ą®‡ą®°ąÆą®•ąÆą®•ą®æą®±ą®¤ąÆ?

- ą®Žą®ØąÆą®¤ ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®¤ąÆą®©ąÆą®Ŗą®¤ąÆą®¤ąÆˆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ąÆą®®ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®¤ąÆą®©ąÆą®Ŗą®¤ąÆą®¤ąÆˆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ą®æą®±ą®¤ąÆ?

ā€“ ą®®ą®¹ą®¾ą®°ą®¾ą®œą®¾, ą®¤ą®©ą®•ąÆą®•ąÆą®¤ąÆ ą®¤ąÆ€ą®™ąÆą®•ą®æą®“ąÆˆą®•ąÆą®•ąÆą®®ąÆ, ą®Ŗą®æą®±ą®°ąÆą®•ąÆą®•ąÆą®¤ąÆ ą®¤ąÆ€ą®™ąÆą®•ą®æą®“ąÆˆą®•ąÆą®•ąÆą®®ąÆ, ą®‡ą®°ą®£ąÆą®ŸąÆą®•ąÆą®•ąÆą®®ąÆ ą®•ąÆ‡ą®ŸąÆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ąÆą®®ąÆ, ą®…ą®¤ą®©ą®¾ą®²ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®± ą®Øą®æą®²ąÆˆą®•ą®³ąÆ ą®ŖąÆ†ą®°ąÆą®•ą®æ, ą®Øą®²ą®®ą®¾ą®© ą®Øą®æą®²ąÆˆą®•ą®³ąÆ ą®•ąÆą®±ąÆˆą®ÆąÆą®®ąÆ: ą®…ą®¤ąÆą®¤ą®•ąÆˆą®Æ ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®žą®¾ą®© ą®¤ąÆą®±ą®µą®æą®•ą®³ą®¾ą®²ąÆ ą®•ą®£ąÆą®Ÿą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®ŸąÆą®•ą®æą®±ą®¤ąÆ. ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆą®•ą®³ąÆ.

ā€“ ą®Ŗą®ØąÆą®¤ąÆ‡ ą®†ą®©ą®ØąÆą®¤ą®¾, ą®‡ą®ŖąÆą®Ŗą®Ÿą®æą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®± ą®Žą®²ąÆą®²ą®¾ ą®Øą®æą®²ąÆˆą®•ą®³ąÆˆą®ÆąÆą®®ąÆ ą®•ąÆˆą®µą®æą®ŸąÆą®®ą®¾ą®±ąÆ ą®Ŗą®•ą®µą®¾ą®©ąÆ ą®Ŗą®°ą®æą®ØąÆą®¤ąÆą®°ąÆˆą®•ąÆą®•ą®æą®±ą®¾ą®°ą®¾?

- ą®¤ą®¤ą®¾ą®•ą®¤ą®°ąÆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®…ą®©ąÆˆą®¤ąÆą®¤ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®± ą®Øą®æą®²ąÆˆą®•ą®³ąÆˆą®ÆąÆą®®ąÆ ą®•ąÆˆą®µą®æą®ŸąÆą®ŸąÆ, ą®…ą®µą®°ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®© ą®Øą®æą®²ąÆˆą®•ą®³ąÆˆ [ą®®ą®ŸąÆą®ŸąÆą®®ąÆ] ą®ŖąÆ†ą®±ąÆą®±ąÆą®³ąÆą®³ą®¾ą®°ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®ØąÆą®¤ąÆ‡ ą®†ą®©ą®ØąÆą®¤ą®¾, ą®žą®¾ą®© ą®¤ąÆą®±ą®µą®æą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆą®•ą®³ą®¾ą®²ąÆ ą®•ą®£ąÆą®Ÿą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®Ÿą®¾ą®¤ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆą®ÆąÆą®®ąÆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®•ąÆą®±ąÆą®±ą®®ą®±ąÆą®±ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®•ąÆą®±ąÆą®±ą®®ą®±ąÆą®±ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®¤ąÆŠą®ØąÆą®¤ą®°ą®µą®æą®²ąÆą®²ą®¾ą®¤ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®¤ąÆŠą®ØąÆą®¤ą®°ą®µą®æą®²ąÆą®²ą®¾ą®¤ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆą®ÆąÆą®®ąÆ, ą®®ą®¹ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®Øą®²ąÆą®µą®¾ą®“ąÆą®µąÆˆ ą®ą®±ąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ąÆą®•ą®æą®±ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®Øą®²ąÆą®µą®¾ą®“ąÆą®µąÆˆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ą®æą®±ą®¤ąÆ?

ā€“ ą®®ą®¹ą®¾ą®°ą®¾ą®œą®¾, ą®¤ą®©ą®•ąÆą®•ąÆą®¤ąÆ ą®¤ąÆ€ą®™ąÆą®•ąÆ ą®µą®æą®³ąÆˆą®µą®æą®ŖąÆą®Ŗą®¤ąÆ‹, ą®Ŗą®æą®±ą®°ąÆą®•ąÆą®•ąÆą®¤ąÆ ą®¤ąÆ€ą®™ąÆą®•ąÆ ą®µą®æą®³ąÆˆą®µą®æą®ŖąÆą®Ŗą®¤ąÆ‹, ą®‡ą®°ąÆą®µą®°ąÆą®•ąÆą®•ąÆą®®ąÆ‡ ą®¤ąÆ€ą®™ąÆą®•ąÆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ą®¾ą®¤ą®¤ąÆ‹, ą®…ą®¤ą®©ą®¾ą®²ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®± ą®Øą®æą®²ąÆˆą®•ą®³ąÆ ą®•ąÆą®±ąÆˆą®ØąÆą®¤ąÆ, ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æ ą®Øą®æą®²ąÆˆą®•ą®³ąÆ ą®ŖąÆ†ą®°ąÆą®•ąÆą®®ąÆ: ą®…ą®¤ąÆą®¤ą®•ąÆˆą®Æ ą®‰ą®Ÿą®²ąÆ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®žą®¾ą®©ą®æą®•ą®³ą®¾ą®²ąÆ ą®•ą®£ąÆą®Ÿą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®Ÿą®¾ą®¤ą®µą®°ąÆ. ą®¤ąÆą®±ą®µą®æą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆą®•ą®³ąÆ.

- ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®ØąÆą®¤ąÆ‡ ą®†ą®©ą®ØąÆą®¤ą®¾, ą®žą®¾ą®© ą®¤ąÆą®±ą®µą®æą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆą®•ą®³ą®¾ą®²ąÆ ą®•ą®£ąÆą®Ÿą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®Ÿą®µą®æą®²ąÆą®²ąÆˆ?

ā€“ ą®Žą®ØąÆą®¤ ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®¹ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®•ąÆą®±ąÆą®±ą®®ą®±ąÆą®±ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®•ąÆą®±ąÆą®±ą®®ą®±ąÆą®±ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®¤ąÆŠą®ØąÆą®¤ą®°ą®µą®æą®²ąÆą®²ą®¾ą®¤ą®¤ąÆ.

- ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®¤ąÆŠą®ØąÆą®¤ą®°ą®µą®æą®²ąÆą®²ą®¾ą®¤ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®¹ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®Øą®²ąÆą®µą®¾ą®“ąÆą®µąÆˆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ąÆą®®ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®Øą®²ąÆą®µą®¾ą®“ąÆą®µąÆˆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ą®æą®±ą®¤ąÆ?

ā€“ ą®®ą®¹ą®¾ą®°ą®¾ą®œą®¾, ą®¤ą®©ą®•ąÆą®•ąÆą®¤ąÆ ą®¤ąÆ€ą®™ąÆą®•ąÆ ą®µą®æą®³ąÆˆą®µą®æą®ŖąÆą®Ŗą®¤ąÆ‹, ą®Ŗą®æą®±ą®°ąÆą®•ąÆą®•ąÆą®¤ąÆ ą®¤ąÆ€ą®™ąÆą®•ąÆ ą®µą®æą®³ąÆˆą®µą®æą®ŖąÆą®Ŗą®¤ąÆ‹, ą®‡ą®°ąÆą®µą®°ąÆą®•ąÆą®•ąÆą®®ąÆ‡ ą®¤ąÆ€ą®™ąÆą®•ąÆ ą®µą®æą®³ąÆˆą®µą®æą®•ąÆą®•ą®¾ą®¤ą®¤ąÆ‹, ą®…ą®¤ą®©ą®¾ą®²ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®±ąÆą®± ą®Øą®æą®²ąÆˆą®•ą®³ąÆ ą®•ąÆą®±ąÆˆą®ØąÆą®¤ąÆ, ą®Øą®²ąÆą®² ą®Øą®æą®²ąÆˆą®•ą®³ąÆ ą®ŖąÆ†ą®°ąÆą®•ąÆą®®ąÆ‹, ą®…ą®¤ąÆ ą®ŖąÆ‹ą®©ąÆą®± ą®µą®¾ą®ÆąÆą®®ąÆŠą®“ą®æ ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®žą®¾ą®©ą®æą®•ą®³ą®¾ą®²ąÆ ą®•ą®£ąÆą®Ÿą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®Ÿą®¾ą®¤ą®µą®°ąÆ. ą®¤ąÆą®±ą®µą®æą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆą®•ą®³ąÆ.

- ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®ØąÆą®¤ąÆ‡ ą®†ą®©ą®ØąÆą®¤ą®¾, ą®žą®¾ą®© ą®¤ąÆą®±ą®µą®æą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®Ŗą®æą®°ą®¾ą®®ą®£ą®°ąÆą®•ą®³ą®¾ą®²ąÆ ą®•ą®£ąÆą®Ÿą®æą®•ąÆą®•ą®ŖąÆą®Ŗą®Ÿą®¾ą®¤ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®†ą®°ąÆ‹ą®•ąÆą®•ą®æą®Æą®®ą®¾ą®©ą®¤ąÆ?

ā€“ ą®Žą®ØąÆą®¤ ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®®ą®•ą®¾ą®°ą®¾ą®œą®¾, ą®‡ą®¤ąÆ ą®•ąÆą®±ąÆą®±ą®®ą®±ąÆą®±ą®¤ąÆ.

ā€“ ą®Žą®ØąÆą®¤ ą®µą®•ąÆˆą®Æą®¾ą®© ą®®ą®© ą®Øą®Ÿą®¤ąÆą®¤ąÆˆ, ą®Ŗą®¾ą®ØąÆą®¤ąÆ‡, ą®•ąÆą®±ąÆą®±ą®®ą®±ąÆą®±ą®¤ąÆ?

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ā˜øMBS BENGALURU SUNDAY KANNADA DHAMMA DISCOURSE 19/12/2021ā˜ø

ā˜øMBS BENGALURU SUNDAY KANNADA DHAMMA DISCOURSE 19/12/2021ā˜ø
By Maha Bodhi Society Bengaluru

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MN 88 (M ii 112)
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Maha Satipatthana Sutta

Maha Satipatthana Sutta
By Buddhist channel

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MN 88 (M ii 112)
Bāhitika Sutta
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ą¤­ą¤¾ą¤°ą¤¤ ą¤•ą„‡ ą¤øą„ą¤°ą¤•ą„ą¤·ą¤¾ ą¤øą¤²ą¤¾ą¤¹ą¤•ą¤¾ą¤° ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ ą¤¹ą„€ ą¤•ą„ą¤Æą„‹ą¤‚ ? Why only Brahmins become National Security Advisor

ą¤­ą¤¾ą¤°ą¤¤ ą¤•ą„‡ ą¤øą„ą¤°ą¤•ą„ą¤·ą¤¾ ą¤øą¤²ą¤¾ą¤¹ą¤•ą¤¾ą¤° ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ ą¤¹ą„€ ą¤•ą„ą¤Æą„‹ą¤‚ ? Why only Brahmins become National Security Advisor
By AWAAZ INDIA TV

b Dr. B. R. Ambedkar*
*In his “The Pakistan or the Partition of India”* .

Places of worship of Christians and other non hindutva religions are vandalised just to create violence for hindutva to stay in power. Parvathi created a boy out of the dirt removed from her body when she went to take bath. Shiva just cut off the head when the child said he was their son. After realising the truth he replaced that head with an elephant head. The Mad murderer of democratic institutions (Modi) said that his hindutva was the first in the world to perform plastic surgery. Vandalism of throwing the idols in water bodies is the practice of chitpavan Brahmin hindutva. They practice on other religions just to stay in power captured through fraud EVMs.

Dr B.R.Ambedkar thundered ā€œMain Bharat Baudhmay karunga.ā€ (I will make this country Buddhist)

Foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe, Western Germany, South Russia, Western Europe, Hungary chitpavan brahmins Rowdy Swayam Sevaks (RSS) cannot be a camaraderie of Dr Babasaheb Ambedkar.

RSS and BJP (Bevakoof Jhoothe Psychopaths)have been at the forefront to try and claim Ambedkarā€™s legacy. Since the NDA gobbled the Master Key by tampering the fraud EVMs came to power at the Centre in 2014, many attempts have been made to project Ambedkar as a passionate supporter of the stealth shadowy hindutva ideology.

There have been concerted efforts to depict an image of Ambedkar that would make him appear in concordance with the cultural and political vocabulary of the RSS and BJP. A recent article published in The Print by a prominent RSS supporter does the same by arguing that Ambedkar had a close relationship with the early leaders of RSS, such as K.B. Hedgewar and M.S. Golwalkar. Most importantly, it was argued that he had an ā€œideological sympathyā€ with the RSS leadership. These assertions have generated a furore in the academia and larger public sphere.

The invocation of Ambedkarā€™s fictional proximity with hindutva is not new. Such a trend, of invoking Ambedkarā€™s ideas with the ideology of RSS and hindutva, had commenced within the hindutva circles in the 1980s. The RSS and its affiliated organisations have directed their focus to incorporate Ambedkarite symbols into the hindutva discourse. In the representations and narratives weaved by the RSS, Ambedkar is selectively invoked as a ā€˜hindutva social reformerā€™ who vehemently opposed untouchability, and who also happened to ā€œshare similar viewsā€ on Muslims.

Moreover, during the past few years, fictional narratives about Ambedkarā€™s ideological camaraderie with RSS leaders have begun to emerge. In such narratives, it is pointed out that Ambedkar had visited an RSS camp and was impressed by the ā€œegalitarianā€ treatment given to the untouchables. These assertions are made without any documentary evidence of the visit, and his association with the RSS leadership. Where documentary evidence exists, RSS has conveniently brushed aside those facts which prove that Ambedkar was one of the most incisive critics of Hinduism. His criticism of Hinduism led to his public renunciation of the religion and subsequent conversion to Buddhism. Ambedkarā€™s views on Islam are similarly invoked out of context to project him as an ā€˜anti-Muslimā€™ Schedule Caste icon. Like Hinduism, Ambedkar was also critical of Islam and disapproved the traditions of caste, bigotry, and conservatism that were adopted by the latter. Throughout his public life, Ambedkar had been a vehement critic of the Congress and Indian Communists as they too are remotely controlled by chitpavan brahmins but that did not make him a supporter of hindutva .

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 Read also ā€“ 25th December ā€“ Manusmruti Dahan (Burning of Manusmruti )

25th December - Manusmriti Dahan Diwas - Real victory of good over evil” Pingback: Babasaheb Ambedkar burnt Manusmriti | Mad šŸ˜  murderer of democratic insttutions (Modi) remotely controlled by foreigners chitpavan brahmins speaks a lot about Babasaheb but they will not burn Manusmriti? | Dr. B. R. Ambedkar’s Caravan Pingback: [Video] Dr. Ambedkar burnt Manusmriti. Today all intellectuals do manusmriti dahan online.

So

Today All Aboriginal Awakened Societies Thunder ā€ Hum Prapanch Prabuddha Prapanchmay karunge.ā€ (We will make the whole world Prabuddha Vishwa)
And started working towards acquiring the Master Key as suggested by Dr Babasaheb Ambedkar

Prabuddha Bharat Intellectual Conventions are taking place for the Noble cause.

ą®ŖąÆŒą®¤ąÆą®¤ą®®ąÆą®®ąÆ ą®¤ą®®ą®æą®“ąÆą®®ąÆ Bowthamum Thamizhum Research by Mayelai Venkata Sami Tamil Audio Book

ą®ŖąÆŒą®¤ąÆą®¤ą®®ąÆą®®ąÆ ą®¤ą®®ą®æą®“ąÆą®®ąÆ Bowthamum Thamizhum Research by Mayelai Venkata Sami Tamil Audio Book
By Tamil Audio Book

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25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 Read also ā€“ 25th December ā€“ Manusmruti Dahan (Burning of Manusmruti )

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ą®¤ąÆ†ą®©ąÆą®©ą®æą®ØąÆą®¤ą®æą®Æ ą®ŖąÆą®¤ąÆą®¤ ą®µą®æą®¹ą®¾ą®°ąÆ 125ą®µą®¤ąÆ ą®†ą®£ąÆą®ŸąÆ ą®µą®æą®“ą®¾ | 125th Anniversary of the South Indian Buddhist Vihar
By Bahujan TV

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25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 Read also ā€“ 25th December ā€“ Manusmruti Dahan (Burning of Manusmruti )

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Dr.Ambedkar on Hindu God | ą¤‡ą¤Ø 3 ą¤­ą¤—ą¤µą¤¾ą¤Ø ą¤•ą„€ ą¤Ŗą„‚ą¤œą¤¾ ą¤Øą¤¹ą„€ ą¤•ą„€ ą¤œą¤¾ą¤Øą„€ ą¤šą¤¾ą¤¹ą¤æą¤ ?

Dr.Ambedkar on Hindu God | ą¤‡ą¤Ø 3 ą¤­ą¤—ą¤µą¤¾ą¤Ø ą¤•ą„€ ą¤Ŗą„‚ą¤œą¤¾ ą¤Øą¤¹ą„€ ą¤•ą„€ ą¤œą¤¾ą¤Øą„€ ą¤šą¤¾ą¤¹ą¤æą¤ ?
By The Untold Ambedkar

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25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 Read also ā€“ 25th December ā€“ Manusmruti Dahan (Burning of Manusmruti )

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ą“Žą“Øąµą“¤ą“¾ą“Æą“æą“°ąµą“Øąµą“Øąµ ą“•ąµ‡ą“°ą“³ą“¤ąµą“¤ą“æą“²ąµ† ą“œą“¾ą“¤ą“æ ą“øą“®ąµą“Ŗąµą“°ą“¦ą“¾ą“Æą“‚ ? | Caste system in kerala | malayalam

ą“Žą“Øąµą“¤ą“¾ą“Æą“æą“°ąµą“Øąµą“Øąµ ą“•ąµ‡ą“°ą“³ą“¤ąµą“¤ą“æą“²ąµ† ą“œą“¾ą“¤ą“æ ą“øą“®ąµą“Ŗąµą“°ą“¦ą“¾ą“Æą“‚ ? | Caste system in kerala | malayalam
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25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 Read also ā€“ 25th December ā€“ Manusmruti Dahan (Burning of Manusmruti )

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Origin and History of RSS || KB HEDGEWAR || ą°¹ą±†ą°”ą±ą°—ą±‡ą°µą°¾ą°°ą± ą°—ą°¾ą°°ą°æ ą°Æą±Šą°•ą±ą°• ą°Ŗą°°ą°æą°šą°Æą°‚ || VOICE BY MADAN GUPTA

Origin and History of RSS || KB HEDGEWAR || ą°¹ą±†ą°”ą±ą°—ą±‡ą°µą°¾ą°°ą± ą°—ą°¾ą°°ą°æ ą°Æą±Šą°•ą±ą°• ą°Ŗą°°ą°æą°šą°Æą°‚ || VOICE BY MADAN GUPTA
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25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil

25th December ā€“ Manusmriti Dahan Diwas ā€“ Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927 Read also ā€“ 25th December ā€“ Manusmruti Dahan (Burning of Manusmruti )

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Maha Satipatthana Sutta

Maha Satipatthana Sutta
By Buddhist channel

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MN 88 (M ii 112)
Bāhitika Sutta
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Bahuvedanīya Sutta (MN 59) {excerpt} - word by word

Bhaddaka Sutta (AN 6.14) - few infoĀ·bubbles

Bhayabherava Sutta (MN 4) - enhanced translation

BÄ«ja Sutta (SN 49.24) - enhanced translation

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12/26/21
š“›š“”š“¢š“¢š“žš“ 4295 Mon 27 Dec 2021 Avijjāpahāna Sutta ā€” Abandoning ignorance ā€”
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 5:28 pm

š“›š“”š“¢š“¢š“žš“ 4295 Mon 27 Dec 2021

ā€” Abandoning ignorance ā€”
How to Abandon Ignorance By Bhante Aggacitta

How to Abandon Ignorance By Bhante Aggacitta
By Dhammajīva

ā€” Abandoning ignorance ā€”

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https://youtu.be/IrH0MnC2BUo

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https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.

English

ā€“ By knowing how, by seeing how, Bhante, does avijjā subside and vijjā arise?

ā€“ By knowing and seeing the impermanence of the eye, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of (visible) forms, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-viƱƱāį¹‡a, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the eye-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjā subsides and vijjā arises.

By knowing and seeing the impermanence of the ear, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of sounds, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-viƱƱāį¹‡a, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the ear-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjā subsides and vijjā arises.

By knowing and seeing the impermanence of the nose, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of odors, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-viƱƱāį¹‡a, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the nose-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjā subsides and vijjā arises.

By knowing and seeing the impermanence of the tongue, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of tastes, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-viƱƱāį¹‡a, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the tongue-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjā subsides and vijjā arises.

By knowing and seeing the impermanence of the body, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of bodily phenomena, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-viƱƱāį¹‡a, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the body-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjā subsides and vijjā arises.

By knowing and seeing the impermanence of the mind, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of dhammas, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-viƱƱāį¹‡a, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the mind-contact, whether experienced as sukha, dukkha or adukkhamĀ·asukha, avijjā subsides and vijjā arises.

By knowing thus, bhikkhu, by seeing thus, avijjā subsides and vijjā arises.

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html

Avijjāpahāna Sutta
ā€” Abandoning ignorance ā€”
[avijjā+pahāna]

Pāįø·i

Ekaį¹ƒ samayaį¹ƒ bhagavā sāvatthiyaį¹ƒ viharati JetaĀ·vane anāthapiį¹‡įøikassa ārāme. Atha kho aƱƱataro bhikkhu yena bhagavā tenĀ·upasaį¹…kami; upasaį¹…kamitvā bhagavantaį¹ƒ abhivādetvā ekamĀ·antaį¹ƒ nisÄ«di. EkamĀ·antaį¹ƒ nisinno kho so bhikkhu bhagavantaį¹ƒ etadĀ·avoca:

ā€“ Kathaį¹ƒ nu kho, bhante, jānato kathaį¹ƒ passato avijjā pahÄ«yati, vijjā uppajjatÄ« ti?

ā€“ Cakkhuį¹ƒ kho, bhikkhu, aniccato jānato passato avijjā pahÄ«yati, vijjā uppajjati. RÅ«pe aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. CakkhuĀ·viƱƱāį¹‡aį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. CakkhuĀ·samphassaį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. YamĀ·pĀ·idaį¹ƒ cakkhuĀ·samphassaĀ·paccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamĀ·asukhaį¹ƒ vā tamĀ·pi aniccato jānato avijjā pahÄ«yati, vijjā uppajjati.

Sotaį¹ƒ kho, bhikkhu, aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. Sadde aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. SotaĀ·viƱƱāį¹‡aį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. SotaĀ·samphassaį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. YamĀ·pĀ·idaį¹ƒ sotaĀ·samphassaĀ·paccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamĀ·asukhaį¹ƒ vā tamĀ·pi aniccato jānato avijjā pahÄ«yati, vijjā uppajjati.

Ghānaį¹ƒ kho, bhikkhu, aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. Gandhe aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. GhānaĀ·viƱƱāį¹‡aį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. GhānaĀ·samphassaį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. YamĀ·pĀ·idaį¹ƒ ghānaĀ·samphassaĀ·paccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamĀ·asukhaį¹ƒ vā tamĀ·pi aniccato jānato avijjā pahÄ«yati, vijjā uppajjati.

Jivhaį¹ƒ kho, bhikkhu, aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. Rase aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. JivhāĀ·viƱƱāį¹‡aį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. JivhāĀ·samphassaį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. YamĀ·pĀ·idaį¹ƒ jivhāĀ·samphassaĀ·paccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamĀ·asukhaį¹ƒ vā tamĀ·pi aniccato jānato avijjā pahÄ«yati, vijjā uppajjati.

Kāyaį¹ƒ kho, bhikkhu, aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. Phoį¹­į¹­habbe aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. KāyaĀ·viƱƱāį¹‡aį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. KāyaĀ·samphassaį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. YamĀ·pĀ·idaį¹ƒ kāyaĀ·samphassaĀ·paccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamĀ·asukhaį¹ƒ vā tamĀ·pi aniccato jānato avijjā pahÄ«yati, vijjā uppajjati.

Manaį¹ƒ kho, bhikkhu, aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. Dhamme aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. ManoĀ·viƱƱāį¹‡aį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. ManoĀ·samphassaį¹ƒ aniccato jānato avijjā pahÄ«yati, vijjā uppajjati. YamĀ·pĀ·idaį¹ƒ manoĀ·samphassaĀ·paccayā uppajjati vedayitaį¹ƒ sukhaį¹ƒ vā dukkhaį¹ƒ vā adukkhamĀ·asukhaį¹ƒ vā tamĀ·pi aniccato jānato avijjā pahÄ«yati, vijjā uppajjati.

Evaį¹ƒ kho, bhikkhu, jānato evaį¹ƒ passato avijjā pahÄ«yati, vijjā uppajjatÄ« ti.

Flying to Tuvalu: A Dream Come True

Flying to Tuvalu: A Dream Come True
By A. Perez Voyages

Places Without Reported COVID-19 Cases

12. Tuvalu
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Located about halfway between Hawaii and Australia, Tuvalu is made up of three reef islands and six atolls, with a combined area of approximately 10 square miles and a population of over 10,000. The independent nation, a member of the Commonwealth, has seen success in closing its borders to travel, with a mandatory quarantine in some cases.

Worlds Strangest City (ASHGABAT, TURKMENISTAN)

Worlds Strangest City (ASHGABAT, TURKMENISTAN)
By Drew Binsky

Places Without Reported COVID-19 Cases

11. Turkmenistan
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Turkmenistanā€™s location in Central Asia brings up questions of its ability to ward off the COVID-19 pandemic, which has touched all but one continent in the world. Still, the country has not officially acknowledged any coronavirus cases, though its officials have restricted all commercial travel, mass religious events and encourage social distancing and mask wearing, The Associated Press reports.

šŸļø The Complete Travel Guide to Tonga ā˜€ļø by TongaPocketGuide.com

šŸļø The Complete Travel Guide to Tonga ā˜€ļø by TongaPocketGuide.com
By NZ Pocket Guide

Places Without Reported COVID-19 Cases

10. Tonga
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

The archipelago that makes up Tonga, with about 170 islands of which 36 are inhabited, is neighbored by Fiji to the northwest, Samoa to the north and Niue to the northeast. The nation has reportedly kept the coronavirus off of its shores by restricting cruise ships in the early stages of the pandemic, closing airports and even instituting a national lockdown, according to The Associated Press, though the country has still seen no cases.

Tokelau- 6 Interesting Facts! | Tour The World

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Places Without Reported COVID-19 Cases

9. Tokelau
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Consisting of three tropical coral atolls in the South Pacific Ocean, Tokelau is a dependent territory of New Zealand, although both governments in New Zealand and Tokelau call it a nation. The three atolls have a combined land area of 4 square miles, and the capital rotates annually between the three atolls.

With no airport, Tokelau is accessible primarily by ship. With a population of about 1,500 residents, Tokelau calls itself the first nation to be completely powered by renewable energy.

St. Helena - a remote island in the Atlantic | (Travel Documentary) DW Documentary

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By DW Documentary

Places Without Reported COVID-19 Cases

8. Saint Helena
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

A British Overseas Territory in the South Atlantic Ocean, Saint Helena is considered one of the most remote locales in the world, lying more than 1,200 miles from the west coast of southwestern Africa and 2,500 miles east of Rio de Janeiro on the South American coastline. A population of roughly 4,500 occupies the 10 mile-by-5 mile island, which was uninhabited until its discovery by the Portuguese in 1502.

Life on Pitcairn Island - home of the descendants of the mutineers from HMS Bounty

Life on Pitcairn Island - home of the descendants of the mutineers from HMS Bounty
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Places Without Reported COVID-19 Cases

7.Pitcairn Islands
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

The Pitcairn Islands are a group of four volcanic islands that form the only British Overseas Territory in the Pacific Ocean. Believed to have fewer than 50 full-time residents, the islands are among the least populous national jurisdictions in the world. Residents are biracial, having descended primarily from Tahitians and, famously, mutineers of the British HMS Bounty, who arrived at Pitcairn in 1790.

North Korea | Myths and Facts | Travelling Mantra

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Places Without Reported COVID-19 Cases

6. North Korea
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

North Korea is one of only two non-island nations to make this list, although its reporting of zero cases of the novel coronavirus has been questioned. North Korea shares a border with China and South Korea, which some believe would make the reporting of zero cases improbable. North Korea, the largest nation to report zero cases, with a population of 25 million, has instituted a strict lockdown, travel restrictions, and closed its borders, according to The Associated Press.

šŸŒŠ The Complete Travel Guide to Niue ā˜€ļø - NiuePocketGuide.com

šŸŒŠ The Complete Travel Guide to Niue ā˜€ļø - NiuePocketGuide.com
By NZ Pocket Guide

Places Without Reported COVID-19 Cases

5. Niue
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Located about 1,500 miles northeast of New Zealand where it is politically associated, the island nation of Niue is one of the worldā€™s largest coral islands, and the westernmost island of the Cook Islands, although it operates independently. The country has received support from New Zealand to help combat COVID-19.

INSIDE NAURU - the worlds least visited country

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Places Without Reported COVID-19 Cases

4. Nauru
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Neighboring Kiribati, Nauru is the third-smallest country in the world by size; the single island, just over 8 square miles, is home to one of the smallest populations in the world for a country, at around 10,000. The country has reportedly kept the coronavirus at bay through similar travel restrictions to their neighboring island nations.

Kiribati: a drowning paradise in the South Pacific | DW Documentary

Kiribati: a drowning paradise in the South Pacific | DW Documentary
By DW Documentary

Places Without Reported COVID-19 Cases

3. Kiribati
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Thirty-two atolls, circular coral reefs, and one raised limestone island, make up Kiribati, located about 2,000 miles southwest of Hawaii. The country, one of the only nations located in all four hemispheres, instituted travel restrictions to combat COVID-19 early on, made easier given that only a handful of airlines make the trip to the remote nation.

Travel Guide - Pohnpei, Federated States of Micronesia

Travel Guide - Pohnpei, Federated States of Micronesia
By Adventures in Aviators

Places Without Reported COVID-19 Cases

2. . Federated States of Micronesia
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

While the Federated States of Micronesia, made up of more than 600 islands, take up fewer than 300 combined square miles of land between four states, it occupies around 1 million square miles of ocean. Although the country has reported zero cases of COVID-19 according to the World Health Organization, it has received support from the United States, China and Japan throughout the coronavirus pandemic

Cook Islands Vacation Travel Guide | Expedia

Cook Islands Vacation Travel Guide | Expedia
By Expedia

Places Without Reported COVID-19 Cases

1.. Cook Islands
Cumulative Total COVID-19 Cases: 0
WHO Transmission Classification: No cases

Made up of 15 small islands, the Cook Islands is an island nation located in the South Pacific, more than 2,000 miles northeast of New Zealand, where it is politically linked. The country has reportedly kept the virus out with mandatory quarantining upon entry, and temporarily banning recreational boats from its ports, including cruise ships.

These Countries Havenā€™t Recorded Any Covid-19 Cases - Heres Why | Forbes

These Countries Havenā€™t Recorded Any Covid-19 Cases - Heres Why | Forbes
By Forbes

Places Without Reported COVID-19 Cases Tuvalu,Turkmenistan,Tonga,Tokelau,Saint Helena,Pitcairn Islands,North Korea,Niue,Nauru,Kiribati,Federated States of Micronesia,Cook Islands all in a single video
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.
Wear only smile šŸ˜Š not face masks šŸ˜·

Live upto 150 years for the price of coffee Nicotinamide Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating energy in the human body available ā€˜for the price of a coffee a dayā€™ a Stunning anti-ageing breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and researchers from the University of New South Wales, involving cell reprogramming.

https://youtu.be/MOzNV7k32Cg

Places Without Reported COVID-19 Cases Tuvalu,Turkmenistan,Tonga,Tokelau,Saint Helena,Pitcairn Islands,North Korea,Niue,Nauru,Kiribati,Federated States of Micronesia,Cook Islands all in a single video
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.
Wear only smile šŸ˜Š not face masks šŸ˜·

Live upto 150 years for the price of coffee Nicotinamide Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating energy in the human body available ā€˜for the price of a coffee a dayā€™ a Stunning anti-ageing breakthrough could see humans live to 150 years and regenerate organ.New
process has been found by Harvard Professor David Sinclair and researchers from the University of New South Wales, involving cell reprogramming.

comments (0)
12/25/21
š“›š“”š“¢š“¢š“žš“ 4294 Sun 26 Dec 2021 Wishing all Sentient and Non-Sentient Beings a Very Happy šŸ˜Š Christmas šŸŽ… and New Year 2022
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:29 pm

š“›š“”š“¢š“¢š“žš“ 4294 Sun 26 Dec 2021 Wishing all Sentient and Non-Sentient Beings a Very Happy šŸ˜Š Christmas šŸŽ… and New Year 2022

Atitti Sutta (AN 3.109) - enhanced translation

https://youtu.be/SG-SZp7uDXY

ā€” Insatiety ā€”

From the indulgence in sleep, liquors and spirits, there is no satiety.

Three wrong things, of which many are unfortunately fond, that can never bring about satiety.

Translation results
https://youtu.be/SG-SZp7uDXY

ą®¤ąÆ‡ą®°ą®µą®¾ą®¤ ą®¤ą®æą®Ŗą®æą®Ÿą®•ą®¾ą®µą®æą®²ą®æą®°ąÆą®ØąÆą®¤ąÆ ą®ŖąÆą®¤ąÆą®¤ą®°ą®æą®©ąÆ ą®šąÆŠą®ØąÆą®¤ ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆą®•ą®³ąÆ

- ą®®ą®©ą®Øą®æą®±ąÆˆą®µąÆ -

ą®¤ąÆ‚ą®•ąÆą®•ą®®ąÆ, ą®®ą®¤ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®†ą®µą®æą®•ą®³ąÆ ą®†ą®•ą®æą®Æą®µą®±ąÆą®±ą®æą®²ąÆ ą®ˆą®ŸąÆą®Ŗą®ŸąÆą®µą®¤ą®¾ą®²ąÆ, ą®¤ą®æą®°ąÆą®ŖąÆą®¤ą®æ ą®‡ą®²ąÆą®²ąÆˆ.

ą®¤ąÆą®°ą®¤ą®æą®°ąÆą®·ąÆą®Ÿą®µą®šą®®ą®¾ą®• ą®Ŗą®²ą®°ąÆ ą®µą®æą®°ąÆą®®ąÆą®ŖąÆą®®ąÆ ą®®ąÆ‚ą®©ąÆą®±ąÆ ą®¤ą®µą®±ą®¾ą®© ą®µą®æą®·ą®Æą®™ąÆą®•ą®³ąÆ, ą®…ą®µąÆˆ ą®’ą®°ąÆą®ŖąÆ‹ą®¤ąÆą®®ąÆ ą®¤ą®æą®°ąÆą®ŖąÆą®¤ą®æą®ÆąÆˆą®•ąÆ ą®•ąÆŠą®£ąÆą®ŸąÆą®µą®° ą®®ąÆą®Ÿą®æą®Æą®¾ą®¤ąÆ.

Aį¹­į¹­hasata Sutta (SN 36.22) - enhanced translation

https://youtu.be/onCofYvkpLI

Buddha’s own words from Theravada Tipitaka

Aį¹­į¹­hasata Sutta
ā€” The one hundred and eight ā€”

The Buddha expounds the vedanās in seven different ways, analyzing them into two, three, five, six, eighteen, thirty six or one hundred and eight categories.

I will expound, bhikkhus, a one-hundred-and-eight exposition , an exposition of the Dhamma. Listen to that.

And what, bhikkhus, is the one-hundred-and-eight exposition, the exposition of the Dhamma? There is an exposition, bhikkhus, in which I have spoken of two vedanās; there is an exposition in which I have spoken of three vedanās; there is an exposition in which I have spoken of five vedanās; there is an exposition in which I have spoken of six vedanās; there is an exposition in which I have spoken of eighteen vedanās; there is an exposition in which I have spoken of thirty-six vedanās; there is an exposition in which I have spoken of one-hundred-and-eight vedanās.

And which, bhikkhus, are the two vedanās? Bodily and mental. These, bhikkhus, are called the two vedanās.

And which, bhikkhus, are the three vedanās? Sukha-vedanā, dukkha-vedanā, adukkham-asukhā-vedanā. These, bhikkhus, are called the three vedanās.

And which, bhikkhus, are the five vedanās? Sukhindriya, dukkhindriya, somanassindriya, domanassindriya, upekkhindriya. These, bhikkhus, are called the five vedanās.

And which, bhikkhus, are the six vedanās? A vedanā born of eye-samphassa, vedanā born of ear-samphassa, vedanā born of nose-samphassa, vedanā born of tongue-samphassa, vedanā born of kāya-samphassa, vedanā born of mana-samphassa. These, bhikkhus, are called the six vedanās.

And which, bhikkhus, are the eighteen vedanās? Six investigations of somanassa, six investigations of domanassa, six investigations of upekkhā.{1} These, bhikkhus, are called the eighteen vedanās.

And which, bhikkhus, are the thirty-six vedanās? Six kinds of somanassas connected with the household life and six kinds of somanassas connected with nekkhamma; six kinds of domanassas connected with the household life and six kinds of domanassas connected with nekkhamma; six kinds of upekkhās connected with the household life and six kinds of upekkhās connected with nekkhamma.{2} These, bhikkhus, are called the thirty-six vedanās.

And which, bhikkhus, are the one hundred and eight vedanās? Thirty-six past vedanās, thirty-six future vedanās, and thirty-six present vedanās. These, bhikkhus, are called the one hundred and eight vedanās.

And this, bhikkhus, is the one-hundred-and-eight exposition , the exposition of the Dhamma.

https://youtu.be/onCofYvkpLI

ą®¤ąÆ‡ą®°ą®µą®¾ą®¤ ą®¤ą®æą®Ŗą®æą®Ÿą®•ą®¾ą®µą®æą®²ą®æą®°ąÆą®ØąÆą®¤ąÆ ą®ŖąÆą®¤ąÆą®¤ą®°ą®æą®©ąÆ ą®šąÆŠą®ØąÆą®¤ ą®µą®¾ą®°ąÆą®¤ąÆą®¤ąÆˆą®•ą®³ąÆ

ą®…ą®ŸąÆą®Ÿą®šą®¤ ą®šąÆą®¤ąÆą®¤ą®¾
- ą®ØąÆ‚ą®±ąÆą®±ą®æ ą®Žą®ŸąÆą®ŸąÆ -

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Avijjāpahāna Sutta (SN 35.53) - word by word

Bāhitikā Sutta (MN 88) {excerpt} - enhanced translation
Bahuvedanīya Sutta (MN 59) {excerpt} - word by word

Bhaddaka Sutta (AN 6.14) - few infoĀ·bubbles

Bhayabherava Sutta (MN 4) - enhanced translation

BÄ«ja Sutta (SN 49.24) - enhanced translation

25 th December BONFIRE šŸ”„ OF MANUSMRITI 1927. Even after completing 94 years of bonfire the beneficiaries of Bodhisattva Babasaheb Dr. B. R. Ambedkar are strongly following Brhaminic inhuman beliefs & practices. It is the hour of the day to discard Hinduism/Brahminism and embrace Buddhism the path shown by Bodhisattva Babasaheb not only to liberate ourselves but to elevate the Country & the World in general.

https://en.m.wikipedia.org/wiki/N._Sivaraj

Rao Bahadur Namasivayam Sivaraj (29 September 1892 ā€“ 29 September 1964) was an Indian lawyer, politician and Scheduled Caste activist from the state of Tamil Nadu.

Early life and education

Sivaraj was born into a Scheduled Caste family to Namsivayam, an accounts officer, on 29 September 1892 in the town of Cuddapah in the then Madras Presidency. His ancestors were from the town of Poonamallee near Madras. N. Sivaraj passed his matriculation in 1907 and did B.A from Presidency College, Madras in 1911. In 1915 he graduated as a lawyer from the Madras Law College and practised as a junior under Sir C. P. Ramaswamy Iyer.He worked as a lecturer in the Madras Law College for a period of thirteen years.

Family Edit

Sivaraj was married to Annai Meenambal and had four children.

Politics

All India Scheduled Castes Federation was a first all India political party exclusively for the Depressed Class founded by B. R. Ambedkar in a national convention held at Nagpur during 17ā€“20 July 1942. It was presided by Sivaraj and he was elected as its first President.

When the Republican Party of India was founded in 1957, he was again elected as its first president and continued working to establish the organisation until he died in 1964.

He was an active member of Self Respect Movement, Anti-Brahminism movement and Women’s Rights movement in Tamil Nadu along with Periyar E.V. Ramaswamy.

Sivaraj was one of the prominent leaders in Depressed Class Federation. He was one of the founding members of the Justice Party in 1917 and supported it till 1926.[4] He was mayor in Madras Municipal Corporation in 1945 and served till 1946. He was nominated to the Madras Legislative Council in 1926 and served as member till 1937. From 1937 to 1945, Sivaraj served as a member of Imperial Legislative Council. He participated in the 1952, 1957 and 1962 Lok Sabha elections and served as the Member of Parliament from Chengalpattu constituency.

https://m.thewire.in/article/politics/rss-ambedkar-camaraderie-fictional-narratives/amp

Dr B.R.Ambedkar thundered ā€œMain Bharat Baudhmay karunga.ā€ (I will make this country Buddhist)

Foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe, Western Germany, South Russia, Western Europe, Hungary chitpavan brahmins Rowdy Swayam Sevaks (RSS) cannot be a camaraderie of Dr Babasaheb Ambedkar.

