Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊♂️ to Attain NIBBĀNA the Eternal Bliss.
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08/23/22
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LESSON 4535 Thu 25 Aug 2022
MISSION BENEVOLENT UNIVERSE
WE WERE BENEVOLENT AWAKENED ONES
WE ARE BENEVOLENT AWAKENED ONES
WE CONTINUE TO BE BENEVOLENT AWAKENED ONES
Awakening and NIBBĀNA
Nala and Damayanti: Raja Ravi Varma,
Awakening and NIBBĀNA
JC PURE INSPIRATION to Attain NIBBĀNA the Eternal Bliss and for free birds 🐦 🦢 🦅 to grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝
vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑
🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒
23) Classical Benevolent Catalan-Català clàssic
24) Classical Benevolent Cebuano-Klase sa Sugbo,
25) Classical Benevolent Chichewa-Chikale cha Chichewa,
26) Classical Benevolent Chinese (Simplified)-古典中文（简体）,
27) Classical Benevolent Chinese (Traditional)-古典中文（繁體）,
28) Classical Benevolent Corsican-Corsa Corsicana,
29) Classical Benevolent Croatian-Klasična hrvatska,
30)Classical Benevolent Czech-Klasická čeština
Nala and Damayanti: Raja Ravi Varma, via Wikimedia Commons
Kshatriya
kings and princes in the Hindu epic Mahabharata (circa 400BC) not only
enjoyed a rich variety of food, including meat and alcoholic drinks; two
of them – Nala and Bhima – were well known for their expertise in
supasatra, science of cooking. Nala’s culinary repertoire was so well
known that eventually the word Nalapaka became a synonym in India for excellence in culinary arts.
kings and princes in the Hindu epic Mahabharata (circa 400BC) not only
enjoyed a rich variety of food, including meat and alcoholic drinks; two
of them – Nala and Bhima – were well known for their expertise in
supasatra, science of cooking. Nala’s culinary repertoire was so well
known that eventually the word Nalapaka became a synonym in India for excellence in culinary arts.
Nalacharitam:
The story of Nala and DamayantiIn the Vana parva segment of the Hindu
epic Mahabharata, Sage Brihadaswa recounts the story of Nishada King
Nala and his queen Damayanti to Dharmaputhra, to exemplify how fateful
turn of events in the lives of kings eventually bring them greater
glory. King Nala was the benevolent ruler of Nishada kingdom. Besides
being a king, he was also proficient in pakasastra (science of cooking)
and horsemanship. He married Damayanti, the daughter of the King of
Vidarbha in a swayamvara ceremony where the bride selects the groom from
a group of prospective candidates.
The story of Nala and DamayantiIn the Vana parva segment of the Hindu
epic Mahabharata, Sage Brihadaswa recounts the story of Nishada King
Nala and his queen Damayanti to Dharmaputhra, to exemplify how fateful
turn of events in the lives of kings eventually bring them greater
glory. King Nala was the benevolent ruler of Nishada kingdom. Besides
being a king, he was also proficient in pakasastra (science of cooking)
and horsemanship. He married Damayanti, the daughter of the King of
Vidarbha in a swayamvara ceremony where the bride selects the groom from
a group of prospective candidates.
Kali,
the vilest of the celestials, arrived late for the swayamvara, and he
was furious that Damayanti had already chosen Nala as her husband. He
decided to possess Nala and deprive him of his kingdom. With the help of
his friend Dwapara, Kali tricked Nala to lose a game of dice with his
brother. Nala bet his kingdom and lost everything and he and his wife
were exiled to the forest. Kali drove Nala to abandon Damayanti, who
eventually returned to her father.
the vilest of the celestials, arrived late for the swayamvara, and he
was furious that Damayanti had already chosen Nala as her husband. He
decided to possess Nala and deprive him of his kingdom. With the help of
his friend Dwapara, Kali tricked Nala to lose a game of dice with his
brother. Nala bet his kingdom and lost everything and he and his wife
were exiled to the forest. Kali drove Nala to abandon Damayanti, who
eventually returned to her father.
While
wandering through the forest Nala saved serpent Karkotaka from a fire.
To exorcize the curse that possessed him, the serpent bit Nala,
injecting him with deadly venom. The venom changed Nala into an ugly
dwarf named Bahuka. After biting Nala, the serpent turned into a
celestial being. He told Nala that his new disfigured form will help him
remain disguised until it was time to return to his original self. He
gave Nala a magic cloth and told him to wrap it around when the time was
right.
wandering through the forest Nala saved serpent Karkotaka from a fire.
To exorcize the curse that possessed him, the serpent bit Nala,
injecting him with deadly venom. The venom changed Nala into an ugly
dwarf named Bahuka. After biting Nala, the serpent turned into a
celestial being. He told Nala that his new disfigured form will help him
remain disguised until it was time to return to his original self. He
gave Nala a magic cloth and told him to wrap it around when the time was
right.
Nala
became the charioteer of Rituparna, the King of Ayodhya. After a few
days Nala requested the king if he could prepare a meal for him. The
meal was a huge success and Nala became the head of the king’s kitchen
and the stables.
became the charioteer of Rituparna, the King of Ayodhya. After a few
days Nala requested the king if he could prepare a meal for him. The
meal was a huge success and Nala became the head of the king’s kitchen
and the stables.
Meanwhile
Damayanti sent envoys to search for Nala. She gave them a question to
ask anyone they thought could be Nala and to bring back the answer. The
question was, how much of a man is a person who not only deserts his
wife in the middle of the night but also steals half her clothes. A few
weeks later one of them reported that King Rituparna has a new aide who
is skilled in both horsemanship and cooking. But he was dwarfish and
ugly. When he was posed the question, he replied that if a person did
that in order to make his obstinate wife return to her father, then he
was a man.
Damayanti sent envoys to search for Nala. She gave them a question to
ask anyone they thought could be Nala and to bring back the answer. The
question was, how much of a man is a person who not only deserts his
wife in the middle of the night but also steals half her clothes. A few
weeks later one of them reported that King Rituparna has a new aide who
is skilled in both horsemanship and cooking. But he was dwarfish and
ugly. When he was posed the question, he replied that if a person did
that in order to make his obstinate wife return to her father, then he
was a man.
Damayanti
had her suspicions that Bahuka could be Nala and announced another
Swayamvara. She kept the notice short so that only those with the
fastest horses would be able to make it to her palace. Rituparna decided
to go and Nala took him to Vidarbha. Damayanti sent a maid to inquire
who had arrived in the fast running chariot and was informed that it was
King Rituparna and his chariot driver.
had her suspicions that Bahuka could be Nala and announced another
Swayamvara. She kept the notice short so that only those with the
fastest horses would be able to make it to her palace. Rituparna decided
to go and Nala took him to Vidarbha. Damayanti sent a maid to inquire
who had arrived in the fast running chariot and was informed that it was
King Rituparna and his chariot driver.
Damayanti
was also informed by her maid Kesini that Rituparna was asking his
chariot driver to prepare his meal. King of Vidarbha sent various kinds
of meats for preparing Rituparna’s food. After visiting Nala in the
kitchen the maid returned and told Damayanti: After washing the meat, as
Nala took up a handful of grass and held it in the sun, fire blazed up
suddenly. He touched fire and was not burnt. And at his will, water
began to flow in a stream. He took some flowers and began to press them
slowly with his hands and the flowers did not get crushed, but they
became more fragrant than before.
was also informed by her maid Kesini that Rituparna was asking his
chariot driver to prepare his meal. King of Vidarbha sent various kinds
of meats for preparing Rituparna’s food. After visiting Nala in the
kitchen the maid returned and told Damayanti: After washing the meat, as
Nala took up a handful of grass and held it in the sun, fire blazed up
suddenly. He touched fire and was not burnt. And at his will, water
began to flow in a stream. He took some flowers and began to press them
slowly with his hands and the flowers did not get crushed, but they
became more fragrant than before.
Hearing
this Damayanti asked Kesini to go once again to the kitchen and bring
her without Bahuka’s knowledge some of the meat that was cooked and
dressed by him. Kesini brought back some hot meat and Damayanti tasted
it. Having tasted his cooking before, Damayanti realized that Bahuka was
indeed Nala himself.
this Damayanti asked Kesini to go once again to the kitchen and bring
her without Bahuka’s knowledge some of the meat that was cooked and
dressed by him. Kesini brought back some hot meat and Damayanti tasted
it. Having tasted his cooking before, Damayanti realized that Bahuka was
indeed Nala himself.
She
ran down to meet the chariot driver and was stunned to meet a dark,
short and deformed man instead of a fair, tall and handsome Nala. She
asked him – why does a man want to send his dutiful wife back to her
father’s home? He replied – because he has lost his kingdom and cannot
support his wife in the manner, she was accustomed to. He then put on
the magic cloth and was returned to his original form. After years of
separation the couple was united, and they lived happily ever after.
ran down to meet the chariot driver and was stunned to meet a dark,
short and deformed man instead of a fair, tall and handsome Nala. She
asked him – why does a man want to send his dutiful wife back to her
father’s home? He replied – because he has lost his kingdom and cannot
support his wife in the manner, she was accustomed to. He then put on
the magic cloth and was returned to his original form. After years of
separation the couple was united, and they lived happily ever after.
Pakadarpana
According
to epic tradition, King Nala’s pakasatra (science of cooking) was
documented in Pakadarpana. This text exists in different
interpretations, and one of them was printed in Sanskrit in Banaras in
1915. There are various translations of this work in regional languages.
The following notes and recipes from Pakadarpana are based on its Hindi
translation by Pandit Harihar Prasad Tripathi.
to epic tradition, King Nala’s pakasatra (science of cooking) was
documented in Pakadarpana. This text exists in different
interpretations, and one of them was printed in Sanskrit in Banaras in
1915. There are various translations of this work in regional languages.
The following notes and recipes from Pakadarpana are based on its Hindi
translation by Pandit Harihar Prasad Tripathi.
Wealth of Ingredients, Flavors and Techniques:
Although
the exact dating of this manuscript is unavailable, it is fascinating
that an impressive array of vegetables, meats, spices, flavoring and
souring agents as well as culinary techniques were used in the
preparation of these dishes. Spices, mostly native to India (or those
that arrive early on) such as black pepper, long pepper, ginger,
cinnamon, cardamom, cumin, coriander, asafetida, fenugreek, and saffron
were used in spicing meats and vegetables. Noticeably, the spices that
arrived later such as chili pepper, nutmeg and mace are absent. Spices
were used in different ways- as whole or powdered or fried in ghee or
mixed and tied as bouquet garni.
the exact dating of this manuscript is unavailable, it is fascinating
that an impressive array of vegetables, meats, spices, flavoring and
souring agents as well as culinary techniques were used in the
preparation of these dishes. Spices, mostly native to India (or those
that arrive early on) such as black pepper, long pepper, ginger,
cinnamon, cardamom, cumin, coriander, asafetida, fenugreek, and saffron
were used in spicing meats and vegetables. Noticeably, the spices that
arrived later such as chili pepper, nutmeg and mace are absent. Spices
were used in different ways- as whole or powdered or fried in ghee or
mixed and tied as bouquet garni.
Most
recipes call for kasturi (curcuma aromatic) a fragrant variety of
turmeric root instead of ordinary turmeric (curcuma longa). Perhaps this
was because kasturi is native to the foothills of Himalayas while
turmeric is native south India. Other than kasturi, camphor and kevra
(screw pine- pandanus fascicularis) were also used to add fragrance to
dishes. It is intriguing to notice that fragrant flowers were also used
in this ancient cuisine to impart aroma to cooked food.
recipes call for kasturi (curcuma aromatic) a fragrant variety of
turmeric root instead of ordinary turmeric (curcuma longa). Perhaps this
was because kasturi is native to the foothills of Himalayas while
turmeric is native south India. Other than kasturi, camphor and kevra
(screw pine- pandanus fascicularis) were also used to add fragrance to
dishes. It is intriguing to notice that fragrant flowers were also used
in this ancient cuisine to impart aroma to cooked food.
Other
ingredients used in these recipes that are not commonly found in Indian
recipes today (unless they are used in specific regional cuisines that I
am not aware of), include various herbs and berries such nagkesar
(mesua ferrea), aromatic blossoms with astringent flavor, kumbhi (careya
arborea), berries of slow match tree, and kayaphal (myrica esculenta)
berries of box myrtle, and punarnava (boerhavia diffusa) or spreading
hog wood. All these ingredients have beneficial medicinal properties and
are still used in Indian herbal medicine Ayurveda. This cuisine
realized the advantage of using different types salts and specifies
whether to use sea salt or rock salt in specific recipes. Lactic
fermentation was familiar, and yogurt and ghee were made. Ghee and
sesame oil were the fats used. Yogurt, Indian lemons, tamarind,
pomegranate and mango were used as souring agents.
ingredients used in these recipes that are not commonly found in Indian
recipes today (unless they are used in specific regional cuisines that I
am not aware of), include various herbs and berries such nagkesar
(mesua ferrea), aromatic blossoms with astringent flavor, kumbhi (careya
arborea), berries of slow match tree, and kayaphal (myrica esculenta)
berries of box myrtle, and punarnava (boerhavia diffusa) or spreading
hog wood. All these ingredients have beneficial medicinal properties and
are still used in Indian herbal medicine Ayurveda. This cuisine
realized the advantage of using different types salts and specifies
whether to use sea salt or rock salt in specific recipes. Lactic
fermentation was familiar, and yogurt and ghee were made. Ghee and
sesame oil were the fats used. Yogurt, Indian lemons, tamarind,
pomegranate and mango were used as souring agents.
Cooking
was done mainly on wood burning stoves and common cooking methods used
were boiling, pan frying, and deep frying. Tempering asafetida and other
spices in small quantities of ghee to bring out their flavor was
familiar to this cuisine. Another intriguing method I noticed was
wrapping partially cooked food in areca palm leaves and frying them in
ghee. Later the leaf package was opened, and the food was served. Though
content with native ingredients, this cuisine went out of its way to
treat, transform and prepare them in a variety of ways. These recipes
speak volumes about the expertise in high class cuisine that was
prevalent in ancient India.
was done mainly on wood burning stoves and common cooking methods used
were boiling, pan frying, and deep frying. Tempering asafetida and other
spices in small quantities of ghee to bring out their flavor was
familiar to this cuisine. Another intriguing method I noticed was
wrapping partially cooked food in areca palm leaves and frying them in
ghee. Later the leaf package was opened, and the food was served. Though
content with native ingredients, this cuisine went out of its way to
treat, transform and prepare them in a variety of ways. These recipes
speak volumes about the expertise in high class cuisine that was
prevalent in ancient India.
For sampling of recipes please click on the link to Recipes from Pakadarpana
Resources:
Gnguli, Kisari Mohan.Mahabharata Translated into English Prose between 1883 to 1896
Thampuran, Kunjikkuttan. Sampoorna Mahabharatam Malayalam translation1906
Tripathi, Pandit Harihar Prasad. Pakadarpana. Hindi translation Cowkhamba Krishnadas Academy Varanasi
Pakadarpana: Culinary Repertoire of King Nala – Peppertrail by Ammini Ramachandran
Pakadarpana:
Culinary Repertoire of King Nala Posted on: July 3, 2020 Posted by:
Ammini Ramachandran Comments: 0 August 28, 2012 Nala and Damayanti: Raja
Ravi Varma, via Wikimedia Commons Kshatriya kings and princes in the
Hindu epic Mahabharata (circa 400BC) not only enjoyed a rich variety of
food,…
Culinary Repertoire of King Nala Posted on: July 3, 2020 Posted by:
Ammini Ramachandran Comments: 0 August 28, 2012 Nala and Damayanti: Raja
Ravi Varma, via Wikimedia Commons Kshatriya kings and princes in the
Hindu epic Mahabharata (circa 400BC) not only enjoyed a rich variety of
food,…
Chef Nala
Applied Mythology
Home Articles Applied Mythology
Once
upon a time, there was a man who cooked so well that a woman decided to
marry him. And when he ran away, taking up a job as a cook, she tracked
him down by the flavours he conjured up in his master’s kitchen. His
name was Nala. Her name was Damayanti.
upon a time, there was a man who cooked so well that a woman decided to
marry him. And when he ran away, taking up a job as a cook, she tracked
him down by the flavours he conjured up in his master’s kitchen. His
name was Nala. Her name was Damayanti.
A
sage called Vrihadashwa narrates the story, Nalopakyana, or the tale of
Nala, to the Pandavas, during their exile in the forest, in the epic
Mahabharata. This makes it a story within a story. Nala loses his
fortune due to his own foolishness and is so ashamed of himself that he
runs away from his wife, and lives in hiding, until she finds him, and
restores his faith in himself through her love.
sage called Vrihadashwa narrates the story, Nalopakyana, or the tale of
Nala, to the Pandavas, during their exile in the forest, in the epic
Mahabharata. This makes it a story within a story. Nala loses his
fortune due to his own foolishness and is so ashamed of himself that he
runs away from his wife, and lives in hiding, until she finds him, and
restores his faith in himself through her love.
What
is interesting is that Nala, a prince, who is an expert in
chariot-riding, but terrible at the game of dice, is also a cook. This
is an usual tale. Nala is described as a Nishadha, which could have many
meanings including ‘tribal king’, and so may refer to someone outside
the classical Aryan warrior mould.
is interesting is that Nala, a prince, who is an expert in
chariot-riding, but terrible at the game of dice, is also a cook. This
is an usual tale. Nala is described as a Nishadha, which could have many
meanings including ‘tribal king’, and so may refer to someone outside
the classical Aryan warrior mould.
In
the Mahabharata, Bhima is also described as a cook; but he cooks to
feed himself (a negative trait that lands him in Naraka eventually). In
the Virata Parva, when he is forced to hide as a servant in the kingdom
of Matsya, he is required to feed others before he feeds himself. Cooks
were service-providers, or dasa, hence belonging to the shudra varna.
