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Lesson 4633 Thu 1 Dec 2022 Hi Tech Radio Free Animation Clipart   DO GOOD PURIFY MIND in JAMBUDIPA Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss “THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS” — The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha
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Lesson 4633 Thu  1 Dec 2022

Hi Tech Radio Free Animation Clipart

 
DO GOOD PURIFY MIND in JAMBUDIPA

Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa
grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss

“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”
— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  ONE Buddha


BUDDHISM IN A NUTSHELL !

DO NO EVIL !

ALWAYS DO GOOD

BE MINDFUL !

- EASY FOR A 7 YEARS OLD BOY TO UNDERSTAND

BUT DIFFICULT FOR A 70 YEARS OLD MAN TO PRACTICE !



TIPITAKA is of 3 Baskets - 1) Basket of Discipline (Vinaya), 2) of Discourses (Sutta) & 3) of Ultimate Doctrine (Abhidhamma) Pitakas.

மிழில் திபி  மூன்று தொகுப்புள்TIPITAKA-ஸுத்தபிடக-Section-A சுருக்கமான வரலாற்று முன் வரலாறுup a level

Tue Aug 2 2016

Animated Buddha photo Buddha-1-1.gif
animated buddha photo: Animated Buddha buddhabk.gif
Animated Candle

மிழில் திரிபி  மூன்று தொகுப்புள்
மற்றும்
பன்னிரண்டாகவுள்ள மண்டலங்கள்
சுருக்கமான வரலாற்று முன் வரலாறு
ஸுத்தபிடக
வினயபிடகே
அபிதம்மபிடக

புத்தசமய நெறி முறைகளின் பன்னிரண்டாகவுள்ள மண்டலங்கள்
புத்தசமய நெறி முறைகளின் ஒன்பது மண்டலங்கள் 

TIPITAKA

TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons



திரிபிட  மற்றும் பன்னிரண்டாகவுள்ள மண்டலங்கள் புத்தரின் 45 ஆண்டுகளுக்கும் மேலாக போதிக்கப்பட்ட கோட்பாடு தொகுப்பு. அது ஸுத்த (மரபொழுங்கு சார்ந்த போதனை),வினய (ஒழுங்கு சார்ந்த விதித் தொகுப்பு) மற்றும் அபிதம்ம (விளக்கவுரைகளின்) உள்ளடக்கு. திரிபிட
இப்பொழுதுள்ள படிவத்தில் தொகுத்து மற்றும் ஒழுங்கு படுத்தியது,
சாக்கியமுனி புத்தருடன் நேரடியான தொடர்பிருந்த சீடர்களால். புத்தர் இறந்து
போனார், ஆனால் அவர், மட்டுமழுப்பின்றி மரபுரிமையாக மனித இனத்திற்கு அளித்த உன்னத தம்மம் (தருமம்) இன்னும் அதனுடைய பண்டைய தூய்மையுடன் இருக்கிறது. புத்தர்
எழுத்து மூலமாய்த் தெரிவிக்கப்பட்டுள்ள பதிவுகள் யாவும் விட்டுச்
செல்லாபோதிலும், அவருடைய மேன்மைதங்கிய கெளரவம் நிறைந்த சீடர்கள் அவற்றை 
ஞாபக சக்தியால் ஒப்புவித்து,  பேணிக்காத்து மற்றும் அவற்றை வாய்மொழியாக தலைமுறை தலைமுறையாககைமாற்றிக் கொண்டுள்ளனர்.


  
TIPITAKA   AND   TWELVE   DIVISIONS  is the collection of the teachings
of the Buddha over 45 years. It consists of Sutta (the conventional
teaching), Vinaya (Disciplinary code) and Abhidhamma (commentaries).

The Tipitaka was compiled and arranged in its present form by the
disciples who had immediate contact with Shakyamuni Buddha. 
The Buddha
had passed away, but the sublime Dhamma which he unreservedly bequeathed
to humanity still exists in its pristine purity. 
Although the Buddha
had left no written records of his teachings, his distinguished
disciples preserved them by committing to memory and transmitting them
orally from generation to generation. 


சுருக்கமான வரலாற்று முன் வரலாறு

புத்தரின் இறுதி
சடங்கிற்கப்புறம் உடனே, 500  மேன்மைதங்கிய கெளரவம் நிறைந்த அறஹதர்கள்
(அருகதையுள்ளவர்கள்) முதலாவது பெளத்த சமயத்தினர் அவை என்றழைக்கப்பட்ட
புத்தர் போதித்த போதனைகளை மறுபடிமுற்றிலும் சொல் அவை கூட்டினர்.
புத்தருடன் திடப்பற்றுடன் உடனிருந்த மற்றும் புத்தரின் முழுமை போதனையுரைகளையும் கேட்டுணரும் வாய்ப்புப் பெற்ற பிரத்தியேகமான சிறப்புரிமை வாய்ந்த பூஜிக்கத்தக்க ஆனந்தா, ஸுத்த (மரபொழுங்கு சார்ந்த போதனை) நெட்டுருப்பண்ணி ஒப்புவிவித்தார், அதே சமயம் பூஜிக்கத்தக்க உபாலி, வினய (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு) ஸங்கத்திற்கான நடத்தை விதிகளை நெட்டுருப்பண்ணி
ஒப்புவிவித்தார்.முதலாவது பெளத்த சமயத்தினர் அவையின் ஒரு நூற்றாண்டுக்குப்
பின், சில சீடர்கள்  ஒரு சில சிறுபகுதி விதிகளின்  மாற்றம் தேவை என
உணர்ந்தனர். பழமையிலிருந்து நழுவாத பிக்குக்கள் மாற்றங்கள் எதுவும்
தேவையில்லை எனக் கூறினர் அதே சமயம் மற்றவர்கள் சில ஒழுங்கு சார்ந்த விதிகளை
(வினய) (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு)) சிறிது மாற்றியமைக்க வலியுருத்தினர்.முடிவில்
அவருடைய அவைக்குப் பிறகு வேறான தனி வேறான புத்தமத ஞானக்கூடங்கள்
உருவாக்குதல் வளரத் தொடங்கியது.  மற்றும் இரண்டாவது அவையில் (வினய) (ஒழுங்கு
சார்ந்த விதித் தொகுப்பு)) உரியதாயிருந்த விசயம் மட்டும்  தான் விவாதம்
செய்ப்பட்டது மற்றும் தம்மா பற்றிய கருத்து மாறுபாடு அறிவிக்கப் படவில்லை.
மூன்றாம் நூற்றாண்டு அசோக சக்கரவர்த்தி காலத்தில் மூன்றாவது அவையில் ஸங்க சமூகத்தின் வேறான தனி வேறான நடத்தை விதிகளின் அபிப்பிராயங்கள் விவாதம் செய்ப்பட்டது. இந்த அவையில் வேறான தனி வேறான(வினய) (ஒழுங்கு சார்ந்த விதித் தொகுப்பு)) உரியதாயிருந்த விசயம் மட்டும்  வரையறுக்கப்பபடவில்லை ஆனால் மேலும் தம்மா தொடர்பானதாகவும் இருந்தது. அபிதம்மபிடக  இந்த அவையில் விவாதம் செய்ப்பட்டது மற்றும் சேர்த்துக் கொள்ளப்பட்டது. ஸ்ரீலங்கா (இலங்கையில்) 80ம்
நூற்றாண்டு கூடிய, நான்காம் அவை என அழைக்கப்படும் இந்த அவை
சமயப்பணியார்வமுடைய வேந்தர் வட்டகாமினி அபைய கீழுள்ள ஆதரவுடன் கூடியது. அது
இந்த காலத்தில் தான் திரிபிட ஸ்ரீலங்காவில் முதன்முறையாக எழுத்து வடிவில் புத்தசமயத்தவரது புணித பாளி மொழியில் ஈடுபடுதலானது.


     Brief historical background 


 
Immediately after the final passing away of the Buddha, 500
distinguished Arahats held a convention known as the First Buddhist
Council to rehearse the Doctrine taught by the Buddha. Venerable Ananda,
who was a faithful attendant of the Buddha and had the special
privilege of hearing all the discourses the Buddha ever uttered, recited
the Sutta, whilst the Venerable Upali recited the Vinaya, the rules of
conduct for the Sangha. 
One hundred years after the First Buddhist
Council, some disciples saw the need to change certain minor rules. The
orthodox Bhikkus said that nothing should be changed while the others
insisted on modifying some disciplinary rules (Vinaya). Finally, the
formation of different schools of Buddhism germinated after his council.
And in the Second Council, only matters pertaining to the Vinaya were
discussed and no controversy about the Dhamma was reported. 
In the 3rd
Century B.C. during the time of Emperor Asoka, the Third Council was
held to discuss the differences of opinion held by the Sangha community.
At this Council the differences were not confined to the Vinaya but
were also connected with the Dhamma. The Abhidhamma Pitaka was discussed
and included at this Council. The Council which was held in Sri Lanka
in 80 B.C. is known as the 4th Council under the patronage of the pious
King Vattagamini Abbaya. It was at this time in Sri Lanka that the
Tipitaka was first committed to writing in Pali language. 






ஸுத்தபிடக, புத்தர்

பெரும் அளவு அவரே வெவ்வேறு
சந்தர்ப்பங்களில் வழங்கிய போதனைகள்  உளதாகும். ஒரு சில
போதனைகள் அவருடைய மேன்மைதங்கிய கெளரவம் நிறைந்த சீடர்களால்ல கூட
வழங்கப்பட்டுள்ளது (எடுத்துக்காட்டு.ஸாரிபுத்தா,ஆனந்தா,மொக்கல்லனா)
அவற்றில் உள்ளடங்கியுள்ளது.  விவரமாக எடுத்துக்கூறி வெவ்வேறு
சந்தர்ப்பங்களில் மற்றும் வெவ்வேறு நபர்கள்
மனப்போகிற்குப்  பொருந்தும் பிரகாரம் நீதிபோதனைகள் விவரமாக எடுத்துக்கூறி
அதில் உள்ளடக்கியதால் அது ஒரு மருந்துக் குறிப்பு புத்தகம்  போன்றதாகும்.
முரண்பாடானது  என்பது போன்று அறிக்கைகள் இருக்கக்கூடும், ஆனால் அவைகள்
தறுவாய்க்கு ஏற்ற புத்தர் கூற்று என்பதால் தவறாகத் தீர்மானி
வேண்டியதில்லை. இந்த பிடக ஐந்து நிகாய அல்லது திரட்டுகள் பாகங்களாகப் பிரிப்பட்டுள்ளது. அதாவது:-


The
Sutta Pitaka consists mainly of discourses delivered by the Buddha
himself on various occasions. There were also a few discourses delivered
by some of his distinguished disciples (e.g. Sariputta, Ananda,
Moggallana) included in it. It is like a book of prescriptions, as the
sermons embodied therein were expounded to suit the different occasions
and the temperaments of various persons. There may be seemingly
contradictory statements, but they should not be misconstrued as they
were opportunely uttered by the Buddha to suit a particular purpose.

This Pitaka is divided into five Nikayas or collections, viz.:- 



திக்க (நீளமான) நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.


Dīgha Nikāya
[dīgha:
long] The Dīgha Nikāya gathers 34 of the longest discourses given by
the Buddha. There are various hints that many of them are late additions
to the original corpus and of questionable authenticity.


 மஜ்ஜிம (மத்திம) (நடுத்தரமான) நிகாய (திரட்டுகள்)

புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.


Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.


ஸம்யுத்த (குவியல்) நிகாய (திரட்டுகள்)

குவியல்
நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய
பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு
நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.


Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.

  

அங்குத்தர (கூடுதல் அங்கமான) (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)

இறங்குதல்
காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு
உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு


Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.


குத்தக (சுருக்கமான, சிறிய) நிகாய (திரட்டுகள்)

சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள்  ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,

மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)


Khuddaka Nikāya
[khuddha: short,
small] The Khuddhaka Nikāya short texts and is considered as been
composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.


இந்த ஐந்தாவது பதினைந்து நூட்களாக பிரிக்கப்பட்டுள்ளது:-

       The fifth is subdivided into fifteen books:- 


சுருக்கமான பாதை (சமய விரிவுரை)

        Khuddaka Patha (Shorter Texts)

தம்மபத (மெய்ம்மை பாதை)

   Dhammapada (The Way of Truth)

உதன (மனப்பூர்வமான முதுமொழி அல்லது ஓரசை நீண்ட நாலசைச்சீர்களான மகிழ்ச்சி)

     Udana (Heartfelt sayings or Paeons of Joy)

இதி உத்தக (இவ்வாறாக அல்லது அவ்வாறாக கூறிய போதனைகள்)

   Iti Vuttaka (’Thus said’ Discourses)

ஸுத்த நிபட (சேர்த்த போதனைகள்)

   Sutta Nipata (Collected Discourses)

விமான வத்து (வானியல் குடும்பங்கள் தனித்தனியாகத் தங்குதற்கேற்பப் பிரிக்கப்பட்ட பெரிய கட்டிட கதைகள்)
   Vimana Vatthu (Stories of Celestial Mansions)

பேடா வத்து (இறந்து போன,மாண்டவர் கதைகள்)
   Peta Vatthu (Stories of Petas)

தேராகாதா (சகோதரர்கள் வழிபாட்டுப் பாடல்கள்)
      Theragatha (Psalms of the Brethren)

தேரிகாதா (சகோதரிகள் வழிபாட்டுப் பாடல்கள்)
     Therigatha (Psalms of the Sisters)

    ஜாதகா (பிறப்பு கதைகள்)
Jataka (Birth Stories)

நித்தேச (விளக்கிக்காட்டுதல்)
    Niddesa (Expositions)

பதிசம்பித (பகுத்து ஆராய்கிற அறிவு)
      Patisambhida (Analytical Knowledge)

அபதான (ஞானிகள் வாழ்க்கை)
        Apadana (Lives of Saints)

புத்தவம்ஸ (புத்தரின் வரலாறு)
    Buddhavamsa (The History of Buddha)
   

சாரிய பிடக (நடத்தை முறைகள்)
 Cariya Pitaka (Modes of Conduct)


  
  Vinaya Pitaka 
The Vinaya Pitaka mainly deals with the rules and
regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
also gives an account of the life and ministry of the Buddha. Indirectly
it reveals some useful information about ancient history, Indian
customs, arts, sciences, etc. 
For nearly twenty years since his
enlightenment, the Buddha did not lay down rules for the control of the
Sangha. Later, as the occasion arose, the Buddha promulgated rules for
the future discipline of the Sangha. 
This Pitaka consists of the
following five books:- 


     Parajika Pali (Major Offences)
     Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
  Cullavagga Pali (Smaller Section)
  Parivara Pali (Epitome of the Vinaya)

 
Abhidhamma Pitaka 
The Abhidhamma, is the most important and
interesting, as it contains the profound philosophy of the Buddha’s
teaching in contrast to the illuminating but simpler discourses in the
Sutta Pitaka. 
In the Sutta Pitaka one often finds references to
individual, being, etc., but in the Abhidhamma, instead of such
conventional terms, we meet with ultimate terms, such as aggregates,
mind, matter etc. 
In the Abhidhamma everything is analyzed and
explained in detail, and as such it is called analytical doctrine
(Vibhajja Vada). 
Four ultimate things (Paramattha) are enumerated in
the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
concomitants). Rupa (Matter) and Nibbana. 
The so-called being is
microscopically analyzed and its component parts are minutely described.
Finally the ultimate goal and the method to achieve it is explained
with all necessary details. 
The Abhidhamma Pitaka is composed of the
following works: 


   Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
  Ikatha Vatthu (Point of Controversy)
  Puggala Pannatti (Description of Individuals)
   Dhatu Katha (Discussion with reference to Elements)
   Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

   
  Twelve Divisions of Buddhist Canons 
The content of Buddhist canons
is divided into twelve divisions, categorized by the types of forms of
literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all
other nine divisions). It is known as the Twelve Divisions. 


  
Sutta  - These are the short, medium, and long discourses expounded by
the Buddha on various occasions. The whole Vinaya Pitaka is also
included in this respect.

   Geyya  - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

      
Gatha - i.e., verses, chants or poems. These include verses formed in
the Dharmapada, etc., and those isolated verses which are not classified
amongst the Sutta.

   Nidana - i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

  
Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that
deal with wonderful and inconceivable powers of the Buddhas.

  
Avadana - i.e., parables, metaphors. Illustrations are used to
facilitate the human beings to understand the profound meanings of the
Buddhist Dhamma.

   Upadesa - i.e.,
dogmatic treatises. The discourse and discussions by questions and
answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma
Pitaka.

      Udana - i.e.,
impromptu or unsolicited addresses. The Buddha speaks voluntarily and
not in reply to questions or appeals, e.g., the Amitabha Sutta.

    
Vaipulya - i.e., interpretation by elaboration or deeper explanation of
the doctrines. It is the broad school or wider teachings, in contrast
with the “narrow” school. The term covers the whole of the specifically
Mahayana suttas. The Suttas are also known as the scriptures of
measureless meaning, i.e., infinite and universalistic.

    Veyyakarama  - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

  
Nine Divisions of Buddhist Canons 
The term is generally referred to
Hinayana. There are only nine divisions excluding Udana, Vaipulya and
Veyyakarana. 
However, there is also a Mahayana division of nine of the
Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.


Sutta Piṭaka

— The basket of discourses —
[ sutta: discourse ]
Dīgha Nikāya

DN 9 -
Poṭṭhapāda Sutta
{excerpt}


— The questions of Poṭṭhapāda —

Tree

Sutta Piṭaka


— The basket of discourses —
[ sutta: discourse ]


The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas.




Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.

Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas
according to their subject in 56 sub-groups called saṃyuttas. It
contains more than three thousand discourses of variable length, but
generally relatively short.

Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara
Nikāya is subdivized in eleven sub-groups called nipātas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipāta. It contains thousands of suttas
which are generally short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts
and is considered as been composed of two stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.



Tree

>> ஸுத்தபிடக-திக்க நிகாய Sutta Piṭaka >> Digha Nikāya



DN 9 -

பொத்தபாத ஸுத்த
Poṭṭhapāda Sutta

{excerpt}
பொத்தபாதாவின் கேள்விகள்


— The questions of Poṭṭhapāda —



பொத்தபாதா
புலனுணர்வு,விழிப்புணர்வுநிலை,மனத்தின் அறிவுத்திறம், சிந்தனா சக்தி,
ஆகியவற்றின் இயற்கை ஆற்றல் குறித்து பல்வேறு வகைப்பட்ட கேள்விகள்
வினவுகிறார்.

Poṭṭhapāda asks various questions reagrding the nature of Saññā.

தமிழ்


இப்பொழுது,
பந்த்தே, எது முதலாவது எழும்புவது புலனுணர்வா, அடுத்து ஞானமா? அல்லது
ஞானம் முதலாவது மற்றும் புலனுணர்வு அடுத்ததா? அல்லது ஒரே நேரத்தில்
புலனுணர்வும் ஞானமும் எழும்புகிறதா?


பொத்தபாதா,முதலாவது
புலனுணர்வும் பின்னால் ஞானம் எழும்புகிறது. மற்றும் புலனுணர்வு
எழும்புகிறபோது ஞானம் எழும்புகிறது. ஒரு பிரித்தறியும் நிலை சார்ந்துள்ள
என்னுடைய இந்த ஞானம் எழும்பியது. இவ்வழியான வரம்பின் காரண ஆய்வால் ஒருவர்
எப்படி முதலாவது புலனுணர்வு எழும்புகிறது மற்றும் ஞானம் அடுத்து என்று உணர
முடியும் மற்றும் எவ்வாறு புலனுணர்வு எழும்பியதால், ஞானம் எழும்பிமயது
என்றும்.

பாளி

ஸங்யா நு கொ பந்தே பதமம் உப்பஜ்ஜத்தி பச்சா ஞானம்? உதஹு ஞானம்
பதமம் உப்பஜ்ஜத்தி பச்சா ஸங்யா? உதஹு ஸங்யா ச ஞானச அனுப்பம் ஆசரிமம்
உப்பஜ்ஜன்தி?’தி.


ஸங்யா நு கொ பொத்தபாதா
பதமம் உப்பஜ்ஜத்தி பச்சா ஞானம். ஸங்யுபாத ச பன ஞானுப்பாதொ ஹோதி. ஸோ
ஏவங் பஜானாதி: இதப்பச்சயா ச ஞானம் உதபாடிதி. இமினா கொ ஏதங் பொத்தபாதா
பரிவாவென வெதித்தப்பம். யதா ஸங்யா பதமம் உப்பஜ்ஜத்தி பச்சா ஞானம். ஸங்யுபாத
ச பன ஞானுப்பாதொ ஹோதி’தி.

English

Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?


Potthapada,
perception arises first, and knowledge after. And the
arising of knowledge comes from the arising of perception. One discerns,
‘It’s in dependence on this that my knowledge has arisen.’ Through this
line of reasoning one can realize how perception arises first, and
knowledge after, and how the arising of knowledge comes from the arising
of
perception.——————————————————————————————————————————————————————————————


up a level
Tree
>>ஸுத்தபிடக-திக்க நிகாய Sutta Piṭaka >> Digha Nikāya

DN 16 - (D ii 137)

மஹாபரினிப்பண ஸுத்த (அபார வீடுபேற்றுநிலை குறிக்கோள் எய்தல்)

- இறுதி நெறிமுறைக் கட்டளைத்தொகுதி -

இந்த
ஸுத்த (சூத்திரத்தொகுதி )  புத்தர் அவரை பின்பற்றுபவர்கள் பொருட்டு
பற்பலவிதமான கொய்சகமாக்கப்பட்ட மிக முக்கியமான நெறிமுறைக் கட்டளைத்தொகுதி
குழுமத்தை  முன்னேற்றமுற்ற இக்காற்கு நமக்கு கொடுத்திறுக்கிறார், 

தமிழ்

(தம்மாவின் உருப்பளிங்கு)

நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என  கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு, ஒருவேளை அவர் தானே  விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, மேலும் niraya (நரகம்) இல்லை,  மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,  மேலும்
பாக்கியவீனம், துரதிருஷ்டம், துக்க நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன், sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.

மற்றும்
என்ன, Ānanda (ஆனந்தா), தம்மா மீதான அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என  கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன், ariyasāvaka (புனிதமான சீடர்) ஆக ஆட்கொண்டு, ஒருவேளை அவர்
தானே  விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு,  மேலும்
niraya (நரகம்) இல்லை, மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,  மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை, மேலும் பாக்கியவீனம், துரதிருஷ்டம், துக்க நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன், sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?

இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda  (புத்தர் இடத்தில் தன்னம்பிக்கை)உடைய வராக குணிக்கப் படுகிரார்.


பாளி
தம்மாதாஸ

தம்மாதாஸங்
நாம தம்மா-பரியாயங், யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ  அட்டணாவ
அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி.

கதமொ ச ஸொ, ஆனந்தா,
தம்மாதாஸொ தம்மா-பரியாயவொ, யேன ஸம்மன்னாகதொ ஆரியஸாவகொ ஆகன்கமானொ 
அட்டணாவ அட்டாணங் ப்யா - கரெய்ய: கின-நிரயோ-மி கின-திர்ச்சான-வொனி
கின-பெட்டிவிசவொ கின் அப்பாவ-துக்கதி-வினிபாதொ, ஸோதாப்பன்னொ - ஹமஸ்மி
அவினிபாதொ-தம்மொ நியதொ ஸம்போதி பரயனொ’தி?

இத்’ஆனந்தா, ஆரியஸாவகொ புத்தே அவெச்சப்பஸாத ஸம்மன்னாகதொ ஹோதி

Idhānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti




English


Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]

(The Mirror of the Dhamma)

This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.

I will expound the
discourse on the Dhamma which is called Dhammādāsa, possessed of which
the ariyasāvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchāna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotāpanna, by nature free from states of misery, certain of being
destined to sambodhi.

And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:











DN 22 - (D ii 290)

Mahāsatipaṭṭhāna Sutta


— Attendance on awareness —
[ mahā+satipaṭṭhāna ]


This sutta is widely considered as a the main reference for meditation practice.




Note:
infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā




Uddesa


Evaṃ me sutaṃ:

Introduction



Thus have I heard:

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:


On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:


Bhikkhavo ti.

Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:


– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.

Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.


I. Kāyānupassanā

A. Ānāpāna Pabba


Katha·ñ·ca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññāgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ assasantodīghaṃ assasāmīti pajānāti; dīghaṃ passasantodīghaṃ passasāmīti pajānāti; rassaṃ assasantorassaṃ assasāmīti pajānāti; rassaṃ passasantorassaṃ passasāmīti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmīti sikkhati; ‘sabba-kāya-paṭisaṃvedī passasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati.


I. Kāyānupassanā

A. Section on ānāpāna



And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ.
Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Seyyathāpi, bhikkhave, dakkho bhamakāro bhamakār·antevāsī dīghaṃ añchantodīghaṃ añchāmīti pajānāti; rassaṃ añchantorassaṃ añchāmīti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmīti pajānāti; dīghaṃ passasantodīghaṃ passasāmīti pajānāti; rassaṃ assasantorassaṃ assasāmīti pajānāti; rassaṃ passasantorassaṃ passasāmīti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmīti sikkhati; ‘sabba-kāya-paṭisaṃvedī passasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati.


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

B. Iriyāpatha Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu gacchanto gacchāmīti pajānāti, ṭhito ṭhitomhīti pajānāti, nisinno nisinnomhīti pajānāti, sayāno sayānomhīti pajānāti. Yathā yathā pan·assa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.

B. Section on postures



Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am
walking’, or while standing he understands: ‘I am standing’, or while
sitting he understands: ‘I am sitting’, or while lying down he
understands: ‘I am lying down’. Or else, in whichever position his kāya is disposed, he understands it accordingly.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

C. Sampajāna Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

C. Section on sampajañña



Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña, while looking ahead and while looking around, he
acts with sampajañña, while bending and while stretching, he acts with
sampajañña, while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña, while eating, while
drinking, while chewing, while tasting, he acts with sampajañña, while
attending to the business of defecating and urinating, he acts with
sampajañña, while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

D. Paṭikūlamanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.

D. Section on Repulsiveness



Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulāti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

E. Dhātumanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.

E. Section on the Elements



Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Seyyathāpi, bhikkhave, dakkho goghātako goghātak·antevāsī gāviṃ vadhitvā catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.


Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

F. Navasivathika Pabba

(1)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāha·mataṃ dvīha·mataṃ tīha·mataṃ uddhumātakaṃ vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

F. Section on the nine charnel grounds

(1)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, one day dead, or two days dead or three
days dead, swollen, bluish and festering, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(2)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi khajjamānaṃ kulalehi khajjamānaṃ gijjhehi khajjamānaṃ kaṅkehi khajjamānaṃ sunakhehi khajjamānaṃ byagghehi khajjamānaṃ dīpīhi khajjamānaṃ siṅgālehi khajjamānaṃ vividhehi pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(2)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, being eaten by crows, being eaten by
hawks, being eaten by vultures, being eaten by herons, being eaten by
dogs, being eaten by tigers, being eaten by panthers, being eaten by
various kinds of beings, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(3)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(3)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton with flesh and blood, held
together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(4)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(4)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh and smeared
with blood, held together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(5)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(5)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, a squeleton without flesh nor blood, held
together by tendons, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(6)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(6)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, disconnected bones scattered here and
there, here a hand bone, there a foot bone, here an ankle bone, there a
shin bone, here a thigh bone, there a hip bone, here a rib, there a back
bone, here a spine bone, there a neck bone, here a jaw bone, there a
tooth bone, or there the skull, he considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(7)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(7)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, the bones whitened like a seashell, he
considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(8)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(8)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, heaped up bones over a year old, he
considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

(9)

Puna ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atītoti.

(9)


Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body,
cast away in a charnel ground, rotten bones reduced to powder, he
considers this very kāya: “This kāya also is of such a nature, it is going to become like this, and is not free from such a condition.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.


II. Vedanānupassanā


Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?


II. Observation of Vedanā



And how now, bhikkhus, does a bhikkhu dwell observing vedanā in vedanā?

Idha, bhikkhave, bhikkhu sukhaṃ vedanaṃ vedayamānosukhaṃ vedanaṃ vedayāmīti pajānāti; dukkhaṃ vedanaṃ vedayamānodukkhaṃ vedanaṃ vedayāmīti pajānāti; a·dukkham-a·sukhaṃ vedanaṃ vedayamānoa·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ sukhaṃ vedanaṃ vedayamānosāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ sukhaṃ vedanaṃ vedayamānonirāmisaṃ sukhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ dukkhaṃ vedanaṃ vedayamānosāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ dukkhaṃ vedanaṃ vedayamānonirāmisaṃ dukkhaṃ vedanaṃ vedayāmīti pajānāti. Sāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānosāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti; nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayamānonirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmīti pajānāti.


Here, bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am experiencing a sukha vedanā“; experiencing a dukkha vedanā, undersands: “I am experiencing a dukkha vedanā“; experiencing an adukkham-asukhā vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā“; experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a sukha vedanā sāmisa“; experiencing a sukha vedanā nirāmisa, undersands: “I am experiencing a sukha vedanā nirāmisa“; experiencing a dukkha vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa“; experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a dukkha vedanā nirāmisa“; experiencing an adukkham-asukhā vedanā sāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa“; experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am experiencing a adukkham-asukhā vedanā nirāmisa“.

Iti ajjhattaṃ vedanāsu vedanānupassī viharati, bahiddhā vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā vedanāsu vedanānupassī viharati; samudaya-dhamm·ānupassī vedanāsu viharati, vaya-dhamm·ānupassī vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vedanāsu viharati; ‘atthi vedanāti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.


Thus he dwells observing vedanā in vedanā internally, or he dwells observing vedanā in vedanā externally, or he dwells observing vedanā in vedanā internally and externally; he dwells observing the samudaya of phenomena in vedanā, or he dwells observing the passing away of phenomena in vedanā, or he dwells observing the samudaya and passing away of phenomena in vedanā; or else, [realizing:] “this is vedanā!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.

Bodhi leaf





Note


1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya:
this is probably the trickiest part of the sutta. It is very important
because it will be repeated over 20 times, and also because it is the
central part explaining how sati is actually made present. Here are a
few alternate renderings:

VRI: “Now his awareness is established: “This
is body!” Thus he develops his awareness to such an extent that there
is mere understanding along with mere awareness.”

Bhante Analayo: “Or else mindfulness that ‘There is a body’ is established in him to the extent of bare knowledge and remembrance of it”

Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or
else mindfulness that ‘there is a body’ is simply established in him to
the extent necessary for bare knowledge and mindfulness.”

Nyanasatta Thera: “Or his mindfulness is
established with the thought: “The body exists,” to the extent necessary
just for knowledge and mindfulness.”

Soma Thera: “Or indeed his mindfulness is
established with the thought: ‘The body exists,’ to the extent necessary
just for knowledge and remembrance”

Maurice Walshe: “Or else, mindfulness that “there is a body” is present to him just to the extent necessary for the knowledge and awareness.”



Translation suggested by the webmaster,
with the support of Thanissaro Bhikkhu’s translation.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must cite their original source.




‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.

 Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)உடைய வரா குணிக்கப் படுகிரார்.

Dhamme aveccappasāda samannāgato hoti:


He is endowed with Dhamme aveccappasāda:


‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:


He is endowed with Saṅghe aveccappasāda:

Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)உடைய வரா குணிக்கப் படுகிரார்.


‘Suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato
sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno
bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā,
esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo
añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti


He is endowed with a sīla which is agreeable to the ariyas,

புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.


akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya:khīṇa-nirayo-mhi khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇāpāya-duggati-vinipāto, sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇoti



This, Ānanda, is the discourse on the Dhamma which is called Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can declare of himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of misfortune, of misery, I am a sotāpanna, by nature free from states of misery, certain of being destined to sambodhi

இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என  கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே  விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி.



Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.

Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you. 

Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.

Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu


And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu

மற்றும் எப்படி,பிக்குக்கள், பிக்கு sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு


kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.


Evaṃ kho, bhikkhave, bhikkhu sato hoti. Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,


Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,


bhikkhu
abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite
sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,
saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite
sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite
nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.


Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.


Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you. 

இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.




– Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te
tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya.


– Ananda, the twin sala trees are in full bloom, though it is not the
season of flowering. And the blossoms rain upon the body of the
Tathagata and drop and scatter and are strewn upon it in worship of
the Tathagata. And celestial coral flowers and heavenly sandalwood
powder from the sky rain down upon the body of the Tathagata, and drop
and scatter and are strewn upon it in worship of the Tathagata. And the
sound of heavenly voices and heavenly instruments makes music in the air
out of reverence for the Tathagata.

-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.

Na kho, Ānanda, ettāvatā Tathāgato sakkato hoti garukato mānito pūjito apacito . Yo kho, Ānanda, bhikkhu bhikkhunī upāsako upāsikā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, Ānanda, sikkhitabba nti.



It is not by this, Ānanda, that the Tathāgata is respected, venerated,
esteemed, paid homage and honored. But, Ananda, any bhikkhu or
bhikkhuni, layman or laywoman, remaining dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, living in accordance with the Dhamma’.


இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது, மனந்திறந்த புகழுரைத்தது,
கெளரவம் செலுத்தியது. ஆனால், ஆனந்த, எந்த ஒரு பிக்குவோ அல்லது பிக்குனியோ,
உபாசகன் அல்லது உபாசகி, dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
தம்மாவிற்கு பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை)
உபசரித்தது, மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது,
கெளரவம் செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த
புகழுரையாற்றுவர். இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல்
இதுதான்: நாங்கள் dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
தம்மாவிற்கு பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.






– ‘Siyā kho panānanda, tumhākaṃ evamassa:atīta-satthukaṃ pāvacanaṃ, natthi no satthāti. Na kho panetaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo, Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mamaccayena satthā.


– ‘To some of you, Ānanda, it may occur thus: ‘The words of the Teacher
have ended, there is no longer a Teacher’. But this, Ānanda, should not,
be so considered. That, Ānanda, which I have taught and made known to
you as the Dhamma and the Vinaya, that will be your Teacher after my passing away.


உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு  நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது,  இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த  Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.





>>ஸுத்தபிடக-திக்க நிகாய Sutta Piṭaka >> Digha Nikāya


போதிசத்தா மேன்மை பொருந்திய நேர்த்தி வாய்ந்த மனிதர் ஸுத்த நீதி வாக்கியம்
-
விழிப்புணர்வு மேல்
ஆஜரா கிருத்தல் -
( மஹா+ ஸதிபத்தான)

Mahāsatipaṭṭhāna Sutta



— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

Buddha anigif3.gif



இந்த ஸுத்த நீதி வாக்கியம்  ஆழ்நிலைத் தியானத்திற்கு முக்கியமான தொடர்புள்ளதென விசாலமாக ஆய்ந்த கருத்து

This sutta is widely considered as a the main reference for meditation practice.


தமிழ்


உத்தேஸ (ஆயத்தப்படுத்தல்)

I. மெய்யார்வ தியான ஜாக்கிரதை ஸ்தாபித்தல்
A.
உள்ளுயிர்ப்பு மற்றும் ஒரு தடவை மூச்சு வாங்கிவிடுதல் பிரிவு ( வினை
அடிப்படை, ஒரு சில சமய சம்பந்தமான
அப்பியாசம் பாடம் அல்லது ஆழ்நிலைத் தியான
செயல்முறை சார்ந்த நியதி வழி, நீடமைதி, நினை விழந்த நிலை மெய்மறந்த
மகிழ்ச்சி மற்றும் நாலடி பாதை எய்துதல்).
B. ஒழுக்க நடை பாதை பிரிவு ( நான்கு இரியாபத அங்கஸ்திதி இருக்கின்றது, அதாவது: நடத்தல், நிற்றல், உட்கார்ந்திருத்தல், சயனிப்பு)
C.முழு விழிப்புடனிருக்கிற,  உணர் திறன், உணர்வு பிரிவு.
D. பின்வருங் காலத்துக்குரிய எதிர்நோக்கு ஆசை பிரிவு.
E.மூலக்கூறு
அல்லது அடிப்படையான பொருள், அடிப்படை மெய்ம்மை, வண்ணம், நாச்சுவை, ஒலியலை,
புலங்கொளி மூலப் பொருள்,உடலைச் சார்ந்த அடிப்படை மெய்ம்மை அல்லது மூன்று
உயிரின உடற்
கசிவுப்பொருள் சளி,
காற்று மற்றும் பித்தநீர், தகனம் செய்த பிந்திய உடல் சிதைவெச்சம்
உடற்பகுதியான மூலக்
கூறு தசை, இரத்தம், எலும்புகள்: ஒரு புனித
திருச்சின்னம், ஒரு உயிரினப்படிவம்,  ஒரு மாழை.
F.ஒன்பது கல்லறை எலும்புகளைக் கொட்டும் மதிலகச் சுற்றுநில இடம். 

Note: infobubbles on all Pali words


Pāḷi



Uddesa


I. Kāyānupassanā
I.காயானுபஸ்ஸன
   A. Ānāpāna Pabba
A.ஆனாபான பப்ப (கம்மத்தானங்)
   B. Iriyāpatha Pabba
B.இரியாபத
பப்ப
   C. Sampajāna Pabba
C.ஸம்பஜான பப்ப
   D. Paṭikūlamanasikāra Pabba
D.பதிகுலமானஸிகார பப்ப
    E. Dhātumanasikāra Pabba
E.தாதுமானஸிகார பப்ப
    F. Navasivathika Pabba
E.நவஸிவதக பப்ப

II. Vedanānupassanā



English



Introduction

I. Observation of Kāya
 I.Fixing the attention,  earnest meditation
 A. Section on ānāpāna
A.Section on the Basis of action. This term is applied to certain
religious exercises or meditations, by means of which samādhi, jhāna and
the four Paths are attained. Each of these is based on a certain
formula or rite, also called kammaṭṭhānaṃ

   B. Section on postures
B.Section on Way of deportment. There are four iriyāpathas or postures, viz. walking, standing sitting, lying down.
  
C. Section on sampajañña
C.Section on Knowing, understanding, conscious.
   D. Section on repulsiveness
D.Section on To expect, await, desire
   E. Section on the Elements
E.Section on Primary or elementary substance; principle, element,
material; a property of a primary substance, as colour, taste, sound; an
organ of sense; a bodily principle or humour of which there are three,
phlegm, wind and bile; a constituent of the body, as flesh, blood,
bones; the remains of a body after cremation; a sacred relic; a fossil; a
metal

   F. Section on the nine charnel grounds

II. Observation of Vedanā


உத்தேஸ (ஆயத்தப்படுத்தல்)
அத்தகைய எம் வல்லமைமிக்க சவுகதநூல் இயற்கை ஆற்றல்:

எந்த நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī
(உடலை உடல் கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno
satimā,வேறு வழியில்லாமல்   பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல்   பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க  Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல்   பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல்   பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.

பாளி

எவங் மெ ஸுத்தங்

கதமெ
சத்தாரோ ?இத பிக்க்காவெ,காயெ
காயானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா
தொமனஸம். வேதனாஸு வேதனானுபஸ்ஸி விஹாரதி ஆதாபி ஸம்பஜானொ ஸதிமா, வினய்ய
லோகெ அபிஜ்ஜா தொமனஸம். சித்தெ சித்தானுபஸ்ஸி  விஹாரதி ஆதாபி ஸம்பஜானொ
ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா தொமனஸம். தம்மெஸு தம்மானுபஸ்ஸி விஹாரதி ஆதாபி
ஸம்பஜானொ ஸதிமா, வினய்ய லோகெ அபிஜ்ஜா தொமனஸம்.


English


 I.Fixing the attention,  earnest meditation

Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.



I. Kāyānupassanā

A. Ānāpāna Pabba


English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā



Pāḷi

Seyyathāpi, bhikkhave, dakkho bhamakāro bhamakār·antevāsī dīghaṃ añchantodīghaṃ añchāmīti pajānāti; rassaṃ añchantorassaṃ añchāmīti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmīti pajānāti; dīghaṃ passasantodīghaṃ passasāmīti pajānāti; rassaṃ assasantorassaṃ assasāmīti pajānāti; rassaṃ passasantorassaṃ passasāmīti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmīti sikkhati; ‘sabba-kāya-paṭisaṃvedī passasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati.


I. Kāyānupassanā

A. Section on ānāpāna

English



Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same
way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.


தமிழ்

சம்மதம்படி,பிக்குக்களுக்களே,திறமை கடைசல்காரர்
அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல் உருவாக்குதல்
குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு குறைவான
சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே  செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு  kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு  kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: 
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:


Please watch:
http://www.youtube.com/watch?v=oLel1sMDpEM&list=LPWCeFjm-hYPo&index=1&feature=plcp

for

Buddhist Meditation - Lama Ole Nydahl


http://www.youtube.com/watch?v=-49FV0Bs6mw&list=LPWCeFjm-hYPo&index=2&feature=plcp
for

Buddhas in Gardens - HD - Calming Nature Buddha Meditation

http://www.youtube.com/watch?v=E2a5RZjzC8A&list=LPWCeFjm-hYPo&index=3&feature=plcp

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā

மற்றும் எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில்
உடலை கவனித்து வசிக்கிரார்? இங்கு பிக்குக்களுக்களா,ஒரு
பிக்கு,காட்டுக்குச் சென்றோ அல்லது மரத்தடிக்குச் சென்றோ அல்லது காலி
அறைகுச் சென்றோ,காலை குறுக்காக கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை
செங்குத்தாக சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே
அல்லது வெளியே சரிசெய்துக்கொள்கிரார்.  sato இவ்வாறு கவனமான மூச்சு உள்ளே
அல்லது வெளியே செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான்
நீண்டதாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே 
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு  kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு 
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:  kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:



B. Iriyāpatha Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu gacchanto gacchāmīti pajānāti, ṭhito ṭhitomhīti pajānāti, nisinno nisinnomhīti pajānāti, sayāno sayānomhīti pajānāti. Yathā yathā pan·assa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.

B. Section on postures



Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am
walking’, or while standing he understands: ‘I am standing’, or while
sitting he understands: ‘I am sitting’, or while lying down he
understands: ‘I am lying down’. Or else, in whichever position his kāya is disposed, he understands it accordingly.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்
மேலும்,பிக்குக்களுக்களே,ஒரு பிக்கு, நடந்து செல்லும் பொழுது, ‘நான் நடந்து செல்கிறேன்’,
என
அவர் அறிந்துகொள்கிறார்.அல்லது நின்று கொண்டிருக்கிற பொழுது, ‘நான் நின்று
கொண்டிருக்கிகிறேன்’, என அவர் அறிந்துகொள்கிறார்:அல்லது
உட்கார்ந்திருக்கிற பொழுது, ‘நான் உட்கார்ந்திருக்கிறேன்’, என அவர்
அறிந்துகொள்கிறார்: அல்லது படுத்திருத்திருக்கிற பொழுது, ‘நான்
படுத்திருத்திருக்கிறேன்’,என அவர் அறிந்துகொள்கிறார்: தவிர அவர் kāya
உடல்அமர்வுநிலை எதுவாக தீர்வு செய்கிறாரோ
அதன்படிபுரிந்து கொள்கிறார்.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்



DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta


— Attendance on awareness —
[ mahā+satipaṭṭhāna ]



This sutta is widely considered as a the main reference for meditation practice.





Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the nīvaraṇas

C. Sampajāna Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

C. Section on sampajañña



Furthermore, bhikkhus, a bhikkhu, while approaching and while departing,
acts with sampajañña, while looking ahead and while looking around, he
acts with sampajañña, while bending and while stretching, he acts with
sampajañña, while wearing the robes and the upper robe and while
carrying the bowl, he acts with sampajañña, while eating, while
drinking, while chewing, while tasting, he acts with sampajañña, while
attending to the business of defecating and urinating, he acts with
sampajañña, while walking, while standing, while sitting, while
sleeping, while being awake, while talking and while being silent, he
acts with sampajañña.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

தமிழ்

மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, அணுகும் பொழுது மற்றும் விட்டு நீங்கும் பொழுது, sampajañña
நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்  நுணுகிக்கண்டு  செயல் படுகிரார்,
முன் நோக்கி கவனித்துப் பார்க்கும் பொழுது மற்றும் எல்லாப் பக்கங்களிலும்
கவனித்துப் பார்க்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான
உணருந்திறனுடன்  நுணுகிக்கண்டு  செயல் படுகிரார், வளைக்கிற பொழுது  மற்றும்
நெட்டிமுறியும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் 
நுணுகிக்கண்டு  செயல் படுகிரார், பதவிக்குரிய நீண்ட மேலங்கி அணிந்து கொள்
பொழுது மற்றும் தளர்த்தியான மேலங்கி  மற்றும் ஐயக்கடிஞை எடுத்துச் செல்லும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்  நுணுகிக்கண்டு 
செயல் படுகிரார், உண்ணும் பொழுது, குடிக்கும் பொழுது, மெல்லும் பொழுது,
சுவைக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் 
நுணுகிக்கண்டு  செயல் படுகிரார், வண்டலகற்றும்  மற்றும் சிறுநீர் கழிக்கும்
பணி கவனிக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் 
நுணுகிக்கண்டு  செயல் படுகிரார், நடந்து செல்கிறே பொழுது நின்று
கொண்டிருக்கிற பொழுது,
உட்கார்ந்திருக்கிற பொழுது, படுத்திருத்திருக்கிற
பொழுது, விழிதிருக்கிற பொழுது, உரையாடுகிற பொழுது, பேசாமலிருக்கிற பொழுது,
sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்  நுணுகிக்கண்டு  செயல்
படுகிரார்.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள்
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.



DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta


— Attendance on awareness —
[ mahā+satipaṭṭhāna ]



This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas


D. Paṭikūlamanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.

D. Section on Repulsiveness



Furthermore, bhikkhus, a bhikkhu considers this very body, from the
soles of the feet up and from the hair on the head down, which is
delimited by its skin and full of various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ.
Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulāti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃti.


Just as if, bhikkhus, there was a bag having two openings and filled
with various kinds of grain, such as hill-paddy, paddy, mung beans,
cow-peas, sesame seeds and husked rice. A man with good eyesight, having
unfastened it, would consider [its contents]: “This is hill-paddy, this
is paddy, those are mung beans, those are cow-peas, those are sesame
seeds and this is husked rice;” in the same way, bhikkhus, a bhikkhu
considers this very body, from the soles of the feet up and from the
hair on the head down, which is delimited by its skin and full of
various kinds of impurities: “In this kāya,
there are the hairs of the head, hairs of the body, nails, teeth, skin,
flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura,
spleen, lungs, intestines, mesentery, stomach with its contents, feces,
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal
mucus, synovial fluid and urine.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.


தமிழ்

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து
கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட
அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள்,
மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம்,
இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி,
இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம்,
வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ்
சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என
அறீவார்.

ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு
வாயில்கள் உடையதாயிருப்பின், பல்வேறு  வகைப்பட்ட தானியம், குன்று நெல்
பயிர், நெல் பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல்.
ஒரு மனிதன் நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப்
பட்டவுடன் ஆழ்ந்து ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர்,
பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே
போல்,  பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை
முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு
வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி,
நகம், பற்கள், மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு,
சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல்,
குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ்,
இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி,
உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில்
உள்ளது என அறீவார்.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை
காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே
கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம்
செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து
வாசம் செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர்
உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என
எண்ணி பற்றறு வாசம் செய்கிரார்.


DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta


— Attendance on awareness —
[ mahā+satipaṭṭhāna ]



This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words


Pāḷi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba



English



Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

E. Dhātumanasikāra Pabba


Puna ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.

E. Section on the Elements



Furthermore, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Seyyathāpi, bhikkhave, dakkho goghātako goghātak·antevāsī gāviṃ vadhitvā catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū vāyo·dhātūti.


Just as, bhikkhus, a skillful butcher or a butcher’s apprentice, having
killed a cow, would sit at a crossroads cutting it into pieces; in the
same way, bhikkhus, a bhikkhu reflects on this very kāya, however it is placed, however it is disposed: “In this kāya, there is the earth element, the water element, the fire element and the air element.”

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati; ‘atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.


தமிழ்

E. நாற்பெரும் பூதங்கள் மேலான பிரிவு

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம்  பிரதிபலிக்க 
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு
குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ;  அதே போன்றே,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம்  பிரதிபலிக்க 
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு



DN 22 - (D ii 2

Most Venerable Bhikkhu Anand Bhante Ji
visited
Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa White Home HAL 3rd Stage, Bengaluru at 06:30 pm and gave
discourse on Meditation to all women and children of the area and they
were all very happy and wished to visit Maha Bodhi Society, Gandhinagar,
Bengaluru. After his discourse he talked with Sashi Kanth
Chandrasekharan who is in USA over phone and discussed about his plan to
visit to US during June to Aug 2017. Sashi was happy and welcomed
Bhante’s visit to US to benefit his famous discourses on Meditation as
performed in various foreign countries.

LESSONS

from

Rector
JCMesh J Alphabets Letter Animation ClipartMesh C Alphabets Letter Animation Clipart

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

 


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Free
Online Organiser Daily.      We are living in with Happiness, Kindness,
Compassion and Peace to attain Eternal Bliss as Final Goal.

Eternal, Glorified,Friendly, Benevolent,Compassionate Pali is the language of the Eternal, Glorified,Friendly, Benevolent,CompassionateTipiṭaka, which is the sacred canon of Eternal, Glorified,Friendly, Benevolent,CompassionateTheravāda
Buddhism and contains much of the Eternal, Glorified,Friendly,
Benevolent,Compassionate One Buddha’s speech. Closeley related to
Sanskrit, both languages are used interchangeably between Eternal,
Glorified,Friendly, Benevolent,Compassionatereligions.

Discover
the meaning of jambudipa in the context of Pali from relevant books on
Exotic Eternal, Glorified,Friendly, Benevolent,Compassionate
Jambudipa/Prabuddha Bharat.

Free
Online Organiser Daily.      We are living in with Happiness, Kindness,
Compassion and Peace to attain Eternal Bliss as Final Goal.
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Ashoka and Buddhism | Exotic India Art 
JAMBUDIPA
in
Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,

“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”
— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  ONE Buddha

HISTORY TIMELINE

We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                      

We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                         

We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“A
Burmese Map of the World” showing Jambudipa or the “Rose Apple Island”
which is home to all human-kind. In Buddhist, Hindu, & Jain
cosmology Jambudipa or Zambudipa in Burmese is the southern of four
continents. The others are not accessible to human beings. Mount Meru
stands at the centre of all four. Our’s has a giant rose apple tree as
well as big mountains at the top and little islands offshore. It also
has thousands of cities (pura) & is normally ruled by a chakkavatti
(sekyawaddi in Burmese)This map was reproduced in Sir RC Temples “Thirty
Seven Nats” published in London 1906.

7,117 languages are spoken today.

That number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.

They’re living & dynamic,spoken by communities whose lives are
shaped by our rapidly changing world. 

This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. 

Meanwhile, just 23 languages account for more than half the world’s population.according to https://gulfnews.com/…/census-more-than-19500-languages…

When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak an human natural (Prakrit)
language known as Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE Magahi Magadhi/Classical ETERNAL & GLORIFIED FRIENDLY
BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical
ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa
(Hela Language),Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE Pāḷi which are the same. ETERNAL & GLORIFIED FRIENDLY
BENEVOLENT COMPASSIONATE ONE Buddha spoke in
ETERNAL
& GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi. All the
7,139 languages & dialects are off shoot of Classical ETERNAL &
GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi which is
originated in Karnataka.Karnataka Forest Department & HOPCOMS
ardently grow vegetables & fruit bearing trees hence called
JAMBUDIPA.

 Hence
all of them are Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other
living speices have their own natural
languages for communication. 
138 languages are translated by 



Origin

During the British rule of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Prabuddha Bharat 
🇮🇳 ,
the people who spoke Kannada language were spread across different
provinces. Coming under the influence of different languages in those
provinces, the pronunciation and grammar of Kannada language started to
differ across provinces. This led to a gap in communication across the
people in these provinces though they spoke the same language of
Kannada. 

Mokshagundam
Vishweshwaraiah, who was the Diwan of the Mysore Kingdom felt the need
to conserve and promote the Kannada language and literature. In this
direction, he started the Mysore Economic Conference and created a study
circle under the responsibility of H. V. Nanjundaiah. A sub-committee
formed under the study circle came up with five different topics on
which suggestions were invited:

To come up with ideas to promote unity and co-operation among Kannada speakers spread across different regions.

To come up with suggestions for a common written Kannada which had diversified across different regions
To ensure that students learning Kannada language use a common text book.

To improve the general knowledge among the Kannada speaking population by publishing appropriate books.

To come up with appropriate Kannada translations for words used in other languages, especially the scientific words.

The
sub-committee received good responses from the public and it decided to
organise a conference in Bangalore on 3 May 1915 to act upon these
suggestions. The conference was held on the grounds of the Government
High School and was attended by littérateurs, newspaper editors and
other dignitaries from different regions. The conference came up with a
proposal to create the Karnataka Sahitya Parishat with a mandate to
conserve and promote Kannada language and literature. H. V. Nanjundaiah
was unanimously elected to be the President of the Parishat. 

Apart
from the Mysore province, the Karnataka Sahitya Parishat was
simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu
provinces.

Famous quotes containing the word origin:

“Each
structure and institution here was so primitive that you could at once
refer it to its source; but our buildings commonly suggest neither their
origin nor their purpose.”
—Henry David Thoreau (1817–1862)

“The origin of storms is not in clouds,
our lightning strikes when the earth rises,
spillways free authentic power:
dead John Brown’s body walking from a tunnel
to break the armored and concluded mind.”
—Muriel Rukeyser (1913–1980)

“The
real, then, is that which, sooner or later, information and reasoning
would finally result in, and which is therefore independent of the
vagaries of me and you. Thus, the very origin of the conception of
reality shows that this conception essentially involves the notion of a
COMMUNITY, without definite limits, and capable of a definite increase
of knowledge.”
—Charles Sanders Peirce (1839–1914)
JAMBUDIPA
Trong
Cổ Điển VĨNH VIỄN THÂN THIỆN TÔN VINH LÒNG TỪ THIỆN Tiếng Việt-Tiếng Việt,

“MÓN QUÀ CỦA PHÁP THƯỢNG HƠN TẤT CẢ MÓN QUÀ KHÁC”
— Đức Phật VĨNH VIỄN & THÂN THIỆN TỪ BI

DÒNG THỜI GIAN LỊCH SỬ

Chúng ta ĐÃ Ở trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi.

Chúng ta ở trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi.

Chúng ta TIẾP TỤC ở trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi.

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“Bản
đồ thế giới của người Miến Điện” cho thấy Jambudipa hay “Đảo Hoa Hồng
Apple” là quê hương của toàn nhân loại. Trong vũ trụ học Phật giáo, Ấn
Độ giáo và Kỳ Na giáo, Jambudipa hoặc Zambudipa trong tiếng Miến Điện là
phía nam của bốn lục địa. Những người khác không thể tiếp cận với con
người. Núi Tu Di đứng ở trung tâm của cả bốn. Của chúng tôi có một cây
táo hồng khổng lồ cũng như những ngọn núi lớn trên đỉnh và những hòn đảo
nhỏ ngoài khơi. Nó cũng có hàng ngàn thành phố (pura) và thường được
cai trị bởi một chakkavatti (sekyawaddi trong tiếng Miến Điện) Bản đồ
này được sao chép trong Sir RC Temples “Ba mươi bảy Nats” xuất bản ở
London 1906.
7.117 ngôn ngữ được nói ngày nay.

Con số đó liên tục thay đổi, bởi vì chúng tôi đang tìm hiểu thêm về
ngôn ngữ thế giới mỗi ngày. Và hơn thế nữa, bản thân các ngôn ngữ
đang thay đổi liên tục.

Họ đang sống & năng động, được nói bởi các cộng đồng có cuộc sống
định hình bởi thế giới đang thay đổi nhanh chóng của chúng ta.

Đây là thời điểm mong manh: Khoảng 0%
ngôn ngữ hiện đang bị đe dọa, thường có ít hơn 1.000 người nói
còn lại.

Trong khi đó, chỉ 23 ngôn ngữ chiếm hơn một nửa dân số thế giới. Theo https://gulfnews.com/…/census-more-than-19500-languages…

Khi
một em bé mới sinh ra được giữ cách ly mà không có ai giao tiếp với em
bé, sau một vài ngày, nó sẽ nói một ngôn ngữ tự nhiên của con người
(Prakrit) được gọi là Ngôn ngữ Chandaso Cổ điển VĨNH CỬNG VĨNH CỬU &
THÂN THIỆN TÔN VINH /Magadhi Prakrit,Hela Basa (Ngôn ngữ Hela)CỔ ĐIỂN
VĨNH VIỄN & THÂN THIỆN VĨNH VIỄN Pāḷi tương tự như nhau. VĨNH VIỄN
BÊNH VĨNH VIỄN LÒNG TỪ BÀ MỘT Đức Phật đã nói trong
VĨNH
CỬU & TÔN VINH BẠN BÈ TỪ THIỆN Magadhi. Tất cả 7.139 ngôn ngữ và
phương ngữ đều được tạo ra từ Magahi Magadhi Cổ điển THÂN THIỆN VĨNH CỬU
& ĐƯỢC TÔN VINH LÒNG TIN LÀNH TRAI có nguồn gốc từ Karnataka. Sở
Lâm nghiệp Karnataka & HOPCOMS hăng hái trồng rau và cây ăn quả do
đó được gọi là JAMBUDIPA.

 Do
đó, tất cả chúng đều là Cổ điển VĨNH VIỄN & TÔN VINH THÂN THIỆN
LÒNG TỪ THIỆN về bản chất (Prakrit) của Con người, giống như tất cả các
loài sinh vật khác đều có bản chất tự nhiên của chúng.
ngôn ngữ để giao tiếp.
138 ngôn ngữ được dịch bởi



Nguồn gốc

Trong thời cai trị của Vương quốc Anh của Đức Jambudipa Prabuddha Bharat Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi
🇮🇳 ,
những người nói tiếng Kannada trải dài khắp các tỉnh khác nhau. Chịu
ảnh hưởng của các ngôn ngữ khác nhau ở các tỉnh đó, cách phát âm và ngữ
pháp của tiếng Kannada bắt đầu khác nhau giữa các tỉnh. Điều này dẫn đến
khoảng cách trong giao tiếp giữa người dân ở các tỉnh này mặc dù họ nói
cùng một ngôn ngữ tiếng Kannada.

Mokshagundam
Vishweshwaraiah, Diwan của Vương quốc Mysore cảm thấy cần phải bảo tồn
và quảng bá ngôn ngữ và văn học Kannada. Theo hướng này, ông đã bắt đầu
Hội nghị Kinh tế Mysore và tạo ra một nhóm nghiên cứu dưới trách nhiệm
của H. V. Nanjundaiah. Một tiểu ban được thành lập dưới vòng nghiên cứu
đã đưa ra năm chủ đề khác nhau để mời các đề xuất:

Đưa ra các ý tưởng để thúc đẩy sự đoàn kết và hợp tác giữa những người nói tiếng Kannada trải rộng trên các khu vực khác nhau.

Để đưa ra các đề xuất cho một Kannada bằng văn bản phổ biến đã đa dạng hóa giữa các vùng khác nhau
Để đảm bảo rằng học sinh học tiếng Kannada sử dụng một cuốn sách văn bản chung.

Để nâng cao kiến thức chung của cộng đồng nói tiếng Kannada bằng cách xuất bản những cuốn sách phù hợp.

Đưa ra các bản dịch tiếng Kannada thích hợp cho các từ được sử dụng trong các ngôn ngữ khác, đặc biệt là các từ khoa học.

Tiểu
ban đã nhận được phản hồi tốt từ công chúng và họ quyết định tổ chức
một hội nghị ở Bangalore vào ngày 3 tháng 5 năm 1915 để hành động theo
những đề xuất này. Hội nghị được tổ chức trong khuôn viên của Trường
Trung học Chính phủ và có sự tham dự của các nhà văn học, biên tập viên
báo chí và các chức sắc khác từ các khu vực khác nhau. Hội nghị đã đưa
ra đề xuất thành lập Giáo xứ Karnataka Sahitya với nhiệm vụ bảo tồn và
quảng bá ngôn ngữ và văn học Kannada. H. V. Nanjundaiah được nhất trí
bầu làm Chủ tịch Giáo xứ.

Ngoài tỉnh Mysore, Giáo xứ Karnataka Sahitya đã được bắt đầu đồng thời ở các tỉnh Madras, Mumbai, Hyderabad và Kodagu.

Những câu nói nổi tiếng có chứa từ gốc:

“Mỗi
cấu trúc và thể chế ở đây đều nguyên thủy đến mức bạn có thể ngay lập
tức chỉ ra nguồn gốc của nó; nhưng các tòa nhà của chúng tôi thường
không đề cập đến nguồn gốc cũng như mục đích của chúng.”
—Henry David Thoreau (1817–1862)

“Nguồn gốc của bão tố không phải ở mây,
sét đánh của chúng ta khi trái đất mọc lên,
đập tràn sức mạnh đích thực miễn phí:
thi thể của John Brown đã chết đi bộ từ một đường hầm
để phá vỡ tâm trí bọc thép và kết luận.
—Muriel Rukeyser (1913–1980)

“Vậy
thì, thực tế là cái mà sớm hay muộn thông tin và lý luận cuối cùng sẽ
dẫn đến, và do đó không phụ thuộc vào sự mơ hồ của tôi và bạn. Do đó,
chính nguồn gốc của quan niệm về thực tại cho thấy rằng quan niệm này về
cơ bản liên quan đến khái niệm CỘNG ĐỒNG, không có giới hạn nhất định
và có khả năng gia tăng kiến thức nhất định.”
—Charles Sanders Peirce (1839–1914)

जम्बूद्वीप
में
शास्‍त्रीय शास्‍त्रीय सनातन और गौरवान्वित मैत्रीपूर्ण परोपकारी अनुकंपा देवनागरी, शास्‍त्रीय हिन्‍दी-देवनागरी- शास्‍त्रीय हिंदी,

“धम्म का उपहार अन्य सभी उपहारों से श्रेष्ठ है”
- भगवान शाश्वत और महिमामंडित मित्रवत परोपकारी अनुकंपा एक बुद्ध

इतिहास समयरेखा

हम शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, अनुकंपा जंबुदीप में थे।

हम शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, अनुकंपा जंबुदीपा में हैं।

हम शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, अनुकंपा जंबुदीप में बने रहते हैं।

မြန်မာဘာသာဖြင့် ဖတ်ရန်

जंबूदीप
या “रोज एप्पल आइलैंड” को दर्शाने वाला “ए बर्मीज़ मैप ऑफ़ द वर्ल्ड” जो
सभी मानव-जाति का घर है। बौद्ध, हिंदू और जैन ब्रह्माण्ड विज्ञान में
बर्मीज़ में जम्बुदीपा या ज़म्बुदीपा चार महाद्वीपों का दक्षिणी भाग है।
अन्य मनुष्यों के लिए सुलभ नहीं हैं। मेरु पर्वत चारों के केंद्र में स्थित
है। हमारे पास एक विशाल गुलाब का सेब का पेड़ है और साथ ही शीर्ष पर बड़े
पहाड़ और छोटे द्वीप अपतटीय हैं। इसमें हजारों शहर (पुरा) भी हैं और आम तौर
पर एक चक्कवट्टी (बर्मीज़ में सेक्यवड्डी) द्वारा शासित है। यह नक्शा लंदन
1906 में प्रकाशित सर आरसी मंदिरों “थर्टी सेवन नट” में पुन: प्रस्तुत
किया गया था।

आज 7,117 भाषाएँ बोली जाती हैं।

यह संख्या लगातार प्रवाह में है, क्योंकि हम इसके बारे में अधिक सीख रहे हैं
दुनिया की भाषाएं हर दिन। और उससे परे, स्वयं भाषाएँ
प्रवाह में हैं।

वे जीवित और गतिशील हैं, उन समुदायों द्वारा बोली जाती हैं जिनके जीवन हैं
हमारी तेजी से बदलती दुनिया द्वारा आकार दिया गया।

यह एक नाजुक समय है: लगभग 0%
भाषाएँ अब लुप्तप्राय हैं, अक्सर 1,000 से कम बोलने वालों के साथ
शेष।

इस बीच, केवल 23 भाषाओं में दुनिया की आधी से अधिक आबादी निवास करती है। https://gulfnews.com/…/census-more-than-19500-languages…के अनुसार

जब
नवजात शिशु को अलग-थलग रखा जाता है और उसके साथ कोई संवाद नहीं करता है,
तो कुछ दिनों के बाद वह एक मानवीय प्राकृतिक (प्राकृत) भाषा बोलेगा जिसे
शास्त्रीय शाश्वत और गौरवशाली परोपकारी अनुकंपा मगही मगधी / शास्त्रीय
शाश्वत और गौरवशाली मित्रवत परोपकारी चंदासो भाषा के रूप में जाना जाता है।
/मगधी प्राकृत, शास्त्रीय शाश्वत और गौरवशाली मैत्रीपूर्ण परोपकारी हेला
बासा (हेला भाषा), शास्त्रीय शाश्वत और गौरवशाली मैत्रीपूर्ण परोपकारी
अनुकंपा पाई जो समान हैं। शाश्वत और गौरवशाली मित्रवत परोपकारी अनुकंपा एक
बुद्ध ने अंदर बात की
अनन्त
और महिमामय मित्रवत परोपकारी अनुकंपा मगधी। सभी 7,139 भाषाएँ और बोलियाँ
शास्त्रीय शाश्वत और गौरवशाली मित्रवत दयालु मगही मागधी की शूटिंग हैं, जो
कर्नाटक में उत्पन्न हुई हैं। कर्नाटक वन विभाग और HOPCOMs उत्साहपूर्वक
सब्जियां और फल देने वाले पेड़ उगाते हैं, इसलिए इसे जम्बुदीपा कहा जाता
है।

 इसलिए
वे सभी शास्त्रीय शाश्वत और गौरवशाली मित्रवत परोपकारी प्रकृति (प्राकृत)
में मनुष्यों की प्रकृति (प्राकृत) हैं, जैसे अन्य सभी जीवित मसालों की
अपनी प्राकृतिक होती है
संचार के लिए भाषाएँ।
द्वारा 138 भाषाओं का अनुवाद किया जाता है



मूल

ब्रिटिश शासन के दौरान शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, दयालु जंबूदीप प्रबुद्ध भारत
🇮🇳,
कन्नड़ भाषा बोलने वाले लोग विभिन्न प्रांतों में फैले हुए थे। उन
प्रांतों में विभिन्न भाषाओं के प्रभाव में आकर, कन्नड़ भाषा का उच्चारण और
व्याकरण प्रांतों में अलग-अलग होने लगा। इससे इन प्रांतों में लोगों के
बीच संचार में अंतर पैदा हो गया, हालांकि वे कन्नड़ की एक ही भाषा बोलते
थे।

मोक्षगुंडम
विश्वेश्वरैया, जो मैसूर साम्राज्य के दीवान थे, ने कन्नड़ भाषा और
साहित्य को संरक्षित और बढ़ावा देने की आवश्यकता महसूस की। इस दिशा में
उन्होंने मैसूर आर्थिक सम्मेलन की शुरुआत की और एच. वी. नंजुंदैया की
जिम्मेदारी के तहत एक स्टडी सर्कल बनाया। स्टडी सर्कल के तहत गठित एक
उप-समिति पांच अलग-अलग विषयों के साथ आई, जिन पर सुझाव आमंत्रित किए गए थे:

विभिन्न क्षेत्रों में फैले कन्नड़ भाषियों के बीच एकता और सहयोग को बढ़ावा देने के लिए विचारों के साथ आना।

एक सामान्य लिखित कन्नड़ के लिए सुझावों के साथ आने के लिए जो विभिन्न क्षेत्रों में विविधतापूर्ण था
यह सुनिश्चित करने के लिए कि कन्नड़ भाषा सीखने वाले छात्र एक सामान्य पाठ्य पुस्तक का उपयोग करें।

उपयुक्त पुस्तकें प्रकाशित करके कन्नड़ भाषी आबादी के बीच सामान्य ज्ञान में सुधार करना।

अन्य भाषाओं में प्रयुक्त शब्दों, विशेष रूप से वैज्ञानिक शब्दों के लिए उपयुक्त कन्नड़ अनुवाद के साथ आने के लिए।

उप-समिति
को जनता से अच्छी प्रतिक्रिया मिली और उसने इन सुझावों पर कार्रवाई करने
के लिए 3 मई 1915 को बैंगलोर में एक सम्मेलन आयोजित करने का निर्णय लिया।
यह सम्मेलन सरकारी हाई स्कूल के मैदान में आयोजित किया गया था और इसमें
विभिन्न क्षेत्रों के साहित्यकारों, समाचार पत्रों के संपादकों और अन्य
गणमान्य व्यक्तियों ने भाग लिया था। सम्मेलन में कन्नड़ भाषा और साहित्य के
संरक्षण और प्रचार के लिए एक जनादेश के साथ कर्नाटक साहित्य परिषद बनाने
का प्रस्ताव आया। एच. वी. नंजुंदैया को सर्वसम्मति से परिषद का अध्यक्ष
चुना गया।

मैसूर प्रांत के अलावा, कर्नाटक साहित्य परिषद मद्रास, मुंबई, हैदराबाद और कोडागु प्रांतों में एक साथ शुरू हुई थी।

उत्पत्ति शब्द वाले प्रसिद्ध उद्धरण:

“यहाँ
प्रत्येक संरचना और संस्था इतनी आदिम थी कि आप इसे एक बार इसके स्रोत के
रूप में संदर्भित कर सकते थे; लेकिन हमारी इमारतें आमतौर पर न तो उनके मूल
और न ही उनके उद्देश्य का सुझाव देती हैं।
—हेनरी डेविड थोरो (1817-1862)

“तूफानों की उत्पत्ति बादलों में नहीं होती,
हमारी बिजली तब गिरती है जब पृथ्वी उठती है,
स्पिलवेज मुक्त प्रामाणिक शक्ति:
मृत जॉन ब्राउन का शरीर एक सुरंग से चल रहा है
बख़्तरबंद और निष्कर्षित दिमाग को तोड़ने के लिए।
—म्यूरियल रुकेसर (1913-1980)

“वास्तविक,
तो, वह है जो, जल्दी या बाद में, सूचना और तर्क अंत में परिणाम देगा, और
जो इसलिए मेरे और आप की सनक से स्वतंत्र है। इस प्रकार, वास्तविकता की
अवधारणा की उत्पत्ति से पता चलता है कि इस अवधारणा में अनिवार्य रूप से एक
समुदाय की धारणा शामिल है, निश्चित सीमाओं के बिना, और ज्ञान की निश्चित
वृद्धि में सक्षम है।
—चार्ल्स सैंडर्स पियर्स (1839-1914)

JAMBUDIPA
in
Klassiek EWIG EN VERHEERLIK VRIENDELIK WELDELIK DEELNEMEND Afrikaans– Klassieke Afrikaans

“DIE GESKENK VAN DHAMMA UITSTEK ALLE ANDER GESKENKE”
— Die Here EWIGE EN VERHEERLIKE VRIENDELIKE GOEDWILLENDE DEELWYSE EEN Boeddha

GESKIEDENIS TYDLYN

Ons WAS in Ewige, Verheerlikte, Vriendelike, Welwillende, Deernisvolle JAMBUDIPA.

Ons IS in Ewige, Verheerlikte, Vriendelike, Welwillende, Deernisvolle JAMBUDIPA.

Ons gaan voort om in Ewige, Verheerlikte, Vriendelike, Welwillende, Deernisvolle JAMBUDIPA te wees.

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“‘n
Birmaanse kaart van die wêreld” wat Jambudipa of die “Rose Apple
Island” wys wat die tuiste van alle mense is. In die Boeddhistiese,
Hindoe- en Jain-kosmologie is Jambudipa of Zambudipa in Birmaans die
suidelike van vier kontinente. Die ander is nie toeganklik vir mense
nie. Mount Meru staan in die middel van al vier. Ons s’n het ‘n
reuse-roosappelboom sowel as groot berge aan die bokant en klein
eilandjies in die buiteland. Dit het ook duisende stede (pura) en word
gewoonlik deur ‘n chakkavatti (sekyawaddi in Birmaans) regeer. Hierdie
kaart is weergegee in Sir RC Temples “Thirty Seven Nats” wat in Londen
1906 gepubliseer is.

7 117 tale word vandag gepraat.

Daardie getal is voortdurend aan die verander, want ons leer meer oor die
wêreld se tale elke dag. En verder, die tale self
is in vloed.

Hulle is lewendig en dinamies, gepraat deur gemeenskappe wie se lewens is
gevorm deur ons vinnig veranderende wêreld.

Dit is ‘n brose tyd: Ongeveer 0%
van tale word nou bedreig, dikwels met minder as 1 000 sprekers
oorblywende.

Intussen is net 23 tale verantwoordelik vir meer as die helfte van die wêreld se bevolking.volgens https://gulfnews.com/…/census-more-than-19500-languages…

Wanneer
‘n pasgebore baba afgesonder gehou word sonder dat iemand met die baba
kommunikeer, sal dit na ‘n paar dae ‘n menslike natuurlike (Prakrit)
taal praat wat bekend staan as Klassiek EWIG & VERHEERLIK VRIENDELIK
BENEVOLENT MEDEDELING Magahi Magadhi/Klassiek EWIG & VERHEERLIK
VRIENDELIK BENEVOLENT MEDELYKLIK Chandaso /Magadhi Prakrit,Klassieke
EWIGE & VERHEERLIKE VRIENDELIK GENEESMIDDELLIKE MEDEDELING Hela Basa
(Hela-taal), Klassieke EWIGE & VERHEERLIKE VRIENDELIK GEWELDIG
GENOOI Pāḷi wat dieselfde is. EWIGE EN VERHEERLIKE VRIENDELIKE BAIE
LIEFDELIKE EEN Boeddha het gepraat in
EWIGE
& VERHEERLIKE VRIENDELIKE GOEDLIKE DEELNEMENDE Magadhi. Al die 7
139 tale en dialekte is ver van die Klassieke EWIGE & VERHEERLIKE
VRIENDELIKE GEWELDIG MEDELYKENDE Magahi Magadhi wat in Karnataka
ontstaan het.

 Daarom
is almal van hulle Klassiek EWIG & VERHEERLIK VRIENDLIK GOEDLIKE
MEDELYKEND van aard (Prakrit) van mense, net soos alle ander lewende
spesies hul eie natuurlike
tale vir kommunikasie.
138 tale word vertaal deur



Oorsprong

Tydens die Britse bewind van ewige, verheerlikte, vriendelike, welwillende, deernisvolle Jambudipa Prabuddha Bharat
🇮🇳 ,
die mense wat Kannada-taal gepraat het, was oor verskillende provinsies
versprei. Onder die invloed van verskillende tale in daardie
provinsies, het die uitspraak en grammatika van Kannada-taal tussen
provinsies begin verskil. Dit het gelei tot ‘n gaping in kommunikasie
tussen die mense in hierdie provinsies, hoewel hulle dieselfde taal van
Kannada gepraat het.

Mokshagundam
Vishweshwaraiah, wat die Diwan van die Mysore Koninkryk was, het die
behoefte gevoel om die Kannada-taal en letterkunde te bewaar en te
bevorder. In hierdie rigting het hy die Mysore Ekonomiese Konferensie
begin en ‘n studiekring geskep onder die verantwoordelikheid van H. V.
Nanjundaiah. ‘n Subkomitee wat onder die studiekring gevorm is, het met
vyf verskillende onderwerpe vorendag gekom waaroor voorstelle uitgenooi
is:

Om
met idees vorendag te kom om eenheid en samewerking te bevorder onder
Kannada-sprekers wat oor verskillende streke versprei is.

Om vorendag te kom met voorstelle vir ‘n gemeenskaplike geskrewe Kannada wat oor verskillende streke gediversifiseer het
Om te verseker dat studente wat Kannada-taal leer, ‘n algemene handboek gebruik.

Om die algemene kennis onder die Kannadasprekende bevolking te verbeter deur toepaslike boeke te publiseer.

Om met gepaste Kannada-vertalings vorendag te kom vir woorde wat in ander tale gebruik word, veral die wetenskaplike woorde.

Die
subkomitee het goeie reaksies van die publiek ontvang en het besluit om
‘n konferensie in Bangalore op 3 Mei 1915 te reël om op hierdie
voorstelle te reageer. Die konferensie is op die terrein van die
Hoërskool Goewerment gehou en is deur littérateurs, koerantredakteurs en
ander hooggeplaastes uit verskillende streke bygewoon. Die konferensie
het met ‘n voorstel vorendag gekom om die Karnataka Sahitya Parishat te
skep met ‘n mandaat om Kannada-taal en letterkunde te bewaar en te
bevorder. H. V. Nanjundaiah is eenparig verkies om die President van die
Parishat te wees.

Afgesien
van die Mysore-provinsie, is die Karnataka Sahitya Parishat gelyktydig
in die Madras, Mumbai, Hyderabad en Kodagu provinsies begin.

Bekende aanhalings wat die woord oorsprong bevat:

“Elke
struktuur en instelling hier was so primitief dat jy dit dadelik na sy
bron kon verwys; maar ons geboue suggereer gewoonlik nie hul oorsprong
of hul doel nie.”
—Henry David Thoreau (1817–1862)

“Die oorsprong van storms is nie in wolke nie,
ons weerlig slaan as die aarde styg,
oorloop gratis outentieke krag:
dood John Brown se lyk wat uit ‘n tonnel stap
om die gepantserde en geslote verstand te breek.”
—Muriel Rukeyser (1913–1980)

“Die
werklike is dus dit wat vroeër of later inligting en redenasie
uiteindelik tot gevolg sou hê, en wat dus onafhanklik is van die grille
van my en jou. Die oorsprong van die werklikheidsopvatting toon dus dat
hierdie konsepsie in wese die begrip van ‘n GEMEENSKAP behels, sonder
definitiewe perke, en in staat tot ‘n definitiewe toename van kennis.”
—Charles Sanders Peirce (1839–1914)

We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                     
We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                       
 We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

Just 0.1% foreigners kicked out from Bene Israel 🇮🇱 etc chitpavan brahmins of Rowdy Swayam Sevaks who are number one terrorists of the world 🌎 practice
hatred, anger, jealousy, delusion, stupidity which are defilement of
the mind requiring mental treatment at mental asylums. They spread
through some non chitpavan brahmin own mother’s flesh eaters for money
and power by tampering the fraud EVMs through Free For All Mad 😡😠 murderer
of democratic institutions following hindutva manufactured by bulbul
pilot vinay dhamodar savarkar a chitpavan brahmin like godse.

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3

bvs@pacific.net.sg

economictimesspecials@indiatimes.com,speakerloksabha@sansad.nic.in,erhausen@diamondway-center.org,vipthai@hotmail.com,news@observer.co.uk,foxinyuan@hotmail.com.sg,businessqueries@hindustantimes.com,info@bodhipath.gr,Harlow@diamondway-center.org,info@carmarthenbuddhists.org.uk,sxi@sxi.edu.my,bitucson@bblabs.net,bliascgujarat@bliascgujarat.org,foohai@pacific.net.sg,Sebastopol@diamondway-center.org,ubporto@yahoo.co.uk,buddh@vortex.is,info@boeddhisme.nl,jcolby@bconnex.net,thichtinhtri@yahoo.com.vn,info@life.hafaqna.com,Dhagpo.Kagyu.Ling@Wanadoo.fr,tidbnsa@iafrica.com,tergar@mingyur-indonesia.org,kesara12000@yahoo.co.in,s.higgins@irishnews.com,dhammajaya@gmail.com,dimcibaraki@gmail.com,toshoji@nifty.com,sandra@internationalcounselling.com,nyanasamwara@gmail.com,sekretariat@zhenfozong.org,nraman69@yahoo.com,elsus@iol.it,uzzal_barua2006@yahoo.com,karuna_lib@yahoo.com,sjmf.bd@gmail.com,News@indiawest.com,info@buddhistcenter-rkina.org,cmlhalcon@yahoo.com,amtbphila@hotmail.com,gayanalok2009@gmail.com,lamarignga@gmail.com,info@cksl.in,a.furst@comcast.net,n_joshi.2004@yahoo.com,swarupbarua@yahoo.com,bliaeuro@gmx.net,zen-apen@yucom.be,dam-cching@seznam.cz,michaelbergweiler2@yahoo.de,info@edinburgh.samye.org,aaloka@AalokaBuddhistCenter.org,brcixopo@sos.co.za,fareasthope@t-online.de,bob@bellsprings.org,information@gadenshartse.net,ranjit.bodhi@me.com,k.murphy@irishnews.com,buddhistchurch.fowler@worldnet.att.net,people@examiner.ie,brzen@comcast.net,bambushain@wushan.net,ahimsa@buddhapath.com,jonathan.wald@nbc.com,info@zen-bonn.de,lingamroshi@yahoo.com,watnakprok@hotmail.com,sumedhothero@yahoo.com,baldev.raj6643@yahoo.com,suyihor@yahoo.com,enslau@ied.edu.hk,sharan017@yahoo.com,newsdesk@tamilguardian.com,rupak318@yahoo.com,info@phuket-meditation.com,dahampg@singnet.com.sg,rectoroff@mcu.ac.th,danacitta@gmail.com,buddhistlifemission@yahoo.com.sg,vajiraramaya@gmail.com,smc.retreat@gmail.com,ashinnipaka@gmail.com,info@bbfbd.org,gautamramesh09@gmail.com,gummersbach@diamandweg-center.org,scmcom@indosat.net.id,vimc_hyd@hotmail.com,gbpelpita@webstation.lk,zenko@arrakis.es,yung_chia_shih@hotmail.com,shinzanji@hotmail.com,ryatara@netti.fi,paul.crosbie@examiner.ie,pengurus@sanggar.org,web@sangye.org,anzeigen@fr-aktuell.de,mark.nelson@abc.com,info@chanmyaysin.org,amsterdam@diamantweg-boeddhisme.nl,diemle1935@yahoo.co.au,upulnilambe@yahoo.com,ddm@ms15.hinet.net,afr0000s@teleline.es,utrecht@diamantweg-boeddhisme.nl,dllisboa@rimay.net,Ravensburg-South@diamondway-center.org,preman@t-online.de,dcoverseas@hotmail.com,botdetubodhi@Gmail.com,Info@Epatrika.Com,beatrice.hamel@compaqnet.fr,support@vajrasecrets.com,kc@kagyu-sfla.org,dojo_mokusho@yahoo.it,Buddhabrat@me.com,besichtigung@fr-aktuell.de,meditateinqueens@aol.com,selamat@bogor.wasantara.net.id,blmitra@hotmail.com,arjapriyobk.rbss@yahoo.com,gwillis@atpco.com,kahon@pc.jaring.my,contact@lefigaro.fr,s.oreilly@irishnews.com,info@centromaitri.com,brevard@bffct.net,jcameron3@tampabay.rr.com,zzbzurich@datacomm.ch,,Rotterdam@diamantweg-boeddhisme.nl,info@bohichayrana.org,supportbtm@buddhatriratnamission.org.in,w11344@mbox.kyoto-inet.or.jp,karad@pudhari.co.in,admin@beowhianglim.net,mahasi-vgn@mptmail.net.mm,k.voelker@fr-aktuell.de,davidlgreeley@mei.net,jebit@web.de,info@athenszen.org,info@sjwo.org,tunkubd@yahoo.com,TIMES_TOP@hotmail.com,tapassi_91@hotmail.com,Wattanaa@hotmail.com,pannya_world_bdb@yahoo.com,mettalodgebcj@yahoo.com,somniengangkor@yahoo.com,info@brahmaviharas.org,gary@bloomingdesertlotus.org,alaskabuddhistcenter@gmail.com,english@ordinationrthai.org,info@tzuchi-org.sg,meredith.white@abc.com,r.oneill@irishnews.com,k.volz@fr-aktuell.de,kontakt@zen-gruppe-leverkusen.de,center@fpmtmongolia.mn,smkhisti__ngp@yahoo.co.in,anne.berot@examiner.ie,arena@examiner.ie,westland1@el.net.my,pethubmongolia@agicnet.mn,mba.hq@mbahq.my,info@fpmtmba.org.hk,zenklausen@t-online.de,sabujbarua1@yahoo.com,lvaun@undp.org,info@alltagsgeist.de,jinsiufa@ms3.hinet.net,info@bodhihearts.net,AkasaLeviZZ@msn.com,crwww@mahidol.ac.th,skb_cu@yahoo.com,mudita.center@yahoo.com,chamma@telus.net,timbrowning@netspace.net.au,admin@zencenterphil.org,info@wushan.net,Zenweg_Buddhaweg@t-online.de,ratanasiri@yahoo.com,virginia.moseley@abc.com,news@daily-sun.com,hanmaum@buddhapia.co.kr,eiwenchang@netzero.net,aharvey@clarechampion.iee,kinryuji@mb.infoweb.ne.jp,info@bodhidharma.sch.id,dsangha@gol.com,shahanarakkhit@gmail.com,au.chet@aon.at,hpbthree@earthlink.net,ipangnaloka@hotmail.com,piyobhaso@hotmail.com,accounting@huahintoday.com,lutsk@buddhism.org.ua,mahavira_graha@hotmail.com,htbakti@hotmail.com,tsme.santoshjadhav@rediffmail.com,henrymalar@gmail.com,boosarpoo@gmail.com,compassion1wisdom@gmail.com,eco@ntv.co.jp,greece@un.int,nono28@nate.com,zen@zazen.de,kscosmos@wonkwang.ac.kr,sodan@nichiren.or.jp,zenatmosphere@gmail.com,sumedho@dhammacitta.org,Tisaranabuddhistassociation.au@gmail.com,info@honmonji.jp,vijaysurdkar@gmail.com,admin@lhm.org.sg,editor@tamilguardian.com,letters@usatoday.com,ktl@dhagpo-kagyu.org,dharmadaana@yahoo.com,,lpren@caltalk.cal.org,visuddhaloka@gmail.com,theravadaacademy@gmail.com,indianbuddhist@rediffmail.com,corruptionfreeindia@yahoogroups.com,dhamma.rain@msa.hinet.net,ketepola@yahoo.com,eva.chocova@volny.cz,n.doran@irishnews.com,yeodiamond@naver.com,cochs@ap.org,bford@pixie.co.za,nirodhatrust@me.com,buddhist@essex.ac.uk,nepal@un.in,stockholm@dzogchencentre.org,saraha_jb@hotmail.com,info@enjoymeditation.org,contreeside@gmail.com,navayani_elina@yahoo.com,ena@diamondway-center.org,ibsnsw@gmail.com,meditate@birken.ca,halscheid-retreat@web.de,counter@examiner.ie,mlbd@vsnl.com,info@bristol-buddhist-centre.fsnet.co.uk,dojozenmarseille@free.fr,feedback@dailynewsactivist.com,dhamma@sltnet.lk,webmaster@vbgnet.org,lkokkee@tm.net.my,info@the-buddhist.co.cc,ascj@warthog.ru.ac.za,contact@secangkirteh.com,Dharmaling-Slovenia@dharmaling.net,mail@uttm.com,Contact@afp.co,etempier@free.fr,granada@diamondway-center.org,AFR00001@teleline.es,Eschwege@diamondway-center.org,drukpakargyu@worldcom.ch,akaikyo@jodo.org,lumbinidt@info.com.np,zen@alaska.net,olivier@icon.co.za,info@dinakaran.com,info@bodhimonastery.net,dhammalee@hanmail.com,tamaoh24@gmail.com,BANDOOLAMYANMAR@mtp400.stems.com,info@amtb-usa.org,jjjagajjyotiviharsabha@yahoo.in,samrataurangabad@rediffmail.com,dagshangkagyu@yahoo.es,dolstarbd@yahoo.com,Heidelberg-Leimen@diamondway-center.org,devotee@watphaitasom.com,dodhd1223@education-one.pro,foreign.news@thetimes.co.uk,ferranti@vsnl.net,udompon9@hotmail.com,info@oaktreesangha.org,dhammissara@aol.com,merigar@amiata.net,newsdesk@flashnews.com,contactus@shenlun.org,Bodhi.Vyskov@seznam.cz,limburgerhof@diamondway-center.org,blia@asiaaccess.net.th,Pula@diamondway-center.org,revamy@pacific.net.sg,duncanm@lineone.net,david@demko.com,wh@germany-live.de,fgsamus4r@fgs.org.tw,tast@fr-aktuell.de,h.klein@fr-aktuell.de,sixmarigold@cs.com,subs@examiner.ie,betriebsrat@fr-aktuell.de,kntl@9online.fr,arupa_bd@yahoo.com,gaiahouse@gn.apc.org,mgirijaraghavanls@gmail.com,info@tphathue.de,zaanhuu@magicnet.mn,p_bhante@hotmail.com,nayantanchangya@yahoo.com,stinson@irishnews.com,altavg@rediffmail.com,jolupemo@interbook.net,sokai@zenarizona.com,bz-wien@diamantweg.at,info@cambridgebuddhistsociety.org.uk,hallo@sgi-sa.org.za,ktl.vorarlberg@vol.at,bodhin@hotmail.com,baubiologie.burfeid@t-online.de,info@zen-gruppe-bochum.de,info@jnanasenbuddhistmc.org,dojozenb@lander.es,info@jikoji.com,info@edinburghbuddhistcentre.org.uk,sadparamita@hotmail.com,ny@amitabhafoundation.us,support@answers.com,magazine@observer.co.uk,anneliesvdh@gmail.com,dhanajikamble@gmail.com,drjiwane@gmail.com,hello@mail.scribd.com,thangjamsanjoo42@gmail.com,county@examiner.ie,jayamangala.bv@gmail.com,zurich@buddhismus.org,hylocichla@aol.com,pragyachakshubgt@gmail.com,nyanaponika@gmx.de,LSBA.Singapore@gmail.com,library@amitabhalibrary.org,ktclmalaysia@gmail.com,rsspracharak@gmail.com,bodhi_sabha@yahoo.co.in,govito@ymail.com,vinodkiran@hotmail.com,lisa.hsia@nbc.com,nasimzaidi@eci.gov.in,amlan.barik@gmail.com,feeleynews@aol.com,fgy-ilo@skyinet.net,info@judiciary.go.ke,dn@sridaladamaligawa.lk,info@eiab.eu,d.fitzpatrick@irishnews.com,aikijutsu@comcast.net,info@gbf.co.in,maha@mahapali.com,,kch.asoka@gmail.com,office@rahulgandhi.in,ugandabuddhistcentre@gmail.com,medicineofbuddha@gmail.com,info@ewam.it,abvt02@rediffmail.com,barnstaple@dechen.org,RodeAngelika@aol.com,projayadevacardiology@gmail.com,mahabodhilibrary1@gmail.com,calincalamar@yahoo.com,abvtworld@gmail.com,info@meditateinkl.org,anbumalar89@gmail.com,ralphberold@gmail.com,dhammarama@seznam.cz,bodaikhan@yahoo.com,g.ohlig@web.de,pravin_wankhade25@yahoo.com,vhr.girimanggala@gmail.com,vimutti.atba@gmail.com,chandima1984@gmail.com,wkassapa@hotmail.com,urgen_lama@hotmail.com,AluthgamaPansala@gmail.com,uma_shankar@hotmail.com,buddhismus.berlin@gmail.com,amit.nandeshwar@gmail.com,kuanyintemple@yahoo.com,info@cyberalert.com,genkaiji@gmail.com,egbudcul@singnet.com.sg,priyatissa_bmonk@yahoo.com,dhammamaster@gmail.com,shanyou@shanyou.org.sg,martinking@dinamalar.in,kshitigarbha@singnet.com.sg,infoy@rinzai.dk,info@kadamchoeling.or.id,info@casadeltibetbcn.org,methtv@gmail.com,apps@newgenmedia.in,lerab.ling@rigpa.org,gyutomonastery@yahoo.com,kakdiriata@gmail.com,czechrepublic@un.int,secretary@austintemple.org,redaktion@tip-berlin.de,ratanasiri2002@gmail.com,palyul@gmx.de,l_chuluunbaatar@yahoo.com,hegdebm@gmail.com,cchhkkdd@gmail.com,bodhiraj@singnet.com.sg,aval@vikatan.com,wilsonm@shns.com,vudumanx@gmail.com,anomabd@gmail.com,manithan@manithan.com,jenokela@yahoo.com,marju.broder@gmail.com,bhartiyadp@yahoo.in,doctor@vikatan.com,lankabuddhist@gmail.com,anthea.west1@gmail.com,cormkt@mweb.co.za,BlevinsTnnesen.msn@email2.microsoft.com,palipathsansthamumbai@yahoo.in,bernardh@eircom.net,lithuania@un.int,jsandhya@gmail.com,contacts@vajra-yogini.com,dalitconference@googlegroups.com,pongpara2003@gmail.com,casatibetmexico@casatibet.org.mx,strehan@hindustantimes.com,shedrupling@hotmail.com,renci@renci.org.sg,arts@examiner.ie,info@worldbuddhistradio.com,webmaster@wat-thaton.org,lib-archives@buffalo.edu,serajeysingapore@yahoo.com.sg,mohinder_san@yahoo.in,info@palden-dharma-tare.de,datar.prasad@gmail.com,info@khetta.dhamma.org,sbvtdhamma@gmail.com,contact@meditatie.ro,muriel.pearson@abc.com,vimokkha@hotmail.com,enquiry@pujisi.org.sg,realitycheck@cbsnews.com,lalhgehi@yahoo.com,malar@ladiesspecial.com,rinpoche@mail.com.np,pdborkar@hotmail.com,brigitte.huzly@gmx.de,tp101@yahoogroups.com,info@austinzencenter.org,maltesh.motebennur@gmail.com,stavanger@buddhisme.no,dh.anandshakya@yahoo.com,info@buddhisttexts.org,manager@sota.dhamma.org,suduhamineduwa@gmail.com,sgaciclt@gmail.com,info@vajrayana.it,meditationinlancaster@gmail.com,bps@nc.metta.lk,jyotsnavardhan68@gmail.com,2009bliss@gmail.com,dzogdus@aol.com,virginabv@yahoo.com,ratnagiri@pudhari.co.in,kudaa.cei@yahoo.com,dhammarr@yahoo.com,dhammodaya@yahoo.ca,pratimbarua@hotmail.com,admin@blia.org.sg,bccuk07@gmail.com,redaktion@gujba.com,devananda@web.de,office@fpmttc.org.tw,mayagotami@watpahsunan.org,ivt@netvision.net.il,sangli@pudhari.co.in,m.kalff@access.ch,bz.info@dharmakya.de,Rumia@diamondway-center.org,csupport@vipassana.com,tenzing@telstra.easymail.com.au,mwobd@mwobd.org,,don_weerasiri@mail.tait.co.nz,myanmar@un.int,madalbd@yahoo.com,sathi2500@yahoo.com,towardsliberation@yahoo.com,viduminamaratugoda@yahoo.uk,hong-kong@drukpa-kargyud.org,pengurus@kmbui.net,s.r.laxmana@gmail.com,canberra@rigpa.org.au,today@news.nbc.com,foundersoffice@yourstory.com,dhyaanguruji@gmail.com,

