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𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022 Saḷāyatanavibhaṅga Sutta — An analysis of the senses — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022

Saḷāyatanavibhaṅga Sutta
— An analysis of the senses —

All Societies to Attain Final Goal
Do Good!
Grow Vegetable & Fruit Food!
Purify Mind !
Be Kind!


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Practice & propagate from Kushinara Nibbana Bhumi Pagoda
sarvajan.ambedkar.org

to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.

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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
AN 3.67 ( A i 193 )
Sāḷha Sutta
— To Sāḷha —

English

The advice given here is very similar to that given to the Kalamas.

Thus I heard:

On
one occasion the venerable Nandaka was living at Savatthi in the
Eastern Monastery, Migara’s Mother’s Palace. Then Migara’s grandson,
Salha, and Pekhuniya’s grandson, Rohana, went to the venerable Nandaka,
and after salutation they sat down at one side. When they had done so
the venerable Nandaka said to Migara’s grandson Salha:
Come,
Salha, do not be satisfied with hearsay or with tradition or with
legendary lore or with what has come down in scriptures or with
conjecture or with logical inference or with weighing evidence or with a
liking for a view after pondering it or with someone else’s ability or
with the thought ‘The monk is our teacher.’ When you know in yourself
‘These things are unprofitable, these things are liable to censure,
these things are condemned by the wise, these things, being adopted and
put into effect, lead to harm and suffering,’ then you should abandon
them.

What do you think? Is there greed?

— Yes, venerable sir.


Covetousness is the meaning of that, I say. Through greed a covetous
man kills breathing things, takes what is not given, commits adultery,
and utters falsehood, and he gets another to do likewise. Will that be
long for his harm and suffering?

— Yes, venerable sir.

— What do you think, is there hate?

— Yes, venerable sir.


Ill-will is the meaning of that, I say. Through hate a malevolent man
kills breathing things, takes what is not given, commits adultery, and
utters falsehood, and he gets another to do likewise. Will that be long
for his harm and suffering?

— Yes, venerable sir.

— What do you think? Is there delusion?

— Yes, venerable sir.


Ignorance is the meaning of that, I say. Through ignorance a deluded
man kills breathing things, takes what is not given, commits adultery,
and utters falsehood, and he gets another to do likewise. Will that be
long for his harm and suffering?

— Yes, venerable sir.

— What do you think? Are these things profitable or unprofitable?

— Akusalā, bhante.

— Unprofitable, venerable sir.

— Reprehensible or blameless?

— Reprehensible, venerable sir.

— Condemned or commended by the wise?

— Condemned by the wise, venerable sir.


Being adopted and put into effect, do they lead to harm and suffering,
or do they not, or how does it appear to you in this case?

— Being adopted and put into effect, venerable sir, they lead to harm and suffering. So it appears in this case.


Now that was the reason why I told you ‘Come, Salha, do not be
satisfied with hearsay or with tradition or with legendary lore or with
what has come down in scriptures or with conjecture or with logical
inference or with weighing evidence or with a liking for a view after
pondering it or with someone else’s ability or with the thought ‘The
monk is our teacher.’ When you know in yourself ‘These things are
unprofitable, these things are liable to censure, these things are
condemned by the wise, these things, being adopted and put into effect,
lead to harm and suffering,’ then you should abandon them.’

Come,
Salha, do not be satisfied with hearsay or with tradition or with
legendary lore or with what has come down in scriptures or with
conjecture or with logical inference or with weighing evidence or with a
liking for a view after pondering it or with someone else’s ability or
with the thought ‘The monk is our teacher.’ When you know in yourself
‘These things are profitable,these things are blameless, these things
are commended by the wise, these things, being adopted and put into
effect, lead to welfare and happiness,’ then you should practice them
and abide in them.

What do you think? Is there non-greed?

— Yes, venerable sir.


Un·covetousness is the meaning of that, I say. Through non-greed an
uncovetous man does not kill breathing things or take what is not given
or commit adultery or utter falsehood, and he gets another to do
likewise. Will that be long for his welfare and happiness?

— What do you think? Is there non-hate?

— Yes, venerable sir.


Non ill-will is the meaning of that, I say. Through non ill-will an
unmalevolent man does not kill breathing things or take what is not
given or commit adultery or utter falsehood, and he gets another to do
likewise. Will that be long for his welfare and happiness?

— Profitable, venerable sir.

— Reprehensible or blameless?

— Blameless, venerable sir.

— Condemned or commended by the wise?

— Commended by the wise, venerable sir.