Hardly the vocation, or the hobby, of a king. Yet it is this hobby that
wins him the heart of Damayanti. That is how she distinguishes him from
the gods who attend her swayam-vara: the flavours of the kitchen cling
to him, while they exude the scent of flowers.
the Mahabharata, Bhima is also described as a cook; but he cooks to
feed himself (a negative trait that lands him in Naraka eventually). In
the Virata Parva, when he is forced to hide as a servant in the kingdom
of Matsya, he is required to feed others before he feeds himself. Cooks
were service-providers, or dasa, hence belonging to the shudra varna.
Hardly the vocation, or the hobby, of a king. Yet it is this hobby that
wins him the heart of Damayanti. That is how she distinguishes him from
the gods who attend her swayam-vara: the flavours of the kitchen cling
to him, while they exude the scent of flowers.
Women,
who were expected to serve their husbands, are known to be cooks. Sita
and Draupadi are famous as cooks and as hosts. Nala stands out as an
exception. The male cook, or shall we say chef, the forerunner of the
Maharaj who controls many a Marwari and Gujarati kitchen.
who were expected to serve their husbands, are known to be cooks. Sita
and Draupadi are famous as cooks and as hosts. Nala stands out as an
exception. The male cook, or shall we say chef, the forerunner of the
Maharaj who controls many a Marwari and Gujarati kitchen.
He
even wrote a book. Of course, we are not sure if this Sanskrit
cookbook, which is at least 800 years old, was actually written by one
Nala or simply attributed to him by a humble writer who knew marketing
and did not want the glory. This book is called Paka-darpana or the
mirror of culinary skills!
even wrote a book. Of course, we are not sure if this Sanskrit
cookbook, which is at least 800 years old, was actually written by one
Nala or simply attributed to him by a humble writer who knew marketing
and did not want the glory. This book is called Paka-darpana or the
mirror of culinary skills!
Here,
we have not only recipes but also observations about food, techniques
of cooking and their medicinal properties, revealing an intimate
knowledge of Ayurveda too with different types of food for different
times of the day and different seasons. He also reveals knowledge of
poisons: how ingredients that are non-toxic become toxic when mixed
together, or how toxic ingredients become non-toxic when cooked
differently. So we find dishes containing leaves of the poisonous
dhatura and arka plants. He is also particular about the qualities of a
cook and a waiter!
we have not only recipes but also observations about food, techniques
of cooking and their medicinal properties, revealing an intimate
knowledge of Ayurveda too with different types of food for different
times of the day and different seasons. He also reveals knowledge of
poisons: how ingredients that are non-toxic become toxic when mixed
together, or how toxic ingredients become non-toxic when cooked
differently. So we find dishes containing leaves of the poisonous
dhatura and arka plants. He is also particular about the qualities of a
cook and a waiter!
Sixteen
types of preparations are described: rice, khichdi, curd rice, ghee,
butter, buttermilk, puddings, juices, meat dishes, vegetable dishes,
watery dishes, side dishes, munchies, lickables, appetizers. Most
interestingly, the book refers to indigenous biryani (mamsodana): rice
cooked with meat. There are detailed descriptions of various
preparations with flesh of birds including chicken (kukkuta), animals,
fish and eggs. No crinkling of the nose at the sight of meat in this
Sanskrit work.
types of preparations are described: rice, khichdi, curd rice, ghee,
butter, buttermilk, puddings, juices, meat dishes, vegetable dishes,
watery dishes, side dishes, munchies, lickables, appetizers. Most
interestingly, the book refers to indigenous biryani (mamsodana): rice
cooked with meat. There are detailed descriptions of various
preparations with flesh of birds including chicken (kukkuta), animals,
fish and eggs. No crinkling of the nose at the sight of meat in this
Sanskrit work.
Chef Nala - Devdutt
Once upon a time, there was a man who cooked so well that a woman decided to marry him… His name was Nala.
Late
Yeshwant Nene, founder of the Asian Agri-History Foundation, had often
rued how, despite being one of the oldest civilisations, nothing much is
documented about India’s agricultural history. The Foundation was his
initiative to contribute to the documentation and dissemination of the
vast agricultural knowledge in the country. The same argument goes for
ancient Indian food. There is little information about what
civilisations of yore ate. Recipe books from Mughal times are
available, as are books on Indian cuisine from the British Raj, but when
it comes to food from the kingdoms of Vijayanagar, Chola dynasty or
Rajputana, the information is woefully inadequate.
Yeshwant Nene, founder of the Asian Agri-History Foundation, had often
rued how, despite being one of the oldest civilisations, nothing much is
documented about India’s agricultural history. The Foundation was his
initiative to contribute to the documentation and dissemination of the
vast agricultural knowledge in the country. The same argument goes for
ancient Indian food. There is little information about what
civilisations of yore ate. Recipe books from Mughal times are
available, as are books on Indian cuisine from the British Raj, but when
it comes to food from the kingdoms of Vijayanagar, Chola dynasty or
Rajputana, the information is woefully inadequate.
Many
references and works are present in Sanskrit, regional languages,
Persian and Urdu, but there are no recipe books as such from these
times.
references and works are present in Sanskrit, regional languages,
Persian and Urdu, but there are no recipe books as such from these
times.
One
of the greatest sources of information is a compilation by KT Achaya.
His book Indian Food – A Historical Companion is a source of immense
information. He has documented what various kingdoms ate. He writes in
depth of the Manasollasa ( Abhilashitartha Chintamani ) written around
1130 AD by King Someshvara III of Kalyana in Central India. It has a
chapter titled ‘Annabhoga’, where 20 pages are devoted to the making of a
variety of dishes.
of the greatest sources of information is a compilation by KT Achaya.
His book Indian Food – A Historical Companion is a source of immense
information. He has documented what various kingdoms ate. He writes in
depth of the Manasollasa ( Abhilashitartha Chintamani ) written around
1130 AD by King Someshvara III of Kalyana in Central India. It has a
chapter titled ‘Annabhoga’, where 20 pages are devoted to the making of a
variety of dishes.
One
can also find the recipe to make ‘Purana’, which might be our
present-day puranpoli . There are copious references to ingredients,
fruits, vegetables, cereals, milk products, meat… From ancestral
legacies to touching upon the Harappan spread and the coming of
Europeans, Achaya has covered a huge range: several methods of
preparation, cooking styles, utensils and ingredients are given in the
book.
can also find the recipe to make ‘Purana’, which might be our
present-day puranpoli . There are copious references to ingredients,
fruits, vegetables, cereals, milk products, meat… From ancestral
legacies to touching upon the Harappan spread and the coming of
Europeans, Achaya has covered a huge range: several methods of
preparation, cooking styles, utensils and ingredients are given in the
book.
Another
book of his — A Historical Dictionary Of Indian Food — describes its
intent in the preface, “several readers of my earlier book Indian Food –
A Historical Companion felt there was need for a historical dictionary
that would bring together, in alphabetical order , material scattered
all over the earlier volume”.
book of his — A Historical Dictionary Of Indian Food — describes its
intent in the preface, “several readers of my earlier book Indian Food –
A Historical Companion felt there was need for a historical dictionary
that would bring together, in alphabetical order , material scattered
all over the earlier volume”.
The
dictionary is worth its weight in gold, as it puts almost all
vocabulary used with cooking and recipes — food, ingredients, utensils
with meanings and references — in one place. Try this: “ adai —
shallow-fried circlet of the Tamil world. The thick ground batter
consists of almost equal parts of rice and as many as four pulses. It is
described in Tamil Sangam literature between the 3rd and 6th centuries
AD as a snack served by vendors on the seashore.” There is a long
description on Bengali sweets. It is a one-stop place for the
antecedents of food in India.
dictionary is worth its weight in gold, as it puts almost all
vocabulary used with cooking and recipes — food, ingredients, utensils
with meanings and references — in one place. Try this: “ adai —
shallow-fried circlet of the Tamil world. The thick ground batter
consists of almost equal parts of rice and as many as four pulses. It is
described in Tamil Sangam literature between the 3rd and 6th centuries
AD as a snack served by vendors on the seashore.” There is a long
description on Bengali sweets. It is a one-stop place for the
antecedents of food in India.
Two
other famous cooks from our mythology are Bheema from the Mahabharata
and King Nala. Nala pakam is a term which originated from Nala’s
proficiency in cooking.
other famous cooks from our mythology are Bheema from the Mahabharata
and King Nala. Nala pakam is a term which originated from Nala’s
proficiency in cooking.
Pakadarpana
of Nala is a book by Madhulika, edited by Jay Ram Yadav and brought out
by Chaukhambha Orientalia Varanasi. It is a translation of the
Pakadarpana procured from the Sarasvati Bhavan Library of Sampurnanand
Sanskrit University in Varanasi. It has 24 folios. The Sanskrit shloka
with its translation in English. In the chapter on ‘Payasa’ — with
recipes for preparation of garlic payasa and wheat payasa , there is
also a process for preparation of syrups from fruits and flowers. It is
an interesting book which works as a guide to cooking, trying recipes
and experimentation. One needs to decipher and read into the mind of a
cook to understand how these recipes work.
of Nala is a book by Madhulika, edited by Jay Ram Yadav and brought out
by Chaukhambha Orientalia Varanasi. It is a translation of the
Pakadarpana procured from the Sarasvati Bhavan Library of Sampurnanand
Sanskrit University in Varanasi. It has 24 folios. The Sanskrit shloka
with its translation in English. In the chapter on ‘Payasa’ — with
recipes for preparation of garlic payasa and wheat payasa , there is
also a process for preparation of syrups from fruits and flowers. It is
an interesting book which works as a guide to cooking, trying recipes
and experimentation. One needs to decipher and read into the mind of a
cook to understand how these recipes work.
INTACH’s
The Soopa Shastra of Mangarasa III – Culinary Traditions of Medieval
Karnataka (edited in Kannada by SN Krishna Jois), edited by NP Bhat and
Nerupama Y Modwel, brings out the fineness of vegetarian cooking between
the 15th and 16th centuries.
The Soopa Shastra of Mangarasa III – Culinary Traditions of Medieval
Karnataka (edited in Kannada by SN Krishna Jois), edited by NP Bhat and
Nerupama Y Modwel, brings out the fineness of vegetarian cooking between
the 15th and 16th centuries.
Apart
from recipes, their origins are also referenced. The recipes cover a
wide spectrum, there are nectar breads using cream, curd, bread
flavoured with mango juice and more. There are drinks galore and umpteen
number of ways of cooking vegetables — brinjal, banana stem, flowers
and jackfruit.
from recipes, their origins are also referenced. The recipes cover a
wide spectrum, there are nectar breads using cream, curd, bread
flavoured with mango juice and more. There are drinks galore and umpteen
number of ways of cooking vegetables — brinjal, banana stem, flowers
and jackfruit.
There
are plenty of documentations of recipes and new ones which are
recorded. Trying to revive forgotten foods and their recipes are the two
books by Centre for Science and Environment — Down to Earth: First Food
– A Taste of India’s Biodiversity and First Food – Culture of Taste .
(Three of the writer’s stories find their way into the second book.)
Navdanya has a wonderful book with recipes on amaranth ( chaulai ). It
has some interesting modern take-offs like apple cake, fruit bake and
more.
are plenty of documentations of recipes and new ones which are
recorded. Trying to revive forgotten foods and their recipes are the two
books by Centre for Science and Environment — Down to Earth: First Food
– A Taste of India’s Biodiversity and First Food – Culture of Taste .
(Three of the writer’s stories find their way into the second book.)
Navdanya has a wonderful book with recipes on amaranth ( chaulai ). It
has some interesting modern take-offs like apple cake, fruit bake and
more.
Akshat
, an ode to different varieties of rice, has recipes. Earthbound –
Navdanya’s Guide to Easy, Organic Cooking shows some fast everyday
recipes. Several of these recipes use old forgotten grains in new
innovative ways to suit the palette of today. It can be eaten with
panache at a café!
, an ode to different varieties of rice, has recipes. Earthbound –
Navdanya’s Guide to Easy, Organic Cooking shows some fast everyday
recipes. Several of these recipes use old forgotten grains in new
innovative ways to suit the palette of today. It can be eaten with
panache at a café!
Mission Benevolent Awakened One 
Universe
Universe All
Awakened Societies prefer the whole Universe turn out to be Benevolent
Awakened Universe for peace and happiness of all societies and to Attain
Awakened Societies prefer the whole Universe turn out to be Benevolent
Awakened Universe for peace and happiness of all societies and to Attain
NIBBĀNA the Eternal Bliss and like free birds 
to grow fruits 
to grow fruits 
vegetables 
How Sri Lanka became a Buddhist Country : Complete Story of Buddhism in Sri Lanka
23) Classical Benevolent Catalan-Català clàssic
Verdures 
Despertar i Nibbāna a 23) Classical benèvol català-català clàssic
Tercera Noble Veritat: Realitat de la cessació del patiment, que cal actualitzar
Jhana
Jhana
és un estat meditatiu de quietud i concentració profunda en què la ment
s’immersa plenament i s’absorbeix en l’objecte d’atenció escollit. És
la pedra angular en el desenvolupament de la concentració dreta.
és un estat meditatiu de quietud i concentració profunda en què la ment
s’immersa plenament i s’absorbeix en l’objecte d’atenció escollit. És
la pedra angular en el desenvolupament de la concentració dreta.
La definició (amb símils)
[Primer Jhana]
“Hi
ha el cas en què un monjo, força retirat de la sensualitat, retirat de
qualitats poc desagradables, entra i roman a la primera Jhana: Rapture
and Pleasure nascut de la retirada, acompanyat del pensament i de
l’avaluació dirigits. Permeaba i perveu, suposa i omple aquest cos amb
el rapte i el plaer nascut de la retirada. No hi ha res de tot el seu
cos sense percebre per Rapture and Pleasure nascut de la retirada.
ha el cas en què un monjo, força retirat de la sensualitat, retirat de
qualitats poc desagradables, entra i roman a la primera Jhana: Rapture
and Pleasure nascut de la retirada, acompanyat del pensament i de
l’avaluació dirigits. Permeaba i perveu, suposa i omple aquest cos amb
el rapte i el plaer nascut de la retirada. No hi ha res de tot el seu
cos sense percebre per Rapture and Pleasure nascut de la retirada.
“Igual
que si un Bathman o un aprenent de Bathman hàbil o un aprenent de
Bathman abocés la pols de bany a una conca de llautó i l’amassés junts,
ruixant-lo una i altra vegada amb aigua, de manera que la seva bola de
pols de bany-saturada, carregada d’humitat, permeada dins i sense- No
obstant això, no gotejaria; Tot i així, el monjo impregna, suposa i
omple aquest cos amb el rapte i el plaer nascuts de la retirada. No hi
ha res de tot el seu cos sense percebre per Rapture and Pleasure nascut
de la retirada …
que si un Bathman o un aprenent de Bathman hàbil o un aprenent de
Bathman abocés la pols de bany a una conca de llautó i l’amassés junts,
ruixant-lo una i altra vegada amb aigua, de manera que la seva bola de
pols de bany-saturada, carregada d’humitat, permeada dins i sense- No
obstant això, no gotejaria; Tot i així, el monjo impregna, suposa i
omple aquest cos amb el rapte i el plaer nascuts de la retirada. No hi
ha res de tot el seu cos sense percebre per Rapture and Pleasure nascut
de la retirada …
[Segon Jhana]
“A
més, amb la fixació de pensaments i avaluacions dirigides, entra i
roman a la segona Jhana: Rapture and Pleasure nascut de la composició,
unificació de la consciència lliure del pensament i l’avaluació
dirigits: la garantia interna. Permeat i pervada, suposa i omple aquest
cos amb la rapidesa i el plaer nascut de la composició. No hi ha res de
tot el seu cos sense percebre per Rapture and Pleasure nascut de la
compostura.
més, amb la fixació de pensaments i avaluacions dirigides, entra i
roman a la segona Jhana: Rapture and Pleasure nascut de la composició,
unificació de la consciència lliure del pensament i l’avaluació
dirigits: la garantia interna. Permeat i pervada, suposa i omple aquest
cos amb la rapidesa i el plaer nascut de la composició. No hi ha res de
tot el seu cos sense percebre per Rapture and Pleasure nascut de la
compostura.
“Igual
que un llac amb aigües primaverals que s’enfilava des de dins, no té
l’entrada de l’est, a l’oest, al nord o al sud, i amb el cel que
subministra periòdicament dutxes abundants, de manera que la fresca de
l’aigua que s’aboca des del llac seria Permear i pervar, sufusionar -lo i
omplir -lo amb aigües fresques, no hi ha part del llac sense pervasar
-se per les aigües fredes; Tot i així, el monjo impregna i perveu,
suposa i omple aquest cos amb el rapte i el plaer nascuts de la
composició. No hi ha res de tot el seu cos sense percebre per Rapture
and Pleasure nascut de la composició …
que un llac amb aigües primaverals que s’enfilava des de dins, no té
l’entrada de l’est, a l’oest, al nord o al sud, i amb el cel que
subministra periòdicament dutxes abundants, de manera que la fresca de
l’aigua que s’aboca des del llac seria Permear i pervar, sufusionar -lo i
omplir -lo amb aigües fresques, no hi ha part del llac sense pervasar
-se per les aigües fredes; Tot i així, el monjo impregna i perveu,
suposa i omple aquest cos amb el rapte i el plaer nascuts de la
composició. No hi ha res de tot el seu cos sense percebre per Rapture
and Pleasure nascut de la composició …
[Tercer Jhana]
“I,
a més, amb la desconsolació de l’engany, es manté equanimós, conscient i
alerta, i sent el plaer amb el cos. Entra i roman a la tercera jhana,
de la qual els nobles declaren: “equanimós i conscient, té un agradable
respectuós. Res de tot el seu cos sense pervasar -se amb un plaer
desinversat de rapte.
a més, amb la desconsolació de l’engany, es manté equanimós, conscient i
alerta, i sent el plaer amb el cos. Entra i roman a la tercera jhana,
de la qual els nobles declaren: “equanimós i conscient, té un agradable
respectuós. Res de tot el seu cos sense pervasar -se amb un plaer
desinversat de rapte.