4

mangesh_dahiwale@yahoo.com

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er.lu,dskvigo@hotmail.com,wcmc@slingshot.co.nz,news@channel4.co.uk,inquiry@exoticindiaart.com,mkgsales@sph.com.sg,info@vasanth.tv,ryetr1967@gmail.com,bookstore@pariyatti.org,ask@socialmediaandsociety.org,letterschennai@newindianexpress.com,nigel@peerassisted.org,indohistory@indohistory.com,rameshkumarv@cutn.ac.in,malaimurasunellai@gmail.com.my,surendra_desh@indiatimes.com,mance031@yahho.com,mauro@vsnl.com,bbfkalyan@rediffmail.com,ratnashripj@gmail.com,editor@chiangmai-mail.com,dir.ppr@isro.gov.in,sbtips@gmail.com,webdeveloper@viduthalai.in,usa@un.int,datacentre@liser.lu,info@tergar.org,it@liser.lu,Firstname.lastname@theguardian.com,charishma.yeshitha@gmail.com,bodhis.shadow@gmail.com,cpc-asm@aij.gov.in,support@italki.com,sales1@translation-services-usa.com,review@theguardian.com,admin@bswa.org,arts@theguardian.com,cpc-jhr@aij.gov.in,becky.clay@reachplc.com,sri_sabs@yahoo.co.in,cpc-raj@aij.gov.in,marketing@tdci.co.in,christchurch@zen.org.nz,hanau@fr-aktuell.de,Katowice@diamondway-center.org,Odessa@diamondway-center.org,Ulm@diamondway-center.org,Valencia@diamondway-center.org,Lodz@diamondway-center.org,bluws@watthai.net,bremen@diamondway-center.org,gent@diamondway-center.org,StGallen@diamondway-center.org,info@cbd.pt,Gyor@diamondway-center.org,Sevilla@diamondway-center.org,LasVegas@diamondway-center.org,Jaideep.dahiya@hindustantimes.com,info@samkoindia.com,picturedesk@mirror.co.uk,wyattbrockbank@uiowa.edu,hello@lanka.com,cooperativesonline@cipc.co.za,mirrornews@mirror.co.uk,info@khmerkrom.org.au,dharmaNetworkparis@club-internet.fre,info@ngagyurnyingmapa.org,info@indiannativebuddhism.org,lesotho@un.int,kanpursb@yahoo.com,ravikumarbevinagidad@gmail.com,7.30syd@your.abc.net.au,thichthongchieu@msn.com,sales@nrsc.gov.in,cpc-mgl@aij.gov.in,sarvajanow@yahoo.co.in,beth@tergar.org,mturnoy@gmail.com,kachalong@gmail.com,support@joox.com,Passau@diamondway-center.org,orebro@diamondway-center.org,Biel@diamondway-center.org,rashmi.mabiyan@timesinternet.in,

5

shibutsa@yahoo.co.in

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f@gmail.com,buddhalokainfo@gmail.com,mel@tzuchi.org.au,administrator@bcv.org.au,wbu@bdcu.org.au,cmpmg@y7mail.com,gcaitcheon@gmail.com,info@canberrainsightmeditationgroup.org,nelson38@optusnet.com.au,hamsa@westnet.com.au,info@chagtong.org,kushinaranibbana@gmail.com,mhmabe@yahoo.com,reiyukai8thbranchbd@gmail.com,krose@cnu.edu,nantu_b@hotmail.com,personnel@irishnews.com,ykshashtri@gmail.com,theravada.samadhi@gmail.com,kgmoabang@gmail.com,samuifasting@hotmail.com,correo@sotozencolombia.org,sbharatgkp@gmail.com,casadedharma@yahoo.com.br,hello@yourselfquotes.com,info@meditateinnottingham.org,malaysia@un.int,rigpa@rigpabrisbane.org,bbbmahasabha1753@yahoo.com,info@ke.dhamma.org,office@bmzc.org,busamajshiksha@gmail.com,dimc_uae@hotmail.com,meditacioamallorca@gmail.com,vajrabuddhist@gmail.oom,deanwooding@gmail.com,t0054856@seed.net.tw,annastaszwska@yahoo.com,dewain2419@hotmail.com,News_Europe@InsideApple.Apple.com,viengiacins@vsnl.net,Rostock@diamondway-center.org,enquiry@watthaikusinara.org,Znojmo@diamondway-center.org,Austin@diamondway-center.org,dmyl@maxis.net,inquiry@bbac.ca,renukas@del2.vsnl.net.in,cid@mobilixnet.dk,Heidelberg-Mitte@diamondway-center.org,Gorzow@diamondway-center.org,leipzig@diamondway-center.org,info@infobuddhis.com,updates@academia-mail.com,info@gyudmedschool.com,gohschai@streamyx.com,buddhalc@hol.gr,Budapest@diamondway-center.org,Geneva@diamondway-center.org,Botucatu@diamondway-center.org,Waldshut@diamondway-center.org,Itzehoe@diamondway-center.org,Kiev@diamondway-center.org,Bydgoszcz@diamondway-center.org,Krefeld@diamondway-center.org,danchu@vol.vnn.vn,Vyskov@diamondway-center.org,Ropki@diamondway-center.org,feedback@galattacinema.com,Melitopol@diamondway-center.org,baruadp52@gmail.net,mbs@musa.monash.edu.my,ingela.fagerstrom@carllamm.se,Munich@diamondway-center.org,info@gebisociety.org,bels@bels.kr,Madrid@diamondway-center.org,info@wisdomwinds.com,sbwsociety2@sifymail.com,Hranice-na-Morave@diamondway-center.org,Unna@diamondway-center.org,gautambookcenter@gmail.com,Bergedorf@diamondway-center.org,Montevideo@diamondway-center.org,genpo@shoboji.de,kandubod@sltnet.lk,Kaiserslautern@diamondway-center.org,PortoAlegre@diamondway-center.org,Piestany@diamondway-center.org,editor@kadapatha.com,Krakow@diamondway-center.org,KarmaGuen@diamondway-center.org,Oslo@diamondway-center.org,Koblenz@diamondway-center.org,BerchenLing@diamondway-center.org,Amden@diamondway-center.org,Kiel@diamondway-center.org,Gyonygyos@diamondway-center.org,vipassanameditationandbuddhism@groups.msn.com,malmoe@diamondway-center.org,info@thebodhicenter.org,Bochum@diamondway-center.org,cpc-guj@aij.gov.in,Aarhus@diamondway-center.org,cortland@tergar.org,rkkofkolkata@gmail.com,hello@amidamandala.com,webmaster@rtl.de,info@meditateinwestlake.org,mybudherm@tm.net.my,mail@antena3.com,Caracas@diamondway-center.org,neo-jb@nalanda.org,LosAngeles@diamondway-center.org,panditarama@mptmail.net.mm,info@zen-deshimaru.com.ar,stella.dawson@reuters.com,ashokamission@gmail.com,news@dailymail.co.uk,saludrebelde@yahoo.com.ar,vasant_sardesai@yahoo.co.in,cycling@vodafone.com,salvador@cebb.org.br,shami.eisen@gmail.com,yogienter@aol.com,serajeyusa@yahoo.com,cpc-jk@aij.gov.in,inews@zeemedia.esselgroup.com,info@haustao.ch,rcbiz.co@gmail.com,kassapa_indrasiri@yahoo.com,info@browardlotussangha.org,nhrc.india@nic.in,iscs3assoc@aol.com,canterburybuddhistgroup@gmail.com,acbc@isplanka.lk,azbt@ptd.net,jongmae@ibs-usa.org,budhha_dharma_centre@hotmail.com,info@meditateinjb.org,ybamswk@yahoo.com,venkattpublish@gmail.com,info@meditation-in-frankfurt.de,bmedws@singnet.com.sg,drtpvs@rediffmail.com,koeln@kwanumzen.de,jsandhya@gmail.com,sportsdesk@irishnews.com,ally@peerassisted.org,iins@iins.org,onlines@kalkiweekly.com,rev.chikwang@gmail.com,office@aiblp.org.au,ibpsholland@gmail.com,ssinghbhu@gmail.com,ostritchsathya@gmail.com,buddhismtodayinc@yahoo.com,tzuchisyd@hotmail.com,,W_Vajira@hotmail.com,webmaster@mahakaruna.de,dmchk@netvigator.com,jpdministrator@goldenlandpages.com,webmaster@dnaindia.net,chagdud@chagdud.org,dorjeling@onda.com.br,sidharta@entelchile.net,ddrum@magix.com.sg,hungary@un.int,revathi_dance02@yahoo.com,swinunibuddha@yahoo.com,david_paul96789@yahoo.com,info@tibet-lahr.de,Mahathero@Dharmavihara.com,contato@budismotibetanodf.org,siba@sakya.com.au,info@mahamevnawa.org.au,panha@pal.nsw.edu.au,inquiries@greatliberation.org,hello@scribd.com,byoma@wlink.com.np,,info@meditateinsydney.org,milarepabuddhistcentre@gmail.com,forestway@bigpond.com,nbc@rigdzintrust.org,gm.arama@reincarnate.com,info@padma.org.au,ddmsydney@gmail.com,admin@dhammakaya.net.au,nyimatashi.nz@gmail.com,tashicholing@yahoo.com,spt072@gmail.com,caretaker@jhanagrove.org.au,bengalbuddhistassociation@hotmail.com,director@dhargyey.org.nz,info@quangminh.org.au,admin@auskadhampa.org.au,lorraine.rastorfer@gmail.com,k.devika382om@gmail.com,dharmafarer@gmail.com,easyhelp@nhkcma.com,anilvijayabank@gmail.com,info@britannica.co.jp,sanskrit.trikashaivism@gmail.com,sheikhmhamadalmaghribi@gmail.com,cibsladakh@gmail.com,blue.namdrolling@gmail.com,alokamc@gmail.com,patil.gautam779@gmail.com,daun50@hotmail.com,jinwol@korea.com,contact@mahasatipatthana.org,bcfofsouthindia@gmail.com,Ben.crooks@reachplc.com,news@msnbc.com,caf@un.int,dcvsan@gmail.com,lberwa47@gmail.com,btsvoice@gmail.com,armadale@bswa.org,bahujantimes@yahoo.com,Hagen@diamondway-center.org,webmaster@galatta.com,abkaots@gmail.com,mongolia@un.int,endhammanag@gmail.com,naiduniaadvt@gmail.com,bahujanhitaybahujansukhayfound@gmail.com,Reutlingen@diamondway-center.org,ittimonta@hotmail.com,babu_762002@yahoo.com,gisela.meese@t-online.de,shakya_singh@yahoo.com,pedgyal@hotmail.com,gwsubs@theguardian.com,mahayana@uol.com.br,admin@asokakyaung.com,gramshaw@newshour.org,lccstemple@yahoo.com,suspicious@account.pinterest.com,gstpebranch@yahoo.com,contact@howlingpixel.com,Freiburg@diamondway-center.org,Minsk@diamondway-center.org,Karlsruhe@diamondway-center.org,dharma@igrin.co.nz,eveline@earthhouse.com.au,sagarmahesh@indiatimes.com,bmi@dhammacenter.org,ratanasiri@nirvanafan.com,Perth@diamondway-center.org,Czestochowa@diamondway-center.org,teambbsc@gmail.com,Marbella@diamondway-center.org,Osnabrueck@diamondway-center.org,sathyam@tamilnation.com,ele-ross@wave.co.nz,trashigomang@xtra.co.nz,meshram@rediffmail.com,norbucholingcentre@yahoo.com.sg,harshvardan@sansad.nic.in,centro_lotus@geocities.com,sangha@odsal-ling.org.au,ulli.kienzler@t-online.de,tsechen@optusnet.com.au,laos@un.int,tlky@netvigator.com,support@budinst.gov.kh,tewang@optusnet.com.au,sunup2080@hanmail.net,Valencia-Spain@diamondway-center.org,MexicoCity-South@diamondway-center.org,atechesq@teletel.com.ar,k.krenzer@fr-aktuell.de,atisha@meditation-geneve.org,michaelchen@maharts.com.au,buddha-dharma@a1.net,watkhmervaranasi@yahaoo.com,tashigar@datacoopcordoba.com.ar,Info@bdms.org.sg,secretaria@shaolin-cwt.org,banwainfo@kadamchoeling.org,btzuchi@tzuchimalacca.com,Brussels@diamondway-center.or,hn@ycombinator.com,info@dhammasati.org,webmaster@icj-cij.org,webinfo@ilo.org,info@theguardianfoundation.org,InfoDesk@ohchr.org,info@shiwacenter.org,info@buddhabhumi.org,abstemple@gmail.com,Bologna@diamondway-center.org,buddharama-temple@thaiways.com,Landshut@diamondway-center.org, quelledesmitgefuehls@t-online.de,

6

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ahoo.com,info@adelaidetriratna.com,welcome@hmt.org.au,info@nkt-kmc-singapore.org,nainoab@yahoo.com,aryapuneet@yahoo.com,fms@famensi.com,abenitez@univision.net,technews@reachplc.com,info@zenbarcelona.com,jerrypardiwala@gmail.com,a@iki.fi,amy_ow@hotmail.com,hussain_sa1978@yahoo.com,punathilk@hotmail.com,nyima_gyalmo@bluewin.ch,editor@birn.eu.com,centromeditacion@drikungkagyu.cl,tmauney@wtp.net,ftn@cbsnews.com,info@danakosha.fi,info@meditateinpalmerstonnorth.org,kmurthy.bodh@gmail.com,jogesh69@yahoo.com,lcbuddha@yahoo.com,bulgaria@un.int,zen-deutschland@web.de,bharatkhabarweb@gmail.com,kmcspain@kadampa.org,eitctour@gmail.com,prameshjds@gmail.com,yayasan@mahavihara-mojopahit.or.id,colombia@anumodana.org,recife@nalanda.org.br,sakya.stuttgart@gmail.com,mk_parmar_india@yahoo.in,e.appamada@gmail.com,foguangshanchristchurch@gmail.com,srenivasaboudh@gmail.com,office@atishacentre.org.au,informacion@budismo-valencia.com,chandra1942@icloud.com,rithy@xtra.co.nz,wat@bodhisaddha.org,jp@apex.net.au,quentingenshu@gmail.com,office@si.org.au,info@lkpy.org,shenpenling@hotmail.com,melbourne@dzogchen.org.au,info@buddhistlibrary.org.au,indonesia@un.int,retreat@temoata.org,tabletsupport@reachplc.com,info@84000.co,education@theguardian.com,rongtonbrisbane@gmail.com,canberra@jikishoan.org.au,palitharamaya@gmail.com,tgellek@gmail.com,ckantariya@hotmail.com,Roman97@live.com,triyana.dharma@gmail.com,bitst@aol.com,chonen_gallagher@hotmail.com,info@mahamevnawa.lk,yunt@telkomsa.net,delhi@drukpa-kargyud.org,zen-kreis-harmonieundfrieden@t-online.de,akashshah@legalserviceindia.com,info@panditarama-lumbini.info,zendojo-sb@web.de,dalit_edu@yahoogroups.com,,info@royalbulletin.com,phanomd@netzero.net,londoncentre@agon.org.uk,vensarada@ymail.com,yakorn24@yahoo.com,info@bisds.org,info@gemabudhi.net,jundotreeleaf@gmail.org,nileshchavan@yahoo.com,info@amitabhasociety.org,milindsagare1@gmail.com,,enquiry@hkbuddhist.org,info@haiinn.org,info@mindfulness-israel.org,info@choka-sangha.de,bvd_pvvd@mailcity.com,scheduling.deoghar@prabhatkhabar.in,money@theguardian.com,sithtila1976@gmail.com,kontakt@seminarhaus-neu-schoenau.de,631060868@zoomcrc.com,zen@wilkenings.com,SantaFe@diamondway-center.org,submissions@wwmedia.net,bhavanam@sltnet.lk,ldc01@streamyx.com,Edmonton@diamondway-center.org,gyanjyotibuddhavihar@gmail.com,Basel@diamondway-center.org,Debrecen@diamondway-center.org,info@phdizone.com,asoka@gononet.com,mcurtis@njn.org,Visbek@diamondway-center.org,TelAviv@diamondway-center.org,disa@dhammakaya.org.au,karen-kold@gmx.de,lpo-poetry@buffalo.edu,watchetawan@gmail.com,bala@dinamalar.in,saravanan941979@gmail.com,gotamikl@gmail.com,samir.jkhanna@gmail.com,bubsoc@yahoo.com,complaindmca@yahoo.com,office@vajrayana.com.au,budistasargentinos@hotmail.com,roxihernandez@yahoo.com,manju9@hotmail.com,contato@meditarbh.org.br,buddhismorime@gmail.com,info@drikungkagyu.com.ar,yamantaka@cable.net.co,Centrozenmendoza@gmail.com,chagdudgonpa@gmail.com,liancheekek@yahoo.com.sg,news@cbc.ca,thienvientuecan@yahoo.com.au,info@srilankanvihara.org.au,bbms_bgd@yahoo.com,sangha@nsparaguay.org,unsho@yahoo.com,dojo_gensei@yahoo.com,cali@fundacionzen.org,medellin@fundacionzen.org,pereira@fundacionzen.org,contact@thebalance.com,info-bl@successconsciousness.com,sales@360researchreports.com,monjacoen@hotmail.com,andrescorderob@hotmail.com,office@ktc.org.br,ktt@kttbrasil.org,bosquedeltao@gmail.com,mosteiro@sociedadebudistadobrasil.org,nalanda@nalanda.org.br,rslconce@gmail.com,arturonoguni@hotmail.com,aryasattva@gmail.com,info@ve.dhamma.org,viazen@viazen.org.br,yogisaraha@gmail.com,eseizan@hotmail.com,zen.en.movimiento@gmail.com,bosquedeltao@gmail.com,caminodeldiamantechile@gmail.com,rio@cebb.org.br,jangchub.ling@gmail.com,info@centro-syz.org,culturadhamma@gmail.com,info@budismozen.org,info@budismozen.org,ceakairos@gmail.com,budistas_bjuarez@hotmail.com,buddhisminbrazil@hotmail.com,institutobudista@gmail.com,iarizaga@rocketmail.com,gelek.dirk@gmail.com,introspectiva.uruguay@gmail.com,nichirenshu@gmail.com,sanghazenbahia@gmail.com,cuenca.shambhala@gmail.com,cuenca.shambhala@gmail.com,faleconosco@sociedadevipassana.org.br,abba.perth@gmail.com,abrc.information@gmail.com,sswami99@gmail.com,nagdads@yahoo.com,benjhla@hotmail.com,CloudPlatform-noreply@google.com,aachen@drikung.de,eapenajit@gmail.com,amitabhainseattle@gmail.com,goutham@pgrexports.com,d.girolami@tin.it,contact@drambedkarbooks.com,buddhamind@sbcglobal.net,capetownmeditation@hotmail.com,info@buddhistcc.com,,nam95@live.com,sunita@sunitav.net,hmonji@orange.fr,,dharma@hwcn.org,centrebouddhique@yahoo.fr,,buddha.vpt@gmail.com,cre8ors@aol.com,info@ekayana.or.id,,southafrica@un.int,s2MahaBodhi@gmail.com,seouldharmagroup@gmail.com,milindjiwane_buddha@yahoo.co.in,yadmp@yahoo.com,koeln@kwanumzen.de,info@khamtrul.org,info@pataka.dhamma.org,Info@chiangmaicitylife.com,info@aucklandzen.org.nz,ranjith_sutari@yahoo.co.in,buddhambedkar@gmail.com,sanghamitrapress@gmail.com,info@HuaYenUSA.org,quangduc@quangduc.com,press@memrise.com,budaguate@gmail.com,crsv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,Pisek@diamondway-center.org,naracoorte@diamondway-center.org,Landshut@diamondway-center.org,mupali@sltnet.lk,Sofia@diamondway-center.org,ldc01@streamyx.com,Odense@diamondway-center.org,admin@dargye-ling.com,goteborg@diamondway-center.org,info@slbvc.org,Hannover@diamondway-center.org,info@buddhistmahavihara.com,info@olostays.com,kclung@streamyx.com,nightly@news.nbc.com,azz@luzserena.net,Giessen@diamondway-center.org,letters@tehelka.com,Stakhanov@diamondway-center.org,Augsburg@diamondway-center.org,Aachen@diamondway-center.org,Portland@diamondway-center.org,Muschau@diamondway-center.org,zencaracas@latinmail.com,TarnowskieGory@diamondway-center.org,asoka@gononet.com,tbhpi@optusnet.com.au,fahua@singnet.com.sg,zen@gmx.info,news@jayanetwork.in,webmaster@dinamalar.in,cohen@bloomberg.net,infozencentre@gmail.com.au,watthai_b@yahoo.com,hees7808@hanmai.net,justzen@bigpond.com,Heide@diamondway-center.org,pippa.leedow@deakin.edu.au,Jurata@diamondway-center.org,Kirovograd@diamondway-center.org,ibpsbr@osite.com.br,Webmaster@sikhlionz.com,lbender@unicef.org,sbtcc@dialdata.com.br,einkauf@fr-aktuell.de,krose@gtu.edu,bahujantimes@yahgroops.com,baur@utanet.at,now@post.tele.dk,santacittarama@libero.it,info@sunmountainzen.org,dalmaom@hanmail.com,sati@pannarama.net.nz,je88@comcast.net,brocke@winterberg.de,gpling@galactica.it,Karmapa@Iafrica.com,info@yongkai.org,manfred.maier@swol.de,Fredericia@diamondway-center.org,KKherson@diamondway-center.org,Medellin-PatioBonito@diamondway-center.org,anne.dierckx@skynet.be,Passau-West@diamondway-center.org,Okanagan@diamondway-center.org,v@vikatan.com,saudiarabia@un.int,leguen@infomaniak.ch,alan.evans@theguardian.com,kilkerry@openlink.com.br,ako.haus@t-online.de,ijunleyteoh@yahoo.com,direktion@zen-peacemaker-orden.de,inquiries@un.org,partha@dinamani.com,Khunzang.lhamo242013@gmail.com,admin@indianabuddhit.org,jreston@mediaforce.co.uk,dpbauddha@yahoo.co.in,cbspeaceculture@yahoo.fr,dwarakanath.chokka@gmail.com,abc@meditationincolorado.org,info@pbms.org.my,jgdinc@attglobal.net,zen-mail@zen-azi.org,editor@ibnlive.com,portland@diamondway.org,Cali@diamondway-center.org,contact@sydneyinsightmeditators.org,bhavanam@sltnet.lk,,,,,,,,nzmembershipsupport@theguardian.com,bvtdhamma@yahoo.co.in,,radio@rangiri.com,j.hulshoffpol@tip.nl,shinko@clear.net.nz,eileen.oleary@examiner.ie,editors@dreamgrow.ee,missionpa@vsnl.net,dojo@zenGirona.net,Zen-Zentrum.Eisenbuch@t-online.de,Gniezno@diamondway-center.org,askdinamani@dinamani.com,

9

jchandrasekharan@yahoo.com

ottama2000@yahoo.co.uk,h_turkkan@yahoo.com,au.vihara_watugong@yahoo.com,Tarutino@diamondway-center.org,daikei@mb.infoweb.ne.jp,nyingma@nyingma.com.br,info@budinst.gov.kh,planet_s101@rediffmail.com,sangha@nshi.org,admin@kasthuritv.co.in,ooreagan@clarechampion.ie,sgalvin@clarechamn.ie,samadhibuddhistvihara@org.nz,Turku@diamondway-center.org,ktrade@abnetbd.com,,Poznan@diamondway-center.org,inform@freetranslator.com,Prague@diamondway-center.org,info@kanaal2.be,Luebeck@diamondway-center.org,631060868@zoomcrc.com,info@dharmakaya.de,athens-acropolis@diamondway-center.org,Kempten@diamondway-center.org,admin@pamc.org,Edmonton@diamondway-center.org,Lubaczow@diamondway-center.org,Opole@diamondway-center.org,,letters@examiner.com,info@tibetanlama.com,,ibps_lisboa@fgs.org.tw,contact@buddhistbliss.org,contact@goldentemple.lk,joss@vip163.com,ablehand@vsnl.com,zenluz@terra.es,,,Sydney@diamondway-center.org,,smile@dharmaboat.org,etnotifications@indiatimes.com,Debrecen@diamondway-center.org,library@uwest.edu,Firstname.lastname@observer.co.uk,viewsource-conduct@mozilla.com,Rodby@diamondway-center.org,bbierman@krtinfo.com,ttsrn@streamyx.com,Zalaegerszeg@diamondway-center.org,Tuebingen@diamondway-center.org,Hamburg@diamondway-center.org,Landau@diamondway-center.org,info@thurusevana.lk,Oldenburg@diamondway-center.org,pbm@bdmail.net,sadhanavihara@rediffmail.com,ppbarua@banglalive.com,editpage@seattle-pi.com,letters@sjmercury.com,mahabodhi@indiatimes.com,Tenovice@diamondway-center.org,info@linhson-qld.org,Maui@diamondway-center.org,lynn@dalailamainaustralia.org,info@yourdomain.com,info@dharmakaya.de,Luebeck@diamondway-center.org,ablehand@vsnl.com,info@ebin.pub,info@slbvc.org,info@kanaal2.be,letters@examiner.com,mupali@sltnet.lk,Milano@diamondway-center.org,letters@tehelka.com,admin@pamc.org,contact@sydneyinsightmeditators.org,etnotifications@indiatimes.com,Oradea@diamondway-center.org,info@buddhistmahavihara.com,smile@dharmaboat.org,azz@luzserena.net,info@vwbo.nl,Rousse@diamondway-center.org,Toronto@diamondway-center.org,Sevastopol@diamondway-center.org,zencaracas@latinmail.com,Ingolstadt@diamondway-center.org,Haifa@diamondway-center.org,Medellin@diamondway-center.org,Zaporozhye@diamondway-center.org,Opole@diamondway-center.org,cebbsp@cebbsp.org,Augsburg@diamondway-center.org,athens-acropolis@diamondway-center.org,admin@allbanglanewspaper.com,naracoorte@diamondway-center.org,BeerSheva@diamondway-center.org,TarnowskieGory@diamondway-center.org,gaurav@access-keys.com,kclung@streamyx.com,Sydney@diamondway-center.org,Gdansk@diamondway-center.org,Sofia@diamondway-center.org,Glogow@diamondway-center.org,Lubaczow@diamondway-center.org,Poznan@diamondway-center.org,info@olostays.com,Kempten@diamondway-center.org,care@kecharahouse.com,baekdamsa@baekdamsa.org,contact@euro.who.int,Schwarzenberg@diamondway-center.org,Cali@diamondway-center.org,bca@vwbo.nl,Bath@diamondway-center.org,info@tibetanlama.com,Muschau@diamondway-center.org,acoruna@diamondway-center.org,inform@freetranslator.com,,Bari@diamondway-center.org,goteborg@diamondway-center.org,fokuang8@tm.net.my,admin@taishendo.com,ibps_lisboa@fgs.org.tw,Hannover@diamondway-center.org,maureensm@ffww.com,zenluz@terra.es,Murcia@diamondway-center.org,bodhiheart@cox.net,Wiesbaden@diamondway-center.org,office@buddhistische-akademie-bb.de,Prachatice@diamondway-center.org,Merida@diamondway-center.org,info@translation-services-usa.com,,pressreleases@franklymedia.com,dashi@shaolin.org.au,cvm@fpmt.dk,byjus@moreideas.ae,kkbcs@pacific.net.sg,buddhistsocial@yahoo.com.sg,oin@europe-center.org,feeback@puthiyathalaimurai.tv,Olomouc@diamondway-center.org,Tokyo@diamondway-center.org,Kaposvar@diamondway-center.org,one@spiritualspring.org,Dortmund@diamondway-center.org,service@judiciary.go.ke,Usti-nad-Labem@diamondway-center.org,Prievidza@diamondway-center.org,BadFriedrichshall@diamondway-center.org,visites@rtbf.be,Garmisch@diamondway-center.org,bharat_alld@yahoo.com,anicca_bhante@yahoo.com.au,dhammasoba@yahoo.com,Prerov@diamondway-center.org,102404574@compuserve.com,
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Lesson 4633 Thu 1 Dec 2022 DO GOOD PURIFY MIND in JAMBUDIPA Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐 🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss “THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS” — The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:44 am

Lesson 4633 Thu  1 Dec 2022

DO GOOD PURIFY MIND in JAMBUDIPA

Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipagrows Dwarf fruits                       & vegetables                                            Plants  in pots   To live like free birds   for Hunger on Good Earth   & SPACE along with Meditative Mindful Swimming   Jambudipa Natyam to Attain Eternal Bliss
“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  ONE Buddha

Mount Meru (Buddhism) - Wikipedia
Mount Meru (Buddhism) - Wikipedia

Plaksadvipa - Wikipedia
Plaksadvipa - Wikipedia

Free Online Organiser Daily.      We are living in with Happiness, Kindness, Compassion and Peace to attain Eternal Bliss as Final Goal.
Eternal, Glorified,Friendly, Benevolent,Compassionate Pali is the language of the Eternal, Glorified,Friendly, Benevolent,CompassionateTipiṭaka, which is the sacred canon of Eternal, Glorified,Friendly, Benevolent,CompassionateTheravāda Buddhism and contains much of the Eternal, Glorified,Friendly, Benevolent,Compassionate One Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between Eternal, Glorified,Friendly, Benevolent,Compassionatereligions.
Discover the meaning of jambudipa in the context of Pali from relevant books on Exotic Eternal, Glorified,Friendly, Benevolent,Compassionate Jambudipa/Prabuddha Bharat.
Ashoka and Buddhism | Exotic India Art
Ashoka and Buddhism | Exotic India ArtAshoka and Buddhism,Philosophy Jiley Singh

https://en.m.wikipedia.org/wiki/Mount_Meru_(Buddhism)
https://en.m.wikipedia.org/wiki/Plaksadvipa
Free Online Organiser Daily.      We are living in with Happiness, Kindness, Compassion and Peace to attain Eternal Bliss as Final Goal.Ashoka and Buddhism | Exotic India Art 
Ashoka and Buddhism | Exotic India ArtAshoka and Buddhism,Philosophy Jiley Singh
https://en.m.wikipedia.org/wiki/Mount_Meru_(Buddhism)
https://en.m.wikipedia.org/wiki/Plaksadvipa
Free Online Organiser Daily.      We are living in with Happiness, Kindness, Compassion and Peace to attain Eternal Bliss as Final Goal.

We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                      We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                         We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

Foundations of Happiness || By Ven. Ananda Bhante ji
Foundations of Happiness || By Ven. Ananda Bhante jiBy Maha Bodhi Society Bengaluru
JAMBUDIPAinClassical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,
“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  ONE Buddha
HISTORY TIMELINE
We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                      
We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.                         
We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.
မြန်မာဘာသာဖြင့် ဖတ်ရန်
“A Burmese Map of the World” showing Jambudipa or the “Rose Apple Island” which is home to all human-kind. In Buddhist, Hindu, & Jain cosmology Jambudipa or Zambudipa in Burmese is the southern of four continents. The others are not accessible to human beings. Mount Meru stands at the centre of all four. Our’s has a giant rose apple tree as well as big mountains at the top and little islands offshore. It also has thousands of cities (pura) & is normally ruled by a chakkavatti (sekyawaddi in Burmese)This map was reproduced in Sir RC Temples “Thirty Seven Nats” published in London 1906.
7,117 languages are spoken today.
That number is constantly in flux, because we’re learning more about theworld’s languages every day. And beyond that, the languages themselvesare in flux.
They’re living & dynamic,spoken by communities whose lives areshaped by our rapidly changing world. 
This is a fragile time: Roughly 0%of languages are now endangered, often with less than 1,000 speakersremaining. 
Meanwhile, just 23 languages account for more than half the world’s population.according to https://gulfnews.com/…/census-more-than-19500-languages…
When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak and human natural (Prakrit) language known as Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi which are the same. ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha spoke in
ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi. All the 7,139 languages and dialects are off shoot of Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi. Hence all of them are Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other living speices have their own natural
languages for communication. 138 languages are translated by

https://translate.google.comin

01) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi,
02) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language,
03) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi Prakrit,
04) Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEHela Basa (Hela Language),
05) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Classical Pāḷi
06) Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cyrillic
08) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Afrikaans– Klassieke Afrikaans
09) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Albanian-Shqiptare klasike,
10) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Amharic-አንጋፋዊ አማርኛ,
11) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Arabic-اللغة العربية الفصحى
12) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Armenian-դասական հայերեն,
13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-ধ্ৰুপদী অসমীয়া
14) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Aymara 14) Aymara clásico
15) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Azerbaijani- Klassik Azərbaycan,
16) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Basque- Euskal klasikoa,16) Euskara klasikoa- Euskal klasikoa,
17) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Belarusian-Класічная беларуская,17) Класічная беларуска-класічная беларуская,
18) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-ক্লাসিক্যাল বাংলা,18) ধ্রুপদী বাংলা-ক্লাস বাংলা19) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  Bhojpuri 19) शास्त्रीय भोजपुरी के बा
20) शास्त्रीय भोजपुरी के बाBosnian-Klasični bosanski,20) Klasični bosanski-Klasični bosansk
21)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bulgarian
22) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Catalan-Català clàssic
23) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cebuano-Klase sa Sugbo,
24) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chichewa-Chikale cha Chichewa,
25) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Simplified)-古典中文(简体),
26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-古典中文(繁體),
27) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Corsican-Corsa Corsicana,
28) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Croatian-Klasična hrvatska,
29)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Czech-Klasická čeština
30) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Danish-Klassisk dansk,Klassisk dansk,
31) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dhivehi,31) ކްލާސިކަލް ދިވެހި
32) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dogri, 32) शास्त्रीय डोगरी
33) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dutch- Klassiek Nederlands,
34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman,
35) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Esperanto-Klasika Esperanto,
36) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Estonian- klassikaline eesti keel,
37) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ewe,37) Klasik Ewe
38) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Filipino klassikaline filipiinlane,
39) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Finnish- Klassinen suomalainen,
40) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE French- Français classique,
41) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Frisian- Klassike Frysk,
42) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Galician-Clásico galego,
43) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Georgian-კლასიკური ქართული,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE German- Klassisches Deutsch,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEGreek-Κλασσικά Ελληνικά,
46) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Guarani,46) Guaraní clásico
47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-ક્લાસિકલ ગુજરાતી,
48) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Haitian Creole-Klasik kreyòl,
49) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hausa-Hausa Hausa,
50) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hawaiian-Hawaiian Hawaiian,
51) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hebrew- עברית קלאסית
52) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hmong- Lus Hmoob,
53) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hungarian-Klasszikus magyar,
54) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Icelandic-Klassísk íslensku,
55) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Igbo,Klassískt Igbo,
56) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ilocano,56) Klasiko nga Ilocano
57)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Indonesian-Bahasa Indonesia Klasik,
58) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Irish-Indinéisis Clasaiceach,
59) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Italian-Italiano classico,
60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-古典的なイタリア語,
61) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Javanese-Klasik Jawa,
62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
63) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kazakh-Классикалық қазақ,
64) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Khmer- ខ្មែរបុរាណ,
65) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kinyarwanda
66) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Konkani,66) शास्त्रीय कोंकणी
67) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Korean-고전 한국어,
68) Classical Krio,ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE 68) Krio we dɛn kɔl Krio
69) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kurdish (Kurmanji)-Kurdî (Kurmancî),
70) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kyrgyz-Классикалык Кыргыз,
71) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lao-ຄລາສສິກລາວ,
72) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latin-LXII) Classical Latin,
73) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latvian-Klasiskā latviešu valoda,
74) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lingala,74) Lingala ya kala,
75) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lithuanian-Klasikinė lietuvių kalba,
76) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,76) Oluganda olw’edda
77) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,77) Oluganda olw’edda
78) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luxembourgish-Klassesch Lëtzebuergesch,
79)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Macedonian-Класичен македонски,
80)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maithili,80) शास्त्रीय मैथिली
81) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malagasy,класичен малгашки,
82) Classical  ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malay-Melayu Klasik,
83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-ക്ലാസിക്കൽ മലയാളം,
84) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maltese-Klassiku Malti,
85) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maori-Maori Maori,
86) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Marathi-क्लासिकल माओरी,
87) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Meiteilon (Manipuri),꯹꯰) ꯀ꯭ꯂꯥꯁꯤꯀꯦꯜ ꯃꯦꯏꯇꯦꯏꯂꯣꯟ (ꯃꯅꯤꯄꯨꯔꯤ) ꯴.
88) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mizo,88) Classical Mizo a ni
89) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mongolian-Сонгодог Монгол,
90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-शास्त्रीय म्यांमार (बर्मा),
92) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Norwegian-Klassisk norsk,
93) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Odia (Oriya)
94) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Oromo,94) Afaan Oromoo Kilaasikaa
95) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pashto- ټولګی پښتو
96) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Persian-کلاسیک فارسی
97)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Polish-Język klasyczny polski,
98) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Portuguese-Português Clássico,
99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
100) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Quechua,100) Quechua clásico
101) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Romanian-Clasic românesc,
102) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Russian-Классический русский,
103) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Samoan-Samoan Samoa
104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit छ्लस्सिचल् षन्स्क्रित्
105) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Scots Gaelic-Gàidhlig Albannach Clasaigeach,
106)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sepedi,106) Sepedi sa Kgale
107) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Serbian-Класични српски,
108) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sesotho-Seserbia ea boholo-holo,
109) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Shona-Shona Shona,
110) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sindhi,
111)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sinhala-සම්භාව්ය සිංහල,
112) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovak-Klasický slovenský,
113) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovenian-Klasična slovenska,
114) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Somali-Soomaali qowmiyadeed,
115) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Spanish-Español clásico,
116) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sundanese-Sunda Klasik,
117) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  Swahili,Kiswahili cha Classical,
118) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Swedish-Klassisk svensk,
119) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tajik-тоҷикӣ классикӣ,
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
121) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tatar
122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- క్లాసికల్ తెలుగు,
123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,
124) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tigrinya,124) ክላሲካል ትግርኛ
125) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tsonga,125) Xitsonga xa xikhale
126) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkish-Klasik Türk,
127)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkmen
128) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Twi,128) Twi a wɔde di dwuma wɔ tete mmere mu
129)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ukrainian-Класичний український,
130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- کلاسیکی اردو
131) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uyghur,
132) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uzbek-Klassik o’z,
133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,
134) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Welsh-Cymraeg Clasurol,
135) Classical  ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEXhosa-IsiXhosa zesiXhosa,
136) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yiddish- קלאסישע ייִדיש
137) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yoruba-Yoruba Yoruba,
138) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Zulu-I-Classical Zulu

https://www.liquisearch.com/kannada_sahitya_parishat/origin
Origin
During the British rule of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Prabuddha Bharat   , the people who spoke Kannada language were spread across different provinces. Coming under the influence of different languages in those provinces, the pronunciation and grammar of Kannada language started to differ across provinces. This led to a gap in communication across the people in these provinces though they spoke the same language of Kannada. 
Mokshagundam Vishweshwaraiah, who was the Diwan of the Mysore Kingdom felt the need to conserve and promote the Kannada language and literature. In this direction, he started the Mysore Economic Conference and created a study circle under the responsibility of H. V. Nanjundaiah. A sub-committee formed under the study circle came up with five different topics on which suggestions were invited:
To come up with ideas to promote unity and co-operation among Kannada speakers spread across different regions.
To come up with suggestions for a common written Kannada which had diversified across different regionsTo ensure that students learning Kannada language use a common text book.
To improve the general knowledge among the Kannada speaking population by publishing appropriate books.
To come up with appropriate Kannada translations for words used in other languages, especially the scientific words.
The sub-committee received good responses from the public and it decided to organise a conference in Bangalore on 3 May 1915 to act upon these suggestions. The conference was held on the grounds of the Government High School and was attended by littérateurs, newspaper editors and other dignitaries from different regions. The conference came up with a proposal to create the Karnataka Sahitya Parishat with a mandate to conserve and promote Kannada language and literature. H. V. Nanjundaiah was unanimously elected to be the President of the Parishat. 
Apart from the Mysore province, the Karnataka Sahitya Parishat was simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu provinces.
Famous quotes containing the word origin:
“Each structure and institution here was so primitive that you could at once refer it to its source; but our buildings commonly suggest neither their origin nor their purpose.”—Henry David Thoreau (1817–1862)
“The origin of storms is not in clouds,our lightning strikes when the earth rises,spillways free authentic power:dead John Brown’s body walking from a tunnelto break the armored and concluded mind.”—Muriel Rukeyser (1913–1980)
“The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you. Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.”—Charles Sanders Peirce (1839–1914)

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11/28/22
Lesson 4631 Tue 29 Nov 2022 DO GOOD PURIFY MIND in JAMBUDIPA Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐 🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss
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Lesson 4631 Tue 29 Nov 2022

DO GOOD PURIFY MIND in JAMBUDIPA

Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa
grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐 🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss

“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”
— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha

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Mount Meru (Buddhism) - Wikipedia

Mount Meru (Buddhism) - Wikipedia

Plaksadvipa - Wikipedia

Plaksadvipa - Wikipedia

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Eternal, Glorified,Friendly, Benevolent,Compassionate Pali is the language of the Eternal, Glorified,Friendly, Benevolent,CompassionateTipiṭaka, which is the sacred canon of Eternal, Glorified,Friendly, Benevolent,CompassionateTheravāda Buddhism and contains much of the Eternal, Glorified,Friendly, Benevolent,Compassionate One Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between Eternal, Glorified,Friendly, Benevolent,Compassionatereligions.

Discover the meaning of jambudipa in the context of Pali from relevant books on Exotic Eternal, Glorified,Friendly, Benevolent,Compassionate Jambudipa/Prabuddha Bharat.

Ashoka and Buddhism | Exotic India Art

Ashoka and Buddhism | Exotic India Art

Ashoka and Buddhism,Philosophy Jiley Singh

https://en.m.wikipedia.org/wiki/Mount_Meru_(Buddhism)

https://en.m.wikipedia.org/wiki/Plaksadvipa

Free Online Organiser Daily. We are living in with Happiness, Kindness, Compassion and Peace to attain Eternal Bliss as Final Goal.

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Ashoka and Buddhism | Exotic India Art

Ashoka and Buddhism | Exotic India Art

Ashoka and Buddhism,Philosophy Jiley Singh

https://en.m.wikipedia.org/wiki/Mount_Meru_(Buddhism)

https://en.m.wikipedia.org/wiki/Plaksadvipa

Free Online Organiser Daily. We are living in with Happiness, Kindness, Compassion and Peace to attain Eternal Bliss as Final Goal.

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We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA. We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA. We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

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Foundations of Happiness || By Ven. Ananda Bhante ji

Foundations of Happiness || By Ven. Ananda Bhante ji

By Maha Bodhi Society Bengaluru

JAMBUDIPA
in
Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,

“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”
— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha

HISTORY TIMELINE

We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“A Burmese Map of the World” showing Jambudipa or the “Rose Apple Island” which is home to all human-kind. In Buddhist, Hindu, & Jain cosmology Jambudipa or Zambudipa in Burmese is the southern of four continents. The others are not accessible to human beings. Mount Meru stands at the centre of all four. Our’s has a giant rose apple tree as well as big mountains at the top and little islands offshore. It also has thousands of cities (pura) & is normally ruled by a chakkavatti (sekyawaddi in Burmese)This map was reproduced in Sir RC Temples “Thirty Seven Nats” published in London 1906.

7,117 languages are spoken today.

That number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.

They’re living & dynamic,spoken by communities whose lives are
shaped by our rapidly changing world.

This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining.

Meanwhile, just 23 languages account for more than half the world’s population.according to https://gulfnews.com/…/census-more-than-19500-languages…

When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak an human natural (Prakrit) language known as Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi which are the same. ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha spoke in
ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi. All the 7,139 languages & dialects are off shoot of Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi which is originated in Karnataka.Karnataka Forest Department & HOPCOMS ardently grow vegetables & fruit bearing trees hence called JAMBUDIPA.

Hence all of them are Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other living speices have their own natural
languages for communication.
138 languages are translated by

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

Origin

During the British rule of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Prabuddha Bharat
🇮🇳 , the people who spoke Kannada language were spread across different provinces. Coming under the influence of different languages in those provinces, the pronunciation and grammar of Kannada language started to differ across provinces. This led to a gap in communication across the people in these provinces though they spoke the same language of Kannada.

Mokshagundam Vishweshwaraiah, who was the Diwan of the Mysore Kingdom felt the need to conserve and promote the Kannada language and literature. In this direction, he started the Mysore Economic Conference and created a study circle under the responsibility of H. V. Nanjundaiah. A sub-committee formed under the study circle came up with five different topics on which suggestions were invited:

To come up with ideas to promote unity and co-operation among Kannada speakers spread across different regions.

To come up with suggestions for a common written Kannada which had diversified across different regions
To ensure that students learning Kannada language use a common text book.

To improve the general knowledge among the Kannada speaking population by publishing appropriate books.

To come up with appropriate Kannada translations for words used in other languages, especially the scientific words.

The sub-committee received good responses from the public and it decided to organise a conference in Bangalore on 3 May 1915 to act upon these suggestions. The conference was held on the grounds of the Government High School and was attended by littérateurs, newspaper editors and other dignitaries from different regions. The conference came up with a proposal to create the Karnataka Sahitya Parishat with a mandate to conserve and promote Kannada language and literature. H. V. Nanjundaiah was unanimously elected to be the President of the Parishat.

Apart from the Mysore province, the Karnataka Sahitya Parishat was simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu provinces.

Famous quotes containing the word origin:

“Each structure and institution here was so primitive that you could at once refer it to its source; but our buildings commonly suggest neither their origin nor their purpose.”
—Henry David Thoreau (1817–1862)

“The origin of storms is not in clouds,
our lightning strikes when the earth rises,
spillways free authentic power:
dead John Brown’s body walking from a tunnel
to break the armored and concluded mind.”
—Muriel Rukeyser (1913–1980)

“The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you. Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.”
—Charles Sanders Peirce (1839–1914)

Thế giới thiên sứ đời đời và Nước Thiên Đàng | Hội Thánh của Đức Chúa Trời

Thế giới thiên sứ đời đời và Nước Thiên Đàng | Hội Thánh của Đức Chúa Trời

By World Mission Society Church of God / Global

JAMBUDIPA
Trong
Cổ Điển VĨNH VIỄN THÂN THIỆN TÔN VINH LÒNG TỪ THIỆN Tiếng Việt-Tiếng Việt,

“MÓN QUÀ CỦA PHÁP THƯỢNG HƠN TẤT CẢ MÓN QUÀ KHÁC”
— Đức Phật VĨNH VIỄN & THÂN THIỆN TỪ BI

DÒNG THỜI GIAN LỊCH SỬ

Chúng ta ĐÃ Ở trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi.

Chúng ta ở trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi.

Chúng ta TIẾP TỤC ở trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi.