RSS and BJP (Bevakoof Jhoothe Psychopaths)have been at the forefront to try and claim Ambedkarā€™s legacy. Since the NDA gobbled the Master Key by tampering the fraud EVMs came to power at the Centre in 2014, many attempts have been made to project Ambedkar as a passionate supporter of the stealth shadowy hindutva ideology.

There have been concerted efforts to depict an image of Ambedkar that would make him appear in concordance with the cultural and political vocabulary of the RSS and BJP. A recent article published in The Print by a prominent RSS supporter does the same by arguing that Ambedkar had a close relationship with the early leaders of RSS, such as K.B. Hedgewar and M.S. Golwalkar. Most importantly, it was argued that he had an ā€œideological sympathyā€ with the RSS leadership. These assertions have generated a furore in the academia and larger public sphere.

The invocation of Ambedkarā€™s fictional proximity with hindutva is not new. Such a trend, of invoking Ambedkarā€™s ideas with the ideology of RSS and hindutva, had commenced within the hindutva circles in the 1980s. The RSS and its affiliated organisations have directed their focus to incorporate Ambedkarite symbols into the hindutva discourse. In the representations and narratives weaved by the RSS, Ambedkar is selectively invoked as a ā€˜hindutva social reformerā€™ who vehemently opposed untouchability, and who also happened to ā€œshare similar viewsā€ on Muslims.

Moreover, during the past few years, fictional narratives about Ambedkarā€™s ideological camaraderie with RSS leaders have begun to emerge. In such narratives, it is pointed out that Ambedkar had visited an RSS camp and was impressed by the ā€œegalitarianā€ treatment given to the untouchables. These assertions are made without any documentary evidence of the visit, and his association with the RSS leadership. Where documentary evidence exists, RSS has conveniently brushed aside those facts which prove that Ambedkar was one of the most incisive critics of Hinduism. His criticism of Hinduism led to his public renunciation of the religion and subsequent conversion to Buddhism. Ambedkarā€™s views on Islam are similarly invoked out of context to project him as an ā€˜anti-Muslimā€™ Schedule Caste icon. Like Hinduism, Ambedkar was also critical of Islam and disapproved the traditions of caste, bigotry, and conservatism that were adopted by the latter. Throughout his public life, Ambedkar had been a vehement critic of the Congress and Indian Communists as they too are remotely controlled by chitpavan brahmins but that did not make him a supporter of hindutva .

https://drambedkarbooks.com/2015/12/24/25th-december-manusmriti-dahan-diwas-real-victory-of-good-over-evil/

25th December - Manusmriti Dahan Diwas - Real victory of good over evil” Pingback: Babasaheb Ambedkar burnt Manusmriti | Mad šŸ˜  murderer of democratic insttutions (Modi) remotely controlled by foreigners chitpavan brahmins speaks a lot about Babasaheb but they will not burn Manusmriti? | Dr. B. R. Ambedkar’s Caravan Pingback: [Video] Dr. Ambedkar burnt Manusmriti. Today all intellectuals do manusmriti dahan online.

So

Today All Aboriginal Awakened Societies Thunder ā€ Hum Prapanch Prabuddha Prapanchmay karunge.ā€ (We will make the whole world Prabuddha Vishwa)
And started working towards acquiring the Master Key as suggested by Dr Babasaheb Ambedkar

Prabuddha Bharat Intellectual Conventions are taking place for the Noble cause.

https://m.thewire.in/article/politics/rss-ambedkar-camaraderie-fictional-narratives/amp

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https://drambedkarbooks.com/2015/12/24/25th-december-manusmriti-dahan-diwas-real-victory-of-good-over-evil/

ą®Ÿą®æą®šą®®ąÆą®Ŗą®°ąÆ 25 - ą®®ą®©ąÆą®øąÆą®®ą®æą®°ąÆą®¤ą®æ ą®¤ą®¹ą®©ąÆ ą®¤ą®æą®µą®¾ą®øąÆ - ą®¤ąÆ€ą®®ąÆˆą®•ąÆą®•ąÆ ą®Žą®¤ą®æą®°ą®¾ą®© ą®Øą®©ąÆą®®ąÆˆą®Æą®æą®©ąÆ ą®‰ą®£ąÆą®®ąÆˆą®Æą®¾ą®© ą®µąÆ†ą®±ąÆą®±ą®æ” Pingback: ą®Ŗą®¾ą®Ŗą®¾ą®šą®¾ą®•ąÆ‡ą®ŖąÆ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆ ą®®ą®©ąÆą®øąÆą®®ą®æą®°ąÆą®¤ą®æą®ÆąÆˆ ą®Žą®°ą®æą®¤ąÆą®¤ą®¾ą®°ąÆ ą®Ŗą®æ.ą®†ą®°ąÆ.ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ą®æą®©ąÆ ą®•ąÆ‡ą®°ą®µą®©ąÆ ą®Ŗą®æą®™ąÆą®ŖąÆ‡ą®•ąÆ: [ą®µąÆ€ą®Ÿą®æą®ÆąÆ‹] ą®Ÿą®¾ą®•ąÆą®Ÿą®°ąÆ ą®…ą®®ąÆą®ŖąÆ‡ą®¤ąÆą®•ą®°ąÆ ą®®ą®©ąÆą®øąÆą®®ą®æą®°ąÆą®¤ą®æą®ÆąÆˆ ą®Žą®°ą®æą®¤ąÆą®¤ą®¾ą®°ąÆ.ą®‡ą®©ąÆą®±ąÆ ą®…ą®©ąÆˆą®¤ąÆą®¤ąÆ ą®…ą®±ą®æą®µąÆą®œąÆ€ą®µą®æą®•ą®³ąÆą®®ąÆ ą®†ą®©ąÆą®²ąÆˆą®©ą®æą®²ąÆ ą®®ą®©ąÆą®øąÆą®®ą®æą®°ąÆą®¤ą®æ ą®¤ą®¹ą®©ąÆ ą®šąÆ†ą®ÆąÆą®•ą®æą®±ą®¾ą®°ąÆą®•ą®³ąÆ.

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comments (0)
12/24/21
š“›š“”š“¢š“¢š“žš“ 4293 Sat 25 Dec 2021-Wishing all Sentient and Non-Sentient Beings a Very Happy šŸ˜Š Christmas šŸŽ…
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:41 pm

š“›š“”š“¢š“¢š“žš“ 4293 Sat 25 Dec 2021 Wishing all Sentient and Non-Sentient Beings a Very Happy šŸ˜Š Christmas šŸŽ…

DIY 3D Christmas Pop Up Card | How to Make Christmas Greeting Card | Handmade Christmas Cards

DIY 3D Christmas Pop Up Card | How to Make Christmas Greeting Card | Handmade Christmas Cards
By Craftastic

Wishing all Sentient and Non-Sentient Beings a Very Happy šŸ˜Š Christmas šŸŽ…
May all be happy šŸ˜†well and secure
May all have calm, quiet šŸ¤«, alert šŸšØ, attentive and equanimity mind with a clear understanding that everything is changing.

. https://www.buddha-vacana.org/sutta/anguttara/06/an06-104.html

AN 6.104 (A iii 444)
Atammaya Sutta
ā€” Identification ā€”
Six rewards that should act as a motivation for establishing the perception of anatta.

Pāįø·i

bhikkhave, ānisaį¹ƒse sampassamānena alameva bhikkhunā sabbadhammesu anodhiį¹ƒ karitvā anattasaƱƱaį¹ƒ upaį¹­į¹­hāpetuį¹ƒ. katame cha? sabbaloke ca atammayo bhavissāmi, ahaį¹…kārā ca me uparujjhissanti, mamaį¹…kārā ca me uparujjhissanti, asādhāraį¹‡ena ca Ʊāį¹‡ena samannāgato bhavissāmi, hetu ca me sudiį¹­į¹­ho bhavissati, hetusamuppannā ca dhammā. ime kho, bhikkhave, cha ānisaį¹ƒse sampassamānena alameva bhikkhunā sabbadhammesu anodhiį¹ƒ karitvā anattasaƱƱaį¹ƒ upaį¹­į¹­hāpetunā€ti.

English

“In seeing six rewards, it’s enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception. Which six? ‘I won’t be fashioned in connection with any world. My I-making will be stopped. My my-making will be stopped. I’ll be endowed with uncommon knowledge.[1] I’ll become one who rightly sees cause, along with causally-originated phenomena.’ In seeing these six rewards, it’s enough motivation for a monk to establish the perception of not-self with regard to all phenomena without exception.”

CEC must replace all the fraud EVMs with Ballot Papers as followed by majority of the democracies of the world to save democracy, Freedom, Liberty, Equality and Fraternity as enshrined in our marvellous modern Construction for real happiness, welfare and peace for all societies.

PIMGF-Master Games Federation In India | Multi-Sports Event

PIMGF-Master Games Federation In India | Multi-Sports Event
Pan India masters games federation is one of the best exclusive masters athletics clubs of India where you can take part in various games and participate in multi sport event competitions.

TESTIMONIALS

Many people are showing interest in taking part in the sports events conducted by PIMGF.
Let’s check out what the users say about their experience with PIMGF.

Saul Goodman
Ceo & Founder
The sports area is well lit and has a large space. It is always exciting for us to play in this club.

Sara Wilsson
Designer
The PAN India masters game federation is very clean and has excellent facilities for members. The staff are very friendly.

Jena Karlis
Store Owner
There are many games to choose from. The diversity is what I find very refreshing and thus I enjoy this place.

Matt Brandon
Freelancer
The staff and administration response has always been positive. Always feel refreshed when I come here.

John Larson
Entrepreneur
There is a lot of parking space around the area and lots of room to enjoy whatever activities I want. Would recommend it to people who are interested.

Rajkupta
Vp
We always enjoy the clubā€™s activities whenever we visit this place. The culture of players is excellent.

FREQUENTLY ASKED QUESTIONS

What types of sports are available in the PAN India masters game federation?
Do we have to be a member to access the club area?
Are professional coaches available?
What kind of safety measures do you follow?
Are events held in the club?
Is there an age limit to enter certain events?

Prabhakar Rao
President

NallusamyAnnavi
Vice President

My date of birth is 3-12-1942
Wish to participate in
100m Butter Fly
200m medley
400m free style
In 17th National Masters Swimming championship 2021 won a gold, a silver and a bronze medal.
I also wish to participate in World Swimming Championship in Japan
&
Asian Swimming Championship in Korea

Kindly send full details

Thanking you
J Chandrasekharan

Top 7 Santa Claus Caught On Camera & Spotted In Real Life

Top 7 Santa Claus Caught On Camera & Spotted In Real Life
By ViralDark7

Santa Claus practised art of giving was a vegan

Jesus Was A Buddhist Monk (BBC Documentary)

Jesus Was A Buddhist Monk (BBC Documentary)
By ARNEL REYES

Happy Christmas šŸŽ… to all awakened societies
May all be happy, well and secure
May all live long
May all have calm, quiet, alert, attentive and equanimity mind with a clear understanding that everything is changing

(I pray God for ur success)

Five Instagrammable Shinto Shrines and Buddhist Temples in the Kansai Region

Five Instagrammable Shinto Shrines and Buddhist Temples in the Kansai Region

2022 World Masters Games Now Accepting Registrations ā€“ Sports Masters

2022 World Masters Games Now Accepting Registrations ā€“ Sports Masters

2022 World Masters Games Now Accepting Registrations

The Organizing Committee of the 2022 World Masters Games in Kansai, Japan has announced that athlete registrations have re-opened as of May 13, 2021. The one year countdown has begun as the Games will be held from May 13-29, 2022.

The Organizing Committee has been hard at work to ensure the success of the Games and is coordinating host municipalities, venues, co-organizers, supporting organizations, competition committees, sponsors and other related stakeholders.

Sports to be featured at the Games include:

Archery
Athletics
Badminton
Baseball
Basketball
Canoeing
Cycling
Soccer
Golf
Disc
Field Hockey
Judo
Karate
Orienteering
Rowing
Sailing
Shooting
Softball
Tennis
Squash
Swimming
Tennis
Taekwondo
Triathlon
Volleyball
Weightlifting
For more information concerning all aspects of the 2022 World Masters Games, visit World Masters Games | World Masters Games 2021 KANSAI

World Masters Games | World Masters Games 2021 KANSAI
Official website of the World Masters Games 2021 Kansai, an international lifelong sports competion, to be held in May 2022.

Spiritual KANSAI Series Blog16 : PILGRIMAGE
19 May 2021
The KANSAI Guide
The Kansai region is a sacred place for Japanese spiritual culture, and Kansai is full of genuine hospitality. We tried to extract various themes and put them together in columns under the title of “Spiritual KANSAI”. In this blog series, we will introduce these columns in order. The 16th in the series is ” PILGRIMAGE “. (The following text is quoted from the Spiritual KANSAI column page (https://kansaiguide.jp/rt/eng/column/) of this site)

IMGA Masters Games: multi-sport event for 30+ year old Masters Athletes

IMGA Masters Games: multi-sport event for 30+ year old Masters Athletes
The IMGA organises Masters Games for 30+ year old athletes. Everyone can join this multi-sport event to compete, make new friends & see the world!

THE ā€˜MIGHTY MOā€™ BEGINS HER SECOND CENTURY AS A SWIMMING CHAMPION
#MASTERSTOGETHER

DISCOVER THE BIGGEST OLYMPIC-STYLE MULTI-SPORT EVENT
The International Masters Games Association organises the World Masters Games. This is a 10-day long festival of sport that brings together athletes from around the world, to enjoy different sports and meet like-minded people in vibrant city destinations. Discover this unique event for an experience of a lifetime.

The ā€˜Mighty Moā€™ begins her second century as a swimming champion | IMGA

The ā€˜Mighty Moā€™ begins her second century as a swimming champion | IMGA
The chorus of ā€œHappy birthday!ā€ rang out across the surface of the swimming pool, booming forth from dozens of swimmers, who bobbed between the lane lines, each outfitted with a pink latex cap, emblazoned with white roses and a ā€œ100.ā€ Maurine Kornfel

IMGA MOVES FORWARD WITH THEIR STRATEGICAL ROADMAP ON SUSTAINABILITY
Since spring 2021 the IMGA has been in the process of modernisation and is currently going through an organisational transition to prepare the organisation for the years ahead.
Sustainability has always been at the core of IMGAā€™s profile. All IMGA events are built around the 3 Pā€™s of Sustainability: People, Planet and Prosperity.

MASTERS COMMUNITY

CONNECT WITH OTHER MASTERS ATHLETES. #MASTERSTOGETHER
Find inspiration on your Masters journey. Get engaged with the Masters Community. Follow us on Facebook, Instagram, Twitter, YouTube, and Flickr

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imgamastersgames
Masters swimmer Maurine Kornfeld, also known as ā€šMighty Moā€˜, turned 100 yesterday šŸ’ÆšŸŽ‰

She didnā€˜t begin serious swimming until she turned 60 and superlatives have been washing over Kornfeld for years:

ā€œSheā€˜s just amazing. Sheā€˜s always looking out for other people and what matters to them. Sheā€˜s really thriving, really living. It feels like she is aging backwards.ā€œ

Mighty Mo was certain about all the gifts she didnā€˜t want or need: ā€œLook around you,ā€œ she told her friend. ā€œI have everything I need.ā€œ šŸ™

A story about a centanarian full of true inspiration āœØ
ā˜ļøGive it a read via the link in our bio

šŸ“ @latimes
šŸ“ø @francineorr
Profile image for imgamastersgames

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Asia Pacific Masters Games 2023 | APMG Jeonbuk

Asia Pacific Masters Games 2023 | APMG Jeonbuk
Be part of the Asia Pacific Masters Games 2023! The multi-sport festival for 30+ year old athletes. Play sport, make new friends & discover South Korea!

2023 ASIA PACIFIC MASTERS GAMES

GENERAL INFO

NEW EVENT DATES: 12 ā€“ 20 MAY 2023
The second edition of the Asia-Pacific Masters Games will take place in South Koreaā€™s south-western province ofā€ÆJeollabuk-do in 2023. The Games, which drew thousands of Masters athletes across the region to its inaugural event in 2018, providesā€Æadults with a fantastic opportunity to explore the regionā€™s amazing culture.

https://www.apmg2023.kr/?siteLangId=en

Jesus Christ - Life Changing Quotes

Jesus Christ - Life Changing Quotes
By RedFrost Motivation

Jesus quotes on Do Good šŸ˜Š Purify Mind

DIY 3D Christmas Pop Up Card | How to Make Christmas Greeting Card | Handmade Christmas Cards

DIY 3D Christmas Pop Up Card | How to Make Christmas Greeting Card | Handmade Christmas Cards
By Craftastic

Wishing all Sentient and Non-Sentient Beings a Very Happy šŸ˜Š Christmas šŸŽ…
May all be happy šŸ˜†well and secure
May all have calm, quiet šŸ¤«, alert šŸšØ, attentive and equanimity mind with a clear understanding that everything is changing.

Have An Ameezing Xmas Day

JaiBhimšŸŒ¹šŸŒŗšŸŒøšŸ€šŸŒ¾šŸŒ³šŸŒ“ā˜˜ļøšŸŒ²šŸŒ²šŸŒ²šŸŒ²šŸŒ²šŸŒ²šŸŒ²šŸ¤šŸ’ŖšŸ‘

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12/23/21
š“›š“”š“¢š“¢š“žš“ 4291 Thu 23 Dec 2021
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:19 am

š“›š“”š“¢š“¢š“žš“ 4292 Fri 24 Dec 2021

youtu.be/pgPJYRH3l9I

2022 Global Relief šŸ˜… by
All Awakened Women of the Universe

MEETING THE NEW YEAR
WITH CLARITY, KINDNESS, COMPASSION, AND COURAGE

Permanent Online Retreat
An online three-day retreat hosted by Women

To demand proportionate
reservation for women in all the fields. Parliament, šŸ‘©ā€šŸ’¼ Executive, Judiciary šŸ§‘ā€āš–ļø Media, Social Media, Election Commission etc., seeing All of women Societies have their representatives.

They must demand for Ballot papers to replace the EVMs.

To relieve the suffering of hunger and poverty around the world they must start growing vegetables šŸ„— šŸ„• šŸ„¦ and dwarf fruit šŸ‰ šŸŽ šŸŒ bearing plants šŸŒ± in pots to overcome hunger the deadliest illness. And convert the entire earth šŸŒŽ as Amudha Surabhi.

Will include periods of šŸš¶ walking lying šŸ¤„ seated šŸŖ‘ mindful swimming šŸŠā€ā™€ļø meditation. All free of charge for Happiness, Welfare and Peace āœŒļø for all Societies and for them to attain Eternal Bliss as their Final šŸ„… Goal.

EVERY YEARā€™S RETREAT

Chanting guided Kindness and Compassion šŸ§˜ā€ā™‚ļø Meditation

Awakened Oneā€™s own words by Ven. Mother Chandra Vadhana mindful meditation,

Free support for All Awakened Women of the Universe to work to feed the hungry, To relieve the suffering of hunger and poverty around the world they must start growing vegetables šŸ„— šŸ„• šŸ„¦ and dwarf fruit šŸ‰ šŸŽ šŸŒ bearing plants šŸŒ± in pots to overcome hunger the deadliest illness. And convert the entire earth šŸŒŽ as Amudha Surabhi. to support sustainable agriculture, and to empower women.

Asubha Sutta
https://youtu.be/c-qy-xYYsZw

English

ā€œMonks, there are these four modes of practice. Which four? Painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, & pleasant practice with quick intuition.

ā€œAnd which is painful practice with slow intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of loathsomeness with regard to food, percipient of non-delight with regard to the entire world, (and) focused on inconstancy with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on the five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” but these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear weakly. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the effluents. This is called painful practice with slow intuition.

ā€œAnd which is painful practice with quick intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of loathsomeness with regard to food, percipient of non-delight with regard to the entire world, (and) focused on inconstancy with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” and these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear intensely. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called painful practice with quick intuition.

ā€œAnd which is pleasant practice with slow intuition? There is the case where a monk ā€” quite secluded from sensuality, secluded from unskillful qualities ā€” enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation ā€” 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, ā€˜Equanimous & mindful, he has a pleasant abiding.ā€™ With the abandoning of pleasure & pain ā€” as with the earlier disappearance of joy & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” but these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear weakly. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the effluents. This is called pleasant practice with slow intuition.

ā€œAnd which is pleasant practice with quick intuition? There is the case where a monk ā€” quite secluded from sensuality, secluded from unskillful qualities ā€” enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation ā€” 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, ā€˜Equanimous & mindful, he has a pleasant abiding.ā€™ With the abandoning of pleasure & pain ā€” as with the earlier disappearance of joy & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” and these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear intensely. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called pleasant practice with quick intuition.

https://youtu.be/4mSHcvPRikw

55) Classical Kannada- ą²¶ą²¾ą²øą³ą²¤ą³ą²°ą³€ą²Æ ą²•ą²Øą³ą²Øą²”,

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ā€œą“µąµ‡ą“—ą“¤ąµą“¤ą“æą“²ąµą“³ąµą“³ ą“…ą“µą“¬ąµ‹ą“§ą“¤ąµą“¤ąµ‹ą“Ÿąµ†ą“Æąµą“³ąµą“³ ą“øąµą“–ą“Ŗąµą“°ą“¦ą“®ą“¾ą“Æ ą“Ŗą“°ą“æą“¶ąµ€ą“²ą“Øą“‚ ą“ą“¤ą“¾ą“£ąµ? ą“’ą“°ąµ ą“øą“Øąµą“Æą“¾ą“øą“æ - ą“‡ą“Øąµą“¦ąµą“°ą“æą“Æą“¾ą“­ą“æą“²ą“¾ą“·ą“¤ąµą“¤ą“æąµ½ ą“Øą“æą“Øąµą“Øąµ ą“¤ą“æą“•ą“šąµą“šąµą“‚ ą“’ą“±ąµą“±ą“Ŗąµą“Ŗąµ†ą“Ÿąµą“Ÿ, ą“•ą““ą“æą“µą“æą“²ąµą“²ą“¾ą“¤ąµą“¤ ą“—ąµą“£ą“™ąµą“™ą“³ą“æąµ½ ą“Øą“æą“Øąµą“Øąµ ą“’ą“±ąµą“±ą“Ŗąµą“Ŗąµ†ą“Ÿąµą“Ÿ - ą“†ą“¦ąµą“Æą“¤ąµą“¤ąµ† ą“œąµą“žą“¾ą“Øą“¤ąµą“¤ą“æąµ½ ą“Ŗąµą“°ą“µąµ‡ą“¶ą“æą“•ąµą“•ąµą“•ą“Æąµą“‚ ą“¤ąµą“Ÿą“°ąµą“•ą“Æąµą“‚ ą“šąµ†ą“Æąµą“Æąµą“Øąµą“Øąµ: ą“ą“•ą“¾ą“Øąµą“¤ą“¤ą“Æą“æąµ½ ą“Øą“æą“Øąµą“Øąµ ą“œą“Øą“æą“•ąµą“•ąµą“Øąµą“Ø ą“†ą“Øą“Øąµą“¦ą“µąµą“‚ ą“†ą“Øą“Øąµą“¦ą“µąµą“‚, ą“¦ą“æą“¶ą“¾ą“¬ąµ‹ą“§ą“µąµą“‚ ą“®ąµ‚ą“²ąµą“Æą“Øą“æąµ¼ą“£ąµą“£ą“Æą“µąµą“‚. ą“Øą“æąµ¼ą“¦ąµą“¦ąµ‡ą“¶ą“æą“šąµą“š ą“šą“æą“Øąµą“¤ą“•ą“³ąµą“Ÿąµ†ą“Æąµą“‚ ą“µą“æą“²ą“Æą“æą“°ąµą“¤ąµą“¤ą“²ąµą“•ą“³ąµą“Ÿąµ†ą“Æąµą“‚ ą“Øą“æą“¶ąµą“šą“²ą“¤ą“Æąµ‹ą“Ÿąµ†, ą“…ą“µąµ» ą“°ą“£ąµą“Ÿą“¾ą“‚ ą“œąµą“žą“¾ą“Øą“¤ąµą“¤ą“æąµ½ ą“Ŗąµą“°ą“µąµ‡ą“¶ą“æą“•ąµą“•ąµą“•ą“Æąµą“‚ ą“¤ąµą“Ÿą“°ąµą“•ą“Æąµą“‚ ą“šąµ†ą“Æąµą“Æąµą“Øąµą“Øąµ: ą“ą“•ą“¾ą“—ąµą“°ą“¤ą“Æą“æąµ½ ą“Øą“æą“Øąµą“Øąµ ą“œą“Øą“æą“•ąµą“•ąµą“Øąµą“Ø ą“†ą“Øą“Øąµą“¦ą“µąµą“‚ ą“†ą“Øą“Øąµą“¦ą“µąµą“‚, ą“¦ą“æą“¶ą“¾ą“¬ąµ‹ą“§ą“¤ąµą“¤ą“æąµ½ ą“Øą“æą“Øąµą“Øąµą“‚ ą“®ąµ‚ą“²ąµą“Æą“Øą“æąµ¼ą“£ąµą“£ą“Æą“¤ąµą“¤ą“æąµ½ ą“Øą“æą“Øąµą“Øąµą“‚ ą“®ąµą“•ąµą“¤ą“®ą“¾ą“Æ ą“…ą“µą“¬ąµ‹ą“§ą“¤ąµą“¤ą“æą“Øąµą“±ąµ† ą“ą“•ąµ€ą“•ą“°ą“£ą“‚ - ą“†ą“Øąµą“¤ą“°ą“æą“• ą“‰ą“±ą“Ŗąµą“Ŗąµ. ą“‰ą“Øąµą“®ą“¾ą“¦ą“¤ąµą“¤ą“æą“Øąµą“±ąµ† ą“®ą“™ąµą“™ą“²ąµ‹ą“Ÿąµ† ą“…ą“µąµ» ą“øą“®ą“šą“æą“¤ąµą“¤ą“¤ą“Æąµ‹ą“Ÿąµ†ą“Æąµą“‚, ą“¶ąµą“°ą“¦ąµą“§ą“Æąµ‹ą“Ÿąµ†ą“Æąµą“‚, ą“‰ą“£ąµ¼ą“µąµ‹ą“Ÿąµ†ą“Æąµą“‚ ą“¤ąµą“Ÿą“°ąµą“Øąµą“Øąµ, ą“•ąµ‚ą“Ÿą“¾ą“¤ąµ† ą“¶ą“°ąµ€ą“°ą“¤ąµą“¤ąµ‹ą“Ÿąµ ą“†ą“Øą“Øąµą“¦ą“‚ ą“…ą“Øąµą“­ą“µą“æą“•ąµą“•ąµą“Øąµą“Øąµ. ą“…ą“µąµ» ą“®ąµ‚ą“Øąµą“Øą“¾ą“‚ ą“œąµą“žą“¾ą“Øą“¤ąµą“¤ą“æąµ½ ą“Ŗąµą“°ą“µąµ‡ą“¶ą“æą“šąµą“šąµ ą“¤ąµą“Ÿą“°ąµą“Øąµą“Øąµ, ą“…ą“¤ą“æąµ½ ą“¶ąµą“°ąµ‡ą“·ąµą“ ąµ¼ ą“Ŗąµą“°ą“–ąµą“Æą“¾ą“Ŗą“æą“•ąµą“•ąµą“Øąµą“Øąµ, ‘ą“øą“®ą“¤ąµą“µą“µąµą“‚ ą“¶ąµą“°ą“¦ąµą“§ą“Æąµą“‚, ą“…ą“µą“Øąµ ą“øąµą“–ą“•ą“°ą“®ą“¾ą“Æ ą“µą“øą“¤ą“æą“Æąµą“£ąµą“Ÿąµ.’ ą“øąµą“–ą“µąµą“‚ ą“µąµ‡ą“¦ą“Øą“Æąµą“‚ ą“‰ą“Ŗąµ‡ą“•ąµą“·ą“æą“šąµą“šąµ - ą“øą“Øąµą“¤ąµ‹ą“·ą“µąµą“‚ ą“øą“™ąµą“•ą“Ÿą“µąµą“‚ ą“Øąµ‡ą“°ą“¤ąµą“¤ąµ† ą“…ą“Ŗąµą“°ą“¤ąµą“Æą“•ąµą“·ą“®ą“¾ą“Æą“¤ąµą“Ŗąµ‹ą“²ąµ† - ą“…ą“µąµ» ą“Ŗąµą“°ą“µąµ‡ą“¶ą“æą“šąµą“šąµ ą“¤ąµą“Ÿą“°ąµą“Øąµą“Øąµ. ą“Øą“¾ą“²ą“¾ą“®ą“¤ąµą“¤ąµ† ą“œąµą“žą“¾ą“Øą“¤ąµą“¤ą“æąµ½: ą“øąµą“–ą“®ąµ‹ ą“µąµ‡ą“¦ą“Øą“Æąµ‹ ą“…ą“²ąµą“², ą“øą“®ą“šą“æą“¤ąµą“¤ą“¤ą“Æąµą“Ÿąµ†ą“Æąµą“‚ ą“¶ąµą“°ą“¦ąµą“§ą“Æąµą“Ÿąµ†ą“Æąµą“‚ ą“Ŗą“°ą“æą“¶ąµą“¦ąµą“§ą“æ. ą“’ą“°ąµ ą“Ŗą“ ą“æą“¤ą“¾ą“µą“æą“Øąµą“±ąµ† ą“ˆ ą“…ą“žąµą“šąµ ą“¶ą“•ąµą“¤ą“æą“•ą“³ąµ† ą“†ą“¶ąµą“°ą“Æą“æą“šąµą“šą“¾ą“£ąµ ą“…ą“µąµ» ą“œąµ€ą“µą“æą“•ąµą“•ąµą“Øąµą“Øą“¤ąµ - ą“¬ąµ‹ą“§ąµą“Æą“¤ąµą“¤ą“æą“Øąµą“±ąµ† ą“¶ą“•ąµą“¤ą“æ, ą“®ą“Øą“øąµą“øą“¾ą“•ąµą“·ą“æą“Æąµą“Ÿąµ† ą“¶ą“•ąµą“¤ą“æ, ą“‰ą“¤ąµą“•ą“£ąµą“ ą“Æąµą“Ÿąµ† ą“¶ą“•ąµą“¤ą“æ, ą“øąµą“„ą“æą“°ąµ‹ą“¤ąµą“øą“¾ą“¹ą“¤ąµą“¤ą“æą“Øąµą“±ąµ† ą“¶ą“•ąµą“¤ą“æ, & ą“µą“æą“µąµ‡ą“šą“Øą“¶ą“•ąµą“¤ą“æ - ą“…ą“µą“Øąµą“±ąµ† ą“ˆ ą“…ą“žąµą“šąµ ą“•ą““ą“æą“µąµą“•ąµ¾ - ą“¬ąµ‹ą“§ąµą“Æą“¤ąµą“¤ą“æą“Øąµą“±ąµ† ą“«ą“¾ą“•ąµą“•ąµ½ą“±ąµą“±ą“æ, ą“øąµą“„ą“æą“°ąµ‹ą“¤ąµą“øą“¾ą“¹ą“¤ąµą“¤ą“æą“Øąµą“±ąµ† ą“«ą“¾ą“•ąµą“•ąµ½ą“±ąµą“±ą“æ, ą“¶ąµą“°ą“¦ąµą“§ą“¾ą“•ąµ‡ą“Øąµą“¦ąµą“°ą“‚, ą“ą“•ą“¾ą“—ąµą“°ą“¤ą“Æąµą“Ÿąµ† ą“«ą“¾ą“•ąµą“•ąµ½ą“±ąµą“±ą“æ, ą“µą“æą“µąµ‡ą“šą“Øą“¾ą“§ą“æą“•ą“¾ą“°ą“‚ - ą“¤ąµ€ą“µąµą“°ą“®ą“¾ą“Æą“æ ą“Ŗąµą“°ą“¤ąµą“Æą“•ąµą“·ą“Ŗąµą“Ŗąµ†ą“Ÿąµą“Øąµą“Øąµ. ą“…ą“µą“Æąµą“Ÿąµ† ą“¤ąµ€ą“µąµą“°ą“¤ ą“•ą“¾ą“°ą“£ą“‚, ą“®ą“²ą“æą“Øą“œą“²ą“™ąµą“™ą“³ąµą“Ÿąµ† ą“…ą“µą“øą“¾ą“Øą“¤ąµą“¤ą“æą“²ąµ‡ą“•ąµą“•ąµ ą“Øą“Æą“æą“•ąµą“•ąµą“Øąµą“Ø ą“…ą“Ÿą“æą“Æą“Øąµą“¤ą“æą“°ą“¾ą“µą“øąµą“„ ą“…ą“µąµ» ą“µąµ‡ą“—ą“¤ąµą“¤ą“æąµ½ ą“•ąµˆą“µą“°ą“æą“•ąµą“•ąµą“Øąµą“Øąµ. ą“Ŗąµ†ą“Ÿąµą“Ÿąµ†ą“Øąµą“Øąµą“³ąµą“³ ą“…ą“µą“¬ąµ‹ą“§ą“¤ąµą“¤ąµ‹ą“Ÿąµ†ą“Æąµą“³ąµą“³ ą“øąµą“–ą“Ŗąµą“°ą“¦ą“®ą“¾ą“Æ ą“Ŗą“°ą“æą“¶ąµ€ą“²ą“Øą“‚ ą“Žą“Øąµą“Øą“¾ą“£ąµ ą“‡ą“¤ą“æą“Øąµ† ą“µą“æą“³ą“æą“•ąµą“•ąµą“Øąµą“Øą“¤ąµ.

https://youtu.be/BPerotG2hkk

73) Classical Marathi-ą¤•ą„ą¤²ą¤¾ą¤øą¤æą¤•ą¤² ą¤®ą¤¾ą¤“ą¤°ą„€,

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https://youtu.be/-BBpbwNrKOk

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https://youtu.be/BPerotG2hkk

109) Classical Urdu- Ś©Ł„Ų§Ų³ŪŒŚ©ŪŒ Ų§Ų±ŲÆŁˆ

ŲØŚ¾Ś©Ų“ŁˆŲŒ Ł…Ų“Ł‚ Ś©Ū’ ŪŒŪ Ś†Ų§Ų± Ų·Ų±ŪŒŁ‚Ū’ ŪŪŒŚŗŪ” Ś©ŁˆŁ† Ų³Ū’ Ś†Ų§Ų±ŲŸ Ų³Ų³ŲŖ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ ŲŖŚ©Ł„ŪŒŁ ŲÆŪ Ł…Ų“Ł‚ŲŒ ŲŖŪŒŲ² ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ ŲŖŚ©Ł„ŪŒŁ ŲÆŪ Ł…Ų“Ł‚ŲŒ Ų³Ų³ŲŖ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ł…Ų“Ł‚ŲŒ Ų§ŁˆŲ± ŁŁˆŲ±ŪŒ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ł…Ų“Ł‚Ū”

“Ų§ŁˆŲ± Ų³Ų³ŲŖ ŲØŲµŪŒŲ±ŲŖ Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ś©ŁˆŁ† Ų³Ų§ ŲŖŚ©Ł„ŪŒŁ ŲÆŪ Ł…Ų“Ł‚ ŪŪ’ŲŸ Ų§ŪŒŚ© Ų§ŪŒŲ³Ų§ Ł…Ų¹Ų§Ł…Ł„Ū ŪŪ’ Ś©Ū Ų§ŪŒŚ© Ų±Ų§ŪŲØ Ų¬Ų³Ł… Ś©Ū’ Ų­ŁˆŲ§Ł„Ū’ Ų³Ū’ ŲØŪ’ Ų±ŲŗŲØŲŖŪŒ Ł¾Ų± Ł…Ų±Ś©ŁˆŲ² Ų±ŪŲŖŲ§ ŪŪ’ŲŒ Ś©Ś¾Ų§Ł†Ū’ Ś©Ū’ Ł…Ų¹Ų§Ł…Ł„Ū’ Ł…ŪŒŚŗ Ł†ŁŲ±ŲŖ Ś©Ų§ Ų¹Ł„Ł…ŲØŲ±ŲÆŲ§Ų± ŪŁˆŲŖŲ§ ŪŪ’ŲŒ Ų³Ų§Ų±ŪŒ ŲÆŁ†ŪŒŲ§ Ś©Ū’ Ų­ŁˆŲ§Ł„Ū’ Ų³Ū’ Ų¹ŲÆŁ… Ł„Ų°ŲŖ Ś©Ų§ Ų¹Ł„Ł…ŲØŲ±ŲÆŲ§Ų± ŪŁˆŲŖŲ§ ŪŪ’ŲŒ (Ų§ŁˆŲ±) ŲŖŁ…Ų§Ł… Ł…Ł† ŚÆŚ¾Ś‘ŲŖ ŲØŲ§ŲŖŁˆŚŗ Ś©Ū’ Ų­ŁˆŲ§Ł„Ū’ Ų³Ū’ ŲØŪ’ Ų«ŲØŲ§ŲŖŪŒ Ł¾Ų± Ł…Ų±Ś©ŁˆŲ² Ų±ŪŲŖŲ§ ŪŪ’Ū” Ł…ŁˆŲŖ Ś©Ų§ Ų§ŲÆŲ±Ų§Ś© Ų§Ų³ Ś©Ū’ Ų§Ł†ŲÆŲ± Ų§Ś†Ś¾ŪŒ Ų·Ų±Ų­ Ł‚Ų§Ų¦Ł… ŪŪ’Ū” ŁˆŪ Ų§ŪŒŚ© Ų³ŪŒŚ©Ś¾Ł†Ū’ ŁˆŲ§Ł„Ū’ Ś©ŪŒ Ł¾Ų§Ł†Ś† Ł‚ŁˆŲŖŁˆŚŗ Ł¾Ų± Ų§Ł†Ų­ŲµŲ§Ų± Ś©Ų±ŲŖŲ§ ŪŪ’ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų¶Ł…ŪŒŲ± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ ŁŚ©Ų± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§ŁˆŲ± Ų³Ł…Ų¬Ś¾ŲÆŲ§Ų±ŪŒ Ś©ŪŒ Ų·Ų§Ł‚ŲŖ - Ł„ŪŒŚ©Ł† Ų§Ų³ Ś©ŪŒ ŪŒŪ Ł¾Ų§Ł†Ś† Ł‚ŁˆŲŖŪŒŚŗ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų°ŪŁ† Ų³Ų§Ų²ŪŒ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų±ŲŖŚ©Ų§Ų² Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ ŁŪŁ… Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒ ā€” Ś©Ł…Ų²ŁˆŲ± ŲÆŚ©Ś¾Ų§Ų¦ŪŒ ŲÆŪŒŲŖŪŒ ŪŪ’Ū” Ų§Ł† Ś©ŪŒ Ś©Ł…Ų²ŁˆŲ±ŪŒ Ś©ŪŒ ŁˆŲ¬Ū Ų³Ū’ŲŒ ŁˆŪ ŲµŲ±Ł ŲÆŚ¾ŪŒŲ±Ū’ ŲÆŚ¾ŪŒŲ±Ū’ Ų§Ų³ Ų¬Ł„ŲÆ Ś©Łˆ Ų­Ų§ŲµŁ„ Ś©Ų±ŲŖŲ§ ŪŪ’ Ų¬Łˆ Ś©Ū Ł¾Ų§Ł†ŪŒ Ś©Ū’ Ų§Ų®Ų±Ų§Ų¬ Ś©ŪŒ Ų·Ų±Ł Ł„Ū’ Ų¬Ų§ŲŖŲ§ ŪŪ’Ū” Ų§Ų³Ū’ Ų³Ų³ŲŖ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ ŲŖŚ©Ł„ŪŒŁ ŲÆŪ Ł…Ų“Ł‚ Ś©ŪŲ§ Ų¬Ų§ŲŖŲ§ ŪŪ’Ū”