“Igual
que en un estany blau, blanc o vermell o vermell, pot haver-hi alguns
dels lotus blaus, blancs o vermells que, nascuts i creixents a l’aigua,
es mantenen immersos a l’aigua i floreixen sense resistir-se de l’aigua,
de manera que es penetren i s’enfonsen, s’afegeixen i s’omplen d’aigua
freda des de les seves arrels fins a les puntes, i res d’aquells lotus
blaus, blancs o vermells no estaria percebut amb aigua freda; Tot i
així, el monjo impregna i perveu, se suposa i omple aquest cos amb el
plaer desinversat de la rapidesa. No hi ha res de tot el seu cos sense
percebre amb un plaer desinversat de Rapture …
que en un estany blau, blanc o vermell o vermell, pot haver-hi alguns
dels lotus blaus, blancs o vermells que, nascuts i creixents a l’aigua,
es mantenen immersos a l’aigua i floreixen sense resistir-se de l’aigua,
de manera que es penetren i s’enfonsen, s’afegeixen i s’omplen d’aigua
freda des de les seves arrels fins a les puntes, i res d’aquells lotus
blaus, blancs o vermells no estaria percebut amb aigua freda; Tot i
així, el monjo impregna i perveu, se suposa i omple aquest cos amb el
plaer desinversat de la rapidesa. No hi ha res de tot el seu cos sense
percebre amb un plaer desinversat de Rapture …
[Quart Jhana]
“I,
a més, amb l’abandonament del plaer i l’estrès, com passa amb la
desaparició anterior d’elació i angoixa, entra i roman al quart Jhana:
puresa d’equanimitat i consciència, ni plana-nor-pain. S’asseu, permeant
el cos amb una consciència pura i brillant, de manera que no hi ha res
de tot el seu cos sense pervasar -se per una consciència pura i
brillant.
a més, amb l’abandonament del plaer i l’estrès, com passa amb la
desaparició anterior d’elació i angoixa, entra i roman al quart Jhana:
puresa d’equanimitat i consciència, ni plana-nor-pain. S’asseu, permeant
el cos amb una consciència pura i brillant, de manera que no hi ha res
de tot el seu cos sense pervasar -se per una consciència pura i
brillant.
“Igual
que si un home estigués assegut embolicat de cap a peu amb un drap
blanc de manera que no hi hauria part del cos al qual no s’estenia la
tela blanca; Tot i així, el monjo s’asseu, penetrant el seu cos amb una
consciència pura i brillant. No hi ha res de tot el seu cos sense
percebre per una consciència pura i brillant. “
que si un home estigués assegut embolicat de cap a peu amb un drap
blanc de manera que no hi hauria part del cos al qual no s’estenia la
tela blanca; Tot i així, el monjo s’asseu, penetrant el seu cos amb una
consciència pura i brillant. No hi ha res de tot el seu cos sense
percebre per una consciència pura i brillant. “
(Anuttara Nikaya, 5.28)
“Igual
que si un home estigués assegut embolicat de cap a peu amb un drap
blanc de manera que no hi hauria part del cos al qual no s’estenia la
tela blanca; Tot i així, el monjo s’asseu, penetrant el seu cos amb una
consciència pura i brillant. No hi ha res de tot el seu cos sense
percebre per una consciència pura i brillant. “
que si un home estigués assegut embolicat de cap a peu amb un drap
blanc de manera que no hi hauria part del cos al qual no s’estenia la
tela blanca; Tot i així, el monjo s’asseu, penetrant el seu cos amb una
consciència pura i brillant. No hi ha res de tot el seu cos sense
percebre per una consciència pura i brillant. “
(Anuttara Nikaya, 5.28)
El domini de Jhana és una marca de saviesa
“Declaro que una persona dotada de quatre qualitats com a gran discerniment, un gran home. Quins quatre?
“Hi
ha el cas, Brahman, on practica el benestar i la felicitat de moltes
persones i ha establert molta gent en el mètode noble, és a dir, la
justícia del que és admirable, la justícia del que és hàbil.
ha el cas, Brahman, on practica el benestar i la felicitat de moltes
persones i ha establert molta gent en el mètode noble, és a dir, la
justícia del que és admirable, la justícia del que és hàbil.
“Creu
que qualsevol pensament vol pensar i no creu que pensi que no vol
pensar. Ell vol resoldre que vulgui i no resoldrà que no vulgui. Ha
assolit el domini de la ment pel que fa a les vies del pensament.
que qualsevol pensament vol pensar i no creu que pensi que no vol
pensar. Ell vol resoldre que vulgui i no resoldrà que no vulgui. Ha
assolit el domini de la ment pel que fa a les vies del pensament.
“Arriba,
sempre que vulgui, sense tensió, sense dificultat, els quatre jhanas
que són estats mentals augmentats, els agradables respiradors aquí i
ara.
sempre que vulgui, sense tensió, sense dificultat, els quatre jhanas
que són estats mentals augmentats, els agradables respiradors aquí i
ara.
“Amb
el final de les fermentacions mentals, es manté en el llançament de
sensibilització sense fermentació i l’alliberament de discerniment,
havent-les coneguts i adonat per si mateix en el moment en el moment i
en ara.
el final de les fermentacions mentals, es manté en el llançament de
sensibilització sense fermentació i l’alliberament de discerniment,
havent-les coneguts i adonat per si mateix en el moment en el moment i
en ara.
“… declaro que una persona dotada d’aquestes quatre qualitats és un dels grans discerniments, un gran home.”
(Anuttara Nikaya, 4.35)
Jhana i Insight, de la mà
No hi ha Jhana
per a un sense discerniment,
Sense discerniment
per a un sense jhana.
Però un amb els dos Jhana
i discerniment:
Està a la vora
de desenfadat.
(Dhammapada, 372)
des de
En
línia, en línia, va despertar una inspiració pura JC per assolir
Nibbāna la felicitat eterna. Consumiu sucs vegans crus frescos i
amanides per viure com a ocells lliures 
línia, en línia, va despertar una inspiració pura JC per assolir
Nibbāna la felicitat eterna. Consumiu sucs vegans crus frescos i
amanides
per viure com a ocells lliures Verdures Imatges guiades Meditació de la natació a l’aigua per relaxar -se i pau interior (sons d’aigua)
Aquesta
imatge guiada és una meditació de visualització tranquil·la i relaxant
on us imaginareu a l’oceà, nedant a l’aigua freda de l’oceà, mentre
escolteu els suaus sons de l’oceà rítmic de l’aigua esquitxada. Aquesta
imatge guiada és per a la relaxació i deixar anar l’estrès, l’ansietat i
els errors passats i el dolor, de manera que pugueu abraçar el futur i
totes les coses bones que hi ha per davant. Per tant, deixeu anar les
emocions negatives que bloquegen el camí perquè les energies positives
flueixin i us aportin salut i curació. Sempre trobo el so natural de
l’aigua tan molt relaxant i per a mi és una de les millors eines
d’alleujament d’estrès que hi ha, ja que l’aigua, ja sigui per un riu
ondulador, ones oceàniques o pluja, només té aquest fascinant ritme que
evoca relaxació i relaxació veritable pau interior. Així que escolteu
aquesta meditació d’imatges guiades si necessiteu una manera de relaxar
-vos i curar la vostra ment i el cos d’emocions i energies negatives.
imatge guiada és una meditació de visualització tranquil·la i relaxant
on us imaginareu a l’oceà, nedant a l’aigua freda de l’oceà, mentre
escolteu els suaus sons de l’oceà rítmic de l’aigua esquitxada. Aquesta
imatge guiada és per a la relaxació i deixar anar l’estrès, l’ansietat i
els errors passats i el dolor, de manera que pugueu abraçar el futur i
totes les coses bones que hi ha per davant. Per tant, deixeu anar les
emocions negatives que bloquegen el camí perquè les energies positives
flueixin i us aportin salut i curació. Sempre trobo el so natural de
l’aigua tan molt relaxant i per a mi és una de les millors eines
d’alleujament d’estrès que hi ha, ja que l’aigua, ja sigui per un riu
ondulador, ones oceàniques o pluja, només té aquest fascinant ritme que
evoca relaxació i relaxació veritable pau interior. Així que escolteu
aquesta meditació d’imatges guiades si necessiteu una manera de relaxar
-vos i curar la vostra ment i el cos d’emocions i energies negatives.
Class - 6 | Life with Grandfather | Textual Question Answers, Let’s Revisit & All Activities
24) Classical Benevolent Cebuano-Klase sa Sugbo,
Ang Pagmata ug Nibbāna sa 24) Klase sa Klase sa Klase sa Cebuano-Klasase sa Sugbo,
Ikatulo nga Halangdon nga Kamatuoran: Ang katinuud sa paghunong sa pag-antos - nga kinahanglan nga tin-aw
Jhana
Ang
Jhana usa ka meditative nga kahimtang sa lawom nga kahilum ug
konsentrasyon diin ang hunahuna nahunahuna nga hingpit nga natuslob ug
nasuhop sa gipili nga katuyoan sa pagtagad. Kini ang bato nga pamag-ang
sa pag-uswag sa husto nga konsentrasyon.
Jhana usa ka meditative nga kahimtang sa lawom nga kahilum ug
konsentrasyon diin ang hunahuna nahunahuna nga hingpit nga natuslob ug
nasuhop sa gipili nga katuyoan sa pagtagad. Kini ang bato nga pamag-ang
sa pag-uswag sa husto nga konsentrasyon.
Ang Kahulugan (nga adunay mga simile)
[Unang Jhana]
“Adunay
usa ka kahimtang kung diin ang usa ka monghe - nga gikuha gikan sa
pagkasensitibo, nga gikuha gikan sa dili matarug nga mga hiyas - mosulod
ug nagpabilin sa una nga JHaA: kugihan nga gipanganak gikan sa
pag-atras ug pagtimbangtimbang. Naglibut siya ug naglagot, nag-antos ug
nagpuno sa kini nga lawas sa pagbayaw ug kalipay nga natawo gikan sa
pag-atras. Wala’y bisan unsa sa iyang tibuuk nga lawas nga wala
mabug-atan sa pagbayaw ug kalipay nga natawo gikan sa pag-atras.
usa ka kahimtang kung diin ang usa ka monghe - nga gikuha gikan sa
pagkasensitibo, nga gikuha gikan sa dili matarug nga mga hiyas - mosulod
ug nagpabilin sa una nga JHaA: kugihan nga gipanganak gikan sa
pag-atras ug pagtimbangtimbang. Naglibut siya ug naglagot, nag-antos ug
nagpuno sa kini nga lawas sa pagbayaw ug kalipay nga natawo gikan sa
pag-atras. Wala’y bisan unsa sa iyang tibuuk nga lawas nga wala
mabug-atan sa pagbayaw ug kalipay nga natawo gikan sa pag-atras.
“Sama
ra nga ang usa ka batid nga banyo o aprentis nga Bathman mobu-bu sa
powder sa usa ka tumbaga nga palanggana ug pagahukman kini sa tubig nga
nalig-on, nga puno sa bukid, nga puno sa sulud ug wala sa sulod ug wala
bisan pa dili motulo; Bisan pa, ang monghe nag-atubang, nag-antos ug
nagpuno sa kini nga lawas sa pagbayaw ug kalipay nga natawo sa
pag-atras. Wala’y bisan unsa sa iyang tibuuk nga lawas nga wala
mabug-atan sa pagbayaw ug kalipayan nga natawo gikan sa pag-atras …
ra nga ang usa ka batid nga banyo o aprentis nga Bathman mobu-bu sa
powder sa usa ka tumbaga nga palanggana ug pagahukman kini sa tubig nga
nalig-on, nga puno sa bukid, nga puno sa sulud ug wala sa sulod ug wala
bisan pa dili motulo; Bisan pa, ang monghe nag-atubang, nag-antos ug
nagpuno sa kini nga lawas sa pagbayaw ug kalipay nga natawo sa
pag-atras. Wala’y bisan unsa sa iyang tibuuk nga lawas nga wala
mabug-atan sa pagbayaw ug kalipayan nga natawo gikan sa pag-atras …
[Ikaduha nga Jhana]
“Dugang
pa, uban ang gihapon sa mga direksyon sa mga gimandoan nga mga hunahuna
ug pagtimbang-timbang, mosulod siya ug nagpabilin sa ikaduhang JHaA:
ang pagkalipay nga natawo gikan sa gitumong nga panghunahuna ug pagsusi -
internal nga kasiguruhan. Naglibut siya ug permade, nag-antos ug
nagpuno sa kini nga lawas sa pagbayaw ug kalipay nga natawo sa
pagkakusganon. Wala’y bisan unsa sa iyang tibuuk nga lawas nga wala
mabag-o sa Rapture ug Kalipay nga Natawo sa Kalag.
pa, uban ang gihapon sa mga direksyon sa mga gimandoan nga mga hunahuna
ug pagtimbang-timbang, mosulod siya ug nagpabilin sa ikaduhang JHaA:
ang pagkalipay nga natawo gikan sa gitumong nga panghunahuna ug pagsusi -
internal nga kasiguruhan. Naglibut siya ug permade, nag-antos ug
nagpuno sa kini nga lawas sa pagbayaw ug kalipay nga natawo sa
pagkakusganon. Wala’y bisan unsa sa iyang tibuuk nga lawas nga wala
mabag-o sa Rapture ug Kalipay nga Natawo sa Kalag.
“Just
like a lake with spring-water welling up from within, having no inflow
from east, west, north, or south, and with the skies periodically
supplying abundant showers, so that the cool fount of water welling up
from within the lake would permeate ug pervade, hub-on ug pun-a kini sa
mga cool nga tubig, wala’y bahin sa lanaw nga wala mabag-o sa mga cool
nga tubig; Bisan pa, ang monghe nag-atubang ug mga permadeates ug
permades, nag-antos ug nagpuno sa kini nga lawas sa pagbayaw ug kalipay
nga natawo sa pagkakusganon. Wala’y bisan unsa sa iyang tibuuk nga lawas
nga dili mabug-at sa pagbayaw ug kalipay nga natawo sa Komplose …
like a lake with spring-water welling up from within, having no inflow
from east, west, north, or south, and with the skies periodically
supplying abundant showers, so that the cool fount of water welling up
from within the lake would permeate ug pervade, hub-on ug pun-a kini sa
mga cool nga tubig, wala’y bahin sa lanaw nga wala mabag-o sa mga cool
nga tubig; Bisan pa, ang monghe nag-atubang ug mga permadeates ug
permades, nag-antos ug nagpuno sa kini nga lawas sa pagbayaw ug kalipay
nga natawo sa pagkakusganon. Wala’y bisan unsa sa iyang tibuuk nga lawas
nga dili mabug-at sa pagbayaw ug kalipay nga natawo sa Komplose …
[Ikatulo nga Jhana]
“Ug
dugang pa, uban ang pagkawagtang sa pagbayaw, nagpabilin siya nga
managsama, hunahuna, ug alerto, ug nahibal-an ang lawas sa lawas.
Misulod siya ug nagpabilin sa ikatulo nga Jhana, nga gipahayag sa mga
halangdon, ‘managsama ug hunahuna, siya adunay usa ka malipayon nga
lawas nga gipahimutang sa kalipay, mao nga adunay Wala’y bisan unsa sa
iyang tibuuk nga lawas nga wala’y kalipay nga adunay kalipayan nga
nawala sa kalipay.
dugang pa, uban ang pagkawagtang sa pagbayaw, nagpabilin siya nga
managsama, hunahuna, ug alerto, ug nahibal-an ang lawas sa lawas.
Misulod siya ug nagpabilin sa ikatulo nga Jhana, nga gipahayag sa mga
halangdon, ‘managsama ug hunahuna, siya adunay usa ka malipayon nga
lawas nga gipahimutang sa kalipay, mao nga adunay Wala’y bisan unsa sa
iyang tibuuk nga lawas nga wala’y kalipay nga adunay kalipayan nga
nawala sa kalipay.
“Sama
sa usa ka asul-, puti-, o pula nga red-lotus, tingali adunay pipila nga
asul, puti, o pula nga mga lotus nga, natawo sa tubig ug nag-uswag sa
tubig ug molambo nga wala’y pagtindog sa tubig, mao nga sila napuno ug
milingi, nag-antos ug napuno sa cool nga tubig gikan sa ilang mga gamot
hangtod sa ilang mga tip, ug wala’y bisan unsang asul, puti, o pula nga
loteles nga dili mabag-o sa bugnaw nga tubig; Bisan pa niana, ang monghe
nag-atubang ug mga permadeates, nag-antos ug nagpuno sa kini nga lawas
nga adunay kahimut-an nga namatay sa kalipay. Wala’y bisan unsa sa iyang
tibuuk nga lawas nga wala damha nga adunay kalipayan nga gipahimutang
sa rapture …
sa usa ka asul-, puti-, o pula nga red-lotus, tingali adunay pipila nga
asul, puti, o pula nga mga lotus nga, natawo sa tubig ug nag-uswag sa
tubig ug molambo nga wala’y pagtindog sa tubig, mao nga sila napuno ug
milingi, nag-antos ug napuno sa cool nga tubig gikan sa ilang mga gamot
hangtod sa ilang mga tip, ug wala’y bisan unsang asul, puti, o pula nga
loteles nga dili mabag-o sa bugnaw nga tubig; Bisan pa niana, ang monghe
nag-atubang ug mga permadeates, nag-antos ug nagpuno sa kini nga lawas
nga adunay kahimut-an nga namatay sa kalipay. Wala’y bisan unsa sa iyang
tibuuk nga lawas nga wala damha nga adunay kalipayan nga gipahimutang
sa rapture …
[Ika-upat nga Jhana]
“Ug
dugang pa, uban ang pagbiya sa kalipayan ug tensiyon - sama sa una nga
pagkahanaw sa pagkalayo ug kaguol - mosulod siya ug nagpabilin sa
ika-upat nga Jhana: kaputli sa panagsama ug panghunahuna, dili
kalipayan. Naglingkod siya, gipuno ang lawas nga adunay putli, masanag
nga pagkahibalo, mao nga wala’y bisan unsa sa iyang tibuuk nga lawas nga
dili mabug-at sa putli, masanag nga pagkahibalo.
dugang pa, uban ang pagbiya sa kalipayan ug tensiyon - sama sa una nga
pagkahanaw sa pagkalayo ug kaguol - mosulod siya ug nagpabilin sa
ika-upat nga Jhana: kaputli sa panagsama ug panghunahuna, dili
kalipayan. Naglingkod siya, gipuno ang lawas nga adunay putli, masanag
nga pagkahibalo, mao nga wala’y bisan unsa sa iyang tibuuk nga lawas nga
dili mabug-at sa putli, masanag nga pagkahibalo.