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“Bản đồ thế giới của người Miến Điện” cho thấy Jambudipa hay “Đảo Hoa Hồng Apple” là quê hương của toàn nhân loại. Trong vũ trụ học Phật giáo, Ấn Độ giáo và Kỳ Na giáo, Jambudipa hoặc Zambudipa trong tiếng Miến Điện là phía nam của bốn lục địa. Những người khác không thể tiếp cận với con người. Núi Tu Di đứng ở trung tâm của cả bốn. Của chúng tôi có một cây táo hồng khổng lồ cũng như những ngọn núi lớn trên đỉnh và những hòn đảo nhỏ ngoài khơi. Nó cũng có hàng ngàn thành phố (pura) và thường được cai trị bởi một chakkavatti (sekyawaddi trong tiếng Miến Điện) Bản đồ này được sao chép trong Sir RC Temples “Ba mươi bảy Nats” xuất bản ở London 1906.
7.117 ngôn ngữ được nói ngày nay.

Con số đó liên tục thay đổi, bởi vì chúng tôi đang tìm hiểu thêm về
ngôn ngữ thế giới mỗi ngày. Và hơn thế nữa, bản thân các ngôn ngữ
đang thay đổi liên tục.

Họ đang sống & năng động, được nói bởi các cộng đồng có cuộc sống
định hình bởi thế giới đang thay đổi nhanh chóng của chúng ta.

Đây là thời điểm mong manh: Khoảng 0%
ngôn ngữ hiện đang bị đe dọa, thường có ít hơn 1.000 người nói
còn lại.

Trong khi đó, chỉ 23 ngôn ngữ chiếm hơn một nửa dân số thế giới. Theo https://gulfnews.com/…/census-more-than-19500-languages…

Khi một em bé mới sinh ra được giữ cách ly mà không có ai giao tiếp với em bé, sau một vài ngày, nó sẽ nói một ngôn ngữ tự nhiên của con người (Prakrit) được gọi là Ngôn ngữ Chandaso Cổ điển VĨNH CỬNG VĨNH CỬU & THÂN THIỆN TÔN VINH /Magadhi Prakrit,Hela Basa (Ngôn ngữ Hela)CỔ ĐIỂN VĨNH VIỄN & THÂN THIỆN VĨNH VIỄN Pāḷi tương tự như nhau. VĨNH VIỄN BÊNH VĨNH VIỄN LÒNG TỪ BÀ MỘT Đức Phật đã nói trong
VĨNH CỬU & TÔN VINH BẠN BÈ TỪ THIỆN Magadhi. Tất cả 7.139 ngôn ngữ và phương ngữ đều được tạo ra từ Magahi Magadhi Cổ điển THÂN THIỆN VĨNH CỬU & ĐƯỢC TÔN VINH LÒNG TIN LÀNH TRAI có nguồn gốc từ Karnataka. Sở Lâm nghiệp Karnataka & HOPCOMS hăng hái trồng rau và cây ăn quả do đó được gọi là JAMBUDIPA.

Do đó, tất cả chúng đều là Cổ điển VĨNH VIỄN & TÔN VINH THÂN THIỆN LÒNG TỪ THIỆN về bản chất (Prakrit) của Con người, giống như tất cả các loài sinh vật khác đều có bản chất tự nhiên của chúng.
ngôn ngữ để giao tiếp.
138 ngôn ngữ được dịch bởi

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

Nguồn gốc

Trong thời cai trị của Vương quốc Anh của Đức Jambudipa Prabuddha Bharat Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi
🇮🇳 , những người nói tiếng Kannada trải dài khắp các tỉnh khác nhau. Chịu ảnh hưởng của các ngôn ngữ khác nhau ở các tỉnh đó, cách phát âm và ngữ pháp của tiếng Kannada bắt đầu khác nhau giữa các tỉnh. Điều này dẫn đến khoảng cách trong giao tiếp giữa người dân ở các tỉnh này mặc dù họ nói cùng một ngôn ngữ tiếng Kannada.

Mokshagundam Vishweshwaraiah, Diwan của Vương quốc Mysore cảm thấy cần phải bảo tồn và quảng bá ngôn ngữ và văn học Kannada. Theo hướng này, ông đã bắt đầu Hội nghị Kinh tế Mysore và tạo ra một nhóm nghiên cứu dưới trách nhiệm của H. V. Nanjundaiah. Một tiểu ban được thành lập dưới vòng nghiên cứu đã đưa ra năm chủ đề khác nhau để mời các đề xuất:

Đưa ra các ý tưởng để thúc đẩy sự đoàn kết và hợp tác giữa những người nói tiếng Kannada trải rộng trên các khu vực khác nhau.

Để đưa ra các đề xuất cho một Kannada bằng văn bản phổ biến đã đa dạng hóa giữa các vùng khác nhau
Để đảm bảo rằng học sinh học tiếng Kannada sử dụng một cuốn sách văn bản chung.

Để nâng cao kiến ​​thức chung của cộng đồng nói tiếng Kannada bằng cách xuất bản những cuốn sách phù hợp.

Đưa ra các bản dịch tiếng Kannada thích hợp cho các từ được sử dụng trong các ngôn ngữ khác, đặc biệt là các từ khoa học.

Tiểu ban đã nhận được phản hồi tốt từ công chúng và họ quyết định tổ chức một hội nghị ở Bangalore vào ngày 3 tháng 5 năm 1915 để hành động theo những đề xuất này. Hội nghị được tổ chức trong khuôn viên của Trường Trung học Chính phủ và có sự tham dự của các nhà văn học, biên tập viên báo chí và các chức sắc khác từ các khu vực khác nhau. Hội nghị đã đưa ra đề xuất thành lập Giáo xứ Karnataka Sahitya với nhiệm vụ bảo tồn và quảng bá ngôn ngữ và văn học Kannada. H. V. Nanjundaiah được nhất trí bầu làm Chủ tịch Giáo xứ.

Ngoài tỉnh Mysore, Giáo xứ Karnataka Sahitya đã được bắt đầu đồng thời ở các tỉnh Madras, Mumbai, Hyderabad và Kodagu.

Những câu nói nổi tiếng có chứa từ gốc:

“Mỗi cấu trúc và thể chế ở đây đều nguyên thủy đến mức bạn có thể ngay lập tức chỉ ra nguồn gốc của nó; nhưng các tòa nhà của chúng tôi thường không đề cập đến nguồn gốc cũng như mục đích của chúng.”
—Henry David Thoreau (1817–1862)

“Nguồn gốc của bão tố không phải ở mây,
sét đánh của chúng ta khi trái đất mọc lên,
đập tràn sức mạnh đích thực miễn phí:
thi thể của John Brown đã chết đi bộ từ một đường hầm
để phá vỡ tâm trí bọc thép và kết luận.
—Muriel Rukeyser (1913–1980)

“Vậy thì, thực tế là cái mà sớm hay muộn thông tin và lý luận cuối cùng sẽ dẫn đến, và do đó không phụ thuộc vào sự mơ hồ của tôi và bạn. Do đó, chính nguồn gốc của quan niệm về thực tại cho thấy rằng quan niệm này về cơ bản liên quan đến khái niệm CỘNG ĐỒNG, không có giới hạn nhất định và có khả năng gia tăng kiến ​​thức nhất định.”
—Charles Sanders Peirce (1839–1914)

https://youtu.be/buNNo2dp4ig

जम्बूद्वीप
में
शास्‍त्रीय शास्‍त्रीय सनातन और गौरवान्वित मैत्रीपूर्ण परोपकारी अनुकंपा देवनागरी, शास्‍त्रीय हिन्‍दी-देवनागरी- शास्‍त्रीय हिंदी,

“धम्म का उपहार अन्य सभी उपहारों से श्रेष्ठ है”
- भगवान शाश्वत और महिमामंडित मित्रवत परोपकारी अनुकंपा एक बुद्ध

इतिहास समयरेखा

हम शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, अनुकंपा जंबुदीप में थे।

हम शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, अनुकंपा जंबुदीपा में हैं।

हम शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, अनुकंपा जंबुदीप में बने रहते हैं।

မြန်မာဘာသာဖြင့် ဖတ်ရန်

जंबूदीप या “रोज एप्पल आइलैंड” को दर्शाने वाला “ए बर्मीज़ मैप ऑफ़ द वर्ल्ड” जो सभी मानव-जाति का घर है। बौद्ध, हिंदू और जैन ब्रह्माण्ड विज्ञान में बर्मीज़ में जम्बुदीपा या ज़म्बुदीपा चार महाद्वीपों का दक्षिणी भाग है। अन्य मनुष्यों के लिए सुलभ नहीं हैं। मेरु पर्वत चारों के केंद्र में स्थित है। हमारे पास एक विशाल गुलाब का सेब का पेड़ है और साथ ही शीर्ष पर बड़े पहाड़ और छोटे द्वीप अपतटीय हैं। इसमें हजारों शहर (पुरा) भी हैं और आम तौर पर एक चक्कवट्टी (बर्मीज़ में सेक्यवड्डी) द्वारा शासित है। यह नक्शा लंदन 1906 में प्रकाशित सर आरसी मंदिरों “थर्टी सेवन नट” में पुन: प्रस्तुत किया गया था।

आज 7,117 भाषाएँ बोली जाती हैं।

यह संख्या लगातार प्रवाह में है, क्योंकि हम इसके बारे में अधिक सीख रहे हैं
दुनिया की भाषाएं हर दिन। और उससे परे, स्वयं भाषाएँ
प्रवाह में हैं।

वे जीवित और गतिशील हैं, उन समुदायों द्वारा बोली जाती हैं जिनके जीवन हैं
हमारी तेजी से बदलती दुनिया द्वारा आकार दिया गया।

यह एक नाजुक समय है: लगभग 0%
भाषाएँ अब लुप्तप्राय हैं, अक्सर 1,000 से कम बोलने वालों के साथ
शेष।

इस बीच, केवल 23 भाषाओं में दुनिया की आधी से अधिक आबादी निवास करती है। https://gulfnews.com/…/census-more-than-19500-languages…
के अनुसार

जब नवजात शिशु को अलग-थलग रखा जाता है और उसके साथ कोई संवाद नहीं करता है, तो कुछ दिनों के बाद वह एक मानवीय प्राकृतिक (प्राकृत) भाषा बोलेगा जिसे शास्त्रीय शाश्वत और गौरवशाली परोपकारी अनुकंपा मगही मगधी / शास्त्रीय शाश्वत और गौरवशाली मित्रवत परोपकारी चंदासो भाषा के रूप में जाना जाता है। /मगधी प्राकृत, शास्त्रीय शाश्वत और गौरवशाली मैत्रीपूर्ण परोपकारी हेला बासा (हेला भाषा), शास्त्रीय शाश्वत और गौरवशाली मैत्रीपूर्ण परोपकारी अनुकंपा पाई जो समान हैं। शाश्वत और गौरवशाली मित्रवत परोपकारी अनुकंपा एक बुद्ध ने अंदर बात की
अनन्त और महिमामय मित्रवत परोपकारी अनुकंपा मगधी। सभी 7,139 भाषाएँ और बोलियाँ शास्त्रीय शाश्वत और गौरवशाली मित्रवत दयालु मगही मागधी की शूटिंग हैं, जो कर्नाटक में उत्पन्न हुई हैं। कर्नाटक वन विभाग और HOPCOMs उत्साहपूर्वक सब्जियां और फल देने वाले पेड़ उगाते हैं, इसलिए इसे जम्बुदीपा कहा जाता है।

इसलिए वे सभी शास्त्रीय शाश्वत और गौरवशाली मित्रवत परोपकारी प्रकृति (प्राकृत) में मनुष्यों की प्रकृति (प्राकृत) हैं, जैसे अन्य सभी जीवित मसालों की अपनी प्राकृतिक होती है
संचार के लिए भाषाएँ।
द्वारा 138 भाषाओं का अनुवाद किया जाता है

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मूल

ब्रिटिश शासन के दौरान शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, दयालु जंबूदीप प्रबुद्ध भारत
🇮🇳, कन्नड़ भाषा बोलने वाले लोग विभिन्न प्रांतों में फैले हुए थे। उन प्रांतों में विभिन्न भाषाओं के प्रभाव में आकर, कन्नड़ भाषा का उच्चारण और व्याकरण प्रांतों में अलग-अलग होने लगा। इससे इन प्रांतों में लोगों के बीच संचार में अंतर पैदा हो गया, हालांकि वे कन्नड़ की एक ही भाषा बोलते थे।

मोक्षगुंडम विश्वेश्वरैया, जो मैसूर साम्राज्य के दीवान थे, ने कन्नड़ भाषा और साहित्य को संरक्षित और बढ़ावा देने की आवश्यकता महसूस की। इस दिशा में उन्होंने मैसूर आर्थिक सम्मेलन की शुरुआत की और एच. वी. नंजुंदैया की जिम्मेदारी के तहत एक स्टडी सर्कल बनाया। स्टडी सर्कल के तहत गठित एक उप-समिति पांच अलग-अलग विषयों के साथ आई, जिन पर सुझाव आमंत्रित किए गए थे:

विभिन्न क्षेत्रों में फैले कन्नड़ भाषियों के बीच एकता और सहयोग को बढ़ावा देने के लिए विचारों के साथ आना।

एक सामान्य लिखित कन्नड़ के लिए सुझावों के साथ आने के लिए जो विभिन्न क्षेत्रों में विविधतापूर्ण था
यह सुनिश्चित करने के लिए कि कन्नड़ भाषा सीखने वाले छात्र एक सामान्य पाठ्य पुस्तक का उपयोग करें।

उपयुक्त पुस्तकें प्रकाशित करके कन्नड़ भाषी आबादी के बीच सामान्य ज्ञान में सुधार करना।

अन्य भाषाओं में प्रयुक्त शब्दों, विशेष रूप से वैज्ञानिक शब्दों के लिए उपयुक्त कन्नड़ अनुवाद के साथ आने के लिए।

उप-समिति को जनता से अच्छी प्रतिक्रिया मिली और उसने इन सुझावों पर कार्रवाई करने के लिए 3 मई 1915 को बैंगलोर में एक सम्मेलन आयोजित करने का निर्णय लिया। यह सम्मेलन सरकारी हाई स्कूल के मैदान में आयोजित किया गया था और इसमें विभिन्न क्षेत्रों के साहित्यकारों, समाचार पत्रों के संपादकों और अन्य गणमान्य व्यक्तियों ने भाग लिया था। सम्मेलन में कन्नड़ भाषा और साहित्य के संरक्षण और प्रचार के लिए एक जनादेश के साथ कर्नाटक साहित्य परिषद बनाने का प्रस्ताव आया। एच. वी. नंजुंदैया को सर्वसम्मति से परिषद का अध्यक्ष चुना गया।

मैसूर प्रांत के अलावा, कर्नाटक साहित्य परिषद मद्रास, मुंबई, हैदराबाद और कोडागु प्रांतों में एक साथ शुरू हुई थी।

उत्पत्ति शब्द वाले प्रसिद्ध उद्धरण:

“यहाँ प्रत्येक संरचना और संस्था इतनी आदिम थी कि आप इसे एक बार इसके स्रोत के रूप में संदर्भित कर सकते थे; लेकिन हमारी इमारतें आमतौर पर न तो उनके मूल और न ही उनके उद्देश्य का सुझाव देती हैं।
—हेनरी डेविड थोरो (1817-1862)

“तूफानों की उत्पत्ति बादलों में नहीं होती,
हमारी बिजली तब गिरती है जब पृथ्वी उठती है,
स्पिलवेज मुक्त प्रामाणिक शक्ति:
मृत जॉन ब्राउन का शरीर एक सुरंग से चल रहा है
बख़्तरबंद और निष्कर्षित दिमाग को तोड़ने के लिए।
—म्यूरियल रुकेसर (1913-1980)

“वास्तविक, तो, वह है जो, जल्दी या बाद में, सूचना और तर्क अंत में परिणाम देगा, और जो इसलिए मेरे और आप की सनक से स्वतंत्र है। इस प्रकार, वास्तविकता की अवधारणा की उत्पत्ति से पता चलता है कि इस अवधारणा में अनिवार्य रूप से एक समुदाय की धारणा शामिल है, निश्चित सीमाओं के बिना, और ज्ञान की निश्चित वृद्धि में सक्षम है।
—चार्ल्स सैंडर्स पियर्स (1839-1914)

THE EASY WAY TO SOLVE PROBLEMS IN YOUR LIFE | THE MYSTERIOUS DOOR PUZZLE STORY | Buddhist story |

THE EASY WAY TO SOLVE PROBLEMS IN YOUR LIFE | THE MYSTERIOUS DOOR PUZZLE STORY | Buddhist story |

By Words of Wisdom

JAMBUDIPA
in
Klassiek EWIG EN VERHEERLIK VRIENDELIK WELDELIK DEELNEMEND Afrikaans– Klassieke Afrikaans

“DIE GESKENK VAN DHAMMA UITSTEK ALLE ANDER GESKENKE”
— Die Here EWIGE EN VERHEERLIKE VRIENDELIKE GOEDWILLENDE DEELWYSE EEN Boeddha

GESKIEDENIS TYDLYN

Ons WAS in Ewige, Verheerlikte, Vriendelike, Welwillende, Deernisvolle JAMBUDIPA.

Ons IS in Ewige, Verheerlikte, Vriendelike, Welwillende, Deernisvolle JAMBUDIPA.

Ons gaan voort om in Ewige, Verheerlikte, Vriendelike, Welwillende, Deernisvolle JAMBUDIPA te wees.

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“‘n Birmaanse kaart van die wêreld” wat Jambudipa of die “Rose Apple Island” wys wat die tuiste van alle mense is. In die Boeddhistiese, Hindoe- en Jain-kosmologie is Jambudipa of Zambudipa in Birmaans die suidelike van vier kontinente. Die ander is nie toeganklik vir mense nie. Mount Meru staan ​​in die middel van al vier. Ons s’n het ‘n reuse-roosappelboom sowel as groot berge aan die bokant en klein eilandjies in die buiteland. Dit het ook duisende stede (pura) en word gewoonlik deur ‘n chakkavatti (sekyawaddi in Birmaans) regeer. Hierdie kaart is weergegee in Sir RC Temples “Thirty Seven Nats” wat in Londen 1906 gepubliseer is.

7 117 tale word vandag gepraat.

Daardie getal is voortdurend aan die verander, want ons leer meer oor die
wêreld se tale elke dag. En verder, die tale self
is in vloed.

Hulle is lewendig en dinamies, gepraat deur gemeenskappe wie se lewens is
gevorm deur ons vinnig veranderende wêreld.

Dit is ‘n brose tyd: Ongeveer 0%
van tale word nou bedreig, dikwels met minder as 1 000 sprekers
oorblywende.

Intussen is net 23 tale verantwoordelik vir meer as die helfte van die wêreld se bevolking.volgens https://gulfnews.com/…/census-more-than-19500-languages…

Wanneer ‘n pasgebore baba afgesonder gehou word sonder dat iemand met die baba kommunikeer, sal dit na ‘n paar dae ‘n menslike natuurlike (Prakrit) taal praat wat bekend staan ​​as Klassiek EWIG & VERHEERLIK VRIENDELIK BENEVOLENT MEDEDELING Magahi Magadhi/Klassiek EWIG & VERHEERLIK VRIENDELIK BENEVOLENT MEDELYKLIK Chandaso /Magadhi Prakrit,Klassieke EWIGE & VERHEERLIKE VRIENDELIK GENEESMIDDELLIKE MEDEDELING Hela Basa (Hela-taal), Klassieke EWIGE & VERHEERLIKE VRIENDELIK GEWELDIG GENOOI Pāḷi wat dieselfde is. EWIGE EN VERHEERLIKE VRIENDELIKE BAIE LIEFDELIKE EEN Boeddha het gepraat in
EWIGE & VERHEERLIKE VRIENDELIKE GOEDLIKE DEELNEMENDE Magadhi. Al die 7 139 tale en dialekte is ver van die Klassieke EWIGE & VERHEERLIKE VRIENDELIKE GEWELDIG MEDELYKENDE Magahi Magadhi wat in Karnataka ontstaan ​​het.

Daarom is almal van hulle Klassiek EWIG & VERHEERLIK VRIENDLIK GOEDLIKE MEDELYKEND van aard (Prakrit) van mense, net soos alle ander lewende spesies hul eie natuurlike
tale vir kommunikasie.
138 tale word vertaal deur

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Oorsprong

Tydens die Britse bewind van ewige, verheerlikte, vriendelike, welwillende, deernisvolle Jambudipa Prabuddha Bharat
🇮🇳 , die mense wat Kannada-taal gepraat het, was oor verskillende provinsies versprei. Onder die invloed van verskillende tale in daardie provinsies, het die uitspraak en grammatika van Kannada-taal tussen provinsies begin verskil. Dit het gelei tot ‘n gaping in kommunikasie tussen die mense in hierdie provinsies, hoewel hulle dieselfde taal van Kannada gepraat het.

Mokshagundam Vishweshwaraiah, wat die Diwan van die Mysore Koninkryk was, het die behoefte gevoel om die Kannada-taal en letterkunde te bewaar en te bevorder. In hierdie rigting het hy die Mysore Ekonomiese Konferensie begin en ‘n studiekring geskep onder die verantwoordelikheid van H. V. Nanjundaiah. ‘n Subkomitee wat onder die studiekring gevorm is, het met vyf verskillende onderwerpe vorendag gekom waaroor voorstelle uitgenooi is:

Om met idees vorendag te kom om eenheid en samewerking te bevorder onder Kannada-sprekers wat oor verskillende streke versprei is.

Om vorendag te kom met voorstelle vir ‘n gemeenskaplike geskrewe Kannada wat oor verskillende streke gediversifiseer het
Om te verseker dat studente wat Kannada-taal leer, ‘n algemene handboek gebruik.

Om die algemene kennis onder die Kannadasprekende bevolking te verbeter deur toepaslike boeke te publiseer.

Om met gepaste Kannada-vertalings vorendag te kom vir woorde wat in ander tale gebruik word, veral die wetenskaplike woorde.

Die subkomitee het goeie reaksies van die publiek ontvang en het besluit om ‘n konferensie in Bangalore op 3 Mei 1915 te reël om op hierdie voorstelle te reageer. Die konferensie is op die terrein van die Hoërskool Goewerment gehou en is deur littérateurs, koerantredakteurs en ander hooggeplaastes uit verskillende streke bygewoon. Die konferensie het met ‘n voorstel vorendag gekom om die Karnataka Sahitya Parishat te skep met ‘n mandaat om Kannada-taal en letterkunde te bewaar en te bevorder. H. V. Nanjundaiah is eenparig verkies om die President van die Parishat te wees.

Afgesien van die Mysore-provinsie, is die Karnataka Sahitya Parishat gelyktydig in die Madras, Mumbai, Hyderabad en Kodagu provinsies begin.

Bekende aanhalings wat die woord oorsprong bevat:

“Elke struktuur en instelling hier was so primitief dat jy dit dadelik na sy bron kon verwys; maar ons geboue suggereer gewoonlik nie hul oorsprong of hul doel nie.”
—Henry David Thoreau (1817–1862)

“Die oorsprong van storms is nie in wolke nie,
ons weerlig slaan as die aarde styg,
oorloop gratis outentieke krag:
dood John Brown se lyk wat uit ‘n tonnel stap
om die gepantserde en geslote verstand te breek.”
—Muriel Rukeyser (1913–1980)

“Die werklike is dus dit wat vroeër of later inligting en redenasie uiteindelik tot gevolg sou hê, en wat dus onafhanklik is van die grille van my en jou. Die oorsprong van die werklikheidsopvatting toon dus dat hierdie konsepsie in wese die begrip van ‘n GEMEENSKAP behels, sonder definitiewe perke, en in staat tot ‘n definitiewe toename van kennis.”
—Charles Sanders Peirce (1839–1914)

We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA. We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA. We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.

Just 0.1% foreigners kicked out from Bene Israel 🇮🇱 etc chitpavan brahmins of Rowdy Swayam Sevaks who are number one terrorists of the world 🌎 practice hatred, anger, jealousy, delusion, stupidity which are defilement of the mind requiring mental treatment at mental asylums. They spread through some non chitpavan brahmin own mother’s flesh eaters for money and power by tampering the fraud EVMs through Free For All Mad 😡 😠 murderer of democratic institutions following hindutva manufactured by bulbul pilot vinay dhamodar savarkar a chitpavan brahmin like godse.

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11/27/22
Lesson 4630 Mon 28 Nov 2022 DO GOOD PURIFY MIND Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐 🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss “THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS” — The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha HISTORY TIMELINE Jambudipa in 34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman, 90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical မြန်မာ (ဗမာ), 13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-ধ্ৰুপদী অসমীয়া 18) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-ক্লাসিক্যাল বাংলা,18) ধ্রুপদী বাংলা-ক্লাস 25) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Simplified)-古典中文(简体), 26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-古典中文(繁體), 47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-ક્લાસિકલ ગુજરાતી, 62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, 60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-古典的なイタリア語, 83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-ക്ലാസിക്കൽ മലയാളം, 86) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Marathi-क्लासिकल माओरी, 91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-शास्त्रीय म्यांमार (बर्मा), 93) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Odia (Oriya) 99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit छ्लस्सिचल् षन्स्क्रित् 110) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sindhi, 120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- క్లాసికల్ తెలుగు, 123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก, 130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- کلاسیکی اردو
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 5:11 pm

Lesson 4630 Mon 28 Nov 2022

DO GOOD PURIFY MIND Free Online Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa
grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥒 🌽 🌳 🍊 🥥 🌵 🍈 🌰🫐 🍐 🫒Plants 🌱in pots 🪴 To live like free birds 🦅 for Hunger on Good Earth 🌍 & SPACE along with Meditative Mindful Swimming 🏊‍♂️ Jambudipa Natyam to Attain Eternal Bliss

“THE GIFT OF DHAMMA EXCELS ALL OTHER GIFTS”
— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha

HISTORY TIMELINE

Jambudipa

in

34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman,

90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-ধ্ৰুপদী অসমীয়া

18) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-ক্লাসিক্যাল বাংলা,18) ধ্রুপদী বাংলা-ক্লাস

25) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Simplified)-古典中文(简体),

26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-古典中文(繁體),

47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-ક્લાસિકલ ગુજરાતી,

62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-古典的なイタリア語,

83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-ക്ലാസിക്കൽ മലയാളം,

86) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Marathi-क्लासिकल माओरी,

91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-शास्त्रीय म्यांमार (बर्मा),

93) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Odia (Oriya)

99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit छ्लस्सिचल् षन्स्क्रित्

110) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sindhi,

120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- క్లాసికల్ తెలుగు,

123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,

130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- کلاسیکی اردو

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“A Burmese Map of the World” showing Jambudipa or the “Rose Apple Island” which is home to all human-kind. In Buddhist, Hindu, & Jain cosmology Jambudipa or Zambudipa in Burmese is the southern of four continents. The others are not accessible to human beings. Mount Meru stands at the centre of all four. Our’s has a giant rose apple tree as well as big mountains at the top and little islands offshore. It also has thousands of cities (pura) & is normally ruled by a chakkavatti (sekyawaddi in Burmese)This map was reproduced in Sir RC Temples “Thirty Seven Nats” published in London 1906.

7,117 languages are spoken today.

That number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.

They’re living & dynamic,spoken by communities whose lives are
shaped by our rapidly changing world.

This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining.

Meanwhile, just 23 languages account for more than half the world’s population.according to https://gulfnews.com/…/census-more-than-19500-languages…

When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak an human natural (Prakrit) language known as Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi which are the same. ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha spoke in
ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi. All the 7,139 languages & dialects are off shoot of Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi which is originated in Karnataka.Karnataka Forest Department & HOPCOMS ardently grow vegetables & fruit bearing trees hence called JAMBUDIPA.

Hence all of them are Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other living speices have their own natural
languages for communication.
138 languages are translated by

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

Origin

During the British rule of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Prabuddha Bharat
🇮🇳 , the people who spoke Kannada language were spread across different provinces. Coming under the influence of different languages in those provinces, the pronunciation and grammar of Kannada language started to differ across provinces. This led to a gap in communication across the people in these provinces though they spoke the same language of Kannada.

Mokshagundam Vishweshwaraiah, who was the Diwan of the Mysore Kingdom felt the need to conserve and promote the Kannada language and literature. In this direction, he started the Mysore Economic Conference and created a study circle under the responsibility of H. V. Nanjundaiah. A sub-committee formed under the study circle came up with five different topics on which suggestions were invited:

To come up with ideas to promote unity and co-operation among Kannada speakers spread across different regions.

To come up with suggestions for a common written Kannada which had diversified across different regions
To ensure that students learning Kannada language use a common text book.

To improve the general knowledge among the Kannada speaking population by publishing appropriate books.

To come up with appropriate Kannada translations for words used in other languages, especially the scientific words.

The sub-committee received good responses from the public and it decided to organise a conference in Bangalore on 3 May 1915 to act upon these suggestions. The conference was held on the grounds of the Government High School and was attended by littérateurs, newspaper editors and other dignitaries from different regions. The conference came up with a proposal to create the Karnataka Sahitya Parishat with a mandate to conserve and promote Kannada language and literature. H. V. Nanjundaiah was unanimously elected to be the President of the Parishat.

Apart from the Mysore province, the Karnataka Sahitya Parishat was simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu provinces.

Famous quotes containing the word origin:

“Each structure and institution here was so primitive that you could at once refer it to its source; but our buildings commonly suggest neither their origin nor their purpose.”
—Henry David Thoreau (1817–1862)

“The origin of storms is not in clouds,
our lightning strikes when the earth rises,
spillways free authentic power:
dead John Brown’s body walking from a tunnel
to break the armored and concluded mind.”
—Muriel Rukeyser (1913–1980)

“The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you. Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.”
—Charles Sanders Peirce (1839–1914)

90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

“တရားလက်ဆောင်သည် အခြားလက်ဆောင်အားလုံးထက် ထူးကဲသည်”
- ထာဝစဉ် ချစ်ခင်ကြင်နာတတ်သော မြတ်စွာဘုရားရှင် ဘုန်းတော်ထင်ရှားစေသော၊

သမိုင်းအချိန်ဇယား

ဂျမ္ဗုဒီပါ

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“ကမ္ဘာ့မြန်မာ့မြေပုံတစ်ခု” Jambudipa သို့မဟုတ် “နှင်းဆီပန်းသီးကျွန်း” ကိုပြသထားသည့် လူသားမျိုးနွယ်အားလုံး၏ နေထိုင်ရာဖြစ်သည်။ ဗုဒ္ဓဘာသာ၊ ဟိန္ဒူနှင့် ဂျိန်းစကြာဝဠာဗေဒတွင် မြန်မာလို Jambudipa သို့မဟုတ် Zambudipa သည် တိုက်ကြီးလေးခု၏ တောင်ပိုင်းဖြစ်သည်။ အခြားအရာများသည် လူသားများထံသို့ မရောက်ရှိနိုင်ပါ။ မေရူတောင်သည် လေးခုလုံး၏ အလယ်ဗဟိုတွင် တည်ရှိသည်။ ကျွန်ုပ်တို့၏ ကမ်းလွန်ပင်လယ်ပြင်တွင် ကြီးမားသော နှင်းဆီပန်းပင်ကြီးတစ်ပင်နှင့် ကျွန်းငယ်များထိပ်တွင် တောင်ကြီးများရှိသည်။ ၎င်းတွင် ထောင်ပေါင်းများစွာသော မြို့များ (ပူရာ) ရှိပြီး ပုံမှန်အားဖြင့် မြန်မာဘာသာဖြင့် chakkavatti (sekyawaddi) ဖြင့် အုပ်ချုပ်သည်) ဤမြေပုံကို Sir RC Temples “Thirty Seven Nats” London 1906 တွင်ထုတ်ဝေသော Sir RC Temples တွင် ပြန်လည်ထုတ်လုပ်ထားပါသည်။

ယနေ့တွင် ဘာသာစကားပေါင်း 7,117 ကို ပြောဆိုကြသည်။

ကျွန်ုပ်တို့သည် ၎င်းအကြောင်းပိုမိုလေ့လာနေသောကြောင့် ထိုနံပါတ်သည် အဆက်မပြတ်စီးဆင်းနေပါသည်။
ကမ္ဘာ့ဘာသာစကားများနေ့စဉ်။ အဲဒါအပြင် ဘာသာစကားတွေက သူတို့ဘာသာသူတို့
flux တွင်ရှိနေသည်။

၎င်းတို့သည် အသက်မွေးဝမ်းကြောင်းပြုသော အသိုင်းအဝိုင်းများမှ ပြောဆိုကြပြီး သွက်လက်တက်ကြွကြသည်။
ကျွန်ုပ်တို့၏ လျင်မြန်စွာ ပြောင်းလဲနေသော ကမ္ဘာကြီးကို ပုံဖော်ထားသည်။

ဤအချိန်သည် ပျက်စီးလွယ်သောအချိန်ဖြစ်သည်- အကြမ်းအားဖြင့် 0%
ဘာသာစကားများ မကြာခဏ ပျောက်ကွယ်လုနီးပါးဖြစ်နေပြီဖြစ်ပြီး စပီကာ ၁၀၀၀ အောက်သာရှိသည်။
ကျန်

https://gulfnews.com/…/census-more-than-19500-languages ​​အရ ကမ္ဘာ့လူဦးရေ ထက်ဝက်ကျော်အတွက် ဘာသာစကား ၂၃ မျိုးသာရှိသည်။

မွေးကင်းစကလေးငယ်ကို မည်သူနှင့်မျှ မဆက်သွယ်ဘဲ သီးခြားခွဲထားသည့်အခါ ရက်အနည်းငယ်အကြာတွင် ဂန္ထဝင် ထာဝရ (Prakrit) ဘာသာစကားဟု သိကြသည့် လူ့သဘာဝနှင့် ဖော်ရွေသော ကြင်နာသနားတတ်သော မာဂါဟိ မာဂဒိ/ ဂန္တဝင် ထာဝရနှင့် ဂုဏ်ကျက်သရေရှိသော သူငယ်ချင်း ကြင်နာတတ်သော ချန်ဒါဆိုစီနီ ဘာသာစကား /Magadhi Prakrit၊ Classical EternAL & ချီးမြှောက်ခံရသော ချစ်ခင်ကြင်နာတတ်သော Hela Basa (Hela Language)၊ Classical EternAL & Friendly Friendly Friendly Friendly ချီးမွမ်းခံရသော ကြင်နာသနားတတ်သော Pāḷi သည် တူညီပါသည်။ မြတ်စွာဘုရားရှင်သည် မြတ်စွာဘုရား၌ ဟောကြားတော်မူခဲ့သော ချစ်ခင်ကြင်နာတတ်သော ကရုဏာတရားဖြင့် ထာဝစဉ်ဂုဏ်တင်တော်မူသည်
ထာ၀ရဖော်ရွေသော ကြင်နာသနားတတ်သော မဂ္ဂဒိ။ ဘာသာစကား နှင့် ဒေသိယ 7,139 လုံးသည် ဂန္ထဝင် ထာဝရ နှင့် ဂုဏ်ကျက်သရေ ရှိသော ချစ်ခင် ကြင်နာတတ်သော Magahi Magadhi ၏ အရင်းခံ ဖြစ်ပြီး Karnataka မှ အစပြု၍ Karnataka သစ်တော ဌာန နှင့် HOPCOMS မှ JAMBUDIPA ဟုခေါ်သော ဟင်းသီးဟင်းရွက် နှင့် သီးပင်များ ကို အပြင်းအထန် စိုက်ပျိုးပါသည်။

ထို့ကြောင့် ၎င်းတို့အားလုံးသည် ရှေးရိုးအစဉ်အဆက် ဘုန်းထင်ရှားပြီး လူသားများ၏ သဘာဝ (Prakrit) ၌ ဖော်ရွေသော ကြင်နာသနားတတ်သော သတ္တဝါများဖြစ်ကြသည်၊ အခြားသော သက်ရှိမျိုးစိတ်များကဲ့သို့ပင်၊ အခြားသော သက်ရှိမျိုးစိတ်များမှာလည်း ၎င်းတို့၏ သဘာဝအတိုင်း ရှိကြသည်၊
ဆက်သွယ်ရေးအတွက် ဘာသာစကားများ။
ဘာသာပေါင်း ၁၃၈ မျိုးဖြင့် ဘာသာပြန်ပါသည်။

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https://www.liquisearch.com/kannada_sahitya_parishat/origin

မူလ

ထာဝရ၊ ဂုဏ်ကျက်သရေ၊ ဖော်ရွေသော၊ သနားကြင်နာတတ်သော Jambudipa Prabuddha Bharat သည် အင်္ဂလိပ်တို့၏ အုပ်စိုးစဉ်ကာလ၊
🇮🇳 ကန်နာဒါဘာသာစကားပြောသောသူများသည် မတူညီသောပြည်နယ်များတွင် ပြန့်နှံ့နေပါသည်။ ထိုပြည်နယ်များတွင် မတူညီသောဘာသာစကားများ၏ လွှမ်းမိုးမှုအောက်တွင် ရှိလာသောကြောင့် ကန်နာဒါဘာသာစကား၏ အသံထွက်နှင့် သဒ္ဒါသည် ပြည်နယ်များတစ်လျှောက်တွင် ကွဲပြားလာသည်။ ယင်းကြောင့် ၎င်းတို့သည် ကန်နာဒါဘာသာစကားတစ်မျိုးတည်း ပြောဆိုသော်လည်း အဆိုပါပြည်နယ်များရှိ လူများအကြား ဆက်သွယ်ရေးကွာဟမှုဖြစ်စေခဲ့သည်။

Mysore Kingdom ၏ Diwan ဖြစ်သည့် Mokshagundam Vishweshwaraiah သည် ကန်နာဒါဘာသာစကားနှင့် စာပေကို ထိန်းသိမ်းမြှင့်တင်ရန် လိုအပ်ကြောင်း ခံစားခဲ့ရသည်။ ဤလမ်းညွှန်ချက်တွင် သူသည် Mysore စီးပွားရေးညီလာခံကို စတင်ခဲ့ပြီး H. V. Nanjundaiah ၏ တာဝန်အောက်တွင် လေ့လာရေးစက်ဝိုင်းတစ်ခုကို ဖန်တီးခဲ့သည်။ လေ့လာရေးစက်ဝိုင်းအောက်တွင် ဖွဲ့စည်းထားသော ဆပ်ကော်မတီသည် အကြံပြုချက်များအား ဖိတ်ကြားထားသည့် ခေါင်းစဉ်ငါးခုဖြင့် ရောက်ရှိလာသည်-

မတူညီသောဒေသများအနှံ့ပျံ့နှံ့နေသော ကန်နာဒါစပီကာများအကြား စည်းလုံးညီညွတ်မှုနှင့် ပူးပေါင်းဆောင်ရွက်မှုကို မြှင့်တင်ရန် အကြံဥာဏ်များ ထွက်ပေါ်လာစေရန်။

မတူညီသောဒေသများတစ်လျှောက် ကွဲပြားသော ဘုံရေးသားထားသော ကန်နာဒါတစ်ခုအတွက် အကြံပြုချက်ရယူရန်
ကန်နာဒါဘာသာစကားကို သင်ယူနေသော ကျောင်းသားများသည် ဘုံစာသားစာအုပ်ကို အသုံးပြုကြောင်း သေချာစေရန်။

သင့်လျော်သောစာအုပ်များထုတ်ဝေခြင်းဖြင့် ကန်နာဒါဘာသာစကားပြောသောလူဦးရေအကြား အထွေထွေဗဟုသုတတိုးတက်စေရန်။

အထူးသဖြင့် သိပ္ပံဆိုင်ရာ စကားလုံးများအတွက် အခြားဘာသာစကားများတွင် အသုံးပြုသည့် စကားလုံးများအတွက် သင့်လျော်သော ကန်နာဒါဘာသာပြန်များ ပေါ်ပေါက်လာစေရန်။

ဆပ်ကော်မတီသည် လူထုထံမှ ကောင်းမွန်သော တုံ့ပြန်မှုများကို ရရှိခဲ့ပြီး အဆိုပါ အကြံပြုချက်များကို ဆောင်ရွက်ရန် ၁၉၁၅ ခုနှစ် မေလ ၃ ရက်နေ့တွင် ဘန်ဂလိုတွင် ညီလာခံတစ်ရပ် ကျင်းပရန် ဆုံးဖြတ်ခဲ့သည်။ ဆွေးနွေးပွဲကို အစိုးရအထက်တန်းကျောင်း ကွင်းမှာ ကျင်းပခဲ့ပြီး ဒေသအသီးသီးက စာပေဆရာတွေ၊ သတင်းစာ အယ်ဒီတာတွေနဲ့ တခြား ဂုဏ်သရေရှိ ပုဂ္ဂိုလ်တွေ တက်ရောက်ခဲ့ကြပါတယ်။ ကန်နာဒါဘာသာစကားနှင့် စာပေကို ထိန်းသိမ်းမြှင့်တင်ရန်နှင့် မြှင့်တင်ရန် လုပ်ပိုင်ခွင့်ဖြင့် Karnataka Sahitya Parishat ကို ဖန်တီးရန် ညီလာခံတွင် အဆိုပြုခဲ့သည်။ H. V. Nanjundaiah အား Parishat ၏ သမ္မတအဖြစ် တညီတညွတ်တည်း ရွေးချယ်တင်မြှောက်ခဲ့သည်။

Mysore ပြည်နယ်အပြင် Karnataka Sahitya Parishat ကို Madras၊ Mumbai၊ Hyderabad နှင့် Kodagu ပြည်နယ်များတွင် တစ်ပြိုင်နက် စတင်ခဲ့သည်။

စကားလုံးဇာစ်မြစ်ပါရှိသော နာမည်ကြီးကိုးကားချက်များ

“ဒီမှာရှိတဲ့ ဖွဲ့စည်းပုံနဲ့ အဖွဲ့အစည်းတစ်ခုစီဟာ မူလက အရမ်းအခြေခံကျတဲ့အတွက် အဲဒါကို သူ့ရဲ့ရင်းမြစ်ကို တစ်ချက်ချင်း ရည်ညွှန်းနိုင်ပါတယ်။ သို့သော် ကျွန်ုပ်တို့၏ အဆောက်အအုံများသည် ၎င်းတို့၏ မူလအစ သို့မဟုတ် ၎င်းတို့၏ရည်ရွယ်ချက်ကို ယေဘုယျအားဖြင့် မဖော်ပြပေ။”
— Henry David Thoreau (1817–1862)

“မုန်တိုင်းတွေရဲ့ မူလအစက တိမ်တွေ မဟုတ်ဘူး၊
မြေကြီးထလာတဲ့အခါ ငါတို့ရဲ့လျှပ်စီးတွေက
spillways အခမဲ့ စစ်မှန်သော ပါဝါ-
သေဆုံးသွားသော John Brown ၏အလောင်းသည် ဥမင်လိုဏ်ခေါင်းတစ်ခုမှ လမ်းလျှောက်လာခြင်းဖြစ်သည်။
သံချပ်ကာတွေကို ချိုးဖျက်ပြီး နိဂုံးချုပ်ဖို့ စိတ်ကူးထားတယ်။”
— Muriel Rukeyser (1913–1980)

“ဒါဆို တကယ့်အစစ်အမှန်က မကြာခင် ဒါမှမဟုတ် နောက်ပိုင်းမှာ သတင်းအချက်အလက်နဲ့ ကျိုးကြောင်းဆင်ခြင်မှုတွေက နောက်ဆုံးမှာ ဖြစ်ပေါ်လာမှာဖြစ်ပြီး အဲဒါက ငါနဲ့ မင်းရဲ့ ကွဲပြားမှုတွေနဲ့ ကင်းကွာနေတာပါပဲ။ ထို့ကြောင့်၊ ဤအယူအဆသည် အခြေခံအားဖြင့် အကန့်အသတ်မရှိသော အသိုင်းအဝိုင်းတစ်ခု၏ သဘောတရားတွင် ပါဝင်နေပြီး တိကျသေချာသော အသိပညာတိုးပွားမှုကို ပေးနိုင်ကြောင်း သဘောတရား၏ မူလဇစ်မြစ်ကို ပြသသည်။”
— Charles Sanders Peirce (1839–1914)

62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

“ಧಮ್ಮದ ಉಡುಗೊರೆಯು ಇತರ ಎಲ್ಲಾ ಉಡುಗೊರೆಗಳನ್ನು ಮೀರಿಸುತ್ತದೆ”
- ಭಗವಂತ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಉಪಕಾರ ಕರುಣಾಮಯಿ ಒಬ್ಬ ಬುದ್ಧ

ಇತಿಹಾಸ ಟೈಮ್‌ಲೈನ್

ಜಂಬೂದೀಪ

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“ಎ ಬರ್ಮೀಸ್ ಮ್ಯಾಪ್ ಆಫ್ ದಿ ವರ್ಲ್ಡ್” ಜಂಬೂದೀಪ ಅಥವಾ “ರೋಸ್ ಆಪಲ್ ಐಲ್ಯಾಂಡ್” ಅನ್ನು ತೋರಿಸುತ್ತದೆ, ಇದು ಎಲ್ಲಾ ಮಾನವ-ಪ್ರಕಾರದ ನೆಲೆಯಾಗಿದೆ. ಬೌದ್ಧ, ಹಿಂದೂ ಮತ್ತು ಜೈನ ವಿಶ್ವವಿಜ್ಞಾನದಲ್ಲಿ ಜಂಬೂದೀಪ ಅಥವಾ ಬರ್ಮೀಸ್‌ನಲ್ಲಿ ಜಾಂಬುದೀಪ ನಾಲ್ಕು ಖಂಡಗಳ ದಕ್ಷಿಣದಲ್ಲಿದೆ. ಉಳಿದವುಗಳು ಮನುಷ್ಯರಿಗೆ ಪ್ರವೇಶಿಸಲಾಗುವುದಿಲ್ಲ. ಮೇರು ಪರ್ವತವು ನಾಲ್ಕಕ್ಕೂ ಮಧ್ಯದಲ್ಲಿ ನಿಂತಿದೆ. ನಮ್ಮದು ದೈತ್ಯ ಗುಲಾಬಿ ಸೇಬಿನ ಮರ ಮತ್ತು ಮೇಲ್ಭಾಗದಲ್ಲಿ ದೊಡ್ಡ ಪರ್ವತಗಳು ಮತ್ತು ಕಡಲಾಚೆಯ ಸಣ್ಣ ದ್ವೀಪಗಳನ್ನು ಹೊಂದಿದೆ. ಇದು ಸಾವಿರಾರು ನಗರಗಳನ್ನು ಹೊಂದಿದೆ (ಪುರ) ಮತ್ತು ಇದನ್ನು ಸಾಮಾನ್ಯವಾಗಿ ಚಕ್ಕವಟ್ಟಿ (ಬರ್ಮೀಸ್‌ನಲ್ಲಿ ಸೆಕ್ಯವಾಡ್ಡಿ) ಆಳುತ್ತದೆ, ಈ ನಕ್ಷೆಯನ್ನು ಲಂಡನ್ 1906 ರಲ್ಲಿ ಪ್ರಕಟಿಸಲಾದ ಸರ್ ಆರ್‌ಸಿ ಟೆಂಪಲ್ಸ್ “ಮೂವತ್ತೇಳು ನಾಟ್ಸ್” ನಲ್ಲಿ ಪುನರುತ್ಪಾದಿಸಲಾಗಿದೆ.

ಇಂದು 7,117 ಭಾಷೆಗಳನ್ನು ಮಾತನಾಡುತ್ತಾರೆ.