“Ų§ŁˆŲ± Ś©ŁˆŁ† Ų³ŪŒ ŲŖŚ©Ł„ŪŒŁ ŲÆŪ Ł…Ų“Ł‚ ŪŪ’ Ų¬Ų³ Ł…ŪŒŚŗ ŁŁˆŲ±ŪŒ ŲØŲµŪŒŲ±ŲŖ ŪŪ’ŲŸ Ų§ŪŒŚ© Ų§ŪŒŲ³Ų§ Ł…Ų¹Ų§Ł…Ł„Ū ŪŪ’ Ś©Ū Ų§ŪŒŚ© Ų±Ų§ŪŲØ Ų¬Ų³Ł… Ś©Ū’ Ų­ŁˆŲ§Ł„Ū’ Ų³Ū’ ŲØŪ’ Ų±ŲŗŲØŲŖŪŒ Ł¾Ų± Ł…Ų±Ś©ŁˆŲ² Ų±ŪŲŖŲ§ ŪŪ’ŲŒ Ś©Ś¾Ų§Ł†Ū’ Ś©Ū’ Ł…Ų¹Ų§Ł…Ł„Ū’ Ł…ŪŒŚŗ Ł†ŁŲ±ŲŖ Ś©Ų§ Ų¹Ł„Ł…ŲØŲ±ŲÆŲ§Ų± ŪŁˆŲŖŲ§ ŪŪ’ŲŒ Ų³Ų§Ų±ŪŒ ŲÆŁ†ŪŒŲ§ Ś©Ū’ Ų­ŁˆŲ§Ł„Ū’ Ų³Ū’ Ų¹ŲÆŁ… Ł„Ų°ŲŖ Ś©Ų§ Ų¹Ł„Ł…ŲØŲ±ŲÆŲ§Ų± ŪŁˆŲŖŲ§ ŪŪ’ŲŒ (Ų§ŁˆŲ±) ŲŖŁ…Ų§Ł… Ł…Ł† ŚÆŚ¾Ś‘ŲŖ ŲØŲ§ŲŖŁˆŚŗ Ś©Ū’ Ų­ŁˆŲ§Ł„Ū’ Ų³Ū’ ŲØŪ’ Ų«ŲØŲ§ŲŖŪŒ Ł¾Ų± Ł…Ų±Ś©ŁˆŲ² Ų±ŪŲŖŲ§ ŪŪ’Ū” Ł…ŁˆŲŖ Ś©Ų§ Ų§ŲÆŲ±Ų§Ś© Ų§Ų³ Ś©Ū’ Ų§Ł†ŲÆŲ± Ų§Ś†Ś¾ŪŒ Ų·Ų±Ų­ Ł‚Ų§Ų¦Ł… ŪŪ’Ū” ŁˆŪ Ų³ŪŒŚ©Ś¾Ł†Ū’ ŁˆŲ§Ł„Ū’ Ś©ŪŒ Ų§Ł† Ł¾Ų§Ł†Ś† Ų·Ų§Ł‚ŲŖŁˆŚŗ Ł¾Ų± Ų§Ł†Ų­ŲµŲ§Ų± Ś©Ų±ŲŖŲ§ ŪŪ’ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų¶Ł…ŪŒŲ± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ ŁŚ©Ų± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§ŁˆŲ± Ų³Ł…Ų¬Ś¾ŲÆŲ§Ų±ŪŒ Ś©ŪŒ Ų·Ų§Ł‚ŲŖ - Ų§ŁˆŲ± Ų§Ų³ Ś©ŪŒ ŪŒŪ Ł¾Ų§Ł†Ś† Ų®ŲµŁˆŲµŪŒŲ§ŲŖ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų°ŪŁ† Ų³Ų§Ų²ŪŒ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų±ŲŖŚ©Ų§Ų² Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ ŁŪŁ… Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒ ā€” Ų“ŲÆŲŖ Ų³Ū’ ŲøŲ§ŪŲ± ŪŁˆŲŖŪŒ ŪŪ’Ū” Ų§Ł† Ś©ŪŒ Ų“ŲÆŲŖ Ś©ŪŒ ŁˆŲ¬Ū Ų³Ū’ŲŒ ŁˆŪ ŁŁˆŲ±ŪŒ Ų·ŁˆŲ± Ł¾Ų± ŁŁˆŲ±ŪŒ Ų·ŁˆŲ± Ł¾Ų± Ų­Ų§ŲµŁ„ Ś©Ų± Ł„ŪŒŲŖŲ§ ŪŪ’ Ų¬Łˆ Ś©Ū Ų§Ų®Ų±Ų§Ų¬ Ś©Ū’ Ų®Ų§ŲŖŁ…Ū’ Ś©Ų§ ŲØŲ§Ų¹Ų« ŲØŁ†ŲŖŲ§ ŪŪ’Ū” Ų§Ų³Ū’ ŁŁˆŲ±ŪŒ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ ŲŖŚ©Ł„ŪŒŁ ŲÆŪ Ł…Ų“Ł‚ Ś©ŪŲ§ Ų¬Ų§ŲŖŲ§ ŪŪ’Ū”

“Ų§ŁˆŲ± Ų³Ų³ŲŖ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ś©ŁˆŁ† Ų³Ų§ Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ų¹Ł…Ł„ ŪŪ’ŲŸ Ų§ŪŒŲ³Ų§ Ł…Ų¹Ų§Ł…Ł„Ū ŪŪ’ Ų¬ŪŲ§Śŗ Ų§ŪŒŚ© Ų±Ų§ŪŲØ ā€” Ų¬Ł†Ų³ŪŒŲŖ Ų³Ū’ ŲØŲ§Ł„Ś©Ł„ Ų§Ł„ŚÆ ŲŖŚ¾Ł„ŚÆŲŒ ŲŗŪŒŲ± ŪŁ†Ų± Ł…Ł†ŲÆ Ų®ŲµŁˆŲµŪŒŲ§ŲŖ Ų³Ū’ Ų§Ł„ŚÆ ŲŖŚ¾Ł„ŚÆ ā€” ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ł¾ŪŁ„Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ Ų±ŪŲŖŲ§ ŪŪ’: ŲŖŁ†ŪŲ§Ų¦ŪŒ Ų³Ū’ Ł¾ŪŒŲÆŲ§ ŪŁˆŁ†Ū’ ŁˆŲ§Ł„ŪŒ ŲØŪ’ Ų®ŁˆŲÆŪŒ Ų§ŁˆŲ± Ų®ŁˆŲ“ŪŒŲŒ ŪŲÆŲ§ŪŒŲŖ Ų“ŲÆŪ Ų³ŁˆŚ† Ų§ŁˆŲ± ŲŖŲ“Ų®ŪŒŲµ Ś©Ū’ Ų³Ų§ŲŖŚ¾Ū” ŪŲÆŲ§ŪŒŲŖ Ų“ŲÆŪ Ų®ŪŒŲ§Ł„Ų§ŲŖ Ų§ŁˆŲ± ŲŖŲ“Ų®ŪŒŲµ Ś©Ū’ Ų®Ų§Ł…ŁˆŲ“ Ų±ŪŁ†Ū’ Ś©Ū’ Ų³Ų§ŲŖŚ¾ŲŒ ŁˆŪ ŲÆŁˆŲ³Ų±Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ų±ŪŲŖŲ§ ŪŪ’: Ų§Ų±ŲŖŚ©Ų§Ų² Ų³Ū’ Ł¾ŪŒŲÆŲ§ ŪŁˆŁ†Ū’ ŁˆŲ§Ł„ŪŒ ŲØŪ’ Ų®ŁˆŲÆŪŒ Ų§ŁˆŲ± Ų®ŁˆŲ“ŪŒŲŒ ŪŲÆŲ§ŪŒŲŖ Ų“ŲÆŪ Ų³ŁˆŚ† Ų§ŁˆŲ± ŲŖŲ“Ų®ŪŒŲµ Ų³Ū’ Ł¾Ų§Ś© ŲØŪŒŲÆŲ§Ų±ŪŒ Ś©Ų§ Ų§ŲŖŲ­Ų§ŲÆ - Ų§Ł†ŲÆŲ±ŁˆŁ†ŪŒ ŪŒŁ‚ŪŒŁ† ŲÆŪŲ§Ł†ŪŒŪ” ŲØŪ’ Ų®ŁˆŲÆŪŒ Ś©Ū’ ŲÆŚ¾Ł†ŲÆŁ„Ų§ŪŁ¹ Ś©Ū’ Ų³Ų§ŲŖŚ¾ ŁˆŪ ŪŁ…ŁˆŲ§Ų±ŲŒ ŪŁˆŲ“ŪŒŲ§Ų±ŲŒ Ų§ŁˆŲ± Ś†ŁˆŚ©Ł†Ų§ Ų±ŪŲŖŲ§ ŪŪ’ŲŒ Ų§ŁˆŲ± Ų¬Ų³Ł… Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ł„Ų°ŲŖ Ś©Ų§ Ų§Ų­Ų³Ų§Ų³ Ś©Ų±ŲŖŲ§ ŪŪ’Ū” ŁˆŪ ŲŖŪŒŲ³Ų±Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ų±ŪŲŖŲ§ ŪŪ’ŲŒ Ų¬Ų³ Ł…ŪŒŚŗ Ų³Ū’ Ų§Ų¹Ł„ŪŒŁ° Ł„ŁˆŚÆ Ų§Ų¹Ł„Ų§Ł† Ś©Ų±ŲŖŪ’ ŪŪŒŚŗŲŒ ‘Ł…Ų³ŲŖŲ­Ś©Ł… Ų§ŁˆŲ± ŪŁˆŲ“ŪŒŲ§Ų±ŲŒ Ų§Ų³ Ś©Ų§ Ų§ŪŒŚ© Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ł‚ŪŒŲ§Ł… ŪŪ’Ū”’ Ų®ŁˆŲ“ŪŒ Ų§ŁˆŲ± ŲÆŲ±ŲÆ Ś©Łˆ ŲŖŲ±Ś© Ś©Ų±Ł†Ū’ Ś©Ū’ Ų³Ų§ŲŖŚ¾ - Ų¬ŪŒŲ³Ū’ Ų®ŁˆŲ“ŪŒ Ų§ŁˆŲ± ŲŖŚ©Ł„ŪŒŁ Ś©Ū’ Ł¾ŪŁ„Ū’ ŲŗŲ§Ų¦ŲØ ŪŁˆŁ†Ū’ Ś©Ū’ Ų³Ų§ŲŖŚ¾ - ŁˆŪ ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ų±ŪŲŖŲ§ ŪŪ’Ū” Ś†ŁˆŲŖŚ¾Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ: Ł…Ų³Ų§ŁˆŲ§ŲŖ Ų§ŁˆŲ± Ų°ŪŁ† Ų³Ų§Ų²ŪŒ Ś©ŪŒ Ł¾Ų§Ś©ŪŒŲ²ŚÆŪŒŲŒ Ł†Ū Ų®ŁˆŲ“ŪŒ Ų§ŁˆŲ± Ł†Ū ŪŪŒ ŲÆŲ±ŲÆŪ” ŁˆŪ Ų§ŪŒŚ© Ų³ŪŒŚ©Ś¾Ł†Ū’ ŁˆŲ§Ł„Ū’ Ś©ŪŒ Ų§Ł† Ł¾Ų§Ł†Ś† Ų·Ų§Ł‚ŲŖŁˆŚŗ Ł¾Ų± Ų§Ł†Ų­ŲµŲ§Ų± Ś©Ų±ŲŖŲ§ ŪŪ’ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų¶Ł…ŪŒŲ± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ ŁŚ©Ų± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§ŁˆŲ± Ų³Ł…Ų¬Ś¾ŲÆŲ§Ų±ŪŒ Ś©ŪŒ Ų·Ų§Ł‚ŲŖ - Ł„ŪŒŚ©Ł† Ų§Ų³ Ś©ŪŒ ŪŒŪ Ł¾Ų§Ł†Ś† Ų®ŲµŁˆŲµŪŒŲ§ŲŖ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų°ŪŁ† Ų³Ų§Ų²ŪŒ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų±ŲŖŚ©Ų§Ų² Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ ŁŪŁ… Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒ ā€” Ś©Ł…Ų²ŁˆŲ± ŲÆŚ©Ś¾Ų§Ų¦ŪŒ ŲÆŪŒŲŖŪŒ ŪŪ’Ū” Ų§Ł† Ś©ŪŒ Ś©Ł…Ų²ŁˆŲ±ŪŒ Ś©ŪŒ ŁˆŲ¬Ū Ų³Ū’ŲŒ ŁˆŪ ŲµŲ±Ł ŲÆŚ¾ŪŒŲ±Ū’ ŲÆŚ¾ŪŒŲ±Ū’ Ų§Ų³ Ų¬Ł„ŲÆ Ś©Łˆ Ų­Ų§ŲµŁ„ Ś©Ų±ŲŖŲ§ ŪŪ’ Ų¬Łˆ Ś©Ū Ł¾Ų§Ł†ŪŒ Ś©Ū’ Ų§Ų®Ų±Ų§Ų¬ Ś©ŪŒ Ų·Ų±Ł Ł„Ū’ Ų¬Ų§ŲŖŲ§ ŪŪ’Ū” Ų§Ų³Ū’ Ų³Ų³ŲŖ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ł…Ų“Ł‚ Ś©ŪŲ§ Ų¬Ų§ŲŖŲ§ ŪŪ’Ū”

“Ų§ŁˆŲ± Ś©ŁˆŁ† Ų³Ų§ Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ų¹Ł…Ł„ ŪŪ’ Ų¬Ų³ Ł…ŪŒŚŗ ŁŁˆŲ±ŪŒ ŲØŲµŪŒŲ±ŲŖ ŪŪ’ŲŸ Ų§ŪŒŲ³Ų§ Ł…Ų¹Ų§Ł…Ł„Ū ŪŪ’ Ų¬ŪŲ§Śŗ Ų§ŪŒŚ© Ų±Ų§ŪŲØ ā€” Ų¬Ł†Ų³ŪŒŲŖ Ų³Ū’ ŲØŲ§Ł„Ś©Ł„ Ų§Ł„ŚÆ ŲŖŚ¾Ł„ŚÆŲŒ ŲŗŪŒŲ± ŪŁ†Ų± Ł…Ł†ŲÆ Ų®ŲµŁˆŲµŪŒŲ§ŲŖ Ų³Ū’ Ų§Ł„ŚÆ ŲŖŚ¾Ł„ŚÆ ā€” ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ł¾ŪŁ„Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ Ų±ŪŲŖŲ§ ŪŪ’: ŲŖŁ†ŪŲ§Ų¦ŪŒ Ų³Ū’ Ł¾ŪŒŲÆŲ§ ŪŁˆŁ†Ū’ ŁˆŲ§Ł„ŪŒ ŲØŪ’ Ų®ŁˆŲÆŪŒ Ų§ŁˆŲ± Ų®ŁˆŲ“ŪŒŲŒ ŪŲÆŲ§ŪŒŲŖ Ų“ŲÆŪ Ų³ŁˆŚ† Ų§ŁˆŲ± ŲŖŲ“Ų®ŪŒŲµ Ś©Ū’ Ų³Ų§ŲŖŚ¾Ū” ŪŲÆŲ§ŪŒŲŖ Ų“ŲÆŪ Ų®ŪŒŲ§Ł„Ų§ŲŖ Ų§ŁˆŲ± ŲŖŲ“Ų®ŪŒŲµ Ś©Ū’ Ų®Ų§Ł…ŁˆŲ“ Ų±ŪŁ†Ū’ Ś©Ū’ Ų³Ų§ŲŖŚ¾ŲŒ ŁˆŪ ŲÆŁˆŲ³Ų±Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ų±ŪŲŖŲ§ ŪŪ’: Ų§Ų±ŲŖŚ©Ų§Ų² Ų³Ū’ Ł¾ŪŒŲÆŲ§ ŪŁˆŁ†Ū’ ŁˆŲ§Ł„ŪŒ ŲØŪ’ Ų®ŁˆŲÆŪŒ Ų§ŁˆŲ± Ų®ŁˆŲ“ŪŒŲŒ ŪŲÆŲ§ŪŒŲŖ Ų“ŲÆŪ Ų³ŁˆŚ† Ų§ŁˆŲ± ŲŖŲ“Ų®ŪŒŲµ Ų³Ū’ Ł¾Ų§Ś© ŲØŪŒŲÆŲ§Ų±ŪŒ Ś©Ų§ Ų§ŲŖŲ­Ų§ŲÆ - Ų§Ł†ŲÆŲ±ŁˆŁ†ŪŒ ŪŒŁ‚ŪŒŁ† ŲÆŪŲ§Ł†ŪŒŪ” ŲØŪ’ Ų®ŁˆŲÆŪŒ Ś©Ū’ ŲÆŚ¾Ł†ŲÆŁ„Ų§ŪŁ¹ Ś©Ū’ Ų³Ų§ŲŖŚ¾ ŁˆŪ ŪŁ…ŁˆŲ§Ų±ŲŒ ŪŁˆŲ“ŪŒŲ§Ų±ŲŒ Ų§ŁˆŲ± Ś†ŁˆŚ©Ł†Ų§ Ų±ŪŲŖŲ§ ŪŪ’ŲŒ Ų§ŁˆŲ± Ų¬Ų³Ł… Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ł„Ų°ŲŖ Ś©Ų§ Ų§Ų­Ų³Ų§Ų³ Ś©Ų±ŲŖŲ§ ŪŪ’Ū” ŁˆŪ ŲŖŪŒŲ³Ų±Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ų±ŪŲŖŲ§ ŪŪ’ŲŒ Ų¬Ų³ Ł…ŪŒŚŗ Ų³Ū’ Ų§Ų¹Ł„ŪŒŁ° Ł„ŁˆŚÆ Ų§Ų¹Ł„Ų§Ł† Ś©Ų±ŲŖŪ’ ŪŪŒŚŗŲŒ ‘Ł…Ų³ŲŖŲ­Ś©Ł… Ų§ŁˆŲ± ŪŁˆŲ“ŪŒŲ§Ų±ŲŒ Ų§Ų³ Ś©Ų§ Ų§ŪŒŚ© Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ł‚ŪŒŲ§Ł… ŪŪ’Ū”’ Ų®ŁˆŲ“ŪŒ Ų§ŁˆŲ± ŲÆŲ±ŲÆ Ś©Łˆ ŲŖŲ±Ś© Ś©Ų±Ł†Ū’ Ś©Ū’ Ų³Ų§ŲŖŚ¾ - Ų¬ŪŒŲ³Ū’ Ų®ŁˆŲ“ŪŒ Ų§ŁˆŲ± ŲŖŚ©Ł„ŪŒŁ Ś©Ū’ Ł¾ŪŁ„Ū’ ŲŗŲ§Ų¦ŲØ ŪŁˆŁ†Ū’ Ś©Ū’ Ų³Ų§ŲŖŚ¾ - ŁˆŪ ŲÆŲ§Ų®Ł„ ŪŁˆŲŖŲ§ ŪŪ’ Ų§ŁˆŲ± Ų±ŪŲŖŲ§ ŪŪ’Ū” Ś†ŁˆŲŖŚ¾Ū’ Ų¬Ś¾Ų§Ł† Ł…ŪŒŚŗ: Ł…Ų³Ų§ŁˆŲ§ŲŖ Ų§ŁˆŲ± Ų°ŪŁ† Ų³Ų§Ų²ŪŒ Ś©ŪŒ Ł¾Ų§Ś©ŪŒŲ²ŚÆŪŒŲŒ Ł†Ū Ų®ŁˆŲ“ŪŒ Ų§ŁˆŲ± Ł†Ū ŪŪŒ ŲÆŲ±ŲÆŪ” ŁˆŪ Ų³ŪŒŚ©Ś¾Ł†Ū’ ŁˆŲ§Ł„Ū’ Ś©ŪŒ Ų§Ł† Ł¾Ų§Ł†Ś† Ų·Ų§Ł‚ŲŖŁˆŚŗ Ł¾Ų± Ų§Ł†Ų­ŲµŲ§Ų± Ś©Ų±ŲŖŲ§ ŪŪ’ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų¶Ł…ŪŒŲ± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ ŁŚ©Ų± Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ Ų·Ų§Ł‚ŲŖŲŒ Ų§ŁˆŲ± Ų³Ł…Ų¬Ś¾ŲÆŲ§Ų±ŪŒ Ś©ŪŒ Ų·Ų§Ł‚ŲŖ - Ų§ŁˆŲ± Ų§Ų³ Ś©ŪŒ ŪŒŪ Ł¾Ų§Ł†Ś† Ų®ŲµŁˆŲµŪŒŲ§ŲŖ - ŪŒŁ‚ŪŒŁ† Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų³ŲŖŁ‚Ų§Ł…ŲŖ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų°ŪŁ† Ų³Ų§Ų²ŪŒ Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ Ų§Ų±ŲŖŚ©Ų§Ų² Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒŲŒ ŁŪŁ… Ś©ŪŒ ŁŪŒŚ©Ł„Ł¹ŪŒ ā€” Ų“ŲÆŲŖ Ų³Ū’ ŲøŲ§ŪŲ± ŪŁˆŲŖŪŒ ŪŪ’Ū” Ų§Ł† Ś©ŪŒ Ų“ŲÆŲŖ Ś©ŪŒ ŁˆŲ¬Ū Ų³Ū’ŲŒ ŁˆŪ ŁŁˆŲ±ŪŒ Ų·ŁˆŲ± Ł¾Ų± ŁŁˆŲ±ŪŒ Ų·ŁˆŲ± Ł¾Ų± Ų­Ų§ŲµŁ„ Ś©Ų± Ł„ŪŒŲŖŲ§ ŪŪ’ Ų¬Łˆ Ś©Ū Ų§Ų®Ų±Ų§Ų¬ Ś©Ū’ Ų®Ų§ŲŖŁ…Ū’ Ś©Ų§ ŲØŲ§Ų¹Ų« ŲØŁ†ŲŖŲ§ ŪŪ’Ū” Ų§Ų³Ū’ ŁŁˆŲ±ŪŒ ŁˆŲ¬ŲÆŲ§Ł† Ś©Ū’ Ų³Ų§ŲŖŚ¾ Ų®ŁˆŲ“ŚÆŁˆŲ§Ų± Ł…Ų“Ł‚ Ś©ŪŲ§ Ų¬Ų§ŲŖŲ§ ŪŪ’Ū”

https://youtu.be/0CvWZvoIqws

https://www.txtreport.com/news/2021-12-23-mayawati-appeals-on-the-allegation-of-bjp-leaders-buying-land-in-ayodhya—high-court-to-intervene-.BJMMSTZjt.html

Mayawati appeals on the allegation of BJP leaders buying land in Ayodhya, ‘High Court to intervene’

In response to a question asked in this regard in the press conference on Thursday, Mayawati said, “This matter is serious and there should be a high level investigation.” Our party would like the Supreme Court to intervene in this.

Political anecdote - 7: When Mayawati had excavated Raja Bhaiya’s pond spread over 600 acres, bird sanctuary was built

He said that if there is something wrong in the purchase and sale of land, then the state government should take it seriously and the central government should also intervene in this matter and instruct the state government that if something like this has happened, then the purchase of land- Trading should be cancelled.

On a question asked about the passage of the bill in Parliament to link the voter ID card with Aadhaar, Mayawati said, “Our party is of the opinion that this is a very important matter and it is not right to get it passed by the Parliament in haste.”

Before getting it passed in Parliament, it was the responsibility of the Central Government to conduct an open debate on it in Lok Sabha and Rajya Sabha.

Our party does not agree with this.

This matter is very serious.

Mayawati started campaign for Dalit votes

When asked about allegations related to phones being tapped by leaders of opposition parties, Mayawati said, “When Congress is at the Centre, it does the same thing.”

When BJP is in power, it is doing the same thing.

To what extent there is truth in this, I cannot say, but when it is a common discussion that phones are being tapped, then there may be truth in it.

Referring to her party’s preparations regarding the upcoming assembly elections in Uttar Pradesh, Mayawati said that she has called a meeting of in-charges of all 18 mandals of Uttar Pradesh and all district presidents of 75 districts on Thursday.

In this meeting, a thorough review will be done on all the important aspects regarding the preparations of the party related to the elections in the district wise and all the assembly seats under it.

On the question that when the leaders of opposition parties are holding rallies from place to place, when will she herself enter the fray, Mayawati said, ‘Those who are roaming here and there in the field are very nervous.

When the time comes, you will be told when I am leaving.

Chandra added that BJP had insulted Brahmin voters in the past with provocative casteist slogans.

https://news.abplive.com/states/up-uk/up-politics-after-ayodhya-bsp-now-to-initiate-second-phase-of-brahmin-outreach-programme-from-vrindavan-1472155/amp

BSP leader and Rajya MP Satish Chandra Mishra addresses the Prabuddh Varg Sammelan.

Speaking to reporters about the state polls in 2022, Misra said, ā€œThe BSP will contest alone in UP and the coalition will be with people and society. We had built a brotherhood in the society in 2007, and the whole Brahmin community contributed to the coalition, and we formed a government in UP with full majority. The best governance for Sarvajan Hithay Sarvajan Sukhaya by way of distributing the wealth of the State proportionately among all societies created fear as Mayawati became eligible for PM of our country which was not tolerated, hence the fraud EVMs were tampered to deny Master Key šŸ”‘ to BSP. The Brahmins are neglected in UP under this government, they are harassed and exploited. The community tested us, then SP and then BJP, under which it faced maximum exploitation. They have decided that they will come with BSP this time. And when Brahmin comes, you know that the whole society will follow.ā€

BSP General Secretary Satish Chandra Mishra claimed that the Brahmin community has faced most atrocities during the current BJP.

ā€œThe way more than 400 people from the Brahmin community have been killed under this BJP, I would like to appeal to all of the Brahmin community, we must take cognizance of that. The time for fear is over,ā€ said Misra.
He said that in UP, it seems like the SC/ST and Brahmin communities have been targeted to be harassed under the current BJP.

https://www.pimgf.org/

PIMGF-Master Games Federation In India | Multi-Sports Event

PIMGF-Master Games Federation In India | Multi-Sports Event
Pan India masters games federation is one of the best exclusive masters athletics clubs of India where you can take part in various games and participate in multi sport event competitions.

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Best Sports Platform for Your Health and Fitness
PIMGF is the best sports club engaging people in various sports activities and making everyone aware of the advantages of sports for the overall well-being.

PIMGF- A Place where you can play together and stay healthy!

The Pan India Masters Games Federation (PIMGF) is India-based NGO and sportsgoverningbody for the matured people called Masters sports, and organises the Pan India Masters Games, and this is the biggest multi-sport event for the Masters athletes in India.Pan India Masters Games Federation is the sports federation which is registered under the societies act.This federation came to existence with an intention to make the society aware of the benefits of sports on health and overall wellness of people interested in sports and also to develop the ā€œHealth and Fitnessā€ of the elderly people and engaging them in regular sports activities.

Pan India Masters Games Federation is newly founded in 2021 under the leadership of Mr. Prabhakar Rao (Telangana) as a President and Mr. Nataraj (Karnataka) as a Secretary Generalto support the Olympic movement and ā€˜Sport for Allā€™ philosophy.Pan India Masters Games Federation is a non-profit NGO and aims to conduct Olympic Games for the Matured People in India and supporting sporting culturefor the age categories of 30+, 35+, 40+ā€¦ā€¦.. 80+, 85+, 90+.

All the players to get a chance to take part in the World Masters Games, and several other international multi-sport events for Masters athletes, including the Winter World Masters Games, European Masters Games, Pan-American Masters Games and Asia-Pacific Masters Games.Our main aim is to keep the sports alive specially among the aged people. Around 21 Olympic events will be conducted under this as per the rules and regulations of the IOC.

Respected Bashkar ji and Madhu Ji
Now I am in Chennai. My date of birth is 3-12-1942.
I wish to participate in
100 m Butter Fly
200m medley
400m free style swimming championships
in
1st PAN INDIA NATIONAL MASTERS GAMES-2022 Bengaluru
on 12-2-2022 to 13-2-2022

And also in World and Asian Masters Swimming Championships in Japan and Korea
Kindly send me details
Thanking you
J Chandrasekharan

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12/22/21
š“›š“”š“¢š“¢š“žš“ 4291 Thu 22 Dec 2021
Filed under: General
Posted by: site admin @ 2:46 am

š“›š“”š“¢š“¢š“žš“ 4291 Wed 22 Dec 2021

Asubha Sutta (AN 4.163) - enhanced translation

https://youtu.be/c-qy-xYYsZw

AN 4.163 (A ii 151)
Asubha Sutta
ā€” Unattractiveness ā€”
[asubha]
The four ways of practicing, according to the type of practice chosen and the intensity or weakness of strengths and spiritual factulties.

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i

ā€œcatasso imā, bhikkhave, paį¹­ipadā. katamā catasso? dukkhā paį¹­ipadā dandhābhiƱƱā, dukkhā paį¹­ipadā khippābhiƱƱā, sukhā paį¹­ipadā dandhābhiƱƱā, sukhā paį¹­ipadā khippābhiƱƱā.

ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā dandhābhiƱƱā? idha, bhikkhave, bhikkhu asubhānupassÄ« kāye viharati, āhāre paį¹­ikÅ«lasaƱƱī, sabbaloke anabhiratisaƱƱī, sabbasaį¹…khāresu aniccānupassÄ«; maraį¹‡asaƱƱā kho panassa ajjhattaį¹ƒ sÅ«paį¹­į¹­hitā hoti. so imāni paƱca sekhabalāni upanissāya viharati: saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni mudÅ«ni pātubhavanti: saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ muduttā dandhaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, dukkhā paį¹­ipadā dandhābhiƱƱā.

ā€œkatamā ca, bhikkhave, dukkhā paį¹­ipadā khippābhiƱƱā? idha, bhikkhave, bhikkhu asubhānupassÄ« kāye viharati, āhāre paį¹­ikÅ«lasaƱƱī, sabbaloke anabhiratisaƱƱī, sabbasaį¹…khāresu aniccānupassÄ«; maraį¹‡asaƱƱā kho panassa ajjhattaį¹ƒ sÅ«paį¹­į¹­hitā hoti. so imāni paƱca sekhabalāni upanissāya viharati: saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni adhimattāni pātubhavanti: saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ adhimattattā khippaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, dukkhā paį¹­ipadā khippābhiƱƱā.

ā€œkatamā ca, bhikkhave, sukhā paį¹­ipadā dandhābhiƱƱā? idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaį¹ƒ savicāraį¹ƒ vivekajaį¹ƒ pÄ«tisukhaį¹ƒ paį¹­hamaį¹ƒ jhānaį¹ƒ upasampajja viharati; vitakkavicārānaį¹ƒ vÅ«pasamā ajjhattaį¹ƒ sampasādanaį¹ƒ cetaso ekodibhāvaį¹ƒ avitakkaį¹ƒ avicāraį¹ƒ samādhijaį¹ƒ pÄ«tisukhaį¹ƒ dutiyaį¹ƒ jhānaį¹ƒ upasampajja viharati; pÄ«tiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaƱca kāyena paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. so imāni paƱca sekhabalāni upanissāya viharati: saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni mudÅ«ni pātubhavanti: saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ muduttā dandhaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, sukhā paį¹­ipadā dandhābhiƱƱā.

ca viharati sato ca sampajāno sukhaƱca kāyena paį¹­isaį¹ƒvedeti yaį¹ƒ taį¹ƒ ariyā ācikkhanti: ā€˜upekkhako satimā sukhavihārÄ«ā€™ti tatiyaį¹ƒ jhānaį¹ƒ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaį¹ƒ atthaį¹…gamā adukkhamasukhaį¹ƒ upekkhāsatipārisuddhiį¹ƒ catutthaį¹ƒ jhānaį¹ƒ upasampajja viharati. so imāni paƱca sekhabalāni upanissāya viharati ā€” saddhābalaį¹ƒ, hiribalaį¹ƒ, ottappabalaį¹ƒ, vÄ«riyabalaį¹ƒ, paƱƱābalaį¹ƒ. tassimāni paƱcindriyāni adhimattāni pātubhavanti ā€” saddhindriyaį¹ƒ, vÄ«riyindriyaį¹ƒ, satindriyaį¹ƒ, samādhindriyaį¹ƒ, paƱƱindriyaį¹ƒ. so imesaį¹ƒ paƱcannaį¹ƒ indriyānaį¹ƒ adhimattattā khippaį¹ƒ ānantariyaį¹ƒ pāpuį¹‡Äti āsavānaį¹ƒ khayāya. ayaį¹ƒ vuccati, bhikkhave, sukhā paį¹­ipadā khippābhiƱƱā.

English

“Monks, there are these four modes of practice. Which four? Painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, & pleasant practice with quick intuition.

“And which is painful practice with slow intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of loathsomeness with regard to food, percipient of non-delight with regard to the entire world, (and) focused on inconstancy with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on the five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” but these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear weakly. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the effluents. This is called painful practice with slow intuition.

“And which is painful practice with quick intuition? There is the case where a monk remains focused on unattractiveness with regard to the body, percipient of loathsomeness with regard to food, percipient of non-delight with regard to the entire world, (and) focused on inconstancy with regard to all fabrications. The perception of death is well established within him. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” and these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear intensely. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called painful practice with quick intuition.

“And which is pleasant practice with slow intuition? There is the case where a monk ā€” quite secluded from sensuality, secluded from unskillful qualities ā€” enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation ā€” 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 ā€” as with the earlier disappearance of joy & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” but these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear weakly. Because of their weakness, he attains only slowly the immediacy that leads to the ending of the effluents. This is called pleasant practice with slow intuition.

“And which is pleasant practice with quick intuition? There is the case where a monk ā€” quite secluded from sensuality, secluded from unskillful qualities ā€” enters & remains in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation ā€” 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 ā€” as with the earlier disappearance of joy & distress ā€” he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. He dwells in dependence on these five strengths of a learner ā€” strength of conviction, strength of conscience, strength of concern, strength of persistence, & strength of discernment ā€” and these five faculties of his ā€” the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment ā€” appear intensely. Because of their intensity, he attains quickly the immediacy that leads to the ending of the effluents. This is called pleasant practice with quick intuition.

youtu.be/pgPJYRH3l9I

2022 Global Relief šŸ˜… by
All Awakened Women of the Universe

MEETING THE NEW YEAR
WITH CLARITY, KINDNESS, COMPASSION, AND COURAGE

Permanent Online Retreat
An online three-day retreat hosted by Women

To demand proportionate
reservation for women in all the fields. Parliament, šŸ‘©ā€šŸ’¼ Executive, Judiciary šŸ§‘ā€āš–ļø Media, Social Media, Election Commission etc., seeing All of women Societies have their representatives.

They must demand for Ballot papers to replace the EVMs.

To relieve the suffering of hunger and poverty around the world they must start growing vegetables šŸ„— šŸ„• šŸ„¦ and dwarf fruit šŸ‰ šŸŽ šŸŒ bearing plants šŸŒ± in pots to overcome hunger the deadliest illness. And convert the entire earth šŸŒŽ as Amudha Surabhi.

Will include periods of šŸš¶ walking lying šŸ¤„ seated šŸŖ‘ mindful swimming šŸŠā€ā™€ļø meditation. All free of charge for Happiness, Welfare and Peace āœŒļø for all Societies and for them to attain Eternal Bliss as their Final šŸ„… Goal.

EVERY YEARā€™S RETREAT

Chanting guided Kindness and Compassion šŸ§˜ā€ā™‚ļø Meditation

Awakened Oneā€™s own words by Ven. Mother Chandra Vadhana mindful meditation,

Free support for All Awakened Women of the Universe to work to feed the hungry, To relieve the suffering of hunger and poverty around the world they must start growing vegetables šŸ„— šŸ„• šŸ„¦ and dwarf fruit šŸ‰ šŸŽ šŸŒ bearing plants šŸŒ± in pots to overcome hunger the deadliest illness. And convert the entire earth šŸŒŽ as Amudha Surabhi. to support sustainable agriculture, and to empower women.

Atammaya Sutta (AN 6.104) - enhanced translation

Atitti Sutta (AN 3.109) - enhanced translation

Aį¹­į¹­hasata Sutta (SN 36.22) - enhanced translation

Avijjāpahāna Sutta (SN 35.53) - word by word

Bāhitikā Sutta (MN 88) {excerpt} - enhanced translation
Bahuvedanīya Sutta (MN 59) {excerpt} - word by word

Bhaddaka Sutta (AN 6.14) - few infoĀ·bubbles

Bhayabherava Sutta (MN 4) - enhanced translation

BÄ«ja Sutta (SN 49.24) - enhanced translation

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Assāda Sutta ā€” Enjoyment ā€”
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 12:14 am

Outline of Buddhism | Wikipedia audio article

Outline of Buddhism | Wikipedia audio article
By wikipedia tts

AN 6.112 (A iii 447)
Assāda Sutta
ā€” Enjoyment ā€”
[assāda]
How to eradicate the view of enjoyment, the view of self, and wrong view in general.

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i

ā€œtayome, bhikkhave, dhammā. katame tayo? assādadiį¹­į¹­hi, attānudiį¹­į¹­hi, micchādiį¹­į¹­hi. ime kho, bhikkhave, tayo dhammā. imesaį¹ƒ kho, bhikkhave, tiį¹‡į¹‡aį¹ƒ dhammānaį¹ƒ pahānāya tayo dhammā bhāvetabbā. katame tayo? assādadiį¹­į¹­hiyā pahānāya aniccasaƱƱā bhāvetabbā, attānudiį¹­į¹­hiyā pahānāya anattasaƱƱā bhāvetabbā, micchādiį¹­į¹­hiyā pahānāya sammādiį¹­į¹­hi bhāvetabbā. imesaį¹ƒ kho, bhikkhave, tiį¹‡į¹‡aį¹ƒ dhammānaį¹ƒ pahānāya ime tayo dhammā bhāvetabbāā€ti.

English

There are, bhikkhus, these three things. Which three? The view of [sensory] satisfaction, the view of self and wrong view. These, bhikkhus, are the three things. In order to anbandon these three things, bhikkhus, three [other] things should be developed. Which three? In order to anbandon the view of [sensory] satisfaction, the perception of inconstancy should be developed. In order to anbandon the view of self, the perception of non-self should be developed. In order to anbandon wrong view, right view should be developed. In order to anbandon these three things, bhikkhus, these three [other] things should be developed.

Inline image

Iyothee Thass - Wikipedia

Iyothee Thass - Wikipedia

C. Iyothee Thass (20 May 1845 ā€“ 1914) was a prominent Tamil anti-caste activist and a practitioner of Siddha medicine. In Tambaram (Sanitorium) there is a huge Government Siddha Hospital named after Pandit Iyothee Thass. He famously converted to Buddhism and called upon the aboriginal societies to do the same, arguing that this was their original religion. He also founded the Panchamar Mahajana Sabha in 1891 along with Rettamalai Srinivasan. Panchamas are the ones who do not come under Varna system; they are called as Avarna communities.

Early life

Iyothee Thass possessed deep knowledge in Tamil, Siddha medicine and philosophy, and literary knowledge in languages such as English, Sanskrit and Pali.

Iyothee Thass was born Kathavarayan on 20 May 1845 in Thousand Lights, a neighbourhood in Madras (now Chennai), and later migrated to the Nilgiris district. His family followed Vaishnavism and on that basis he named his children Madhavaram, Pattabhiraman, Janaki, Raman and Rasaram. His grandfather worked for George Harrington in Ootacamund (now Ooty) and little Kathavarayan profited immensely from this association.

Assumption of leadership of Scheduled Caste

In the 1870s, Iyothee Thass organized the Todas and other tribes of the Nilgiri Hills into a formidable force. In 1876, Thass established the Advaidananda Sabha and launched a magazine called Dravida Pandian in collaboration with Rev. John Rathinam.

In 1886, Thass issued a revolutionary declaration that Scheduled caste people were not Hindus. Following this declaration, he established the “Dravida Mahajana Sabha” in 1891. During the 1891 census, he urged the members of Scheduled castes to register themselves as “Casteless Dravidians” instead of identifying themselves as Hindus. His activities served as an inspiration to Sri Lanka’s Buddhist revivalist Anagarika Dharmapala.

Conversion to Buddhism

Iyothee Thass met Colonel H. S. Olcott with his followers and expressed a sincere desire to convert to Buddhism. According to Thass, the Paraiyars of Tamilakam were originally Buddhists and owned the land which had later been robbed from them by Aryan invaders. With Olcott’s help, Thass was able to visit Ceylon and obtain diksha from the Sinhalese Buddhist monk Bikkhu Sumangala Nayake. On returning, Thass established the Sakya Buddhist Society in Madras with branches all over South India. The Sakya Buddhist Society was also known as the Indian Buddhist Association and was established in the year 1898.

On 19 June 1907, Iyothee Thass launched a weekly Tamil newspaper called Oru Paisa Tamizhan or One Paise Tamilian and Dravidia Pandian, later known simply as The Tamilan, which he ran until his death in 1914. This newspaper became the main instrument of his criticism against caste power. In addition to hosting Iyothee Thass’ editorials, the newspaper gave a voice to the public, including members of the SC/ST community, who had the opportunity to publish articles on areas such as “religion, law, Tamil literature, economy, agriculture and a Ladies Column”The newspaper enjoyed a wide reach among marginalized communities and took an explicit anti-caste stance, also reflected in its refusal to use caste names.

Iyothee Thass claimed that his grandfather Kandappan, who worked as a butler of George Harrington, a European Civil Servant possibly in Madurai district, later complained to Francis Whyte Ellis, a British civil servant in the Madras Presidency and a scholar of Tamil and Sanskrit who had established a Tamil sangam (academy) in Madras in 1825 and asked Tamil enthusiasts to “bring to him ancient Tamil manuscripts for publication”, that “four new verses had been added to the original version of Thiruvalluvar Malai”. He also noted that Ellis’ omissions about Valluvar’s possible parentage as the son of a brahmin father and a pariah mother contributed to historical distortion and “co-opting [Thiruvalluvar] and his work into the brahminical Hindu value system”. Between 1825 and 1831, Kandappan discovered handwritten manuscripts of the Thirukkural as well as the Tiruvalluva Maalai (a hagiographic anthology of Valluvar and his work) and the Naaladi Naannurru (also known as Naalatiyaar, a poetry collection from the Sangam period).According to popular sources, Kandappan preserved the works from destruction after finding the manuscripts written on palm leaves in a pile of leaves used for cooking. Kandappan had them delivered to Ellis. The books were finally published in print for the first time in 1831 thanks to the collaboration between Ellis, his manager Muthusamy Pillai, and Tamil scholar Tandavaraya Mudaliar.

Iyothee Thass fought (unsuccessfully) with the Madras Mahajana Sabha for the right of Parayars to enter Vishnu and Shiva temples, traditionally denied to SC/ST communities, and advocated with the British for free education up to the fourth grade and allocation of unused lands to oppressed Parayars.

Iyothee Thass died in 1914 at the age of 69.

Legacy

Iyothee Thass remains the first recognized anti-caste leader of the Madras Presidency. In many ways, Periyar, Dravidar Kazhagam, and B. R. Ambedkar are inheritors of his legacy. He was also the first notable Scheduled Caste leader to embrace Buddhism.

However, Iyothee Thass was largely forgotten until recent times when the SC/ST Sahitya Academy, a publishing house owned by SC Ezhilmalai, published his writings.Ezhilmalai, then the Union Health Minister, also made a desired to name the planned National Center for Siddha Research after the leader.However, the proposal did not come into effect until 2005, when vehement protests by Se. Ku. Tamilarasan of the Republican Party of India (RPI) forced the Government to take serious note of the matter. The institute for Siddha Research (National Institute of Siddha) was subsequently inaugurated by Indian Prime Minister Manmohan Singh and Anbumani Ramadoss the then Union Health Minister on 3 September 2005 and named it after the anti-caste Buddhist leader.At its inauguration, the hospital had 120 beds.The patients were treated as per the traditional system of Siddha medicine.