“Sama
nga ang usa ka tawo naglingkod nga giputos gikan sa ulo hangtod sa usa
ka puti nga panapton aron wala’y bahin sa iyang lawas diin ang puti nga
panapton wala molapad; Bisan pa, ang monghe naglingkod, gipuno ang iyang
lawas sa usa ka putli, masanag nga pagkahibalo. Wala’y bisan unsa sa
iyang tibuuk nga lawas nga wala mabag-o sa putli, masanag nga
pagkahibalo. “
nga ang usa ka tawo naglingkod nga giputos gikan sa ulo hangtod sa usa
ka puti nga panapton aron wala’y bahin sa iyang lawas diin ang puti nga
panapton wala molapad; Bisan pa, ang monghe naglingkod, gipuno ang iyang
lawas sa usa ka putli, masanag nga pagkahibalo. Wala’y bisan unsa sa
iyang tibuuk nga lawas nga wala mabag-o sa putli, masanag nga
pagkahibalo. “
(Angutara Nikana, 5.28)
“Sama
nga ang usa ka tawo naglingkod nga giputos gikan sa ulo hangtod sa usa
ka puti nga panapton aron wala’y bahin sa iyang lawas diin ang puti nga
panapton wala molapad; Bisan pa, ang monghe naglingkod, gipuno ang iyang
lawas sa usa ka putli, masanag nga pagkahibalo. Wala’y bisan unsa sa
iyang tibuuk nga lawas nga wala mabag-o sa putli, masanag nga
pagkahibalo. “
nga ang usa ka tawo naglingkod nga giputos gikan sa ulo hangtod sa usa
ka puti nga panapton aron wala’y bahin sa iyang lawas diin ang puti nga
panapton wala molapad; Bisan pa, ang monghe naglingkod, gipuno ang iyang
lawas sa usa ka putli, masanag nga pagkahibalo. Wala’y bisan unsa sa
iyang tibuuk nga lawas nga wala mabag-o sa putli, masanag nga
pagkahibalo. “
(Angutara Nikana, 5.28)
Ang Mastery of Jhana usa ka marka sa kaalam
“Gipahayag
ko ang usa ka tawo nga gihatagan og upat nga mga hiyas nga mahimong usa
ka dako nga pag-ila, usa ka bantugan nga tawo. Hain ang upat?
ko ang usa ka tawo nga gihatagan og upat nga mga hiyas nga mahimong usa
ka dako nga pag-ila, usa ka bantugan nga tawo. Hain ang upat?
“Adunay
kini nga kaso, Brahman, diin siya nagbuhat alang sa kaayohan ug
kalipayan sa daghang mga tawo ug gitukod ang daghang mga tawo sa
halangdon nga pamaagi, nga mao, ang kaangayan sa kung unsa ang maayo.
kini nga kaso, Brahman, diin siya nagbuhat alang sa kaayohan ug
kalipayan sa daghang mga tawo ug gitukod ang daghang mga tawo sa
halangdon nga pamaagi, nga mao, ang kaangayan sa kung unsa ang maayo.
“Naghunahuna
siya nga adunay hunahuna nga gusto niya nga maghunahuna, ug wala
maghunahuna nga adunay hunahuna nga dili niya gusto nga hunahunaon. Siya
adunay usa ka desisyon nga gusto niya nga buhaton, ug dili adunay usa
ka determinasyon nga dili niya gusto nga buhaton. Nakab-ot niya ang
pagkabuotan sa hunahuna bahin sa mga agianan sa panghunahuna.
siya nga adunay hunahuna nga gusto niya nga maghunahuna, ug wala
maghunahuna nga adunay hunahuna nga dili niya gusto nga hunahunaon. Siya
adunay usa ka desisyon nga gusto niya nga buhaton, ug dili adunay usa
ka determinasyon nga dili niya gusto nga buhaton. Nakab-ot niya ang
pagkabuotan sa hunahuna bahin sa mga agianan sa panghunahuna.
“Siya
makab-ot - bisan kanus-a niya gusto, nga wala’y kalisud, nga wala’y
kalisud - ang upat nga Janas nga gipataas nga mga pulong sa pangisip,
ang makapahimuot nga mga abaga sa dinhi-ug-karon.
makab-ot - bisan kanus-a niya gusto, nga wala’y kalisud, nga wala’y
kalisud - ang upat nga Janas nga gipataas nga mga pulong sa pangisip,
ang makapahimuot nga mga abaga sa dinhi-ug-karon.
“Sa
pagtapos sa panghunahuna sa panghunahuna - nagpabilin siya sa
fermentation-libre nga pagkahibalo - pagpagawas ug pagpagawas sa
pag-ila, nga direktang nahibal-an ug nahibal-an sila alang sa iyang
kaugalingon nga naa sa iyang kaugalingon sa iyang kaugalingon nga naa sa
iyang kaugalingon nga naa sa iyang kaugalingon nga naa sa iyang
kaugalingon nga naa sa iyang kaugalingon sa tuo sa dinhi-ug-karon.
pagtapos sa panghunahuna sa panghunahuna - nagpabilin siya sa
fermentation-libre nga pagkahibalo - pagpagawas ug pagpagawas sa
pag-ila, nga direktang nahibal-an ug nahibal-an sila alang sa iyang
kaugalingon nga naa sa iyang kaugalingon sa iyang kaugalingon nga naa sa
iyang kaugalingon nga naa sa iyang kaugalingon nga naa sa iyang
kaugalingon nga naa sa iyang kaugalingon sa tuo sa dinhi-ug-karon.
“…
Gipahayag ko nga ang usa ka tawo naghatag sa upat ka mga hiyas nga
mahimong usa ka dako nga pag-ila, usa ka bantugan nga tawo.”
Gipahayag ko nga ang usa ka tawo naghatag sa upat ka mga hiyas nga
mahimong usa ka dako nga pag-ila, usa ka bantugan nga tawo.”
(Angutara Nikana, 4.35)
Jhana ug Insight, hand-in-hand
Wala’y Jhana
alang sa usa nga wala’y salabutan,
walay pag-ila
alang sa usa nga wala’y Jhana.
Apan usa nga adunay Jhana
ug ang pag-ila:
naa na siya
sa wala mabag-o.
(Dhammapada, 372)
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Giya nga Pagpamalandong sa Pagdumala sa Paglangoy sa Tubig Alang sa Pag-relaks ug Sulod sa Kalinaw (Mga tunog sa tubig)
Kini
nga gigiyahan nga paghanduraw usa ka kalmado ug makapahayahay nga
pagpamalandong sa pagpamalandong diin imong ihanduraw ang imong
kaugalingon sa kadagatan, paglangoy sa bugnaw nga tubig sa dagat. Kini
nga gigiyahan nga paghanduraw alang sa pag-relaks ug pag-undang sa
pag-relaks, kabalaka ug mga nangaging kasaypanan ug kasakit, aron imong
makuha ang umaabot ug ang tanan nga maayong mga butang nga naa sa
unahan. Mao nga pahawa ang mga negatibo nga emosyon sa paagi alang sa
positibo nga kusog nga modagayday ug magdala kanimo sa kahimsog ug
pagpang-ayo. Kanunay nakong nakit-an ang tunog sa kinaiyahan sa tubig
kaayo ug alang kanako kini usa ka labing maayo nga mga gamit sa stress
nga adunay usa ka tubig, kini nga ritmo sa dagat nga nagpukaw sa
pag-relaks ug Tinuod nga Kalinaw sa Kalinaw. Busa pamati sa kini nga
gigiyahan nga pagpamalandong sa paghanduraw kung kinahanglan nimo ang
usa ka paagi aron makapahulay ug ayohon ang imong hunahuna ug lawas sa
negatibo nga mga emosyon ug kusog.
nga gigiyahan nga paghanduraw usa ka kalmado ug makapahayahay nga
pagpamalandong sa pagpamalandong diin imong ihanduraw ang imong
kaugalingon sa kadagatan, paglangoy sa bugnaw nga tubig sa dagat. Kini
nga gigiyahan nga paghanduraw alang sa pag-relaks ug pag-undang sa
pag-relaks, kabalaka ug mga nangaging kasaypanan ug kasakit, aron imong
makuha ang umaabot ug ang tanan nga maayong mga butang nga naa sa
unahan. Mao nga pahawa ang mga negatibo nga emosyon sa paagi alang sa
positibo nga kusog nga modagayday ug magdala kanimo sa kahimsog ug
pagpang-ayo. Kanunay nakong nakit-an ang tunog sa kinaiyahan sa tubig
kaayo ug alang kanako kini usa ka labing maayo nga mga gamit sa stress
nga adunay usa ka tubig, kini nga ritmo sa dagat nga nagpukaw sa
pag-relaks ug Tinuod nga Kalinaw sa Kalinaw. Busa pamati sa kini nga
gigiyahan nga pagpamalandong sa paghanduraw kung kinahanglan nimo ang
usa ka paagi aron makapahulay ug ayohon ang imong hunahuna ug lawas sa
negatibo nga mga emosyon ug kusog.
Cebuano
“Speaking
Cebuano is #FUN!” say the Cebuano youth.Cebuano language advocate Dr.
Jes Tirol wants Cebuano to be taught in school. But would learning the
gramma…
Cebuano is #FUN!” say the Cebuano youth.Cebuano language advocate Dr.
Jes Tirol wants Cebuano to be taught in school. But would learning the
gramma…
25) Classical Benevolent Chichewa-Chikale cha Chichewa,
Kudzuka ndi Nibbāna 25) Chichewa Cichewa-Chikale Chawaya,
Choonadi Chachitatu Choonadi Chotsimikizika cha Kutha kwa Kuvutika - komwe kuyenera kutsimikiziridwa
Jhana
Jhana
ndi malo osankha bwino kwambiri komanso kuphatikizika komwe malingaliro
amakhalamiridwa kwathunthu ndikutengedwa ndi chinthu chosankhidwa. Ndi
mwalapakutuwa pakukula kwa chidwi chanu.
ndi malo osankha bwino kwambiri komanso kuphatikizika komwe malingaliro
amakhalamiridwa kwathunthu ndikutengedwa ndi chinthu chosankhidwa. Ndi
mwalapakutuwa pakukula kwa chidwi chanu.
Tanthauzo (ndi fanile)
[Jhana Woyamba]
“Pali
nkhani yomwe Monk - yochokera ku matenda osakhala okhudzidwa - kulowa
m’makhalidwe osatetezeka - kulowa mu Jhana Woyamba: Kukwatulidwa ndi
kubadwira kuchokera kudera lochokera ndi kuwunika. Amakhala walowa
komanso ma vervades, akukhumba ndipo amadzaza thupi ili ndi mkwatulo ndi
chisangalalo chobadwa chifukwa chochotsedwa. Palibe chilichonse cha
thupi lake lonse lofooka ndi kubadwa ndi chisangalalo chobadwa kuchokera
kucoka.
nkhani yomwe Monk - yochokera ku matenda osakhala okhudzidwa - kulowa
m’makhalidwe osatetezeka - kulowa mu Jhana Woyamba: Kukwatulidwa ndi
kubadwira kuchokera kudera lochokera ndi kuwunika. Amakhala walowa
komanso ma vervades, akukhumba ndipo amadzaza thupi ili ndi mkwatulo ndi
chisangalalo chobadwa chifukwa chochotsedwa. Palibe chilichonse cha
thupi lake lonse lofooka ndi kubadwa ndi chisangalalo chobadwa kuchokera
kucoka.
“Monga
ngati wophunzira waku Bambi waluso kapena Wophunzira Battman
amatsanulira kusamba ufa kulowa mkati mwa mkuwa ndikuwaza, ndikuwaza,
kunyowa, kuwonongeka mkati ndi kunja - Komabe kusagwa; Ngakhale zili
choncho, amonke am’munsi amapezekanso, akufa adzadzaza thupi ndi
mkwatulo ndi chisangalalo ndi kubadwa kwa kusiya. Palibe chilichonse cha
thupi lake lonse lofooka ndi mkwatulo ndi chisangalalo chobadwa
kuchokera kucokera …
ngati wophunzira waku Bambi waluso kapena Wophunzira Battman
amatsanulira kusamba ufa kulowa mkati mwa mkuwa ndikuwaza, ndikuwaza,
kunyowa, kuwonongeka mkati ndi kunja - Komabe kusagwa; Ngakhale zili
choncho, amonke am’munsi amapezekanso, akufa adzadzaza thupi ndi
mkwatulo ndi chisangalalo ndi kubadwa kwa kusiya. Palibe chilichonse cha
thupi lake lonse lofooka ndi mkwatulo ndi chisangalalo chobadwa
kuchokera kucokera …
[Jhana Wachiwiri]
“Kuphatikiza
apo, polalikira malingaliro ndi zowona za malingaliro, amalowa mu Jhana
wachiwiri: Kukwatulidwa komanso kusangalala ndi kusilira, kuphatikiza
chidziwitso chaulere chifukwa cha kuwunika - chitsimikizo chamkati.
Amakhala ndi am’mimba komanso amakhumudwitsa, amalola ndikudzaza thupi
ndi mkwatulo ndi chisangalalo chobadwa ndi kukhazikika. Palibe
chilichonse cha thupi lake lonse lofooka ndi mkwatulo ndi chisangalalo
chobadwa chifukwa chodekha.
apo, polalikira malingaliro ndi zowona za malingaliro, amalowa mu Jhana
wachiwiri: Kukwatulidwa komanso kusangalala ndi kusilira, kuphatikiza
chidziwitso chaulere chifukwa cha kuwunika - chitsimikizo chamkati.
Amakhala ndi am’mimba komanso amakhumudwitsa, amalola ndikudzaza thupi
ndi mkwatulo ndi chisangalalo chobadwa ndi kukhazikika. Palibe
chilichonse cha thupi lake lonse lofooka ndi mkwatulo ndi chisangalalo
chobadwa chifukwa chodekha.
“Monga
nyanja yokhala ndi madzi oyenda kuchokera mkatikati, osadulidwa
kuchokera kummawa, kumadzulo, kapena kumwera, ndi thambo lozizira la
madzi okwanira kusokonekera komanso kulephera, ndikukhumudwitsani ndi
kudzaza ndi madzi ozizira, palibe gawo la nyanja yosavomerezeka ndi
madzi ozizira; Ngakhale zili choncho, amonke am’munsi am’mimba ndi ma
vervades, akukhumba ndipo amadzaza thupi ili ndi mkwatulo ndi
chisangalalo chobadwa ndi kukhazikika. Palibe chilichonse cha thupi lake
lonse lofooka ndi kubadwa ndi chisangalalo chobadwa -
nyanja yokhala ndi madzi oyenda kuchokera mkatikati, osadulidwa
kuchokera kummawa, kumadzulo, kapena kumwera, ndi thambo lozizira la
madzi okwanira kusokonekera komanso kulephera, ndikukhumudwitsani ndi
kudzaza ndi madzi ozizira, palibe gawo la nyanja yosavomerezeka ndi
madzi ozizira; Ngakhale zili choncho, amonke am’munsi am’mimba ndi ma
vervades, akukhumba ndipo amadzaza thupi ili ndi mkwatulo ndi
chisangalalo chobadwa ndi kukhazikika. Palibe chilichonse cha thupi lake
lonse lofooka ndi kubadwa ndi chisangalalo chobadwa -
[Wachitatu Jhana]
“Kuphatikizanso,
ndi kumenyedwa kwa mkwatulo, amakhalabe wotchuka komanso wokumbukira
komanso wosamala, komanso umakondwera ndi thupi. Amalowa m’kholi kwa
Jhana wachitatu, amene wolemekezekayo adalengeza, Palibe chilichonse cha
thupi lake lopanda tanthauzo ndi chisangalalo cha mkwatulo.
ndi kumenyedwa kwa mkwatulo, amakhalabe wotchuka komanso wokumbukira
komanso wosamala, komanso umakondwera ndi thupi. Amalowa m’kholi kwa
Jhana wachitatu, amene wolemekezekayo adalengeza, Palibe chilichonse cha
thupi lake lopanda tanthauzo ndi chisangalalo cha mkwatulo.
“Monga
mu dziwe lamtambo-, kapena loyera-loyera, pakhoza kukhala Lonjezo lina
la buluu, loyera, kapena loyera lomwe, lobadwa m’madzi, khalani omizidwa
m’madzi ndikukula popanda kuyimirira Madzi, kotero kuti adatsitsidwa
ndi kuwonongeka, nadzazidwa ndi madzi ozizira kuchokera kumizu yake,
ndipo palibe mafuta obowola abuluwa, oyera, kapena ofiira sangakhale
oletsedwa ndi madzi ozizira; Ngakhale zili choncho, amonke am’munsi
am’mimba ndi ma vervades, amalola ndikudzaza thupilo ndi chisangalalo
chomwe chakwatulidwa. Palibe chilichonse cha thupi lake lonse lofooka
ndi chisangalalo cha mkwatulo …
mu dziwe lamtambo-, kapena loyera-loyera, pakhoza kukhala Lonjezo lina
la buluu, loyera, kapena loyera lomwe, lobadwa m’madzi, khalani omizidwa
m’madzi ndikukula popanda kuyimirira Madzi, kotero kuti adatsitsidwa
ndi kuwonongeka, nadzazidwa ndi madzi ozizira kuchokera kumizu yake,
ndipo palibe mafuta obowola abuluwa, oyera, kapena ofiira sangakhale
oletsedwa ndi madzi ozizira; Ngakhale zili choncho, amonke am’munsi
am’mimba ndi ma vervades, amalola ndikudzaza thupilo ndi chisangalalo
chomwe chakwatulidwa. Palibe chilichonse cha thupi lake lonse lofooka
ndi chisangalalo cha mkwatulo …
[Mwana wachinayi]
“Komanso,
posiya kusangalala ndi kupsinjika - monga momwe muliri kale kwa
chipolopolo ndi kupsinjika kwa chipolopolo - cholowa mkati mwa Jhana
wachinayi: chiyero cha kufanana, kapena kusasamala, kapena kusakonda.