Being adopted and put into effect, do they lead to welfare and
happiness, or do they not, or how does it appear to you in this case?

— Yes, venerable sir.

— What do you think? Is there non-delusion?

— Yes, venerable sir.


True knowledge is the meaning of that, I say. Through non-delusion a
man with true knowledge does not kill breathing things or take what is
not given or commit adultery or utter falsehood, and he gets another to
do likewise. Will that be long for his welfare and happiness?

— What do you think? Are these things profitable or unprofitable

— Being adopted and put into effect, venerable sir, they lead to welfare and happiness. So it appears to us in this case.


Now that was the reason why I told you ‘Come, Salha, do not be
satisfied with hearsay or with tradition or with legendary lore or with
what has come down in scriptures or with conjecture or with logical
inference or with weighing evidence or with a liking for a view after
pondering it or with someone else’s ability or with the thought ‘The
monk is our teacher.’ When you know in yourself “These things are
profitable, these things are blameless, these things are commended by
the wise, these things, being adopted and put into effect, lead to
welfare and happiness,” then you should practice them and abide in
them’.

Now
a disciple who is ennobled, who has rid himself in this way of
covetousness and ill-will, is undeluded, understanding thoroughly,
[consistantly] mindful, abides with his heart imbued with
loving-kindness extending over one quarter, likewise the second quarter,
likewise the third quarter, likewise the fourth quarter, and so above,
below, around, and everywhere, and to all as to himself; he abides with
his heart abundant, exalted, measureless in loving-kindness without
hostility or ill-will extending over the all-encompassing world. He
abides with his heart imbued with compassion extending over one quarter,
likewise the second quarter, likewise the third quarter, likewise the
fourth quarter, and so above, below, around, and everywhere, and to all
as to himself; he abides with his heart abundant, exalted, measureless
in compassion without hostility or ill-will extending over the
all-encompassing world. He abides with his heart imbued with gladness
extending over one quarter, likewise the second quarter, likewise the
third quarter, likewise the fourth quarter, and so above, below, around,
and everywhere, and to all as to himself; he abides with his heart
abundant, exalted, measureless in gladness without hostility or ill-will
extending over the all-encompassing world. He abides with his heart
imbued with equanimity extending over one quarter, likewise the second
quarter, likewise the third quarter, likewise the fourth quarter, and so
above, below, around, and everywhere, and to all as to himself; he
abides with his heart abundant, exalted, measureless in equanimity
without hostility or ill-will extending over the all-encompassing world.

So
evaṃ pajānāti: ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa
saññāgatassa uttari nissaraṇa’nti. Tassa evaṃ jānato evaṃ passato
kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi
cittaṃ vimuccati; vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti,
vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

Now
he understands [this state of contemplation] in this way: ‘There is
this. There is what has been abandoned. There is a superior goal. And
there is an ultimate escape from this whole field of perception.’ When
he knows and sees in this way, his heart is liberated from the taint of
sensual desire, his heart is liberated from the taint of being, and his
heart is liberated from the taint of ignorance. When liberated, there
comes thereafter the knowledge that it is liberated. He knows that birth
is ended, that the Divine Life has been lived out, that what had to be
done is done, and that there is no more of this to come.

So
evaṃ pajānāti: ‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi,
iccetaṃ kusalaṃ; ahu pubbe doso, tadahu akusalaṃ, so etarahi natthi,
iccetaṃ kusalaṃ; ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi,
iccetaṃ kusala’nti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto
sukhappaṭisaṃvedī brahmabhūtena attanā viharatī ti
.

He
understands thus: ‘Formerly there was greed which was bad, and now
there is none, which is good. Formerly there was hate, which was bad,
and now there is none, which is good. Formerly there was delusion, which
was bad, and now there is none, which is good.’ So here and now in this
very life he is parched no more, his fires of greed, hate and delusion
are extinguished and cooled out; experiencing bliss, he abides divinely
pure in himself.

Pāḷi

Evaṃ me sutaṃ:
Ekaṃ
samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako
tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā
ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā
nandako etadavoca:
Etha
tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā
piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā
diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā
tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā
sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya
dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.
Taṃ kiṃ maññatha, sāḷhā, atthi lobho ti?
— Evaṃ, bhante.

‘Abhijjhā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ,
sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi
gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti
dīgharattaṃ ahitāya dukkhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, atthi doso ti?
— Evaṃ, bhante.

‘Byāpādo’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā,
byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati,
musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ
ahitāya dukkhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, atthi moho ti?
— Evaṃ, bhante.