A commemorative postage stamp on him was issued on 21 October 2005.His works are nationalized and solatium was given to their legal heirs in 2008.

Criticism

In the early part of the 20th century, he indulged in vehement condemnation of the Swadeshi movement and the nationalist press remarking that he could “locate the power of the modern secular brahmin in the control he wielded over public opinion.”

https://youtu.be/EKvkB4ybIkc

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12/20/21
ĀraƱƱaka Sutta ā€” A forest-dweller ā€” Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 11:15 am

AN 5.98 (A iii 121)
ĀraƱƱaka Sutta
ā€” A forest-dweller ā€”
Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.

Note: infoĀ·bubbles on “underdotted” English words

Pāli

ā€œpaƱcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiį¹ƒ āsevanto nacirasseva akuppaį¹ƒ paį¹­ivijjhati. katamehi paƱcahi?

idha, bhikkhave, bhikkhu appaį¹­į¹­ho hoti appakicco subharo susantoso jÄ«vitaparikkhāresu.

appāhāro hoti anodarikattaį¹ƒ anuyutto.

appamiddho hoti jāgariyaį¹ƒ anuyutto.

āraƱƱako hoti pantasenāsano.

imehi kho, bhikkhave, paƱcahi dhammehi samannāgato bhikkhu ānāpānassatiį¹ƒ āsevanto nacirasseva akuppaį¹ƒ paį¹­ivijjhatÄ«ā€ti.

“He is a person of only a little sloth, committed
“He lives in the wilderness, in an isolated dwelling place.

yathāvimuttaį¹ƒ cittaį¹ƒ paccavekkhati.

“He reflects on the mind as it is released.{1}

“Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked.”

https://youtube.com/watch?v= wRIJQ4ZDy2c&feature=share

ą®…ą®°ą®žąÆą®š ą®šąÆą®¤ąÆą®¤ą®¾
- ą®•ą®¾ą®ŸąÆ -

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“ą®…ą®µą®°ąÆ ą®šą®æą®±ą®æą®¤ą®³ą®µąÆ ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡ [ą®®ą®±ąÆą®±ą®µą®°ąÆą®•ą®³ąÆ ą®®ąÆ€ą®¤ąÆ] ą®¤ą®æą®£ą®æą®ŖąÆą®Ŗą®µą®°ąÆ: ą®šą®æą®² ą®•ą®Ÿą®®ąÆˆą®•ą®³ąÆ ą®®ą®±ąÆą®±ąÆą®®ąÆ ą®¤ą®æą®ŸąÆą®Ÿą®™ąÆą®•ą®³ą®æą®²ąÆ ą®’ą®©ąÆą®±ąÆ, ą®†ą®¤ą®°ą®æą®•ąÆą®• ą®Žą®³ą®æą®¤ą®¾ą®©ą®¤ąÆ, ą®µą®¾ą®“ąÆą®•ąÆą®•ąÆˆą®¤ąÆ ą®¤ąÆ‡ą®µąÆˆą®•ą®³ą®æą®²ąÆ ą®Žą®³ą®æą®¤ą®æą®²ąÆ ą®¤ą®æą®°ąÆą®ŖąÆą®¤ą®æ ą®…ą®ŸąÆˆą®•ą®æą®±ą®¤ąÆ.

“ą®…ą®µą®°ąÆ ą®šą®æą®±ą®æą®¤ąÆ ą®‰ą®£ą®µąÆˆ ą®®ą®ŸąÆą®ŸąÆą®®ąÆ‡ ą®šą®¾ą®ŖąÆą®Ŗą®æą®ŸąÆą®Ŗą®µą®°ąÆ, ą®µą®Æą®æą®±ąÆą®±ąÆˆą®šąÆ ą®šą®¾ą®ŖąÆą®Ŗą®æą®Ÿą®•ąÆą®•ąÆ‚ą®Ÿą®¾ą®¤ąÆ ą®Žą®©ąÆą®Ŗą®¤ą®æą®²ąÆ ą®‰ą®±ąÆą®¤ą®æą®Æą®¾ą®• ą®‡ą®°ąÆą®•ąÆą®•ą®æą®±ą®¾ą®°ąÆ.

“ą®…ą®µą®°ąÆ ą®’ą®°ąÆ ą®šą®æą®±ą®æą®Æ ą®šąÆ‹ą®®ąÆą®ŖąÆ‡ą®±ą®æ, ą®‰ą®±ąÆą®¤ą®æą®Æą®¾ą®© ą®Øą®Ŗą®°ąÆ
“ą®…ą®µą®°ąÆ ą®µą®©ą®¾ą®ØąÆą®¤ą®°ą®¤ąÆą®¤ą®æą®²ąÆ, ą®¤ą®©ą®æą®®ąÆˆą®ŖąÆą®Ŗą®ŸąÆą®¤ąÆą®¤ą®ŖąÆą®Ŗą®ŸąÆą®Ÿ ą®•ąÆą®Ÿą®æą®Æą®æą®°ąÆą®ŖąÆą®Ŗą®æą®²ąÆ ą®µą®¾ą®“ąÆą®•ą®æą®±ą®¾ą®°ąÆ.

“ą®…ą®µą®°ąÆ ą®®ą®©ą®®ąÆ ą®µąÆ†ą®³ą®æą®Æą®æą®Ÿą®ŖąÆą®Ŗą®ŸąÆą®®ąÆą®ŖąÆ‹ą®¤ąÆ ą®…ą®¤ąÆˆą®ŖąÆ ą®Ŗą®æą®°ą®¤ą®æą®Ŗą®²ą®æą®•ąÆą®•ą®æą®±ą®¾ą®°ąÆ.{1}

“ą®‡ą®ØąÆą®¤ ą®ą®ØąÆą®¤ąÆ ą®•ąÆą®£ą®™ąÆą®•ą®³ąÆˆą®•ąÆ ą®•ąÆŠą®£ąÆą®Ÿ ą®’ą®°ąÆ ą®¤ąÆą®±ą®µą®æ, ą®šąÆą®µą®¾ą®šą®¤ąÆą®¤ą®æą®©ąÆ ą®Øą®æą®©ąÆˆą®µą®¾ą®±ąÆą®±ą®²ąÆˆą®¤ąÆ ą®¤ąÆŠą®Ÿą®°ąÆą®®ąÆ ą®’ą®°ąÆ ą®¤ąÆą®±ą®µą®æ, ą®Žą®ØąÆą®¤ą®•ąÆ ą®•ą®¾ą®²ą®¤ąÆą®¤ą®æą®²ąÆą®®ąÆ ą®¤ąÆ‚ą®£ąÆą®Ÿą®ŖąÆą®Ŗą®Ÿą®¾ą®¤ą®µą®±ąÆą®±ąÆˆ ą®Šą®ŸąÆą®°ąÆą®µą®æą®šąÆ ą®šąÆ†ą®²ąÆą®² ą®®ą®¾ą®ŸąÆą®Ÿą®¾ą®°ąÆ.”

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SabrangIndia

SabrangIndia
Sabrangindia: News and Views from Sabrangindia India, Latest News, Multi-media, Rights, Politics, Democracy, Secularism, Law and Justice, Abuse, Atrocities Hate and Discrimination, Communalism, Harmony, Gender and Culture

ā€˜Would they do this if it was a temple?ā€™ Anger mounts among Buddhists of Tamil Nadu over attack on Vihara
Ira Anbazhagan 19 Apr 2018

The Southern India Buddhist Vihar re-opened in Perambur after renovations in January this year, going from a 1-storey to a 4-storey structure in Perambur, Tamil Nadu to celebrations, offerings, and prayers by Buddhist monks from 40 different countries.

However, a few weeks ago, two men entered the building during worship hours while people were chanting and announced themselves as members of Chennai City Corporation. They loudly claimed that the vihara had been ā€œoccupyingā€ land that wasnā€™t their own. ā€œThey barged in and began measuring the walls and the floors and things with measuring bars right during our prayers! ā€ recalls La. Jayabalan, a congregant, ā€œIf this was a Hindu temple, would they have dared to do something like that? Would they have barged in and interrupted a pooja? ā€ He expresses deep anger and anguish over the way that his faith and practice is being disrespected.

The members assert that the vihara was not ā€œoccupiedā€ as the two officials claimed. ā€œThe Southern India Buddhist Association first began in the 1800s under Ayothidasar, a Tamil Buddhist revivalist. It was an initiative of faith run and sustained largely by SC/STs in the Perambur area. It is said that one ā€˜Sakya familyā€™ who are related to K.Armstrong, who is currently serving as Tamil Naduā€™s BSP state president, first donated 31204 sq ft. of land in Perambur.ā€ says a Vihara member, G. Meena.

Dr.Ambedkar does mention this vihara in Dr.Ambedkar Speeches and Writings, Vol 17, Part III. The vihara also has long established rules and bylaws for the membership, the second edition of which was published as early as 1954. This is the same copy currently being used.

It remains a vibrant part of the Perambur community but recently has begun seeing attacks.

ā€œIf we are occupying this place, shouldnā€™t the complaint be filed by another disputing local owner, a neighbour, or another community member? Why is the complainant the Commissioner of Police? What does he know about this neighbourhood and its history? What is his interest in filing this particular complaint? ā€ asks Sarada Devi, another local member.

After countering the two men from the corporation, the members were able to raise enough voice and show enough strength to prevent them from taking further action. They sent them off with a copy of Dr.Ambedkarā€™s Writings and Speeches Volume 17, Part 3. ā€œHere, take this. This is published by your government. Read what it says. Babasaheb mentions that he visited this Vihara in 1954. In fact, he stayed here from 6th July 1954 to 14th July 1954. And we are much older than that as well!ā€ G.Meena says she told them.

Since the incident with these two men, several cases and legal orders have been filed. Several more government officials have been harassing them. State authorities have sent a letter saying that the vihara could be destroyed at any time.

The problem appears to be that the vihara is largely a Dalit Buddhist initiative. The Vihara serves not just as a centre for practice and meditation but also a political hub and a SC/ST organising hub. The second floor hosts an ā€œAnitha Intellectual Centerā€ ā€“ a whole floor that memorializes the passing away of the brilliant young Dalit girl S.Anitha in 2017. Here students study and prepare for exams. The floor above it serves as a monastery and houses Buddhist bhikkhus or monks

Many SC/ST community members hold meetings and events in this space. Crucially, this vihara also performs ā€œconversionsā€ of SC/ST community members to Buddhism officially.

Members feel this is the real reason for the harassment and not anything else. People seem uneasy and on edge even as they go about their activities routinely.

K.Armstrong, Tamil Nadu BSP leader states ā€“ ā€ They can demolish our vihara if they want, but let them know that if they do, every single SC/ST home in this area will sprout up as its own vihara!ā€

Dr B.R.Ambedkar thundered ā€œMain Bharat Baudhmay karunga.ā€ (I will make this country Buddhist)

Today after the 125th South India Buddhist Congregation
All Aboriginal Awakened Societies Thunder ā€ Hum Prapanch Prabuddha
Prapanchmay karunge.ā€ (We will make the whole world Prabuddha Vishwa)
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Iyothee Thass - Wikipedia

Iyothee Thass - Wikipedia

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C. Iyothee Thass (20 May 1845 ā€“ 1914) was a prominent Tamil anti-caste activist and a practitioner of Siddha medicine. In Tambaram (Sanitorium) there is a huge Government Siddha Hospital named after Pandit Iyothee Thass. He famously converted to Buddhism and called upon the aboriginal societies to do the same, arguing that this was their original religion. He also founded the Panchamar Mahajana Sabha in 1891 along with Rettamalai Srinivasan. Panchamas are the ones who do not come under Varna system; they are called as Avarna communities.

Early life

Iyothee Thass possessed deep knowledge in Tamil, Siddha medicine and philosophy, and literary knowledge in languages such as English, Sanskrit and Pali.

Iyothee Thass was born Kathavarayan on 20 May 1845 in Thousand Lights, a neighbourhood in Madras (now Chennai), and later migrated to the Nilgiris district. His family followed Vaishnavism and on that basis he named his children Madhavaram, Pattabhiraman, Janaki, Raman and Rasaram. His grandfather worked for George Harrington in Ootacamund (now Ooty) and little Kathavarayan profited immensely from this association.

Assumption of leadership of Scheduled Caste

In the 1870s, Iyothee Thass organized the Todas and other tribes of the Nilgiri Hills into a formidable force. In 1876, Thass established the Advaidananda Sabha and launched a magazine called Dravida Pandian in collaboration with Rev. John Rathinam.

In 1886, Thass issued a revolutionary declaration that Scheduled caste people were not Hindus. Following this declaration, he established the “Dravida Mahajana Sabha” in 1891. During the 1891 census, he urged the members of Scheduled castes to register themselves as “Casteless Dravidians” instead of identifying themselves as Hindus. His activities served as an inspiration to Sri Lanka’s Buddhist revivalist Anagarika Dharmapala.

Conversion to Buddhism

Iyothee Thass met Colonel H. S. Olcott with his followers and expressed a sincere desire to convert to Buddhism. According to Thass, the Paraiyars of Tamilakam were originally Buddhists and owned the land which had later been robbed from them by Aryan invaders. With Olcott’s help, Thass was able to visit Ceylon and obtain diksha from the Sinhalese Buddhist monk Bikkhu Sumangala Nayake. On returning, Thass established the Sakya Buddhist Society in Madras with branches all over South India. The Sakya Buddhist Society was also known as the Indian Buddhist Association and was established in the year 1898.

On 19 June 1907, Iyothee Thass launched a weekly Tamil newspaper called Oru Paisa Tamizhan or One Paise Tamilian and Dravidia Pandian, later known simply as The Tamilan, which he ran until his death in 1914. This newspaper became the main instrument of his criticism against caste power. In addition to hosting Iyothee Thass’ editorials, the newspaper gave a voice to the public, including members of the SC/ST community, who had the opportunity to publish articles on areas such as “religion, law, Tamil literature, economy, agriculture and a Ladies Column”The newspaper enjoyed a wide reach among marginalized communities and took an explicit anti-caste stance, also reflected in its refusal to use caste names.

Iyothee Thass claimed that his grandfather Kandappan, who worked as a butler of George Harrington, a European Civil Servant possibly in Madurai district, later complained to Francis Whyte Ellis, a British civil servant in the Madras Presidency and a scholar of Tamil and Sanskrit who had established a Tamil sangam (academy) in Madras in 1825 and asked Tamil enthusiasts to “bring to him ancient Tamil manuscripts for publication”, that “four new verses had been added to the original version of Thiruvalluvar Malai”. He also noted that Ellis’ omissions about Valluvar’s possible parentage as the son of a brahmin father and a pariah mother contributed to historical distortion and “co-opting [Thiruvalluvar] and his work into the brahminical Hindu value system”. Between 1825 and 1831, Kandappan discovered handwritten manuscripts of the Thirukkural as well as the Tiruvalluva Maalai (a hagiographic anthology of Valluvar and his work) and the Naaladi Naannurru (also known as Naalatiyaar, a poetry collection from the Sangam period).According to popular sources, Kandappan preserved the works from destruction after finding the manuscripts written on palm leaves in a pile of leaves used for cooking. Kandappan had them delivered to Ellis. The books were finally published in print for the first time in 1831 thanks to the collaboration between Ellis, his manager Muthusamy Pillai, and Tamil scholar Tandavaraya Mudaliar.

Iyothee Thass fought (unsuccessfully) with the Madras Mahajana Sabha for the right of Parayars to enter Vishnu and Shiva temples, traditionally denied to SC/ST communities, and advocated with the British for free education up to the fourth grade and allocation of unused lands to oppressed Parayars.

Iyothee Thass died in 1914 at the age of 69.

Legacy Edit

Iyothee Thass remains the first recognized anti-caste leader of the Madras Presidency. In many ways, Periyar, Dravidar Kazhagam, and B. R. Ambedkar are inheritors of his legacy. He was also the first notable Scheduled Caste leader to embrace Buddhism.

However, Iyothee Thass was largely forgotten until recent times when the SC/ST Sahitya Academy, a publishing house owned by SC Ezhilmalai, published his writings.Ezhilmalai, then the Union Health Minister, also made a desired to name the planned National Center for Siddha Research after the leader.However, the proposal did not come into effect until 2005, when vehement protests by Se. Ku. Tamilarasan of the Republican Party of India (RPI) forced the Government to take serious note of the matter. The institute for Siddha Research (National Institute of Siddha) was subsequently inaugurated by Indian Prime Minister Manmohan Singh and Anbumani Ramadoss the then Union Health Minister on 3 September 2005 and named it after the anti-caste Buddhist leader.At its inauguration, the hospital had 120 beds.The patients were treated as per the traditional system of Siddha medicine.

A commemorative postage stamp on him was issued on 21 October 2005.His works are nationalized and solatium was given to their legal heirs in 2008.

Criticism

In the early part of the 20th century, he indulged in vehement condemnation of the Swadeshi movement and the nationalist press remarking that he could “locate the power of the modern secular brahmin in the control he wielded over public opinion.”

On 125th South India Buddhist Celebration Unity March led by Bhikkhus and Bhikkhunis from South India and Armstrong Ji President of South India Buddhist Council made all attendees as part of not only Prabuddha Bharat but also Prabuddha Vishwa as all were with Lord Buddha, Pandit Iyothee Thaas, Baba Saheb Dr BR Ambedkar, Manyavar Kanshi Ram Ji, Maha Mayawati Ji, all Bhikkhus, Bhikkhunis, Upasakas and Upasikas full of happiness and were in the path leading to Eternal Bliss

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Even though he shows thousands of jobs as a Chief Minister and gives reasons, the people of Avvai Nagar who have been living in Kolathur constituency for 60 years are silent. K. Stalin is not beautiful for them. It is his head duty as a member of legislative assembly to talk about the problems of the people of that constituency.

Let’s have an argument that the government takes over those places to expand it to build a flyover. How is it okay to demolish and dismantle apartments without arranging proper replacement for them?

Even though the leadership of parties that form government changes, events like this show that the government has no change in the way of approaching the problems of simple people.

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ĀraƱƱaka Sutta ā€” A forest-dweller ā€” Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.
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Posted by: site admin @ 11:15 am

AN 5.98 (A iii 121)
ĀraƱƱaka Sutta
ā€” A forest-dweller ā€”
Five qualities the lead one practicing mindfulness of breathing to liberation in no long time.

Note: infoĀ·bubbles on “underdotted” English words

Pāli

ā€œpaƱcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiį¹ƒ āsevanto nacirasseva akuppaį¹ƒ paį¹­ivijjhati. katamehi paƱcahi?

idha, bhikkhave, bhikkhu appaį¹­į¹­ho hoti appakicco subharo susantoso jÄ«vitaparikkhāresu.

appāhāro hoti anodarikattaį¹ƒ anuyutto.

appamiddho hoti jāgariyaį¹ƒ anuyutto.

āraƱƱako hoti pantasenāsano.

imehi kho, bhikkhave, paƱcahi dhammehi samannāgato bhikkhu ānāpānassatiį¹ƒ āsevanto nacirasseva akuppaį¹ƒ paį¹­ivijjhatÄ«ā€ti.

“He is a person of only a little sloth, committed
“He lives in the wilderness, in an isolated dwelling place.

yathāvimuttaį¹ƒ cittaį¹ƒ paccavekkhati.

“He reflects on the mind as it is released.{1}

“Endowed with these five qualities, a monk pursuing mindfulness of breathing will in no long time penetrate the Unprovoked.”

https://youtube.com/watch?v= wRIJQ4ZDy2c&feature=share

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ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®¤ąÆą®¤ąÆˆ ą®…ą®®ąÆˆą®•ąÆą®•ąÆą®®ąÆ ą®•ą®ŸąÆą®šą®æą®•ą®³ą®æą®©ąÆ ą®¤ą®²ąÆˆą®®ąÆˆ ą®®ą®¾ą®±ą®æą®©ą®¾ą®²ąÆą®®ąÆ, ą®Žą®³ą®æą®Æ ą®®ą®•ąÆą®•ą®³ą®æą®©ąÆ ą®Ŗą®æą®°ą®šąÆą®šą®©ąÆˆą®•ą®³ąÆˆ ą®…ą®£ąÆą®•ąÆą®®ąÆ ą®®ąÆą®±ąÆˆą®Æą®æą®²ąÆ ą®…ą®ØąÆą®¤ ą®…ą®°ą®šą®¾ą®™ąÆą®•ą®¤ąÆą®¤ą®æą®Ÿą®®ąÆ ą®Žą®ØąÆą®¤ ą®®ą®¾ą®±ąÆą®±ą®®ąÆą®®ąÆ ą®‡ą®²ąÆą®²ąÆˆ ą®Žą®©ąÆą®Ŗą®¤ąÆˆ ą®‡ą®¤ąÆą®ŖąÆ‹ą®©ąÆą®± ą®Øą®æą®•ą®“ąÆą®µąÆą®•ą®³ąÆ ą®•ą®¾ą®ŸąÆą®ŸąÆą®•ą®æą®©ąÆą®±ą®©.

Even though he shows thousands of jobs as a Chief Minister and gives reasons, the people of Avvai Nagar who have been living in Kolathur constituency for 60 years are silent. K. Stalin is not beautiful for them. It is his head duty as a member of legislative assembly to talk about the problems of the people of that constituency.

Let’s have an argument that the government takes over those places to expand it to build a flyover. How is it okay to demolish and dismantle apartments without arranging proper replacement for them?

Even though the leadership of parties that form government changes, events like this show that the government has no change in the way of approaching the problems of simple people.

https://www.google.co.in/amp/ s/www.thehindu.com/news/ cities/chennai/have-an-open- mind-on-other-systems-of- medicine/article37929150.ece/ amp/

Have an open mind on other systems of medicine in general and Siddha medicines in particular.

Listen to the patients more, Governor urges doctors

Dr Pramila suggested to go for swimming to prevent slip disc surgery in the year 1996 and the patient followed the instructions and today he is an international master swimmer champion practising mindful meditation swimming won many gold medals šŸ… medals šŸŽ– medal šŸ„‡. That patient wishes to talk to doctor swimmers at Sri Ramachandra Institute of Higher Education and Research (SRIHER) to practice mindful swimming.

Governor R.N. Ravi laid stress on the need to be open minded and acknowledged that there were serious illnesses and problems.

The Governor acknowledged the need for validating traditional systems of medicine.

Mr. Ravi pointed out that the National Education Policy (NEP) tried to integrate modern and traditional medicines and added that one should be cognisant of the other and not be dismissive.

Appealing to the graduating doctors to be ethical, he said ethics was an area that did not get adequate attention
in general and mindful swimming in particular.Swimming pool šŸŠā€ā™‚ļø may be opened throughout the State and the centre for people to practice mindful swimming.

The Governor stressed on the need for doctors to guard against commercialisation. He urged the doctors to listen to the patients more.

Lauded SRIHER for its vision towards 2040.

While the Governor awarded the medals to top performers, Chancellor of SRIHER, V.R. Venkatachalam, conferred degrees to the students. Vice-Chancellor P.V. Vijayaraghavan presented the annual report.

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AN 4.262 (A ii 252) AraƱƱa Sutta ā€” The forest ā€” 125th South India Buddhist Celebration Unity March led by Bhikkhus and Bhikkhunis from South India and Armstrong Ji President of South India Buddhist Council. nallinakka perani 125th Anniversary Celebrations under the Dynamic Leadership of K.Armstrong ji President-South India Buddha Vihar -Perambur, Chennai-11. Nallinakka Perani All Societies Unity March
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:31 am

AN 4.262 (A ii 252)
AraƱƱa Sutta
ā€” The forest ā€”

125th South India Buddhist Celebration Unity March led by Bhikkhus and Bhikkhunis from South India and Armstrong Ji President of South India Buddhist Council.

nallinakka perani 125th Anniversary Celebrations under the Dynamic Leadership of K.Armstrong ji President-South India Buddha Vihar -Perambur, Chennai-11.

Nallinakka Perani All Societies Unity March

[asubha]
What sort of person is fit to live in the wilderness?

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i

ā€œcatÅ«hi, bhikkhave, dhammehi samannāgato bhikkhu nālaį¹ƒ araƱƱavanappatthāni pantāni senāsanāni paį¹­isevituį¹ƒ. katamehi catÅ«hi? kāmavitakkena, byāpādavitakkena, vihiį¹ƒsāvitakkena, duppaƱƱo hoti jaįø·o elamÅ«go. imehi kho, bhikkhave, catÅ«hi dhammehi samannāgato bhikkhu nālaį¹ƒ araƱƱavanappatthāni pantāni senāsanāni paį¹­isevituį¹ƒ

ā€œcatÅ«hi, bhikkhave, dhammehi samannāgato bhikkhu alaį¹ƒ araƱƱavanappatthāni pantāni senāsanāni paį¹­isevituį¹ƒ. katamehi catÅ«hi? nekkhammavitakkena, abyāpādavitakkena, avihiį¹ƒsāvitakkena, paƱƱavā hoti ajaįø·o anelamÅ«go ā€” imehi kho, bhikkhave, catÅ«hi dhammehi samannāgato bhikkhu alaį¹ƒ araƱƱavanappatthāni pantāni senāsanāni paį¹­isevitunā€ti.

English

“Endowed with [any of] four qualities, a monkisn’t fit to stay in isolated forest & wildernessdwellings. Which four? [He is endowed] with thoughts of sensuality, with thoughts of ill will, with thoughts of harmfulness, and he is a person of weak discernment, dull, a drooling idiot. Endowed with [any of] these four qualities, a monk isn’t fit to stay in isolated forest & wilderness dwellings.

Endowed with four qualities, a monk is fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of renunciation, with thoughts of non-ill will, with thoughts of harmlessness, and he is a discerning person, not dull, not a drooling idiot. Endowed with these four qualities, a monk is fit to stay in isolated forest & wilderness dwellings.”

125th South India Buddhist Celebration Unity March led by Bhikkhus and Bhikkhunis from South India and Armstrong Ji President of South India Buddhist Council.

nallinakka perani 125th Anniversary Celebrations under the Dynamic Leadership of K.Armstrong ji President-South India Buddha Vihar -Perambur, Chennai-11.

Nallinakka Perani All Societies Unity March

Bhikkhus and Bhikkhunis in South India Buddhist Celebration

Performance by Nila Dhamma Kuzuvinar.

Buddha converting Angulimala to become a monk

Jai Bhim by the smart kid

All a praise of Armstrong Ji by Dr Gagan for his active conducting of 125th South India Buddhist congregation.

Mayawati ą¤–ą„‡ą¤² ą¤°ą¤¹ą„€ ą¤¹ą„ˆą¤‚ ą¤øą„‡ą¤« ą¤—ą„‡ą¤®, ą¤‡ą¤ø ą¤°ą¤£ą¤Øą„€ą¤¤ą¤æ ą¤•ą„‡ ą¤øą¤¾ą¤„ 22 ą¤œą„€ą¤¤ą¤Øą„‡ ą¤•ą„€ ą¤¹ą„ˆ ą¤¤ą„ˆą¤Æą¤¾ą¤°ą„€! | Mudde Ki Baat

Mayawati ą¤–ą„‡ą¤² ą¤°ą¤¹ą„€ ą¤¹ą„ˆą¤‚ ą¤øą„‡ą¤« ą¤—ą„‡ą¤®, ą¤‡ą¤ø ą¤°ą¤£ą¤Øą„€ą¤¤ą¤æ ą¤•ą„‡ ą¤øą¤¾ą¤„ 22 ą¤œą„€ą¤¤ą¤Øą„‡ ą¤•ą„€ ą¤¹ą„ˆ ą¤¤ą„ˆą¤Æą¤¾ą¤°ą„€! | Mudde Ki Baat
By ABP Ganga

Enjoy šŸ˜Š Elephant šŸ˜ symbol, BSP Mayawati, Satish Chandra Mishra, Prabuddha Bharat in 2022 & Prabuddha Vishwa in 2024 Zindabad for the welfare, happiness, peace and to attain Eternal Bliss as their Final Goal

BSP ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ą„‹ą¤‚ ą¤•ą„‹ ą¤²ą„ą¤­ą¤¾ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤•ą¤æą¤¤ą¤Øą„€ ą¤•ą¤¾ą¤®ą¤Æą¤¾ą¤¬? BSP ą¤•ą¤¾ 2022 ą¤®ą„‡ą¤‚ ą¤®ą¤¾ą¤¹ą„Œą¤² ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ? Rajeev Ranjan

BSP ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ą„‹ą¤‚ ą¤•ą„‹ ą¤²ą„ą¤­ą¤¾ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤•ą¤æą¤¤ą¤Øą„€ ą¤•ą¤¾ą¤®ą¤Æą¤¾ą¤¬? BSP ą¤•ą¤¾ 2022 ą¤®ą„‡ą¤‚ ą¤®ą¤¾ą¤¹ą„Œą¤² ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ? Rajeev Ranjan
By News24

Enjoy šŸ˜Š Elephant šŸ˜ symbol, BSP Mayawati, Satish Chandra Mishra, Prabuddha Bharat in 2022 & Prabuddha Vishwa in 2024 Zindabad for the welfare, happiness, peace and to attain Eternal Bliss as their Final Goal.

After a total of 10 years, of double engine government of SP and now BJP in UP, now the foundation stone has been laid by dividing Ganga Expressway into pieces nearing the assembly general elections. For how long will the public be deceived by such selfish politics? Public awareness is necessary in elections.

While Ram was born in Koshala as per the Epic written by the Scheduled Caste Valmiki, the foreigners from Bene Israel chitpavan brahmis are attempting to build ram lalla temple in the disputed Buddhist site.
Mad murderer of democratic institutions (Modi) errected anti Buddhist/Ambedkar/SC/ST leader Patel statue spending crores of government/public money and inturn spending on yagas and homas for peoples welfare.

The chitpavan brahminical Election Cmmission ordered for draping the elephant and Backward caste leader’s statues for level playing ground when BSP was in power and went for polls. But never šŸ˜• bothered to drape the cycle symbol of SP or āœ‹ hand symbol of Congress or lotus the national flower symbol of BJP where ever and when ever they were or are in power and go for polls.

BSP ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ą„‹ą¤‚ ą¤•ą„‹ ą¤²ą„ą¤­ą¤¾ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤•ą¤æą¤¤ą¤Øą„€ ą¤•ą¤¾ą¤®ą¤Æą¤¾ą¤¬? BSP ą¤•ą¤¾ 2022 ą¤®ą„‡ą¤‚ ą¤®ą¤¾ą¤¹ą„Œą¤² ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ? Rajeev Ranjan

BSP ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ą„‹ą¤‚ ą¤•ą„‹ ą¤²ą„ą¤­ą¤¾ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤•ą¤æą¤¤ą¤Øą„€ ą¤•ą¤¾ą¤®ą¤Æą¤¾ą¤¬? BSP ą¤•ą¤¾ 2022 ą¤®ą„‡ą¤‚ ą¤®ą¤¾ą¤¹ą„Œą¤² ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ? Rajeev Ranjan
By News24

Enjoy šŸ˜Š Elephant šŸ˜ symbol, BSP Mayawati, Satish Chandra Mishra, Prabuddha Bharat in 2022 & Prabuddha Vishwa in 2024 Zindabad for the welfare, happiness, peace and to attain Eternal Bliss as their Final Goal.

After a total of 10 years, of double engine government of SP and now BJP in UP, now the foundation stone has been laid by dividing Ganga Expressway into pieces nearing the assembly general elections. For how long will the public be deceived by such selfish politics? Public awareness is necessary in elections.

While Ram was born in Koshala as per the Epic written by the Scheduled Caste Valmiki, the foreigners from Bene Israel chitpavan brahmis are attempting to build ram lalla temple in the disputed Buddhist site.
Mad murderer of democratic institutions (Modi) errected anti Buddhist/Ambedkar/SC/ST leader Patel statue spending crores of government/public money and inturn spending on yagas and homas for peoples welfare.

The chitpavan brahminical Election Cmmission ordered for draping the elephant and Backward caste leader’s statues for level playing ground when BSP was in power and went for polls. But never šŸ˜• bothered to drape the cycle symbol of SP or āœ‹ hand symbol of Congress or lotus the national flower symbol of BJP where ever and when ever they were or are in power and go for polls.

https://m.facebook.com/ SouthIndiaBuddhaVihar/photos/ a.472483596504973/ 1356830878070236/?type=3& source=44

BSP ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ą„‹ą¤‚ ą¤•ą„‹ ą¤²ą„ą¤­ą¤¾ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤•ą¤æą¤¤ą¤Øą„€ ą¤•ą¤¾ą¤®ą¤Æą¤¾ą¤¬? BSP ą¤•ą¤¾ 2022 ą¤®ą„‡ą¤‚ ą¤®ą¤¾ą¤¹ą„Œą¤² ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ? Rajeev Ranjan

BSP ą¤¬ą„ą¤°ą¤¾ą¤¹ą„ą¤®ą¤£ą„‹ą¤‚ ą¤•ą„‹ ą¤²ą„ą¤­ą¤¾ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤•ą¤æą¤¤ą¤Øą„€ ą¤•ą¤¾ą¤®ą¤Æą¤¾ą¤¬? BSP ą¤•ą¤¾ 2022 ą¤®ą„‡ą¤‚ ą¤®ą¤¾ą¤¹ą„Œą¤² ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ? Rajeev Ranjan
By News24

Enjoy šŸ˜Š Elephant šŸ˜ symbol, BSP Mayawati, Satish Chandra Mishra, Prabuddha Bharat in 2022 & Prabuddha Vishwa in 2024 Zindabad for the welfare, happiness, peace and to attain Eternal Bliss as their Final Goal.

After a total of 10 years, of double engine government of SP and now BJP in UP, now the foundation stone has been laid by dividing Ganga Expressway into pieces nearing the assembly general elections. For how long will the public be deceived by such selfish politics? Public awareness is necessary in elections.

While Ram was born in Koshala as per the Epic written by the Scheduled Caste Valmiki, the foreigners from Bene Israel chitpavan brahmis are attempting to build ram lalla temple in the disputed Buddhist site.
Mad murderer of democratic institutions (Modi) errected anti Buddhist/Ambedkar/SC/ST leader Patel statue spending crores of government/public money and inturn spending on yagas and homas for peoples welfare.

The chitpavan brahminical Election Cmmission ordered for draping the elephant and Backward caste leader’s statues for level playing ground when BSP was in power and went for polls. But never šŸ˜• bothered to drape the cycle symbol of SP or āœ‹ hand symbol of Congress or lotus the national flower symbol of BJP where ever and when ever they were or are in power and go for polls.

https://m.facebook.com/ SouthIndiaBuddhaVihar/photos/ a.472483596504973/ 1356830878070236/?type=3& source=44

https://m.facebook.com/pages/ category/Religious- organization/ SouthIndiaBuddhaVihar/posts/

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125th South India Buddhist Celebration Unity March led by Bhikkhus and Bhikkhunis from South India and Armstrong Ji President of South India Buddhist Council.

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šŸ˜Š ŪŲ§ŲŖŚ¾ŪŒ šŸ˜ Ų¹Ł„Ų§Ł…ŲŖŲŒ ŲØŪŒ Ų§ŪŒŲ³ Ł¾ŪŒ Ł…Ų§ŪŒŲ§ŁˆŲŖŪŒŲŒ Ų³ŲŖŪŒŲ“ Ś†Ł†ŲÆŲ± Ł…Ų“Ų±Ų§ŲŒ 2022 Ł…ŪŒŚŗ Ł¾Ų±ŲØŲÆŚ¾ ŲØŚ¾Ų§Ų±ŲŖ Ų§ŁˆŲ± 2024 Ł…ŪŒŚŗ Ł¾Ų±ŲØŲÆŚ¾ ŁˆŲ“ŁˆŲ§ Ų²Ł†ŲÆŪ ŲØŲ§ŲÆ Ś©Ū’ Ł„ŪŒŪ’ ŁŁ„Ų§Ų­ŲŒ Ų®ŁˆŲ“ŪŒŲŒ Ų§Ł…Ł† Ų§ŁˆŲ± Ų§Ł† Ś©Ū’ Ų¢Ų®Ų±ŪŒ Ł…Ł‚ŲµŲÆ Ś©Ū’ Ų·ŁˆŲ± Ł¾Ų± Ų§ŲØŲÆŪŒ Ų®ŁˆŲ“ŪŒ Ų­Ų§ŲµŁ„ Ś©Ų±Ł†Ū’ Ś©Ų§ Ł„Ų·Ł Ų§Ł¹Ś¾Ų§Ų¦ŪŒŚŗŪ”

ŪŒŁˆŁ¾ŪŒ Ł…ŪŒŚŗ Ų§ŪŒŲ³ Ł¾ŪŒ Ų§ŁˆŲ± Ų§ŲØ ŲØŪŒ Ų¬Ū’ Ł¾ŪŒ Ś©ŪŒ ŚˆŲØŁ„ Ų§Ł†Ų¬Ł† ŁˆŲ§Ł„ŪŒ Ų­Ś©ŁˆŁ…ŲŖ Ś©Ū’ Ś©Ł„ 10 Ų³Ų§Ł„ Ś©Ū’ ŲØŲ¹ŲÆ Ų§ŲØ Ų§Ų³Ł…ŲØŁ„ŪŒ Ų¹Ų§Ł… Ų§Ł†ŲŖŲ®Ų§ŲØŲ§ŲŖ Ś©Ū’ Ł‚Ų±ŪŒŲØ ŚÆŁ†ŚÆŲ§ Ų§ŪŒŚ©Ų³Ł¾Ų±ŪŒŲ³ ŁˆŪ’ Ś©Łˆ Ł¹Ś©Ś‘ŁˆŚŗ Ł…ŪŒŚŗ ŲŖŁ‚Ų³ŪŒŁ… Ś©Ų±Ś©Ū’ Ų³Ł†ŚÆ ŲØŁ†ŪŒŲ§ŲÆ Ų±Ś©Ś¾ ŲÆŪŒŲ§ ŚÆŪŒŲ§ ŪŪ’Ū” Ų¹ŁˆŲ§Ł… Ś©ŲØ ŲŖŚ© Ų§ŪŒŲ³ŪŒ Ų®ŁˆŲÆ ŲŗŲ±Ų¶ Ų³ŪŒŲ§Ų³ŲŖ Ś©Ū’ Ų¬Ś¾Ų§Ł†Ų³Ū’ Ł…ŪŒŚŗ Ų±ŪŪ’ ŚÆŪŒŲŸ Ų§Ł†ŲŖŲ®Ų§ŲØŲ§ŲŖ Ł…ŪŒŚŗ Ų¹ŁˆŲ§Ł… Ś©ŪŒ Ų¢ŚÆŲ§ŪŪŒ Ų¶Ų±ŁˆŲ±ŪŒ ŪŪ’Ū”

Ų¬ŲØ Ś©Ū Ų“ŪŒŚˆŪŒŁˆŁ„Śˆ Ś©Ų§Ų³Ł¹ ŁˆŲ§Ł„Ł…ŪŒŚ©ŪŒ Ś©ŪŒ Ł„Ś©Ś¾ŪŒ ŪŁˆŲ¦ŪŒ Ł…ŪŲ§Ś©Ų§ŁˆŪŒ Ś©Ū’ Ł…Ų·Ų§ŲØŁ‚ Ų±Ų§Ł… Ś©ŪŒ Ł¾ŪŒŲÆŲ§Ų¦Ų“ Ś©ŁˆŲ“Ų§Ł„Ū Ł…ŪŒŚŗ ŪŁˆŲ¦ŪŒ ŲŖŚ¾ŪŒŲŒ ŲØŁ†ŪŒ Ų§Ų³Ų±Ų§Ų¦ŪŒŁ„ Ś©Ū’ ŲŗŪŒŲ± Ł…Ł„Ś©ŪŒ Ś†ŲŖŁ¾Ų§ŁˆŁ† ŲØŲ±ŪŁ…ŪŒ Ł…ŲŖŁ†Ų§Ų²Ų¹Ū ŲØŲÆŚ¾ Ł…ŲŖ Ś©Ū’ Ł…Ł‚Ų§Ł… Ł¾Ų± Ų±Ų§Ł… Ł„Ł„Ų§ Ł…Ł†ŲÆŲ± ŲØŁ†Ų§Ł†Ū’ Ś©ŪŒ Ś©ŁˆŲ“Ų“ Ś©Ų± Ų±ŪŪ’ ŪŪŒŚŗŪ”
Ų¬Ł…ŪŁˆŲ±ŪŒ Ų§ŲÆŲ§Ų±ŁˆŚŗ Ś©Ū’ Ł¾Ų§ŚÆŁ„ Ł‚Ų§ŲŖŁ„ (Ł…ŁˆŲÆŪŒ) Ł†Ū’ ŲØŲÆŚ¾ Ł…ŲŖ/Ų§Ł…ŲØŪŒŚˆŚ©Ų±/Ų§ŪŒŲ³ Ų³ŪŒ/Ų§ŪŒŲ³ Ł¹ŪŒ Ł„ŪŒŚˆŲ± Ł¾Ł¹ŪŒŁ„ Ś©Ū’ Ł…Ų¬Ų³Ł…Ū’ Ś©Łˆ Ś©Ų±ŁˆŚ‘ŁˆŚŗ Ś©ŪŒ Ų³Ų±Ś©Ų§Ų±ŪŒ/Ų¹ŁˆŲ§Ł…ŪŒ Ų±Ł‚Ł… Ų®Ų±Ś† Ś©Ų± Ś©Ū’ ŪŒŚÆŁˆŚŗ Ų§ŁˆŲ± ŪŁˆŁ…Ų§Ų³ Ł¾Ų± Ų¹ŁˆŲ§Ł… Ś©ŪŒ ŁŁ„Ų§Ų­ Łˆ ŲØŪŲØŁˆŲÆ Ś©Ū’ Ł„ŪŒŪ’ Ų®Ų±Ś† Ś©ŪŒŲ§Ū”