Amakhala, akuwonjezera thupi ndi chizindikiritso choyera, chowala,
kotero kuti palibe chilichonse cha thupi lake lopanda tanthauzo.
posiya kusangalala ndi kupsinjika - monga momwe muliri kale kwa
chipolopolo ndi kupsinjika kwa chipolopolo - cholowa mkati mwa Jhana
wachinayi: chiyero cha kufanana, kapena kusasamala, kapena kusakonda.
Amakhala, akuwonjezera thupi ndi chizindikiritso choyera, chowala,
kotero kuti palibe chilichonse cha thupi lake lopanda tanthauzo.
“Monga
ngati munthu akakhala wopanda kanthu kuchokera kumutu kondomu ndi nsalu
yoyera kuti sipadzakhala gawo la thupi loyera lomwe silinalile;
Ngakhale zili choncho, amonke amakhala, akuwonjezera thupi lake ndi
chizindikiritso choyera komanso chowala. Palibe chilichonse cha thupi
lake lonse lofooka ndi kuzindikira koyera,. “
ngati munthu akakhala wopanda kanthu kuchokera kumutu kondomu ndi nsalu
yoyera kuti sipadzakhala gawo la thupi loyera lomwe silinalile;
Ngakhale zili choncho, amonke amakhala, akuwonjezera thupi lake ndi
chizindikiritso choyera komanso chowala. Palibe chilichonse cha thupi
lake lonse lofooka ndi kuzindikira koyera,. “
(Angittara Nikaya, 5.28)
“Monga
ngati munthu akakhala wopanda kanthu kuchokera kumutu kondomu ndi nsalu
yoyera kuti sipadzakhala gawo la thupi loyera lomwe silinalile;
Ngakhale zili choncho, amonke amakhala, akuwonjezera thupi lake ndi
chizindikiritso choyera komanso chowala. Palibe chilichonse cha thupi
lake lonse lofooka ndi kuzindikira koyera,. “
ngati munthu akakhala wopanda kanthu kuchokera kumutu kondomu ndi nsalu
yoyera kuti sipadzakhala gawo la thupi loyera lomwe silinalile;
Ngakhale zili choncho, amonke amakhala, akuwonjezera thupi lake ndi
chizindikiritso choyera komanso chowala. Palibe chilichonse cha thupi
lake lonse lofooka ndi kuzindikira koyera,. “
(Angittara Nikaya, 5.28)
Nzeru za Jhana ndi chizindikiro cha nzeru
“Ndikulengeza
munthu yemwe adapatsidwa mikhalidwe inayi kuti ikhale imodzi
yozindikira kwambiri, munthu wamkulu. Ndi ziti zinayi?
munthu yemwe adapatsidwa mikhalidwe inayi kuti ikhale imodzi
yozindikira kwambiri, munthu wamkulu. Ndi ziti zinayi?
“Palinso
mlanduwo, Brahman, kumene amachitira zabwino komanso chisangalalo cha
anthu ambiri ndipo wakhazikitsa anthu ambiri m’njira yabwino kwambiri,
kuyenera kwa zomwe zili mwaluso.
mlanduwo, Brahman, kumene amachitira zabwino komanso chisangalalo cha
anthu ambiri ndipo wakhazikitsa anthu ambiri m’njira yabwino kwambiri,
kuyenera kwa zomwe zili mwaluso.
“Amaganiza
chilichonse chomwe akufuna kuganiza, ndipo saganiza kuti lingaliro
lililonse sakufuna kuganiza. Adzasintha chilichonse amene akufuna kufuna
kuchita, ndipo sadzathana konse sakufuna kukafuna. Wakwaniritsa
malingaliro a malingaliro okhudzana ndi njira za malingaliro.
chilichonse chomwe akufuna kuganiza, ndipo saganiza kuti lingaliro
lililonse sakufuna kuganiza. Adzasintha chilichonse amene akufuna kufuna
kuchita, ndipo sadzathana konse sakufuna kukafuna. Wakwaniritsa
malingaliro a malingaliro okhudzana ndi njira za malingaliro.
“Amakwanitsa
- Nthawi iliyonse akafuna, popanda mavuto, popanda zovuta - anamwali
anayi omwe amauziridwa ndi malingaliro m’maganizo, atsogoleri
okondweretsa apakati pano ndi pano.
- Nthawi iliyonse akafuna, popanda mavuto, popanda zovuta - anamwali
anayi omwe amauziridwa ndi malingaliro m’maganizo, atsogoleri
okondweretsa apakati pano ndi pano.
“Ndikutha kwa malingaliro amisala
“… Ndikulengeza munthu amene adapereka ndi mikhalidwe inayi kuti munthu akhale wozindikira kwambiri, munthu wamkulu.”
(Angittara Nikaya, 4.35)
Jhana ndi kuzindikira, m’manja
Palibe Jhana
Chifukwa chopanda kuzindikira,
palibe kuzindikira
aliyense wopanda Jhana.
Koma imodzi yokhala ndi Jhana
ndi kuzindikira:
Ali pafupi
kuwononga.
(Dhammapada, 372)
kuchokera
Kuuziridwa
kwaulere pa Intaneti kwaulere kufika ku Ch Chuma choyera kuti tipeze
nibbāna kuchiritso chamuyaya. Imwani rogan yaphindu ya ragan yaphindu
& saladi kukhala ngati mbalame zaulere 
pokula zipatso
kwaulere pa Intaneti kwaulere kufika ku Ch Chuma choyera kuti tipeze
nibbāna kuchiritso chamuyaya. Imwani rogan yaphindu ya ragan yaphindu
& saladi
kukhala ngati mbalame zaulere pokula zipatso Chithunzi chowongolera chosambira chamadzi chopumula komanso mtendere wamkati (phokoso lamadzi)
Zithunzi
zotsogozedwa ndi zowoneka bwino komanso zopumira zomwe
mungazidziwonetsera munyanja, ndikusambira mu madzi ozizira a panyanja,
ndikumvetsera kwa nyanja yofewa ya madzi owaza. Zithunzizi zotsogozedwa
ndi zopumira ndikulola kupsinjika, nkhawa komanso zolakwa zakale ndi
zowawa, kuti muthokoze mtsogolo ndi zinthu zonse zabwino zomwe zili
mtsogolo. Chifukwa chake kuloleza malingaliro olakwika kutchinga njira
yabwino yobwereketsa ndikukubweretserani thanzi ndi kuchiritsidwa.
Nthawi zonse ndimapeza phokoso lamadzi lomwe limapuma kwambiri ndipo kwa
ine ndi chimodzi mwazida zabwino kwambiri kunja uko, ngati madzi,
ngakhale mtsinje wokhwima, mafunde kapena mvula, ingokhala ndi phokoso
lotere Mtendere weniweni wamtima. Chifukwa chake, mverani
chithunzithunzi chowongolera ichi ngati mukufuna njira yopumulira
ndikuchiritsa malingaliro anu ndi mphamvu zoyipa ndi mphamvu.
zotsogozedwa ndi zowoneka bwino komanso zopumira zomwe
mungazidziwonetsera munyanja, ndikusambira mu madzi ozizira a panyanja,
ndikumvetsera kwa nyanja yofewa ya madzi owaza. Zithunzizi zotsogozedwa
ndi zopumira ndikulola kupsinjika, nkhawa komanso zolakwa zakale ndi
zowawa, kuti muthokoze mtsogolo ndi zinthu zonse zabwino zomwe zili
mtsogolo. Chifukwa chake kuloleza malingaliro olakwika kutchinga njira
yabwino yobwereketsa ndikukubweretserani thanzi ndi kuchiritsidwa.
Nthawi zonse ndimapeza phokoso lamadzi lomwe limapuma kwambiri ndipo kwa
ine ndi chimodzi mwazida zabwino kwambiri kunja uko, ngati madzi,
ngakhale mtsinje wokhwima, mafunde kapena mvula, ingokhala ndi phokoso
lotere Mtendere weniweni wamtima. Chifukwa chake, mverani
chithunzithunzi chowongolera ichi ngati mukufuna njira yopumulira
ndikuchiritsa malingaliro anu ndi mphamvu zoyipa ndi mphamvu.
Zathu Band - Zimatere Zimatere (Chichewa) HD
Music Video ya Zathu Band yoyamba m’mene muli T Reel, Chikondi, Annetti, JP, Mphatso ndi Xander!.
26) Classical Benevolent Chinese (Simplified)-古典中文（简体）,
26）觉醒和nibbāna（简化） - （简化） - 古典中文简体），
第三高贵族真理：停止苦难的现实 - 将要实现
贾纳
贾纳（Jhana）是一种深刻的静止和集中度的冥想状态，使思想完全沉浸在所选择的关注对象中。它是正确浓度发展的基石。
定义（带有明喻）
[第一个Jhana]
“在某些情况下，一个僧侣（从性感上撤回，从不熟练的品质中撤回）进入并留在第一个Jhana中：被撤回的狂喜和愉悦，并伴随着有指导性的思想和评估。他渗透并弥漫，弥漫，填充并充满戒断中的狂喜和愉悦感。他的整个身体都没有被撤军而毫无生气的愉悦。
“好像熟练的沐浴者或沐浴者的学徒会将浴粉倒入黄铜盆地中，然后揉在一起，一次又一次地用水洒水，以便他的沐浴粉饱和，充满水分的沐浴粉，内外渗透到内外
- 然而，不会滴水；即便如此，僧侣还是以被戒断的狂喜和愉悦而渗透，满足并充满了这种身体。他的整个身体都没有被撤回的狂喜和愉悦的束缚……
- 然而，不会滴水；即便如此，僧侣还是以被戒断的狂喜和愉悦而渗透，满足并充满了这种身体。他的整个身体都没有被撤回的狂喜和愉悦的束缚……
[第二JHANA]
“此外，随着定向思想和评估的静止，他进入并留在第二个贾纳（Jhana）：坦率而生的狂喜和愉悦，统一意识统一，没有定向思想和评估 - 内部保证。他渗透到弥漫，弥漫，满足并充满镇定的狂喜和愉悦。他的整个身体都没有被狂喜和愉悦的痛苦所束缚。
“就像一个从内部散发出春水的湖泊一样，没有从东西方，西，北或南部的流入，而且天空定期提供大量的淋浴渗透并散发着散热，充满凉爽的水，没有凉水没有栖息的湖泊；即便如此，僧侣还是渗透到弥漫，充满了镇静和愉悦的态度。他的整个身体都没有被狂喜和愉悦的痛苦所束缚……
[第三JHANA]
“此外，随着狂喜的褪色，他仍然保持平静，正念和机敏，并感受到身体的愉悦感。他进入并留在第三个贾纳（Jhana），其中高贵的人宣称：“朴实和正念，他有一个愉快的持久。”他渗透和渗透，弥漫，弥漫，弥漫，充满并充满了被狂喜的乐趣，这样就有了。他的整个身体都没有被狂喜剥离。
“就像在蓝色，白色或红色洛氏池塘中一样，可能有一些蓝色，白色或红色莲花，它们在水中出生和生长，浸入水中并蓬勃发展而又不站起来水，使它们被渗透和渗透，充满凉水，从根源到尖端充满了凉水，这些蓝色，白色或红色莲花都不会被冷水散布。即便如此，僧侣还是渗透到弥漫，弥漫，充满并充满了被狂喜的乐趣。他的整个身体都没有被狂欢的愉悦所束缚……
[第四贾纳]
“此外，随着愉悦和压力的放弃（就像早期的兴高采烈和困扰消失一样），他进入并留在第四个贾纳（Jhana）：平等和正念的纯洁性，既不是愉悦，也不是痛苦。他坐着，以纯净，明亮的意识渗透到身体上，使他的整个身体没有任何纯净，明亮的意识所束缚。
“就像一个男人坐在头上坐着白布，这样他的身体没有任何一部分，白布没有延伸。即便如此，和尚坐着，以纯净，明亮的意识渗透到他的身体。他的整个身体没有什么被纯净，明亮的意识所束缚的。”
（Anguttara Nikaya，5.28）
“就像一个男人坐在头上坐着白布，这样他的身体没有任何一部分，白布没有延伸。即便如此，和尚坐着，以纯净，明亮的意识渗透到他的身体。他的整个身体没有什么被纯净，明亮的意识所束缚的。”
（Anguttara Nikaya，5.28）
掌握贾纳是智慧的标志
“我宣布一个拥有四种素质的人是一个伟大的洞察力之一，一个伟人。哪四个？
“有这种情况，婆罗门，他为许多人的福利和幸福而实践，并以崇高的方式建立了许多人，也就是说，是令人钦佩的正确性，是熟练的。
“他认为他想思考的任何想法，也不认为他不想思考。他愿意任何他想决心的决心，并且不会决心他不想做的决心。关于思想的途径，他已经掌握了思想。
“他达到了 - 每当他愿意而没有压力，毫无困难的情况下，他就会达到精神状态增强的四个JHANA，在这里和现在愉快。
“随着精神发酵的结束，他仍然处于无发酵意识释放和辨别力释放中，直接知道并在现在和现在就为自己实现了自己。
“……我宣布一个赋予这四个品质的人是一个伟大的洞察力之一，一个伟人。”
（Anguttara Nikaya，4.35）
Jhana和Insight，齐头并进
没有Jhana
对于没有辨别的人
没有辨别力
对于一个没有Jhana的人。
但是一个和两个
和辨别力：
他处于边缘
无框。
（Dhammapada，372）
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通过种植水果蔬菜蔬菜
在水中游泳的引导图像冥想以放松和内在的和平（水听起来）
这款引导的图像是一种平静而轻松的可视化冥想，您将在海洋中描绘自己，在凉爽的海水中游泳，同时听柔软的节奏海洋的溅水声音。这种指导的图像是为了放松，放松压力，焦虑，过去的错误和痛苦，以便您可以拥抱未来以及未来的所有美好事物。因此，放开负面情绪，阻碍了积极能量流经并带来健康和康复的道路。我总是发现水的自然声音非常放松，对我来说，它是那里最好的压力缓解工具之一，例如，无论是在波纹河，海浪还是雨中，它都具有这种令人着迷的节奏，可以唤起放松和放松和真正的内心和平。因此，如果您需要一种放松和治愈负面情绪和能量的思想和身体的方法，请听这种指导的图像冥想。
Abidhamma Level 3 - Samuccaya - Part 37 -25-08-2022
Conducted by: Sayartaw Ashin NyanawaraVenue: Pyinnyar Parami Singapore (Hmawbi)
27) Classical Benevolent Chinese (Traditional)-古典中文（繁體）,
Cmeozz Zheng Gif中的覺醒和nibbāna-cmeozz zheng sally11 gifs27）古典仁慈中文（傳統） -
第三高貴族真理：停止苦難的現實 - 將要實現
賈納
賈納（Jhana）是一種深刻的靜止和集中度的冥想狀態，使思想完全沉浸在所選擇的關注對像中。它是正確濃度發展的基石。
定義（帶有明喻）
[第一個Jhana]
“在某些情況下，一個僧侶（從性感上撤回，從不熟練的品質中撤回）進入並留在第一個Jhana中：被撤回的狂喜和愉悅，並伴隨著有指導性的思想和評估。他滲透並瀰漫，瀰漫，填充並充滿戒斷中的狂喜和愉悅感。他的整個身體都沒有被撤軍而毫無生氣的愉悅。
“好像熟練的沐浴者或沐浴者的學徒會將浴粉倒入黃銅盆地中，然後揉在一起，一次又一次地用水灑水，以便他的沐浴粉飽和，充滿水分的沐浴粉，內外滲透到內外
- 然而，不會滴水；即便如此，僧侶還是以被戒斷的狂喜和愉悅而滲透，滿足並充滿了這種身體。他的整個身體都沒有被撤回的狂喜和愉悅的束縛……
- 然而，不會滴水；即便如此，僧侶還是以被戒斷的狂喜和愉悅而滲透，滿足並充滿了這種身體。他的整個身體都沒有被撤回的狂喜和愉悅的束縛……
[第二JHANA]
“此外，隨著定向思想和評估的靜止，他進入並留在第二個賈納（Jhana）：坦率而生的狂喜和愉悅，統一意識統一，沒有定向思想和評估 - 內部保證。他滲透到瀰漫，瀰漫，滿足並充滿鎮定的狂喜和愉悅。他的整個身體都沒有被狂喜和愉悅的痛苦所束縛。
“就像一個從內部散發出春水的湖泊一樣，沒有從東西方，西，北或南部的流入，而且天空定期提供大量的淋浴滲透並散發著散熱，充滿涼爽的水，沒有涼水沒有棲息的湖泊；即便如此，僧侶還是滲透到瀰漫，充滿了鎮靜和愉悅的態度。他的整個身體都沒有被狂喜和愉悅的痛苦所束縛……
[第三JHANA]
“此外，隨著狂喜的褪色，他仍然保持平靜，正念和機敏，並感受到身體的愉悅感。他進入並留在第三個賈納（Jhana），其中高貴的人宣稱：“樸實和正念，他有一個愉快的持久。”他滲透和滲透，瀰漫，瀰漫，瀰漫，充滿並充滿了被狂喜的樂趣，這樣就有了。他的整個身體都沒有被狂喜剝離。
“就像在藍色，白色或紅色洛氏池塘中一樣，可能有一些藍色，白色或紅色蓮花，它們在水中出生和生長，浸入水中並蓬勃發展而又不站起來水，使它們被滲透和滲透，充滿涼水，從根源到尖端充滿了涼水，這些藍色，白色或紅色蓮花都不會被冷水散佈。即便如此，僧侶還是滲透到瀰漫，瀰漫，充滿並充滿了被狂喜的樂趣。他的整個身體都沒有被狂歡的愉悅所束縛……
[第四賈納]
“此外，隨著愉悅和壓力的放棄（就像早期的興高采烈和困擾消失一樣），他進入並留在第四個賈納（Jhana）：平等和正念的純潔性，既不是愉悅，也不是痛苦。他坐著，以純淨，明亮的意識滲透到身體上，使他的整個身體沒有任何純淨，明亮的意識所束縛。
“就像一個男人坐在頭上坐著白布，這樣他的身體沒有任何一部分，白布沒有延伸。即便如此，和尚坐著，以純淨，明亮的意識滲透到他的身體。他的整個身體沒有什麼被純淨，明亮的意識所束縛的。”
（Anguttara Nikaya，5.28）
“就像一個男人坐在頭上坐著白布，這樣他的身體沒有任何一部分，白布沒有延伸。即便如此，和尚坐著，以純淨，明亮的意識滲透到他的身體。他的整個身體沒有什麼被純淨，明亮的意識所束縛的。”
（Anguttara Nikaya，5.28）
掌握賈納是智慧的標誌
“我宣布一個擁有四種素質的人是一個偉大的洞察力之一，一個偉人。哪四個？
“有這種情況，婆羅門，他為許多人的福利和幸福而實踐，並以崇高的方式建立了許多人，也就是說，是令人欽佩的正確性，是熟練的。
“他認為他想思考的任何想法，也不認為他不想思考。他願意任何他想決心的決心，並且不會決心他不想做的決心。關於思想的途徑，他已經掌握了思想。
“他達到了 - 每當他願意而沒有壓力，毫無困難的情況下，他就會達到精神狀態增強的四個JHANA，在這里和現在愉快。
“隨著精神發酵的結束，他仍然處於無發酵意識釋放和辨別力釋放中，直接知道並在現在和現在就為自己實現了自己。
“……我宣布一個賦予這四個品質的人是一個偉大的洞察力之一，一個偉人。”
（Anguttara Nikaya，4.35）
Jhana和Insight，齊頭並進
沒有Jhana
對於沒有辨別的人
沒有辨別力
對於一個沒有Jhana的人。
但是一個和兩個
和辨別力：
他處於邊緣
無框。
（Dhammapada，372）
從
免費的在線仁慈喚醒了一個JC純粹的靈感，以獲得永恆的幸福。食用新鮮的生素食汁和沙拉通過種植水果
通過種植水果蔬菜蔬菜
在水中游泳的引導圖像冥想以放鬆和內在的和平（水聽起來）
這款引導的圖像是一種平靜而輕鬆的可視化冥想，您將在海洋中描繪自己，在涼爽的海水中游泳，同時聽柔軟的節奏海洋的濺水聲音。這種指導的圖像是為了放鬆，放鬆壓力，焦慮，過去的錯誤和痛苦，以便您可以擁抱未來以及未來的所有美好事物。因此，放開負面情緒，阻礙了積極能量流經並帶來健康和康復的道路。我總是發現水的自然聲音非常放鬆，對我來說，它是那裡最好的壓力緩解工具之一，例如，無論是在波紋河，海浪還是雨中，它都具有這種令人著迷的節奏，可以喚起放鬆和放鬆和真正的內心和平。因此，如果您需要一種放鬆和治愈負面情緒和能量的思想和身體的方法，請聽這種指導的圖像冥想。
精彩看了7遍耐人寻味，佛陀与大学者的辩论，大学者虽败人格可敬ndian TV series Buddha
精彩看了7遍耐人寻味，佛陀与大学者的辩论，大学者虽败人格可敬https://youtu.be/GKIVQpQGv68
所为即所想，善念成就善行恶念成就恶行，杀人魔罗大悲心救人｜022 印度电视剧
佛陀https://youtu.be/3YVzmR6ubC430多岁女人，丈夫杀猪帮按猪脚….