‘Avijjā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā,
avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati,
musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ
ahitāya dukkhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā ti?
— Sāvajjā vā anavajjā vā ti?
— Sāvajjā, bhante.
— Viññugarahitā vā viññuppasatthā vā ti?
— Viññugarahitā, bhante.
— Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
— Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī ti.

Iti kho, sāḷhā, yaṃ taṃ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā
paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā
nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā
bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, sāḷhā, attanāva
jāneyyātha: ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā
viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya
saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ
idametaṃ paṭicca vuttaṃ.
Etha
tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā
piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā
diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā
tumhe, sāḷhā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā
anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya
sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
Taṃ kiṃ maññatha, sāḷhā, atthi alobho ti?
— Evaṃ, bhante.

‘Anabhijjhā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ,
sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ
gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti
dīgharattaṃ hitāya sukhāyā ti?
— Evaṃ, bhante.
— Yes, venerable sir.
— Taṃ kiṃ maññatha, sāḷhā, atthi adoso ti?
— Evaṃ, bhante.

‘Abyāpādo’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ,
sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na
paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti,
yaṃ sa hoti dīgharattaṃ hitāya sukhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, atthi amoho ti?
— Evaṃ, bhante.

‘Vijjā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā,
vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati,
na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti
dīgharattaṃ hitāya sukhāyā ti?
— Evaṃ, bhante
— Yes, venerable sir.
— Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā ti?
?
— Kusalā, bhante.
— Sāvajjā vā anavajjā vā ti?
— Anavajjā, bhante.
— Viññugarahitā vā viññuppasatthā vā ti?
— Viññuppasatthā, bhante.
— Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
— Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī ti.

Iti kho, sāḷhā, yaṃ taṃ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā
paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā
nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā
bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, sāḷhā, attanāva
jāneyyātha: ime dhammā kusalā, ime dhammā anavajjā, ime dhammā
viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya
saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ
taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
Sa
kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho
sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,
tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ
sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.


The meanings of greed, hate & delusion. Ven. Nandaka reuses the teaching from Kalama Sutta.http://myanmarsutta.net/


https://www.youtube.com/watch?v=mjyLeiLeQh8

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    Manusmriti ሐሰት በእኛ Arya samaj

    መጥፎ የነበረው ስግብግብነት, ጥላቻ, ማታለልን, ነበረ, እና አሁን ከእንግዲህ ወዲህ, ስግብግብነት, ጥላቻ እና
    የመታለያ የእርሱ እሳት አይጠፋም & ውጭ የቀዘቀዘ ነው ሕዝባቸውም ነው በዚህ በጣም ሕይወት ውስጥ እዚህ እና
    አሁን good.So ነው ይህም ማንም የለም; በመቃጠያ, በራሱ መለኮታዊ ንጹሕ ይኖራል.

  • 11) Classical Arabic-اللغة العربية الفصحى

  • آرياساماي مقابل العلوم Manusmriti مفضوح

    كان هناك الجشع والكراهية، الوهم، الذي كان سيئا، والآن هناك لا شيء، وهو
    good.So هنا والآن في هذه الحياة ذاتها وهو تعاني من نقص المياه لا أكثر،
    وانطفأت الحرائق له من الجشع والكراهية والوهم ويبرد بها؛ تعاني النعيم،
    وقال انه يلتزم النقي إلهيا في نفسه.

  • 12) Classical Armenian-դասական հայերեն,Arya
    Samaj vs Science Manusmriti Debunked

    Եղել է ագահություն, ատելություն, մոլորություն, ինչը վատն էր, եւ այժմ չկա
    մեկը, որը լավ է: Բշտիկ զգալով, նա ինքն է մնում ինքնուրույն մաքուր:





  • 13) Classical Assamese-ধ্ৰুপদী অসমীয়া
    আৰ্য
    সমাজ বনাম বিজ্ঞান মনুস্মৃতি প্ৰত্যাখ্যান লোভ, ঘৃণা, ভ্ৰান্তি আছিল, যিটো
    বেয়া আছিল, আৰু এতিয়া একো নাই, যিটো ভাল। গতিকে ইয়াত আৰু এতিয়া এই
    জীৱনতে তেওঁ আৰু শুকান নহয়, তেওঁৰ লোভ, ঘৃণা আৰু ভ্ৰমৰ জুই নিৰ্বাপিত হয়
    আৰু শীতল হয়; আনন্দঅনুভৱ কৰি, তেওঁ নিজকে ঈশ্বৰীয়ভাৱে শুদ্ধভাৱে পালন
    কৰে।


  • 14) Classical Azerbaijani- Klassik Azərbaycan,
    Elm
    Manusmriti debunked vs Arya Samaj

    pis idi xəsislik, nifrət, aldanma, var idi, və indi o, heç bir daha,
    xəsislik, nifrət və aldanma onun yanğın söndürülüb və həyata soyudulur
    qurumuş bu çox həyatda burada və indi good.So deyil heç biri var; bliss
    yaşayır, o, özü ilə Allahın təmiz qalır.