Ś†ŲŖŁ¾Ų§ŁˆŁ† ŲØŲ±ŪŁ…Ł†ŪŒ Ų§Ł„ŪŒŚ©Ų“Ł† Ś©Ł…ŪŒŲ“Ł† Ł†Ū’ ŪŲ§ŲŖŚ¾ŪŒ Ų§ŁˆŲ± Ł¾Ų³Ł…Ų§Ł†ŲÆŪ Ų°Ų§ŲŖ Ś©Ū’ Ł„ŪŒŚˆŲ± Ś©Ū’ Ł…Ų¬Ų³Ł…ŁˆŚŗ Ś©Łˆ Ł„ŪŒŁˆŁ„ Ł¾Ł„ŪŒŲ¦Ł†ŚÆ ŚÆŲ±Ų§Ų¤Ł†Śˆ Ś©Ū’ Ł„ŪŒŪ’ ŲŖŪŒŲ§Ų± Ś©Ų±Ł†Ū’ Ś©Ų§ Ų­Ś©Ł… ŲÆŪŒŲ§ ŲŖŚ¾Ų§ Ų¬ŲØ ŲØŪŒ Ų§ŪŒŲ³ Ł¾ŪŒ Ų§Ł‚ŲŖŲÆŲ§Ų± Ł…ŪŒŚŗ ŲŖŚ¾ŪŒ Ų§ŁˆŲ± Ų§Ł†ŲŖŲ®Ų§ŲØŲ§ŲŖ Ś©Ū’ Ł„ŪŒŪ’ ŚÆŲ¦ŪŒ ŲŖŚ¾ŪŒŪ” Ł„ŪŒŚ©Ł† Ś©ŲØŚ¾ŪŒ ŲØŚ¾ŪŒ šŸ˜• Ų§ŪŒŲ³ Ł¾ŪŒ Ś©Ū’ Ų³Ų§Ų¦ŪŒŚ©Ł„ Ł†Ų“Ų§Ł† ŪŒŲ§ Ś©Ų§Ł†ŚÆŲ±ŪŒŲ³ Ś©Ū’ ŪŲ§ŲŖŚ¾ Ś©Ū’ Ł†Ų“Ų§Ł† ŪŒŲ§ ŲØŪŒ Ų¬Ū’ Ł¾ŪŒ Ś©Ū’ Ł‚ŁˆŁ…ŪŒ Ł¾Ś¾ŁˆŁ„ Ś©Ū’ Ł†Ų“Ų§Ł† Ś©Ł…Ł„ Ś©Łˆ Ų¬ŪŲ§Śŗ ŲØŚ¾ŪŒ Ų§ŁˆŲ± Ų¬ŲØ Ś©ŲØŚ¾ŪŒ Ų§Ł‚ŲŖŲÆŲ§Ų± Ł…ŪŒŚŗ ŲŖŚ¾Ū’ Ų§ŁˆŲ± Ų§Ł„ŪŒŚ©Ų“Ł† Ł„Ś‘Ł†Ū’ Ś©ŪŒ Ų²Ų­Ł…ŲŖ Ł†ŪŪŒŚŗ Ś©ŪŒŪ”

Ś©Ų§Ł†ŚÆŲ±ŪŒŲ³ Ų§ŁˆŲ± ŲØŪŒ Ų¬Ū’ Ł¾ŪŒ Ų§ŪŒŚ© ŪŪŒ Ų³Ś©Ū’ Ś©Ū’ ŲÆŁˆ Ų±Ų® ŪŪŒŚŗŪ” Ų§ŪŒŚ© ‘A’ Ł¹ŪŒŁ… Ų§ŁˆŲ± ŲÆŁˆŲ³Ų±ŪŒ ‘B’ Ł¹ŪŒŁ…Ū” Ų§ŪŒŚ© ŪŪŒ Ł¾Ł†Ś©Ś¾ Ś©Ū’ ŚÆŲÆŚ¾ Ų§Ś©Ł¹Ś¾Ū’ ŪŁˆ Ų±ŪŪ’ ŪŪŒŚŗŪ” Ų§ŚÆŲ± ŲŖŁ…Ų§Ł… Ų§Ł†ŲŖŲ®Ų§ŲØŲ§ŲŖ Ł…ŪŒŚŗ ŁŲ±Ų§Śˆ Ų§ŪŒ ŁˆŪŒ Ų§ŪŒŁ… Ś©Ū’ ŲØŲ¬Ų§Ų¦Ū’ ŲØŪŒŁ„Ł¹ Ł¾ŪŒŁ¾Ų±Ų² Ś©Ų§ Ų§Ų³ŲŖŲ¹Ł…Ų§Ł„ Ś©ŪŒŲ§ Ų¬Ų§Ų¦Ū’ ŲŖŁˆ Ų§Ł†ŪŪŒŚŗ ŲµŲ±Ł 0.1 ŁŪŒŲµŲÆ ŁˆŁˆŁ¹ Ł…Ł„ŪŒŚŗ ŚÆŪ’Ū”

125 ŁˆŲ§Śŗ Ų³Ų§Ų¤ŲŖŚ¾ Ų§Ł†ŚˆŪŒŲ§ ŲØŲÆŚ¾Ų³Ł¹ Ų¬Ų“Ł† Ų§ŲŖŲ­Ų§ŲÆ Ł…Ų§Ų±Ś† Ś©ŪŒ Ł‚ŪŒŲ§ŲÆŲŖ Ų¬Ł†ŁˆŲØŪŒ ŪŁ†ŲÆŁˆŲ³ŲŖŲ§Ł† Ś©Ū’ ŲØŚ¾ŪŒŚ©Ś¾ŁˆŚŗ Ų§ŁˆŲ± ŲØŚ¾ŪŒŚ©Ś¾ŁˆŁ†ŪŒŁˆŚŗ Ł†Ū’ Ś©ŪŒ Ų§ŁˆŲ± Ų¬Ł†ŁˆŲØŪŒ ŪŁ†ŲÆŁˆŲ³ŲŖŲ§Ł† ŲØŲÆŚ¾Ų³Ł¹ Ś©ŁˆŁ†Ų³Ł„ Ś©Ū’ ŲµŲÆŲ± Ų¢Ų±Ł…Ų³Ł¹Ų±Ų§Ł†ŚÆ Ų¬ŪŒŪ”

English

“Endowed with [any of] four qualities, a monkisn’t fit to stay in isolated forest & wildernessdwellings. Which four? [He is endowed] with thoughts of sensuality, with thoughts of ill will, with thoughts of harmfulness, and he is a person of weak discernment, dull, a drooling idiot. Endowed with [any of] these four qualities, a monk isn’t fit to stay in isolated forest & wilderness dwellings.

Endowed with four qualities, a monk is fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of renunciation, with thoughts of non-ill will, with thoughts of harmlessness, and he is a discerning person, not dull, not a drooling idiot. Endowed with these four qualities, a monk is fit to stay in isolated forest & wilderness dwellings.”
I

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12/17/21
š“›š“”š“¢š“¢š“žš“ 4286 Sat Dec 19 2021 South India Buddha Vihar 125 th Year Anniversary Celebration Invitation - 19.12.2021
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 8:49 am
š“›š“”š“¢š“¢š“žš“š“¢  4286 Sat Dec 19 2021 to 4200  Mon 3  Jan  2022
South India Buddha Vihar 125 th Year Anniversary Celebration Invitation - 19.12.2021


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South India Buddha Vihar 125 th Year Anniversary Celebration Invitation - 19.12.2021


https://youtu.be/DQVltbn2rbg


1st South Indian Buddhist Council Congregation-2021.

Schedule Sun Dec 19 2021 at 08:30 am to 07:00 pm UTC+05:30.

Location South India Buddha Vihar | Chennai, TN.

125th Anniversary Celebrations under the Dynamic Leadership of
K.Armstrong ji
President-South India Buddha Vihar -Perambur, Chennai-11.

Where is it happening? South
India Buddha Vihar, Chennai, Tamil Nadu, India 600011, Chennai, India.

Kushinara NIBBĀNA Bhumi Pagoda.
May be an image of indoor
White Home.
A 18ft Dia Meditation šŸ§˜ Lab.

668 5A Main Road,
8th Cross HAL III Stage,
Punya Bhumi Bengaluru,
Magadhi Karnataka, Prabuddha Bharat. wish Mr
Armstrong a grand success for the celebration.


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Respected Armstrong Ji
Kindly let me know if anyone from Bengaluru is attending South India Buddha Vihar Anniversary on 19-12-2021.
Thanking you
With Metta
J Chandrasekharan
Kushinara NIBBĀNA Bhumi Pagoda

Aparihāniya Sutta (AN 4.37) - enhanced translation

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Dhammapada Verse 225: Never Falling Away
Yuttadhammo Bhikkhu
98.8K subscribers
Part
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AN 4.37 (A ii 39)
Aparihāniya Sutta
ā€” No Falling Away ā€”
Four simple practices that make one incapable of falling away, right in the presence of Nibbāna.
Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i

ā€œcatÅ«hi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. katamehi catÅ«hi?
idha, bhikkhave, bhikkhu sÄ«lasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaĆ±Ć±Å« hoti, jāgariyaį¹ƒ anuyutto hoti.

ā€œkathaƱca,
bhikkhave, bhikkhu sīlasampanno hoti? idha, bhikkhave, bhikkhu sīlavā
hoti pātimokkhasaį¹ƒvarasaį¹ƒvuto viharati ācāragocarasampanno aį¹‡umattesu
vajjesu bhayadassāvÄ«, samādāya sikkhati sikkhāpadesu. evaį¹ƒ kho,
bhikkhave, bhikkhu sīlasampanno hoti.

ā€œkathaƱca,
bhikkhave, bhikkhu indriyesu guttadvāro hoti? idha, bhikkhave, bhikkhu
cakkhunā rÅ«paį¹ƒ disvā na nimittaggāhÄ« hoti nānubyaƱjanaggāhÄ«.
yatvādhikaraį¹‡amenaį¹ƒ cakkhundriyaį¹ƒ asaį¹ƒvutaį¹ƒ viharantaį¹ƒ abhijjhādomanassā
pāpakā akusalā dhammā anvāssaveyyuį¹ƒ, tassa saį¹ƒvarāya paį¹­ipajjati;
rakkhati cakkhundriyaį¹ƒ; cakkhundriye saį¹ƒvaraį¹ƒ āpajjati.

sotena
saddaį¹ƒ sutvā na nimittaĀ·ggāhÄ« hoti nĀ·ÄnubyaƱjanaĀ·ggāhÄ«
yatvādhikaraį¹‡amenaį¹ƒ sotindriyaį¹ƒ asaį¹ƒvutaį¹ƒ viharantaį¹ƒ, abhijjhāĀ·domanassā
pāpakā akusalā dhammā anvāssaveyyuį¹ƒ, tassa saį¹ƒvarāya paį¹­ipajjati;
rakkhati sotindriyaį¹ƒ; sotindriye saį¹ƒvaraį¹ƒ āpajjati.

ghāį¹‡ena
gandhaį¹ƒ ghāyitvā na nimittaĀ·ggāhÄ« hoti nĀ·ÄnubyaƱjanaĀ·ggāhÄ«
yatvādhikaraį¹‡amenaį¹ƒ ghāį¹‡indriyaį¹ƒ asaį¹ƒvutaį¹ƒ viharantaį¹ƒ,
abhijjhāĀ·domanassā pāpakā akusalā dhammā anvāssaveyyuį¹ƒ, tassa saį¹ƒvarāya
paį¹­ipajjati; rakkhati ghāį¹‡indriyaį¹ƒ; ghāį¹‡indriye saį¹ƒvaraį¹ƒ āpajjati.

jivhāya
rasaį¹ƒ sāyitvā na nimittaĀ·ggāhÄ« hoti nĀ·ÄnubyaƱjanaĀ·ggāhÄ«
yatvādhikaraį¹‡amenaį¹ƒ jivhindriyaį¹ƒ asaį¹ƒvutaį¹ƒ viharantaį¹ƒ,
abhijjhāĀ·domanassā pāpakā akusalā dhammā anvāssaveyyuį¹ƒ, tassa saį¹ƒvarāya
paį¹­ipajjati; rakkhati jivhindriyaį¹ƒ; jivhindriye saį¹ƒvaraį¹ƒ āpajjati.

kāyena
phoį¹­į¹­habbaį¹ƒ phusitvā na nimittaĀ·ggāhÄ« hoti nĀ·ÄnubyaƱjanaĀ·ggāhÄ«
yatvādhikaraį¹‡amenaį¹ƒ kāyindriyaį¹ƒ asaį¹ƒvutaį¹ƒ viharantaį¹ƒ, abhijjhāĀ·domanassā
pāpakā akusalā dhammā anvāssaveyyuį¹ƒ, tassa saį¹ƒvarāya paį¹­ipajjati;
rakkhati kāyindriyaį¹ƒ; kāyindriye saį¹ƒvaraį¹ƒ āpajjati.

manasā
dhammaį¹ƒ viƱƱāya na nimittaĀ·ggāhÄ« hoti nĀ·ÄnubyaƱjanaĀ·ggāhÄ«
yatvādhikaraį¹‡amenaį¹ƒ manindriyaį¹ƒ asaį¹ƒvutaį¹ƒ viharantaį¹ƒ, abhijjhāĀ·domanassā
pāpakā akusalā dhammā anvāssaveyyuį¹ƒ, tassa saį¹ƒvarāya paį¹­ipajjati;
rakkhati manindriyaį¹ƒ; manindriye saį¹ƒvaraį¹ƒ āpajjati.

ā€œkathaƱca,
bhikkhave, bhikkhu bhojane mattaĆ±Ć±Å« hoti? idha, bhikkhave, bhikkhu
paį¹­isaį¹…khā yoniso āhāraį¹ƒ āhāreti: ā€˜neva davāya na madāya na maį¹‡įøanāya na
vibhÅ«sanāya; yāvadeva imassa kāyassa į¹­hitiyā yāpanāya vihiį¹ƒsÅ«paratiyā
brahmacariyānuggahāya. iti purāį¹‡aƱca vedanaį¹ƒ paį¹­ihaį¹…khāmi, navaƱca
vedanaį¹ƒ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca
phāsuvihāro cāā€™ti. evaį¹ƒ kho, bhikkhave, bhikkhu bhojane mattaĆ±Ć±Å« hoti.

ā€œkathaƱca,
bhikkhave, bhikkhu jāgariyaį¹ƒ anuyutto hoti? idha, bhikkhave, bhikkhu
divasaį¹ƒ caį¹…kamena nisajjāya āvaraį¹‡Ä«yehi dhammehi cittaį¹ƒ parisodheti;
rattiyā paį¹­hamaį¹ƒ yāmaį¹ƒ caį¹…kamena nisajjāya āvaraį¹‡Ä«yehi dhammehi cittaį¹ƒ
parisodheti; rattiyā majjhimaį¹ƒ yāmaį¹ƒ dakkhiį¹‡ena passena sÄ«haseyyaį¹ƒ
kappeti, pāde pādaį¹ƒ accādhāya, sato sampajāno uį¹­į¹­hānasaƱƱaį¹ƒ manasi
karitvā; rattiyā pacchimaį¹ƒ yāmaį¹ƒ paccuį¹­į¹­hāya caį¹…kamena nisajjāya
āvaraį¹‡Ä«yehi dhammehi cittaį¹ƒ parisodheti. evaį¹ƒ kho, bhikkhave, bhikkhu
jāgariyaį¹ƒ anuyutto hoti.

imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.

sÄ«le patiį¹­į¹­hito bhikkhu,
indriyesu ca saį¹ƒvuto.
bhojanamhi ca mattaĆ±Ć±Å«,
jāgariyaį¹ƒ anuyuƱjati.
evaį¹ƒ vihārÄ« ātāpÄ«,
ahorattamatandito.
bhāvayaį¹ƒ kusalaį¹ƒ dhammaį¹ƒ,
yogakkhemassa pattiyā.
appamādarato bhikkhu,
pamāde bhayadassi vā.
abhabbo parihānāya,
nibbānasseva santikeā€ti.

English

“Endowed with four qualities, a monk is incapable of falling away and is right in the presence of Unbinding. Which four?

There
is the case where a monk is consummate in virtue, guards the doors to
his sense faculties, knows moderation in eating, & is devoted to
wakefulness.

“And
how is a monk consummate in virtue? There is the case where a monk is
virtuous. He dwells restrained in accordance with the Patimokkha,
consummate in his behavior & sphere of activity. He trains himself,
having undertaken the training rules, seeing danger in the slightest
faults. This is how a monk is consummate in virtue.

“And
how does a monk guard the doors to his sense faculties? There is the
case where a monk, on seeing a form with the eye, does not grasp at any
theme or variations by which ā€” if he were to dwell without restraint
over the faculty of the eye ā€” evil, unskillful qualities such as greed
or distress might assail him. He practices with restraint. He guards the
faculty of the eye. He achieves restraint with regard to the faculty of
the eye.

“On
hearing a sound with the ear, he does not grasp at any theme or
variations by which ā€” if he were to dwell without restraint over the
faculty of the ear ā€” evil, unskillful qualities such as greed or
distress might assail him. He practices with restraint. He guards the
faculty of the ear. He achieves restraint with regard to the faculty of
the ear.

“On
smelling an aroma with the nose, he does not grasp at any theme or
variations by which ā€” if he were to dwell without restraint over the
faculty of the nose ā€” evil, unskillful qualities such as greed or
distress might assail him. He practices with restraint. He guards the
faculty of the nose. He achieves restraint with regard to the faculty of
the nose.

“On
tasting a flavor with the tongue, he does not grasp at any theme or
variations by which ā€” if he were to dwell without restraint over the
faculty of the tongue ā€” evil, unskillful qualities such as greed or
distress might assail him. He practices with restraint. He guards the
faculty of the tongue. He achieves restraint with regard to the faculty
of the tongue.

“On
feeling a tactile sensation with the body, he does not grasp at any
theme or variations by which ā€” if he were to dwell without restraint
over the faculty of the body ā€” evil, unskillful qualities such as greed
or distress might assail him. He practices with restraint. He guards the
faculty of the body. He achieves restraint with regard to the faculty
of the body.

“On
cognizing an idea with the intellect, he does not grasp at any theme or
variations by which ā€” if he were to dwell without restraint over the
faculty of the intellect ā€” evil, unskillful qualities such as greed or
distress might assail him. He practices with restraint. He guards the
faculty of the intellect. He achieves restraint with regard to the
faculty of the intellect. This is how a monk guards the doors to his
sense faculties.

“And
how does a monk know moderation in eating? There is the case where a
monk, considering it appropriately, takes his food not playfully, nor
for intoxication, nor for putting on bulk, nor for beautification, but
simply for the survival & continuance of this body, for ending its
afflictions, for the support of the holy life, thinking, ‘I will destroy
old feelings [of hunger] & not create new feelings [from
overeating]. Thus I will maintain myself, be blameless, & live in
comfort.’ This is how a monk knows moderation in eating.

“And
how is a monk devoted to wakefulness? There is the case where a monk
during the day, sitting & pacing back & forth, cleanses his mind
of any qualities that would hold the mind in check. During the first
watch of the night, sitting & pacing back & forth, he cleanses
his mind of any qualities that would hold the mind in check. During the
second watch of the night, reclining on his right side, he takes up the
lion’s posture, one foot placed on top of the other, mindful, alert,
with his mind set on getting up [either as soon as he awakens or at a
particular time]. During the last watch of the night, sitting &
pacing back & forth, he cleanses his mind of any qualities that
would hold the mind in check. This is how a monk is devoted to
wakefulness.

“Endowed with these four qualities, a monk is incapable of falling away and is right in the presence of Unbinding.”
The monk established in virtue,
Restrained with regard to the sense faculties,
Knowing moderation in food,
& devoted to wakefulness:
Dwelling thus ardently,
Day & night, untiring,
He develops skillful qualities
For the attainment of rest from the yoke.
The monk delighting in heedfulness
And seeing danger in heedlessness
Is incapable of falling away,
Is right in the presence of Unbinding.

youtube.com
Dhammapada Verse 225: Never Falling Away
Part
of a series on the Dhammapada, a set of 423 verse teachings given by
the Buddha, including explanation of the Pali verse, a synopsis of the
background s…


falling GIF

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Hunger is the greatest ill, the greatest suffering - conditionedness, said Awakened One
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  • How many languages are there in the world?





    • 7,117 languages are spoken today.


      That number
      is constantly in flux, because weā€™re learning more about the worldā€™s
      languages every day. And beyond that, the languages themselves are in
      flux. Theyā€™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
      worldā€™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
    Pāįø·i 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 Pāįø·i,

  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- ą¤¶ą¤¾ą¤øą„ą¤¤ą„ą¤°ą„€ą¤Æ ą¤¹ą¤æą¤‚ą¤¦ą„€,

  • 07) ClassicalCyrillic
    08) Classical Afrikaansā€“ Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-įŠ įŠ•įŒ‹į‹į‹Š įŠ įˆ›įˆ­įŠ›,
    11) Classical Arabic-Ų§Ł„Ł„ŲŗŲ© Ų§Ł„Ų¹Ų±ŲØŁŠŲ© Ų§Ł„ŁŲµŲ­Ł‰
    12) Classical Armenian-Õ¤Õ”Õ½Õ”ÕÆÕ”Õ¶ Õ°Õ”ÕµÕ„Ö€Õ„Õ¶,
    13) Classical Assamese-ą¦§ą§ą§°ą§ą¦Ŗą¦¦ą§€ ą¦…ą¦øą¦®ą§€ą¦Æą¦¼ą¦¾


14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,
16) Classical Belarusian-ŠšŠ»Š°ŃŃ–чŠ½Š°Ń Š±ŠµŠ»Š°Ń€ŃƒŃŠŗŠ°Ń,
17) Classical Bengali-ą¦•ą§ą¦²ą¦¾ą¦øą¦æą¦•ą§ą¦Æą¦¾ą¦² ą¦¬ą¦¾ą¦‚ą¦²ą¦¾,
18) Classical Bosnian-Klasični bosanski,
19) Classical Bulgaria- ŠšŠ»Š°ŃŠøчŠµŃŠŗŠø Š±ŃŠŠ»Š³Š°Ń€ŃŠŗ,

  • 20) Classical Catalan-CatalĆ  clĆ ssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古å…øäø­ę–‡ļ¼ˆē®€ä½“ļ¼‰,
    24) Classical Chinese (Traditional)-古å…øäø­ę–‡ļ¼ˆē¹é«”ļ¼‰,
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-KlasickĆ” čeÅ”tina

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

  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- FranƧais classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-ClƔsico galego,
    38) Classical Georgian-įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ„įƒįƒ įƒ—įƒ£įƒšįƒ˜,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-ĪšĪ»Ī±ĻƒĻƒĪ¹ĪŗĪ¬ Ī•Ī»Ī»Ī·Ī½Ī¹ĪŗĪ¬,
    41) Classical Gujarati-ąŖ•ą«ąŖ²ąŖ¾ąŖøąŖæąŖ•ąŖ² ąŖ—ą«ąŖœąŖ°ąŖ¾ąŖ¤ą«€,
    42) Classical Haitian Creole-Klasik kreyĆ²l,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עב×Øי×Ŗ קלאהי×Ŗ
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-KlassĆ­sk Ć­slensku,
    49) Classical Igbo,KlassĆ­skt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-IndinƩisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古å…øēš„ćŖ悤ć‚æćƒŖć‚¢čŖž,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ą²¶ą²¾ą²øą³ą²¤ą³ą²°ą³€ą²Æ ą²•ą²Øą³ą²Øą²”,
    56) Classical Kazakh-ŠšŠ»Š°ŃŃŠøŠŗŠ°Š»Ń‹Ņ› Ņ›Š°Š·Š°Ņ›,
    57) Classical Khmer- įžįŸ’įž˜įŸ‚įžšįž”įž»įžšįž¶įžŽ,
    58) Classical Kinyarwanda
    59) Classical Korean-ź³ ģ „ ķ•œźµ­ģ–“,
    60) Classical Kurdish (Kurmanji)-KurdĆ® (KurmancĆ®),
    61) Classical Kyrgyz-ŠšŠ»Š°ŃŃŠøŠŗŠ°Š»Ń‹Šŗ ŠšŃ‹Ń€Š³Ń‹Š·,
    62) Classical Lao-ąŗ„ąŗ„ąŗ²ąŗŖąŗŖąŗ“ąŗąŗ„ąŗ²ąŗ§,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latvieŔu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch LĆ«tzebuergesch,
    67) Classical Macedonian-ŠšŠ»Š°ŃŠøчŠµŠ½ Š¼Š°ŠŗŠµŠ“Š¾Š½ŃŠŗŠø,
    68) Classical Malagasy,ŠŗŠ»Š°ŃŠøчŠµŠ½ Š¼Š°Š»Š³Š°ŃˆŠŗŠø,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ą“•ąµą“²ą“¾ą“øą“æą“•ąµą“•ąµ½ ą“®ą“²ą“Æą“¾ą“³ą“‚,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-ą¤•ą„ą¤²ą¤¾ą¤øą¤æą¤•ą¤² ą¤®ą¤¾ą¤“ą¤°ą„€,
    74) Classical Mongolian-Š”Š¾Š½Š³Š¾Š“Š¾Š³ ŠœŠ¾Š½Š³Š¾Š»,
    75) Classical Myanmar (Burmese)-Classical į€™į€¼į€”į€ŗį€™į€¬ (į€—į€™į€¬),
    76) Classical Nepali-ą¤¶ą¤¾ą¤øą„ą¤¤ą„ą¤°ą„€ą¤Æ ą¤®ą„ą¤Æą¤¾ą¤‚ą¤®ą¤¾ą¤° (ą¤¬ą¤°ą„ą¤®ą¤¾),
    77) Classical Norwegian-Klassisk norsk,

  • 78) Classical Odia (Oriya)
    79) Classical Pashto- Ł¼ŁˆŁ„Ś«ŪŒ Ł¾ŚšŲŖŁˆ
    80) Classical Persian-Ś©Ł„Ų§Ų³ŪŒŚ© ŁŲ§Ų±Ų³ŪŒ
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-PortuguĆŖs ClĆ”ssico,
    83) Classical Punjabi-ąØ•ąØ²ąØ¾ąØøą©€ąØ•ąØ² ąØŖą©°ąØœąØ¾ąØ¬ą©€,
    84) Classical Romanian-Clasic romĆ¢nesc,
    85) Classical Russian-ŠšŠ»Š°ŃŃŠøчŠµŃŠŗŠøŠ¹ руссŠŗŠøŠ¹,
    86) Classical Samoan-Samoan Samoa,

  • 87) Classical Sanskrit ą¤›ą„ą¤²ą¤øą„ą¤øą¤æą¤šą¤²ą„ ą¤·ą¤Øą„ą¤øą„ą¤•ą„ą¤°ą¤æą¤¤ą„
    88) Classical Scots Gaelic-GĆ idhlig Albannach Clasaigeach,

  • 89) Classical Serbian-ŠšŠ»Š°ŃŠøчŠ½Šø срŠæсŠŗŠø,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-ą·ƒą¶øą·Šą¶·ą·ą·€ą·Šą¶ŗ ą·ƒą·’ą¶‚ą·„ą¶½,
    94) Classical Slovak-KlasickĆ½ slovenskĆ½,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-EspaƱol clƔsico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тŠ¾Ņ·ŠøŠŗÓ£ ŠŗŠ»Š°ŃŃŠøŠŗÓ£,
    102) Classical Tamil-ą®Ŗą®¾ą®°ą®®ąÆą®Ŗą®°ą®æą®Æ ą®‡ą®šąÆˆą®¤ąÆą®¤ą®®ą®æą®“ąÆ ą®šąÆ†ą®®ąÆą®®ąÆŠą®“ą®æ,
    103) Classical Tatar
    104) Classical Telugu- ą°•ą±ą°²ą°¾ą°øą°æą°•ą°²ą± ą°¤ą±†ą°²ą±ą°—ą±,
    105) Classical Thai-ąø ąø²ąø©ąø²ą¹„ąø—ąø¢ąø„ąø„ąø²ąøŖąøŖąø“ąø,
    106) Classical Turkish-Klasik TĆ¼rk,
    107) Classical Turkmen
    108) Classical Ukrainian-ŠšŠ»Š°ŃŠøчŠ½ŠøŠ¹ уŠŗрŠ°Ń—Š½ŃŃŒŠŗŠøŠ¹,
    109) Classical Urdu- Ś©Ł„Ų§Ų³ŪŒŚ©ŪŒ Ų§Ų±ŲÆŁˆ
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik oā€™z,
    112) Classical Vietnamese-Tiįŗæng Viį»‡,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאהישע יי֓דיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu



 

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12/16/21
š“›š“”š“¢š“¢š“žš“ 4184 Fri 17 Dec 2021 Aparihāniya Sutta ā€” Connected with non-deterioration ā€” [aparihāniya] Six dhammas connected to non-deterioration. Another set of very useful dhammas for keen practitioners.
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š“›š“”š“¢š“¢š“žš“  4184  Fri 17  Dec  2021

Aparihāniya Sutta
ā€” Connected with non-deterioration ā€”
[aparihāniya]
Six dhammas connected to non-deterioration. Another set of very useful dhammas for keen practitioners.




Sutta on Psychic Powers: Connected Discourses with Citta by Ajahn Brahm
B
1.49K subscribers
A sutta discourse by Ajahn Brahm on psychic powers
AN 6.22 (A iii 310)
Aparihāniya Sutta
ā€” Connected with non-deterioration ā€”
[aparihāniya]
Six dhammas connected to non-deterioration. Another set of very useful dhammas for keen practitioners.
Note: infoĀ·bubbles on Pali words on the right side
Pāįø·i


Chayime, bhikkhave, aparihāniye dhamme desessāmi. Taį¹ƒ suį¹‡Ätha, sādhukaį¹ƒ manasi karotha; bhāsissāmÄ« ti.

ā€“ Evaį¹ƒ, bhante ti kho te bhikkhÅ« bhagavato paccassosuį¹ƒ. Bhagavā etadavoca:



ā€“
Katame ca, bhikkhave, cha aparihāniyā dhammā? Na kammārāmatā, na
bhassārāmatā, na niddārāmatā, na saį¹…gaį¹‡ikārāmatā, sovacassatā,
kalyāį¹‡amittatā: ime kho, bhikkhave, cha aparihāniyā dhammā.



Ye
hi keci, bhikkhave, atÄ«tamaddhānaį¹ƒ na parihāyiį¹ƒsu kusalehi dhammehi,
sabbete imeheva chahi dhammehi na parihāyiį¹ƒsu kusalehi dhammehi. Yepi hi
keci, bhikkhave, anāgatamaddhānaį¹ƒ na parihāyissanti kusalehi dhammehi,
sabbete imeheva chahi dhammehi na parihāyissanti kusalehi dhammehi. Yepi
hi keci, bhikkhave, etarahi na parihāyanti kusalehi dhammehi, sabbete
imeheva chahi dhammehi na parihāyanti kusalehi dhammehī ti.
English
I will teach you, bhikkhus, these six dhammas connected with non-deterioration. Listen to it, pay attention; I will speak.

ā€“ Yes, bhante, replied the bhikkhus to the Bhagavā. The Bhagavā said:

ā€“
And what, bhikkhus, are the six dhammas connected with
non-deterioration? Non-delight in activities, non-delight in talking,
non-delight in sleep, non-delight in socialization, obedience and
kalyāį¹‡amittatā: these, bhikkhus, are six dhammas connected with
non-deterioration.


In
the long course of the past, bhikkhus, those who did not deteriorate in
kusala dhammas, all of them avoided deteriorating in kusala dhammas on
account of these six dhammas. In the long course of the future,
bhikkhus, those who will not deteriorate in kusala dhammas, all of them
will avoid deteriorating in kusala dhammas on account of these six
dhammas. At present, bhikkhus, those who are not deteriorating in kusala
dhammas, all of them avoid deteriorating in kusala dhammas on account
of these six dhammas.

youtube.com

Sutta on Psychic Powers: Connected Discourses with Citta by Ajahn Brahm
A sutta discourse by Ajahn Brahm on psychic powers




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Buddhism Explained: Religions in Global History
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What does a Buddhist believe? What are the basic beliefs of Buddhists?
An introductory lecture to the basics of Buddhism. Please consider
support HHH this summer for more World History vids for the kiddies! https://www.gofundme.com/2chw7a4 Check out the Hindu lecture here https://www.youtube.com/watch?v=IGV6M

Seven Wonders of the Buddhist World Seven Wonders of the Buddhist World (Documentary, 2011)

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https://giphy.com/gifs/eddie-murphy-coming-to-america-St9I6QnOBOEzVEE6g1

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Burma/Myanmar Bhutanese/Nepalese

The Cup The Cup (Comedy, 1999)

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Milarepa Milarepa (Drama, 2006)

Sing Me A Song Next Generation (Documentary, 2017)

The Next Guardian The Next Guardian (Documentary, 2017)

Supermonk Supermonk (Adventure, 2018)

Traverlers and Magicians Travelers and Magicians (Drama, 2003)

Chan/Zen

The Departure The Departure (Documentary, 2017)

Enlightenment Guaranteed Enlightenment Guaranteed (Drama, 2003)

Fancy Dance Fancy Dance (Drama, 1989) How to Cook Your Life How to Cook Your Life (Documentary, 2007)

My Soul Drifts Light Upon a Sea of Trees My Soul Drifts Light Upon a Sea of Trees (Documentary, 2018)

Old Plum Mountain Old Plum Mountain (Documentary, 2011)

One Mind One Mind (Documentary, 2019)

The Practice of the Wild The Practice of the Wild (Documentary, 2010)

Souls of Zen Souls of Zen (Documentary, 2012)

States of Grace States of Grace (Documentary, 2014)

Walk with Me Walk With Me (Documentary, 2017)

Zen Zen (Drama, 2009)

Zen Buddhism:

In Search of Self Zen Buddhism: In Search of Self (Documentary, 2007)

Zen Mind Zen Mind (Documentary, 2006)

Zen for Nothing Zen for Nothing (Documentary, 2016)

Chinese

Alms Alms (Documentary, 2015)

Amongst White Clouds Amongst the Clouds (Documentary, 2007)

Music Monks Music Monks (Documentary, 2019)

The Great Pilgrim The Great Pilgrim (Documentary, 2009)

Vows Vows (Documentary, 2013) To the Land of Bliss

To the Land Of Bliss (Documentary, 2002)

Japanese

Why Not? (Eijanaika) Why Not? (Eijanaika) (Drama, 1981)

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Kwaidan Kwaidan (Strange Tales) (Drama, Fantasy, 1964)

Kukai KÅ«kai (Drama, 1984)

Nichiren Nichiren (Drama,1979)

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Preaching from Pictures: A Japanese Mandala Preaching from Pictures: A Japanese Mandala (Documentary, 2003)

Shinran: Path to Purity Shinran: Path to Purity (Drama, 1987)

Shugendō Now Shugendō Now (Documentary, 2010)

Walking Pilgrims Walking Pilgrims (Arukihenro) (Documentary, 2006)

Yamaguchi Story The Yamaguchi Story (Documentary, 2008)

Korean

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Becoming Who I Was Becoming Who I Was (Documentary, 2016)

Brilliant Moon, Glimpses of Dilgo Khyentse Rinpoche Brilliant Moon, Glimpses of Dilgo Khyentse Rinpoche (Documentary, 2010)

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Monte Grande Monte Grande: What Is Life? (Documentary, 2004)

Paths of the Soul Paths of the Soul (Documentary, 2015)

Quick Sand Quick Sand: The Kalachakra Mandala (Documentary, 2018)

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Tashi and the Monk Tashi and the Monk (Documentary, 2014)

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Daughters of Dolma Daughters of Dolma (Documentary, 2013)

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https://youtu.be/Zvfj-bhuy2k


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South India Buddha Vihar 125 th Year Anniversary Celebration Invitation - 19.12.2021

https://youtu.be/DQVltbn2rbg

1st South Indian Buddhist Council Congregation-2021.

Schedule Sun Dec 19 2021 at 08:30 am to 07:00 pm UTC+05:30.

Location South India Buddha Vihar | Chennai, TN.

125th Anniversary Celebrations under the Dynamic Leadership of
K.Armstrong ji
President-South India Buddha Vihar -Perambur, Chennai-11.

Where is it happening? South
India Buddha Vihar, Chennai, Tamil Nadu, India 600011, Chennai, India.

Kushinara NIBBĀNA Bhumi Pagoda.
May be an image of indoor
White Home.
A 18ft Dia Meditation šŸ§˜ Lab.

668 5A Main Road,
8th Cross HAL III Stage,
Punya Bhumi Bengaluru,
Magadhi Karnataka, Prabuddha Bharat. wish Mr
Armstrong a grand success for the celebration.


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UTC+05:30.

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ą®Ÿą®æ.ą®Žą®©ąÆ.

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Respected Armstrong Ji
Kindly let me know if anyone from Bengaluru is attending South India Buddha Vihar Anniversary on 19-12-2021.
Thanking you
With Metta
J Chandrasekharan
Kushinara NIBBĀNA Bhumi Pagoda

comments (0)
š“›š“”š“¢š“¢š“žš“ 4183 Thu 16 Dec 2021 Anutappiya Sutta ā€” Remorseful ā€” Sāriputta explains what makes the difference between a bhikkhu whose death will be remorseful and one whose death will be remorseless.
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š“›š“”š“¢š“¢š“žš“  4183  Thu 16  Dec  2021


Anutappiya Sutta
ā€” Remorseful ā€”
Sāriputta
explains what makes the difference between a bhikkhu whose death will
be remorseful and one whose death will be remorseless.


AN 6.15 (A iii 294)
Anutappiya Sutta
ā€” Remorseful ā€”
[anutappiya]
Sāriputta
explains what makes the difference between a bhikkhu whose death will
be remorseful and one whose death will be remorseless.
Note: infoĀ·bubbles on “underdotted” English words
Pāįø·i
English
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
On that occasion, āyasmā Sāriputta addressed the bhikkhus:
ā€“ Āvuso, bhikkhavo ti.
ā€“ Āvuso ti kho te bhikkhÅ« āyasmato sāriputtassa paccassosuį¹ƒ. Āyasmā sāriputto etadavoca:
ā€“ Friends, bhikkhus.
ā€“ Friend, answered the bhikkhus. Āyasmā Sāriputta said:
ā€“
Tathā tathā, āvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ
kappayato kālakiriyā anutappā hoti. KathaƱcāvuso, bhikkhu tathā tathā
vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā anutappā
hoti?

ā€“
The more, friends, a bhikkhu abides in such a way, the more his abiding
leads him to a remorseful death, to a remorseful demise. And how is it,
friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a remorseful death, to a remorseful demise?

Idhāvuso,
bhikkhu kammārāmo hoti kammarato kammārāmataį¹ƒ anuyutto; bhassārāmo hoti
bhassarato bhassārāmataį¹ƒ anuyutto; niddārāmo hoti niddārato
niddārāmataį¹ƒ anuyutto; saį¹…gaį¹‡ikārāmo hoti saį¹…gaį¹‡ikarato saį¹…gaį¹‡ikārāmataį¹ƒ
anuyutto; saį¹ƒsaggārāmo hoti saį¹ƒsaggarato saį¹ƒsaggārāmataį¹ƒ anuyutto;
papaƱcārāmo hoti papaƱcarato papaƱcārāmataį¹ƒ anuyutto. Evaį¹ƒ kho, āvuso,
bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato
kālakiriyā anutappā hoti. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu sakkāyābhirato na
pahāsi sakkāyaį¹ƒ sammā dukkhassa antakiriyāyaā€™.
Here,
friends, a bhikkhu delights in activities, he is devoted to activities,
he is given to delight in activities; he delights in talking, he is
devoted to talking, he is given to delight in talking; he delights in
sleep, he is devoted to sleep, he is given to delight in sleep; he
delights in socialization, he is devoted to socialization, he is given
to delight in socialization; he delights in contact, he is devoted to
contact, he is given to delight in contact; he delights in papaƱca, he
is devoted to papaƱca, he is given to delight in papaƱca. Thus, friends,
the more a bhikkhu abides in such a way, the more his abiding leads him
to a remorseful death, to a remorseful demise. This is called, friends:
‘a bhikkhu who delights in personality, who does not abandon
personality to rightly make an end to dukkha’.

Tathā
tathāvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato
kālakiriyā ananutappā hoti. KathaƱcāvuso, bhikkhu tathā tathā vihāraį¹ƒ
kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā ananutappā hoti?
The
more, friends, a bhikkhu abides in such a way, the more his abiding
leads him to a remorseless death, to a remorseless demise. And how is
it, friends, that the more a bhikkhu abides in such a way, the more his
abiding leads him to a remorseless death, to a remorseless demise?

Idhāvuso,
bhikkhu na kammārāmo hoti na kammarato na kammārāmataį¹ƒ anuyutto; na
bhassārāmo hoti na bhassarato na bhassārāmataį¹ƒ anuyutto; na niddārāmo
hoti na niddārato niddārāmataį¹ƒ anuyutto; na saį¹…gaį¹‡ikārāmo hoti na
saį¹…gaį¹‡ikarato na saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; na saį¹ƒsaggārāmo hoti na
saį¹ƒsaggarato na saį¹ƒsaggārāmataį¹ƒ anuyutto; na papaƱcārāmo hoti na
papaƱcarato na papaƱcārāmataį¹ƒ anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā
tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā
ananutappā hoti. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu nibbānābhirato pajahāsi
sakkāyaį¹ƒ sammā dukkhassa antakiriyāyāā€™ ti.