所为即所想，善念成就善行恶念成就恶行，杀人魔罗大悲心救人｜022 印度电视剧
佛陀https://youtu.be/3YVzmR6ubC430多岁女人，丈夫杀猪帮按猪脚….
28) Classical Benevolent Corsican-Corsa Corsicana,
Verdura p
Svenziente è Nibbāna in 28) Benevolente classicu corsu-corsaa Corsicana,
Terzu verità nobile: a realtà di a cessazione di u soffrenu - chì hè di esse attualizatu
JHana
Jhana
hè un statu meditativu di u prufondu è a cuncentrazione di u prufonda
in quale a mente diventa immediata è assorbita in l’ughjettu sceltu di
l’attenzione. Hè a cornerstone in u sviluppu di a cuncentrazione
ghjusta.
hè un statu meditativu di u prufondu è a cuncentrazione di u prufonda
in quale a mente diventa immediata è assorbita in l’ughjettu sceltu di
l’attenzione. Hè a cornerstone in u sviluppu di a cuncentrazione
ghjusta.
A definizione (cù simuli)
[Prima JHana]
“Ci
hè u casu induve un monacu - abbastanza rinunziatu da a sensualità,
rinunziaveghja qualità micca ammile - resta di raghju da a ravita è di
evaluazione. Perme è si perda, suffussuli è riempie stu corpu cù u
raghju è u piacè natu da a retirazzione. Ùn ci hè nunda di tuttu u so
corpu infermatu da u raghju è u piacè natu da a retirazzione.
hè u casu induve un monacu - abbastanza rinunziatu da a sensualità,
rinunziaveghja qualità micca ammile - resta di raghju da a ravita è di
evaluazione. Perme è si perda, suffussuli è riempie stu corpu cù u
raghju è u piacè natu da a retirazzione. Ùn ci hè nunda di tuttu u so
corpu infermatu da u raghju è u piacè natu da a retirazzione.
“Cum’è
se un bagnu di bagnu o un bagnu di bagnu pour in bagnu in poca bagnu in
una batina è l’amionu una volta è di novu à a so bola di polverna -
umida … Laden, permeate intrattendu è senza ladre, permeate. È senza
carghjà, permeati è senza carghjà, permeate dentru è senza carda,
permeate dunque. andemu micca goccia; Ancu ancu, i monacu pèmeate,
soffre è riempite stu corpu cù u raputure è u piacè natu da a
retirazzione. Ùn ci hè nunda di tuttu u corpu indascrittu da u raghju è u
piacè natu da a retirazzione …
se un bagnu di bagnu o un bagnu di bagnu pour in bagnu in poca bagnu in
una batina è l’amionu una volta è di novu à a so bola di polverna -
umida … Laden, permeate intrattendu è senza ladre, permeate. È senza
carghjà, permeati è senza carghjà, permeate dentru è senza carda,
permeate dunque. andemu micca goccia; Ancu ancu, i monacu pèmeate,
soffre è riempite stu corpu cù u raputure è u piacè natu da a
retirazzione. Ùn ci hè nunda di tuttu u corpu indascrittu da u raghju è u
piacè natu da a retirazzione …
[Seconda jhana]
In
u più di a Senza fà di penseri diretti è valtive in a seconda JHana:
Borne nè di cumpusanza, assistenza di sapiente è evaluazione
ind’avenziale - Perme è perveni, soffre è riempie stu corpu assai cù u
rapuru è u piacè natu di u cumpusimentu. Ùn ci hè nunda di tuttu u corpu
infermatu da u Rapture è u piacè natu di a cumpusizione.
u più di a Senza fà di penseri diretti è valtive in a seconda JHana:
Borne nè di cumpusanza, assistenza di sapiente è evaluazione
ind’avenziale - Perme è perveni, soffre è riempie stu corpu assai cù u
rapuru è u piacè natu di u cumpusimentu. Ùn ci hè nunda di tuttu u corpu
infermatu da u Rapture è u piacè natu di a cumpusizione.
“Cum’è
un lagu, acqua di primavera, ùn avè micca affullatu da l’oripulata,
Accidentale, uestente, u nordu, chì furnì un pocheghju propietore, e
dunque u foontu frescu di l’acqua Pervede, suffiziu è riempite cù acque
freschi, ùn ci hè micca parte di u lavu unpervisatu da l’acque fresca;
Ancu ancu, i monacu si permette è perremi è peravenu è riempite questu
corpu cù u raptutu è u piacè natu di u cumpusimentu. Ùn ci hè nunda à
tuttu u corpu indascitatu da Rakture è di piacè nésil di a cumpusizione
…
un lagu, acqua di primavera, ùn avè micca affullatu da l’oripulata,
Accidentale, uestente, u nordu, chì furnì un pocheghju propietore, e
dunque u foontu frescu di l’acqua Pervede, suffiziu è riempite cù acque
freschi, ùn ci hè micca parte di u lavu unpervisatu da l’acque fresca;
Ancu ancu, i monacu si permette è perremi è peravenu è riempite questu
corpu cù u raptutu è u piacè natu di u cumpusimentu. Ùn ci hè nunda à
tuttu u corpu indascitatu da Rakture è di piacè nésil di a cumpusizione
…
[Terzu jhana]
“Più,
cù u rivinu di u racazzione è restagu Poquano simplice, è alert, è
senti un piacè cù u corpu. Elli entre è resta in a terzu Jhana, di u
Quelli I nobili di dichjarazione, “equanimose è a mente è a mente è u
modu ci permette di questu stessu corpu cun u piacè di rassiminà di
razzi di razza, per chì ci hè Nunda di u so corpu intera inseriatu di u
piacè di u riparazione di u raghju.
cù u rivinu di u racazzione è restagu Poquano simplice, è alert, è
senti un piacè cù u corpu. Elli entre è resta in a terzu Jhana, di u
Quelli I nobili di dichjarazione, “equanimose è a mente è a mente è u
modu ci permette di questu stessu corpu cun u piacè di rassiminà di
razzi di razza, per chì ci hè Nunda di u so corpu intera inseriatu di u
piacè di u riparazione di u raghju.
“Cum’è
in una brutta blu, bianca -, sia rossa, ci pò esse alcuni di i bries
blu, biancu, biancu chì, nati è crescenu in l’acqua, stà immersi senza
stà di l’acqua, cusì chì si sò attuadati è cunnosti è pienu di acqua
froche da e so radiche à i so cunsiglii, è ùn si ne saria micca
simpatia; Ancu ancu, u monacu permette è perpende, i soffrenu è riempite
questu corpu cù u piacè di u piacè di Rappirtura. Ùn ci hè nunda di
tuttu u so corpu infermatu di u piacè di u cattivu di u rapuru …
in una brutta blu, bianca -, sia rossa, ci pò esse alcuni di i bries
blu, biancu, biancu chì, nati è crescenu in l’acqua, stà immersi senza
stà di l’acqua, cusì chì si sò attuadati è cunnosti è pienu di acqua
froche da e so radiche à i so cunsiglii, è ùn si ne saria micca
simpatia; Ancu ancu, u monacu permette è perpende, i soffrenu è riempite
questu corpu cù u piacè di u piacè di Rappirtura. Ùn ci hè nunda di
tuttu u so corpu infermatu di u piacè di u cattivu di u rapuru …
[Quartu jhana]
“Curnenti,
cù l’abbandunà di piacè è stress - cum’è cù l’iniziu - vi entre è resta
micca in a quarta: purezza di equanimità è a mente di mente, nè un seil
di u dolore. Cò à permette u corpu cù una cuscintenza pura, luminosa,
quantu chì ùn ci hè nunda di u so corpu incondidatu di pura
sensibilizza.
cù l’abbandunà di piacè è stress - cum’è cù l’iniziu - vi entre è resta
micca in a quarta: purezza di equanimità è a mente di mente, nè un seil
di u dolore. Cò à permette u corpu cù una cuscintenza pura, luminosa,
quantu chì ùn ci hè nunda di u so corpu incondidatu di pura
sensibilizza.
“Cumu
l’omu era pigliatu imparatu da capu cù un tela bianca per chì ci
puderia parte nisuna parte di u so corpu à chì l’panellu biancu ùn
alluntanatu micca; Ancu, a Monacu s’affaccia, Permeendu u so corpu cù
una cuscenza pura, luminosa. Ùn ci hè nunda di u so corpu incontridatu
da una cuscenza, luminosa. “
l’omu era pigliatu imparatu da capu cù un tela bianca per chì ci
puderia parte nisuna parte di u so corpu à chì l’panellu biancu ùn
alluntanatu micca; Ancu, a Monacu s’affaccia, Permeendu u so corpu cù
una cuscenza pura, luminosa. Ùn ci hè nunda di u so corpu incontridatu
da una cuscenza, luminosa. “
(Anguttara Nikaya, 5.28)
“Cumu
l’omu era pigliatu imparatu da capu cù un tela bianca per chì ci
puderia parte nisuna parte di u so corpu à chì l’panellu biancu ùn
alluntanatu micca; Ancu, a Monacu s’affaccia, Permeendu u so corpu cù
una cuscenza pura, luminosa. Ùn ci hè nunda di u so corpu incontridatu
da una cuscenza, luminosa. “
l’omu era pigliatu imparatu da capu cù un tela bianca per chì ci
puderia parte nisuna parte di u so corpu à chì l’panellu biancu ùn
alluntanatu micca; Ancu, a Monacu s’affaccia, Permeendu u so corpu cù
una cuscenza pura, luminosa. Ùn ci hè nunda di u so corpu incontridatu
da una cuscenza, luminosa. “
(Anguttara Nikaya, 5.28)
A maestria di Jhana hè una marca di saviezza
“Aghju
dichjaratu chì una persona dotata di quattru qualità per esse unu di un
grande discernimentu, un grande omu. Quali quattru?
dichjaratu chì una persona dotata di quattru qualità per esse unu di un
grande discernimentu, un grande omu. Quali quattru?
“Ci
hè u casu, Brahman, da induve ellu prenetrici per u ben negu è a
felicità di parechje persone è hà stabilitu parechje persone, u metudu
nobile, chì hè, a bona quantità di quale hè cumpetizione.
hè u casu, Brahman, da induve ellu prenetrici per u ben negu è a
felicità di parechje persone è hà stabilitu parechje persone, u metudu
nobile, chì hè, a bona quantità di quale hè cumpetizione.
“Pensa
chì ellu hà pensatu chì ellu vole pensà, è ùn pensa micca chì ùn hà
micca pensatu chì ùn vole micca pensà. Hà da risolve ellu vole, è ùn ne
risolverà micca chì ùn vole micca vuluntà. Hà ottenutu a maestria di a
mente in quantu à i chjassi di u pensamentu.
chì ellu hà pensatu chì ellu vole pensà, è ùn pensa micca chì ùn hà
micca pensatu chì ùn vole micca pensà. Hà da risolve ellu vole, è ùn ne
risolverà micca chì ùn vole micca vuluntà. Hà ottenutu a maestria di a
mente in quantu à i chjassi di u pensamentu.
“Disse
- ogni quandu Vole, Senza Strain, Senza Difficenza, senza difficultà - i
quattru Jhanas chì sò elevati stati mentali, indiani individuci
insezose in u parcu piacevule in i numeri mentali, in quelli chì sò
stati.
- ogni quandu Vole, Senza Strain, Senza Difficenza, senza difficultà - i
quattru Jhanas chì sò elevati stati mentali, indiani individuci
insezose in u parcu piacevule in i numeri mentali, in quelli chì sò
stati.
“A
fine di e fermadazioni antiche - Resta in a cuscenza di a fermentazione
è a liberazione di u discerlamentu è hà ritrattuttu cunnisciutu è li
capì di ellu stessu in quessu è realizati
fine di e fermadazioni antiche - Resta in a cuscenza di a fermentazione
è a liberazione di u discerlamentu è hà ritrattuttu cunnisciutu è li
capì di ellu stessu in quessu è realizati
“… Aghju dichjaratu chì una persona dotata cù ste quattru qualità per esse unu di un grande discernimentu, un bellu omu.”
(Angletara Nikaya, 4,35)
Jhana è insight, manu-in manu
Ùn ci hè jhana
Per unu senza discernimentu,
senza discernimentu
per unu senza jhana.
Ma unu cù i dui Jhana
è discernimentu:
hè in traccia
di unbinding.
(DhMAMAPADA, 372)
da
Svegliatu
in ligna in linea gratuitu un saccu sgrossatu per ottene u nibbāna u
benissimu eternu. Consume sami fattioni veganu agru è staliani per campà
cum’è uccelli liberi Furi
in ligna in linea gratuitu un saccu sgrossatu per ottene u nibbāna u
benissimu eternu. Consume sami fattioni veganu agru è staliani per campà
cum’è uccelli liberi
Furi Verdura pA meditazione di l’immagine guidata di natazione in acqua per a rilassazione è interna (sona d’acqua)
Questa
imagine guida hè una medicazione guida è rilassante a meditazione
induve vi stampa in l’oceanu, nuntanu in l’acqua di l’oceanu fresche di u
focu di splese. Stu imagine guidata hè per rilassata è èvestive di
stress, l’immersioni passate è dolore, per chì pudete abbracciate
l’futuru è tutte e cose bè chì si trova avanti. Dunque lasciate di andà
in emozioni negativi bluccà u modu per l’energii pusitivi per flussu è
vi purtà a salute è a curazione. Sempre truvà u sonu di a natura cusì
rilassante è per mè hè unu di i migliori sollievuli di sollievu, cum’è
acqua, sia per u ritmu di rippling, solu hà evucante rilassamentu è vera
pace interna. Allora ascolta questa meditazione guidata di l’imagine se
avete bisognu di un modu per rilassate è guarisce a vostra mente è u
corpu di emozioni negative è energie.
imagine guida hè una medicazione guida è rilassante a meditazione
induve vi stampa in l’oceanu, nuntanu in l’acqua di l’oceanu fresche di u
focu di splese. Stu imagine guidata hè per rilassata è èvestive di
stress, l’immersioni passate è dolore, per chì pudete abbracciate
l’futuru è tutte e cose bè chì si trova avanti. Dunque lasciate di andà
in emozioni negativi bluccà u modu per l’energii pusitivi per flussu è
vi purtà a salute è a curazione. Sempre truvà u sonu di a natura cusì
rilassante è per mè hè unu di i migliori sollievuli di sollievu, cum’è
acqua, sia per u ritmu di rippling, solu hà evucante rilassamentu è vera
pace interna. Allora ascolta questa meditazione guidata di l’imagine se
avete bisognu di un modu per rilassate è guarisce a vostra mente è u
corpu di emozioni negative è energie.