ಆ ಸಂಖ್ಯೆಯು ನಿರಂತರವಾಗಿ ಫ್ಲಕ್ಸ್‌ನಲ್ಲಿದೆ, ಏಕೆಂದರೆ ನಾವು ಇದರ ಬಗ್ಗೆ ಇನ್ನಷ್ಟು ಕಲಿಯುತ್ತಿದ್ದೇವೆ
ಪ್ರತಿದಿನ ಪ್ರಪಂಚದ ಭಾಷೆಗಳು. ಮತ್ತು ಅದಕ್ಕೂ ಮೀರಿ, ಭಾಷೆಗಳು ಸ್ವತಃ
ಫ್ಲಕ್ಸ್ ನಲ್ಲಿವೆ.

ಅವರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ ಮತ್ತು ಕ್ರಿಯಾತ್ಮಕರಾಗಿದ್ದಾರೆ, ಅವರ ಜೀವನವನ್ನು ಹೊಂದಿರುವ ಸಮುದಾಯಗಳಿಂದ ಮಾತನಾಡುತ್ತಾರೆ
ನಮ್ಮ ವೇಗವಾಗಿ ಬದಲಾಗುತ್ತಿರುವ ಪ್ರಪಂಚದಿಂದ ರೂಪುಗೊಂಡಿದೆ.

ಇದು ದುರ್ಬಲ ಸಮಯ: ಸರಿಸುಮಾರು 0%
1,000 ಕ್ಕಿಂತ ಕಡಿಮೆ ಮಾತನಾಡುವ ಭಾಷೆಗಳು ಈಗ ಅಳಿವಿನಂಚಿನಲ್ಲಿವೆ
ಉಳಿದ.

ಏತನ್ಮಧ್ಯೆ, ಕೇವಲ 23 ಭಾಷೆಗಳು ಪ್ರಪಂಚದ ಅರ್ಧಕ್ಕಿಂತ ಹೆಚ್ಚು ಜನಸಂಖ್ಯೆಯನ್ನು ಹೊಂದಿವೆ. https://gulfnews.com/…/census-more-than-19500-languages…

ಈಗಷ್ಟೇ ಜನಿಸಿದ ಮಗುವನ್ನು ಮಗುವಿನೊಂದಿಗೆ ಯಾರೂ ಸಂವಹನ ಮಾಡದೆ ಪ್ರತ್ಯೇಕವಾಗಿ ಇರಿಸಿದಾಗ, ಕೆಲವು ದಿನಗಳ ನಂತರ ಅದು ಮಾನವ ಸಹಜ (ಪ್ರಾಕೃತ) ಭಾಷೆಯನ್ನು ಮಾತನಾಡುತ್ತದೆ, ಇದನ್ನು ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಸಹಾನುಭೂತಿಯುಳ್ಳ ಮಗಾಹಿ ಮಾಗಧಿ / ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಭಾಷೆ /ಮಾಗಧಿ ಪ್ರಾಕೃತ, ಶಾಸ್ತ್ರೀಯ ಸನಾತನ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸೌಹಾರ್ದ ಕರುಣಾಮಯಿ ಹೇಲ ಬಾಸ (ಹೆಳ ಭಾಷೆ), ಶಾಸ್ತ್ರೀಯ ಸನಾತನ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಕರುಣಾಮಯಿ ಪಾಳಿ ಒಂದೇ. ಎಟರ್ನಲ್ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಕರುಣಾಮಯಿ ಒಬ್ಬ ಬುದ್ಧನು ಮಾತನಾಡಿದರು
ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಉಪಕಾರ ಕರುಣಾಮಯಿ ಮಾಗಧಿ. ಎಲ್ಲಾ 7,139 ಭಾಷೆಗಳು ಮತ್ತು ಉಪಭಾಷೆಗಳು ಕರ್ನಾಟಕದಲ್ಲಿ ಹುಟ್ಟಿಕೊಂಡ ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸೌಹಾರ್ದ ಕರುಣಾಮಯಿ ಮಗಾಹಿ ಮಾಗಧಿಯ ಚಿತ್ರೀಕರಣದಿಂದ ಹೊರಗಿದೆ.

ಆದ್ದರಿಂದ ಅವೆಲ್ಲವೂ ಕ್ಲಾಸಿಕಲ್ ಎಟರ್ನಲ್ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಕರುಣಾಮಯಿ ಸ್ವಭಾವದ (ಪ್ರಾಕೃತ) ಮಾನವ ಜೀವಿಗಳು, ಇತರ ಎಲ್ಲಾ ಜೀವಿಗಳು ತಮ್ಮದೇ ಆದ ನೈಸರ್ಗಿಕತೆಯನ್ನು ಹೊಂದಿರುವಂತೆಯೇ
ಸಂವಹನಕ್ಕಾಗಿ ಭಾಷೆಗಳು.
138 ಭಾಷೆಗಳನ್ನು ಅನುವಾದಿಸಲಾಗಿದೆ

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ಮೂಲ

ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯಿ ಜಂಬೂದೀಪ ಪ್ರಬುದ್ಧ ಭಾರತ ಬ್ರಿಟಿಷರ ಆಳ್ವಿಕೆಯಲ್ಲಿ
🇮🇳 , ಕನ್ನಡ ಭಾಷೆಯನ್ನು ಮಾತನಾಡುವ ಜನರು ವಿವಿಧ ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ಹರಡಿದ್ದರು. ಆ ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ವಿವಿಧ ಭಾಷೆಗಳ ಪ್ರಭಾವಕ್ಕೆ ಒಳಗಾದ ನಂತರ, ಕನ್ನಡ ಭಾಷೆಯ ಉಚ್ಚಾರಣೆ ಮತ್ತು ವ್ಯಾಕರಣವು ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ಭಿನ್ನವಾಗತೊಡಗಿತು. ಇದು ಕನ್ನಡದ ಒಂದೇ ಭಾಷೆಯನ್ನು ಮಾತನಾಡುತ್ತಿದ್ದರೂ ಈ ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿನ ಜನರಲ್ಲಿ ಸಂವಹನದಲ್ಲಿ ಅಂತರವನ್ನು ಉಂಟುಮಾಡಿತು.

ಮೈಸೂರು ಸಾಮ್ರಾಜ್ಯದ ದಿವಾನರಾಗಿದ್ದ ಮೋಕ್ಷಗುಂಡಂ ವಿಶ್ವೇಶ್ವರಯ್ಯನವರು ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಸಾಹಿತ್ಯವನ್ನು ಉಳಿಸಿ ಬೆಳೆಸುವ ಅಗತ್ಯವನ್ನು ಹೊಂದಿದ್ದರು. ಈ ದಿಸೆಯಲ್ಲಿ ಮೈಸೂರು ಆರ್ಥಿಕ ಸಮ್ಮೇಳನ ಆರಂಭಿಸಿ ಎಚ್.ವಿ.ನಂಜುಂಡಯ್ಯ ಅವರ ಜವಾಬ್ದಾರಿಯಲ್ಲಿ ಸ್ಟಡಿ ಸರ್ಕಲ್ ರಚಿಸಿದರು. ಅಧ್ಯಯನ ವಲಯದ ಅಡಿಯಲ್ಲಿ ರಚಿಸಲಾದ ಉಪಸಮಿತಿಯು ಐದು ವಿಭಿನ್ನ ವಿಷಯಗಳೊಂದಿಗೆ ಸಲಹೆಗಳನ್ನು ಆಹ್ವಾನಿಸಿದೆ:

ವಿವಿಧ ಪ್ರದೇಶಗಳಲ್ಲಿ ಹರಡಿರುವ ಕನ್ನಡ ಭಾಷಿಕರಲ್ಲಿ ಏಕತೆ ಮತ್ತು ಸಹಕಾರವನ್ನು ಉತ್ತೇಜಿಸಲು ಆಲೋಚನೆಗಳನ್ನು ರೂಪಿಸುವುದು.

ವಿವಿಧ ಪ್ರದೇಶಗಳಲ್ಲಿ ವೈವಿಧ್ಯತೆಯನ್ನು ಹೊಂದಿರುವ ಸಾಮಾನ್ಯ ಲಿಖಿತ ಕನ್ನಡಕ್ಕಾಗಿ ಸಲಹೆಗಳನ್ನು ನೀಡಲು
ಕನ್ನಡ ಭಾಷೆಯನ್ನು ಕಲಿಯುವ ವಿದ್ಯಾರ್ಥಿಗಳು ಸಾಮಾನ್ಯ ಪಠ್ಯ ಪುಸ್ತಕವನ್ನು ಬಳಸುವುದನ್ನು ಖಚಿತಪಡಿಸಿಕೊಳ್ಳಲು.

ಸೂಕ್ತ ಪುಸ್ತಕಗಳನ್ನು ಪ್ರಕಟಿಸುವ ಮೂಲಕ ಕನ್ನಡ ಮಾತನಾಡುವ ಜನರಲ್ಲಿ ಸಾಮಾನ್ಯ ಜ್ಞಾನವನ್ನು ಸುಧಾರಿಸುವುದು.

ಇತರ ಭಾಷೆಗಳಲ್ಲಿ ಬಳಸುವ ಪದಗಳಿಗೆ, ವಿಶೇಷವಾಗಿ ವೈಜ್ಞಾನಿಕ ಪದಗಳಿಗೆ ಸೂಕ್ತವಾದ ಕನ್ನಡ ಅನುವಾದಗಳನ್ನು ತರಲು.

ಉಪಸಮಿತಿಯು ಸಾರ್ವಜನಿಕರಿಂದ ಉತ್ತಮ ಪ್ರತಿಕ್ರಿಯೆಗಳನ್ನು ಪಡೆಯಿತು ಮತ್ತು ಈ ಸಲಹೆಗಳ ಮೇರೆಗೆ ಕಾರ್ಯನಿರ್ವಹಿಸಲು 3 ಮೇ 1915 ರಂದು ಬೆಂಗಳೂರಿನಲ್ಲಿ ಸಮ್ಮೇಳನವನ್ನು ಆಯೋಜಿಸಲು ನಿರ್ಧರಿಸಿತು. ಸರಕಾರಿ ಪ್ರೌಢಶಾಲೆಯ ಮೈದಾನದಲ್ಲಿ ಸಮ್ಮೇಳನ ನಡೆದಿದ್ದು, ವಿವಿಧ ಭಾಗಗಳ ಸಾಹಿತಿಗಳು, ಪತ್ರಿಕೆ ಸಂಪಾದಕರು ಹಾಗೂ ಗಣ್ಯರು ಭಾಗವಹಿಸಿದ್ದರು. ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಸಾಹಿತ್ಯವನ್ನು ಸಂರಕ್ಷಿಸುವ ಮತ್ತು ಉತ್ತೇಜಿಸುವ ಆದೇಶದೊಂದಿಗೆ ಕರ್ನಾಟಕ ಸಾಹಿತ್ಯ ಪರಿಷತ್ತು ರಚಿಸುವ ಪ್ರಸ್ತಾಪವನ್ನು ಸಮ್ಮೇಳನವು ಮಂಡಿಸಿತು. ಎಚ್.ವಿ.ನಂಜುಂಡಯ್ಯ ಅವರು ಪರಿಷತ್ತಿನ ಅಧ್ಯಕ್ಷರಾಗಿ ಅವಿರೋಧವಾಗಿ ಆಯ್ಕೆಯಾದರು.

ಮೈಸೂರು ಪ್ರಾಂತ್ಯದ ಹೊರತಾಗಿ ಮದ್ರಾಸ್, ಮುಂಬೈ, ಹೈದರಾಬಾದ್ ಮತ್ತು ಕೊಡಗು ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ಕರ್ನಾಟಕ ಸಾಹಿತ್ಯ ಪರಿಷತ್ತು ಏಕಕಾಲಕ್ಕೆ ಆರಂಭವಾಯಿತು.

ಪದದ ಮೂಲವನ್ನು ಹೊಂದಿರುವ ಪ್ರಸಿದ್ಧ ಉಲ್ಲೇಖಗಳು:

“ಇಲ್ಲಿನ ಪ್ರತಿಯೊಂದು ರಚನೆ ಮತ್ತು ಸಂಸ್ಥೆಯು ತುಂಬಾ ಪ್ರಾಚೀನವಾಗಿದ್ದು, ನೀವು ಅದನ್ನು ಅದರ ಮೂಲಕ್ಕೆ ಒಮ್ಮೆ ಉಲ್ಲೇಖಿಸಬಹುದು; ಆದರೆ ನಮ್ಮ ಕಟ್ಟಡಗಳು ಸಾಮಾನ್ಯವಾಗಿ ಅವುಗಳ ಮೂಲ ಅಥವಾ ಉದ್ದೇಶವನ್ನು ಸೂಚಿಸುವುದಿಲ್ಲ.
-ಹೆನ್ರಿ ಡೇವಿಡ್ ಥೋರೋ (1817-1862)

“ಚಂಡಮಾರುತಗಳ ಮೂಲವು ಮೋಡಗಳಲ್ಲಿಲ್ಲ,
ಭೂಮಿಯು ಏರಿದಾಗ ನಮ್ಮ ಮಿಂಚು ಬಡಿಯುತ್ತದೆ
ಸ್ಪಿಲ್ವೇಸ್ ಮುಕ್ತ ಅಧಿಕೃತ ಶಕ್ತಿ:
ಸತ್ತ ಜಾನ್ ಬ್ರೌನ್ ಅವರ ದೇಹವು ಸುರಂಗದಿಂದ ನಡೆದುಕೊಂಡು ಹೋಗುತ್ತಿದೆ
ಶಸ್ತ್ರಸಜ್ಜಿತ ಮತ್ತು ತೀರ್ಮಾನಿಸಿದ ಮನಸ್ಸನ್ನು ಮುರಿಯಲು.”
-ಮುರಿಯಲ್ ರುಕೇಸರ್ (1913-1980)

“ಹಾಗಾದರೆ, ನಿಜವೆಂದರೆ, ಬೇಗ ಅಥವಾ ನಂತರ, ಮಾಹಿತಿ ಮತ್ತು ತಾರ್ಕಿಕತೆಯು ಅಂತಿಮವಾಗಿ ಫಲಿತಾಂಶವನ್ನು ನೀಡುತ್ತದೆ ಮತ್ತು ಆದ್ದರಿಂದ ನನ್ನ ಮತ್ತು ನಿಮ್ಮ ವ್ಯತ್ಯಾಸಗಳಿಂದ ಸ್ವತಂತ್ರವಾಗಿದೆ. ಹೀಗಾಗಿ, ವಾಸ್ತವದ ಪರಿಕಲ್ಪನೆಯ ಮೂಲವು ಈ ಪರಿಕಲ್ಪನೆಯು ಮೂಲಭೂತವಾಗಿ ಒಂದು ಸಮುದಾಯದ ಕಲ್ಪನೆಯನ್ನು ಒಳಗೊಂಡಿರುತ್ತದೆ ಎಂದು ತೋರಿಸುತ್ತದೆ, ನಿರ್ದಿಷ್ಟ ಮಿತಿಗಳಿಲ್ಲದೆ ಮತ್ತು ಜ್ಞಾನದ ನಿರ್ದಿಷ್ಟ ಹೆಚ್ಚಳಕ್ಕೆ ಸಮರ್ಥವಾಗಿದೆ.
-ಚಾರ್ಲ್ಸ್ ಸ್ಯಾಂಡರ್ಸ್ ಪಿಯರ್ಸ್ (1839-1914)

“ধম্মাৰ উপহাৰ আন সকলো উপহাৰতকৈ বেছি”
— প্ৰভু চিৰন্তন আৰু মহিমামণ্ডিত বন্ধুত্বপূৰ্ণ উপকাৰী দয়ালু এক বুদ্ধ

ইতিহাসৰ সময়সূচী

জম্বুদীপা

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“এ বাৰ্মিজ মেপ অৱ দ্য ৱৰ্ল্ড” য’ত জাম্বুদিপা বা “ৰোজ এপল আইলেণ্ড” দেখুওৱা হৈছে যিটো সকলো মানৱজাতিৰ বাসস্থান। বৌদ্ধ, হিন্দু, আৰু জৈন ব্ৰহ্মাণ্ডবিজ্ঞানত বাৰ্মিজ ভাষাত জাম্বুদিপা বা জাম্বুদিপা চাৰিখন মহাদেশৰ দক্ষিণ অংশ। বাকীবোৰ মানুহৰ বাবে সুলভ নহয়। চাৰিওটাৰে মাজত মেৰু পৰ্বত থিয় হৈ আছে। আমাৰ’ৰ এটা বিশাল গোলাপ আপেল গছৰ লগতে ওপৰত ডাঙৰ ডাঙৰ পাহাৰ আৰু সাগৰৰ পাৰত সৰু সৰু দ্বীপ আছে৷ এই মানচিত্ৰখন ১৯০৬ চনত লণ্ডনত প্ৰকাশিত ছাৰ আৰ চি টেম্পলছ “থাৰ্টি চেভেন নাট”ত পুনৰুত্পাদন কৰা হৈছিল।

আজি ৭,১১৭ টা ভাষা কোৱা হয়।

সেই সংখ্যাটো অহৰহ প্ৰবাহিত হৈ থাকে, কাৰণ আমি…
বিশ্বৰ ভাষাসমূহ প্ৰতিদিনে প্ৰকাশ কৰে। আৰু তাৰ বাহিৰেও ভাষাবোৰ নিজেই
ফ্লাক্সত থাকে।

তেখেতসকলে জীৱন আৰু গতিশীল,সম্প্ৰদায়ৰ দ্বাৰা কয় যাৰ জীৱন
আমাৰ দ্ৰুতগতিত পৰিৱৰ্তিত পৃথিৱীখনে গঢ় লৈ উঠিছে।

এইটো এটা ভংগুৰ সময়: মোটামুটি ০%
ভাষাসমূহৰ সংখ্যা এতিয়া বিপন্ন হৈ পৰিছে, প্ৰায়ে ১০০০ তকৈও কম ভাষী
বাকী থকা.

ইফালে, মাত্ৰ ২৩টা ভাষাই বিশ্বৰ আধাতকৈ অধিক জনসংখ্যাৰ অংশ গ্ৰহণ কৰে। https://gulfnews.com/…/census-more-than-19500-languages…

সদ্য জন্ম হোৱা শিশু এটাক কেঁচুৱাটোৰ লগত কোনোৱে যোগাযোগ নকৰাকৈ যেতিয়া বিচ্ছিন্ন কৰি ৰখা হয়, তেতিয়া কেইদিনমানৰ পিছত ই মানুহৰ প্ৰাকৃতিক (প্ৰকৃত) ভাষা ক’ব যাক Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso ভাষা বুলি জনা যায় /মগাধি প্ৰাকৃত,ক্লাছিকেল ইটাৰ্নেল আৰু গৌৰৱময় বন্ধুত্বপূৰ্ণ উপকাৰী দয়ালু হেলা বাসা (হেলা ভাষা),ক্লাছিকেল চিৰন্তন আৰু মহিমামণ্ডিত বন্ধুত্বপূৰ্ণ উপকাৰী দয়ালু Pāḷi যিবোৰ একে। ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE এজন বুদ্ধই কথা ক’লে
চিৰন্তন আৰু মহিমামণ্ডিত বন্ধুত্বপূৰ্ণ উপকাৰী দয়ালু মগধি। 7,139 টা ভাষা আৰু উপভাষা ক্লাছিকেল ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi ৰ অফ শ্বুট যিটো কৰ্ণাটকত উৎপত্তি হৈছে।

সেয়েহে এই সকলোবোৰ মানুহৰ স্বভাৱৰ (প্ৰাকৃত) Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE, ঠিক যেনেকৈ আন সকলো জীৱিত প্ৰজাতিৰ নিজস্ব প্ৰাকৃতিক থাকে
যোগাযোগৰ বাবে ভাষা।
১৩৮ টা ভাষা অনুবাদ কৰা হৈছে

https://অনুবাদ কৰক.গুগল.কম

https://www.liquisearch.com/kannada_sahitya_parishat/উৎপত্তি

মূলত

চিৰন্তন,মহিমামণ্ডিত,বন্ধুত্বপূৰ্ণ,উপকাৰী,দয়ালু জম্বুদীপা প্ৰবুদ্ধ ভাৰতৰ ব্ৰিটিছ শাসনৰ সময়ত
🇮🇳 , কানাড়া ভাষা কোৱা লোকসকল বিভিন্ন প্ৰদেশত বিয়পি পৰিছিল। সেই প্ৰদেশসমূহৰ বিভিন্ন ভাষাৰ প্ৰভাৱত আহি কানাড়া ভাষাৰ উচ্চাৰণ আৰু ব্যাকৰণ প্ৰদেশসমূহৰ মাজত ভিন্ন হ’বলৈ ধৰিলে। ইয়াৰ ফলত এই প্ৰদেশসমূহৰ জনসাধাৰণৰ মাজত যোগাযোগৰ ব্যৱধানৰ সৃষ্টি হয় যদিও তেওঁলোকে একেটা ভাষা কানাড়া ভাষা কয়।

মহীশূৰ ৰাজ্যৰ দিৱান হিচাপে পৰিগণিত হোৱা মোক্ষগুণ্ডাম বিশ্বেশ্বৰিয়াই কানাড়া ভাষা আৰু সাহিত্যৰ সংৰক্ষণ আৰু প্ৰচাৰৰ প্ৰয়োজনীয়তা অনুভৱ কৰিছিল। এই দিশত তেওঁ মহীশূৰ অৰ্থনৈতিক সন্মিলন আৰম্ভ কৰি এইচ ভি নানজুণ্ডাইয়াৰ দায়িত্বত অধ্যয়ন চক্ৰ গঠন কৰে। অধ্যয়ন চক্ৰৰ অধীনত গঠন হোৱা এখন উপ-সমিতিই পাঁচটা ভিন্ন বিষয়ৰ কথা উলিয়াইছিল, যাৰ ওপৰত পৰামৰ্শ আমন্ত্ৰণ কৰা হৈছিল:

বিভিন্ন অঞ্চলত বিয়পি থকা কানাড়া ভাষীসকলৰ মাজত ঐক্য আৰু সহযোগিতা বৃদ্ধিৰ বাবে ধাৰণা উলিয়াবলৈ।

বিভিন্ন অঞ্চলত বৈচিত্ৰ্যপূৰ্ণ হোৱা এটা সাধাৰণ লিখিত কানাড়া ভাষাৰ বাবে পৰামৰ্শ আগবঢ়াবলৈ
কানাড়া ভাষা শিকি থকা ছাত্ৰ-ছাত্ৰীসকলে যাতে এখন সাধাৰণ পাঠ্যপুথি ব্যৱহাৰ কৰে।

উপযুক্ত গ্ৰন্থ প্ৰকাশ কৰি কানাড়াভাষী জনসাধাৰণৰ মাজত সাধাৰণ জ্ঞান উন্নত কৰা।

অন্য ভাষাত ব্যৱহৃত শব্দ বিশেষকৈ বৈজ্ঞানিক শব্দৰ বাবে উপযুক্ত কানাড়া অনুবাদৰ কথা উলিয়াবলৈ।

উপ-সমিতিখনে জনসাধাৰণৰ পৰা ভাল সঁহাৰি লাভ কৰি এই পৰামৰ্শসমূহৰ ভিত্তিত কাম কৰিবলৈ ১৯১৫ চনৰ ৩ মে’ত বাংগালুৰুত এখন সন্মিলনৰ আয়োজন কৰাৰ সিদ্ধান্ত লয়। চৰকাৰী হাইস্কুলৰ খেলপথাৰত অনুষ্ঠিত হোৱা এই সন্মিলনত বিভিন্ন অঞ্চলৰ সাহিত্যিক, বাতৰি কাকত সম্পাদক আৰু অন্যান্য বিশিষ্ট ব্যক্তিসকলে অংশগ্ৰহণ কৰে। এই সন্মিলনত কানাড়া ভাষা-সাহিত্যৰ সংৰক্ষণ আৰু প্ৰসাৰৰ দায়িত্ব লৈ কৰ্ণাটক সাহিত্য পৰিষদ গঠনৰ প্ৰস্তাৱ আহিছিল। এইচ ভি নানজুণ্ডাইয়াক সৰ্বসন্মতিক্ৰমে পৰিষদৰ সভাপতি হিচাপে নিৰ্বাচিত কৰা হয়।

মহীশূৰ প্ৰদেশৰ বাহিৰেও মাদ্ৰাজ, মুম্বাই, হায়দৰাবাদ আৰু কোদাগু প্ৰদেশত একেলগে কৰ্ণাটক সাহিত্য পৰিষদ আৰম্ভ কৰা হৈছিল।

উৎপত্তি শব্দটো থকা বিখ্যাত উক্তিসমূহ:

“ইয়াৰ প্ৰতিটো গঠন আৰু প্ৰতিষ্ঠান ইমানেই আদিম আছিল যে আপুনি ইয়াক একেলগে ইয়াৰ উৎসলৈ উল্লেখ কৰিব পাৰিছিল; কিন্তু আমাৰ অট্টালিকাবোৰে সাধাৰণতে ইহঁতৰ উৎপত্তি বা উদ্দেশ্যৰ কোনো কথাই নুবুজায়।”
—হেনৰী ডেভিদ থ’ৰ’ (১৮১৭–১৮৬২)

“ধুমুহাৰ উৎপত্তি ডাৱৰত নহয়,
পৃথিৱী ওপৰলৈ উঠিলে আমাৰ বিজুলী লাগিছে,
spillways মুক্ত প্ৰামাণিক শক্তি:
সুৰংগৰ পৰা খোজ কাঢ়ি গৈ থকা মৃত জন ব্ৰাউনৰ মৃতদেহ
সাজসজ্জিত আৰু সমাপ্ত মনটো ভাঙিবলৈ।”
—মুৰিয়েল ৰুকেছাৰ (১৯১৩–১৯৮০)

“তেন্তে আচলটো হ’ল সেইটো যিটো সোনকালে বা পিছত তথ্য আৰু যুক্তিৰ ফলত অৱশেষত হ’ব, আৰু যিটো সেয়েহে মোৰ আৰু আপোনাৰ ছলনাময়ীতাৰ পৰা স্বাধীন। এইদৰে বাস্তৱৰ ধাৰণাটোৰ উৎপত্তিৰ পৰাই দেখা যায় যে এই ধাৰণাটোত মূলতঃ নিৰ্দিষ্ট সীমাহীন আৰু জ্ঞানৰ নিৰ্দিষ্ট বৃদ্ধি কৰিব পৰা এটা সম্প্ৰদায়ৰ ধাৰণা জড়িত হৈ আছে।”
—চাৰ্লছ চেণ্ডাৰছ পিয়ৰ্চ (১৮৩৯–১৯১৪)

18) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-ক্লাসিক্যাল বাংলা,18) ধ্রুপদী বাংলা-ক্লাস

“ধম্মের উপহার অন্য সব উপহারকে ছাড়িয়ে যায়”
- প্রভু চিরন্তন এবং মহিমান্বিত বন্ধুত্বপূর্ণ দয়ালু দয়ালু এক বুদ্ধ

ইতিহাসের টাইমলাইন

জম্বুদ্বীপ

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“বিশ্বের একটি বার্মিজ মানচিত্র” জাম্বুদীপা বা “রোজ অ্যাপেল আইল্যান্ড” দেখাচ্ছে যা সমস্ত মানবজাতির আবাসস্থল। বৌদ্ধ, হিন্দু এবং জৈন সৃষ্টিতত্ত্বে জম্বুদ্বীপ বা বার্মিজ ভাষায় জম্বুদ্বীপ হল চারটি মহাদেশের দক্ষিণাঞ্চল। অন্যগুলো মানুষের কাছে প্রবেশযোগ্য নয়। মেরু পর্বত চারটির কেন্দ্রে দাঁড়িয়ে আছে। আমাদের একটি দৈত্যাকার গোলাপ আপেল গাছের পাশাপাশি শীর্ষে বড় পাহাড় এবং উপকূলবর্তী ছোট দ্বীপ রয়েছে। এটিতে হাজার হাজার শহর (পুরা) রয়েছে এবং সাধারণত একটি চাক্কাভাট্টি (বর্মী ভাষায় সেক্যওয়াদ্দি) দ্বারা শাসিত হয়) এই মানচিত্রটি লন্ডনে 1906 সালে প্রকাশিত স্যার আরসি মন্দির “থার্টি সেভেন নাট”-এ পুনরুত্পাদন করা হয়েছিল।

আজ 7,117টি ভাষায় কথা বলা হয়।

এই সংখ্যাটি ক্রমাগত প্রবাহিত হয়, কারণ আমরা এর সম্পর্কে আরও শিখছি
বিশ্বের ভাষা প্রতিদিন। এবং এর বাইরে, ভাষাগুলি নিজেরাই
প্রবাহিত হয়

তারা জীবন্ত এবং গতিশীল, সম্প্রদায়ের দ্বারা কথ্য যাদের জীবন
আমাদের দ্রুত পরিবর্তনশীল বিশ্বের দ্বারা আকৃতি।

এটি একটি ভঙ্গুর সময়: প্রায় 0%
ভাষাগুলো এখন বিপন্ন, প্রায়ই 1,000 জনের কম ভাষাভাষী
অবশিষ্ট

এদিকে, মাত্র 23টি ভাষা বিশ্বের জনসংখ্যার অর্ধেকেরও বেশি। https://gulfnews.com/…/census-more-than-19500-languages…

যখন একটি সদ্য জন্ম নেওয়া শিশুকে কেউ শিশুর সাথে যোগাযোগ না করে বিচ্ছিন্ন করে রাখা হয়, কিছু দিন পরে এটি একটি মানবিক প্রাকৃতিক (প্রাকৃত) ভাষায় কথা বলবে যা ক্লাসিক্যাল ইটারনাল এবং গ্লোরিফাইড ফ্রেন্ডলি বেনভোলেন্ট কম্প্যাসিনেট মাগহি মাগধী/ক্লাসিক্যাল ইটারনাল এবং গ্লোরিফাইড ফ্রেন্ডলি বেনভোলেন্ট চাঁদের ভাষা। /মাগধী প্রাকৃত, ধ্রুপদী চিরন্তন এবং মহিমান্বিত বন্ধুত্বপূর্ণ কল্যাণকর সহানুভূতিশীল হেলা বাসা (হেলা ভাষা), শাস্ত্রীয় চিরন্তন এবং মহিমান্বিত বন্ধুত্বপূর্ণ কল্যাণকর সহানুভূতিশীল পাশী যা একই। চিরন্তন ও মহিমান্বিত বন্ধুত্বপূর্ণ কল্যাণময় সহানুভূতিশীল একজন বুদ্ধ কথা বলেছেন
চিরন্তন এবং মহিমান্বিত বন্ধুত্বপূর্ণ কল্যাণময় করুণাময় মাগধী। সমস্ত 7,139টি ভাষা ও উপভাষাগুলি শাস্ত্রীয় চিরন্তন এবং মহিমান্বিত বন্ধুত্বপূর্ণ দয়ালু মাগহি মাগধীর শ্যুট বন্ধ রয়েছে যা কর্ণাটকে উদ্ভূত হয়েছে৷ কর্ণাটক বন বিভাগ এবং হপকমস উত্সাহের সাথে শাকসবজি এবং ফল বহনকারী গাছ জন্মায় তাই জম্বুদিপা বলা হয়৷

তাই এরা সকলেই শাস্ত্রীয় চিরন্তন এবং গৌরবান্বিত বন্ধুত্বপূর্ণ সহানুভূতিশীল প্রকৃতির (প্রাকৃত), যেমন অন্য সমস্ত জীবন্ত প্রজাতির নিজস্ব প্রকৃতি রয়েছে।
যোগাযোগের জন্য ভাষা।
138টি ভাষায় অনুবাদ করা হয়েছে

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উৎপত্তি

শাশ্বত, মহিমান্বিত, বন্ধুত্বপূর্ণ, পরোপকারী, করুণাময় জম্বুদ্বীপ প্রবুদ্ধ ভারত ব্রিটিশ শাসনের সময়
🇮🇳, কন্নড় ভাষায় কথা বলার লোকেরা বিভিন্ন প্রদেশে ছড়িয়ে পড়েছিল। সেই সব প্রদেশে বিভিন্ন ভাষার প্রভাবে কন্নড় ভাষার উচ্চারণ ও ব্যাকরণ বিভিন্ন প্রদেশে ভিন্ন হতে শুরু করে। এটি এই প্রদেশের মানুষের মধ্যে যোগাযোগের ব্যবধানের দিকে পরিচালিত করে যদিও তারা একই ভাষায় কন্নড় ভাষায় কথা বলে।

মোক্ষগুন্ডম বিশ্বেশ্বরাইয়া, যিনি মহীশূর রাজ্যের দেওয়ান ছিলেন, তিনি কন্নড় ভাষা ও সাহিত্যের সংরক্ষণ ও প্রচারের প্রয়োজনীয়তা অনুভব করেছিলেন। এই দিকে, তিনি মহীশূর অর্থনৈতিক সম্মেলন শুরু করেন এবং H. V. Nanjundaiah-এর দায়িত্বে একটি স্টাডি সার্কেল তৈরি করেন। স্টাডি সার্কেলের অধীনে গঠিত একটি উপ-কমিটি পাঁচটি ভিন্ন বিষয় নিয়ে এসেছিল যার উপর পরামর্শ আমন্ত্রণ জানানো হয়েছিল:

বিভিন্ন অঞ্চলে ছড়িয়ে থাকা কন্নড় ভাষাভাষীদের মধ্যে ঐক্য ও সহযোগিতার প্রচারের জন্য ধারণা নিয়ে আসা।

একটি সাধারণ লিখিত কন্নড়ের জন্য পরামর্শ নিয়ে আসা যা বিভিন্ন অঞ্চলে বৈচিত্র্যময় ছিল
কন্নড় ভাষা শেখার জন্য শিক্ষার্থীরা একটি সাধারণ পাঠ্য বই ব্যবহার করে তা নিশ্চিত করতে।

উপযুক্ত বই প্রকাশ করে কন্নড়ভাষী জনগোষ্ঠীর মধ্যে সাধারণ জ্ঞানের উন্নতি ঘটানো।

অন্যান্য ভাষায় ব্যবহৃত শব্দের জন্য উপযুক্ত কন্নড় অনুবাদ নিয়ে আসা, বিশেষ করে বৈজ্ঞানিক শব্দ।

সাব-কমিটি জনসাধারণের কাছ থেকে ভাল সাড়া পেয়েছিল এবং এই পরামর্শগুলির উপর কাজ করার জন্য 1915 সালের 3 মে বেঙ্গালুরুতে একটি সম্মেলন আয়োজন করার সিদ্ধান্ত নেয়। সরকারি উচ্চ বিদ্যালয় প্রাঙ্গণে অনুষ্ঠিত এ সম্মেলনে বিভিন্ন অঞ্চলের সাহিত্যিক, সংবাদপত্র সম্পাদক ও অন্যান্য গণ্যমান্য ব্যক্তিবর্গ উপস্থিত ছিলেন। সম্মেলনে কন্নড় ভাষা ও সাহিত্যের সংরক্ষণ ও প্রচারের জন্য কর্ণাটক সাহিত্য পরিষদ গঠনের একটি প্রস্তাব আসে। H. V. Nanjundaiah সর্বসম্মতিক্রমে পরিষদের সভাপতি নির্বাচিত হন।

মহীশূর প্রদেশ ছাড়াও কর্ণাটক সাহিত্য পরিষদ একই সাথে মাদ্রাজ, মুম্বাই, হায়দ্রাবাদ এবং কোডাগু প্রদেশে চালু হয়।

মূল শব্দটি ধারণকারী বিখ্যাত উদ্ধৃতি:

“এখানে প্রতিটি কাঠামো এবং প্রতিষ্ঠান এতই আদিম ছিল যে আপনি একবারে এটির উত্সে উল্লেখ করতে পারেন; কিন্তু আমাদের বিল্ডিংগুলি সাধারণত তাদের উত্স বা উদ্দেশ্য নয়।”
—হেনরি ডেভিড থোরো (1817-1862)

“ঝড়ের উৎপত্তি মেঘে নয়,
আমাদের বজ্রপাত হয় যখন পৃথিবী উঠে যায়,
স্পিলওয়ে মুক্ত প্রামাণিক শক্তি:
মৃত জন ব্রাউনের লাশ একটি টানেল থেকে হাঁটছে
সাঁজোয়া এবং সমাপ্ত মন ভেঙ্গে দিতে।”
—মুরিয়েল রুকেসার (1913-1980)

“অতএব, আসল হল সেটাই যা, শীঘ্রই বা পরে, তথ্য এবং যুক্তির পরিণতি হবে, এবং যা তাই আমার এবং আপনার অস্পষ্টতা থেকে স্বাধীন। এইভাবে, বাস্তবতার ধারণার উৎপত্তি দেখায় যে এই ধারণাটি মূলত একটি সম্প্রদায়ের ধারণাকে অন্তর্ভুক্ত করে, নির্দিষ্ট সীমা ছাড়াই এবং জ্ঞানের একটি নির্দিষ্ট বৃদ্ধি করতে সক্ষম।”
—চার্লস স্যান্ডার্স পিয়ার্স (1839-1914)

25) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Simplified)-古典中文(简体),

“法的礼物胜过所有其他礼物”
— 永恒和荣耀的主 友善仁慈 富有同情心的独一佛陀

历史时间轴

阎浮地巴

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“缅甸世界地图”显示了全人类的家园Jambudipa或“玫瑰苹果岛”。 在佛教、印度教和耆那教宇宙论中,缅甸语中的 Jambudipa 或 Zambudipa 是四大洲的南部。 其他的是人类无法接近的。 须弥山位于这四座山的中央。 我们有一棵巨大的玫瑰苹果树,山顶有大山,离岸有小岛。 它还有数千个城市 (pura),通常由 chakkavatti(缅甸语中的 sekyawaddi)统治。这张地图转载于 1906 年伦敦出版的 RC Temples 爵士“三十七纳特”。

今天使用的语言有 7,117 种。

这个数字在不断变化,因为我们正在更多地了解
每天的世界语言。除此之外,语言本身
在不断变化。

他们是活生生的,被生活在其中的社区所使用
由我们瞬息万变的世界塑造。

这是一个脆弱的时期:大约 0%
的语言现在濒临灭绝,通常只有不到 1,000 人使用
其余的。

与此同时,仅 23 种语言就占世界人口的一半以上。根据 https://gulfnews.com/…/census-more-than-19500-languages…

当一个刚出生的婴儿被隔离起来,没有任何人与婴儿交流时,几天后它会说一种人类自然(Prakrit)语言,称为古典永恒和荣耀友好仁慈同情 Magahi Magadhi/古典永恒和荣耀友好仁慈同情 Chandaso 语言/Magadhi Prakrit,Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL & Glorified FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi 是一样的。永恒而荣耀的友善仁慈富有同情心的一位佛陀在
永恒和荣耀的友善仁慈的 Magadhi。所有 7,139 种语言和方言都是起源于卡纳塔​​克邦的经典永恒和荣耀友好仁慈的 Magahi Magadhi 的分支。卡纳塔克邦森林部门和 HOPCOMS 热衷于种植蔬菜和水果树,因此被称为 JAMBUDIPA。

因此,在人类的本性(Prakrit)中,它们都是经典的永恒和荣耀的友好仁慈的同情心,就像所有其他生物都有自己的自然
交流的语言。
翻译了 138 种语言

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

起源

在英国统治期间,永恒、光荣、友好、仁慈、富有同情心的 Jambudipa Prabuddha Bharat
🇮🇳,说卡纳达语的人分布在不同的省份。受各省不同语言的影响,卡纳达语的发音和语法开始出现跨省差异。这导致这些省份的人们之间存在沟通障碍,尽管他们说的是同一种卡纳达语。

作为迈索尔王国的 Diwan 的 Mokshagundam Vishweshwaraiah 认为有必要保护和促进卡纳达语和文学。在这个方向上,他开始了迈索尔经济会议,并创建了一个由 H. V. Nanjundaiah 负责的学习圈。学习圈下成立的一个小组委员会提出了五个不同的主题,并就这些主题提出了建议:

提出促进不同地区卡纳达语使用者之间团结与合作的想法。

为不同地区多样化的通用书面卡纳达语提出建议
确保学习卡纳达语的学生使用通用教科书。

通过出版适当的书籍来提高卡纳达语人口的一般知识。

为其他语言中使用的词,尤其是科学词,提出适当的卡纳达语翻译。

小组委员会收到了公众的良好回应,并决定于 1915 年 5 月 3 日在班加罗尔组织一次会议,以对这些建议采取行动。会议在政府高中举行,来自不同地区的文学家、报纸编辑和其他政要出席了会议。会议提出了创建卡纳塔克邦 Sahitya Parishat 的建议,其任务是保护和促进卡纳达语和文学。 H. V. Nanjundaiah 被一致推选为 Parishat 的主席。

除迈索尔省外,卡纳塔克邦的 Sahitya Parishat 同时在马德拉斯、孟买、海得拉巴和科达古省启动。

包含起源一词的名言:

“这里的每一个结构和制度都非常原始,你可以立即找到它的来源;但我们的建筑通常既不表明它们的起源也不表明它们的目的。”
——亨利·戴维·梭罗 (1817–1862)

“暴风雨的起源不在云中,
当地球升起时,我们的闪电击中,
溢洪道免费正宗权力:
死去的约翰·布朗的尸体从隧道中走出来
打破装甲和结论的思想。
——穆里尔·鲁凯瑟 (1913–1980)

“那么,真实就是信息和推理迟早会最终产生的结果,因此它独立于我和你的变幻莫测。因此,现实概念的起源表明,这个概念本质上涉及一个社区的概念,没有明确的限制,并且能够明确地增加知识。”
——查尔斯·桑德斯·皮尔斯 (1839–1914)

26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-古典中文(繁體),

“法的禮物勝過所有其他禮物”
— 永恆和榮耀的主 友善仁慈 富有同情心的獨一佛陀

歷史時間線

閻浮地巴

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“緬甸世界地圖”顯示了全人類的家園Jambudipa或“玫瑰蘋果島”。 在佛教、印度教和耆那教宇宙論中,緬甸語中的 Jambudipa 或 Zambudipa 是四大洲的南部。 其他的是人類無法接近的。 須彌山位於這四座山的中央。 我們有一棵巨大的玫瑰蘋果樹,山頂有大山,離岸有小島。 它還擁有數千個城市 (pura),通常由 chakkavatti(緬甸語中的 sekyawaddi)統治。這張地圖轉載於 1906 年倫敦出版的 RC Temples 爵士“三十七納特”。

今天使用的語言有 7,117 種。

這個數字在不斷變化,因為我們正在更多地了解
每天的世界語言。除此之外,語言本身
在不斷變化。

他們是活生生的,被生活在其中的社區所使用
由我們瞬息萬變的世界塑造。

這是一個脆弱的時期:大約 0%
的語言現在瀕臨滅絕,通常只有不到 1,000 人使用
其餘的。

與此同時,僅 23 種語言就佔世界人口的一半以上。根據 https://gulfnews.com/…/census-more-than-19500-languages…

當一個剛出生的嬰兒被隔離起來,沒有任何人與嬰兒交流時,幾天后它會說一種人類自然(Prakrit)語言,稱為古典永恆和榮耀友好仁慈同情 Magahi Magadhi/古典永恆和榮耀友好仁慈同情 Chandaso 語言/Magadhi Prakrit,Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL & Glorified FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi 是一樣的。永恆而榮耀的友善仁慈富有同情心的一位佛陀在
永恆和榮耀的友善仁慈的 Magadhi。所有 7,139 種語言和方言都是起源於卡納塔克邦的經典永恆和榮耀友好仁慈的 Magahi Magadhi 的分支。卡納塔克邦森林部門和 HOPCOMS 熱衷於種植蔬菜和水果樹,因此被稱為 JAMBUDIPA。

因此,在人類的本性(Prakrit)中,它們都是經典的永恆和榮耀的友好仁慈的同情心,就像所有其他生物都有自己的自然
交流的語言。
翻譯了 138 種語言

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

起源

在英國統治期間,永恆、光榮、友好、仁慈、富有同情心的 Jambudipa Prabuddha Bharat
🇮🇳,說卡納達語的人分佈在不同的省份。受各省不同語言的影響,卡納達語的發音和語法開始出現跨省差異。這導致這些省份的人們之間存在溝通障礙,儘管他們說的是同一種卡納達語。

作為邁索爾王國的 Diwan 的 Mokshagundam Vishweshwaraiah 認為有必要保護和促進卡納達語和文學。在這個方向上,他開始了邁索爾經濟會議,並創建了一個由 H. V. Nanjundaiah 負責的學習圈。學習圈下成立的一個小組委員會提出了五個不同的主題,並就這些主題提出了建議:

提出促進不同地區卡納達語使用者之間團結與合作的想法。

為不同地區多樣化的通用書面卡納達語提出建議
確保學習卡納達語的學生使用通用教科書。

通過出版適當的書籍來提高卡納達語人口的一般知識。

為其他語言中使用的詞,尤其是科學詞,提出適當的卡納達語翻譯。

小組委員會收到了公眾的良好回應,並決定於 1915 年 5 月 3 日在班加羅爾組織一次會議,以對這些建議採取行動。會議在政府高中舉行,來自不同地區的文學家、報紙編輯和其他政要出席了會議。會議提出了創建卡納塔克邦 Sahitya Parishat 的建議,其任務是保護和促進卡納達語和文學。 H. V. Nanjundaiah 被一致推選為 Parishat 的主席。

除邁索爾省外,卡納塔克邦的 Sahitya Parishat 同時在馬德拉斯、孟買、海得拉巴和科達古省啟動。

包含起源一詞的名言:

“這裡的每一個結構和製度都非常原始,你可以立即找到它的來源;但我們的建築通常既不表明它們的起源也不表明它們的目的。”
——亨利·戴維·梭羅 (1817–1862)

“暴風雨的起源不在雲中,
當地球升起時,我們的閃電擊中,
溢洪道免費正宗權力:
死去的約翰·布朗的屍體從隧道中走出來
打破裝甲和結論的思想。
——穆里爾·魯凱瑟 (1913–1980)

“那麼,真實就是信息和推理遲早會最終產生的結果,因此它獨立於我和你的變幻莫測。因此,現實概念的起源表明,這個概念本質上涉及一個社區的概念,沒有明確的限制,並且能夠明確地增加知識。”
——查爾斯·桑德斯·皮爾斯 (1839–1914)

“ધમ્માની ભેટ અન્ય તમામ ભેટો કરતાં શ્રેષ્ઠ છે”
- ભગવાન શાશ્વત અને મહિમાવાન મૈત્રીપૂર્ણ પરોપકારી દયાળુ એક બુદ્ધ

ઇતિહાસ સમયરેખા

જંબુદીપ

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“વિશ્વનો બર્મીઝ નકશો” જાંબુદીપ અથવા “રોઝ એપલ આઇલેન્ડ” દર્શાવે છે જે તમામ માનવજાતનું ઘર છે. બૌદ્ધ, હિંદુ અને જૈન બ્રહ્માંડશાસ્ત્રમાં જાંબુદીપ અથવા બર્મીઝમાં જાંબુદીપ એ ચાર ખંડોની દક્ષિણી છે. અન્ય મનુષ્યો માટે સુલભ નથી. ચારેયના કેન્દ્રમાં મેરુ પર્વત છે. અમારામાં એક વિશાળ ગુલાબ સફરજનનું વૃક્ષ તેમજ ટોચ પર મોટા પર્વતો અને દરિયા કિનારે નાના ટાપુઓ છે. તેમાં હજારો શહેરો (પુરા) પણ છે અને સામાન્ય રીતે ચકાવટ્ટી (બર્મીઝમાં સેક્યાવાડી) દ્વારા શાસન કરવામાં આવે છે) આ નકશો લંડન 1906માં પ્રકાશિત સર આરસી ટેમ્પલ્સ “થર્ટી સેવન નાટ્સ” માં પુનઃઉત્પાદિત કરવામાં આવ્યો હતો.