Here,
friends, a bhikkhu does not delight in activities, he is not devoted to
activities, he is not given to delight in activities; he does not
delight in talking, he is not devoted to talking, he is not given to
delight in talking; he does not delight in sleep, he is not devoted to
sleep, he is not given to delight in sleep; he does not delight in
socialization, he is not devoted to socialization, he is not given to
delight in socialization; he does not delight in contact, he is not
devoted to contact, he is not given to delight in contact; he does not
delight in papaƱca, he is not devoted to papaƱca, he is not given to
delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a
way, the more his abiding leads him to a remorseless death, to a
remorseless demise. This is called, friends: ‘a bhikkhu who delights in
Nibbāna, who abandons personality to rightly make an end to dukkha’.

Yo papaƱcamanuyutto, papaƱcābhirato mago;
VirādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaraį¹ƒ.
Yo ca papaƱcaį¹ƒ hitvāna, nippapaƱcapade rato;
ĀrādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaran ti.

The fool, given to papaƱca, delighting in papaƱca,
Misses Nibbāna, the ultimate security from attachments.
One who delights in the destruction of papaƱca, in non-papaƱca
Attains Nibbāna, the ultimate security from attachments.
Schitts Creek Comedy GIF by CBC












Congress
and BJP are the two sides of the same coin. One is ‘A’ team and the
other ‘B’ team. Vultures of the same feather flocking together.If Ballot
Papers instead of the fraud EVMs are used in all elections they will
get only 0.1% votes.

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A nenbutsu gathering from Yugyō Shōnin engi-e.



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G P Witteveen
30 subscribers
Saturday morning visitors to the Jodo-sect (Pure Land) temple of Daihou-ji in Echizen-city, Fukui-ken.
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The Metropolitan Museum of Art List of Selected Films about Buddhism

This section provides a list of selected Buddhist films and documentaries.

The links will take you to the producer website or IMDb (online database for films).

For
viewing, please access the films through streaming platforms, such as
YouTube TV, Amazon, Neflix, or Kanopy (free for the Stanford community
with your SUNet ID or through your public library or university).
This section is a work in progress and is not exhaustive.

We welcome suggestions.

Please email:

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previously thought. At one of Buddhism’s most revered pilgrimage sites, a
National Geographic archaeologist’s team has uncovered evidence that
the Buddha lived in the sixth century B.C., much earlier than some
scholars had believed. The excavation at Lumbini, Nepal, long identified
as the birthplace of the Buddha, revealed a previously unknown timber
shrine once stood there, its walls mirroring more recent brick temples.
About National Geographic:
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and adventure. Through their world-class scientists, photographers,
journalists, and filmmakers, Nat Geo gets you closer to the stories that
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Get More National Geographic:
Read more about the discovery and its significance:
A
documentary on Coningham’s exploration of the Buddha’s life, “Buried
Secrets of the Buddha,” will premiere in February internationally on the
National Geographic Channel.
Discovery: Buddha’s Birth Earlier Than Thought | National Geographic
National Geographic
Discovery: Buddha’s Birth Earlier Than Thought | National Geographic

May
General/History/Material Culture List of Selected Films about Buddhism
Back To Top Block This section provides a list of selected Buddhist
films and documentaries.

The links will take you to the producer website or IMDb (online database for films).

For
viewing, please access the films through streaming platforms, such as
YouTube TV, Amazon, Neflix, or Kanopy (free for the Stanford community
with your SUNet ID or through your public library or university).

This section is a work in progress and is not exhaustive. We welcome suggestions.

Please email:

buddhiststudies@stanford.edu.

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This documentary came with a Tezuka book I bought- since I couldn’t find the video here on youtube I uploaded it-
This video was produced by and all the rights are owned by the NHK
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
ćƒžćƒ³ćƒćƒƒć‚æćƒ³ļ¼ˆćƒ”ć‚¢ćƒŽć‚½ćƒ­ļ¼‰
Artist
ć‚Ŗ惎 ć‚»ć‚¤ć‚²ćƒ³
Licensed to YouTube by
JVCKENWOOD Victor Entertainment Corp.; Muserk Rights Management
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youtube.com/watch?v=dQHKPo

Buddha 2: Tezuka Osamu no Buddha: Owarinaki Tabi Trailer HD
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antimes.com,shedrupling@hotmail.com,renci@renci.org.sg,arts@examiner.ie,info@worldbuddhistradio.com,webmaster@wat-thaton.org,lib-archives@buffalo.edu,serajeysingapore@yahoo.com.sg,mohinder_san@yahoo.in,info@palden-dharma-tare.de,datar.prasad@gmail.com,info@khetta.dhamma.org,sbvtdhamma@gmail.com,contact@meditatie.ro,muriel.pearson@abc.com,vimokkha@hotmail.com,enquiry@pujisi.org.sg,realitycheck@cbsnews.com,lalhgehi@yahoo.com,malar@ladiesspecial.com,rinpoche@mail.com.np,pdborkar@hotmail.com,brigitte.huzly@gmx.de,tp101@yahoogroups.com,info@austinzencenter.org,maltesh.motebennur@gmail.com,stavanger@buddhisme.no,dh.anandshakya@yahoo.com,info@buddhisttexts.org,manager@sota.dhamma.org,suduhamineduwa@gmail.com,sgaciclt@gmail.com,info@vajrayana.it,meditationinlancaster@gmail.com,bps@nc.metta.lk,jyotsnavardhan68@gmail.com,2009bliss@gmail.com,dzogdus@aol.com,virginabv@yahoo.com,ratnagiri@pudhari.co.in,kudaa.cei@yahoo.com,dhammarr@yahoo.com,dhammodaya@yahoo.ca,pratimbarua@hotmail.com,admin@blia.org.sg,bccuk07@gmail.com,redaktion@gujba.com,devananda@web.de,office@fpmttc.org.tw,mayagotami@watpahsunan.org,ivt@netvision.net.il,sangli@pudhari.co.in,m.kalff@access.ch,bz.info@dharmakya.de,Rumia@diamondway-center.org,csupport@vipassana.com,tenzing@telstra.easymail.com.au,mwobd@mwobd.org,,don_weerasiri@mail.tait.co.nz,myanmar@un.int,madalbd@yahoo.com,sathi2500@yahoo.com,towardsliberation@yahoo.com,viduminamaratugoda@yahoo.uk,hong-kong@drukpa-kargyud.org,pengurus@kmbui.net,

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š“›š“”š“¢š“¢š“žš“ 4182 Wed 15 Dec 2021 FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE
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š“›š“”š“¢š“¢š“žš“  4182  Wed 15  Dec  2021

FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE

Public

FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE
Sutta Meditation Series
In this session, we examine the Buddhaā€™s teaching on FIVE SUBJECTS WE MUST FREQUENTLY CONTEMPLATE.
The session is broken into the following sections:
ā€“ Introduction to Abhiį¹‡hapaccavekkhitabbaį¹­hāna Sutta (AN 5.57)
ā€“ Finding support for this teaching - various suttas that support or intersect with this teaching
ā€“ ā€œDeep diveā€ into the five contemplations
ā€“ Fruits of this Practice
ā€“ Short instructions on how to meditate on this sutta
Suttas that are mentioned in this talk:
ā€“ Vatthupama Sutta (MN 7) - The Simile of the Cloth
ā€“ Sammādiį¹­į¹­hi Sutta (MN 9) ā€“ Right View
ā€“ Māgaį¹‡įøiya Sutta (MN 75) ā€“ To Māgaį¹‡įøiya
ā€“ Assu Sutta (SN 15.3) ā€“ Tears
ā€“ Jātidhammā Sutta (SN 35.33ā€“42_ Subject to Birth
ā€“ Dukkhatā Sutta (SN45.165) ā€“ Painful States
ā€“ Jarādhamma Sutta (SN 48.41) ā€“ Old Age
ā€“ Dhammacakkappavattana Sutta (SN 56.11) - Setting in Motion the Wheel of the Dhamma
ā€“ DevadÅ«ta Sutta (AN 3.36) ā€“ Messengers of the Gods
ā€“ Sukhamāla Sutta (AN 3.39) ā€“ Delicate
ā€“ Paį¹­hamabhaya Sutta (AN 4.119) ā€“ Fear 1st
ā€“ Pāį¹­ibhoga Sutta (AN 4.182) ā€“ Guarantee/Security
ā€“ Pāį¹‡ÄtipātÄ« Sutta (AN 4.224) ā€“ Killing Living Beings
ā€“ Paį¹­hamamagga Sutta (AN 4.225) ā€“ The Path 1st
ā€“ Pariyesanā Sutta (AN 4.255) ā€“ Searches
ā€“ AlabbhanÄ«yaį¹­hāna Sutta (AN 5.48) ā€“ Things That Cannot Be Obtained
ā€” Nibbedhika Sutta (AN 6.63) ā€“ Penetrative
ā€“ Adhammacariyā Sutta (AN 10.220) ā€“ Unrighteous Conduct
ā€“ Saį¹sappanÄ«ya Sutta (AN 10.216) - Creeping
ā€“ Pesakaradhita Vatthu (Dhp 174) ā€“ Story of the Weaver Girl
ā€“ Tayojanapabbajita Vatthu (Dhp209-12) - Story of Three Ascetics
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts and more.

AN 6.25 (A iii 312)
Anussatiį¹­į¹­hāna Sutta
ā€” Subjects of recollection ā€”
This sutta defines what are the six subjects of recollection.
Note: infoĀ·bubbles on ā€œunderdottedā€ English words


Pāįø·i

ā€œchayimāni, bhikkhave, anussatiį¹­į¹­hānāni. katamāni cha?

idha,
bhikkhave, ariyasāvako tathāgataį¹ƒ anussarati: ā€˜itipi so bhagavā arahaį¹ƒ
sammāsambuddho, vijjācaraį¹‡asampanno, sugato, lokavidÅ«, anuttaro
purisadammasārathi, satthā devamanussānaį¹ƒ, buddho bhagavāā€™ti. yasmiį¹ƒ,
bhikkhave, samaye ariyasāvako tathāgataį¹ƒ anussarati, nevassa tasmiį¹ƒ
samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti,
na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ
hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave,
paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ
karitvā evamidhekacce sattā visujjhanti.


ā€œpuna
caparaį¹ƒ, bhikkhave, ariyasāvako dhammaį¹ƒ anussarati: ā€˜svākkhāto
bhagavatā dhammo sandiį¹­į¹­hiko akāliko ehipassiko opaneyyiko paccattaį¹ƒ
veditabbo viĆ±Ć±Å«hÄ«ā€™ti. yasmiį¹ƒ, bhikkhave, samaye ariyasāvako dhammaį¹ƒ
anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na
dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti;
ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ
gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ.
idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā
visujjhanti.

ā€œpuna
caparaį¹ƒ, bhikkhave, ariyasāvako attano sÄ«lāni anussarati akhaį¹‡įøÄni
acchiddāni asabalāni akammāsāni bhujissāni viƱƱuĀ·pĀ·pasatthāni
aĀ·parāmaį¹­į¹­hāni samādhiĀ·saį¹ƒvattanikāni. yasmiį¹ƒ, bhikkhave, samaye
ariyasāvako sÄ«laį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ
cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ
cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ
vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ
adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce
sattā visujjhanti.


ā€œpuna
caparaį¹ƒ, bhikkhave, ariyasāvako devatā anussarati: ā€˜santi devā
cātumahārājikā, santi devā tāvatiį¹ƒsā, santi devā yāmā, santi devā
tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino,
santi devā brahmakāyikā, santi devā tatuttari. yathārūpāya saddhāya
samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā
saddhā saį¹ƒvijjati. yathārÅ«pena sÄ«lena samannāgatā tā devatā ito cutā
tattha upapannā; mayhampi tathārÅ«pā sÄ«lā saį¹ƒvijjati. sutena samannāgatā
tā devatā ito cutā tattha upapannā; mayhampi tathārÅ«pā sutā saį¹ƒvijjati.
cāgena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi
tathārÅ«pā cāgā saį¹ƒvijjati. paƱƱāya samannāgatā tā devatā ito cutā tattha
upapannā; mayhampi tathārÅ«pā paƱƱā saį¹ƒvijjatÄ«ā€™ā€ ti. ā€œyasmiį¹ƒ, bhikkhave,
samaye ariyasāvako attano ca tāsaƱca devatānaį¹ƒ saddhaƱca sÄ«laƱca
sutaƱca cāgaƱca paƱƱaƱca anussarati nevassa tasmiį¹ƒ samaye
rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na
mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti,
nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave,
paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ
karitvā evamidhekacce sattā visujjhanti.

English

There are, bhikkhus, these six subjects of recollection. Which six?


Here,
bhikkhus, a noble disciple recollects the Tathāgata: ā€˜Truly, the
Fortunate One is an arahant, fully enlightened, accomplished in true
knowledge and good conduct, sublime, a knower of the worlds, the supreme
trainer of men to be tamed, teacher of devas and humans, awakened,
fortunate.ā€™ When, bhikkhus, a noble disciple recollects the Tathāgata,
then at that time his mind is neither under the sway of avidity, nor
under the sway of hatred, nor under the sway of delusion. Then his mind
is just upright, he has left greed behind, released himself from it, he
has emerged from it. ā€˜Greedā€™, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.


Also,
bhikkhus, a noble disciple recollects the Dhamma: ā€˜The Dhamma is well
expounded by the Fortunate One, visible directly, immediate, inviting to
come and see, efficient, to be experienced individually by the wise.ā€™
When, bhikkhus, a noble disciple recollects the Dhamma, then at that
time his mind is neither under the sway of avidity, nor under the sway
of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ā€˜Greedā€™, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
ā€œpuna
caparaį¹ƒ, bhikkhave, ariyasāvako saį¹…ghaį¹ƒ anussarati: ā€˜suppaį¹­ipanno
bhagavato sāvakaĀ·saį¹…gho, ujuĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho,
ƱāyaĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho, sāmÄ«ciĀ·paį¹­ipanno bhagavato
sāvakaĀ·saį¹…gho, yadidaį¹ƒ cattāri purisaĀ·yugāni aį¹­į¹­ha purisaĀ·puggalā, esa
bhagavato sāvakaĀ·saį¹…gho āhuneyyo, pāhuneyyo, dakkhiį¹‡eyyo,
aƱjaliĀ·karaį¹‡Ä«yo, anuttaraį¹ƒ puƱƱakkhettaį¹ƒ lokassāā€™ti. yasmiį¹ƒ, bhikkhave,
samaye ariyasāvako saį¹…ghaį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye
rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na
mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti,
nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave,
paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ
karitvā evamidhekacce sattā visujjhanti.
Also,
bhikkhus, a noble disciple recollects the Sangha: ā€˜The Sangha of the
Fortunate Oneā€™s disciples is practicing well, the Sangha of the
Fortunate Oneā€™s disciples is practicing straightforwardly, the Sangha of
the Fortunate Oneā€™s disciples is practicing rightly, the Sangha of the
Fortunate Oneā€™s disciples is practicing correctly, that is, the four
pairs of men, the eight [types of] individuals, this Sangha of the
Fortunate Oneā€™s disciples is worthy of gifts, worthy of hospitality,
worthy of offerings, worthy of respectful salutations, the unsurpassed
field of merit for the world.ā€™ When, bhikkhus, a noble disciple
recollects the Sangha, then at that time his mind is neither under the
sway of avidity, nor under the sway of hatred, nor under the sway of
delusion. Then his mind is just upright, he has left greed behind,
released himself from it, he has emerged from it. ā€˜Greedā€™, bhikkhus, is
an expression for the five strands of sensuality. Having made this a
foundation, some beings get purified in this way.

Also,
bhikkhus, a noble disciple recollects his own virtues, which are
entire, not defective, unspotted, unblemished, liberating, praised by
the wise, without attachment, leading to concentration. When, bhikkhus, a
noble disciple recollects his own virtues, then at that time his mind
is neither under the sway of avidity, nor under the sway of hatred, nor
under the sway of delusion. Then his mind is just upright, he has left
greed behind, released himself from it, he has emerged from it. ā€˜Greedā€™,
bhikkhus, is an expression for the five strands of sensuality. Having
made this a foundation, some beings get purified in this way.
ā€œpuna
caparaį¹ƒ, bhikkhave, ariyasāvako attano cāgaį¹ƒ anussarati: ā€˜lābhā vata
me! suladdhaį¹ƒ vata me! yohaį¹ƒ maccheramalapariyuį¹­į¹­hitāya pajāya
vigatamalamaccherena cetasā agāraį¹ƒ ajjhāvasāmi muttacāgo payatapāį¹‡i
vossaggarato yācayogo dānasaį¹ƒvibhāgaratoā€™ti. yasmiį¹ƒ, bhikkhave, samaye
ariyasāvako attano cāgaį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye
rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na
mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti,
nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave,
paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ
karitvā evamidhekacce sattā visujjhanti.

Also,
bhikkhus, a noble disciple recollects his own generosity: ā€˜Truly, it is
a gain for me! Truly, it has been well gained by me that in this
generation given to the stain of avarice, I live at home with a mind
devoid of the stain of avarice, freely generous, openhanded, delighting
in donations, accessible to requests, delighting in giving and sharing.ā€™
When, bhikkhus, a noble disciple recollects his own generosity, then at
that time his mind is neither under the sway of avidity, nor under the
sway of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ā€˜Greedā€™, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.


Also,
bhikkhus, a noble disciple recollects the devas: ā€˜There are the devas
of the four Maharajas, there are the devas of Tāvatiį¹ƒsa, there are the
devas of Yāma, there are the devas of Tusita, there are the devas who
delight in creation, there are the devas who control what is created by
others, there are the devas of Brahmaā€™s retinue, there are devas higher
than those. I have in me the kind of conviction endowed with which, on
passing away from here, they reappeared as such. I have in me the kind
of virtue endowed with which, on passing away from here, they reappeared
as such. I have in me the kind of learning endowed with which, on
passing away from here, they reappeared as such. I have in me the kind
of generosity endowed with which, on passing away from here, they
reappeared as such. I have in me the kind of discernment endowed with
which, on passing away from here, they reappeared as such. When,
bhikkhus, a noble disciple recollects the conviction, virtue, learning,
generosity and discernment in himself as well as in those devas, then at
that time his mind is neither under the sway of avidity, nor under the
sway of hatred, nor under the sway of delusion. Then his mind is just
upright, he has left greed behind, released himself from it, he has
emerged from it. ā€˜Greedā€™, bhikkhus, is an expression for the five
strands of sensuality. Having made this a foundation, some beings get
purified in this way.
imāni kho, bhikkhave, cha anussatiį¹­į¹­hānānÄ«ā€ti.
These, bhikkhus, are the six subjects of recollection.

anchor.fm







Sutta Meditation Series Podcast ā€¢ A podcast on Anchor


A
podcast on how to study the Buddhaā€™s Teachings (Dhamma) and meditate on
the Buddhaā€™s insight (knowledge) pathways from the Theravada suttas.
Particular emphasis is given to lay practitioners to develop on the
Buddhaā€™s Noble Eightfold Path towards full liberation. This is an
offering, Dhammadāna, ā€¦



Doctors must unite and have an open mind on other systems of medicine in general and Siddha medicines in particular.
Listen
to the patients more, just like how Doctor Pramila suggested to go for
swimming to prevent slip disc surgery in the year 1996 and the patient
followed the instructions and today he is an international master
swimmer champion practising mindful meditation swimming won many gold
šŸ… medals šŸŽ– šŸ„‡. That patient wishes to talk to doctor and swimmers all over the world to practice mindful swimming.
Acknowledging the need for validating traditional systems of medicine.
Integrate modern and traditional medicines and one should be cognisant of the other and not be dismissive.
Doctors must be ethical, as ethics was an area that did not get adequate attention
in general and mindful swimming in particular. Swimming pool šŸŠā€ā™‚ļø may be opened throughout the State and the centre for people to practice mindful swimming.
The Doctors need to guard against commercialisation and listen to the patient as a vision towards 2040.
2.
Hunger is the greatest ill, the greatest suffering - conditionedness, said the Buddha
knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.

Sujata fed Buddha, Ashoka planted fruit bearing trees all over his empire.

Maha Mayawati wants that rule and VP Haris may direct their followers to Grow Broccoli šŸ„¦ Bell PeppersšŸ«‘ Cucumber šŸ„’ Carrots šŸ„• Beans in pots like  Free Birds šŸ¦… in Vegan šŸŒ± White Home  to make the hungry minds to glow like Lotus.

Dr B.R.Ambedkar thundered ā€œMain Bharat Baudhmay karunga.ā€ (I will make this country Buddhist)

All
Aboriginal Awakened Societies Thunder ā€ Hum Prapanch Prabuddha
Prapanchmay karunge.ā€ (We will make the whole world Prabuddha Prapanch

3.
Create Free online the first time, when Jai Bhim was uttered when it
was used as a war cry during the famous Battle of Koregaon (fought
between
the Peshwa and British East India Company) on January 1818.The army of
Mahars defeated the Peshwa. Ambedkar used to visit this battle
field-located in Pune-every year, and pay floral tributes to the
exemplary valour displayed by the Mahars

Live upto 150 years for the price of coffee
Nicotinamide
Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in
generating energy in the human body available ā€˜for the price of a coffee
a dayā€™ a Stunning anti-ageing breakthrough could see humans live to 150
years and regenerate organ.New process has been found by Harvard
Professor David Sinclair and
researchers from the University of New South Wales, involving cell
eprogramming.

According to the University of Singapore survey/review based on 131 countries.

From June 18, world will be 100% free and happy from December 8th. Their predictions about Italy and Spain fit exactly.

Maker
of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not
there.


Propagate
to grow vegetables such as Broccoli, Capcicum, Cucumbers, Carrots,
beans and fruit bearing trees in pots to overcome hunger the worst kind
of illness.


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May be an image of 3 people and text
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May be an image of text
May be an image of 1 personMay be an image of tree and textMay be an image of flower, body of water and textMay be an image of text

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12/13/21
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anuttaro purisadammasārathÄ«: 

supreme
leader of persons to be tamed - one of the attributes of the Buddha,
which appears in his standard description (for which see Buddhānussati).
See the explanation of the term given at MN 137.

Anussati
ā€” The Recollections ā€”
The
Buddha lists six anussatis: the Buddha, the Dhamma, the Sangha, one’s
own virtue, own’s one generosity, and the devas (see AN 6.10). The first
four are analysed here. They are most important, because they are the
verbal expression of the four sotāpattiĀ·yĀ·aį¹…gas.

Note: infoĀ·bubbles on all words

Buddhānussati | Dhammānussati | Saį¹…ghānussati | SÄ«lānussati

ā‰ˆ140 occurences

Ariyasāvako
saddho hoti, saddahati tathāgatassa bodhiį¹ƒ: itipi so Bhagavā arahaį¹ƒ
sammāĀ·sambuddho, vijjāĀ·caraį¹‡aĀ·sampanno, sugato, lokaĀ·vidÅ«, anuttaro
purisaĀ·dammaĀ·sārathi,{1} satthā devaĀ·manussānaį¹ƒ, Buddho Bhagavā ti. 

The
noble disciple is convinced, he believes in the full awakening of the
Tathāgata: surely, he is a Bhagavā, an arahant, rightly and fully
awakened, accomplished in vijjā and [good] conduct, faring well, knowing
the world, the unsurpassed leader of persons to be tamed,{1} teacher of
devas and humans, a Buddha, a Bhagavā.

Ariyasāvako saddho hoti,

The noble disciple is convinced,

saddahati tathāgatassa bodhiį¹ƒ:

he believes in the full awakening of the Tathāgata:

itipi so Bhagavā

surely, he is a Bhagavā,

arahaį¹ƒ sammāĀ·sambuddho,

an arahant, rightly and fully awakened,

vijjāĀ·caraį¹‡aĀ·sampanno,

accomplished in vijjā and [good] conduct,

sugato, lokaĀ·vidÅ«,

faring well, knowing the world,

anuttaro purisaĀ·dammaĀ·sārathi,{1}

the unsurpassed leader of persons to be tamed,{1}

satthā devaĀ·manussānaį¹ƒ,

teacher of devas and humans,

Buddho Bhagavā ti.

a Buddha, a Bhagavā.



Buddhānussati | Dhammānussati | Saį¹…ghānussati | SÄ«lānussati

ā‰ˆ90 occurences

Svākkhāto bhagavatā dhammo: sandiį¹­į¹­hiko akāliko ehipassiko opaneyyiko paccattaį¹ƒ veditabbo viĆ±Ć±Å«hÄ« ti. 

The
Dhamma is well declared by the Bhagavā: visible here and now,
immediate, inviting to come and see, effective, to be individually
ascertained by the wise.

Svākkhāto bhagavatā dhammo:

The Dhamma is well declared by the Bhagavā:

sandiį¹­į¹­hiko akāliko

visible here and now, immediate,

ehipassiko opaneyyiko

inviting to come and see, effective,

paccattaį¹ƒ veditabbo viĆ±Ć±Å«hÄ« ti.

to be individually ascertained by the wise.



Buddhānussati | Dhammānussati | Saį¹…ghānussati | SÄ«lānussati

ā‰ˆ45 occurences

SuĀ·paį¹­ipanno
bhagavato sāvakaĀ·saį¹…gho, ujuĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho,
ƱāyaĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho, sāmÄ«ciĀ·paį¹­ipanno bhagavato
sāvakaĀ·saį¹…gho, yadidaį¹ƒ cattāri purisaĀ·yugāni aį¹­į¹­ha purisaĀ·puggalā, esa
bhagavato sāvakaĀ·saį¹…gho āhuneyyo, pāhuneyyo, dakkhiį¹‡eyyo,
aƱjaliĀ·karaį¹‡Ä«yo, anuttaraį¹ƒ puƱƱa’k'khettaį¹ƒ lokassā. 

The
Sangha of the Bhagavā’s disciples is practicing well, the Sangha of the
Bhagavā’s disciples is practicing straightforwardly, the Sangha of the
Bhagavā’s disciples is practicing rightly, the Sangha of the Bhagavā’s
disciples is practicing correctly,{1} that is, the four pairs of men,
the eight [types of] individuals, this Sangha of the Bhagavā’s disciples
is worthy of gifts, worthy of hospitality, worthy of offerings, worthy
of respectful salutations, the unsurpassed field of merit for the world.

SuĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho,

The Sangha of the Bhagavā’s disciples is practicing well,

ujuĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho,cing straightforwardly,

ƱāyaĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho,

the Sangha of the Bhagavā’s disciples is practicing rightly,

sāmÄ«ciĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho,

the Sangha of the Bhagavā’s disciples is practicing correctly,

yadidaį¹ƒ cattāri purisaĀ·yugāni

that is, the four pairs of men,

aį¹­į¹­ha purisaĀ·puggalā,

the eight [types of] individuals,

esa bhagavato sāvakaĀ·saį¹…gho

this Sangha of the Bhagavā’s disciples

āhuneyyo, pāhuneyyo,

is worthy of gifts, worthy of hospitality,

dakkhiį¹‡eyyo, aƱjaliĀ·karaį¹‡Ä«yo,

worthy of offerings, worthy of respectful salutations,

anuttaraį¹ƒ puƱƱa’k'khettaį¹ƒ lokassā.

the unsurpassed field of merit for the world.

ā€”ā€”ā€”ā€”ā€”ā€”oooOoooā€”ā€”ā€”ā€”ā€”ā€”

Note

1. practicing well/ straightforwardly/ rightly/ correctly:

practicing well: sup-paį¹­ipanno - alternative renderings: practicing happily/ thoroughly.

practicing straightforwardly: ujup-paį¹­ipanno - alternative renderings: practicing rightly/ directly/ honestly/ uprightly.

practicing
rightly: Ʊāyap-paį¹­ipanno - alternative renderings: practicing in the
suitable way, practicing in accordance to the method.

practicing correctly: sāmÄ«cip-paį¹­ipanno - alternative renderings: practicing properly, respectfully.



Buddhānussati | Dhammānussati | Saį¹…ghānussati | SÄ«lānussati

ā‰ˆ45 occurences

AriyaĀ·sāvako
attano sÄ«lāni anussarati akhaį¹‡įøÄni acchiddāni asabalāni akammāsāni
bhujissāni viƱƱuĀ·pĀ·pasatthāni aĀ·parāmaį¹­į¹­hāni samādhiĀ·saį¹ƒvattanikāni. 

The
noble disciple recollects his own virtues, which are entire, not
defective, unspotted, unblemished, liberating, praised by the wise,
without attachment,{1} leading to concentration.

AriyaĀ·sāvako attano sÄ«lāni anussarati

The noble disciple recollects his own virtues,

akhaį¹‡įøÄni acchiddāni asabalāni

which are entire, not defective, unspotted,

akammāsāni bhujissāni viƱƱuĀ·pĀ·pasatthāni

unblemished, liberating, praised by the wise,

aĀ·parāmaį¹­į¹­hāni samādhiĀ·saį¹ƒvattanikāni.

without attachment, leading to concentration.

ā€”ā€”ā€”ā€”ā€”ā€”oooOoooā€”ā€”ā€”ā€”ā€”ā€”

Note

1.
without attachment: a-parāmaį¹­į¹­hāni - Bhikkhu Bodhi rather translates
‘not mishapprehended’ and Thanissaro Bhikkhu ‘untarnished’. The
translator follows the interpretation given by SN Goenka, according to
whom it refers here to the practice performed by certain sects, as for
example the Jains, which consists in stretching the precepts to such an
extent that observing them becomes an overly difficult task which
requires spending unreasonable amounts of time and energy.

N 137 (M iii 215)
Saįø·Äyatanavibhaį¹…ga Sutta
{excerpt}
ā€” An analysis of the senses ā€”
[saįø·Äyatana-vibhaį¹…ga]
In
this deep and very interesting sutta, the Buddha defines among other
things what are the investigations of pleasant, unpleasant and neutral
mental feelings, and also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathÄ«ā€™.

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i
English

… 

… 

ā€˜Aį¹­į¹­hārasa
manopavicārā veditabbāā€™ti: iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca
vuttaį¹ƒ? ā€˜Cakkhunā rÅ«paį¹ƒ disvā somanassaį¹­į¹­hānÄ«yaį¹ƒ rÅ«paį¹ƒ upavicarati,
domanassaį¹­į¹­hānÄ«yaį¹ƒ rÅ«paį¹ƒ upavicarati, upekkhāį¹­į¹­hānÄ«yaį¹ƒ rÅ«paį¹ƒ
upavicarati; sotena saddaį¹ƒ sutvā somanassaį¹­į¹­hānÄ«yaį¹ƒ saddaį¹ƒ upavicarati,
domanassaį¹­į¹­hānÄ«yaį¹ƒ saddaį¹ƒ upavicarati, upekkhāį¹­į¹­hānÄ«yaį¹ƒ saddaį¹ƒ
upavicarati; ghānena gandhaį¹ƒ ghāyitvā somanassaį¹­į¹­hānÄ«yaį¹ƒ gandhaį¹ƒ
upavicarati, domanassaį¹­į¹­hānÄ«yaį¹ƒ gandhaį¹ƒ upavicarati, upekkhāį¹­į¹­hānÄ«yaį¹ƒ
gandhaį¹ƒ upavicarati; jivhāya rasaį¹ƒ sāyitvā somanassaį¹­į¹­hānÄ«yaį¹ƒ rasaį¹ƒ
upavicarati, domanassaį¹­į¹­hānÄ«yaį¹ƒ rasaį¹ƒ upavicarati, upekkhāį¹­į¹­hānÄ«yaį¹ƒ
rasaį¹ƒ upavicarati; kāyena phoį¹­į¹­habbaį¹ƒ phusitvā somanassaį¹­į¹­hānÄ«yaį¹ƒ
phoį¹­į¹­habbaį¹ƒ upavicarati, domanassaį¹­į¹­hānÄ«yaį¹ƒ phoį¹­į¹­habbaį¹ƒ upavicarati,
upekkhāį¹­į¹­hānÄ«yaį¹ƒ phoį¹­į¹­habbaį¹ƒ upavicarati; manasā dhammaį¹ƒ viƱƱāya
somanassaį¹­į¹­hānÄ«yaį¹ƒ dhammaį¹ƒ upavicarati, domanassaį¹­į¹­hānÄ«yaį¹ƒ dhammaį¹ƒ
upavicarati, upekkhāį¹­į¹­hānÄ«yaį¹ƒ dhammaį¹ƒ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
ā€˜aį¹­į¹­hārasa manopavicārā veditabbāā€™ti: iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ
paį¹­icca vuttaį¹ƒ. 

The eighteen explorations for
the intellect should be known’: thus was it said. And in reference to
what was it said? Seeing a form via the eye, one explores a form that
can act as the basis for happiness, one explores a form that can act as
the basis for unhappiness, one explores a form that can act as the basis
for equanimity; hearing a sound via the ear, one explores a form that
can act as the basis for happiness, one explores a form that can act as
the basis for unhappiness, one explores a form that can act as the basis
for equanimity; smelling an aroma via the nose, one explores an aroma
that can act as the basis for happiness, one explores an aroma that can
act as the basis for unhappiness, one explores an aroma that can act as
the basis for equanimity; tasting a flavor via the tongue, one explores a
flavor that can act as the basis for happiness, one explores a flavor
that can act as the basis for unhappiness, one explores a flavor that
can act as the basis for equanimity; feeling a tactile sensation via the
body, one explores a tactile sensation that can act as the basis for
happiness, one explores a tactile sensation that can act as the basis
for unhappiness, one explores a tactile sensation that can act as the
basis for equanimity; cognizing an idea via the intellect, one explores
an idea that can act as the basis for happiness, one explores an idea
that can act as the basis for unhappiness, one explores an idea that can
act as the basis for equanimity. Thus the six happiness-explorations,
the six distress-explorations, the six equanimity-explorations, the
eighteen explorations for the intellect should be known’: thus was it
said. And in reference to this was it said. 

ā€˜Chattiį¹ƒsa
sattapadā veditabbāā€™ti: iti kho panetaį¹ƒ vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca
vuttaį¹ƒ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha
gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā
upekkhā, cha nekkhammasitā upekkhā. 

The
thirty-six states to which beings are attached{1} should be known’: thus
was it said. And in reference to what was it said? Six kinds of
household joy & six kinds of renunciation joy; six kinds of
household distress & six kinds of renunciation distress; six kinds
of household equanimity & six kinds of renunciation equanimity. 

Tattha
katamāni cha gehasitāni somanassāni? CakkhuviƱƱeyyānaį¹ƒ rÅ«pānaį¹ƒ iį¹­į¹­hānaį¹ƒ
kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ paį¹­ilābhaį¹ƒ vā
paį¹­ilābhato samanupassato pubbe vā paį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ
vipariį¹‡ataį¹ƒ samanussarato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ
idaį¹ƒ vuccati gehasitaį¹ƒ somanassaį¹ƒ. SotaviƱƱeyyānaį¹ƒ saddānaį¹ƒ iį¹­į¹­hānaį¹ƒ
kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ paį¹­ilābhaį¹ƒ vā
paį¹­ilābhato samanupassato pubbe vā paį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ
vipariį¹‡ataį¹ƒ samanussarato uppajjati somanassaį¹ƒ, yaį¹ƒ rÅ«pānaį¹ƒ somanassaį¹ƒ
idaį¹ƒ vuccati gehasitaį¹ƒ somanassaį¹ƒ. GhānaviƱƱeyyānaį¹ƒ gandhānaį¹ƒ iį¹­į¹­hānaį¹ƒ
kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ paį¹­ilābhaį¹ƒ vā
paį¹­ilābhato samanupassato pubbe vā paį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ
vipariį¹‡ataį¹ƒ samanussarato uppajjati somanassaį¹ƒ, yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ
idaį¹ƒ vuccati gehasitaį¹ƒ somanassaį¹ƒ. JivhāviƱƱeyyānaį¹ƒ rasānaį¹ƒ iį¹­į¹­hānaį¹ƒ
kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ paį¹­ilābhaį¹ƒ vā
paį¹­ilābhato samanupassato pubbe vā paį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ
vipariį¹‡ataį¹ƒ samanussarato uppajjati somanassaį¹ƒ, yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ
idaį¹ƒ vuccati gehasitaį¹ƒ somanassaį¹ƒ. KāyaviƱƱeyyānaį¹ƒ phoį¹­į¹­habbānaį¹ƒ
iį¹­į¹­hānaį¹ƒ kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ
paį¹­ilābhaį¹ƒ vā paį¹­ilābhato samanupassato pubbe vā paį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ
niruddhaį¹ƒ vipariį¹‡ataį¹ƒ samanussarato uppajjati somanassaį¹ƒ, yaį¹ƒ evarÅ«paį¹ƒ
somanassaį¹ƒ idaį¹ƒ vuccati gehasitaį¹ƒ somanassaį¹ƒ. ManoviƱƱeyyānaį¹ƒ dhammānaį¹ƒ
iį¹­į¹­hānaį¹ƒ kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ
paį¹­ilābhaį¹ƒ vā paį¹­ilābhato samanupassato pubbe vā paį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ
niruddhaį¹ƒ vipariį¹‡ataį¹ƒ samanussarato uppajjati somanassaį¹ƒ, yaį¹ƒ evarÅ«paį¹ƒ
somanassaį¹ƒ idaį¹ƒ vuccati gehasitaį¹ƒ somanassaį¹ƒ. Imāni cha gehasitāni
somanassāni. 

And what are the six kinds of
household joy? The joy that arises when one regards as an acquisition
the acquisition of forms cognizable by the eye ā€” agreeable, pleasing,
charming, endearing, connected with worldly baits ā€” or when one recalls
the previous acquisition of such forms after they have passed, ceased,
& changed: That is called household joy. The joy that arises when
one regards as an acquisition the acquisition of sounds cognizable by
the ear ā€” agreeable, pleasing, charming, endearing, connected with
worldly baits ā€” or when one recalls the previous acquisition of such
sounds after they have passed, ceased, & changed: That is called
household joy. The joy that arises when one regards as an acquisition
the acquisition of aromas cognizable by the nose ā€” agreeable, pleasing,
charming, endearing, connected with worldly baits ā€” or when one recalls
the previous acquisition of such aromas after they have passed, ceased,
& changed: That is called household joy. The joy that arises when
one regards as an acquisition the acquisition of flavors cognizable by
the tongue ā€” agreeable, pleasing, charming, endearing, connected with
worldly baits ā€” or when one recalls the previous acquisition of such
flavors after they have passed, ceased, & changed: That is called
household joy. The joy that arises when one regards as an acquisition
the acquisition of tactile sensations cognizable by the body ā€”
agreeable, pleasing, charming, endearing, connected with worldly baits ā€”
or when one recalls the previous acquisition of such tactile sensations
after they have passed, ceased, & changed: That is called household
joy. The joy that arises when one regards as an acquisition the
acquisition of ideas cognizable by the intellect ā€” agreeable, pleasing,
charming, endearing, connected with worldly baits ā€” or when one recalls
the previous acquisition of such ideas after they have passed, ceased,
& changed: That is called household joy. 

Tattha
katamāni cha nekkhammasitāni somanassāni? RÅ«pānaį¹ƒtveva aniccataį¹ƒ
viditvā vipariį¹‡Ämavirāganirodhaį¹ƒ, ā€˜pubbe ceva rÅ«pā etarahi ca sabbe te
rÅ«pā aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya passato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ idaį¹ƒ
vuccati nekkhammasitaį¹ƒ somanassaį¹ƒ. Saddānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
passato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ, idaį¹ƒ vuccati
nekkhammasitaį¹ƒ somanassaį¹ƒ. Gandhānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
passato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ, idaį¹ƒ vuccati
nekkhammasitaį¹ƒ somanassaį¹ƒ. Rasānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
passato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ, idaį¹ƒ vuccati
nekkhammasitaį¹ƒ somanassaį¹ƒ. Phoį¹­į¹­habbānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva phoį¹­į¹­habbā etarahi ca sabbe te
phoį¹­į¹­habbā aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya passato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ somanassaį¹ƒ,
idaį¹ƒ vuccati nekkhammasitaį¹ƒ somanassaį¹ƒ. Dhammānaį¹ƒ tveva aniccataį¹ƒ
viditvā vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya passato uppajjati somanassaį¹ƒ. Yaį¹ƒ evarÅ«pā somanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ somanassaį¹ƒ. Imāni cha nekkhammasitāni
somanassāni. 

And what are the six kinds of
renunciation joy? The joy that arises when ā€” experiencing the
inconstancy of those very forms, their change, fading, & cessation ā€”
one sees with right discernment as it actually is that all forms, past
or present, are inconstant, stressful, subject to change: That is called
renunciation joy. The joy that arises when ā€” experiencing the
inconstancy of those very sounds, their change, fading, & cessation ā€”
one sees with right discernment as it actually is that all sounds, past
or present, are inconstant, stressful, subject to change: That is
called renunciation joy. The joy that arises when ā€” experiencing the
inconstancy of those very aromas, their change, fading, & cessation ā€”
one sees with right discernment as it actually is that all aromas, past
or present, are inconstant, stressful, subject to change: That is
called renunciation joy. The joy that arises when ā€” experiencing the
inconstancy of those very flavors, their change, fading, & cessation
ā€” one sees with right discernment as it actually is that all flavors,
past or present, are inconstant, stressful, subject to change: That is
called renunciation joy. The joy that arises when ā€” experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation ā€” one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: That is called renunciation joy. The joy that arises
when ā€” experiencing the inconstancy of those very ideas, their change,
fading, & cessation ā€” one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change: That is called renunciation joy. 