Zen Meditation | Sunset Temple
Our Sunset Temple mix will bring the right vibes for a zen meditation
29) Classical Benevolent Croatian-Klasična hrvatska,
povrće in Pot.
Buđenje i Nibbāna u 29) Klasična dobronamjerna hrvatski-klasička hrvatska,
Treća plemenita istina: Stvarnost prestanka patnje - što treba aktualizirati
Jhana
JHANA
je meditativno stanje duboke tišine i koncentracije u kojoj um postaje
potpuno uronjen i apsorbiran u odabrani objekt pozornosti. To je kamen
temeljac u razvoju desne koncentracije.
je meditativno stanje duboke tišine i koncentracije u kojoj um postaje
potpuno uronjen i apsorbiran u odabrani objekt pozornosti. To je kamen
temeljac u razvoju desne koncentracije.
Definicija (s sličnim)
[Prvo jhana]
“Tu
je slučaj kada monah - prilično povučen iz senzualnosti, povučen iz
nevjerovatnih kvaliteta - ulazi i ostaje u prvom Jhana: Uzida i
zadovoljstvo rođeno od povlačenja, popraćeno usmjerenom misli i
procjenom. Prožima i prožima, udubi i ispunjava ovo vrlo tijelo
ushićenjem i zadovoljstvom rođenim od povlačenja. Ništa od njegovog
cijelog tijela ne radi uhvaćenim i zadovoljstvom rođenim od povlačenja.
je slučaj kada monah - prilično povučen iz senzualnosti, povučen iz
nevjerovatnih kvaliteta - ulazi i ostaje u prvom Jhana: Uzida i
zadovoljstvo rođeno od povlačenja, popraćeno usmjerenom misli i
procjenom. Prožima i prožima, udubi i ispunjava ovo vrlo tijelo
ushićenjem i zadovoljstvom rođenim od povlačenja. Ništa od njegovog
cijelog tijela ne radi uhvaćenim i zadovoljstvom rođenim od povlačenja.
“Just
as if a skilled bathman or bathman’s apprentice would pour bath powder
into a brass basin and knead it together, sprinkling it again and again
with water, so that his ball of bath powder — saturated, moisture-laden,
permeated within and without — Ipak ne bi kapnuo; Unatoč tome, redovnik
prožima, udubi i ispunjava ovo vrlo tijelo ushićenjem i zadovoljstvom
rođenim od povlačenja. Ništa od njegovog cijelog tijela ne prepun
Uskrsnog i zadovoljstva rođenog od povlačenja …
as if a skilled bathman or bathman’s apprentice would pour bath powder
into a brass basin and knead it together, sprinkling it again and again
with water, so that his ball of bath powder — saturated, moisture-laden,
permeated within and without — Ipak ne bi kapnuo; Unatoč tome, redovnik
prožima, udubi i ispunjava ovo vrlo tijelo ushićenjem i zadovoljstvom
rođenim od povlačenja. Ništa od njegovog cijelog tijela ne prepun
Uskrsnog i zadovoljstva rođenog od povlačenja …
[Druga jhana]
“Nadalje,
s još uvijek režiranim mislima i evaluacijama, on ulazi i ostaje u
drugom Jhana: Uskrsnuće i zadovoljstvo rođeno iz kompozicije,
ujedinjavanje svjesnosti bez usmjerene misli i procjene - unutarnje
jamstvo. Prožima i prožima, udubi i ispunjava ovo vrlo tijelo ushićenjem
i zadovoljstvom rođenim od smirivanja. Ništa od njegovog cijelog tijela
ne radi uhvaćenim i zadovoljstvom rođenim od smirivanja.
s još uvijek režiranim mislima i evaluacijama, on ulazi i ostaje u
drugom Jhana: Uskrsnuće i zadovoljstvo rođeno iz kompozicije,
ujedinjavanje svjesnosti bez usmjerene misli i procjene - unutarnje
jamstvo. Prožima i prožima, udubi i ispunjava ovo vrlo tijelo ushićenjem
i zadovoljstvom rođenim od smirivanja. Ništa od njegovog cijelog tijela
ne radi uhvaćenim i zadovoljstvom rođenim od smirivanja.
“Baš
kao jezero s proljetnom vodom koja se nalazi iznutra, nema dotoka s
istoka, zapadnog, sjevera ili juga, a s nebom povremeno opskrbljujući
obilne tuševe, tako da bi hladan fond vode koji se nalazi iz jezera
prožimajte i prožimajte, punite ga i napunite hladnim vodama, a nije
bilo dijela jezera koje su hladne vode koje ne razmaže; Usprkos tome,
redovnik prožima i prožima, udubi i ispunjava ovo vrlo tijelo ushićenjem
i zadovoljstvom rođenim od smirenosti. Ne postoji ništa od njegovog
cijelog tijela neobrađenog odvikavanjem i zadovoljstvom rođenim od
smirenosti …
kao jezero s proljetnom vodom koja se nalazi iznutra, nema dotoka s
istoka, zapadnog, sjevera ili juga, a s nebom povremeno opskrbljujući
obilne tuševe, tako da bi hladan fond vode koji se nalazi iz jezera
prožimajte i prožimajte, punite ga i napunite hladnim vodama, a nije
bilo dijela jezera koje su hladne vode koje ne razmaže; Usprkos tome,
redovnik prožima i prožima, udubi i ispunjava ovo vrlo tijelo ushićenjem
i zadovoljstvom rođenim od smirenosti. Ne postoji ništa od njegovog
cijelog tijela neobrađenog odvikavanjem i zadovoljstvom rođenim od
smirenosti …
[Treća jhana]
“I
nadalje, s izblijedjelom odvikavanja, on ostaje jednak, pažljiv i budan
i osjeti zadovoljstvo s tijelom. Ulazi i ostaje u trećem jhana, od
kojih plemeniti izjavljuju: “Jednako i pažljivo, ugodno se poštuje.”
Prožima i prožima, ubrza i ispunjava ovo tijelo sa zadovoljstvom koji je
oduzet od uskrsnuća, tako da postoji da postoji Ništa od njegovog
cijelog tijela neometano od užitka odbačenog od uskrsnuća.
nadalje, s izblijedjelom odvikavanja, on ostaje jednak, pažljiv i budan
i osjeti zadovoljstvo s tijelom. Ulazi i ostaje u trećem jhana, od
kojih plemeniti izjavljuju: “Jednako i pažljivo, ugodno se poštuje.”
Prožima i prožima, ubrza i ispunjava ovo tijelo sa zadovoljstvom koji je
oduzet od uskrsnuća, tako da postoji da postoji Ništa od njegovog
cijelog tijela neometano od užitka odbačenog od uskrsnuća.
“Kao
i u ribnjaku s plavim, bijelim ili crvenim lotusom, možda će biti nekih
plavih, bijelih ili crvenih lotosa koji, rođeni i rastu u vodi, ostaju
uronjeni u vodu i cvjetaju, a da se ne izdvojite vode, tako da su
prožete i prožimaju, prepune i napunjene hladnom vodom od korijena do
vrhova, a ništa od onih plavih, bijelih ili crvenih lotosa ne bi bilo
neparano hladnom vodom; Unatoč tome, redovnik prožima i prožima, udubi i
ispunjava ovo vrlo tijelo užitkom koji je oduzet od uskrsnuća. Ništa od
njegovog cijelog tijela ne prepuno užitka odbačenog od Uskrpljenja …
i u ribnjaku s plavim, bijelim ili crvenim lotusom, možda će biti nekih
plavih, bijelih ili crvenih lotosa koji, rođeni i rastu u vodi, ostaju
uronjeni u vodu i cvjetaju, a da se ne izdvojite vode, tako da su
prožete i prožimaju, prepune i napunjene hladnom vodom od korijena do
vrhova, a ništa od onih plavih, bijelih ili crvenih lotosa ne bi bilo
neparano hladnom vodom; Unatoč tome, redovnik prožima i prožima, udubi i
ispunjava ovo vrlo tijelo užitkom koji je oduzet od uskrsnuća. Ništa od
njegovog cijelog tijela ne prepuno užitka odbačenog od Uskrpljenja …
[Četvrta jhana]
“I
nadalje, napuštanjem užitka i stresa-kao i s ranijim nestankom
oduševljenja i nevolje-on ulazi i ostaje u četvrtoj Jhani: čistoći
jednaki i pažljivosti, niti jednostavne-ne-boli. On sjedi, prožimajući
tijelo čistom, svijetlom sviješću, tako da ne postoji ništa od njegovog
cijelog tijela neovlaštenog čistom, svijetlom sviješću.
nadalje, napuštanjem užitka i stresa-kao i s ranijim nestankom
oduševljenja i nevolje-on ulazi i ostaje u četvrtoj Jhani: čistoći
jednaki i pažljivosti, niti jednostavne-ne-boli. On sjedi, prožimajući
tijelo čistom, svijetlom sviješću, tako da ne postoji ništa od njegovog
cijelog tijela neovlaštenog čistom, svijetlom sviješću.
“Kao
da je čovjek sjedio omotan od glave do stopala s bijelom krpom kako ne
bi bilo dijela njegovog tijela na koje se bijela tkanina nije protezala;
Unatoč tome, redovnik sjedi, prožimajući svoje tijelo čistom, svijetlom
sviješću. Ništa od njegovog cijelog tijela ne probija čista, svijetla
svijest. “
da je čovjek sjedio omotan od glave do stopala s bijelom krpom kako ne
bi bilo dijela njegovog tijela na koje se bijela tkanina nije protezala;
Unatoč tome, redovnik sjedi, prožimajući svoje tijelo čistom, svijetlom
sviješću. Ništa od njegovog cijelog tijela ne probija čista, svijetla
svijest. “
(Anguttara Nikaya, 5.28)
“Kao
da je čovjek sjedio omotan od glave do stopala s bijelom krpom kako ne
bi bilo dijela njegovog tijela na koje se bijela tkanina nije protezala;
Unatoč tome, redovnik sjedi, prožimajući svoje tijelo čistom, svijetlom
sviješću. Ništa od njegovog cijelog tijela ne probija čista, svijetla
svijest. “
da je čovjek sjedio omotan od glave do stopala s bijelom krpom kako ne
bi bilo dijela njegovog tijela na koje se bijela tkanina nije protezala;
Unatoč tome, redovnik sjedi, prožimajući svoje tijelo čistom, svijetlom
sviješću. Ništa od njegovog cijelog tijela ne probija čista, svijetla
svijest. “
(Anguttara Nikaya, 5.28)
Majstorstvo jhana je znak mudrosti
„Izjavljujem da je osoba obdarena s četiri osobine jedna od velikih razlučivanja, velikog čovjeka. Koje četvorke?
“Tu
je slučaj, Brahman, gdje se bavi dobrobiti i srećom mnogih ljudi i
uspostavio je mnoge ljude u plemenitoj metodi, odnosno ispravnost onoga
što je divno, ispravnost onoga što je vješto.
je slučaj, Brahman, gdje se bavi dobrobiti i srećom mnogih ljudi i
uspostavio je mnoge ljude u plemenitoj metodi, odnosno ispravnost onoga
što je divno, ispravnost onoga što je vješto.
“Misli
da svaka misao koju želi razmišljati i ne misli da nijedna misao ne
želi razmišljati. On će bilo kakvu odlučnost koju želi hoće, a neće li
odlučnost koju ne želi hoće. Nadao je majstorstvo uma s obzirom na
puteve misli.
da svaka misao koju želi razmišljati i ne misli da nijedna misao ne
želi razmišljati. On će bilo kakvu odlučnost koju želi hoće, a neće li
odlučnost koju ne želi hoće. Nadao je majstorstvo uma s obzirom na
puteve misli.
“On
postiže-kad god želi, bez naprezanja, bez poteškoća-četiri jhana koja
su pojačana mentalna stanja, ugodna otpuštanja ovdje i sada.
postiže-kad god želi, bez naprezanja, bez poteškoća-četiri jhana koja
su pojačana mentalna stanja, ugodna otpuštanja ovdje i sada.
“S
završetkom mentalnih fermentacija-on ostaje u fermentaciji bez
osvješćivanja i oslobađanja razlučivanja, izravno ih je poznato i
shvatio po sebi u ovdje i sada.
završetkom mentalnih fermentacija-on ostaje u fermentaciji bez
osvješćivanja i oslobađanja razlučivanja, izravno ih je poznato i
shvatio po sebi u ovdje i sada.
“… Proglasim osobu obdarenu ove četiri osobine kao jedno od velikih razlučivanja, velikog čovjeka.”
(Anguttara Nikaya, 4.35)
Jhana i uvid, ruku pod ruku
Nema jhana
za jednoga bez razlučivanja,
Nema razlučivanja
za jednu bez jhana.
Ali jedan s oba Jhana
i razlučivanje:
On je na rubu
odvajanja.
(Dhammapada, 372)
iz
Besplatno
online dobronamjerno probudio jedan JC čista inspiracija za postizanje
Nibbāna vječnog blaženstva. Konzumirajte svježe sirove veganske sokove i salate da biste živjeli poput besplatnih ptica uzgajajući voće
online dobronamjerno probudio jedan JC čista inspiracija za postizanje
Nibbāna vječnog blaženstva. Konzumirajte svježe sirove veganske sokove
i salate da biste živjeli poput besplatnih ptica uzgajajući voće povrće in Pot.Vođena slika Meditacija plivanja u vodi za opuštanje i unutarnji mir (zvukovi vode)
Ova
vođena slika je mirna i opuštajuća meditacija vizualizacije na kojoj
ćete se zamisliti u oceanu, plivati u hladnoj oceanskoj vodi,
slušajući meke ritmičke zvukove oceana za prskanje vode. Ova vođena
slika odnosi se na opuštanje i puštanje stresa, tjeskobe i prošlih
pogrešaka i boli, tako da možete prihvatiti budućnost i sve dobre stvari
koje predstoje. Dakle, prepustite se negativnim emocijama koje
blokiraju put da se pozitivne energije teče i donosi vam zdravlje i
ozdravljenje. Uvijek smatram da je zvuk vode tako opuštajući, a za mene
je jedan od najboljih alata za ublažavanje stresa vani, kao voda, bilo
da je riječ o riparskoj rijeci, oceanskim valovima ili kišama, samo ima
ovaj očaravajući ritam koji evocira opuštanje i Pravi unutarnji mir.
Dakle, poslušajte ovu meditaciju vođenih slika ako vam je potreban način
da se opustite i izliječite svoj um i tijelo negativnih emocija i
energija.
vođena slika je mirna i opuštajuća meditacija vizualizacije na kojoj
ćete se zamisliti u oceanu, plivati u hladnoj oceanskoj vodi,
slušajući meke ritmičke zvukove oceana za prskanje vode. Ova vođena
slika odnosi se na opuštanje i puštanje stresa, tjeskobe i prošlih
pogrešaka i boli, tako da možete prihvatiti budućnost i sve dobre stvari
koje predstoje. Dakle, prepustite se negativnim emocijama koje
blokiraju put da se pozitivne energije teče i donosi vam zdravlje i
ozdravljenje. Uvijek smatram da je zvuk vode tako opuštajući, a za mene
je jedan od najboljih alata za ublažavanje stresa vani, kao voda, bilo
da je riječ o riparskoj rijeci, oceanskim valovima ili kišama, samo ima
ovaj očaravajući ritam koji evocira opuštanje i Pravi unutarnji mir.
Dakle, poslušajte ovu meditaciju vođenih slika ako vam je potreban način
da se opustite i izliječite svoj um i tijelo negativnih emocija i
energija.
Buddha’s Flute | The Riddle of Dreams
Venture
into the forest at night with and allow yourself to be elevated in
comfort and peacefulness as your being returns to its natural state
Listen to t…
into the forest at night with and allow yourself to be elevated in
comfort and peacefulness as your being returns to its natural state
Listen to t…
30)Classical Benevolent Czech-Klasická čeština
Probuzení a Nibbāna ve 30) Klasické benevolentní Čech-Klasicka Čeština
Třetí ušlechtilá pravda: Realita zastavení utrpení - která má být aktualizována
Jhana
Jhana
je meditativní stav hlubokého klidu a koncentrace, ve které se mysl
plně ponoří a absorbuje do zvoleného předmětu pozornosti. Je to základní
kámen ve vývoji správné koncentrace.
je meditativní stav hlubokého klidu a koncentrace, ve které se mysl
plně ponoří a absorbuje do zvoleného předmětu pozornosti. Je to základní
kámen ve vývoji správné koncentrace.
Definice (s simily)
[První jhana]
“Existuje
případ, kdy mnich - docela stažený ze smyslnosti, stažený z neklíbkých
vlastností - vstupuje a zůstává v první Jhaně: vytržení a potěšení
narozené od stažení, doprovázené nasměrovaným myšlením a hodnocením.”
Prostupuje a prostupuje, vynechává a naplňuje toto tělo vytržením a
potěšením narozením od stažení. Neexistuje nic z jeho celého těla, které
se nezasadilo vytržením a potěšením narozením z stažení.
případ, kdy mnich - docela stažený ze smyslnosti, stažený z neklíbkých
vlastností - vstupuje a zůstává v první Jhaně: vytržení a potěšení
narozené od stažení, doprovázené nasměrovaným myšlením a hodnocením.”
Prostupuje a prostupuje, vynechává a naplňuje toto tělo vytržením a
potěšením narozením od stažení. Neexistuje nic z jeho celého těla, které
se nezasadilo vytržením a potěšením narozením z stažení.