    15) Classical Basque- Euskal klasikoa,Arya
    samaj vs Zientzia Manusmriti gezurtatu

    Ez zegoen gutizia, gorrotoa, delusion, eta hori txarra zen, eta orain ez
    dago bat ere, hau da good.So hemen & orain hau oso bizia zuen
    parched da, ez gehiago, bere gutizia, gorrotoa eta delusion suteak
    itzali eta hozten out ari da; zorion bizi du, jainkozki berak hutsa
    egoiten zen.




    16) Classical Belarusian-Класічная беларуская,Arya
    Samaj супраць Навука Manusmriti развянуешся

    Быў прагнасць, ненавіджу, зман, якая была дрэнна, і цяпер няма
    ніводнага, што good.So тут і цяпер у гэтым жыцці ён прагаварыўся не
    больш, яго пажары прагнасці, нянавісць і памылкі патушаны і астуджаюць;
    Адчувае асалоды Bliss, ён шчыра чысты ў сабе.



    17) Classical Bengali-ক্লাসিক্যাল বাংলা,আর্য
    সমাজ বনাম বিজ্ঞান মনুষ্যম্রিটি বিতর্কিত

    লোভ, ঘৃণা, বিভ্রান্তি, যা খারাপ ছিল, এবং এখন কেউ নেই, যা ভাল। তাই এখানে
    এবং এখন এই জীবনে তিনি আর কিছু না, লোভের আগুন, ঘৃণা ও বিভ্রমটি নির্বাণ
    করা হয়; আনন্দের অভিজ্ঞতা, তিনি নিজেকে নিজে বিশুদ্ধ বিশুদ্ধ পালন করেন।

    18) Classical Bosnian-Klasični bosanski,Arya
    Samaj vs Science Manusmriti opovrgnuta

    Bilo je pohlepa, mržnja, zabluda, što je bilo loše, i sada je nema, što
    je good.So ovdje i sada u ovom životu on se osušila više nema, njegov
    požara pohlepe, mržnje i zablude se gase i hlade se; doživljava
    blaženstvo, on boravi božanski čista u sebi.

    19) Classical Bulgaria- Класически българск,Аря
    Самадж срещу науката Manusmriti Debunked

    Имаше алчност, омраза, заблуда, което е лошо, и сега няма такава, която е
    good.So тук и сега в този много живот той е пресъхнало не повече,
    неговите пожари на алчност, омраза и заблуда се погасява и охлаждат се;
    изпитва блаженство, той пребъдва божествено чист в себе си.

    • 20) Classical Catalan-Català clàssic Arya
      Samaj vs Ciència Manusmriti desemmascarada

      No era la cobdícia, l’odi, l’engany, que era dolent, i ara no n’hi ha
      cap, que és good.So aquí i ara en aquesta mateixa vida que es resseca no
      més, els seus focs de la cobdícia, l’odi i l’engany s’extingeixen i es
      van refredar a terme; gaudint de la felicitat, que roman divinament pur
      en si mateix.

    • 21) Classical Cebuano-Klase sa SugboArya
      samaj batok Science Manusmriti-ang sayop

      Adunay kahakog, pagdumot, limbong, nga daotan, ug karon walay bisan
      kinsa, nga mao ang good.So dinhi & karon niining kinabuhi kaayo siya
      nga sinanglag wala na, ang iyang mga sunog sa kahakog, pagdumot &
      limbong nga mapalong & cooled sa; nakasinati og kalipay, siya
      magpabilin sa Diyos putli sa iyang kaugalingon.

    • ,
    • 22) Classical Chichewa-Chikale cha Chichewa,Arya
      samaj vs Science Manusmriti Debunked

      Panali dyera, chidani, chinyengo, amene anali oipa, & tsopano
      palibe, ndiwo good.So pano & tsopano m’moyo uno kwambiri iye louma
      kenanso, moto wake wa dyera, chidani & chinyengo ndi chimatha &
      utakhazikika kunja; akukumana mtendere, iye amakhala Mulungu oyera
      yekha.