Tattha
katamāni cha gehasitāni domanassāni: cakkhuviƱƱeyyānaį¹ƒ rÅ«pānaį¹ƒ iį¹­į¹­hānaį¹ƒ
kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ appaį¹­ilābhaį¹ƒ vā
appaį¹­ilābhato samanupassato pubbe vā appaį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ
vipariį¹‡ataį¹ƒ samanussarato uppajjati domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ
domanassaį¹ƒ. Idaį¹ƒ vuccati gehasitaį¹ƒ domanassaį¹ƒ. SotaviƱƱeyyānaį¹ƒ saddānaį¹ƒ
iį¹­į¹­hānaį¹ƒ kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ
appaį¹­ilābhaį¹ƒ vā appaį¹­ilābhato samanupassato pubbe vā appaį¹­iladdhapubbaį¹ƒ
atÄ«taį¹ƒ niruddhaį¹ƒ vipariį¹‡ataį¹ƒ samanussarato uppajjati domanassaį¹ƒ. Yaį¹ƒ
evarÅ«paį¹ƒ domanassaį¹ƒ. Idaį¹ƒ vuccati gehasitaį¹ƒ domanassaį¹ƒ. GhānaviƱƱeyyānaį¹ƒ
gandhānaį¹ƒ iį¹­į¹­hānaį¹ƒ kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ
lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ appaį¹­ilābhaį¹ƒ vā appaį¹­ilābhato samanupassato
pubbe vā appaį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ vipariį¹‡ataį¹ƒ samanussarato
uppajjati domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ. Idaį¹ƒ vuccati gehasitaį¹ƒ
domanassaį¹ƒ. JivhāviƱƱeyyānaį¹ƒ rasānaį¹ƒ iį¹­į¹­hānaį¹ƒ kantānaį¹ƒ manāpānaį¹ƒ
manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ appaį¹­ilābhaį¹ƒ vā appaį¹­ilābhato
samanupassato pubbe vā appaį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ vipariį¹‡ataį¹ƒ
samanussarato uppajjati domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ. Idaį¹ƒ
vuccati gehasitaį¹ƒ domanassaį¹ƒ. KāyaviƱƱeyyānaį¹ƒ phoį¹­į¹­habbānaį¹ƒ iį¹­į¹­hānaį¹ƒ
kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ appaį¹­ilābhaį¹ƒ vā
appaį¹­ilābhato samanupassato pubbe vā appaį¹­iladdhapubbaį¹ƒ atÄ«taį¹ƒ niruddhaį¹ƒ
vipariį¹‡ataį¹ƒ samanussarato uppajjati domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ
domanassaį¹ƒ. Idaį¹ƒ vuccati gehasitaį¹ƒ domanassaį¹ƒ. ManoviƱƱeyyānaį¹ƒ dhammānaį¹ƒ
iį¹­į¹­hānaį¹ƒ kantānaį¹ƒ manāpānaį¹ƒ manoramānaį¹ƒ lokāmisapaį¹­isaį¹ƒyuttānaį¹ƒ
appaį¹­ilābhaį¹ƒ vā appaį¹­ilābhato samanupassato pubbe vā appaį¹­iladdhapubbaį¹ƒ
atÄ«taį¹ƒ niruddhaį¹ƒ vipariį¹‡ataį¹ƒ samanussarato uppajjati domanassaį¹ƒ. Yaį¹ƒ
evarÅ«paį¹ƒ domanassaį¹ƒ. Idaį¹ƒ vuccati gehasitaį¹ƒ domanassaį¹ƒ. Imāni cha
gehasitāni domanassāni. 

And what are the six
kinds of household distress? The distress that arises when one regards
as a non-acquisition the non-acquisition of forms cognizable by the eye ā€”
agreeable, pleasing, charming, endearing, connected with worldly baits ā€”
or when one recalls the previous non-acquisition of such forms after
they have passed, ceased, & changed: That is called household
distress. The distress that arises when one regards as a non-acquisition
the non-acquisition of sounds cognizable by the ear ā€” agreeable,
pleasing, charming, endearing, connected with worldly baits ā€” or when
one recalls the previous non-acquisition of such sounds after they have
passed, ceased, & changed: That is called household distress. The
distress that arises when one regards as a non-acquisition the
non-acquisition of aromas cognizable by the nose ā€” agreeable, pleasing,
charming, endearing, connected with worldly baits ā€” or when one recalls
the previous non-acquisition of such aromas after they have passed,
ceased, & changed: That is called household distress. The distress
that arises when one regards as a non-acquisition the non-acquisition of
flavors cognizable by the tongue ā€” agreeable, pleasing, charming,
endearing, connected with worldly baits ā€” or when one recalls the
previous non-acquisition of such flavors after they have passed, ceased,
& changed: That is called household distress. The distress that
arises when one regards as a non-acquisition the non-acquisition of
tactile sensations cognizable by the body ā€” agreeable, pleasing,
charming, endearing, connected with worldly baits ā€” or when one recalls
the previous non-acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household distress. The
distress that arises when one regards as a non-acquisition the
non-acquisition of ideas cognizable by the mind ā€” agreeable, pleasing,
charming, endearing, connected with worldly baits ā€” or when one recalls
the previous non-acquisition of such ideas after they have passed,
ceased, & changed: That is called household distress. 

Tattha
katamāni cha nekkhammasitāni domanassāni: rÅ«pānaį¹ƒ tveva aniccataį¹ƒ
viditvā vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva rÅ«pā etarahi ca sabbe te
rÅ«pā aniccā dukkhā vipariį¹‡Ämadhammāti. Evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya disvā anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpeti: kudassu
nāmāhaį¹ƒ tadāyatanaį¹ƒ upasampajja viharissāmi. Yadariyā etarahi āyatanaį¹ƒ
upasampajja viharantÄ«ā€™ti. Iti anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpayato
upapajjati pihappaccayā domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ domanassaį¹ƒ. Saddānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariį¹‡Ämadhammāti. Evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
disvā anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpeti: kudassu nāmāhaį¹ƒ
tadāyatanaį¹ƒ upasampajja viharissāmi. Yadariyā etarahi āyatanaį¹ƒ
upasampajja viharantÄ«ā€™ti. Iti anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpayato
upapajjati pihappaccayā domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ domanassaį¹ƒ. Gandhānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva rÅ«pā etarahi ca sabbe te rÅ«pā
aniccā dukkhā vipariį¹‡Ämadhammāti. Evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
disvā anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpeti: kudassu nāmāhaį¹ƒ
tadāyatanaį¹ƒ upasampajja viharissāmi. Yadariyā etarahi āyatanaį¹ƒ
upasampajja viharantÄ«ā€™ti. Iti anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpayato
upapajjati pihappaccayā domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ domanassaį¹ƒ. Rasānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariį¹‡Ämadhammāti. Evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
disvā anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpeti: kudassu nāmāhaį¹ƒ
tadāyatanaį¹ƒ upasampajja viharissāmi. Yadariyā etarahi āyatanaį¹ƒ
upasampajja viharantÄ«ā€™ti. Iti anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpayato
upapajjati pihappaccayā domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ domanassaį¹ƒ. Phoį¹­į¹­habbānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva phoį¹­į¹­habbā etarahi ca sabbe te
phoį¹­į¹­habbā aniccā dukkhā vipariį¹‡Ämadhammāti. Evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya disvā anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpeti: kudassu
nāmāhaį¹ƒ tadāyatanaį¹ƒ upasampajja viharissāmi. Yadariyā etarahi āyatanaį¹ƒ
upasampajja viharantÄ«ā€™ti. Iti anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpayato
upapajjati pihappaccayā domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ domanassaį¹ƒ. Dhammānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariį¹‡Ämadhammāti. Evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
disvā anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpeti: kudassu nāmāhaį¹ƒ
tadāyatanaį¹ƒ upasampajja viharissāmi. Yadariyā etarahi āyatanaį¹ƒ
upasampajja viharantÄ«ā€™ti. Iti anuttaresu vimokkhesu pihaį¹ƒ upaį¹­į¹­hāpayato
upapajjati pihappaccayā domanassaį¹ƒ. Yaį¹ƒ evarÅ«paį¹ƒ domanassaį¹ƒ, idaį¹ƒ
vuccati nekkhammasitaį¹ƒ domanassaį¹ƒ. Imāni cha nekkhammasitāni
domanassāni. 

And what are the six kinds of
renunciation distress? The distress coming from the longing that arises
in one who is filled with longing for the unexcelled liberations when ā€”
experiencing the inconstancy of those very forms, their change, fading,
& cessation ā€” he sees with right discernment as it actually is that
all forms, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: ‘O when will I enter & remain
in the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. The distress coming from the longing that
arises in one who is filled with longing for the unexcelled liberations
when ā€” experiencing the inconstancy of those very sounds, their change,
fading, & cessation ā€” he sees with right discernment as it actually
is that all sounds, past or present, are inconstant, stressful, subject
to change and he is filled with this longing: ‘O when will I enter
& remain in the dimension that the noble ones now enter & remain
in?’ This is called renunciation distress. The distress coming from the
longing that arises in one who is filled with longing for the
unexcelled liberations when ā€” experiencing the inconstancy of those very
aromas, their change, fading, & cessation ā€” he sees with right
discernment as it actually is that all aromas, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress. The distress coming from the longing that arises in one who is
filled with longing for the unexcelled liberations when ā€” experiencing
the inconstancy of those very flavors, their change, fading, &
cessation ā€” he sees with right discernment as it actually is that all
flavors, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: ‘O when will I enter & remain in
the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. The distress coming from the longing that
arises in one who is filled with longing for the unexcelled liberations
when ā€” experiencing the inconstancy of those very tactile sensations,
their change, fading, & cessation ā€” he sees with right discernment
as it actually is that all tactile sensations, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress. The distress coming from the longing that arises in one who is
filled with longing for the unexcelled liberations when ā€” experiencing
the inconstancy of those very ideas, their change, fading, &
cessation ā€” he sees with right discernment as it actually is that all
ideas, past or present, are inconstant, stressful, subject to change and
he is filled with this longing: ‘O when will I enter & remain in
the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. 

Tattha katamā
cha gehasitā upekkhā: cakkhunā rÅ«paį¹ƒ disvā upapajjati upekkhā bālassa
mÅ«įø·hassa puthujjanassa anodhijinassa avipākajinassa anādÄ«navadassāvino
assutavato puthujjanassa. Yā evarÅ«pā upekkhā, rÅ«paį¹ƒ sā nātivattati.
Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaį¹ƒ sutvā upapajjati
upekkhā bālassa mÅ«įø·hassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, saddā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Ghānena gandhaį¹ƒ
ghāyitvā upapajjati upekkhā bālassa mÅ«įø·hassa puthujjanassa anodhijinassa
avipākajinassa anādÄ«navadassāvino assutavato puthujjanassa. Yā evarÅ«paį¹ƒ
upekkhā, gandhā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Jivhāya rasaį¹ƒ sāyitvā upapajjati upekkhā bālassa mÅ«įø·hassa puthujjanassa
anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarÅ«paį¹ƒ upekkhā, rasā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Kāyena phoį¹­į¹­habbaį¹ƒ phusitvā upapajjati
upekkhā bālassa mÅ«įø·hassa puthujjanassa anodhijinassa avipākajinassa
anādÄ«navadassāvino asutavato puthujjanassa. Yā evarÅ«paį¹ƒ upekkhā,
phoį¹­į¹­habbaį¹ƒ sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Manasā
dhammaį¹ƒ viƱƱāya upapajjati upekkhā bālassa mÅ«įø·hassa puthujjanassa
anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarÅ«pā upekkhā, dhammaį¹ƒ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā. 

And
what are the six kinds of household equanimity? The equanimity that
arises when a foolish, deluded person ā€” a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action{2}
& who is blind to danger{3} ā€” sees a form with the eye. Such
equanimity does not go beyond forms, which is why it is called household
equanimity. The equanimity that arises when a foolish, deluded person ā€”
a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger ā€”
hears a sound with the ear. Such equanimity does not go beyond sounds,
which is why it is called household equanimity. The equanimity that
arises when a foolish, deluded person ā€” a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger ā€” odors an aroma with the nose. Such
equanimity does not go beyond aromas, which is why it is called
household equanimity. The equanimity that arises when a foolish, deluded
person ā€” a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger ā€”
tastes a flavor with the tongue. Such equanimity does not go beyond
flavors, which is why it is called household equanimity. The equanimity
that arises when a foolish, deluded person ā€” a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger ā€” feels a tactile sensation with the body.
Such equanimity does not go beyond tactile sensations, which is why it
is called household equanimity. The equanimity that arises when a
foolish, deluded person ā€” a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action & who is blind
to danger ā€” cognizes an idea with the intellect. Such equanimity does
not go beyond ideas, which is why it is called household equanimity. 

Tattha
katamā cha nekkhammasitā upekkhā: rÅ«pānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva rÅ«pā etarahi ca sabbe te rÅ«pā
aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
passato upapajjati upekkhā yā evarÅ«pā upekkhā rÅ«paį¹ƒ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaį¹ƒ tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
passato upapajjati upekkhā yā evarÅ«pā upekkhā saddaį¹ƒ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaį¹ƒ tveva aniccataį¹ƒ
viditvā vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya passato upapajjati upekkhā yā evarÅ«pā upekkhā gandhaį¹ƒ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaį¹ƒ tveva
aniccataį¹ƒ viditvā vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ
sammappaƱƱāya passato upapajjati upekkhā yā evarÅ«pā upekkhā rasaį¹ƒ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoį¹­į¹­habbānaį¹ƒ
tveva aniccataį¹ƒ viditvā Vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva phoį¹­į¹­habbā
etarahi ca sabbe te phoį¹­į¹­habbā aniccā dukkhā vipariį¹‡Ämadhammāā€™ti
evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya passato upapajjati upekkhā yā
evarÅ«pā upekkhā phoį¹­į¹­habbaį¹ƒ sā ativattati. Tasmā sā upekkhā
nekkhammasitāti vuccati. Dhammā tveva aniccataį¹ƒ viditvā
vipariį¹‡Ämavirāganirodhaį¹ƒ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariį¹‡Ämadhammāā€™ti evametaį¹ƒ yathāĀ·bhÅ«taį¹ƒ sammappaƱƱāya
passato upapajjati upekkhā yā evarÅ«pā upekkhā dhammaį¹ƒ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha nekkhammasitā upekkhā.
Chattiį¹ƒsa sattapadā veditabbāti iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ, idametaį¹ƒ paį¹­icca
vuttaį¹ƒ. 

And what are the six kinds of
renunciation equanimity? The equanimity that arises when ā€” experiencing
the inconstancy of those very forms, their change, fading, &
cessation ā€” one sees with right discernment as it actually is that all
forms, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond forms, which is why it is called
renunciation equanimity. The equanimity that arises when ā€” experiencing
the inconstancy of those very sounds, their change, fading, &
cessation ā€” one sees with right discernment as it actually is that all
sounds, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond sounds, which is why it is called
renunciation equanimity. The equanimity that arises when ā€” experiencing
the inconstancy of those very aromas, their change, fading, &
cessation ā€” one sees with right discernment as it actually is that all
aromas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond aromas, which is why it is called
renunciation equanimity. The equanimity that arises when ā€” experiencing
the inconstancy of those very flavors, their change, fading, &
cessation ā€” one sees with right discernment as it actually is that all
flavors, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond flavors, which is why it is called
renunciation equanimity. The equanimity that arises when ā€” experiencing
the inconstancy of those very tactile sensations, their change, fading,
& cessation ā€” one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond tactile sensations, which
is why it is called renunciation equanimity. The equanimity that arises
when ā€” experiencing the inconstancy of those very ideas, their change,
fading, & cessation ā€” one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change: This equanimity goes beyond ideas, which is why it is called
renunciation equanimity.

ā€˜Chattiį¹ƒsa sattapadā veditabbāā€™ti: iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaį¹ƒ. 

The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said. 

… 

… 

So
vuccati yoggācariyānaį¹ƒ ā€˜anuttaro purisadammasārathÄ«ā€™ti: iti kho panetaį¹ƒ
vuttaį¹ƒ. KiƱcetaį¹ƒ paį¹­icca vuttaį¹ƒ? Hatthidamakena, bhikkhave, hatthidammo
sārito ekaį¹ƒyeva disaį¹ƒ dhāvati: puratthimaį¹ƒ vā pacchimaį¹ƒ vā uttaraį¹ƒ vā
dakkhiį¹‡aį¹ƒ vā. Assadamakena, bhikkhave, assadammo sārito ekaƱƱeva disaį¹ƒ
dhāvati: puratthimaį¹ƒ vā pacchimaį¹ƒ vā uttaraį¹ƒ vā dakkhiį¹‡aį¹ƒ vā.
Godamakena, bhikkhave, godammo sārito ekaį¹ƒyeva disaį¹ƒ dhāvati:
puratthimaį¹ƒ vā pacchimaį¹ƒ vā uttaraį¹ƒ vā dakkhiį¹‡aį¹ƒ vā. 

‘Among
master trainers, he is said to be ‘the unexcelled trainer of those
people fit to be tamed’: thus was it said. And in reference to what was
it said? Steered by the elephant trainer, the elephant to be tamed runs
in only one direction: east, west, north, or south. Steered by the horse
trainer, the horse to be tamed runs in only one direction: east, west,
north, or south. Steered by the ox trainer, the ox to be tamed runs in
only one direction: east, west, north, or south. 

Tathāgatena
hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aį¹­į¹­ha disā
vidhāvati. RÅ«pÄ« rÅ«pāni passati: ayaį¹ƒ ekā disā; 

But
steered by the Tathagata ā€” worthy and rightly self-awakened ā€” the
person to be tamed fans out in eight directions. Possessed of form,
he/she sees forms. This is the first direction. 

Ajjhattaį¹ƒ arÅ«pasaƱƱī bahiddhā rÅ«pāni passati: ayaį¹ƒ dutiyā disā; 

Not percipient of form internally, he/she sees forms externally. This is the second direction. 

Subhantveva adhimutto hoti: ayaį¹ƒ tatiyā disā; 

He/she is intent only on the beautiful. This is the third direction. 

sabbaso
rÅ«pasaƱƱānaį¹ƒ samatikkamā paį¹­ighasaƱƱānaį¹ƒ atthaį¹…gamā nānattasaƱƱānaį¹ƒ
amanasikārā ā€˜ananto ākāsoā€™ti ākāsānaƱcāyatanaį¹ƒ upasampajja viharati:
ayaį¹ƒ catutthÄ« disā; 

With the complete
transcending of perceptions of [physical] form, with the disappearance
of perceptions of resistance, and not heeding perceptions of diversity,
[perceiving,] ‘Infinite space,’ he/she enters and remains in the
dimension of the infinitude of space. This is the fourth direction. 

Sabbaso ākāsānaƱcāyatanaį¹ƒ samatikkamma ā€˜anantaį¹ƒ viƱƱāį¹‡aā€™nti viƱƱāį¹‡aƱcāyatanaį¹ƒ upasampajja viharati: ayaį¹ƒ paƱcamÄ« disā; 

With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth
direction. 

Sabbaso viƱƱāį¹‡aƱcāyatanaį¹ƒ samatikkamma ā€˜natthi kiƱcÄ«ā€™ti ākiƱcaƱƱāyatanaį¹ƒ upasampajja viharati: ayaį¹ƒ chaį¹­į¹­hÄ« disā; 

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness. This is the sixth direction. 

Sabbaso ākiƱcaƱƱāyatanaį¹ƒ samatikkamma nevasaƱƱānāsaƱƱāyatanaį¹ƒ upasampajja viharati: ayaį¹ƒ sattamÄ« disā; 

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction. 

Sabbaso nevasaƱƱānāsaƱƱāyatanaį¹ƒ samatikkamma saƱƱāvedayitanirodhaį¹ƒ upasampajja viharati: ayaį¹ƒ aį¹­į¹­hamÄ« disā. 

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction. 

Tathāgatena,
bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aį¹­į¹­ha disā
vidhāvati. ā€˜So vuccati yoggācariyānaį¹ƒ anuttaro purisadammasārathÄ«ā€™ti:
iti yaį¹ƒ taį¹ƒ vuttaį¹ƒ idametaį¹ƒ paį¹­icca vuttaā€™ā€™nti. 

Steered
by the Tathagata ā€” worthy and rightly self-awakened ā€” the person to be
tamed fans out in eight directions. ‘Among master trainers, he (the
Tathagata) is said to be the unexcelled trainer of those people fit to
be tamed’: thus was it said. And in reference to this was it said. 

Idamavoca bhagavā. Attamanā te bhikkhÅ« bhagavato bhāsitaį¹ƒ abhinandunti. 

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.



Notes

1.
states to which beings are attached: Satta-pada. The question in
translating this compound is whether satta means “living being” or
“attached to.” In this translation, I have opted for both.

2.
has not conquered his limitations or the results of action: this
passage seems related to the passage in AN 3.99, which defines a person
of limited mind, prey to the results of past bad actions, as one who is
“undeveloped in contemplating the body, undeveloped in virtue,
undeveloped in concentration, and undeveloped in discernment;
restricted, small-hearted, dwelling with suffering.” As AN 3.99 points
out, such a person suffers more intensely from the results of past
unskillful actions than does one whose awareness is unrestricted. SN
42.8 recommends the practice of the four sublime attitudes as a way of
developing an unrestricted awareness that weakens the results of past
unskillful actions.

3. blind to danger: A
person who is “blind to danger” is one who does not see the drawbacks of
sensual pleasure or attachment to the body. For such a person, moments
of equanimity are usually a dull spot in the midst of the quest for
sensual pleasure. This is why such moments do not go beyond the sensory
stimulus that generated them.

Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.

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Wish you a happy birthday šŸŽ‚ Marasandra Muniappa Ji
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May you have calm, quiet, alert šŸšØ, attentive and equanimity mind with a clear understanding that everything is changing.
From J Chandrasekharan and family 
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Punya BHUMI, Bengaluru,
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support  free Tibet Movement. Route of expedition  is nearby your  place
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Inline image
Inline image
All
Sentient and Non-sentient beings are happy šŸ˜ƒ,  well and secure in
Awakened One with Awareness Universe. They are calm, quiet šŸ¤«, alert šŸšØ
attentive and have equanimity mind with a clear understanding that
everything is changing. They grow vegetables šŸŒ½ and fruit šŸŒ bearing
dwarf trees šŸŒ² and live like free birds šŸ¦…. They construct their own
homes and make their own dresses.
All
Sentient and Non-sentient beings are happy šŸ˜ƒ,  well and secure in
Awakened One with Awareness Universe. They are calm, quiet šŸ¤«, alert šŸšØ
attentive and have equanimity mind with a clear understanding that
everything is changing. They grow vegetables šŸŒ½ and fruit šŸŒ bearing
dwarf trees šŸŒ² and live like free birds šŸ¦…. They construct their own
homes and make their own dresses.
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best min digital camera to capture 360 degrees akin to Circarama and
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25 Best Animated Infographic Examples Online
25 Best Animated Infographic
One huge problem video marketers constantly face is:
The difficulty involved in engaging a large audience with your important information and statistics.
But why is that the case?
Because
most people are going about it the wrong way! They are trying to
present their facts and figures in a format thatā€™s not designed to
perform those functions. The result is almost always boring and
unengaging.
So, what is the right format?
Well, thatā€™s exactly what Iā€™m going to discuss in this post:
The Spiel guide to animated infographics with 25 of the worldā€™s best examples!
Table of Contents
What is an Animated Infographic?
How Can I Create an Attention-Grabbing Animated Infographic?
25 of the Worldā€™s Best Animated Infographics
Conclusion
What is an Animated Infographic?
An
animated infographic is a visually appealing depiction of data, facts,
figures, and stats. They can cover any subject and, thanks to their
ability to transform often boring figures into vivid, memorable
experiences, are easily absorbable and informative for specialists and
casual viewers alike.
But, as the digital
landscape becomes more and more cluttered with content, basic image
infographics, though effective on their own, just arenā€™t cutting it like
they used to.
Thatā€™s where animation comes in!
By
enhancing your image with motion, it will naturally draw the attention
of the human eye. So, for maximum engagement, you should get the
audience interested with attractive animation and then keep them
interested with surprising and informative content.
ā€œBy enhancing your image with motion, it will naturally draw the attention of the human eye.ā€
The 10 most common styles of animated infographic are:
Maps:
For data intrinsically linked to a geographical location (or
locations), using maps to visualise it is the most effective method.
Process or How-To: Directional cues take the viewer through a series of instructional steps.
Exploded View: Each component of a product is separated in the order of assembly to get to the core of how it works.
Comparisons: Two or more similar, or dissimilar, things are compared side by side to highlight their distinctions.
Interactive:
The viewer can interact with the animated infographic by clicking on
various components for a closer look or to influence the content in some
way. Take a look at my interactive video guide for more info here.
Data Visualisation: In-depth information can be easily communicated with Venn diagrams, pie and bar charts, line graphs, etc.
Kinetic Typography: For infographic videos especially, animated moving text is a great way to convey more abstract information.
Timeline: A chronological visualisation of how something has changed or evolved over a certain time period.
Hierarchy: Various components making up a single subject are arranged in order of importance, usually using a hierarchy pyramid.
Informational
or List: Text-heavy rather than number-heavy. Ordered lists like
ā€˜top-10sā€™ are a sure way to hold peopleā€™s attention.
Animated
infographics can be made for multiple reasons, such as product or
service explanations, education, recruitment, corporate videos or even
just for pure entertainment.
If you would like
to get a better idea of which style would work best for you, they are
all covered in the 25 examples at the end of this article.
How Can I Create an Attention-Grabbing Animated Infographic?
Creating
a great animated infographic is all about knowing how to find the
perfect animation company for you, then building a constructive
collaboration with them.
Here are my top 8 guidelines for doing just that:
Goals:
Before approaching agencies, set goals for your infographic that can be
measured: ā€˜Increase my social media followingā€™ as opposed to ā€˜explain
my company history.ā€™This will have a positive domino effect on the rest
of the campaign. It gives a good agency direction for research, which in
turn informs the key performance indicators, the budget, the content,
the art style, and so on.
Location: If you prefer to meet the
animation company in-person, only search for ones in your area. For
example, search ā€˜infographic animation company Londonā€™ or ā€˜best animated
infographic agency in Londonā€™.
Study Portfolios: Examining agenciesā€™ portfolios and client reviews will allow you to:
See if their style and quality work for you
See if they have worked well with similar or well-renowned businesses
Save some of your favourites to reference when talking to them
Brief:
Take some time to summarise the key information that you want to be
included in the infographic as well as your brand ethos. This will help
an agency when they are formulating a creative treatment for the
project.
A True Collaboration: If an animation company is
offering you a definite quote after just one phone call, know theyā€™re
looking for a quick sale rather than a collaboration focused on
producing a successful animated infographic.
Know the
Creatives: Firstly, you will talk to a salesperson, who will take your
information on-board and help you get a better understanding of the
process.As the project progresses, however, also make sure youā€™re in
communication with the creative director. They are the ones who will be
able to translate your brief into the most compelling, eye-catching
animated infographic possible.
Trust Your Feeling: After corresponding with an agency a few times, ask yourself how those interactions have been.
Do they seem passionate about your project?
Are they responsive and helpful?
Do they seem to be grasping your message?
Be
Open: As long as youā€™re open to professional opinion and are realistic
with your budget and schedule, youā€™ve everything you need to form an
amazingly productive and long-lasting collaboration.
Now, here are 25 of the worldā€™s best animated infographics online:
How Far Can North Korean Missiles Go?
This
attention-grabbing animated video infographic was created by YouTube
channel The Infographics Show. It plays on recent news headlines by
informing the viewer exactly where on the globe the reported North
Korean intercontinental ballistic missiles could potentially reach.
The
colourful 2-D animation clearly conveys the voiceover and flows
naturally from point to point. As their name suggests, The Infographic
Show is a channel dedicated purely to animated infographics, and, with
3.5 million subscribers, they really do demonstrate how compelling the
style can be.
How to Build a Human ā€“ Animated Infographic
Human-Made
This
animated infographic GIF was created by digital entertainment company
Nerdist. It is an easy to understand visual guide to all 40 weeks of
pregnancy from fertilization through to birth.
Animated
infographics are a great tool because they can fit so much valuable
information into such a small space, and do it in such a way that
doesnā€™t feel cluttered or confusing. Animating your infographic image
will naturally draw the attention of casual browsers.
With or Without EU ā€“ Animated Infographic
Infographics
can be used to explain some of the most complex topics in a succinct
manner. The School of Business, Management and Economics at the
University of Sussex proves it with this 3-minute clip about post-Brexit
Britain.
The clean, sleek animation uses block
colours and smooth transitions to effectively distinguish between
Britainā€™s various imports and exports as well as where they come and go
around the world.
Evolution of Insight ā€“ Animated Infographic
Evolution of Insight
This
interactive animated infographic was made by cloud-based customer
intelligence platform Vision Critical. It is a visual history of the
evolution of insight beginning in the 1890s with Herman Hollerith
revolutionizing the census process and ending with ā€˜in-the-momentā€™
mobile data collection.
The animators did a
great job at representing the aesthetic changes throughout the previous
century. And allowing the audience to interact with the infographic adds
a whole new level of engagement. If they can choose where to focus
their attention, they are likely to stay with it for longer.
Cheetah: Natureā€™s Speed Machine ā€“ Animated Infographic
cheetah
Educational
content maker Animagraffs created this animated infographic all about
the worldā€™s fastest land mammal. Using beautiful sketch-style animation,
it gives the viewer the essential facts about cheetahs while making
interesting comparisons, like to the speed of a Ferrari Enzo.
Infographics
are a great way to educate people because they weed out the unimportant
information and present what matters in a visually appealing way,
helping people retain what theyā€™re learning.
The Seas of Plastic ā€“ Animated Infographic
The Seas of Plastic
This
detailed interactive infographic, titled The Seas of Plastic, allows
the viewer to control an animated 3-D graphic of the earth, depicting 30
years of accumulated floating debris in the worldā€™s ocean.
Infographics
are a fantastic tool for modelling and tracking complex systems and
data inputs, even on a world scale. When trying to portray something of
such enormity, itā€™s a helpful and powerful way of getting vital messages
across.
Chronology of the Universe ā€“ Animated Infographic
This
3.5-minute animated infographic video takes on the very ambitious task
of summarising the 13.7 billion-year history of the universe, and all
without voiceover. Instead, it combines dramatic music with ethereal
graphics and concise text to represent all of the major development
stages.
Donā€™t be afraid to be ambitious with
your animated infographic. And, if the topic allows, utilise sound
design to engross the viewer in the world, or universe, youā€™re
revealing.
42 Butterflies of North America Animated Infographic
Butterflies
Science
blog Tabletop Whale created this animated infographic as a guide to 42
of the most unique species of butterfly in North America. It is more
visual than it is informative, but it still includes their common names,
scientific names, sizes and locations.
This is
one of the most referenced animated infographics I have come across
online. The reason for its popularity is its moving animation and the
quality of that animation. Having life-like, fluttering sketches of
butterflies instantly catches the attention of anyone with the even
remotest interest.
Global Air Traffic ā€“ Animated Infographic
This
fascinating animated video infographic was made by German creative
communication solutions agency Rightcolours. It visualises interesting
facts and trends about worldwide air travel, such as the biggest cause
of delays, and ranking the worldā€™s busiest airports.
The
simple animation continuously pans on to the next fact or point making
it simple to follow. A great technique if you want to create an animated
infographic packed full of curiosities.
The History of Europe: Every Year
This
well-researched historical infographic maps European boarders and
populations every year from 400 BC up to 2017. Given just 12 minutes, I
cannot think of a more effective way of visualising Europeā€™s population
dynamics throughout the centuries than with this style of animated
infographic video.
With over 5 million views,
this clip is more proof that the to-the-point appeal of infographics
works. The more effort you put in, the more likely you are to be
rewarded.
The New New York Skyline ā€“ Animated Infographic
The New New York Skyline
Iconic
magazine National Geographic created this interactive animated
infographic to show how the New York skyline will change radically by
2021. With 47 new skyscrapers either built, under construction or
planned between 2004 and that year, the city is undergoing an
unprecedented transformation.
Interactive
infographics are not only an excellent way of envisaging future plans,
they also allow people to focus on the bits that interest them.
Hellmannā€™s ā€“ Itā€™s Time for Real ā€“ Animated Infographic
Food
product brand Hellmanā€™s created this in animated infographic for a
Canadian audience. It promotes buying food that has been produced within
the country by informing customers of their growing reliance on imports
as well as their declining exports.
What makes
this infographic stand out is its creative combination of 3-D animation
and stop-motion. Having the food portray each fact cleverly reinforces
whatā€™s being said.
Think about how you could combine animation styles to attract attention to your infographic.
Landing Page Best Practices ā€“ Animated Infographic
Landing Page Best Practices
Email
design and HTML coding company Email Monks created this innovative
animated infographic all about optimising your landing page. By
scrolling down the screen, you are in control of a car driving down
ā€˜Landing Page Roadā€™, leading straight to ā€˜Business Successā€™.
Think
about clever ways you can take the viewer on a journey with your
animated infographic. Make them excited to stick around and find out
whatā€™s going to come up next.
Vitamin Atlas: An Interactive Guide to Nutrition and the Human Body
Vitamin Atlas: An Interactive Guide to Nutrition and the Human Body
Global
news company GOOD created this in-depth interactive infographic as a
guide to vitamins and the various function they perform in the human
body. It provides information about every vitamin, like background on
how and where it was discovered, what it does in the body and in what
foods it can be found in.
If your business is
highly complex, use animated interactive infographics to help potential
customers better understand your product or service.
Social Networks ā€“ In Numbers
This
is a good example of a low-budget animated infographic made by a
student. It breaks down the worldwide users of Facebook, Twitter and
YouTube by numbers and in doing so makes some fascinating points.
What
sparks my interest in this video is the comparisons it makes. For
example, if Facebook, with its 955 million users, were a country, it
would be the third largest in the world behind India.
If
your viewers are anything like me, including curious comparisons that
convey things like scale in your infographics will do a lot to hold
their attention.
ā€œIf your viewers are anything
like me, including curious comparisons that convey things like scale in
your infographics will do a lot to hold their attention.ā€
Adobe Illustrator vs Adobe Photoshop ā€“ Animated Infographic
This
animated infographic is an interesting example of how the format can be
used to compare two similar things and highlight their differences.
Here we see Adobeā€™s vector graphics editor Illustrator side by side with
Adobeā€™s raster graphics editor Photoshop.
Perhaps
a critique you often hear about one of your products is that itā€™s the
very same as another, but you know that this is a misunderstanding.
Animated infographics could be the perfect tool to dispel all confusion.
Economic Inequality is Fixable ā€“ Animated Infographic
Economic Inequality is Fixable
American
non-profit think-thank The Economic Policy Institute created this
animated interactive infographic to educate people about how economic
inequality was created and how it can therefore be fixed. It offers
visitors a chance to learn the facts around factors like trade, tax
fairness and labour standards as well as myths like the American dream
and trickle-down economics.
Infographics are a
powerful tool for simplifying issues that people might otherwise be
turned off of. Encouraging them to get involved and take action.
Save the Elephants ā€“ Animated Infographic
Environmental
organisation WildAid created this 3.5-minute animated infographic as an
urgent wake-up call to the plight of the worldā€™s elephant populations.
It instantly grabs the viewerā€™s attention with the shocking fact that of
the original 350 elephant species, only 2 remain.
This
is a great example of an infographic video using kinetic topography (or
ā€˜moving textā€™) to communicate its agenda. This inexpensive form of
animation is effective at reinforcing key messages.
An Analysis of The Beatles ā€“ Animated Infographic
An Analysis of The Beatles
This
brilliant interactive infographic image was created by analytics and
art blog Dueling Data. It breaks down the Beatles discography by band
member for the 7 years they were releasing music as a group.
It
provides music nerds with data like: who wrote most of their songs,
what most of their songs are about and which of them had the largest
vocabulary (not Ringo).
Never underestimate the attention purely interest-based infographics can attract to your cause.
7 Ways to Hack a Drought ā€“ Animated Infographic
7 Ways to Hack a Drought
Data
visualization company Column Five Media created this animated GIF
infographic to help Californians cope with the water restrictions the
drought-prone state has implemented. It visualises 7 easy ways of
reducing water consumption.
Why not add some
simple motion to your still infographic? The engagement benefits of
doing so are well worth the minimal effort required to do it.
#NoFoodWasted ā€“ Animated Infographic
NBCUniversalā€™s
sustainability initiative Green is Universal created this shocking
animated video infographic for Earth Week 2015. It highlights the
problem of food waste in America, and opening with the unbelievable stat
that 40% of all food in America is thrown away certainly got my
attention.
I like this video because it
encourages people to be more environmentally conscious by showing just
how much it would benefit them personally, rather than expecting
everyone to see the bigger picture.
Also, to boost awareness, think about putting your brand colour centre stage in your infographic.
2013 on Ustream ā€“ Animated Infographic
2013 on Ustream
Live
video streaming and video hosting company Ustream, now IBM Cloud Video,
decided to create this entire animated infographic website for maximum
exposure. The animation moves in relation to the scrollbar. As you move
down each page, the animations pop out to supplement stats.
Depending
on the nature of your business, presenting your vital statistics up
front and centre in a bright and bold fashion could be a perfect tactic
for boosting your conversions.
ā€œDepending on
the nature of your business, presenting your vital statistics up front
and centre in a bright and bold fashion could be a perfect tactic for
boosting your conversions.ā€
How Speakers Make Sound ā€“ Animated Infographic
How Speakers Make Sound
This
detailed, professional animated infographic turns realistic exploded
view sketches into GIF images in order to explain how speakers work. It
provides technical details about magnets, cones, suspension and sound
waves.
This style of animated infographic is
perfect for explaining highly complicated and technical products. If you
are targeting professionals or people who are knowledgeable about your
industry, a great product board will let them know exactly why they
should choose to buy from you.
Omega Pharma ā€“ Animated Infographic
Belgian-based
pharmaceutical company Omega Pharma created this animated video
infographic to build awareness of their growing importance in the
industry.
This is a great example of a
multifunctional corporate marketing infographic. It could just as easy
be classed as a brand advert or even an explainer video. Sometimes
infographics are the most effective way of getting your brand messages
across.
Free Business Directory
Children of the Recession ā€“ Animated Infographic
Non-profit
organisation UNICEF created this poignant animated video infographic to
highlights the impact the economic crisis is having on child well-being
in rich countries. It uses kinetic topography, emotive music and graphs
to present a worrying trend in European child poverty.
One
thing I especially like about this video is its character design. It
shows the range of children effected and sends a powerful message by
keeping their faces featureless.
Conclusion
I
hope this post has given you a better understanding of animated
infographics and maybe even got you thinking about making your own.
While watching these 25 examples, are there any that relate to your infographic needs?
Please leave any questions or feedback in the comments below. Iā€™d be happy to get back to you!
If
you would like to learn about explainer videos, one of the most
engaging video styles, you can check out my definitive guide to the
subject here.
CategoriesBlog, Animated Infographics
Posted on February 12, 2021
 15 Comments
Darren Travers
Darren Travers
Darren
is creative writer at Spiel, a London-based video production company,
who’s obsessed with writing anything and everything on how to produce
successful videos. Find more of his articles on our blog and follow
Spiel on Twitter, Facebook and LinkedIn.
15 Comments
Avatar for DataIT Solutions
DATAIT SOLUTIONS
January 28, 2021 at 7:40 am
Thank you so much for sharing this useful information.
Reply
Avatar for Arena Animation
ARENA ANIMATION
January 13, 2021 at 7:58 am
I
Really like your blog! Ideal important information that has been truly
helpful. I hope you and your loved ones have a very good day!
Reply
Darren Travers
DARREN TRAVERS
January 31, 2021 at 3:47 pm
Thank you Arena
Reply
Darren Travers
DARREN TRAVERS
December 28, 2020 at 12:25 pm
Thanks Greg
Reply
Avatar for Interactivv Animation Studio
INTERACTIVV ANIMATION STUDIO
December 21, 2020 at 2:11 pm
I learn from this article, very helpful for us, visitors you can also learn more.
Reply
Avatar for cyndy
CYNDY
December 11, 2020 at 4:20 am
Great info. what software is used to create these animated infographics?
Reply
Avatar for Abi Lingford
ABI LINGFORD
February 28, 2020 at 2:03 pm
Thanks
for the article, very inspiring. Just to note, the second example is
mis-attributed as being produced by nerdist. It is actually produced by
Eleanor Lutz of tabletop whale (who is correctly attributed in a later
example)
Reply
Avatar for tony
TONY
January 27, 2020 at 12:05 pm
nice blog, but you left out the platforms used to create those videos. It would be nice to know what they were.
Reply
Avatar for Aleena Johnson
ALEENA JOHNSON
December 9, 2019 at 9:23 am
Really nice to read such a helpful blog. You have mentioned important points in a easy way to understand.
Reply
admin
ADMIN
December 11, 2019 at 2:17 pm
Thank you Aleena
Reply
Avatar for Travis Martinez
TRAVIS MARTINEZ
September 5, 2019 at 4:54 am
This
article definitely gives us more understanding of animated
infographics. Thank you for sharing the examples as well for better
understanding.
Reply
admin
ADMIN
September 18, 2019 at 11:25 am
Thanks Travis
Reply
Avatar for Chehak Wadhwa
CHEHAK WADHWA
June 10, 2019 at 11:48 am
This
post has given a more comprehensive view of the animation world with
different infographic examples. Understanding and choosing the best
examples mentioned above can help to make a killer video. I just love
this blog! Thanks for sharing.
Reply
Darren Travers
DARREN TRAVERS
June 10, 2019 at 9:40 pm
Thanks Chehak. Glad you enjoyed the post!
Reply
Avatar for Greg Sparrow
GREG SPARROW
February 11, 2019 at 6:38 am
Very nice post. I just stumbled upon your blog and wished to
say that I have truly enjoyed your articles.
In any case, I will be subscribing to your blog and I hope you write again soon!
Reply
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To
create Prabuddha Vishwa to Do Good šŸ˜Š Purify Mind for Happiness,
Welfare and Peace and to Attain Eternal Bliss as Final Goal for all
Sentient and Non-sentient beings of entire universe.
by SpiritFilms | Public
Films
which awaken the human spirit, connect us to the one Source, or reveal
the Dharma. These are films that that lift the veil of familiarity
between you and the world, revealing the beauty and mystery in the
universe.
98 titles
 Spring, Summer, Fall, Winter… and Spring
1. Spring, Summer, Fall, Winter… and Spring (2003) 
R | 103 min | Drama, Romance
 8
A
cinematic masterpiece - possibly the most beautiful backdrop for any
film in history. An old monk lives on a beautiful floating temple. As he
tries live in balance and harmony the people who come into his world
teach him deep lessons about life as he teaches them.
 2001: A Space Odyssey
2. 2001: A Space Odyssey (1968) 
G | 149 min | Adventure, Sci-Fi
 8.3
A
classic artistic and cinematic masterpiece which explores what it means
to have consciousness, purpose, destiny and how to achieve evolutionary
transcendence.
 Baraka
3. Baraka (1992) 
Not Rated | 96 min | Documentary
 8.6
A
wordless journey into the visual patterns of nature juxtaposed with the
patterns that humanity has created on this planet. Spiritually
uplifting, the soul dances after watching this film.
 Inner Worlds, Outer Worlds
4. Inner Worlds, Outer Worlds (2012) 
Not Rated | 122 min | Documentary, History
 8.5
Awakened
beings such as Christ, Buddha, Krishna and Lao Tse all share a common
root connection; one could call this the archetypal spiritual
experience. This common inner connection is what lies at the core of all
spiritual traditions. Inner Worlds Outer Worlds reconnects us, makes us
remember who we are, brings us back to the One Source that most of
humanity has forgotten. It is more than a film - it is a template for a
new world that humanity is evolving towards.
 Samadhi: Part 2 - It’s Not What You Think
5. Samadhi: Part 2 - It’s Not What You Think (2018) 
71 min | Documentary
 8.7
Through
the use of various metaphors and analogies the director comes as close
as possible to telling the Tao that cannot be told.
 The Matrix
6. The Matrix (1999) 
R | 136 min | Action, Sci-Fi
 8.7
The
Matrix is the illusion that we live in… the conditioned patterns that
keep us from experiencing our true nature. Based on ancient Vedic
teachings “The Matrix” is vedanta for the modern world.
 Samadhi
7. Samadhi (2017) 
PG | 60 min | Documentary
 8.4
A poignant, direct look at the human condition, and what is required to return to “union” with the source.
 Groundhog Day
8. Groundhog Day (1993) 
PG | 101 min | Comedy, Fantasy, Romance
 8
Billy
Murray lives the same day over and over until he gets it right. A
metaphor for awakening to our true nature which is to be selflessness
and loving.
 Fight Club
9. Fight Club (1999) 
R | 139 min | Drama
 8.8
My
favorite quote from the film: ‘It’s only after we’ve lost everything
that we’re free to do anything’. Fight club is about the fight that goes
on within each of us to become the person we are meant to be. It is
about destiny vs. anarchy, rules vs. freedom, and overcoming our fear
and conditioned patterns.
 Avatar
10. Avatar (2009) 
PG-13 | 162 min | Action, Adventure, Fantasy
 7.8
There
is an intelligence that moves through nature and through us. It is the
connection to spirit that has been lost in our society. Avatar
recognizes this loss and the behavior that perpetuates our belief in our
separateness.
 DMT: The Spirit Molecule
11. DMT: The Spirit Molecule (2010) 
Not Rated | 75 min | Documentary
 7.2
DMT
is the chemical that produces the experience during Shamanic Ayahuasca
journeys. It is the doorway to a certain type of transcendent
experience.
 The Story of the Weeping Camel
12. The Story of the Weeping Camel (2003) 
PG | 93 min | Documentary, Drama, Family
 7.5
A slow moving film that is sort of like an active meditation. Even the most jaded and crusty hearts are capable of opening.
 Life Is Beautiful
13. Life Is Beautiful (1997) 
PG-13 | 116 min | Comedy, Drama, Romance
 8.6
Within
the most terrible situations beauty and transcendence is possible
through the use of imagination and love. A Nazi concentration camp
experience is transformed for one child through the loving determination
of his father.
 AmĆ©lie
14. AmĆ©lie (2001) 
R | 122 min | Comedy, Romance
 8.3
A
charming film about a French girl with a powerful imagination who sets
things right in the world around her. Think of her as karma in action.
 Samsara
15. Samsara (I) (2011) 
PG-13 | 102 min | Documentary, Music
 8.5
Samsara
is the endless cycle of suffering. From the creators of Baraka comes a
visual journey through the tragic comedy which is our human existence.
 Samsara
16. Samsara (2001) 
R | 138 min | Adventure, Drama, Romance
 7.7
A monk seeking enlightenment in a cave is drawn back into the world to experience the comic tragedy that we call love.
 Atanarjuat: The Fast Runner
17. Atanarjuat: The Fast Runner (2001) 
R | 172 min | Drama
 7.5
 Life of Pi
18. Life of Pi (2012) 
PG | 127 min | Adventure, Drama, Fantasy
 7.9
 Ram Dass, Fierce Grace
19. Ram Dass, Fierce Grace (2001) 
Not Rated | 93 min | Documentary
 7.6
Ram
Dass was a student of Maharaji who became a popular spiritual teacher
in the 1960’s. This film tells of his connection to Richard Alpert and
Timothy Leary in his search for transcendence, and moves into new
lessons in old age.
 The Tibetan Book of the Dead: The Great Liberation
20. The Tibetan Book of the Dead: The Great Liberation (1994)
45 min | Documentary
 7.6
The book of how to live and how to die, the way of liberation, narrated by Leonard Cohen.
 Apocalypto
21. Apocalypto (2006) 
R | 139 min | Action, Adventure, Drama
 7.8
A
film that will get your blood stirring and connect you to a sense of
the destiny, mystery and tragedy of human life. You feel the power that
has been lost in the modern world.
 CoSM the Movie: Alex Grey & the Chapel of Sacred Mirrors
22. CoSM the Movie: Alex Grey & the Chapel of Sacred Mirrors (2006) 
Not Rated | 80 min | Documentary
 7.4
The
visionary art of Alex Grey comes from a place of transcendence has has
common roots in various traditions. A fascinating look at an artist who
channels spirit into his work.
 Enlightenment Guaranteed
23. Enlightenment Guaranteed (1999) 
109 min | Drama, Comedy
 7.2
A fun film about two brothers who end up at Zen temple and find that enlightenment is not what they expected.
 The Journals of Knud Rasmussen
24. The Journals of Knud Rasmussen (2006) 
112 min | Drama
 6.4
Knud Rasmussen documents the story of a Shaman and gives insights into a seldom seen world.
 What the Bleep!?: Down the Rabbit Hole
25. What the Bleep!?: Down the Rabbit Hole (2006) 
PG | 156 min | Documentary, Drama
 6.4
The
follow-up to the original “What the Bleep”. More about Quantum physics
and the fraying edges of science, and what it means for our
understanding of reality.
 Peaceful Warrior
26. Peaceful Warrior (2006) 
PG-13 | 120 min | Drama, Romance, Sport
 7.3
A gymnast meets an illusive teacher where he is taught to find the path to stillness beyond the egoic sense of self.
 The Dhamma Brothers
27. The Dhamma Brothers (2008) 
76 min | Documentary
 7.6
A documentary about meditation in the prison system. It shows the possibility of real transformation, rehabilitation and hope.
 The Green Planet
28. The Green Planet (1996) 
99 min | Comedy, Sci-Fi
 7.3
 Waking Life
29. Waking Life (2001) 
R | 99 min | Animation, Drama, Fantasy
 7.8
Once we realize that we a living a dream within a dream, we have the possibility of being awake.
 Tuning In
30. Tuning In (2008) 
Not Rated | 80 min | Documentary
 7.5
A
documentary containing interviews from some of the great channelers of
our time. Much of this wisdom is years ahead of where humanity is at
now.
 The Living Matrix
31. The Living Matrix (2009) 
Not Rated | 83 min | Documentary
 6.6
By living in alignment with the matrix of the universe we can bring ourselves back to health.
 The Fountain
32. The Fountain (2006) 
PG-13 | 97 min | Drama, Mystery, Romance
 7.2
 KumarĆ©
33. KumarĆ© (2011) 
Not Rated | 84 min | Documentary
 7.5
The guru is within each of us.
 The Life of Buddha
34. The Life of Buddha (2007) 
105 min | Animation, Biography, Drama
 6.9
An excellent BBC documentary explores the classic story of the Buddha.
 August Rush
35. August Rush (2007) 
PG | 114 min | Drama, Music
 7.5
The
film conveys a profound realization of the power of intention,
synchronicity and the inner mechanism for following one’s bliss.
 Koyaanisqatsi
36. Koyaanisqatsi (1982) 
Not Rated | 86 min | Documentary, Music
 8.3
A wordless journey into nature. Beautiful soundtrack by Philip Glass.
 Whale Rider
37. Whale Rider (2002) 
PG-13 | 101 min | Drama, Family
 7.5
A young Maori girl fulfills a destiny that those around her refuse to see or acknowledge.
 Zen Noir
38. Zen Noir (2004) 
71 min | Comedy, Drama, Mystery
 6.1
A
left-brain detective is immersed into the world of Zen when he
investigates a crime. The biggest mystery is not who the suspect is, but
who he himself is.
 Cloud Atlas
39. Cloud Atlas (2012) 
R | 172 min | Action, Drama, Mystery
 7.4
An
attempt at conveying a sense of the cycles of dharma, the Kalachakra,
the wheels of time that we are bound to, and the archetypes and themes
that move through history and through lives.
 Blade Runner
40. Blade Runner (1982) 
R | 117 min | Action, Drama, Sci-Fi
 8.1
Based
on the book “Do Androids Dream of Electric Sheep?”. Blade Runner
ultimately asks the question “What is life, what is consciousness?”.
 A Zen Life: D.T. Suzuki
41. A Zen Life: D.T. Suzuki (2006) 
77 min | Documentary
 8.1
A glimpse of the great Zen teacher who popularized Zen in the West. The way of Zen is a path, not a destination.
 Zen
42. Zen (2009) 
127 min | Biography, Drama
 7.4
A beautiful film that explores the life of a Zen Buddhist master.
 American Beauty
43. American Beauty (1999) 
R | 122 min | Drama
 8.3
This
film lifts the veil on the American dream to show us the truth about
beauty, suffering and where true happiness can be found.
 Schindler’s List
44. Schindler’s List (1993) 
R | 195 min | Biography, Drama, History
 8.9
 Joseph Campbell: Sukhavati
45. Joseph Campbell: Sukhavati (1998) 
Not Rated | 79 min
 7.4
Mythologist
and author Joseph Campbell narrates a journey through archetypal
images, leading us from the unconscious to the conscious.
 The Truman Show
46. The Truman Show (1998) 
PG | 103 min | Comedy, Drama
 8.1
 The Yogis of Tibet
47. The Yogis of Tibet (2002 Video) 
Documentary
 8
A
glimpse into the lives of yogic masters and a world that has remained
largely hidden and inaccessible. This film is not to be missed by those
on the spiritual path.
 Ashes and Snow
48. Ashes and Snow (2005) 
62 min | Documentary, Drama
 8.2
A dreamlike meditation, poetically revealing some of the most beautiful images ever shot.
 Rivers and Tides
49. Rivers and Tides (2001) 
TV-G | 90 min | Documentary
 8
Where nature’s art and human art intersect.
 A Christmas Carol
50. A Christmas Carol (1951) 
TV-PG | 86 min | Drama, Family, Fantasy
 8.1
Perhaps the best film about awakening the human heart ever made.
 Babette’s Feast
51. Babette’s Feast (1987) 
G | 103 min | Drama
 7.8
 Meetings with Remarkable Men
52. Meetings with Remarkable Men (1979) 
G | 108 min | Biography, Drama
 7.3
A
film about the visionary and mystic George Gurdjieff. While not the
greatest film, the content can still help to convey something of this
great spiritual teacher.
 Cast Away
53. Cast Away (2000) 
PG-13 | 143 min | Adventure, Drama, Romance
 7.8
A journey to the self which lies behind the masks that we wear.
 Life in a Day
54. Life in a Day (2011) 
PG-13 | 95 min | Documentary, Drama
 7.6
Video and images all taken from a single day on Earth from all around the world.
 Harold and Maude
55. Harold and Maude (1971) 
PG | 91 min | Comedy, Drama, Romance
 7.9
A film about a death-obsessed boy who becomes friends with an old lady.
 Amongst White Clouds
56. Amongst White Clouds (2005 Video) 
86 min | Documentary
 7.8
A journey into Zen as practiced by hermits living in China’s Zhongnan Mountain range.
 Happy
57. Happy (2012) 
Not Rated | 76 min | Documentary, Drama, Family
 7.2
An
exploration of what it is that we call “happiness”. What is it that we
are really pursuing in our lives, and will it actually lead to
happiness?
 I Am
58. I Am (III) (2010) 
Not Rated | 78 min | Documentary
 7.5
An exploration of life and search for true meaning in the world.
 Awake: The Life of Yogananda
59. Awake: The Life of Yogananda (2014) 
PG | 87 min | Documentary
 7.3
A documentary about the life and teachings of Yogananda.
 Moving from Emptiness: The Life and Art of a Zen Dude
60. Moving from Emptiness: The Life and Art of a Zen Dude (2014) 
69 min | Documentary, Biography
 8.5
A wonderful insight into the relationship between stillness and creativity.
 Lucy
61. Lucy (I) (2014) 
R | 89 min | Action, Sci-Fi, Thriller
 6.4
Surprisingly this film has a deep symbollic sub-text in spite of its Hollywood style appearance.
 Gandhi
62. Gandhi (1982) 
PG | 191 min | Biography, Drama
 8
A
biographical drama that focuses on the major events in Ghandi’s life.
This film is more historically focused than “spiritual” but you can a
bit of a sense of Ghandi’s depth.
 Cabeza de Vaca
63. Cabeza de Vaca (1991) 
R | 111 min | Adventure, Biography, Drama
 6.9
A Spanish explorer finds his true calling as he is immersed in the indigenous shamanism of the new world.
 As It Is in Heaven
64. As It Is in Heaven (2004) 
Not Rated | 133 min | Comedy, Drama, Music
 7.5
 Mr. Nobody
65. Mr. Nobody (2009) 
R | 141 min | Drama, Fantasy, Romance
 7.8
 Crazy Wisdom: The Life & Times of Chogyam Trungpa Rinpoche
66. Crazy Wisdom: The Life & Times of Chogyam Trungpa Rinpoche (2011) 
Not Rated | 86 min | Documentary
 6.8
 2001: A Space Odyssey
67. 2001: A Space Odyssey (1968) 
G | 149 min | Adventure, Sci-Fi
 8.3
 Blade Runner
68. Blade Runner (1982) 
R | 117 min | Action, Drama, Sci-Fi
 8.1
 Forrest Gump
69. Forrest Gump (1994) 
PG-13 | 142 min | Drama, Romance
 8.8
 Holy Motors
70. Holy Motors (2012) 
Not Rated | 115 min | Drama, Fantasy
 7.1
A
strange and surreal film which conveys the Shakespearean adage “all the
world’s a stage and all the men and women merely players”. When you
take off the masks and let go of your character, who is left?
 Song of the New Earth
71. Song of the New Earth (2014) 
Not Rated | 87 min | Documentary, Biography, Music
 8.3
 Ayurveda: Art of Being
72. Ayurveda: Art of Being (2001) 
Not Rated | 102 min | Documentary
 7.6
A glimpse into the “mother of all systems”, Ayurveda is a way of life, a way to heal, a way to connect to the one source.
 On Yoga the Architecture of Peace
73. On Yoga the Architecture of Peace (2017) 
87 min | Documentary
 7.8
 10 Questions for the Dalai Lama
74. 10 Questions for the Dalai Lama (2006) 
Unrated | 85 min | Documentary
 7.5
 Into the Wild
75. Into the Wild (2007) 
R | 148 min | Adventure, Biography, Drama
 8.1
An existential exploration based on a true story. Superb acting conveys the journey of one person to find meaning in life.
 What the #$*! Do We (K)now!?
76. What the #$*! Do We (K)now!? (2004) 
Not Rated | 109 min | Documentary, Comedy, Drama
 5.3
A
film that challenges the way we see the world. As science pushes into
the nether regions, we come back to the truths that spiritual traditions
knew in the past.
 I Am That I Am: Experience the Teachings of Sri Nisargadatta Maharaj
77. I Am That I Am: Experience the Teachings of Sri Nisargadatta Maharaj (2005 Video) 
157 min | Documentary
 8.6
 A Fortunate Man
78. A Fortunate Man (2018) 
TV-14 | 162 min | Drama, Romance
 7.2
 The Fall
79. The Fall (2006) 
R | 117 min | Adventure, Drama, Fantasy
 7.9
 Westworld
80. Westworld (2016ā€“ ) 
TV-MA | 62 min | Drama, Mystery, Sci-Fi
 8.6
 Yunus Emre
81. Yunus Emre (2015ā€“2016) 
70 min | Biography, History
 8
 Zen
82. Zen (2009) 
127 min | Biography, Drama
 7.4
 One Track Heart: The Story of Krishna Das
83. One Track Heart: The Story of Krishna Das (2012) 
Not Rated | 74 min | Documentary, Biography, Music
 7.1
 The Holy Mountain
84. The Holy Mountain (1973) 
R | 114 min | Adventure, Drama, Fantasy
 7.9
 The Dance of Reality
85. The Dance of Reality (2013) 
Unrated | 133 min | Biography, Drama, Fantasy
 7.5
 Frank Herbert’s Dune: The Lure of Spice
86. Frank Herbert’s Dune: The Lure of Spice (2000 Video) 
26 min | Documentary, Short
 7
 The Midnight Gospel
87. The Midnight Gospel (2020ā€“ ) 
TV-MA | 23 min | Animation, Adventure, Comedy
 8.2
Simply brilliant. It gets progressively better after the first few episodes.
 Avatar: The Last Airbender
88. Avatar: The Last Airbender (2005ā€“2008) 
TV-Y7-FV | 23 min | Animation, Action, Adventure
 9.3
A beautifully made series conveying many deep truths about life, and incorporating ancient wisdom in a way that makes it fun.
 A Beautiful Day in the Neighborhood
89. A Beautiful Day in the Neighborhood (2019) 
PG | 109 min | Biography, Drama
 7.3
A moving drama about the transformative spiritual practices of Fred Rogers.
 Rebel in the Rye
90. Rebel in the Rye (2017) 
PG-13 | 106 min | Biography, Drama, Romance
 6.7
A
film with an unexpectedly Buddhist message. J.D. Salinger confronts his
own ego attachments at the height of his popularity and opts to become
“no one”.
 Leaning Into The Wind
91. Leaning Into The Wind (2017) 
PG | 97 min | Documentary
 6.8
This film lifts the veil of familiarity that shrouds us from the world. Beautiful.
 Becoming Nobody
92. Becoming Nobody (2019) 
PG | 81 min | Documentary
 7.5
Deep wisdom from a great spiritual teacher.
 Soul
93. Soul (2020) 
PG | 100 min | Animation, Adventure, Comedy
 8.1
 Beyond The Visible - Hilma af Klint
94. Beyond The Visible - Hilma af Klint (2019) 
94 min | Documentary, Biography, History
 7.4
 Derek DelGaudio’s In & Of Itself
95. Derek DelGaudio’s In & Of Itself (2020) 
TV-MA | 90 min | Documentary
 8.3
 My Octopus Teacher
96. My Octopus Teacher (2020) 
TV-G | 85 min | Documentary
 8.1
A heart opening film which reveals a consciousness that lives in the natural world and in us.
 My Dinner with Andre
97. My Dinner with Andre (1981) 
PG | 110 min | Comedy, Drama
 7.8
 The Sage of Arunachala
98. The Sage of Arunachala (1992 Video) 
E | Documentary
Inline image
Inline image
Inline image
5) Buddha
Buddha
The
term Buddha means the ā€œawakened oneā€ and represents the founder of
Buddhism. A real person, the Buddha was a former prince who gave up a
lavish lifestyle to find the root of human suffering and discover the
true meaning of life. His story inspires us to remember that as a normal
person who liberated himself from suffering, we can do the same. It is
recommended to take a moment at the beginning of a meditation to imagine
yourself as Buddha with all of his qualities ā€“ open, enlightened and
compassionate.
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12/12/21
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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Anussatiį¹­į¹­hāna Sutta -Anutappiya Sutta
https://www.buddha-vacana.org/sutta/anguttara/06/an06-025.html