આજે 7,117 ભાષાઓ બોલાય છે.

તે સંખ્યા સતત પ્રવાહમાં છે, કારણ કે અમે આ વિશે વધુ શીખી રહ્યાં છીએ
વિશ્વની ભાષાઓ દરરોજ. અને તે ઉપરાંત, ભાષાઓ પોતે
પ્રવાહમાં છે.

તેઓ જીવંત અને ગતિશીલ છે, જે સમુદાયો દ્વારા બોલવામાં આવે છે જેમનું જીવન છે
આપણી ઝડપથી બદલાતી દુનિયા દ્વારા આકાર લે છે.

આ એક નાજુક સમય છે: આશરે 0%
ઘણી વખત 1,000 થી ઓછા વક્તા ધરાવતી ભાષાઓ હવે ભયંકર છે
બાકી

દરમિયાન, https://gulfnews.com/…/census-more-than-19500-languages… અનુસાર વિશ્વની અડધાથી વધુ વસ્તી માત્ર 23 ભાષાઓ છે.

જ્યારે હમણાં જ જન્મેલા બાળકને બાળક સાથે કોઈની પણ વાતચીત કર્યા વિના અલગ રાખવામાં આવે છે, ત્યારે થોડા દિવસો પછી તે માનવ કુદરતી (પ્રાકૃત) ભાષા બોલશે જેને ક્લાસિકલ ઈટર્નલ અને ગ્લોરીફાઈડ ફ્રેન્ડલી બેનેવોલન્ટ કરુણાપૂર્ણ મગહી મગધી/શાસ્ત્રીય શાશ્વત અને મહિમાવાન મૈત્રીપૂર્ણ દાનપ્રિય ચાંદની ભાષા તરીકે ઓળખવામાં આવે છે. /માગધી પ્રાકૃત, શાસ્ત્રીય શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ પરોપકારી કરુણાપૂર્ણ હેલા બાસા (હેલા ભાષા), શાસ્ત્રીય શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ પરોપકારી કરુણાપૂર્ણ પાળી જે સમાન છે. શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ પરોપકારી દયાળુ એક બુદ્ધ બોલ્યા
શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ પરોપકારી દયાળુ મગધી. તમામ 7,139 ભાષાઓ અને બોલીઓ શાસ્ત્રીય શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ દયાળુ કરુણાપૂર્ણ મગહી મગધીના શૂટથી દૂર છે જે કર્ણાટકમાં ઉદ્દભવે છે. કર્ણાટક વન વિભાગ અને હોપકોમ ઉત્સાહપૂર્વક શાકભાજી અને ફળ ધરાવતા વૃક્ષો ઉગાડે છે તેથી જંબુદીપ કહેવાય છે.

આથી તે બધા શાસ્ત્રીય શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ પરોપકારી દયાળુ છે (પ્રાકૃત).
વાતચીત માટે ભાષાઓ.
138 ભાષાઓ દ્વારા અનુવાદ કરવામાં આવે છે

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

મૂળ

શાશ્વત, ગૌરવપૂર્ણ, મૈત્રીપૂર્ણ, પરોપકારી, દયાળુ જંબુદીપ પ્રબુદ્ધ ભારતના અંગ્રેજ શાસન દરમિયાન
🇮🇳 , કન્નડ ભાષા બોલતા લોકો વિવિધ પ્રાંતોમાં ફેલાયેલા હતા. તે પ્રાંતોમાં વિવિધ ભાષાઓના પ્રભાવ હેઠળ આવતા, કન્નડ ભાષાના ઉચ્ચાર અને વ્યાકરણ પ્રાંતોમાં અલગ-અલગ થવા લાગ્યા. આના કારણે આ પ્રાંતોમાં લોકો વચ્ચે વાતચીતમાં અંતર ઊભું થયું, જોકે તેઓ કન્નડની સમાન ભાષા બોલતા હતા.

મોક્ષગુંડમ વિશ્વેશ્વરૈયા, જેઓ મૈસુર કિંગડમના દિવાન હતા, તેમણે કન્નડ ભાષા અને સાહિત્યના સંરક્ષણ અને પ્રચારની જરૂરિયાત અનુભવી. આ દિશામાં, તેમણે મૈસુર આર્થિક પરિષદ શરૂ કરી અને H. V. Nanjundaiah ની જવાબદારી હેઠળ એક અભ્યાસ વર્તુળ બનાવ્યું. સ્ટડી સર્કલ હેઠળ રચાયેલી પેટા-સમિતિ પાંચ જુદા જુદા વિષયો સાથે આવી હતી જેના પર સૂચનો આમંત્રિત કરવામાં આવ્યા હતા:

વિવિધ પ્રદેશોમાં ફેલાયેલા કન્નડ ભાષીઓ વચ્ચે એકતા અને સહકારને પ્રોત્સાહન આપવાના વિચારો સાથે આવવા.

એક સામાન્ય લેખિત કન્નડ માટે સૂચનો સાથે આવવા જે વિવિધ પ્રદેશોમાં વૈવિધ્યસભર હતું
કન્નડ ભાષા શીખતા વિદ્યાર્થીઓ સામાન્ય પાઠ્ય પુસ્તકનો ઉપયોગ કરે તે સુનિશ્ચિત કરવા.

યોગ્ય પુસ્તકો પ્રકાશિત કરીને કન્નડ ભાષી વસ્તીમાં સામાન્ય જ્ઞાનમાં સુધારો કરવો.

અન્ય ભાષાઓમાં વપરાતા શબ્દો, ખાસ કરીને વૈજ્ઞાનિક શબ્દો માટે યોગ્ય કન્નડ અનુવાદો સાથે આવવા.

પેટા સમિતિને લોકો તરફથી સારો પ્રતિસાદ મળ્યો અને તેણે આ સૂચનો પર કાર્ય કરવા માટે 3 મે 1915ના રોજ બેંગ્લોરમાં એક કોન્ફરન્સનું આયોજન કરવાનું નક્કી કર્યું. આ પરિષદ સરકારી હાઈસ્કૂલના મેદાનમાં યોજાઈ હતી અને તેમાં વિવિધ પ્રદેશોના સાહિત્યકારો, અખબારોના તંત્રીઓ અને અન્ય મહાનુભાવોએ હાજરી આપી હતી. કોન્ફરન્સમાં કન્નડ ભાષા અને સાહિત્યના સંરક્ષણ અને પ્રચાર માટેના આદેશ સાથે કર્ણાટક સાહિત્ય પરિષદની રચના કરવાનો પ્રસ્તાવ આવ્યો. H. V. Nanjundaiah સર્વસંમતિથી પરિષદના પ્રમુખ તરીકે ચૂંટાયા હતા.

મૈસૂર પ્રાંત ઉપરાંત કર્ણાટક સાહિત્ય પરિષદ મદ્રાસ, મુંબઈ, હૈદરાબાદ અને કોડાગુ પ્રાંતમાં એક સાથે શરૂ કરવામાં આવી હતી.

મૂળ શબ્દ ધરાવતા પ્રખ્યાત અવતરણો:

“અહીં દરેક માળખું અને સંસ્થા એટલી આદિમ હતી કે તમે તેને તરત જ તેના સ્ત્રોતનો સંદર્ભ આપી શકો; પરંતુ અમારી ઇમારતો સામાન્ય રીતે ન તો તેમના મૂળ કે તેમના હેતુ સૂચવે છે.”
-હેનરી ડેવિડ થોરો (1817-1862)

“તોફાનોની ઉત્પત્તિ વાદળોમાં નથી,
જ્યારે પૃથ્વી ઉગે છે ત્યારે આપણી વીજળી પડે છે,
સ્પીલવે ફ્રી અધિકૃત શક્તિ:
ટનલમાંથી ચાલતા મૃત જ્હોન બ્રાઉનનું શરીર
સશસ્ત્ર અને નિષ્કર્ષિત મનને તોડવા.”
-મુરીએલ રુકેસર (1913-1980)

“તો પછી, વાસ્તવિક તે છે જે, વહેલા અથવા પછીના, માહિતી અને તર્ક આખરે પરિણમશે, અને તેથી જે મારા અને તમારામાંની અસ્પષ્ટતાઓથી સ્વતંત્ર છે. આમ, વાસ્તવિકતાની વિભાવનાની ઉત્પત્તિ દર્શાવે છે કે આ વિભાવનામાં અનિવાર્યપણે ચોક્કસ મર્યાદાઓ વિના, અને જ્ઞાનના ચોક્કસ વધારા માટે સક્ષમ સમુદાયની કલ્પનાનો સમાવેશ થાય છે.”
-ચાર્લ્સ સેન્ડર્સ પીયર્સ (1839-1914)

60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-古典的なイタリア語,

「ダンマの賜物は他のすべての賜物に勝る」
— 主は永遠であり、栄光に満ちた、友好的で、慈悲深く、思いやりのある、唯一の仏陀です

歴史年表

ジャンブディパ

မြန်မာဘာသာဖြင့်ဖတ်ရန်

ジャンブディパまたはすべての人類の本拠地である「ローズ アップル アイランド」を示す「ビルマの世界地図」。 仏教、ヒンズー教、およびジャイナ教の宇宙論では、ビルマ語のジャンブディパまたはザンブディパは 4 つの大陸の南部です。 他のものは、人間にはアクセスできません。 メルー山は 4 つすべての中心に立っています。 私たちの家には、巨大なバラのリンゴの木と、頂上にある大きな山と沖合の小さな島があります。 また、何千もの都市 (プラ) があり、通常はチャッカヴァッティ (ビルマ語でセキャワディ) によって統治されています。

現在、7,117 の言語が話されています。

その数は常に流動的です。
毎日世界の言語。そしてそれ以上に、言語自体
流動的です。

彼らは生きていてダイナミックであり、コミュニティによって話されています。
私たちの急速に変化する世界によって形作られています。

これは壊れやすい時期です: 約 0%
の言語が現在絶滅の危機に瀕しており、多くの場合、話者は 1,000 人未満です。
残り。

一方、世界人口の半分以上を占めているのはわずか 23 の言語だけです。https://gulfnews.com/…/census-more-than-19500-languages によると…

生まれたばかりの赤ちゃんが、誰も赤ちゃんとコミュニケーションを取らずに隔離されている場合、数日後には、古典的な永遠で栄光に満ちた友好的で慈悲深い思いやりのあるマガヒマガディ/古典的な永遠で栄光に満ちた友好的で慈悲深い慈悲深いチャンダソ言語として知られる人間の自然な(プラクリット)言語を話します。 /Magadhi Prakrit、古典的な永遠と栄光に満ちた友好的で慈悲深い思いやりのある Hela Basa (ヘラー語)、古典的な永遠と栄光に満ちた友好的で慈悲深い思いやりのある Pāḷi は同じです。 ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE ブッダが語った
ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE マガディ。すべての 7,139 の言語と方言は、カルナータカ州に由来する古典的な永遠の栄光に満ちた友好的で慈悲深い慈悲深いマガヒ マガディ語から派生したものです。

したがって、それらはすべて、他のすべての生きている種が独自の自然を持っているのと同じように、人間の本質(プラクリット)において、古典的な永遠で栄光に満ちた友好的で慈悲深い思いやりのあるものです。
コミュニケーションのための言語。
138言語が翻訳されています

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永遠、栄光、友好、慈悲、慈悲のジャンブディパ プラブッダ バーラトのイギリス統治時代
🇮🇳 , カンナダ語を話す人々は、さまざまな州に散らばっていました.これらの州で異なる言語の影響を受けて、カンナダ語の発音と文法は州間で異なり始めました。これにより、これらの州の人々は同じカンナダ語を話しましたが、コミュニケーションにギャップが生じました。

マイソール王国のディワンであったモクシャグンダム ヴィシュウェシュワライアは、カンナダ語と文学を保存し、促進する必要性を感じていました。この方向で、彼はマイソール経済会議を開始し、H. V. Nanjundaiah の責任の下で研究サークルを作成しました。研究サークルの下に形成された小委員会は、提案が求められた5つの異なるトピックを考え出しました。

さまざまな地域に広がるカンナダ語話者の間で団結と協力を促進するためのアイデアを考え出すこと。

さまざまな地域で多様化した一般的なカンナダ語の書き方の提案を考え出すこと
カンナダ語を学ぶ学生が共通の教科書を使用することを保証するため。

適切な本を出版することにより、カンナダ語を話す人々の一般的な知識を向上させること。

他の言語で使用される単語、特に科学用語の適切なカンナダ語訳を考え出すこと。

小委員会は大衆から良い反応を得て、1915 年 5 月 3 日にこれらの提案に基づいて行動するためにバンガロールで会議を組織することを決定しました。会議は政府高等学校の敷地内で開催され、さまざまな地域の文学者、新聞編集者、その他の高官が出席しました。会議は、カンナダ語と文学を保存し、促進する使命を帯びたカルナータカ・サヒティヤ・パリシャットを創設する提案を思いついた. H. V. Nanjundaiah が全会一致でパリシャットの大統領に選出されました。

マイソール州とは別に、マドラス州、ムンバイ州、ハイデラバード州、コダグ州で同時にカルナタカ サヒティヤ パリシャットが開始されました。

語源を含む有名な引用:

「ここにある構造や制度はどれも非常に原始的なものだったので、すぐにその源流を参照することができました。しかし、私たちの建物は通常、その起源も目的も示唆していません。」
—ヘンリー・デイヴィッド・ソロー (1817–1862)

「嵐の源は雲にあるのではなく、
地球が上昇するとき、私たちの稲妻が落ちます。
水路を解放する本格的なパワー:
トンネルから歩いているジョン・ブラウンの死体
武装して結束した精神を壊すために。」
—ミュリエル・ルーカイザー (1913–1980)

「したがって、現実とは、遅かれ早かれ、情報と推論が最終的にもたらすものであり、したがって、私やあなたの気まぐれとは無関係です。このように、現実の概念の起源そのものが、この概念が本質的に共同体の概念を含み、明確な制限がなく、知識の明確な増加が可能であることを示しています。」
—チャールズ・サンダース・パース (1839–1914)

83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-ക്ലാസിക്കൽ മലയാളം,

“ധമ്മയുടെ സമ്മാനം മറ്റെല്ലാ സമ്മാനങ്ങളേക്കാളും മികച്ചതാണ്”
- കർത്താവ് നിത്യവും മഹത്വപ്പെടുത്തുന്നതുമായ സൗഹൃദ ദയാലുവായ ഏക ബുദ്ധൻ

ഹിസ്റ്ററി ടൈംലൈൻ

ജംബുദീപ

မြန်မာဘာသာဖြင့် ဖတ်ရန်

ജംബൂദീപയെ കാണിക്കുന്ന “ഒരു ബർമീസ് ഭൂപടം” അല്ലെങ്കിൽ എല്ലാ മനുഷ്യരുടെയും ആവാസ കേന്ദ്രമായ “റോസ് ആപ്പിൾ ഐലൻഡ്”. ബുദ്ധ, ഹിന്ദു, ജൈന പ്രപഞ്ചശാസ്ത്രത്തിൽ ജംബുദീപ അല്ലെങ്കിൽ ബർമീസ് ഭാഷയിലുള്ള സാംബൂദീപ നാല് ഭൂഖണ്ഡങ്ങളുടെ തെക്ക് ഭാഗമാണ്. മറ്റുള്ളവ മനുഷ്യർക്ക് പ്രാപ്യമല്ല. നാലിന്റെയും മധ്യഭാഗത്തായി മേരു പർവ്വതം നിലകൊള്ളുന്നു. ഞങ്ങളുടേത് ഒരു ഭീമാകാരമായ റോസ് ആപ്പിൾ മരവും മുകളിൽ വലിയ പർവതങ്ങളും കടൽത്തീരത്ത് ചെറിയ ദ്വീപുകളും ഉണ്ട്. ഇതിന് ആയിരക്കണക്കിന് നഗരങ്ങളും (പുര) ഉണ്ട്, സാധാരണയായി ഒരു ചക്കവട്ടി (ബർമീസ് ഭാഷയിൽ സെക്യവാഡി) ഭരിക്കുന്നു, ഈ ഭൂപടം 1906 ൽ ലണ്ടനിൽ പ്രസിദ്ധീകരിച്ച സർ ആർസി ക്ഷേത്രങ്ങളിൽ “മുപ്പത്തിയേഴ് നാട്ട്സിൽ” പുനർനിർമ്മിച്ചു.

ഇന്ന് 7,117 ഭാഷകൾ സംസാരിക്കുന്നു.

ആ സംഖ്യ നിരന്തരം ഒഴുകിക്കൊണ്ടിരിക്കുന്നു, കാരണം ഞങ്ങൾ ഇതിനെക്കുറിച്ച് കൂടുതൽ പഠിക്കുകയാണ്
എല്ലാ ദിവസവും ലോക ഭാഷകൾ. അതിനപ്പുറം ഭാഷകൾ തന്നെ
ഒഴുക്കിലാണ്.

അവർ ജീവിക്കുന്നതും ചലനാത്മകവുമാണ്, അവരുടെ ജീവിതമുള്ള കമ്മ്യൂണിറ്റികൾ സംസാരിക്കുന്നു
അതിവേഗം മാറിക്കൊണ്ടിരിക്കുന്ന നമ്മുടെ ലോകം രൂപപ്പെടുത്തിയത്.

ഇതൊരു ദുർബലമായ സമയമാണ്: ഏകദേശം 0%
ഭാഷകൾ ഇപ്പോൾ വംശനാശഭീഷണി നേരിടുന്നു, പലപ്പോഴും 1,000-ൽ താഴെ സംസാരിക്കുന്നവർ
അവശേഷിക്കുന്നു.

അതേസമയം, ലോക ജനസംഖ്യയുടെ പകുതിയിലധികവും വെറും 23 ഭാഷകളാണ്. https://gulfnews.com/…/census-more-than-19500-languages…

ഈയിടെ ജനിച്ച കുഞ്ഞിനെ ആരുമായും ആശയവിനിമയം നടത്താതെ ഒറ്റപ്പെടുത്തുമ്പോൾ, കുറച്ച് ദിവസങ്ങൾക്ക് ശേഷം അത് ക്ലാസിക്കൽ എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രണ്ട്ലി ദയാലുവായ മഗാഹി മാഗധി/ക്ലാസിക്കൽ എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രണ്ട്ലി ബേൺസിയോൺ എന്നറിയപ്പെടുന്ന മാനുഷിക സ്വാഭാവിക (പ്രാകൃത) ഭാഷ സംസാരിക്കും. /മാഗധി പ്രാകൃതം, ക്ലാസിക്കൽ എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രണ്ട്ലി ദയാലുവായ ഹേല ബാസ (ഹേല ഭാഷ), ക്ലാസിക്കൽ എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രണ്ട്ലി ദയാലുവായ പാഴികൾ സമാനമാണ്. എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രണ്ട്ലി ദയാലുവായ ഒരു ബുദ്ധൻ സംസാരിച്ചു
ശാശ്വതവും പ്രകീർത്തിക്കപ്പെട്ടതുമായ സൗഹൃദ ദയാലുവായ മാഗധി. എല്ലാ 7,139 ഭാഷകളും ഭാഷകളും കർണ്ണാടകയിൽ നിന്ന് ഉത്ഭവിച്ച, ക്ലാസിക്കൽ എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രണ്ട്ലി ബെനവോലന്റ് കാംപാസിയോണേറ്റ് മഗാഹി മാഗധിയുടെ ഷൂട്ട് ചെയ്യാത്തവയാണ്. കർണാടക വനം വകുപ്പും ഹോപ്‌കോമുകളും ആവേശത്തോടെ പച്ചക്കറികളും ഫലവൃക്ഷങ്ങളും വളർത്തുന്നു, അതിനാൽ ജംബൂദീപ എന്ന് വിളിക്കുന്നു.

അതിനാൽ അവയെല്ലാം മറ്റെല്ലാ ജീവജാലങ്ങൾക്കും അവരുടേതായ പ്രകൃതിദത്തമായതുപോലെ, മനുഷ്യരുടെ സ്വഭാവത്തിൽ (പ്രാകൃതം) ക്ലാസിക്കൽ എറ്റേണൽ & ഗ്ലോറിഫൈഡ് ഫ്രെണ്ട്ലി ദയാലുവാണ്.
ആശയവിനിമയത്തിനുള്ള ഭാഷകൾ.
138 ഭാഷകൾ വിവർത്തനം ചെയ്തത്

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ഉത്ഭവം

ബ്രിട്ടീഷ് ഭരണകാലത്ത് ശാശ്വത, പ്രകീർത്തിക്കപ്പെട്ട, സൗഹാർദ്ദപരമായ, ദയയുള്ള, അനുകമ്പയുള്ള ജംബൂദീപ പ്രബുദ്ധ ഭാരതം
🇮🇳 , കന്നഡ ഭാഷ സംസാരിക്കുന്ന ആളുകൾ വിവിധ പ്രവിശ്യകളിലായി വ്യാപിച്ചിരുന്നു. ആ പ്രവിശ്യകളിലെ വിവിധ ഭാഷകളുടെ സ്വാധീനത്തിൻകീഴിൽ, കന്നഡ ഭാഷയുടെ ഉച്ചാരണവും വ്യാകരണവും പ്രവിശ്യകളിലുടനീളം വ്യത്യസ്തമാകാൻ തുടങ്ങി. കന്നഡയുടെ ഒരേ ഭാഷയാണ് സംസാരിക്കുന്നതെങ്കിലും ഈ പ്രവിശ്യകളിലെ ജനങ്ങൾക്കിടയിൽ ആശയവിനിമയത്തിൽ ഇത് ഒരു വിടവുണ്ടാക്കി.

മൈസൂർ രാജ്യത്തിന്റെ ദിവാനായിരുന്ന മോക്ഷഗുണ്ടം വിശ്വേശ്വരയ്യയ്ക്ക് കന്നഡ ഭാഷയും സാഹിത്യവും സംരക്ഷിക്കേണ്ടതും പ്രോത്സാഹിപ്പിക്കേണ്ടതും ആവശ്യമാണെന്ന് തോന്നി. ഈ ദിശയിൽ അദ്ദേഹം മൈസൂർ സാമ്പത്തിക സമ്മേളനം ആരംഭിക്കുകയും എച്ച്.വി. നഞ്ചുണ്ടയ്യയുടെ ചുമതലയിൽ ഒരു പഠന സർക്കിൾ സൃഷ്ടിക്കുകയും ചെയ്തു. പഠന സർക്കിളിന് കീഴിൽ രൂപീകരിച്ച ഒരു ഉപസമിതി നിർദ്ദേശങ്ങൾ ക്ഷണിച്ച അഞ്ച് വ്യത്യസ്ത വിഷയങ്ങൾ അവതരിപ്പിച്ചു:

വിവിധ പ്രദേശങ്ങളിൽ വ്യാപിച്ചുകിടക്കുന്ന കന്നഡ സംസാരിക്കുന്നവർക്കിടയിൽ ഐക്യവും സഹകരണവും പ്രോത്സാഹിപ്പിക്കുന്നതിനുള്ള ആശയങ്ങൾ കൊണ്ടുവരിക.

വ്യത്യസ്‌ത പ്രദേശങ്ങളിൽ വൈവിധ്യമാർന്ന ഒരു പൊതു ലിഖിത കന്നഡയ്‌ക്കായുള്ള നിർദ്ദേശങ്ങൾ കൊണ്ടുവരാൻ
കന്നഡ ഭാഷ പഠിക്കുന്ന വിദ്യാർത്ഥികൾ ഒരു പൊതു പാഠപുസ്തകം ഉപയോഗിക്കുന്നുണ്ടെന്ന് ഉറപ്പാക്കാൻ.

ഉചിതമായ പുസ്തകങ്ങൾ പ്രസിദ്ധീകരിച്ച് കന്നഡ സംസാരിക്കുന്ന ജനസംഖ്യയിൽ പൊതുവിജ്ഞാനം മെച്ചപ്പെടുത്തുക.

മറ്റ് ഭാഷകളിൽ ഉപയോഗിക്കുന്ന പദങ്ങൾക്ക്, പ്രത്യേകിച്ച് ശാസ്ത്രീയ പദങ്ങൾക്ക് അനുയോജ്യമായ കന്നഡ വിവർത്തനങ്ങൾ കൊണ്ടുവരാൻ.

ഉപസമിതിക്ക് പൊതുജനങ്ങളിൽ നിന്ന് നല്ല പ്രതികരണങ്ങൾ ലഭിച്ചു, ഈ നിർദ്ദേശങ്ങൾ അനുസരിച്ച് പ്രവർത്തിക്കാൻ 1915 മെയ് 3 ന് ബാംഗ്ലൂരിൽ ഒരു സമ്മേളനം സംഘടിപ്പിക്കാൻ തീരുമാനിച്ചു. ഗവൺമെന്റ് ഹൈസ്‌കൂൾ ഗ്രൗണ്ടിൽ നടന്ന സമ്മേളനത്തിൽ വിവിധ പ്രദേശങ്ങളിൽ നിന്നുള്ള സാഹിത്യകാരന്മാരും പത്ര എഡിറ്റർമാരും മറ്റ് പ്രമുഖരും പങ്കെടുത്തു. കന്നഡ ഭാഷയും സാഹിത്യവും സംരക്ഷിക്കുന്നതിനും പ്രോത്സാഹിപ്പിക്കുന്നതിനുമായി കർണാടക സാഹിത്യ പരിഷത്ത് രൂപീകരിക്കാനുള്ള നിർദ്ദേശം സമ്മേളനം മുന്നോട്ടുവച്ചു. പരിഷത്ത് അധ്യക്ഷനായി എച്ച്.വി.നഞ്ചുണ്ടയ്യയെ ഏകകണ്ഠമായി തിരഞ്ഞെടുത്തു.

മൈസൂർ പ്രവിശ്യയ്ക്ക് പുറമെ മദ്രാസ്, മുംബൈ, ഹൈദരാബാദ്, കുടക് പ്രവിശ്യകളിലും കർണാടക സാഹിത്യ പരിഷത്ത് ഒരേസമയം ആരംഭിച്ചു.

ഉത്ഭവം എന്ന വാക്ക് അടങ്ങിയ പ്രശസ്ത ഉദ്ധരണികൾ:

“ഇവിടെയുള്ള ഓരോ ഘടനയും സ്ഥാപനവും വളരെ പ്രാകൃതമായിരുന്നു, നിങ്ങൾക്ക് അത് അതിന്റെ ഉറവിടത്തിലേക്ക് റഫർ ചെയ്യാൻ കഴിയും; എന്നാൽ ഞങ്ങളുടെ കെട്ടിടങ്ങൾ സാധാരണയായി അവയുടെ ഉത്ഭവമോ ഉദ്ദേശ്യമോ സൂചിപ്പിക്കുന്നില്ല.
-ഹെൻറി ഡേവിഡ് തോറോ (1817-1862)

“കൊടുങ്കാറ്റുകളുടെ ഉത്ഭവം മേഘങ്ങളിലല്ല,
ഭൂമി ഉയരുമ്പോൾ നമ്മുടെ മിന്നലാക്രമണം
സ്പിൽവേകൾ സ്വതന്ത്ര ആധികാരിക ശക്തി:
മരിച്ച ജോൺ ബ്രൗണിന്റെ മൃതദേഹം ഒരു തുരങ്കത്തിൽ നിന്ന് നടക്കുന്നു
കവചിതവും ഉപസംഹരിച്ചതുമായ മനസ്സിനെ തകർക്കാൻ.”
-മ്യൂറിയൽ റുകൈസർ (1913–1980)

“അപ്പോൾ, യഥാർത്ഥമായത്, താമസിയാതെ അല്ലെങ്കിൽ പിന്നീട്, വിവരങ്ങളും ന്യായവാദവും ഒടുവിൽ ഫലം ചെയ്യും, അതിനാൽ ഇത് എന്റെയും നിങ്ങളുടെയും വ്യതിയാനങ്ങളിൽ നിന്ന് സ്വതന്ത്രമാണ്. അങ്ങനെ, യാഥാർത്ഥ്യത്തെക്കുറിച്ചുള്ള സങ്കൽപ്പത്തിന്റെ ഉത്ഭവം കാണിക്കുന്നത്, ഈ സങ്കൽപ്പത്തിൽ അടിസ്ഥാനപരമായി ഒരു കമ്മ്യൂണിറ്റി എന്ന സങ്കൽപ്പമുണ്ട്, കൃത്യമായ പരിധികളില്ലാതെ, അറിവിന്റെ കൃത്യമായ വർദ്ധനവിന് കഴിവുണ്ട്.
-ചാൾസ് സാൻഡേഴ്സ് പിയേഴ്സ് (1839-1914)

86) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Marathi-क्लासिकल माओरी,

“धम्माची भेट इतर सर्व भेटवस्तूंपेक्षा श्रेष्ठ आहे”
- भगवान शाश्वत आणि गौरवशाली मैत्रीपूर्ण दयाळू दयाळू एक बुद्ध

इतिहास टाइमलाइन

जंबुदीपा

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“जगाचा बर्मी नकाशा” जंबुदीपा किंवा “रोझ ऍपल बेट” दर्शवित आहे जे सर्व मानव जातीचे घर आहे. बौद्ध, हिंदू आणि जैन ब्रह्मांडशास्त्रात जंबुदीप किंवा बर्मी भाषेत झांबुडिपा हे चार खंडांचे दक्षिणेकडील भाग आहे. इतर लोकांसाठी प्रवेशयोग्य नाही. मेरु पर्वत चारही केंद्रस्थानी उभा आहे. आमच्याकडे एक विशाल गुलाब सफरचंदाचे झाड तसेच वरच्या बाजूला मोठे पर्वत आणि किनारपट्टीवर छोटी बेटे आहेत. यात हजारो शहरे (पुरा) देखील आहेत आणि सामान्यत: चक्कवट्टी (बर्मीमध्ये सेक्यवड्डी) द्वारे शासित आहे) हा नकाशा लंडन 1906 मध्ये प्रकाशित सर आर सी टेंपल्स “थर्टी सेव्हन नट्स” मध्ये पुनरुत्पादित केला गेला आहे.

आज 7,117 भाषा बोलल्या जातात.

ती संख्या सतत प्रवाहात असते, कारण आम्ही याबद्दल अधिक शिकत आहोत
जगातील भाषा दररोज. आणि त्याही पलीकडे, स्वतः भाषा
प्रवाहात आहेत.

ते जिवंत आणि गतिमान आहेत, ज्यांचे जीवन आहे अशा समुदायांद्वारे बोलले जाते
आपल्या झपाट्याने बदलणाऱ्या जगाला आकार दिला आहे.

ही एक नाजूक वेळ आहे: अंदाजे 0%
1,000 पेक्षा कमी भाषिक असलेल्या भाषा आता धोक्यात आल्या आहेत
बाकी

दरम्यान, https://gulfnews.com/…/census-more-than-19500-languages… नुसार जगातील निम्म्याहून अधिक लोकसंख्येपैकी फक्त 23 भाषा आहेत.

जेव्हा नुकत्याच जन्मलेल्या बाळाला बाळाशी कोणीही संवाद साधल्याशिवाय एकटे ठेवले जाते, तेव्हा काही दिवसांनी ते मानवी नैसर्गिक (प्राकृत) भाषा बोलेल ज्याला शास्त्रीय शाश्वत आणि गौरवशाली मैत्रीपूर्ण दयाळू मगही मागधी/शास्त्रीय शाश्वत आणि गौरवशाली मैत्रीपूर्ण चंदोपयोगी भाषा म्हणतात. /मागधी प्राकृत, शास्त्रीय शाश्वत आणि गौरवशाली मैत्रीपूर्ण दयाळू दयाळू हेला बास (हेला भाषा), शास्त्रीय शाश्वत आणि गौरवशाली मैत्रीपूर्ण दयाळू दयाळू पासी जे समान आहेत. शाश्वत आणि गौरवशाली मैत्रीपूर्ण परोपकारी दयाळू एक बुद्ध बोलले
शाश्वत आणि गौरवपूर्ण मैत्रीपूर्ण परोपकारी करुणामय मगधी. सर्व 7,139 भाषा आणि बोली शास्त्रीय शाश्वत आणि गौरवशाली मैत्रीपूर्ण दयाळू मघाही मागधीच्या शूट बंद आहेत ज्याचा उगम कर्नाटकमध्ये झाला आहे. कर्नाटक वन विभाग आणि हॉपकॉम उत्साहाने भाज्या आणि फळे देणारी झाडे वाढवतात म्हणून जंबुदीपा म्हणतात.

म्हणूनच ते सर्व शास्त्रीय शाश्वत आणि गौरवपूर्ण मैत्रीपूर्ण दयाळू स्वभावाचे (प्राकृत) आहेत, जसे इतर सर्व सजीव प्रजातींचे स्वतःचे नैसर्गिक आहे.
संवादासाठी भाषा.
138 भाषांनी अनुवादित केले आहे

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मूळ

शाश्वत, गौरवशाली, मैत्रीपूर्ण, परोपकारी, दयाळू जंबुदीप प्रबुद्ध भारत या ब्रिटिश राजवटीत
🇮🇳 , कन्नड भाषा बोलणारे लोक वेगवेगळ्या प्रांतात पसरलेले होते. त्या प्रांतांतील निरनिराळ्या भाषांच्या प्रभावाखाली आल्याने, कानडी भाषेचे उच्चार आणि व्याकरण प्रांतांमध्ये वेगवेगळे होऊ लागले. यामुळे या प्रांतातील लोकांच्या संपर्कात अंतर निर्माण झाले, जरी ते कन्नड भाषा बोलतात.

म्हैसूर राज्याचे दिवाण मोक्षगुंडम विश्वेश्वरैया यांना कन्नड भाषा आणि साहित्याचे संवर्धन आणि संवर्धन करण्याची गरज वाटली. या दिशेने त्यांनी म्हैसूर इकॉनॉमिक कॉन्फरन्स सुरू केली आणि एच.व्ही. नंजुंदैया यांच्या जबाबदारीखाली अभ्यास मंडळ तयार केले. अभ्यास वर्तुळांतर्गत स्थापन करण्यात आलेल्या उपसमितीने पाच वेगवेगळ्या विषयांसह सूचना मागविल्या होत्या:

विविध प्रदेशांमध्ये पसरलेल्या कन्नड भाषिकांमध्ये एकता आणि सहकार्याला प्रोत्साहन देण्यासाठी कल्पना मांडणे.

वेगवेगळ्या प्रदेशांमध्ये वैविध्यपूर्ण असलेल्या सामान्य लिखित कन्नडसाठी सूचना आणण्यासाठी
कन्नड भाषा शिकणारे विद्यार्थी सामान्य पाठ्यपुस्तक वापरतात याची खात्री करण्यासाठी.

योग्य पुस्तके प्रकाशित करून कन्नड भाषिक लोकांमध्ये सामान्य ज्ञान सुधारणे.

इतर भाषांमध्ये वापरल्या जाणार्‍या शब्दांसाठी, विशेषतः वैज्ञानिक शब्दांसाठी योग्य कन्नड भाषांतरे आणणे.

उपसमितीला जनतेचा चांगला प्रतिसाद मिळाला आणि या सूचनांवर कार्यवाही करण्यासाठी ३ मे १९१५ रोजी बंगळुरू येथे परिषद आयोजित करण्याचा निर्णय घेतला. शासकीय हायस्कूलच्या मैदानावर झालेल्या या परिषदेला विविध क्षेत्रातील साहित्यिक, वृत्तपत्र संपादक आणि इतर मान्यवर उपस्थित होते. कन्नड भाषा आणि साहित्याचे संवर्धन आणि संवर्धन करण्यासाठी कर्नाटक साहित्य परिषद स्थापन करण्याचा प्रस्ताव या परिषदेत आला. H. V. नंजुंदैया यांची परिषदेच्या अध्यक्षपदी एकमताने निवड करण्यात आली.

म्हैसूर प्रांताशिवाय मद्रास, मुंबई, हैदराबाद आणि कोडगू प्रांतात कर्नाटक साहित्य परिषद एकाच वेळी सुरू झाली.

Origin हा शब्द असलेले प्रसिद्ध कोट्स:

“येथील प्रत्येक रचना आणि संस्था इतकी आदिम होती की तुम्ही ती त्याच्या स्त्रोताकडे वळू शकता; पण आमच्या इमारती सामान्यतः त्यांचे मूळ किंवा त्यांचा उद्देश सुचवत नाहीत.”
-हेन्री डेव्हिड थोरो (१८१७-१८६२)

“वादळांची उत्पत्ती ढगांमध्ये नाही,
जेव्हा पृथ्वी उगवते तेव्हा आपली वीज पडते,
स्पिलवे फ्री ऑथेंटिक पॉवर:
बोगद्यातून चालताना मृत जॉन ब्राउनचा मृतदेह
बख्तरबंद आणि निष्कर्ष काढलेले मन तोडण्यासाठी.
- मुरिएल रुकेसर (१९१३-१९८०)

“मग, खरे म्हणजे तेच आहे जे, लवकरच किंवा नंतर, माहिती आणि तर्काने शेवटी परिणाम होईल आणि जे माझ्या आणि तुमच्या अस्पष्टतेपासून स्वतंत्र आहे. अशाप्रकारे, वास्तविकतेच्या संकल्पनेची उत्पत्ती दर्शविते की या संकल्पनेमध्ये अनिवार्यपणे समुदायाची कल्पना समाविष्ट आहे, निश्चित मर्यादा नसलेली आणि ज्ञानाची निश्चित वाढ करण्यास सक्षम आहे.
-चार्ल्स सँडर्स पियर्स (1839-1914)

91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-शास्त्रीय म्यांमार (बर्मा),

“धम्मको वरदानले अरू सबै उपहारहरूलाई उत्कृष्ट बनाउँछ”
- भगवान अनन्त र महिमा अनुकूल परोपकारी दयालु एक बुद्ध

इतिहास टाइमलाइन

जम्बुदीप

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“विश्वको बर्मी नक्सा” जम्बुदीपा वा “रोज एप्पल आइल्याण्ड” देखाउँदै जुन सबै मानव जातिको घर हो। बौद्ध, हिन्दू र जैन ब्रह्माण्डमा बर्मीमा जम्बुदीप वा जम्बुदीप चार महाद्वीपहरूको दक्षिणी भाग हो। अरू मानिसहरूको पहुँचमा छैनन्। मेरु पर्वत चारै वटाको केन्द्रमा छ। हाम्रोमा विशाल गुलाब स्याउको रूखका साथै शीर्षमा ठूला पहाडहरू र अपतटीय साना टापुहरू छन्। यसमा हजारौं सहरहरू (पुरा) छन् र सामान्यतया चक्कवट्टी (बर्मीमा सेक्यवड्डी) द्वारा शासित छ) यो नक्सा लन्डन 1906 मा प्रकाशित सर आरसी टेम्पल्स “थर्टी सेभेन नट्स” मा पुन: उत्पादन गरिएको थियो।

आज 7,117 भाषाहरू बोलिन्छन्।

त्यो संख्या निरन्तर प्रवाहमा छ, किनकि हामी यस बारे थप जानिरहेका छौं
विश्वका भाषाहरू हरेक दिन। र त्यो भन्दा पर, भाषाहरू आफैं
प्रवाहमा छन्।

तिनीहरू जीवित र गतिशील छन्, समुदायहरूले बोलेका छन् जसको जीवन हो
हाम्रो द्रुत रूपमा परिवर्तन भएको संसार द्वारा आकार।

यो एक नाजुक समय हो: लगभग 0%
1,000 भन्दा कम वक्ताहरू भएका भाषाहरू अहिले लोपोन्मुख छन्
बाँकी।

यसैबीच, विश्वको आधाभन्दा बढी जनसंख्या मात्र २३ भाषाले ओगटेको छ। https://gulfnews.com/…/census-more-than-19500-languages…

जब भर्खर जन्मेको बच्चालाई बच्चासँग कसैसँग कुराकानी नगरी अलग राखिन्छ, केही दिन पछि यसले मानव प्राकृतिक (प्राकृत) भाषा बोल्नेछ जसलाई शास्त्रीय शाश्वत र महिमा अनुकूल परोपकारी अनुकम्पापूर्ण मागही मागाधी/शास्त्रीय शाश्वत र महिमा अनुकूल मित्रतापूर्ण चन्द भाषा भनिन्छ। /मागधि प्राकृत, शास्त्रीय शाश्वत र महिमा अनुकूल अनुकम्पापूर्ण दयालु हेला बास (हेला भाषा), शास्त्रीय शाश्वत र महिमा अनुकूल अनुकूल परोपकारी दयालु पाथी जो समान छन्। अनन्त र महिमापूर्ण मित्रतापूर्ण परोपकारी दयालु एक बुद्धले बोलेका थिए
शाश्वत र महिमापूर्ण मैत्रीपूर्ण परोपकारी करुणामय मगधी। सबै 7,139 भाषाहरू र बोलीहरू शास्त्रीय शाश्वत र महिमा अनुकूल परोपकारी दयालु माघही मगधीको शूटिंग बन्द छन् जुन कर्नाटकमा उत्पत्ति भएको हो। कर्नाटक वन विभाग र हपकमले उत्साहपूर्वक तरकारीहरू र फल फल्ने रूखहरू उब्जाउछन् त्यसैले जम्बुदीप भनिन्छ।

तसर्थ, तिनीहरू सबै शास्त्रीय शाश्वत र मानव जातिको प्रकृति (प्राकृत) मा महिमा अनुकूल परोपकारी दयालु छन्, जस्तै अन्य सबै जीवित प्रजातिहरूको आफ्नै प्राकृतिक छ।
सञ्चारका लागि भाषाहरू।
138 भाषाहरू द्वारा अनुवाद गरिएको छ

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उत्पत्ति

शाश्वत, महिमापूर्ण, मैत्रीपूर्ण, परोपकारी, दयालु जम्बुदीप प्रबुद्ध भारतको ब्रिटिश शासनकालमा
🇮🇳, कन्नड भाषा बोल्ने मानिसहरू विभिन्न प्रान्तहरूमा फैलिएका थिए। ती प्रान्तहरूमा विभिन्न भाषाहरूको प्रभावमा आएर कन्नड भाषाको उच्चारण र व्याकरण प्रान्तहरूमा फरक हुन थाल्यो। यसले कन्नड भाषा एउटै बोल्ने भएता पनि यी प्रान्तका मानिसहरूबीच सञ्चारमा कमी आएको छ।

मोक्षगुण्डम विश्वेश्वरैया, जो मैसूर राज्यका दीवान थिए, कन्नड भाषा र साहित्यको संरक्षण र प्रवर्द्धन गर्ने आवश्यकता महसुस गरे। यस दिशामा, उनले मैसूर आर्थिक सम्मेलन सुरु गरे र एचवी नान्जुन्दैयाको जिम्मेवारीमा एक अध्ययन सर्कल बनाए। अध्ययन सर्कल अन्तर्गत गठन गरिएको उपसमितिले विभिन्न पाँचवटा विषयमा सुझावहरू आह्वान गरेको थियो:

विभिन्न क्षेत्रहरूमा फैलिएका कन्नड भाषीहरू बीच एकता र सहयोग प्रवर्द्धन गर्न विचारहरू ल्याउन।

एक साझा लिखित कन्नड को लागी सुझावहरु संग आउन को लागी जो विभिन्न क्षेत्रहरु मा विविध थियो
कन्नड भाषा सिक्ने विद्यार्थीहरूले साझा पाठ्यपुस्तक प्रयोग गर्ने कुरा सुनिश्चित गर्न।

उपयुक्त पुस्तकहरू प्रकाशित गरेर कन्नड भाषी जनसङ्ख्यामा सामान्य ज्ञान सुधार गर्न।

अन्य भाषाहरूमा प्रयोग गरिएका शब्दहरू, विशेष गरी वैज्ञानिक शब्दहरूका लागि उपयुक्त कन्नड अनुवादहरू ल्याउन।

उपसमितिले जनताबाट राम्रो प्रतिक्रिया पायो र यी सुझावहरू कार्यान्वयन गर्न बैंगलोरमा ३ मे १९१५ मा सम्मेलन आयोजना गर्ने निर्णय गरियो। सरकारी माध्यमिक विद्यालयको मैदानमा भएको सम्मेलनमा विभिन्न क्षेत्रका साहित्यकार, पत्रपत्रिका सम्पादक तथा अन्य विशिष्ट व्यक्तिहरुको सहभागिता रहेको थियो । सम्मेलनले कन्नड भाषा र साहित्यको संरक्षण र प्रवर्द्धन गर्ने जनादेशसहित कर्नाटक साहित्य परिषद गठन गर्ने प्रस्ताव राखेको थियो। H.V. Nanjundaiah सर्वसम्मतिले परिषद्को अध्यक्षमा निर्वाचित भए।

मैसूर प्रान्त बाहेक, कर्नाटक साहित्य परिषद मद्रास, मुम्बई, हैदरावाद र कोडागु प्रान्तमा एकैसाथ सुरु भएको थियो।

शब्द उत्पत्ति भएको प्रसिद्ध उद्धरणहरू:

“यहाँ प्रत्येक संरचना र संस्था यति आदिम थियो कि तपाइँ एकैचोटि यसको स्रोतमा उल्लेख गर्न सक्नुहुन्छ; तर हाम्रा भवनहरूले सामान्यतया न तिनीहरूको उत्पत्ति र उद्देश्यको सुझाव दिन्छ।
-हेनरी डेभिड थोरौ (१८१७-१८६२)

“तूफानको उत्पत्ति बादलमा होइन,
हाम्रो बिजुली प्रहार हुन्छ जब पृथ्वी उठ्छ,
स्पिलवे मुक्त प्रामाणिक शक्ति:
मृत जोन ब्राउनको शव सुरुङबाट हिड्दै
बख्तरबंद र निष्कर्षित दिमाग तोड्न।”
- मुरिएल रुकेसर (१९१३–१९८०)

“त्यसोभए, वास्तविकता त्यो हो जुन, ढिलो होस् वा पछि, जानकारी र तर्कले अन्ततः परिणाम दिन्छ, र जुन म र तपाइँको अस्पष्टताबाट स्वतन्त्र छ। यसरी, वास्तविकताको अवधारणाको उत्पत्तिले देखाउँछ कि यो अवधारणा अनिवार्य रूपमा समुदायको धारणा समावेश गर्दछ, निश्चित सीमाहरू बिना, र ज्ञानको निश्चित वृद्धि गर्न सक्षम छ।”
-चार्ल्स स्यान्डर्स पियर्स (1839-1914)

93) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Odia (Oriya)

“ଧାମର ଉପହାର ଅନ୍ୟ ସମସ୍ତ ଉପହାରକୁ ବହିଷ୍କାର କରେ”
- ପ୍ରଭୁ ଅନନ୍ତ ଏବଂ ଗ L ରବମୟ ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ ଅନୁକମ୍ପା ଏକ ବୁଦ୍ଧ