“Stejně
jako by kvalifikovaný koupel nebo Bathmanův učeň nalili do mosazné
povodí a prohrávali ho dohromady, znovu a znovu ho posypali vodou, aby
jeho koule koupelna-nasycená, vlhkost, prostupující uvnitř i bez-
nicméně by ne kapal; Přesto mnich proniká, vynechává a naplňuje toto
tělo vytržením a potěšením zrozeným stažením. Neexistuje nic z jeho
celého těla, které se nezasadilo vytržením a potěšením narozením z
stažení…
jako by kvalifikovaný koupel nebo Bathmanův učeň nalili do mosazné
povodí a prohrávali ho dohromady, znovu a znovu ho posypali vodou, aby
jeho koule koupelna-nasycená, vlhkost, prostupující uvnitř i bez-
nicméně by ne kapal; Přesto mnich proniká, vynechává a naplňuje toto
tělo vytržením a potěšením zrozeným stažením. Neexistuje nic z jeho
celého těla, které se nezasadilo vytržením a potěšením narozením z
stažení…
[Druhá jhana]
“Navíc,
s postižením nasměrovaných myšlenek a hodnocení, vstupuje a zůstává ve
druhé Jhaně: vytržení a potěšení zrozené z klidu, sjednocení vědomí
osvobozeného od nasměrovaného myšlení a hodnocení - vnitřní jistota.”
Prostupuje a prostupuje, vynechává a naplňuje toto tělo vytržením a
potěšením zrozením z klidu. Neexistuje nic z jeho celého těla, které se
nezasadilo vytržení a potěšení zrozené z klidu.
s postižením nasměrovaných myšlenek a hodnocení, vstupuje a zůstává ve
druhé Jhaně: vytržení a potěšení zrozené z klidu, sjednocení vědomí
osvobozeného od nasměrovaného myšlení a hodnocení - vnitřní jistota.”
Prostupuje a prostupuje, vynechává a naplňuje toto tělo vytržením a
potěšením zrozením z klidu. Neexistuje nic z jeho celého těla, které se
nezasadilo vytržení a potěšení zrozené z klidu.
“Stejně
jako jezero s jarní vodou, která se zvětšuje zevnitř, nemá žádný příliv
z východu, západu, severu nebo na jih a s oblohou pravidelně dodávající
hojné sprchy, takže chladný pramen vody z jezera by byl Permeate a
prostupujte, zasahujte a naplňte ho chladnými vodami, neexistuje žádná
část jezera, která se chladnými vodami neobjevuje; Přesto mnich proniká a
prostupuje, vynechává a naplňuje toto tělo vytržením a potěšením
zrozeným z klidu. Neexistuje nic z jeho celého těla, které se nezasadilo
vytržením a potěšením zrozené z klidu…
jako jezero s jarní vodou, která se zvětšuje zevnitř, nemá žádný příliv
z východu, západu, severu nebo na jih a s oblohou pravidelně dodávající
hojné sprchy, takže chladný pramen vody z jezera by byl Permeate a
prostupujte, zasahujte a naplňte ho chladnými vodami, neexistuje žádná
část jezera, která se chladnými vodami neobjevuje; Přesto mnich proniká a
prostupuje, vynechává a naplňuje toto tělo vytržením a potěšením
zrozeným z klidu. Neexistuje nic z jeho celého těla, které se nezasadilo
vytržením a potěšením zrozené z klidu…
[Třetí jhana]
“A
navíc, s vyblednutím vytržení, zůstává vyrovnaný, všímavý a ostražitý a
smyslů s tělem.” Vstoupí a zůstává ve třetí Jhaně, o níž ušlechtilí
prohlašují: „Rovnoměrné a všímavé, má příjemné dodržování.“ Prostupuje a
prostupuje, vynechává a naplňuje toto tělo s potěšením, které se
zbavuje vytržení, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, aby existovalo Nic z celého těla se nepokojilo s potěšením,
které se zbavilo vytržení.
navíc, s vyblednutím vytržení, zůstává vyrovnaný, všímavý a ostražitý a
smyslů s tělem.” Vstoupí a zůstává ve třetí Jhaně, o níž ušlechtilí
prohlašují: „Rovnoměrné a všímavé, má příjemné dodržování.“ Prostupuje a
prostupuje, vynechává a naplňuje toto tělo s potěšením, které se
zbavuje vytržení, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, takže existuje, takže existuje, takže existuje, takže
existuje, aby existovalo Nic z celého těla se nepokojilo s potěšením,
které se zbavilo vytržení.
“Stejně
jako v modrém, bílém nebo červeném rybníku může existovat některé z
modrých, bílých nebo červených lotosů, které se narodily a rostou ve
vodě, zůstaly ponořeny do vody a vzkvétaly, aniž by se postavily ven
vody, aby byly proniknuty a prostupující, nafouknuty a naplněny chladnou
vodou z jejich kořenů na jejich špičky, a nic z těch modrých, bílých
nebo červených lotosů by nebylo neotevřeno studenou vodou; Přesto mnich
proniká a prostupuje, vynechává a naplňuje toto tělo potěšením, které se
zbavuje vytržení. Neexistuje nic z jeho celého těla, které se
nepokojuje s potěšením z vytržení …
jako v modrém, bílém nebo červeném rybníku může existovat některé z
modrých, bílých nebo červených lotosů, které se narodily a rostou ve
vodě, zůstaly ponořeny do vody a vzkvétaly, aniž by se postavily ven
vody, aby byly proniknuty a prostupující, nafouknuty a naplněny chladnou
vodou z jejich kořenů na jejich špičky, a nic z těch modrých, bílých
nebo červených lotosů by nebylo neotevřeno studenou vodou; Přesto mnich
proniká a prostupuje, vynechává a naplňuje toto tělo potěšením, které se
zbavuje vytržení. Neexistuje nic z jeho celého těla, které se
nepokojuje s potěšením z vytržení …
[Čtvrtá jhana]
“A
navíc, s opuštěním potěšení a stresu-stejně jako s dřívějším zmizením
nadšení a úzkosti-vstupuje a zůstává ve čtvrté Jhaně: čistota
vyrovnanosti a všímavosti, ani-a-a-pana.” Sedí, proniká do těla čistým,
jasným vědomím, takže není nic z celého jeho těla, které se nezískalo
čistým, jasným vědomím.
navíc, s opuštěním potěšení a stresu-stejně jako s dřívějším zmizením
nadšení a úzkosti-vstupuje a zůstává ve čtvrté Jhaně: čistota
vyrovnanosti a všímavosti, ani-a-a-pana.” Sedí, proniká do těla čistým,
jasným vědomím, takže není nic z celého jeho těla, které se nezískalo
čistým, jasným vědomím.
“Stejně
jako by muž seděl zabalený z hlavy k noze bílým látkou, aby nebyla
žádná část jeho těla, na kterou se bílý hadřík nerozšiřuje; Přesto mnich
sedí a prostupuje jeho tělem čistým, jasným vědomím. Neexistuje nic z
celého těla, které se nevzneslo čistým, jasným vědomím. “
jako by muž seděl zabalený z hlavy k noze bílým látkou, aby nebyla
žádná část jeho těla, na kterou se bílý hadřík nerozšiřuje; Přesto mnich
sedí a prostupuje jeho tělem čistým, jasným vědomím. Neexistuje nic z
celého těla, které se nevzneslo čistým, jasným vědomím. “
(Anguttara Nikaya, 5,28)
“Stejně
jako by muž seděl zabalený z hlavy k noze bílým látkou, aby nebyla
žádná část jeho těla, na kterou se bílý hadřík nerozšiřuje; Přesto mnich
sedí a prostupuje jeho tělem čistým, jasným vědomím. Neexistuje nic z
celého těla, které se nevzneslo čistým, jasným vědomím. “
jako by muž seděl zabalený z hlavy k noze bílým látkou, aby nebyla
žádná část jeho těla, na kterou se bílý hadřík nerozšiřuje; Přesto mnich
sedí a prostupuje jeho tělem čistým, jasným vědomím. Neexistuje nic z
celého těla, které se nevzneslo čistým, jasným vědomím. “
(Anguttara Nikaya, 5,28)
Mistrovství Jhana je známkou moudrosti
“Prohlašuji osobu, která je vybavena čtyřmi vlastnostmi, aby byla jedním z velkých rozlišování, skvělého muže.” Které čtyři?
“Je
tomu tak, Brahman, kde praktikuje blaho a štěstí mnoha lidí a založil
mnoho lidí v ušlechtilé metodě, tj. Správností toho, co je obdivuhodné,
správnost toho, co je zručné.”
tomu tak, Brahman, kde praktikuje blaho a štěstí mnoha lidí a založil
mnoho lidí v ušlechtilé metodě, tj. Správností toho, co je obdivuhodné,
správnost toho, co je zručné.”
“Myslí
si, že si myslí, že chce myslet, a nemyslí si, že by si myslel, že si
nechce myslet.” Bude jakékoli odhodlání, které chce chtít, a nevyřeší
žádné rozhodnutí, které nechce. Získal zvládnutí mysli s ohledem na
cesty myšlení.
si, že si myslí, že chce myslet, a nemyslí si, že by si myslel, že si
nechce myslet.” Bude jakékoli odhodlání, které chce chtít, a nevyřeší
žádné rozhodnutí, které nechce. Získal zvládnutí mysli s ohledem na
cesty myšlení.
“Dosáhne-kdykoli chce, bez napětí, bez obtíží-čtyři Jhanas, které jsou zvýšené duševní stavy, příjemné opuštění v tu a teď.”
“S
ukončením mentálních fermentací-zůstává ve uvolňování povědomí a
uvolňování povědomí o bez kvašení, který je přímo poznal a realizoval
pro sebe přímo tady a now.”
ukončením mentálních fermentací-zůstává ve uvolňování povědomí a
uvolňování povědomí o bez kvašení, který je přímo poznal a realizoval
pro sebe přímo tady a now.”
“… Prohlašuji, že osoba obdarovaná těmito čtyřmi vlastnostmi je jedna z velkých rozlišování, skvělého muže.”
(Anguttara Nikaya, 4,35)
Jhana a Insight, ruku v ruce
Neexistuje žádná jhana
pro jednoho bez rozlišování,
Žádné rozlišování
Pro jednoho bez Jhany.
Ale jeden s oběma jhana
a rozlišování:
Je na pokraji
Undinding.
(Dhammapada, 372)
z
Zdarma
online benevolentní probudil jednu čistou inspiraci JC k dosažení
Nibbāny věčné blaženosti. Konzumujte čerstvé syrové veganské šťávy a saláty žít jako ptáci zdarma pěstováním ovoce
online benevolentní probudil jednu čistou inspiraci JC k dosažení
Nibbāny věčné blaženosti. Konzumujte čerstvé syrové veganské šťávy
a saláty žít jako ptáci zdarma pěstováním ovoce Vedená snímky meditace plavání ve vodě pro relaxaci a vnitřní mír (zvuky vody)
Toto
snímky s průvodcem je klidná a relaxační vizualizační meditace, kde si
představíte sami sebe v oceánu, plavete v chladné oceánské vodě a přitom
posloucháte měkké rytmické zvuky oceánu stříkající vody. Toto vedené
snímky je pro relaxaci a propuštění stresu, úzkosti a minulých chyb a
bolesti, abyste mohli přijmout budoucnost a všechny dobré věci, které
leží před námi. Takže pusťte negativní emoce blokující cestu, aby
pozitivní energie protékaly a přinesly vám zdraví a uzdravení. Vždycky
najdu přírodní zvuk vody tak velmi relaxační a pro mě je to jeden z
nejlepších nástrojů pro odlehčení stresu venku, protože voda, ať už to
vlním řeku, oceánskými vlnami nebo deštěm, má jen tento fascinující
rytmus, který evokuje relaxaci a evokuje relaxaci a evokuje relaxaci a
Skutečný vnitřní mír. Poslechněte si tedy tuto meditaci s průvodcem,
pokud potřebujete způsob, jak se uvolnit a uzdravit svou mysl a tělo
negativních emocí a energií.
snímky s průvodcem je klidná a relaxační vizualizační meditace, kde si
představíte sami sebe v oceánu, plavete v chladné oceánské vodě a přitom
posloucháte měkké rytmické zvuky oceánu stříkající vody. Toto vedené
snímky je pro relaxaci a propuštění stresu, úzkosti a minulých chyb a
bolesti, abyste mohli přijmout budoucnost a všechny dobré věci, které
leží před námi. Takže pusťte negativní emoce blokující cestu, aby
pozitivní energie protékaly a přinesly vám zdraví a uzdravení. Vždycky
najdu přírodní zvuk vody tak velmi relaxační a pro mě je to jeden z
nejlepších nástrojů pro odlehčení stresu venku, protože voda, ať už to
vlním řeku, oceánskými vlnami nebo deštěm, má jen tento fascinující
rytmus, který evokuje relaxaci a evokuje relaxaci a evokuje relaxaci a
Skutečný vnitřní mír. Poslechněte si tedy tuto meditaci s průvodcem,
pokud potřebujete způsob, jak se uvolnit a uzdravit svou mysl a tělo
negativních emocí a energií.
Nibbana, and how to get there
“….The
Enlightened One who understands Opened the door to the deathless state
By which Nibbana may be safely reached; “For Mara’s stream is breasted
now,I…
Enlightened One who understands Opened the door to the deathless state
By which Nibbana may be safely reached; “For Mara’s stream is breasted
now,I…
New Delhi: Jawaharlal Nehru University
(JNU) Vice Chancellor Santishree Dhulipudi Pandit has stoked a huge
controversy by stating that no god is a brahmin in general and chitpavan
brahmin in part. Speaking at a programme organised by the Ambedkar
International Centre in the national capital, the JNU VC said that
“anthropologically’ gods do not belong to the upper caste and even Lord
Shiva could be from Scheduled Caste or Scheduled Tribe.
(JNU) Vice Chancellor Santishree Dhulipudi Pandit has stoked a huge
controversy by stating that no god is a brahmin in general and chitpavan
brahmin in part. Speaking at a programme organised by the Ambedkar
International Centre in the national capital, the JNU VC said that
“anthropologically’ gods do not belong to the upper caste and even Lord
Shiva could be from Scheduled Caste or Scheduled Tribe.
“Let
me tell all women that all women according to manusmriti (which
believes chitpavan brahmin as 1st rate athma/soul Kshatriya, Vyasia,
Shudra as 2nd, 3rd, 4th rate souls and the SC/STs & women having no
souls at all so that all sorts of atrocities could be committed on them.
But Buddha never believed in any soul. He said all are equal)are
shudras so no woman can claim she is a chitpavan brahmin or anything
else and it is only by marriage that you get the husband or father’s
caste on you. I think this is something which is extraordinarily
regressive,” she said.
me tell all women that all women according to manusmriti (which
believes chitpavan brahmin as 1st rate athma/soul Kshatriya, Vyasia,
Shudra as 2nd, 3rd, 4th rate souls and the SC/STs & women having no
souls at all so that all sorts of atrocities could be committed on them.
But Buddha never believed in any soul. He said all are equal)are
shudras so no woman can claim she is a chitpavan brahmin or anything
else and it is only by marriage that you get the husband or father’s
caste on you. I think this is something which is extraordinarily
regressive,” she said.
Commenting
on the recent caste violence over the killing of a nine-year-old
Scheduled Caste boy in Rajasthan, Santishree Dhulipudi Pandit said that
“no god belonged to the upper caste”.
on the recent caste violence over the killing of a nine-year-old
Scheduled Caste boy in Rajasthan, Santishree Dhulipudi Pandit said that
“no god belonged to the upper caste”.
“Most
of you should know the origins of our gods anthropologically. No god is
a brahmin, the highest is a kshatriya. Lord Shiva must be a scheduled
caste or a scheduled tribe because he sits in a cemetery with a snake
and has very little clothes to wear. I don’t think Brahmins can sit in
the cemetery,” she said.
of you should know the origins of our gods anthropologically. No god is
a brahmin, the highest is a kshatriya. Lord Shiva must be a scheduled
caste or a scheduled tribe because he sits in a cemetery with a snake
and has very little clothes to wear. I don’t think Brahmins can sit in
the cemetery,” she said.
Delivering
the Dr B R Ambedkar Lecture Series titled ‘Dr B R Ambedkar’s Thoughts
on Gender Justice: Decoding the Uniform Civil Code’, the JNU vice
chancellor said that “anthropologically” Lord Jagannath has tribal
origins.
the Dr B R Ambedkar Lecture Series titled ‘Dr B R Ambedkar’s Thoughts
on Gender Justice: Decoding the Uniform Civil Code’, the JNU vice
chancellor said that “anthropologically” Lord Jagannath has tribal
origins.
“Anthropologically” gods, including Lakshmi, Shakti do not come from the upper caste, she further said.
The epic Ramayan Mahabharata authored 
by Valmiki and Vyasa were SC/STs.But now they are politics for creating
hindutvastan manufactured by a chitpavan brahmin vinay dhamodar
savarkar.
by Valmiki and Vyasa were SC/STs.But now they are politics for creating
hindutvastan manufactured by a chitpavan brahmin vinay dhamodar
savarkar.
Free For All Mad 
murderer of democratic institutions in an international forum bluffed
that his country was the first in conducting plastic surgery when and
elephant head was stitched on a human body.
murderer of democratic institutions in an international forum bluffed
that his country was the first in conducting plastic surgery when and
elephant head was stitched on a human body.
The
JNU VC opined that Hinduism is not a religion it is a way of life and
if it is the way of life then why are we scared of criticism.
JNU VC opined that Hinduism is not a religion it is a way of life and
if it is the way of life then why are we scared of criticism.
Santishree
Dhulipudi Pandit advocated for the implementation of Uniform Civil Code
(UCC), saying its implementation across the country would be a tribute
towards gender justice in the country.
Dhulipudi Pandit advocated for the implementation of Uniform Civil Code
(UCC), saying its implementation across the country would be a tribute
towards gender justice in the country.
“Goa
has a uniform civil code which was imposed by the Portuguese so there
also Hindus, Christians and Buddhists and everybody has accepted it so
why is it that it is not being done.
has a uniform civil code which was imposed by the Portuguese so there
also Hindus, Christians and Buddhists and everybody has accepted it so
why is it that it is not being done.
“‘Uniformity
of laws, their accomplishment as per the Constitution, meant making
people progressive and broad-minded to accept the laws put for the
society,” she said.
of laws, their accomplishment as per the Constitution, meant making
people progressive and broad-minded to accept the laws put for the
society,” she said.