    •  
      23) Classical Chinese (Simplified)-古典中文(简体),Arya Samaj VS Science Manusmriti被揭穿了

      有贪婪,讨厌,妄想,这很糟糕,现在没有,这很好。所以在这里和现在在这个非常生命中,他没有更多,他的贪婪,讨厌和妄想的火灾熄灭并冷却了;经历幸福,他在自己身上遵守纯洁。

    • 24) Classical Chinese (Traditional)-古典中文(繁體),Arya Samaj VS Science Manusmriti被揭穿了

      有貪婪,討厭,妄想,這很糟糕,現在沒有,這很好。所以在這里和現在在這個非常生命中,他沒有更多,他的貪婪,討厭和妄想的火災熄滅並冷卻了;經歷幸福,他在自己身上遵守純潔。

    • 25) Classical Corsican-Corsa Corsicana,Aria
      Samaj Vs Scienza Manusmriti Debunked

      Ci mancava, Odome, Delusion, chì hè statava bè, & ora in questa
      MOMUDA S’INTRAZZA DELLA Micca vita, i fece di avion è Delusione è
      incaricate è chjarosi; sperimentendu beata, parte di divinamente pura in
      ellu stessu.

    • 26) Classical Croatian-Klasična hrvatska,Arya
      Samaj vs znanost Manusmriti razotkrili

      Bilo je pohlepa, mržnja, zabluda, što je loše, i sad je nema, što je
      good.So ovdje i sada u ovom životu on se osuši nema više, njegovi požari
      pohlepe, mržnje i obmane ugase i hladi se, doživljava blaženstvo, on
      ostaje božanski čista u sebi.

    • 27) Classical Czech-Klasická čeština
      Arya Samaj vs Science Manusmriti odhalena

      Tam byl chamtivost, nenávist, blud, který byl špatný, a teď tam není
      nikdo, což je good.So zde a nyní v tomto životě, že se vyprahlou nic
      víc, jeho ohně chtivosti, nenávisti a zaslepenosti jsou uhašeny a
      chlazené ven; zažívá štěstí, že zůstává božsky čistý v sobě.

  •  

    28) Classical Danish-Klassisk dansk,Klassisk dansk,Arya
    Samaj vs Science Manusmriti debunked

    Der var grådighed, had, vrangforestillinger, som var dårlig, og nu er
    der ingen, der er good.So her & nu i meget dette liv, han er
    udtørret ikke mere, er hans brande af grådighed, had og
    vrangforestillinger slukket & afkølet ud; oplever lyksalighed,
    overholder han guddommeligt ren i sig selv.

  • 29) Classical Dutch- Klassiek Nederlands,
    Arya Samaj versus Wetenschap Manusmriti ontkracht

    Er was hebzucht, haat, waan, die slecht was, en nu is er geen, dat is
    good.So hier en nu in dit leven is hij uitgedroogd niet meer, zijn vuur
    van hebzucht, haat en begoocheling zijn gedoofd en gekoeld uit; het
    ervaren van gelukzaligheid, blijft hij goddelijk zuiver in zichzelf.

  • 30) Classical English,Roman,Arya
    Samaj vs Science Manusmriti Debunked

    There was Greed, Hate, Delusion, Which Bath, & Now There is None,
    Which is Good.So Here & Now in this Very Life He is Parched No More,
    His Fires of Greed, Hate & Delusion Are Extinguished & Cooled
    Out; Experience Bliss, Hey Abides Divinely Pure in Himself.

  • 31) Classical Esperanto-Klasika Esperanto,Arya
    Samaj vs Scienco Manusmriti senkreditigis

    Ekzistis avido, malamo, iluzio, Kiu estis malbona, kaj nun ne ekzistas,
    good.So-kiu estas tie kaj nun en la nuna vivo li ne plu rostitajn, liaj
    fajroj de avido, malamo kaj iluzio estas estingita kaj malvarmiĝis el ;
    spertante feliĉego, li restas die pura en li mem

  • 32) Classical Estonian- klassikaline eesti keel,Arya
    Samaj vs Science Manusmriti Debunked

    Seal oli ahnus, viha, meelepetted, mis oli halb, ja nüüd ei ole kedagi,
    good.So-, mis on siin ja praegu selles väga elu ta enam kõrbenud, tema
    tulekahjude ahnus, viha ja meelepete on lõppenud ja jahutati välja ;
    kogevad õndsus, ta järgib jumalikult puhtad ise.



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