AN 6.25 (A iii 312)
Anussatiį¹­į¹­hāna Sutta
ā€” Subjects of recollection ā€”
This sutta defines what are the six subjects of recollection.

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i
English

ā€œchayimāni, bhikkhave, anussatiį¹­į¹­hānāni. katamāni cha?

There are, bhikkhus, these six subjects of recollection. Which six?

idha, bhikkhave, ariyasāvako tathāgataį¹ƒ anussarati: ā€˜itipi so bhagavā arahaį¹ƒ sammāsambuddho, vijjācaraį¹‡asampanno, sugato, lokavidÅ«, anuttaro purisadammasārathi, satthā devamanussānaį¹ƒ, buddho bhagavāā€™ti. yasmiį¹ƒ, bhikkhave, samaye ariyasāvako tathāgataį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā visujjhanti.

Here, bhikkhus, a noble disciple recollects the Tathāgata: ‘Truly, the Fortunate One is an arahant, fully enlightened, accomplished in true knowledge and good conduct, sublime, a knower of the worlds, the supreme trainer of men to be tamed, teacher of devas and humans, awakened, fortunate.’ When, bhikkhus, a noble disciple recollects the Tathāgata, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

ā€œpuna caparaį¹ƒ, bhikkhave, ariyasāvako dhammaį¹ƒ anussarati: ā€˜svākkhāto bhagavatā dhammo sandiį¹­į¹­hiko akāliko ehipassiko opaneyyiko paccattaį¹ƒ veditabbo viĆ±Ć±Å«hÄ«ā€™ti. yasmiį¹ƒ, bhikkhave, samaye ariyasāvako dhammaį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects the Dhamma: ‘The Dhamma is well expounded by the Fortunate One, visible directly, immediate, inviting to come and see, efficient, to be experienced individually by the wise.’ When, bhikkhus, a noble disciple recollects the Dhamma, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

ā€œpuna caparaį¹ƒ, bhikkhave, ariyasāvako saį¹…ghaį¹ƒ anussarati: ā€˜suppaį¹­ipanno bhagavato sāvakaĀ·saį¹…gho, ujuĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho, ƱāyaĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho, sāmÄ«ciĀ·paį¹­ipanno bhagavato sāvakaĀ·saį¹…gho, yadidaį¹ƒ cattāri purisaĀ·yugāni aį¹­į¹­ha purisaĀ·puggalā, esa bhagavato sāvakaĀ·saį¹…gho āhuneyyo, pāhuneyyo, dakkhiį¹‡eyyo, aƱjaliĀ·karaį¹‡Ä«yo, anuttaraį¹ƒ puƱƱakkhettaį¹ƒ lokassāā€™ti. yasmiį¹ƒ, bhikkhave, samaye ariyasāvako saį¹…ghaį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects the Sangha: ‘The Sangha of the Fortunate One’s disciples is practicing well, the Sangha of the Fortunate One’s disciples is practicing straightforwardly, the Sangha of the Fortunate One’s disciples is practicing rightly, the Sangha of the Fortunate One’s disciples is practicing correctly, that is, the four pairs of men, the eight [types of] individuals, this Sangha of the Fortunate One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respectful salutations, the unsurpassed field of merit for the world.’ When, bhikkhus, a noble disciple recollects the Sangha, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mindis just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

ā€œpuna caparaį¹ƒ, bhikkhave, ariyasāvako attano sÄ«lāni anussarati akhaį¹‡įøÄni acchiddāni asabalāni akammāsāni bhujissāni viƱƱuĀ·pĀ·pasatthāni aĀ·parāmaį¹­į¹­hāni samādhiĀ·saį¹ƒvattanikāni. yasmiį¹ƒ, bhikkhave, samaye ariyasāvako sÄ«laį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects his own virtues, which are entire, not defective, unspotted, unblemished, liberating, praised by the wise, without attachment, leading to concentration. When, bhikkhus, a noble disciplerecollects his own virtues, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

ā€œpuna caparaį¹ƒ, bhikkhave, ariyasāvako attano cāgaį¹ƒ anussarati: ā€˜lābhā vata me! suladdhaį¹ƒ vata me! yohaį¹ƒ maccheramalapariyuį¹­į¹­hitāya pajāya vigatamalamaccherena cetasā agāraį¹ƒ ajjhāvasāmi muttacāgo payatapāį¹‡i vossaggarato yācayogo dānasaį¹ƒvibhāgaratoā€™ti. yasmiį¹ƒ, bhikkhave, samaye ariyasāvako attano cāgaį¹ƒ anussarati, nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects his own generosity: ‘Truly, it is a gain for me! Truly, it has been well gained by me that in this generation given to the stain of avarice, I live at home with a mind devoid of the stain of avarice, freely generous, openhanded, delighting in donations, accessible to requests, delighting in giving and sharing.’ When, bhikkhus, a noble disciple recollects his own generosity, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

ā€œpuna caparaį¹ƒ, bhikkhave, ariyasāvako devatā anussarati: ā€˜santi devā cātumahārājikā, santi devā tāvatiį¹ƒsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. yathārÅ«pāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārÅ«pā saddhā saį¹ƒvijjati. yathārÅ«pena sÄ«lena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārÅ«pā sÄ«lā saį¹ƒvijjati. sutena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārÅ«pā sutā saį¹ƒvijjati. cāgena samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārÅ«pā cāgā saį¹ƒvijjati. paƱƱāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārÅ«pā paƱƱā saį¹ƒvijjatÄ«ā€™ā€ ti. ā€œyasmiį¹ƒ, bhikkhave, samaye ariyasāvako attano ca tāsaƱca devatānaį¹ƒ saddhaƱca sÄ«laƱca sutaƱca cāgaƱca paƱƱaƱca anussarati nevassa tasmiį¹ƒ samaye rāgapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na dosapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti, na mohapariyuį¹­į¹­hitaį¹ƒ cittaį¹ƒ hoti; ujugatamevassa tasmiį¹ƒ samaye cittaį¹ƒ hoti, nikkhantaį¹ƒ muttaį¹ƒ vuį¹­į¹­hitaį¹ƒ gedhamhā. ā€˜gedhoā€™ti kho, bhikkhave, paƱcannetaį¹ƒ kāmaguį¹‡Änaį¹ƒ adhivacanaį¹ƒ. idampi kho, bhikkhave, ārammaį¹‡aį¹ƒ karitvā evamidhekacce sattā visujjhanti.

Also, bhikkhus, a noble disciple recollects the devas: ‘There are the devas of the four Maharajas, there are the devas of Tāvatiį¹ƒsa, there are the devas of Yāma, there are the devas of Tusita, there are the devas who delight in creation, there are the devas who control what is created by others, there are the devasof Brahma’s retinue, there are devas higher than those. I have in me the kind of convictionendowed with which, on passing away from here, they reappeared as such. I have in me the kind of virtue endowed with which, on passing away from here, they reappeared as such. I have in me the kind of learning endowed with which, on passing away from here, they reappeared as such. I have in me the kind of generosity endowed with which, on passing away from here, they reappeared as such. I have in me the kind of discernment endowed with which, on passing away from here, they reappeared as such. When, bhikkhus, a noble disciple recollects the conviction, virtue, learning, generosity and discernment in himself as well as in those devas, then at that time his mind is neither under the sway of avidity, nor under the sway of hatred, nor under the sway of delusion. Then his mind is just upright, he has left greed behind, released himself from it, he has emerged from it. ‘Greed’, bhikkhus, is an expression for the five strands of sensuality. Having made this a foundation, some beings get purified in this way.

imāni kho, bhikkhave, cha anussatiį¹­į¹­hānānÄ«ā€ti.

These, bhikkhus, are the six subjects of recollection.

https://www.buddha-vacana.org/sutta/anguttara/06/an06-015.html

AN 6.15 (A iii 294)
Anutappiya Sutta
ā€” Remorseful ā€”
[anutappiya]
Sāriputta explains what makes the difference between a bhikkhu whose death will be remorseful and one whose death will be remorseless.

Note: infoĀ·bubbles on “underdotted” English words

Pāįø·i
English

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

On that occasion, āyasmā Sāriputta addressed the bhikkhus:

ā€“ Āvuso, bhikkhavo ti.
ā€“ Āvuso ti kho te bhikkhÅ« āyasmato sāriputtassa paccassosuį¹ƒ. Āyasmā sāriputto etadavoca:
ā€“ Friends, bhikkhus.
ā€“ Friend, answered the bhikkhus. ĀyasmāSāriputta said:
ā€“ Tathā tathā, āvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā anutappā hoti. KathaƱcāvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā anutappā hoti?

ā€“ The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a remorseful death, to a remorseful demise. And how is it, friends, that the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseful death, to a remorseful demise?

Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataį¹ƒ anuyutto; bhassārāmo hoti bhassarato bhassārāmataį¹ƒ anuyutto; niddārāmo hoti niddārato niddārāmataį¹ƒ anuyutto; saį¹…gaį¹‡ikārāmo hoti saį¹…gaį¹‡ikarato saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; saį¹ƒsaggārāmo hoti saį¹ƒsaggarato saį¹ƒsaggārāmataį¹ƒ anuyutto; papaƱcārāmo hoti papaƱcarato papaƱcārāmataį¹ƒ anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā anutappā hoti. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu sakkāyābhirato na pahāsi sakkāyaį¹ƒ sammā dukkhassa antakiriyāyaā€™.

Here, friends, a bhikkhu delights in activities, he is devoted to activities, he is given to delight in activities; he delights in talking, he is devoted to talking, he is given to delight in talking; he delights in sleep, he is devoted to sleep, he is given to delight in sleep; he delights in socialization, he is devoted to socialization, he is given to delight in socialization; he delights in contact, he is devoted to contact, he is given to delight in contact; he delights in papaƱca, he is devoted to papaƱca, he is given to delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseful death, to a remorseful demise. This is called, friends: ‘a bhikkhu who delights in personality, who does not abandon personality to rightly make an end to dukkha’.

Tathā tathāvuso, bhikkhu vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā ananutappā hoti. KathaƱcāvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā ananutappā hoti?

The more, friends, a bhikkhu abides in such a way, the more his abiding leads him to a remorseless death, to a remorseless demise. And how is it, friends, that the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseless death, to a remorseless demise?

Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataį¹ƒ anuyutto; na bhassārāmo hoti na bhassarato na bhassārāmataį¹ƒ anuyutto; na niddārāmo hoti na niddārato niddārāmataį¹ƒ anuyutto; na saį¹…gaį¹‡ikārāmo hoti na saį¹…gaį¹‡ikarato na saį¹…gaį¹‡ikārāmataį¹ƒ anuyutto; na saį¹ƒsaggārāmo hoti na saį¹ƒsaggarato na saį¹ƒsaggārāmataį¹ƒ anuyutto; na papaƱcārāmo hoti na papaƱcarato na papaƱcārāmataį¹ƒ anuyutto. Evaį¹ƒ kho, āvuso, bhikkhu tathā tathā vihāraį¹ƒ kappeti yathā yathāssa vihāraį¹ƒ kappayato kālakiriyā ananutappā hoti. Ayaį¹ƒ vuccatāvuso: ā€˜bhikkhu nibbānābhirato pajahāsi sakkāyaį¹ƒ sammā dukkhassa antakiriyāyāā€™ ti.

Here, friends, a bhikkhu does not delight in activities, he is not devoted to activities, he is not given to delight in activities; he does not delight in talking, he is not devoted to talking, he is not given to delight in talking; he does not delight in sleep, he is not devoted to sleep, he is not given to delight in sleep; he does not delight in socialization, he is not devoted to socialization, he is not given to delight in socialization; he does not delight in contact, he is not devoted to contact, he is not given to delight in contact; he does not delight in papaƱca, he is not devoted to papaƱca, he is not given to delight in papaƱca. Thus, friends, the more a bhikkhu abides in such a way, the more his abiding leads him to a remorseless death, to a remorseless demise. This is called, friends: ‘a bhikkhu who delights in Nibbāna, who abandons personality to rightly make an end to dukkha’.

Yo papaƱcamanuyutto, papaƱcābhirato mago;
VirādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaraį¹ƒ.
Yo ca papaƱcaį¹ƒ hitvāna, nippapaƱcapade rato;
ĀrādhayÄ« so nibbānaį¹ƒ, yogakkhemaį¹ƒ anuttaran ti.

The fool, given to papaƱca, delighting in papaƱca,
Misses Nibbāna, the ultimate security from attachments.
One who delights in the destruction of papaƱca, in non-papaƱca
Attains Nibbāna, the ultimate security from attachments.

Virus has made BJPs politics defensive

Virus has made BJPs politics defensive
By ARCHANA MASIH

Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.

‘Virus has made BJP’s politics defensive’

‘Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.’

But again the fraud EVMs will select them. 99.9% All Awakened Aboriginal societies will give them just 0.1% votes if Ballot Papers are used as followed by majority of democratic countries of the world.

Accordings to the University of Singapore survey/review based on 131 countries.
From June 18, world is 100% free and happy from December 8th.

So wear smiles not masks.

Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.

Angelique Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily Report

Angelique Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily Report
Dr. Angelique Coetzee, the person who first brought attention to a new COVID-19 variant, Omicron, says the symptoms are ā€œunusual but mildā€ in otherwise healthy patients. The health expert believes that it is not time to panic as some have questioned

Angelique Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says Panicking Is Unecessary And Symptoms Are Mild But Unusual

Dr. Angelique Coetzee, the person who first brought attention to a new COVID-19 variant, Omicron, says the symptoms are ā€œunusual but mildā€ in otherwise healthy patients.

The health expert believes that it is not time to panic as some have questioned the need to put travel bans in place.

Dr. Angelique Coetzee worries about those groups

Coetzee, who has a private practice in South Africaā€™s capital, Pretoria, remains worried about complications for two groups ā€” the elderly and unvaccinated.

Patients with comorbidities such as diabetes or heart disease are those that keep her up at night. She stated: ā€œWhat we have to worry about now is that when older, unvaccinated people are infected with the new variant, and if they are not vaccinated, we are going to see many people with a severe [form of the] disease.ā€

The health expert has practiced medicine for 30 years and is the chair of the South African Medical Association (SAMA).

Coetzee talks about odd symptoms in patients with new COVID-19 virus variant

The odd symptoms that she spotted include extreme fatigue and a very high pulse rate. However, a loss of sense of taste and smell, a usual marker for the virus, was not present in those patients.

On November 18, she reached out to South Africaā€™s vaccine advisory committee after four family members tested positive for the virus with the new symptoms.

In an interview with The Telegraph, Coetzee revealed: ā€œTheir symptoms were so different and so mild from those I had treated before.ā€

Since that initial contact with the committee, close to 30 of her patients tested positive and showed symptoms linked to the Omicron variant. Most of those patients are young men, and half of them are unvaccinated.

Coetzee elaborated: ā€œIt presents mild disease with symptoms being sore muscles and tiredness for a day or two not feeling well. So far, we have detected that those infected do not suffer the loss of taste or smell. They might have a slight cough. There are no prominent symptoms. Of those infected, some are currently being treated at home.ā€

The doctor brought up the case of a six-year-old girl that had her doing some thinking. She explained: ā€œ[the girl] had a temperature and a very high pulse rate, and I wondered if I should admit her. But when I followed up two days later, she was so much better.ā€

‘Virus has made BJP’s politics defensive’ - Rediff.com …
Search domain m.rediff.comhttps://m.rediff.com
ā€ŗ news ā€ŗ interview ā€ŗ badri-narayan-virus-has-made-bjps-politics-defensive ā€ŗ 20210607.htm
The coronavirus has disturbed the BJP’s politics. It has made BJP’s politics defensive. The election is still some time away and they have started working on the recovery of their image and their …

RSS favours paper ballots, EVMs subjected to public scrutiny

RSS favours paper ballots, EVMs subjected to public scrutiny
Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subje

RSS favours paper ballots, EVMs subjected to public scrutiny

Joining the controversy regarding the reliablity of Electronic Voting Machines (EVMs) which have been questioned by political parties, the RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subject EVMs to public scrutiny whether these gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till date an absolutely tamper-proof machine had not been invented and credibility of any system depends on ‘transparency, verifiability and trustworthiness’ than on blind and atavistic faith in its infallibility. The issue is not a ‘private affair’ and it involves the future of India. Even if the EVMs were genuine, there was no reason for the EC to be touchy about it, the paper commented. The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter. There were flaws like booth capturing, rigging, bogus voting, tampering and ballot paper snatching in the ballot paper system of polling leading the country to switch over to the EVMs and all these problems were relevant in EVMs too. Rigging was possible even at the counting stage. What made the ballot papers voter-friendly was that all aberrations were taking place before the public eye and hence open for corrections whereas the manipulations in the EVMs is entirely in the hands of powers that be and the political appointees manning the sytem, the paper commented. The EVM has only one advantage — ’speed’ but that advantage has been undermined by the staggered polls at times spread over three to four months. ‘’This has already killed the fun of the election process,'’ the paper noted. Of the dozen General Elections held in the country, only two were through the EVMs and instead of rationally addressing the doubts aired by reputed institutions and experts the Government has resorted to silence its critics by ‘intimidation and arrests on false charges’, the paper observed, recalling the arrest of Hyederabad-based technocrat Hari Prasad by the Mumbai Police. Prasad’s research has proved that the EVMs were ‘vulnerable to fraud’. The authorities want to send a message that anybody who challenges the EC runs the risk of persecution and harassment, the RSS observed. Most countries around the world looked at the EVMs with suspicion and countries like the Netherlands, Italy, Germany and Ireland had all reverted back to paper ballots shunning EVMs because they were ‘easy to falsify, risked eavesdropping and lacked transparency’. Democracy is too precious to be handed over to whims or an opaque establishment and network of unsafe gizmos. ‘’For the health of Indian democracy it is better to return to tried and tested methods or else elections in future can turn out to be a farce,'’ the editorial said.

– (UNI) — 28DI28.xml

Virus has made BJPs politics defensive

Virus has made BJPs politics defensive
By ARCHANA MASIH

Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.

While ‘Virus has made BJP’s politics defensive’

‘Someone who has lost a dear one to Covid; that person is not going to forget and will not vote for the BJP.’

But the Mad šŸ˜” Murderer of democratic institutions (Modi) says that the EVMs are in his āœ‹ šŸ™Œ hands as he is remotely controlled by chitpavan brahmin foreigners kicked out from Bene Israel, Tibet, Africa, Eastern Europe, western Germany, South Russia, Western Europe, Hungary Rowdy Swayam Sevaks (RSS). They are just 0.1% of the population taking 99.9% All Awakened Aboriginal Societies for a nice ride. They are intolerant, violent, practising hatred, anger, jealousy, delusion, stupidity who are number one terrorists of the world.

Today they are comfortable with the fraud EVMs.

The influence of the Sangh will ensure that the BJP (Bevakoof Jhoothe Psychopaths) remains a strong political force in times to come.

Sangh is Reshaping Prabuddha Bharatian Democracy.

Stealth Shadowy hindutva politics is trying its best to be more influential in the future.

But the majority aboriginal societies will not allow it to happen as ‘Covid crisis is biggest worry for BJP’

The RSS gained in strength under the BJP government.
It has changed in the last 7 years.

The RSS has maintained that they have been at a loss whenever a BJP government has been in power because their cadres become power-centered. This is the RSS’ self criticism of its own self.

But having a BJP government has made the image of the RSS more powerful. The BJP’s core strength comes from the Sangh.

It has brought them media support and support from a wider section of society which they did not have in the past.

The NGOs and allied organisations run by the Sangh have got a boost. As a result, their ideology has found a larger canvas and wider reach. All because of the tampering of the fraud EVMs to gain the Master Key šŸ”‘.
The BJP used the Fraud EVMs as mobilisation politics.

They want to impact the graves and cremations along the banks and in the river have on the UP election next year apart from the fraud EVMs.

Though the coronavirus/omicron has disturbed the BJP’s politics. It has made BJP’s politics defensive. The election is still some time away and they have started working on the recovery of their image and their losses of course with the fraud EVMs.

Yet there are some losses that cannot be recovered, like someone who has lost a dear one to Covid. That person is not going to forget and will not vote for them.

The Opposition can use this to its advantage and stand up against the BJP by unitedly demanding for the elections to be conducted through Ballot papers. The Opposition must expose the BJP’s failures and fanning people’s anger, but they must translate this into votes at the polling booth through Ballot papers. If this doesnā€™t happen they must boycott the elections till they are conducted with ballot papers.

I think the Opposition needs much more ground mobilisation if it wants to preserve people’s anger till UP election time. And get ready for the Lok Sabha elections.

A mahayagya to pray for those who succumbed to COVID-19 in Varanasi, June 6, 2021. Photograph: PTI.

There is no future of stealth shadowy hindutva politics
and this is not going to change Prabuddha Bharat.

Hindutva politics is not expanding its reach. It is not going to be more influential in the future. Hindutva consciousness, which is negotiated and moderated by the Sangh, will not grow.

It will not translate into votes but it will have an impact with the fraud EVMs with the BJP’s political influence with 100%.

If they include more and more diverse groups within their fold they will not leave any space for the rest.

A thousand cuts: The great Karnataka corruption story

A thousand cuts: The great Karnataka corruption story
Last month, Karnataka watched in awe as Anti-Corruption Bureau (ACB) sleuths pulled cash out of a PVC pipe in the house of a junior engineer in the Public Works Department in Kalaburagi. Public money down the drain, indeed. But something more unprece

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ą¤Ŗą¤‚ą¤œą¤¾ą¤¬ ą¤®ą„‡ą¤‚ ą¤¶ą„ą¤°ą„‚ ą¤¹ą„ą¤† ą¤œą¤Øą¤—ą¤£ą¤Øą¤¾ ą¤®ą„‡ą¤‚ ą¤¬ą„Œą¤¦ą„ą¤§ ą¤²ą¤æą¤–ą„‹ą¤‚ ą¤…ą¤­ą¤æą¤Æą¤¾ą¤Ø, Adv. Charnjit Powari ą¤øą„‡ ą¤–ą¤¾ą¤ø ą¤øą¤‚ą¤µą¤¾ą¤¦ Punjab Buddhism
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