ଇତିହାସ ସମୟ

ଜାମ୍ବୁଦିପା |

မြန်မာ ဘာသာဖြင့် ဖတ်ရန်

ଜାମ୍ବୁଦିପା କିମ୍ବା “ରୋଜ ଆପଲ୍ ଦ୍ୱୀପ” କୁ ଦର୍ଶାଉଥିବା “ୱାର୍ଲ୍ଡର ବର୍ମା ମାନଚିତ୍ର” ଯାହା ସମସ୍ତ ମାନବ ପ୍ରକାରର ଘର ଅଟେ | ବ Budd ଦ୍ଧ, ହିନ୍ଦୁ, ଏବଂ ଜ ain ନ ବ୍ରହ୍ମାଣ୍ଡରେ ଜାମ୍ବୁଦିପା କିମ୍ବା ବର୍ମାରେ ଜାମ୍ବୁଦିପା ଚାରି ମହାଦେଶର ଦକ୍ଷିଣ ଅଟେ | ଅନ୍ୟମାନେ ମଣିଷମାନଙ୍କ ପାଇଁ ପ୍ରବେଶ ଯୋଗ୍ୟ ନୁହଁନ୍ତି | ମେରୁ ମାଉଣ୍ଟ ଚାରିଟିର କେନ୍ଦ୍ରରେ ଛିଡା ହୋଇଛି | ଆମର ଏକ ବିଶାଳ ଗୋଲାପ ଆପଲ୍ ଗଛ ସହିତ ଉପରର ବଡ଼ ପର୍ବତ ଏବଂ ଉପକୂଳରେ ଛୋଟ ଦ୍ୱୀପପୁଞ୍ଜ ଅଛି | ଏହାର ହଜାରେ ସହର (ପୁର) ମଧ୍ୟ ଅଛି ଏବଂ ସାଧାରଣତ a ଏକ ଚକ୍କାଭଟି (ବର୍ମୀରେ ସେକିଆୱାଡି) ଦ୍ୱାରା ପରିଚାଳିତ | ଏହି ମାନଚିତ୍ରଟି ଲଣ୍ଡନ 1906 ରେ ପ୍ରକାଶିତ ସାର୍ ଆରସି ମନ୍ଦିର “ତିରିଶ ସାତ ନାଟ୍” ରେ ପୁନ oduc ପ୍ରକାଶିତ ହୋଇଥିଲା |

ଆଜି 7,117 ଭାଷା କଥିତ |

ସେହି ସଂଖ୍ୟା କ୍ରମାଗତ ଭାବରେ ପ୍ରବାହିତ ହେଉଛି, କାରଣ ଆମେ ଏହା ବିଷୟରେ ଅଧିକ ଶିଖୁ |
ପ୍ରତିଦିନ ଜଗତର ଭାଷା | ଏବଂ ଏହା ବାହାରେ, ଭାଷାଗୁଡ଼ିକ ନିଜେ |
ଫ୍ଲକ୍ସରେ ଅଛି |

ସେମାନେ ଜୀବିତ ଏବଂ ଗତିଶୀଳ, ସମ୍ପ୍ରଦାୟ ଦ୍ୱାରା କଥିତ, ଯାହାର ଜୀବନ ଅଛି |
ଆମର ଦ୍ରୁତ ପରିବର୍ତ୍ତନଶୀଳ ଜଗତ ଦ୍ୱାରା ଆକୃଷ୍ଟ |

ଏହା ଏକ ଦୁର୍ବଳ ସମୟ: ପ୍ରାୟ 0% |
ଭାଷାଗୁଡ଼ିକ ବର୍ତ୍ତମାନ ବିପଦରେ ପଡିଛି, ପ୍ରାୟତ 1,000 1000 ରୁ କମ୍ ବକ୍ତା ସହିତ |
ଅବଶିଷ୍ଟ |

ଏହି ସମୟରେ, ବିଶ୍ 23 ର ଜନସଂଖ୍ୟାର ଅଧାରୁ ଅଧିକ ପାଇଁ କେବଳ 23 ଟି ଭାଷା ହିସାବ କରେ | https://gulfnews.com/…/census-more-than-19500-languages…

ଯେତେବେଳେ ଏକ ଜନ୍ମିତ ଶିଶୁକୁ ଶିଶୁ ସହିତ ଯୋଗାଯୋଗ ନକରି ଅଲଗା ରଖାଯାଏ, କିଛି ଦିନ ପରେ ଏହା ଏକ ମାନବ ପ୍ରାକୃତିକ (ପ୍ରାକୃତ) ଭାଷା କହିବ ଯାହା ଶାସ୍ତ୍ରୀୟ ଅନନ୍ତ ଏବଂ ଗ୍ଲୋରିଫାଇଡ୍ ଫ୍ରେଣ୍ଡଲି ବେନିଭୋଲଣ୍ଟ୍ କମ୍ପାସିଅନେଟ୍ ମାଗାହି ମାଗଡି / କ୍ଲାସିକାଲ୍ ଅନନ୍ତ ଏବଂ ଗ୍ଲୋରିଫାଇଡ୍ ଫ୍ରେଣ୍ଡେଡ୍ ବେନେଭୋଲାଣ୍ଟସ୍ କମ୍ପାସେସ୍ ଭାଷା | : ଅନନ୍ତ ଏବଂ ଗ L ରବମୟ ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ ବେନିଭୋଲେଣ୍ଟ୍ କମ୍ପାସିଅନ୍ ଜଣେ ବୁଦ୍ଧ ଏଥିରେ କଥା ହୋଇଥିଲେ |
ଅନନ୍ତ ଏବଂ ଗ L ରବମୟ ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ ବେନିଭୋଲଣ୍ଟ୍ କମ୍ପାସିଅନ୍ ମ୍ୟାଗାଡି | ସମସ୍ତ 7,139 ଭାଷା ଏବଂ ଉପଭାଷା ଶାସ୍ତ୍ରୀୟ ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi ଯାହାକି କର୍ଣ୍ଣାଟକରେ ଉତ୍ପନ୍ନ ହୋଇଛି।

ତେଣୁ ସେଗୁଡ଼ିକ ହେଉଛି ମାନବ ବିଙ୍ଗର ପ୍ରକୃତି (ପ୍ରାକୃତ) ରେ ଶାସ୍ତ୍ରୀୟ ଅନନ୍ତ ଏବଂ ଗ L ରବମୟ ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ କମ୍ପାସିଅନେଟ୍, ଯେପରି ଅନ୍ୟ ସମସ୍ତ ଜୀବନ୍ତ ବକ୍ତବ୍ୟର ନିଜସ୍ୱ ପ୍ରାକୃତିକ |
ଯୋଗାଯୋଗ ପାଇଁ ଭାଷା |
138 ଟି ଭାଷା ଦ୍ୱାରା ଅନୁବାଦ କରାଯାଇଛି |

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ଅନନ୍ତ, ଗ Gl ରବମୟ, ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ, ଦୟାଳୁ, ଦୟାଳୁ ଜାମ୍ବୁଦିପା ପ୍ରଭାସ ଭାରତର ବ୍ରିଟିଶ ଶାସନ ସମୟରେ
🇮🇳, କନ୍ନଡ ଭାଷା କହୁଥିବା ଲୋକମାନେ ବିଭିନ୍ନ ପ୍ରଦେଶରେ ବ୍ୟାପି ଯାଇଥିଲେ | ସେହି ପ୍ରଦେଶଗୁଡ଼ିକରେ ବିଭିନ୍ନ ଭାଷାର ପ୍ରଭାବରେ ଆସି କନ୍ନଡ ଭାଷାର ଉଚ୍ଚାରଣ ଏବଂ ବ୍ୟାକରଣ ବିଭିନ୍ନ ପ୍ରଦେଶରେ ଭିନ୍ନ ହେବାକୁ ଲାଗିଲା | ଏହା ଦ୍ provinces ାରା ଏହି ପ୍ରଦେଶଗୁଡିକର ଲୋକମାନଙ୍କ ମଧ୍ୟରେ ଯୋଗାଯୋଗରେ ଏକ ଫାଟ ସୃଷ୍ଟି ହୋଇଥିଲା ଯଦିଓ ସେମାନେ କନ୍ନଡ଼ର ସମାନ ଭାଷାରେ କଥା ହୋଇଥିଲେ |

ମାଇସୋର ରାଜ୍ୟର ଦିୱାନ୍ ଥିବା ମୋକ୍ଷାଗୁଣ୍ଡମ୍ ବିଶ୍ୱଶ୍ୱରାୟ କନ୍ନଡ ଭାଷା ଏବଂ ସାହିତ୍ୟର ସଂରକ୍ଷଣ ତଥା ପ୍ରଚାରର ଆବଶ୍ୟକତା ଅନୁଭବ କରିଥିଲେ। ଏହି ଦିଗରେ, ସେ ମାଇସୋର ଅର୍ଥନ Conference ତିକ ସମ୍ମିଳନୀ ଆରମ୍ଭ କରିଥିଲେ ଏବଂ H. V. Nanjundaiah ଙ୍କ ଅଧୀନରେ ଏକ ଅଧ୍ୟୟନ ସର୍କଲ ସୃଷ୍ଟି କରିଥିଲେ | ଅଧ୍ୟୟନ ସର୍କଲ ଅଧୀନରେ ଗଠିତ ଏକ ଉପ-କମିଟି ପାଞ୍ଚଟି ଭିନ୍ନ ପ୍ରସଙ୍ଗ ନେଇ ଆସିଥିଲା ​​ଯେଉଁଥିରେ ପରାମର୍ଶ ଆମନ୍ତ୍ରିତ ହୋଇଥିଲା:

ବିଭିନ୍ନ ଅଞ୍ଚଳରେ ବ୍ୟାପିଥିବା କନ୍ନଡ ବକ୍ତାମାନଙ୍କ ମଧ୍ୟରେ ଏକତା ଏବଂ ସହଯୋଗକୁ ପ୍ରୋତ୍ସାହିତ କରିବା ପାଇଁ ଧାରଣା ଆଣିବା |

ଏକ ସାଧାରଣ ଲିଖିତ କନ୍ନଡ ପାଇଁ ପରାମର୍ଶ ଆଣିବାକୁ ଯାହା ବିଭିନ୍ନ ଅଞ୍ଚଳରେ ବିବିଧ ହୋଇଥିଲା |
କନ୍ନଡ ଭାଷା ଶିଖୁଥିବା ଛାତ୍ରମାନେ ଏକ ସାଧାରଣ ପାଠ୍ୟ ପୁସ୍ତକ ବ୍ୟବହାର କରୁଥିବା ନିଶ୍ଚିତ କରିବାକୁ |

ଉପଯୁକ୍ତ ପୁସ୍ତକ ପ୍ରକାଶନ କରି କନ୍ନଡ ଭାଷାଭାଷୀ ଜନସଂଖ୍ୟା ମଧ୍ୟରେ ସାଧାରଣ ଜ୍ଞାନକୁ ଉନ୍ନତ କରିବା |

ଅନ୍ୟ ଭାଷାରେ ବ୍ୟବହୃତ ଶବ୍ଦ, ବିଶେଷକରି ବ scientific ଜ୍ଞାନିକ ଶବ୍ଦ ପାଇଁ ଉପଯୁକ୍ତ କନ୍ନଡ ଅନୁବାଦ ସହିତ ଆସିବା |

ଉପ-କମିଟି ଜନସାଧାରଣଙ୍କ ଠାରୁ ଭଲ ପ୍ରତିକ୍ରିୟା ଗ୍ରହଣ କରିଥିଲା ​​ଏବଂ ଏହି ପରାମର୍ଶଗୁଡିକ ଉପରେ କାର୍ଯ୍ୟ କରିବା ପାଇଁ 3 ମଇ 1915 ରେ ବାଙ୍ଗାଲୋରରେ ଏକ ସମ୍ମିଳନୀ ଆୟୋଜନ କରିବାକୁ ନିଷ୍ପତ୍ତି ନେଇଥିଲା। ସରକାରୀ ଉଚ୍ଚ ବିଦ୍ୟାଳୟ ପରିସରରେ ଏହି ସମ୍ମିଳନୀ ଅନୁଷ୍ଠିତ ହୋଇଥିଲା ଏବଂ ଏଥିରେ ବିଭିନ୍ନ ଅଞ୍ଚଳର ସାହିତ୍ୟିକ, ଖବରକାଗଜ ସମ୍ପାଦକ ଏବଂ ଅନ୍ୟ ମାନ୍ୟଗଣ୍ୟ ବ୍ୟକ୍ତି ଯୋଗ ଦେଇଥିଲେ। ଏହି ସମ୍ମିଳନୀରେ କନ୍ନଡ ଭାଷା ସାହିତ୍ୟକୁ ସଂରକ୍ଷଣ ତଥା ପ୍ରୋତ୍ସାହିତ କରିବା ପାଇଁ କର୍ଣ୍ଣାଟକ ସାହିତ୍ୟ ପ୍ୟାରିସହାଟ ସୃଷ୍ଟି କରିବାକୁ ଏକ ପ୍ରସ୍ତାବ ଆସିଥିଲା। ପ୍ୟାରିହାଟର ସଭାପତି ହେବା ପାଇଁ ଏଚ୍ ଭି ନାନଜୁଣ୍ଡିଆ ସର୍ବସମ୍ମତି କ୍ରମେ ନିର୍ବାଚିତ ହୋଇଥିଲେ।

ମାଇସୋର ପ୍ରଦେଶ ବ୍ୟତୀତ କର୍ଣ୍ଣାଟକ ସାହିତ୍ୟ ପ୍ୟାରିସ ଏକକାଳୀନ ମାଡ୍ରାସ, ମୁମ୍ବାଇ, ହାଇଦ୍ରାବାଦ ଏବଂ କୋଡାଗୁ ପ୍ରଦେଶରେ ଆରମ୍ଭ ହୋଇଥିଲା।

ଉତ୍ପତ୍ତି ଶବ୍ଦ ଧାରଣ କରିଥିବା ପ୍ରସିଦ୍ଧ ଉଦ୍ଧୃତି:

“ଏଠାରେ ଥିବା ପ୍ରତ୍ୟେକ ଗଠନ ଏବଂ ଅନୁଷ୍ଠାନ ଏତେ ପ୍ରାଥମିକ ଥିଲା ଯେ ତୁମେ ଏହାକୁ ଥରେ ଏହାର ଉତ୍ସକୁ ସୂଚାଇ ପାରିବ; କିନ୍ତୁ ଆମର ଅଟ୍ଟାଳିକା ସାଧାରଣତ their ସେମାନଙ୍କର ଉତ୍ପତ୍ତି କିମ୍ବା ଉଦ୍ଦେଶ୍ୟକୁ ସୂଚିତ କରେ ନାହିଁ। ”
- ହେନେରୀ ଡେଭିଡ ଥୋରୋ (୧ –––- ୧ 6262))

“S ଡର ଉତ୍ପତ୍ତି ମେଘରେ ନାହିଁ,
ପୃଥିବୀ ଉଠିବା ପରେ ଆମର ବଜ୍ରପାତ ହୁଏ,
ସ୍ପିଲୱେ ମାଗଣା ପ୍ରାମାଣିକ ଶକ୍ତି:
ମୃତ ଜନ୍ ବ୍ରାଉନଙ୍କ ଶରୀର ଏକ ଟନେଲରୁ ଚାଲୁଛି |
ସଶସ୍ତ୍ର ଏବଂ ଶେଷ ମନ ଭାଙ୍ଗିବା ପାଇଁ | ”
—ମୁରିଏଲ ରୁକିଜର (୧ –––- ୧ 8080 ୦)

“ତେବେ ପ୍ରକୃତ ହେଉଛି, ଯାହା ଶୀଘ୍ର କିମ୍ବା ବିଳମ୍ବରେ, ସୂଚନା ଏବଂ ଯୁକ୍ତି ଶେଷରେ ଫଳାଫଳ ଦେବ, ଏବଂ ଯାହା ମୋ ଏବଂ ତୁମର ଭ୍ରମଣରୁ ସ୍ is ାଧୀନ ଅଟେ | ତେଣୁ, ବାସ୍ତବତାର ଧାରଣାର ମୂଳତ shows ଦର୍ଶାଏ ଯେ ଏହି ଧାରଣାଟି ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ସୀମା ବିନା ଏକ କମ୍ୟୁନିଟିର ଧାରଣାକୁ ଅନ୍ତର୍ଭୁକ୍ତ କରେ ଏବଂ ଜ୍ knowledge ାନର ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ବୃଦ୍ଧିରେ ସକ୍ଷମ |
- ଚାର୍ଲସ୍ ସାଣ୍ଡର୍ସ ପେରେସ୍ (୧ –––- ୧ 1414))

99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

“ਧੰਮਾ ਦਾ ਤੋਹਫ਼ਾ ਹੋਰ ਸਾਰੇ ਤੋਹਫ਼ਿਆਂ ਤੋਂ ਉੱਤਮ ਹੈ”
- ਪ੍ਰਭੂ ਅਨਾਦਿ ਅਤੇ ਮਹਿਮਾ ਵਾਲਾ ਦੋਸਤਾਨਾ ਪਰਉਪਕਾਰੀ ਹਮਦਰਦ ਇੱਕ ਬੁੱਧ

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ਜੰਬੁਦੀਪਾ

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“ਸੰਸਾਰ ਦਾ ਇੱਕ ਬਰਮੀ ਨਕਸ਼ਾ” ਜੰਬੂਦੀਪਾ ਜਾਂ “ਰੋਜ਼ ਐਪਲ ਆਈਲੈਂਡ” ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਜੋ ਕਿ ਸਾਰੀ ਮਨੁੱਖਜਾਤੀ ਦਾ ਘਰ ਹੈ। ਬੋਧੀ, ਹਿੰਦੂ ਅਤੇ ਜੈਨ ਬ੍ਰਹਿਮੰਡ ਵਿਗਿਆਨ ਵਿੱਚ ਜੰਬੂਦੀਪ ਜਾਂ ਬਰਮੀ ਭਾਸ਼ਾ ਵਿੱਚ ਜੰਬੂਦੀਪ ਚਾਰ ਮਹਾਂਦੀਪਾਂ ਦਾ ਦੱਖਣੀ ਹੈ। ਬਾਕੀ ਮਨੁੱਖਾਂ ਦੀ ਪਹੁੰਚ ਵਿੱਚ ਨਹੀਂ ਹਨ। ਚਾਰਾਂ ਦੇ ਕੇਂਦਰ ਵਿੱਚ ਮੇਰੂ ਪਰਬਤ ਹੈ। ਸਾਡੇ ਕੋਲ ਇੱਕ ਵਿਸ਼ਾਲ ਗੁਲਾਬ ਸੇਬ ਦਾ ਰੁੱਖ ਹੈ ਅਤੇ ਨਾਲ ਹੀ ਸਿਖਰ ‘ਤੇ ਵੱਡੇ ਪਹਾੜ ਅਤੇ ਸਮੁੰਦਰੀ ਕੰਢੇ ਛੋਟੇ ਟਾਪੂ ਹਨ। ਇਸ ਵਿੱਚ ਹਜ਼ਾਰਾਂ ਸ਼ਹਿਰ (ਪੁਰਾ) ਵੀ ਹਨ ਅਤੇ ਆਮ ਤੌਰ ‘ਤੇ ਚੱਕਵੱਟੀ (ਬਰਮੀ ਵਿੱਚ ਸੇਕਿਆਵੱਦੀ) ਦੁਆਰਾ ਸ਼ਾਸਨ ਕੀਤਾ ਜਾਂਦਾ ਹੈ) ਇਹ ਨਕਸ਼ਾ ਲੰਡਨ 1906 ਵਿੱਚ ਪ੍ਰਕਾਸ਼ਿਤ ਸਰ ਆਰਸੀ ਟੈਂਪਲਜ਼ “ਥਰਟੀ ਸੇਵਨ ਨਾਟਸ” ਵਿੱਚ ਦੁਬਾਰਾ ਤਿਆਰ ਕੀਤਾ ਗਿਆ ਸੀ।

ਅੱਜ 7,117 ਭਾਸ਼ਾਵਾਂ ਬੋਲੀਆਂ ਜਾਂਦੀਆਂ ਹਨ।

ਇਹ ਸੰਖਿਆ ਨਿਰੰਤਰ ਪ੍ਰਵਾਹ ਵਿੱਚ ਹੈ, ਕਿਉਂਕਿ ਅਸੀਂ ਇਸ ਬਾਰੇ ਹੋਰ ਸਿੱਖ ਰਹੇ ਹਾਂ
ਹਰ ਦਿਨ ਸੰਸਾਰ ਦੀਆਂ ਭਾਸ਼ਾਵਾਂ। ਅਤੇ ਇਸ ਤੋਂ ਪਰੇ, ਭਾਸ਼ਾਵਾਂ ਖੁਦ
ਪ੍ਰਵਾਹ ਵਿੱਚ ਹਨ।

ਉਹ ਜੀਵਤ ਅਤੇ ਗਤੀਸ਼ੀਲ ਹਨ, ਉਹਨਾਂ ਭਾਈਚਾਰਿਆਂ ਦੁਆਰਾ ਬੋਲੇ ​​ਜਾਂਦੇ ਹਨ ਜਿਨ੍ਹਾਂ ਦੇ ਜੀਵਨ ਹਨ
ਸਾਡੀ ਤੇਜ਼ੀ ਨਾਲ ਬਦਲ ਰਹੀ ਦੁਨੀਆਂ ਦੁਆਰਾ ਆਕਾਰ ਦਿੱਤਾ ਗਿਆ।

ਇਹ ਇੱਕ ਨਾਜ਼ੁਕ ਸਮਾਂ ਹੈ: ਲਗਭਗ 0%
ਭਾਸ਼ਾਵਾਂ ਹੁਣ ਖ਼ਤਰੇ ਵਿੱਚ ਹਨ, ਅਕਸਰ 1,000 ਤੋਂ ਘੱਟ ਬੋਲਣ ਵਾਲੇ
ਬਾਕੀ।

ਇਸ ਦੌਰਾਨ, https://gulfnews.com/…/census-more-than-19500-languages… ਦੇ ਅਨੁਸਾਰ ਦੁਨੀਆ ਦੀ ਅੱਧੀ ਤੋਂ ਵੱਧ ਆਬਾਦੀ ਸਿਰਫ਼ 23 ਭਾਸ਼ਾਵਾਂ ਹਨ।

ਜਦੋਂ ਇੱਕ ਹੁਣੇ-ਹੁਣੇ ਜਨਮੇ ਬੱਚੇ ਨੂੰ ਬੱਚੇ ਨਾਲ ਗੱਲਬਾਤ ਕੀਤੇ ਬਿਨਾਂ ਅਲੱਗ ਰੱਖਿਆ ਜਾਂਦਾ ਹੈ, ਕੁਝ ਦਿਨਾਂ ਬਾਅਦ ਇਹ ਇੱਕ ਮਨੁੱਖੀ ਕੁਦਰਤੀ (ਪ੍ਰਾਕ੍ਰਿਤ) ਭਾਸ਼ਾ ਬੋਲੇਗੀ ਜਿਸਨੂੰ ਕਲਾਸੀਕਲ ਸਦੀਵੀ ਅਤੇ ਵਡਿਆਈ ਵਾਲੀ ਦੋਸਤਾਨਾ ਦਿਆਲੂ ਹਮਦਰਦ ਮਾਗਹੀ ਮਾਗਧੀ/ਕਲਾਸੀਕਲ ਸਦੀਵੀ ਅਤੇ ਸ਼ਾਨਦਾਰ ਦੋਸਤਾਨਾ ਪਰਾਕ੍ਰਿਤ ਭਾਸ਼ਾ ਕਿਹਾ ਜਾਂਦਾ ਹੈ। /ਮਾਗਧੀ ਪ੍ਰਾਕ੍ਰਿਤ, ਕਲਾਸੀਕਲ ਸਦੀਵੀ ਅਤੇ ਵਡਿਆਈ ਵਾਲੀ ਦੋਸਤਾਨਾ ਦਿਆਲੂ ਹਮਦਰਦ ਹੇਲਾ ਬਾਸਾ (ਹੇਲਾ ਭਾਸ਼ਾ), ਕਲਾਸੀਕਲ ਸਦੀਵੀ ਅਤੇ ਵਡਿਆਈ ਵਾਲੀ ਦੋਸਤਾਨਾ ਪਰਉਪਕਾਰੀ ਦਿਆਲੂ ਪਾਧੀ ਜੋ ਸਮਾਨ ਹਨ। ਸਦੀਵੀ ਅਤੇ ਵਡਿਆਈ ਵਾਲਾ ਦੋਸਤਾਨਾ ਦਿਆਲੂ ਹਮਦਰਦ ਇੱਕ ਬੁੱਧ ਨੇ ਬੋਲਿਆ
ਸਦੀਵੀ ਅਤੇ ਵਡਿਆਈ ਵਾਲਾ ਦੋਸਤਾਨਾ ਪਰਉਪਕਾਰੀ ਦਿਆਲੂ ਮਾਗਧੀ। ਸਾਰੀਆਂ 7,139 ਭਾਸ਼ਾਵਾਂ ਅਤੇ ਉਪਭਾਸ਼ਾਵਾਂ ਕਲਾਸੀਕਲ ਈਟਰਨਲ ਅਤੇ ਗਲੋਰੀਫਾਈਡ ਫ੍ਰੈਂਡਲੀ ਬੇਨੇਵੋਲੈਂਟ ਹਮਦਰਦ ਮਾਘੀ ਮਾਗਧੀ ਦੇ ਸ਼ੂਟ ਤੋਂ ਬਾਹਰ ਹਨ ਜੋ ਕਿ ਕਰਨਾਟਕ ਵਿੱਚ ਉਤਪੰਨ ਹੋਈ ਹੈ। ਕਰਨਾਟਕ ਜੰਗਲਾਤ ਵਿਭਾਗ ਅਤੇ ਹੌਪਕਾਮ ਜੋਸ਼ ਨਾਲ ਸਬਜ਼ੀਆਂ ਅਤੇ ਫਲਾਂ ਵਾਲੇ ਦਰੱਖਤ ਉਗਾਉਂਦੇ ਹਨ ਇਸ ਲਈ ਜੰਬੂਦੀਪਾ ਕਿਹਾ ਜਾਂਦਾ ਹੈ।

ਇਸ ਲਈ ਇਹ ਸਾਰੇ ਮਨੁੱਖਾਂ ਦੀ ਪ੍ਰਕਿਰਤੀ (ਪ੍ਰਾਕ੍ਰਿਤ) ਵਿੱਚ ਕਲਾਸੀਕਲ ਸਦੀਵੀ ਅਤੇ ਵਡਿਆਈ ਵਾਲੇ ਦੋਸਤਾਨਾ ਦਿਆਲੂ ਦਿਆਲੂ ਹਨ, ਜਿਵੇਂ ਕਿ ਹੋਰ ਸਾਰੇ ਜੀਵਿਤ ਸਪੀਸੀਜ਼ ਦੀ ਆਪਣੀ ਕੁਦਰਤੀ ਹੈ।
ਸੰਚਾਰ ਲਈ ਭਾਸ਼ਾਵਾਂ।
ਦੁਆਰਾ 138 ਭਾਸ਼ਾਵਾਂ ਦਾ ਅਨੁਵਾਦ ਕੀਤਾ ਗਿਆ ਹੈ

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ਮੂਲ

ਸਦੀਵੀ, ਵਡਿਆਈ, ਦੋਸਤਾਨਾ, ਪਰਉਪਕਾਰੀ, ਹਮਦਰਦ ਜੰਬੂਦੀਪ ਪ੍ਰਬੁੱਧ ਭਾਰਤ ਦੇ ਬ੍ਰਿਟਿਸ਼ ਸ਼ਾਸਨ ਦੌਰਾਨ
🇮🇳, ਕੰਨੜ ਭਾਸ਼ਾ ਬੋਲਣ ਵਾਲੇ ਲੋਕ ਵੱਖ-ਵੱਖ ਸੂਬਿਆਂ ਵਿੱਚ ਫੈਲੇ ਹੋਏ ਸਨ। ਉਨ੍ਹਾਂ ਪ੍ਰਾਂਤਾਂ ਵਿੱਚ ਵੱਖ-ਵੱਖ ਭਾਸ਼ਾਵਾਂ ਦੇ ਪ੍ਰਭਾਵ ਹੇਠ ਆਉਣ ਨਾਲ, ਕੰਨੜ ਭਾਸ਼ਾ ਦਾ ਉਚਾਰਨ ਅਤੇ ਵਿਆਕਰਨ ਸਾਰੇ ਸੂਬਿਆਂ ਵਿੱਚ ਵੱਖੋ-ਵੱਖਰੇ ਹੋਣੇ ਸ਼ੁਰੂ ਹੋ ਗਏ। ਇਸ ਨਾਲ ਇਹਨਾਂ ਸੂਬਿਆਂ ਦੇ ਲੋਕਾਂ ਵਿੱਚ ਸੰਚਾਰ ਵਿੱਚ ਇੱਕ ਪਾੜਾ ਪੈ ਗਿਆ ਹਾਲਾਂਕਿ ਉਹ ਕੰਨੜ ਦੀ ਇੱਕੋ ਭਾਸ਼ਾ ਬੋਲਦੇ ਸਨ।

ਮੋਕਸ਼ਗੁੰਡਮ ਵਿਸ਼ਵੇਸ਼ਵਰਈਆ, ਜੋ ਮੈਸੂਰ ਕਿੰਗਡਮ ਦੇ ਦੀਵਾਨ ਸਨ, ਨੇ ਕੰਨੜ ਭਾਸ਼ਾ ਅਤੇ ਸਾਹਿਤ ਨੂੰ ਸੰਭਾਲਣ ਅਤੇ ਉਤਸ਼ਾਹਿਤ ਕਰਨ ਦੀ ਲੋੜ ਮਹਿਸੂਸ ਕੀਤੀ। ਇਸ ਦਿਸ਼ਾ ਵਿੱਚ, ਉਸਨੇ ਮੈਸੂਰ ਆਰਥਿਕ ਕਾਨਫਰੰਸ ਸ਼ੁਰੂ ਕੀਤੀ ਅਤੇ ਐਚ.ਵੀ. ਨੰਜੁਨਦਈਆ ਦੀ ਜ਼ਿੰਮੇਵਾਰੀ ਹੇਠ ਇੱਕ ਅਧਿਐਨ ਸਰਕਲ ਬਣਾਇਆ। ਸਟੱਡੀ ਸਰਕਲ ਦੇ ਤਹਿਤ ਬਣਾਈ ਗਈ ਇੱਕ ਸਬ-ਕਮੇਟੀ ਨੇ ਪੰਜ ਵੱਖ-ਵੱਖ ਵਿਸ਼ਿਆਂ ‘ਤੇ ਸੁਝਾਅ ਮੰਗੇ ਸਨ:

ਵੱਖ-ਵੱਖ ਖੇਤਰਾਂ ਵਿੱਚ ਫੈਲੇ ਕੰਨੜ ਬੋਲਣ ਵਾਲਿਆਂ ਵਿੱਚ ਏਕਤਾ ਅਤੇ ਸਹਿਯੋਗ ਨੂੰ ਉਤਸ਼ਾਹਿਤ ਕਰਨ ਲਈ ਵਿਚਾਰਾਂ ਨਾਲ ਆਉਣਾ।

ਇੱਕ ਸਾਂਝੀ ਲਿਖਤ ਕੰਨੜ ਲਈ ਸੁਝਾਅ ਦੇਣ ਲਈ ਜੋ ਵੱਖ-ਵੱਖ ਖੇਤਰਾਂ ਵਿੱਚ ਵਿਭਿੰਨਤਾ ਸੀ
ਇਹ ਯਕੀਨੀ ਬਣਾਉਣ ਲਈ ਕਿ ਕੰਨੜ ਭਾਸ਼ਾ ਸਿੱਖ ਰਹੇ ਵਿਦਿਆਰਥੀ ਇੱਕ ਆਮ ਪਾਠ ਪੁਸਤਕ ਦੀ ਵਰਤੋਂ ਕਰਦੇ ਹਨ।

ਢੁਕਵੀਆਂ ਕਿਤਾਬਾਂ ਪ੍ਰਕਾਸ਼ਿਤ ਕਰਕੇ ਕੰਨੜ ਬੋਲਣ ਵਾਲੇ ਲੋਕਾਂ ਵਿੱਚ ਆਮ ਗਿਆਨ ਵਿੱਚ ਸੁਧਾਰ ਕਰਨਾ।

ਦੂਜੀਆਂ ਭਾਸ਼ਾਵਾਂ ਵਿੱਚ ਵਰਤੇ ਗਏ ਸ਼ਬਦਾਂ, ਖਾਸ ਕਰਕੇ ਵਿਗਿਆਨਕ ਸ਼ਬਦਾਂ ਲਈ ਢੁਕਵੇਂ ਕੰਨੜ ਅਨੁਵਾਦਾਂ ਦੇ ਨਾਲ ਆਉਣਾ।

ਸਬ-ਕਮੇਟੀ ਨੂੰ ਲੋਕਾਂ ਵੱਲੋਂ ਚੰਗਾ ਹੁੰਗਾਰਾ ਮਿਲਿਆ ਅਤੇ ਇਸ ਨੇ ਇਨ੍ਹਾਂ ਸੁਝਾਵਾਂ ‘ਤੇ ਅਮਲ ਕਰਨ ਲਈ 3 ਮਈ 1915 ਨੂੰ ਬੰਗਲੌਰ ਵਿੱਚ ਇੱਕ ਕਾਨਫਰੰਸ ਆਯੋਜਿਤ ਕਰਨ ਦਾ ਫੈਸਲਾ ਕੀਤਾ। ਇਹ ਕਾਨਫ਼ਰੰਸ ਸਰਕਾਰੀ ਹਾਈ ਸਕੂਲ ਦੇ ਮੈਦਾਨ ਵਿੱਚ ਹੋਈ ਅਤੇ ਇਸ ਵਿੱਚ ਵੱਖ-ਵੱਖ ਖੇਤਰਾਂ ਦੇ ਸਾਹਿਤਕਾਰਾਂ, ਅਖ਼ਬਾਰਾਂ ਦੇ ਸੰਪਾਦਕਾਂ ਅਤੇ ਹੋਰ ਪਤਵੰਤਿਆਂ ਨੇ ਭਾਗ ਲਿਆ। ਕਾਨਫਰੰਸ ਕੰਨੜ ਭਾਸ਼ਾ ਅਤੇ ਸਾਹਿਤ ਦੀ ਸੰਭਾਲ ਅਤੇ ਪ੍ਰਫੁੱਲਤ ਕਰਨ ਦੇ ਆਦੇਸ਼ ਦੇ ਨਾਲ ਕਰਨਾਟਕ ਸਾਹਿਤ ਪ੍ਰੀਸ਼ਦ ਬਣਾਉਣ ਦਾ ਪ੍ਰਸਤਾਵ ਲੈ ਕੇ ਆਈ। ਐਚ.ਵੀ. ਨੰਜੁਨਦਈਆ ਨੂੰ ਸਰਬਸੰਮਤੀ ਨਾਲ ਪ੍ਰੀਸ਼ਦ ਦਾ ਪ੍ਰਧਾਨ ਚੁਣਿਆ ਗਿਆ।

ਮੈਸੂਰ ਪ੍ਰਾਂਤ ਤੋਂ ਇਲਾਵਾ, ਕਰਨਾਟਕ ਸਾਹਿਤ ਪ੍ਰੀਸ਼ਦ ਦੀ ਸ਼ੁਰੂਆਤ ਮਦਰਾਸ, ਮੁੰਬਈ, ਹੈਦਰਾਬਾਦ ਅਤੇ ਕੋਡਾਗੂ ਪ੍ਰਾਂਤਾਂ ਵਿੱਚ ਕੀਤੀ ਗਈ ਸੀ।

Origin ਸ਼ਬਦ ਵਾਲੇ ਮਸ਼ਹੂਰ ਹਵਾਲੇ:

“ਇੱਥੇ ਹਰ ਢਾਂਚਾ ਅਤੇ ਸੰਸਥਾ ਇੰਨੀ ਮੁੱਢਲੀ ਸੀ ਕਿ ਤੁਸੀਂ ਇੱਕ ਵਾਰ ਇਸ ਨੂੰ ਇਸਦੇ ਸਰੋਤ ਦਾ ਹਵਾਲਾ ਦੇ ਸਕਦੇ ਹੋ; ਪਰ ਸਾਡੀਆਂ ਇਮਾਰਤਾਂ ਆਮ ਤੌਰ ‘ਤੇ ਨਾ ਤਾਂ ਉਹਨਾਂ ਦੇ ਮੂਲ ਜਾਂ ਉਹਨਾਂ ਦੇ ਉਦੇਸ਼ ਦਾ ਸੁਝਾਅ ਦਿੰਦੀਆਂ ਹਨ।
ਹੈਨਰੀ ਡੇਵਿਡ ਥੋਰੋ (1817-1862)

“ਤੂਫਾਨਾਂ ਦੀ ਸ਼ੁਰੂਆਤ ਬੱਦਲਾਂ ਵਿੱਚ ਨਹੀਂ ਹੁੰਦੀ,
ਸਾਡੀ ਬਿਜਲੀ ਡਿੱਗਦੀ ਹੈ ਜਦੋਂ ਧਰਤੀ ਉੱਠਦੀ ਹੈ,
ਸਪਿਲਵੇਅ ਮੁਫਤ ਪ੍ਰਮਾਣਿਕ ​​ਸ਼ਕਤੀ:
ਮਰੇ ਹੋਏ ਜੌਨ ਬ੍ਰਾਊਨ ਦੀ ਲਾਸ਼ ਇੱਕ ਸੁਰੰਗ ਤੋਂ ਤੁਰਦੀ ਹੋਈ
ਬਖਤਰਬੰਦ ਅਤੇ ਸਿੱਟੇ ਹੋਏ ਮਨ ਨੂੰ ਤੋੜਨ ਲਈ।
-ਮਿਊਰੀਅਲ ਰੁਕੇਸਰ (1913-1980)

“ਅਸਲ, ਫਿਰ, ਉਹ ਹੈ ਜੋ, ਜਲਦੀ ਜਾਂ ਬਾਅਦ ਵਿੱਚ, ਜਾਣਕਾਰੀ ਅਤੇ ਤਰਕ ਦੇ ਅੰਤ ਵਿੱਚ ਨਤੀਜਾ ਨਿਕਲਦਾ ਹੈ, ਅਤੇ ਜੋ ਇਸਲਈ ਮੇਰੇ ਅਤੇ ਤੁਹਾਡੇ ਦੀਆਂ ਅਸਪਸ਼ਟਤਾਵਾਂ ਤੋਂ ਸੁਤੰਤਰ ਹੈ। ਇਸ ਤਰ੍ਹਾਂ, ਅਸਲੀਅਤ ਦੀ ਧਾਰਨਾ ਦਾ ਮੂਲ ਹੀ ਇਹ ਦਰਸਾਉਂਦਾ ਹੈ ਕਿ ਇਹ ਸੰਕਲਪ ਲਾਜ਼ਮੀ ਤੌਰ ‘ਤੇ ਇੱਕ ਨਿਸ਼ਚਤ ਸੀਮਾ ਤੋਂ ਬਿਨਾਂ, ਅਤੇ ਗਿਆਨ ਦੇ ਇੱਕ ਨਿਸ਼ਚਿਤ ਵਾਧੇ ਦੇ ਸਮਰੱਥ ਇੱਕ ਭਾਈਚਾਰੇ ਦੀ ਧਾਰਨਾ ਨੂੰ ਸ਼ਾਮਲ ਕਰਦਾ ਹੈ।
-ਚਾਰਲਸ ਸੈਂਡਰਜ਼ ਪੀਅਰਸ (1839-1914)

104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit छ्लस्सिचल् षन्स्क्रित्

“धम्मदानं अन्येभ्यः सर्वेभ्यः दानेभ्यः अतिक्रान्तम्” ।
— The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE एक बुद्ध

इतिहास कालरेखा

जम्बुदीपा

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“A Burmese Map of the World” इति जम्बुदीपा अथवा “Rose Apple Island” इति दर्शयति यत् सर्वेषां मानवजातीनां गृहम् अस्ति । बौद्ध, हिन्दु, & जैन ब्रह्माण्डविज्ञाने बर्मीभाषायां जम्बुदीपा अथवा ज़म्बुदीपा चतुर्णां महाद्वीपानां दक्षिणभागः अस्ति । अन्ये मानुषेभ्यः न गम्यन्ते । चतुर्णां केन्द्रे मेरुपर्वतः स्थितः अस्ति । अस्माकं विशालः गुलाबसेबवृक्षः अपि च शिखरे बृहत् पर्वताः, समुद्रात् बहिः अल्पद्वीपाः च सन्ति । अस्य सहस्राणि नगराणि (पुरा) अपि सन्ति & सामान्यतया चक्कवट्टी (बर्मीभाषायां सेक्यवड्डी) द्वारा शासितम् अस्ति)एतत् मानचित्रं लण्डन् १९०६ तमे वर्षे प्रकाशितस्य सर आर सी मन्दिरेषु “सप्तत्रिंशत् नट्स्” इत्यत्र पुनः प्रदर्शितम् आसीत्

अद्यत्वे ७,११७ भाषाः भाष्यन्ते ।

सा संख्या निरन्तरं प्रवाहिता अस्ति, यतः वयं अधिकं ज्ञास्यामः
प्रतिदिनं विश्वस्य भाषाः । ततः परं च भाषाः एव
प्रवाहे भवन्ति।

They’re living & dynamic,spoken by communitys येषां जीवनं भवति
अस्माकं द्रुतगत्या परिवर्तमानेन जगति आकारितम्।

एषः भंगुरः समयः अस्ति : मोटेन ०% ।
भाषाणां अधुना विलुप्तप्रायाः सन्ति, प्रायः सहस्रात् न्यूनाः भाषिणः सन्ति
अवशिष्ट।

इदानीं केवलं २३ भाषाः एव विश्वस्य आर्धाधिकं जनसंख्यां धारयन्ति।https://gulfnews.com/…/census-more-than-19500-languages…

यदा नवजातं शिशुं शिशुना सह कस्यचित् संवादं विना पृथक्कृतं भवति तदा कतिपयदिनानां अनन्तरं सः मानवीयं प्राकृतिकं (प्राकृत) भाषां वदिष्यति यत् Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso भाषा इति नाम्ना प्रसिद्धा अस्ति /मगधि प्राकृत,Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE हेला बासा (Hela Language),Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi जो समान हैं। ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE एकः बुद्धः मध्ये उक्तवान्
ETERNAL & GLORIFIED FRIENDLY परोपकारी करुणामय मगढी। All the 7,139 languages ​​& dialects are off shoot of Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi which is originated in Karnataka.कर्नाटक वनविभागः & HOPCOMS ardently grow vegetables & fruit bearing trees hence called JAMBUDIPA.

अतः ते सर्वे मानवस्य प्रकृतौ (प्राकृत) Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE सन्ति, यथा अन्येषां सर्वेषां जीवजातीनां स्वकीयः प्राकृतिकाः सन्ति
संचारार्थं भाषाः।
१३८ भाषाः अनुवादिताः सन्ति

https://अनुवाद.गुगल.कॉम

https://www.liquisearch.com/कन्नड_साहित्य_परिषद्/मूल

श्रोतं

शाश्वत,महिमामंडित,मैत्रीपूर्ण,परोपकारी,करुणामय जम्बूदीप प्रबुद्ध भारत के ब्रिटिश शासन काल में
🇮🇳 , कन्नडभाषाभाषिणः जनाः विभिन्नप्रान्तेषु प्रसृताः आसन् । तेषु प्रान्तेषु भिन्नभाषाणां प्रभावे आगत्य कन्नडभाषायाः उच्चारणं व्याकरणं च प्रान्तेषु भिन्नं भवितुं आरब्धम् । अनेन एतेषु प्रान्तेषु जनानां मध्ये संचारस्य अन्तरं जातम् यद्यपि ते कन्नडभाषां समानभाषां वदन्ति स्म ।

मैसूरराज्यस्य दीवानः आसीत् मोक्षगुण्डम् विश्वेश्वरैया कन्नडभाषायाः साहित्यस्य च संरक्षणस्य प्रचारस्य च आवश्यकतां अनुभवति स्म । अस्यां दिशि मैसूर-आर्थिकसम्मेलनस्य आरम्भं कृत्वा एच्.वी. अध्ययनवृत्तस्य अन्तर्गतं निर्मितायाः उपसमित्याः पञ्च भिन्नाः विषयाः कल्पिताः येषु सुझावः आमन्त्रिताः आसन्-

विभिन्नेषु प्रदेशेषु प्रसारितानां कन्नडभाषिणां मध्ये एकतां सहकार्यं च प्रवर्तयितुं विचारान् आनेतुं।

एकस्य सामान्यस्य लिखितस्य कन्नडस्य सुझावः आगन्तुं यत् विभिन्नेषु प्रदेशेषु विविधतां कृतवान् आसीत्
कन्नडभाषा शिक्षमाणाः छात्राः सामान्यपाठ्यपुस्तकस्य उपयोगं कुर्वन्ति इति सुनिश्चित्य।

समुचितपुस्तकानां प्रकाशनेन कन्नडभाषिजनसङ्ख्यायां सामान्यज्ञानस्य उन्नयनार्थम्।

अन्यभाषासु विशेषतः वैज्ञानिकशब्देषु प्रयुक्तानां शब्दानां समुचितं कन्नडभाषानुवादं कल्पयितुं।

उपसमित्याः जनसमूहस्य उत्तमाः प्रतिक्रियाः प्राप्ताः, एतेषु सुझावेषु कार्यं कर्तुं १९१५ तमे वर्षे मेमासस्य ३ दिनाङ्के बेङ्गलूरुनगरे सम्मेलनस्य आयोजनं कर्तुं निर्णयः कृतः । सम्मेलनं शासकीय उच्चविद्यालयस्य प्राङ्गणे आयोजितम् आसीत्, तत्र विभिन्नक्षेत्रेभ्यः साहित्यकाराः, वृत्तपत्रसम्पादकाः अन्ये च गणमान्यजनाः उपस्थिताः आसन् । सम्मेलने कन्नडभाषासाहित्ययोः संरक्षणाय, प्रचाराय च जनादेशेन कर्णाटकसाहित्यपरिषदः निर्माणस्य प्रस्तावः आगतः । एच्.वी.नन्जुण्डैया सर्वसम्मत्या परिषदः अध्यक्षत्वेन निर्वाचितः ।

मैसूरप्रान्तस्य अतिरिक्तं मद्रास-मुम्बई-हैदराबाद-कोडागु-प्रान्तेषु युगपत् कर्णाटकसाहित्यपरिषदः आरम्भः अभवत् ।

उत्पत्तिशब्दयुक्ताः प्रसिद्धाः उद्धरणाः : १.

“अत्र प्रत्येकं संरचना संस्था च एतावत् आदिमम् आसीत् यत् भवन्तः तत्क्षणमेव तस्य स्रोतः प्रति निर्दिष्टुं शक्नुवन्ति स्म; किन्तु अस्माकं भवनानि सामान्यतया न तेषां उत्पत्तिं न च तेषां प्रयोजनं सूचयन्ति” इति ।
—हेनरी डेविड थोरो (१८१७–१८६२) २.

“तूफानानां उत्पत्तिः न मेघेषु, .
अस्माकं विद्युत् प्रहरति यदा पृथिवी उत्तिष्ठति,
spillways मुक्त प्रामाणिक शक्ति:
मृतः जॉन् ब्राउनस्य शरीरं सुरङ्गात् गच्छन्
कवचसमाप्तचित्तस्य भङ्गाय” इति ।
—मुरीएल रुकेसर (१९१३–१९८०) २.

“तर्हि वास्तविकं यत् शीघ्रं वा पश्चात् वा सूचनातर्कयोः अन्ते परिणामः स्यात्, अतः मम भवतः च विचित्रतायाः स्वतन्त्रः एवं च यथार्थसंकल्पनायाः उत्पत्तिः एव दर्शयति यत् एषा अवधारणा मूलतः निश्चितसीमारहितस्य, ज्ञानस्य निश्चितवृद्धेः समर्थस्य समुदायस्य संज्ञां समावेशयति” इति
—चार्ल्स सैंडर्स पियर्स (१८३९–१९१४) २.

110) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sindhi,

ڌما جو تحفو ٻين سڀني تحفن کان وڌيڪ آهي“
- خداوند ابدي ۽ پاڪائي بخشيندڙ دوستانه رحمدل هڪ مهاتما ٻڌ

تاريخ جي ٽائيم لائن

جمبوديپا

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“دنيا جو هڪ برمي نقشو” جمبوديپا يا “گلاب ايپل ٻيٽ” ڏيکاري ٿو جيڪو سڀني انسانن جو گهر آهي. ٻڌ ڌرم، هندو ۽ جين ڪائنات جي علم ۾ Jambudipa يا Zambudipa برمي ۾ چار براعظمن جي ڏاکڻي آهي. باقي انسانن جي رسائي نه آهي. ميرو جبل سڀني چئن جي وچ تي بيٺو آهي. اسان جي گلن جو هڪ وڏو گلابي وڻ آهي، گڏوگڏ چوٽيءَ تي وڏا جبل ۽ سمنڊ جي ڪناري تي ننڍا ننڍا ٻيٽ آهن. ھن ۾ ھزارين شھر (پورا) پڻ آھن ۽ عام طور تي چاڪواٽي (برمي ۾ sekyawaddi) جي حڪمراني آھي ھي نقشو لنڊن 1906 ۾ شايع ٿيل سر آر سي ٽيمپلس ”ٿريٽي سيون ناٽس“ ۾ ورجايو ويو.

اڄ 7,117 ٻوليون ڳالهايون وڃن ٿيون.

اهو نمبر مسلسل وهڪري ۾ آهي، ڇاڪاڻ ته اسان بابت وڌيڪ سکندا آهيون
دنيا جون ٻوليون هر روز. ۽ ان کان اڳتي، ٻوليون پاڻ کي
وهڪري ۾ آهن.

اهي زنده ۽ متحرڪ آهن، انهن برادرين طرفان ڳالهائي رهيا آهن جن جون زندگيون آهن
اسان جي تيزيء سان تبديل ٿيندڙ دنيا جي شڪل.

هي هڪ نازڪ وقت آهي: تقريبن 0٪
ٻوليون هاڻي خطري ۾ آهن، اڪثر ڳالهائيندڙن جي تعداد 1,000 کان گهٽ آهي
باقي.

ان کان علاوه، صرف 23 ٻوليون دنيا جي اڌ کان وڌيڪ آبادي جو حصو آهن. https://gulfnews.com/…/census-more-than-19500-languages…

جڏهن هڪ تازو ڄاول ٻار کي اڪيلو رکيو وڃي ٿو بغير ڪنهن ٻار سان ڳالهائڻ جي، ڪجهه ڏينهن کان پوءِ اهو هڪ انساني قدرتي (پراڪرت) ٻولي ڳالهائيندو جنهن کي ڪلاسيڪل ايٽرنل ۽ گلوريفائيڊ فرينڊلي بينيولنٽ رحمدل ماگھي ماگڌي/کلاسيڪل ايٽرنل ۽ گلوريفائيڊ فرينڊلي بينيولنٽ ٻولي چيو ويندو آهي. /مگدي پراڪرت، ڪلاسيڪل ايٽرنل ۽ گلوريفائيڊ دوستانه مهربان رحمدل هيلا باسا (هيلا ٻولي)، ڪلاسيڪل ايٽرنل ۽ گلوريفائيڊ دوستانه پروقار رحمدل پاڌي جيڪي ساڳيا آهن. ابدي ۽ شاندار دوستانه مهربان رحمدل هڪ مهاتما گوتم ٻڌ ۾
ابدي ۽ پاڪيزه دوستانه مهربان رحمدل مگدي. سڀ 7,139 ٻوليون ۽ چوڻيون ڪلاسيڪل Eternal & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi جي شوٽ کان ٻاهر آهن، جيڪو ڪرناٽڪا ۾ پيدا ٿيو آهي. ڪرناٽڪا جي ٻيلي کاتي ۽ هاپڪومز جوش سان ڀاڄيون ۽ ميوا وارا وڻ پوکيا آهن، ان ڪري جمبوديپا سڏيو وڃي ٿو.

انهيءَ ڪري اهي سڀئي ڪلاسيڪل ابدي ۽ شاندار دوستانه رحمدل انسان جي فطرت (پراڪرت) ۾ آهن، جيئن ٻين سڀني جاندارن جي پنهنجي فطري قدرتي آهي.
رابطي لاء ٻوليون.
138 ٻولين ۾ ترجمو ٿيل آهن

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https://www.liquisearch.com/kannada_sahitya_parishat/origin

اصليت

انگريزن جي دور ۾ دائمي، شاندار، دوستانه، مهربان، رحمدل Jambudipa Prabuddha Bharat
🇮🇳، ڪنڙ ٻولي ڳالهائڻ وارا ماڻهو مختلف صوبن ۾ پکڙيل هئا. انهن صوبن ۾ مختلف ٻولين جي اثر هيٺ اچڻ ڪري، ڪنڙ ٻوليءَ جو اچار ۽ گرامر مختلف صوبن ۾ مختلف ٿيڻ لڳو. ان جي ڪري انهن صوبن جي ماڻهن جي وچ ۾ رابطي ۾ فرق پيدا ٿيو جيتوڻيڪ اهي ڪنڙ جي ساڳي ٻولي ڳالهائيندا هئا.

Mokshagundam Vishweshwaraiah، جيڪو ميسور جي بادشاهي جو ديوان هو، هن ڪنڌ ٻولي ۽ ادب کي بچائڻ ۽ فروغ ڏيڻ جي ضرورت محسوس ڪئي. هن هدايت ۾، هن ميسور اقتصادي ڪانفرنس شروع ڪئي ۽ H. V. Nanjundaiah جي ذميواري هيٺ هڪ مطالعي جو دائرو ٺاهيو. مطالعي جي دائري جي تحت قائم ڪيل هڪ ذيلي ڪميٽي پنج مختلف عنوانن تي مشتمل هئي، جن تي تجويزون طلب ڪيون ويون آهن:

مختلف علائقن ۾ پکڙيل ڪنڙ ڳالهائيندڙن جي وچ ۾ اتحاد ۽ تعاون کي فروغ ڏيڻ لاءِ خيالن سان گڏ اچڻ لاءِ.

هڪ گڏيل لکيل ڪننڊا لاءِ تجويزون پيش ڪرڻ لاءِ جيڪي مختلف علائقن ۾ متنوع هئا
انهي ڳالهه کي يقيني بڻائڻ لاءِ ته ڪنڊا ٻولي سکڻ وارا شاگرد هڪ عام درسي ڪتاب استعمال ڪن.

مناسب ڪتاب شايع ڪري ڪنڙ ڳالهائيندڙ آبادي جي وچ ۾ عام ڄاڻ کي بهتر بڻائڻ.

ٻين ٻولين ۾ استعمال ٿيندڙ لفظن، خاص ڪري سائنسي لفظن لاءِ مناسب ڪنڙ ترجمن سان گڏ اچڻ لاءِ.

ذيلي ڪميٽيءَ کي عوام جو سٺو جواب مليو ۽ ان تجويز تي عمل ڪرڻ لاءِ 3 مئي 1915ع تي بنگلور ۾ هڪ ڪانفرنس منعقد ڪرڻ جو فيصلو ڪيو. ڪانفرنس گورنمينٽ هاءِ اسڪول جي گرائونڊ ۾ ٿي، جنهن ۾ مختلف علائقن جي اديبن، اخبارن جي ايڊيٽرن ۽ ٻين معززن شرڪت ڪئي. ڪانفرنس ۾ هڪ تجويز پيش ڪئي وئي ته ڪرناٽڪ ساهتيه پريشت ٺاهي وڃي هڪ مينڊيٽ سان ڪنڙ ٻولي ۽ ادب جي تحفظ ۽ فروغ لاءِ. H. V. Nanjundaiah کي اتفاق راءِ سان پرديش جو صدر چونڊيو ويو.

ميسور صوبي کان علاوه، ڪرناٽڪ ساهتيه پريشت هڪ ئي وقت مدراس، ممبئي، حيدرآباد ۽ ڪوڊاگو صوبن ۾ شروع ڪئي وئي هئي.

مشهور اقتباس جنهن ۾ لفظ Origin شامل آهن:

”هتي هر هڪ ڍانچو ۽ ادارو ايترو پراڻو هو جو توهان هڪدم ان کي ان جي ماخذ ڏانهن رجوع ڪري سگهو ٿا. پر اسان جون عمارتون عام طور تي نه ته انهن جي اصليت ۽ نه ئي انهن جو مقصد ٻڌائين ٿيون.
هينري ڊيوڊ ٿورو (1817-1862)

”طوفان جي ابتدا بادلن ۾ نه آهي،
اسان جي وڄ ٽاري ٿي جڏهن زمين اڀري ٿي،
اسپيل ويز مفت مستند طاقت:
مئل جان براون جو لاش هڪ سرنگ مان هلندو هو
هٿياربند ۽ ختم ٿيل ذهن کي ٽوڙڻ لاء.
-موريل رڪيسر (1913-1980)

”ته پوءِ، اصل اهو آهي، جيڪو، جلد يا دير سان، ڄاڻ ۽ استدلال جو نتيجو نڪرندو، ۽ ان ڪري جيڪو منهنجي ۽ توهان جي انتشار کان آزاد آهي. اهڙيء طرح، حقيقت جي تصور جي اصليت ڏيکاري ٿي ته اهو تصور بنيادي طور تي هڪ ڪميونٽي جو تصور شامل آهي، بغير ڪنهن خاص حد کان، ۽ علم جي هڪ خاص واڌ جي قابل.
چارلس سينڊرز پيئرس (1839-1914)

120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

“தர்மத்தின் பரிசு மற்ற எல்லா பரிசுகளையும் விட சிறந்தது”
- இறைவன் நித்தியமான & மகிமைப்படுத்தப்பட்ட நட்பு கருணையுள்ள ஒரு புத்தர்

வரலாறு காலவரிசை

ஜம்புதீபா

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“உலகின் பர்மிய வரைபடம்” ஜம்புதீபா அல்லது “ரோஸ் ஆப்பிள் தீவு” ஆகியவற்றைக் காட்டுகிறது, இது அனைத்து மனித இனங்களுக்கும் சொந்தமானது. பௌத்த, இந்து மற்றும் ஜைன அண்டவியலில் ஜம்புதிபா அல்லது பர்மிய மொழியில் ஜம்புதிபா நான்கு கண்டங்களின் தெற்கே உள்ளது. மற்றவை மனிதர்களால் அணுக முடியாதவை. நான்குக்கும் நடுவில் மேரு மலை நிற்கிறது. எங்களுடையது ஒரு பெரிய ரோஜா ஆப்பிள் மரத்தையும், உச்சியில் பெரிய மலைகளையும், சிறிய தீவுகளையும் கொண்டுள்ளது. இது ஆயிரக்கணக்கான நகரங்களைக் கொண்டுள்ளது (புரா) மற்றும் பொதுவாக ஒரு சக்கவாட்டியால் ஆளப்படுகிறது (பர்மிய மொழியில் செக்யவாடி) இந்த வரைபடம் லண்டனில் 1906 இல் வெளியிடப்பட்ட சர் RC கோயில்களில் “முப்பத்தி ஏழு நாட்ஸ்” இல் மீண்டும் உருவாக்கப்பட்டது.

இன்று 7,117 மொழிகள் பேசப்படுகின்றன.

அந்த எண்ணிக்கை தொடர்ந்து மாறிக்கொண்டே இருக்கிறது, ஏனென்றால் நாங்கள் இதைப் பற்றி மேலும் கற்றுக்கொள்கிறோம்
ஒவ்வொரு நாளும் உலக மொழிகள். அதையும் தாண்டி, மொழிகளே
ஓட்டத்தில் உள்ளன.

அவர்கள் வாழ்கிறார்கள் மற்றும் ஆற்றல் மிக்கவர்கள், அவர்களின் வாழ்க்கை இருக்கும் சமூகங்களால் பேசப்படுகிறது
வேகமாக மாறிவரும் நமது உலகத்தால் வடிவமைக்கப்பட்டது.

இது ஒரு பலவீனமான நேரம்: தோராயமாக 0%
பெரும்பாலும் 1,000 க்கும் குறைவான மொழி பேசும் மொழிகள் இப்போது அழிந்து வருகின்றன
மீதமுள்ள.

இதற்கிடையில், உலக மக்கள்தொகையில் பாதிக்கும் மேற்பட்டவர்கள் வெறும் 23 மொழிகள். https://gulfnews.com/…/census-more-than-19500-languages…

புதிதாகப் பிறந்த குழந்தையை யாரும் குழந்தையுடன் தொடர்பு கொள்ளாமல் தனிமைப்படுத்தப்பட்டால், சில நாட்களுக்குப் பிறகு அது மனித இயற்கையான (பிராகிருத) மொழியைப் பேசும், இது கிளாசிக்கல் எடர்னல் & மகிமைப்படுத்தப்பட்ட நட்பு கருணையாளர் மாகஹி மாகதி/கிளாசிக்கல் நித்திய மற்றும் மகிமையான சந்தோசமான மொழி. /மாகதி பிராகிருதம், கிளாசிக்கல் நித்திய & மகிமைப்படுத்தப்பட்ட நட்பு கருணையுள்ள ஹெல பாசா (ஹேல மொழி), பாரம்பரிய நித்திய மற்றும் மகிமைப்படுத்தப்பட்ட நட்பு கருணை பாழி ஆகியவை ஒரே மாதிரியானவை. நித்திய மற்றும் மகிமைப்படுத்தப்பட்ட நட்பு கருணையுள்ள ஒரு புத்தர் பேசினார்
நித்திய & மகிமைப்படுத்தப்பட்ட நட்பு கருணையுள்ள மகதி. அனைத்து 7,139 மொழிகளும் பேச்சுவழக்குகளும் கர்நாடகாவில் தோன்றிய செம்மொழியான நித்திய மற்றும் புகழப்பட்ட நட்பு கருணையுள்ள மாகாஹி மாகதியின் படப்பிடிப்புக்கு தடையாக உள்ளன. கர்நாடக வனத்துறை & ஹாப்காம்ஸ் காய்கறிகள் மற்றும் பழம் தரும் மரங்களை ஆர்வத்துடன் வளர்க்கின்றன, எனவே ஜம்புதிபா என்று அழைக்கப்படுகிறது.

எனவே அவை அனைத்தும் மனிதர்களின் இயற்கையில் (பிராகிருதம்) பாரம்பரிய நித்தியமானவை மற்றும் மகிமைப்படுத்தப்பட்ட நட்பு கருணை கொண்டவை, மற்ற அனைத்து உயிரினங்களும் அவற்றின் சொந்த இயற்கையானவை.
தொடர்புக்கான மொழிகள்.
மூலம் 138 மொழிகள் மொழிபெயர்க்கப்பட்டுள்ளன

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https://www.liquisearch.com/kannada_sahitya_parishat/origin

தோற்றம்

ஆங்கிலேயர் ஆட்சியின் போது நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள ஜம்புதீப பிரபுத்த பாரதம்
🇮🇳 , கன்னட மொழி பேசும் மக்கள் பல்வேறு மாகாணங்களில் பரவியிருந்தனர். அந்த மாகாணங்களில் வெவ்வேறு மொழிகளின் செல்வாக்கின் கீழ் வந்து, கன்னட மொழியின் உச்சரிப்பு மற்றும் இலக்கணம் மாகாணங்கள் முழுவதும் வேறுபடத் தொடங்கியது. இது கன்னடத்தின் ஒரே மொழியைப் பேசினாலும், இந்த மாகாணங்களில் உள்ள மக்களிடையே தகவல்தொடர்பு இடைவெளியை ஏற்படுத்தியது.

மைசூர் சாம்ராஜ்யத்தின் திவானாக இருந்த மோக்ஷகுண்டம் விஸ்வேஸ்வரய்யா, கன்னட மொழி மற்றும் இலக்கியத்தைப் பாதுகாத்து வளர்க்க வேண்டியதன் அவசியத்தை உணர்ந்தார். இந்த திசையில், அவர் மைசூர் பொருளாதார மாநாட்டைத் தொடங்கி, ஹெச்.வி.நஞ்சுண்டய்யாவின் பொறுப்பில் ஒரு ஆய்வு வட்டத்தை உருவாக்கினார். ஆய்வு வட்டத்தின் கீழ் உருவாக்கப்பட்ட ஒரு துணைக் குழு ஐந்து வெவ்வேறு தலைப்புகளைக் கொண்டு வந்தது, அதில் பரிந்துரைகள் அழைக்கப்பட்டன:

பல்வேறு பகுதிகளில் பரவியுள்ள கன்னட மொழி பேசுபவர்களிடையே ஒற்றுமை மற்றும் ஒத்துழைப்பை மேம்படுத்துவதற்கான யோசனைகளை உருவாக்குதல்.

வெவ்வேறு பிராந்தியங்களில் பன்முகப்படுத்தப்பட்ட பொதுவான எழுத்து கன்னடத்திற்கான பரிந்துரைகளைக் கொண்டு வர
கன்னட மொழியைக் கற்கும் மாணவர்கள் பொதுவான பாடப் புத்தகத்தைப் பயன்படுத்துவதை உறுதி செய்ய.

பொருத்தமான புத்தகங்களை வெளியிடுவதன் மூலம் கன்னடம் பேசும் மக்களிடையே பொது அறிவை மேம்படுத்துதல்.

பிற மொழிகளில் பயன்படுத்தப்படும் சொற்களுக்கு, குறிப்பாக அறிவியல் சொற்களுக்கு பொருத்தமான கன்னட மொழிபெயர்ப்புகளைக் கொண்டு வருதல்.

துணைக் குழு பொதுமக்களிடமிருந்து நல்ல வரவேற்பைப் பெற்றது, மேலும் இந்த ஆலோசனைகளை செயல்படுத்த 3 மே 1915 அன்று பெங்களூரில் ஒரு மாநாட்டை ஏற்பாடு செய்ய முடிவு செய்தது. அரசு மேல்நிலைப் பள்ளி மைதானத்தில் நடைபெற்ற இந்த மாநாட்டில் பல்வேறு பகுதிகளைச் சேர்ந்த இலக்கியவாதிகள், செய்தித்தாள் ஆசிரியர்கள் மற்றும் முக்கிய பிரமுகர்கள் கலந்துகொண்டனர். இந்த மாநாட்டில் கன்னட மொழி மற்றும் இலக்கியத்தைப் பாதுகாக்கவும் மேம்படுத்தவும் ஒரு ஆணையுடன் கர்நாடக சாகித்ய பரிஷத்தை உருவாக்குவதற்கான முன்மொழிவு வந்தது. பரிஷத் தலைவராக எச்.வி.நஞ்சுண்டய்யா ஒருமனதாகத் தேர்ந்தெடுக்கப்பட்டார்.

மைசூர் மாகாணத்தைத் தவிர, சென்னை, மும்பை, ஹைதராபாத் மற்றும் குடகு மாகாணங்களில் ஒரே நேரத்தில் கர்நாடக சாகித்ய பரிஷத் தொடங்கப்பட்டது.

வார்த்தையின் தோற்றம் கொண்ட பிரபலமான மேற்கோள்கள்:

“இங்குள்ள ஒவ்வொரு அமைப்பும், நிறுவனமும் மிகவும் பழமையானதாக இருந்ததால், அதன் மூலத்தை நீங்கள் உடனடியாகப் பார்க்க முடியும்; ஆனால் எங்கள் கட்டிடங்கள் பொதுவாக அவற்றின் தோற்றம் அல்லது நோக்கத்தை பரிந்துரைக்கவில்லை.
- ஹென்றி டேவிட் தோரோ (1817-1862)

“புயல்களின் தோற்றம் மேகங்களில் இல்லை.
பூமி உயரும் போது நமது மின்னல் தாக்குகிறது
கசிவு இல்லாத உண்மையான சக்தி:
இறந்த ஜான் பிரவுனின் உடல் ஒரு சுரங்கப்பாதையில் இருந்து நடந்து செல்கிறது
கவச மற்றும் முடிவான மனதை உடைக்க.”
-முரியல் ருகேசர் (1913–1980)

“உண்மையானது, விரைவில் அல்லது பின்னர், தகவல் மற்றும் பகுத்தறிதல் இறுதியாக விளையும், எனவே இது எனக்கும் உங்களுக்கும் உள்ள மாறுபாடுகளிலிருந்து சுயாதீனமாக உள்ளது. எனவே, யதார்த்தத்தின் கருத்தாக்கத்தின் தோற்றமே, இந்தக் கருத்தாக்கமானது, திட்டவட்டமான வரம்புகள் அற்ற, மற்றும் அறிவின் திட்டவட்டமான அதிகரிப்புக்குத் திறன் கொண்ட ஒரு சமூகத்தின் கருத்தை உள்ளடக்கியதாகக் காட்டுகிறது.
-சார்லஸ் சாண்டர்ஸ் பீர்ஸ் (1839-1914)

122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- క్లాసికల్ తెలుగు,

“ధమ్మ బహుమతి అన్ని ఇతర బహుమతుల కంటే గొప్పది”
- భగవంతుడు ఎటర్నల్ & గ్లోరిఫైడ్ స్నేహపూర్వక దయగల దయగల ఒక బుద్ధుడు

చరిత్ర కాలక్రమం

జంబూదీప

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“ఎ బర్మీస్ మ్యాప్ ఆఫ్ ది వరల్డ్” జంబూదీప లేదా “రోజ్ యాపిల్ ఐలాండ్”ను చూపుతోంది, ఇది అన్ని మానవజాతులకు నిలయం. బౌద్ధ, హిందూ, & జైన విశ్వోద్భవ శాస్త్రంలో జంబూదీప లేదా బర్మీస్‌లోని జంబూదీప నాలుగు ఖండాలకు దక్షిణంగా ఉంది. మిగతావి మనుషులకు అందుబాటులో ఉండవు. మేరు పర్వతం నాలుగు మధ్యలో ఉంది. మాది పెద్ద రోజ్ యాపిల్ చెట్టుతో పాటు పైభాగంలో పెద్ద పర్వతాలు మరియు ఆఫ్‌షోర్‌లోని చిన్న ద్వీపాలను కలిగి ఉంది. ఇది వేలాది నగరాలను కలిగి ఉంది (పురా) మరియు సాధారణంగా చక్కవట్టి (బర్మీస్‌లో సెక్యవాడి)చే పాలించబడుతుంది, ఈ మ్యాప్ లండన్ 1906లో ప్రచురించబడిన సర్ RC దేవాలయాల “ముప్పై ఏడు నాట్స్”లో పునరుత్పత్తి చేయబడింది.

నేడు 7,117 భాషలు మాట్లాడుతున్నారు.

మేము దీని గురించి మరింత నేర్చుకుంటున్నందున ఆ సంఖ్య నిరంతరం ఫ్లక్స్‌లో ఉంటుంది
ప్రతి రోజు ప్రపంచ భాషలు. మరియు అంతకు మించి, భాషలే
ఫ్లక్స్‌లో ఉన్నాయి.

వారు జీవిస్తున్నారు & డైనమిక్‌గా ఉంటారు, వారి జీవితాలను కలిగి ఉన్న సంఘాల ద్వారా మాట్లాడతారు
వేగంగా మారుతున్న మన ప్రపంచం ద్వారా రూపొందించబడింది.

ఇది దుర్బలమైన సమయం: దాదాపు 0%
భాషలు ఇప్పుడు అంతరించిపోతున్నాయి, తరచుగా 1,000 కంటే తక్కువ మాట్లాడేవారు
మిగిలి ఉంది.

ఇంతలో, కేవలం 23 భాషలు ప్రపంచ జనాభాలో సగానికి పైగా ఉన్నాయి. https://gulfnews.com/…/census-more-than-19500-languages…

అప్పుడే పుట్టిన శిశువును శిశువుతో ఎవరూ సంభాషించకుండా ఒంటరిగా ఉంచబడినప్పుడు, కొన్ని రోజుల తర్వాత అది క్లాసికల్ ఎటర్నల్ & గ్లోరిఫైడ్ ప్రెండ్లీ దయగల మగాహి మాగధీ/క్లాసికల్ ఎటర్నల్ & గ్లోరిఫైడ్ ఫ్రెండ్లీ లాంగ్వేజ్ అని పిలువబడే మానవ సహజమైన (ప్రాకృత) భాషను మాట్లాడుతుంది. /మాగధీ ప్రాకృతం, సాంప్రదాయిక శాశ్వతమైన & కీర్తింపబడిన స్నేహపూర్వక దయగల హేల బాస (హేల భాష), సాంప్రదాయిక శాశ్వతమైన & కీర్తింపబడిన స్నేహపూర్వక దయగల పాళి ఒకే విధంగా ఉంటాయి. ఎటర్నల్ & గ్లోరిఫైడ్ స్నేహపూర్వక దయగల ఒక బుద్ధుడు మాట్లాడాడు
ఎటర్నల్ & గ్లోరిఫైడ్ స్నేహపూర్వక దయగల మగాడి. అన్ని 7,139 భాషలు & మాండలికాలు కర్నాటకలో ఉద్భవించిన క్లాసికల్ ఎటర్నల్ & గ్లోరిఫైడ్ స్నేహపూర్వక దయగల మగాహి మాగధీ యొక్క షూట్ ఆఫ్ షూట్. కర్నాటక అటవీ శాఖ & హాప్‌కామ్‌లు కూరగాయలు మరియు పండ్ల చెట్లను ఉత్సాహంగా పెంచుతున్నాయి, అందుకే జంబూదీప అని పిలుస్తారు.

అందుచేత అవి అన్ని ఇతర జీవ సుగంధ ద్రవ్యాలు వాటి స్వంత సహజత్వాన్ని కలిగి ఉన్నట్లే, మానవుల యొక్క సాంప్రదాయిక శాశ్వతమైన & కీర్తింపబడిన స్నేహపూర్వక దయగల స్వభావం (ప్రాకృత)
కమ్యూనికేషన్ కోసం భాషలు.
138 భాషలను అనువదించారు

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మూలం

బ్రిటీష్ పాలనలో శాశ్వతమైన, మహిమాన్వితమైన, స్నేహపూర్వక, దయగల, కరుణామయమైన జంబూదీప ప్రబుద్ధ భారత్
🇮🇳 , కన్నడ భాష మాట్లాడే ప్రజలు వివిధ ప్రావిన్సులలో విస్తరించి ఉన్నారు. ఆయా ప్రావిన్స్‌లలో వివిధ భాషల ప్రభావంతో కన్నడ భాష యొక్క ఉచ్చారణ మరియు వ్యాకరణం ప్రావిన్స్‌లలో విభిన్నంగా మారాయి. ఇది కన్నడ భాషలోనే మాట్లాడినప్పటికీ, ఈ ప్రావిన్సుల్లోని ప్రజలలో కమ్యూనికేషన్‌లో అంతరాయం ఏర్పడింది.

మైసూర్ రాజ్యానికి దివాన్‌గా ఉన్న మోక్షగుండం విశ్వేశ్వరయ్య కన్నడ భాష మరియు సాహిత్యాన్ని పరిరక్షించాల్సిన అవసరం ఉందని భావించారు. ఈ దిశగా మైసూర్ ఎకనామిక్ కాన్ఫరెన్స్ ను ప్రారంభించి హెచ్ వీ నంజుండయ్య ఆధ్వర్యంలో స్టడీ సర్కిల్ ను రూపొందించారు. స్టడీ సర్కిల్‌లో ఏర్పాటైన సబ్‌కమిటీ ఐదు విభిన్న అంశాలతో ముందుకు వచ్చింది, వీటిపై సూచనలు ఆహ్వానించబడ్డాయి:

వివిధ ప్రాంతాలలో విస్తరించి ఉన్న కన్నడ మాట్లాడేవారిలో ఐక్యత మరియు సహకారాన్ని పెంపొందించడానికి ఆలోచనలు చేయడం.

వివిధ ప్రాంతాలలో వైవిధ్యభరితమైన సాధారణ లిఖిత కన్నడ కోసం సూచనలను అందించడం
కన్నడ భాషను నేర్చుకునే విద్యార్థులు సాధారణ పాఠ్య పుస్తకాన్ని ఉపయోగిస్తున్నారని నిర్ధారించుకోవడానికి.

తగిన పుస్తకాలను ప్రచురించడం ద్వారా కన్నడ మాట్లాడే జనాభాలో సాధారణ పరిజ్ఞానాన్ని మెరుగుపరచడం.

ఇతర భాషలలో ఉపయోగించే పదాలకు, ముఖ్యంగా శాస్త్రీయ పదాలకు తగిన కన్నడ అనువాదాలను రూపొందించడం.

సబ్-కమిటీకి ప్రజల నుండి మంచి స్పందన లభించింది మరియు ఈ సూచనలపై చర్య తీసుకోవడానికి 3 మే 1915న బెంగళూరులో ఒక సమావేశాన్ని నిర్వహించాలని నిర్ణయించింది. ప్రభుత్వ ఉన్నత పాఠశాల మైదానంలో జరిగిన ఈ సదస్సుకు వివిధ ప్రాంతాల నుంచి సాహిత్యవేత్తలు, పత్రికా సంపాదకులు, ఇతర ప్రముఖులు హాజరయ్యారు. కన్నడ భాష మరియు సాహిత్యాన్ని పరిరక్షించడానికి మరియు ప్రోత్సహించడానికి ఒక ఆదేశంతో కర్ణాటక సాహిత్య పరిషత్‌ను రూపొందించాలనే ప్రతిపాదనతో సమావేశం ముందుకు వచ్చింది. పరిషత్ అధ్యక్షుడిగా హెచ్‌వీ నంజుండయ్య ఏకగ్రీవంగా ఎన్నికయ్యారు.

మైసూరు ప్రావిన్స్‌తో పాటు, కర్ణాటక సాహిత్య పరిషత్ మద్రాస్, ముంబై, హైదరాబాద్ మరియు కొడగు ప్రావిన్సులలో ఏకకాలంలో ప్రారంభించబడింది.

మూలం అనే పదాన్ని కలిగి ఉన్న ప్రసిద్ధ ఉల్లేఖనాలు:

“ఇక్కడ ఉన్న ప్రతి నిర్మాణం మరియు సంస్థ చాలా ప్రాచీనమైనది, మీరు దాని మూలాన్ని ఒకేసారి సూచించవచ్చు; కానీ మా భవనాలు సాధారణంగా వాటి మూలాన్ని లేదా వాటి ఉద్దేశ్యాన్ని సూచించవు.
-హెన్రీ డేవిడ్ తోరేయు (1817–1862)

“తుఫానుల మూలం మేఘాలలో లేదు,
భూమి పైకి లేచినప్పుడు మన మెరుపులు వస్తాయి
స్పిల్‌వేస్ ఫ్రీ అథెంటిక్ పవర్:
చనిపోయిన జాన్ బ్రౌన్ శరీరం సొరంగం నుండి నడుస్తోంది
పకడ్బందీగా మరియు తీర్మానించబడిన మనస్సును విచ్ఛిన్నం చేయడానికి.
—మురియెల్ రుకీసర్ (1913–1980)

“అయితే, అసలు విషయం ఏమిటంటే, త్వరగా లేదా తరువాత, సమాచారం మరియు తార్కికం చివరకు ఫలితాన్నిస్తుంది మరియు ఇది నా మరియు మీ యొక్క మార్పుల నుండి స్వతంత్రంగా ఉంటుంది. అందువల్ల, వాస్తవికత యొక్క భావన యొక్క మూలం, ఈ భావన తప్పనిసరిగా కమ్యూనిటీ యొక్క భావనను కలిగి ఉంటుంది, ఖచ్చితమైన పరిమితులు లేకుండా మరియు ఖచ్చితమైన జ్ఞానం యొక్క పెరుగుదలను కలిగి ఉంటుంది.
-చార్లెస్ సాండర్స్ పీర్స్ (1839–1914)

123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,

“การให้พระธรรมย่อมดีกว่าการให้อย่างอื่น”
— พระผู้มีพระภาคเจ้าผู้ทรงเมตตาเสมอกัน

ไทม์ไลน์ประวัติศาสตร์

จัมบูทิปา

မြန်မာဘာသာဖြင့်ဖတ်ရန်

“แผนที่โลกของพม่า” แสดงจัมบุทิปาหรือ “เกาะกุหลาบ” ซึ่งเป็นที่อยู่ของมวลมนุษยชาติ ในทางพุทธ ฮินดู และเชน จักรวาลวิทยา จัมบูทิปาหรือซัมบูทิปาในภาษาพม่าคือดินแดนทางตอนใต้ของสี่ทวีป คนอื่นไม่สามารถเข้าถึงได้โดยมนุษย์ เขาพระสุเมรุตั้งตระหง่านอยู่กลางเขาทั้งสี่ ของเรามีต้นชมพู่ยักษ์และภูเขาสูงใหญ่ที่ด้านบนสุดและเกาะเล็กๆ นอกชายฝั่ง นอกจากนี้ยังมีเมืองหลายพันแห่ง (ปุระ) และปกติปกครองโดยจักรพรรดิ์ (เสกยาวดีในภาษาพม่า) แผนที่นี้สร้างซ้ำใน Sir RC Temples “Thirty Seven Nats” ที่เผยแพร่ในลอนดอน พ.ศ. 2449

ปัจจุบันมีคนพูดภาษาต่างๆ 7,117 ภาษา

ตัวเลขนั้นไหลลื่นตลอดเวลา เพราะเรากำลังเรียนรู้เพิ่มเติมเกี่ยวกับ
ภาษาของโลกทุกวัน และนอกเหนือจากนั้น ภาษาเองก็เช่นกัน
อยู่ในกระแส

พวกเขามีชีวิตและไม่หยุดนิ่งพูดโดยชุมชนที่มีชีวิต
หล่อหลอมโดยโลกที่เปลี่ยนแปลงอย่างรวดเร็วของเรา

นี่เป็นช่วงเวลาที่เปราะบาง: ประมาณ 0%
ปัจจุบันภาษาต่างๆ อยู่ในภาวะใกล้สูญพันธุ์ โดยมักมีผู้พูดน้อยกว่า 1,000 คน
ที่เหลืออยู่.

ในขณะเดียวกัน มีเพียง 23 ภาษาเท่านั้นที่ทำให้ประชากรโลกเกินครึ่ง อ้างอิงจาก https://gulfnews.com/…/census-more-than-19500-languages…

เมื่อทารกที่เพิ่งคลอดถูกแยกไว้โดยไม่มีใครสื่อสารกับทารก หลังจากนั้น 2-3 วัน เด็กจะพูดภาษาธรรมชาติของมนุษย์ (Prakrit) ซึ่งเรียกว่า Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ภาษา Chandaso /Magadhi Prakrit,Classical ETERNAL & Glorified BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi ซึ่งเหมือนกัน พระพุทธเจ้าตรัสไว้ใน
Magadhi ผู้ใจดีและเป็นมิตรที่ได้รับการยกย่องตลอดกาล ภาษาและภาษาถิ่นทั้งหมด 7,139 ภาษามาจากการถ่ายทำของ Classical ETERNAL & GLORIFIED FRIENDLY BENEVOLENT Magahi Magadhi ซึ่งมีต้นกำเนิดในกรณาฏกะ กรมป่าไม้กรณาฏกะ & HOPCOMS ปลูกผักและผลไม้อย่างกระตือรือร้นจึงเรียกว่า JAMBUDIPA

ดังนั้นพวกมันทั้งหมดจึงมีความคลาสสิกนิรันดร์และเป็นมิตรที่เมตตากรุณาต่อธรรมชาติของมนุษย์ (พระกฤษณ์) เช่นเดียวกับสิ่งมีชีวิตอื่น ๆ ที่มีธรรมชาติของมันเอง
ภาษาเพื่อการสื่อสาร
แปล 138 ภาษาโดย

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

ต้นทาง

ในช่วงการปกครองของอังกฤษชั่วนิรันดร์ สรรเสริญ เป็นมิตร มีเมตตา มีเมตตา จัมบุทิปะ พระพุทธภารัต
🇮🇳 ผู้คนที่พูดภาษากันนาดากระจายไปตามจังหวัดต่างๆ ภายใต้อิทธิพลของภาษาต่าง ๆ ในจังหวัดเหล่านั้น การออกเสียงและไวยากรณ์ของภาษากันนาดาเริ่มแตกต่างกันในแต่ละจังหวัด สิ่งนี้นำไปสู่ช่องว่างในการสื่อสารระหว่างผู้คนในจังหวัดเหล่านี้ แม้ว่าพวกเขาจะพูดภาษากันนาดาเดียวกันก็ตาม

Mokshagundam Vishweshwaraiah ซึ่งเป็น Diwan แห่งอาณาจักร Mysore รู้สึกว่าจำเป็นต้องอนุรักษ์และส่งเสริมภาษาและวรรณคดีกันนาดา ในทิศทางนี้ เขาเริ่มการประชุมเศรษฐกิจไมซอร์และสร้างวงการศึกษาภายใต้ความรับผิดชอบของ H. V. Nanjundaiah คณะอนุกรรมการที่จัดตั้งขึ้นภายใต้วงการศึกษาได้เสนอหัวข้อที่แตกต่างกัน 5 หัวข้อซึ่งได้รับเชิญให้เสนอแนะ:

เพื่อหาแนวคิดเพื่อส่งเสริมความสามัคคีและความร่วมมือระหว่างผู้พูดภาษากันนาดาที่กระจายอยู่ตามภูมิภาคต่างๆ

เพื่อเสนอคำแนะนำสำหรับภาษากันนาดาที่เป็นลายลักษณ์อักษรทั่วไปซึ่งมีความหลากหลายไปตามภูมิภาคต่างๆ
เพื่อให้แน่ใจว่านักเรียนที่เรียนภาษากันนาดาใช้หนังสือเรียนทั่วไป

เพื่อพัฒนาความรู้ทั่วไปในหมู่ประชากรที่พูดภาษากันนาดาโดยการเผยแพร่หนังสือที่เหมาะสม

เพื่อหาคำแปลภาษากันนาดาที่เหมาะสมสำหรับคำที่ใช้ในภาษาอื่น โดยเฉพาะคำทางวิทยาศาสตร์

คณะอนุกรรมการได้รับการตอบรับที่ดีจากสาธารณชนและตัดสินใจจัดประชุมที่บังกาลอร์ในวันที่ 3 พฤษภาคม พ.ศ. 2458 เพื่อดำเนินการตามข้อเสนอแนะเหล่านี้ การประชุมจัดขึ้นที่บริเวณโรงเรียนมัธยมของรัฐบาล และมีผู้เข้าร่วมโดย littérateurs บรรณาธิการหนังสือพิมพ์ และบุคคลสำคัญอื่นๆ จากภูมิภาคต่างๆ การประชุมดังกล่าวมีข้อเสนอให้สร้าง Karnataka Sahitya Parishat โดยมีหน้าที่ในการอนุรักษ์และส่งเสริมภาษาและวรรณคดีกันนาดา H. V. Nanjundaiah ได้รับเลือกอย่างเป็นเอกฉันท์ให้เป็นประธานของ Parishat

นอกเหนือจากจังหวัด Mysore แล้ว Karnataka Sahitya Parishat ยังเริ่มต้นพร้อมกันในจังหวัด Madras, Mumbai, Hyderabad และ Kodagu

คำพูดที่มีชื่อเสียงที่มีต้นกำเนิดของคำ:

“โครงสร้างและสถาบันแต่ละแห่งที่นี่มีความเก่าแก่มากจนคุณสามารถอ้างถึงแหล่งที่มาได้ทันที แต่อาคารของเรามักไม่ชี้ให้เห็นถึงที่มาและจุดประสงค์ของมัน”
—เฮนรี่ เดวิด ธอโร (2360–2405)

“ต้นกำเนิดของพายุไม่ได้อยู่ในก้อนเมฆ
ฟ้าแลบของเราเมื่อแผ่นดินลุกเป็นไฟ
แหล่งพลังงานที่แท้จริงฟรี:
ศพของจอห์น บราวน์ที่ตายแล้วกำลังเดินออกจากอุโมงค์
เพื่อทำลายเกราะและจิตใจที่สิ้นไป”
—มูเรียล รูคีย์เซอร์ (2456–2523)

“ความจริงแล้ว คือสิ่งที่ไม่ช้าก็เร็ว ข้อมูลและการใช้เหตุผลจะส่งผลในที่สุด และด้วยเหตุนี้จึงเป็นอิสระจากความไม่แน่นอนของฉันและคุณ ดังนั้น ต้นกำเนิดของแนวคิดเกี่ยวกับความเป็นจริงจึงแสดงให้เห็นว่าแนวคิดนี้เกี่ยวข้องกับแนวคิดของชุมชนเป็นหลัก โดยไม่มีขีดจำกัดที่แน่นอน และสามารถเพิ่มพูนความรู้ได้อย่างแน่นอน”
—ชาร์ลส์ แซนเดอร์ เพียรซ (1839–1914)

130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- کلاسیکی اردو

دھما کا تحفہ دیگر تمام تحائف سے بالاتر ہے”
- خداوند ابدی اور پاکیزہ دوستانہ احسان مند ہمدرد ایک بدھ

تاریخ کی ٹائم لائن

جمبودیپا

မြန်မာဘာသာဖြင့် ဖတ်ရန်

“دنیا کا ایک برمی نقشہ” جمبوڈیپا یا “روز ایپل آئی لینڈ” دکھا رہا ہے جو تمام انسانوں کا گھر ہے۔ بدھ، ہندو اور جین کاسمولوجی میں جمبودیپا یا برمی زبان میں زمبوڈیپا چار براعظموں کا جنوبی حصہ ہے۔ باقی انسانوں کے لیے قابل رسائی نہیں ہیں۔ ماؤنٹ میرو چاروں کے مرکز میں کھڑا ہے۔ ہمارے پاس گلاب کے سیب کا ایک بڑا درخت ہے اور ساتھ ہی اوپر بڑے پہاڑ اور سمندر کے کنارے چھوٹے جزیرے ہیں۔ اس میں ہزاروں شہر (پورا) بھی ہیں اور عام طور پر ایک چکاوٹی (برمی میں سیکیوادی) کی حکمرانی ہے یہ نقشہ لندن 1906 میں شائع ہونے والے سر آر سی ٹیمپلس “تھرٹی سیون ناٹس” میں دوبارہ تیار کیا گیا تھا۔

آج کل 7,117 زبانیں بولی جاتی ہیں۔

یہ تعداد مسلسل بہاؤ میں ہے، کیونکہ ہم اس کے بارے میں مزید جان رہے ہیں۔
ہر روز دنیا کی زبانیں. اور اس سے آگے، زبانیں خود
بہاؤ میں ہیں.

وہ زندہ اور متحرک ہیں، ان کمیونٹیز کے ذریعے بولی جاتی ہے جن کی زندگیاں ہیں۔
ہماری تیزی سے بدلتی ہوئی دنیا کی تشکیل۔

یہ ایک نازک وقت ہے: تقریباً 0%
زبانیں اب خطرے سے دوچار ہیں، اکثر بولنے والوں کی تعداد 1,000 سے کم ہے۔
باقی

دریں اثنا، صرف 23 زبانیں دنیا کی نصف سے زیادہ آبادی پر مشتمل ہیں۔ https://gulfnews.com/…/census-more-than-19500-languages…

جب ایک ابھی پیدا ہونے والے بچے کو کسی کے ساتھ بات چیت کیے بغیر الگ تھلگ رکھا جاتا ہے، تو کچھ دنوں کے بعد وہ ایک انسانی فطری (پراکرت) زبان بولے گا جسے کلاسیکی ابدی اور شاندار دوستانہ ہمدرد مگہی مگدھی/کلاسیکی ابدی اور شاندار دوستانہ ہمدردی کی زبان کہا جاتا ہے۔ /مگدھی پراکرت، کلاسیکی ابدی اور شاندار دوستانہ ہمدرد ہیلا باسا (ہیلا زبان)، کلاسیکی ابدی اور شاندار دوستانہ احسان مند ہمدرد پاہی جو ایک جیسے ہیں۔ ابدی اور شاندار دوستانہ احسان مند ہمدرد ایک مہاتما بدھ نے خطاب کیا
ابدی اور شاندار دوستانہ احسان مند ہمدرد مگدھی۔ تمام 7,139 زبانیں اور بولیاں کلاسیکی ابدی اور شاندار دوستانہ ہمدرد مگہی مگدھی کے شوٹ سے دور ہیں جو کرناٹک میں شروع ہوئی ہے۔ کرناٹک کے محکمہ جنگلات اور ہاپکمس جوش سے سبزیاں اور پھل والے درخت اگاتے ہیں اس لیے جمبودیپا کہلاتے ہیں۔

لہٰذا یہ سب کلاسیکی ابدی ہیں اور انسانوں کی فطرت (پراکرت) میں شاندار دوستانہ ہمدرد ہیں، بالکل اسی طرح جیسے دیگر تمام جانداروں کی اپنی فطرت ہے۔
مواصلات کے لئے زبانیں.
138 زبانوں میں ترجمہ کیا جاتا ہے۔

https://translate.google.com

https://www.liquisearch.com/kannada_sahitya_parishat/origin

اصل

ابدی، شاندار، دوستانہ، خیر خواہ، ہمدرد جمبودیپا پربدھ بھارت کی برطانوی حکومت کے دوران
🇮🇳، کنڑ زبان بولنے والے لوگ مختلف صوبوں میں پھیلے ہوئے تھے۔ ان صوبوں میں مختلف زبانوں کے زیر اثر آنے سے، کنڑ زبان کا تلفظ اور گرامر مختلف صوبوں میں مختلف ہونے لگا۔ اس کی وجہ سے ان صوبوں میں لوگوں کے درمیان رابطے میں فرق پیدا ہوگیا حالانکہ وہ کنڑ کی ایک ہی زبان بولتے تھے۔

موکشگنڈم وشویشوریا، جو میسور سلطنت کے دیوان تھے، نے کنڑ زبان اور ادب کے تحفظ اور فروغ کی ضرورت محسوس کی۔ اس سمت میں، اس نے میسور اکنامک کانفرنس شروع کی اور ایچ وی ننجندائیہ کی ذمہ داری میں ایک اسٹڈی سرکل بنایا۔ اسٹڈی سرکل کے تحت ایک ذیلی کمیٹی تشکیل دی گئی جس میں پانچ مختلف عنوانات سامنے آئے جن پر تجاویز طلب کی گئیں۔

مختلف خطوں میں پھیلے ہوئے کنڑ بولنے والوں کے درمیان اتحاد اور تعاون کو فروغ دینے کے لیے خیالات کے ساتھ آنا

ایک مشترکہ تحریری کنڑ کے لیے تجاویز کے ساتھ آنا جو مختلف خطوں میں متنوع تھا۔
اس بات کو یقینی بنانے کے لیے کہ کنڑ زبان سیکھنے والے طلباء ایک عام نصابی کتاب استعمال کریں۔

مناسب کتابیں شائع کرکے کنڑ بولنے والی آبادی میں عمومی معلومات کو بہتر بنانا۔

دوسری زبانوں میں استعمال ہونے والے الفاظ، خاص طور پر سائنسی الفاظ کے لیے مناسب کنڑ ترجمے کے ساتھ آنے کے لیے۔

ذیلی کمیٹی کو عوام کی طرف سے اچھا ردعمل ملا اور اس نے ان تجاویز پر عمل کرنے کے لیے 3 مئی 1915 کو بنگلور میں ایک کانفرنس منعقد کرنے کا فیصلہ کیا۔ یہ کانفرنس گورنمنٹ ہائی سکول کے گراؤنڈ میں منعقد ہوئی اور اس میں مختلف خطوں سے تعلق رکھنے والے ادباء، اخبارات کے مدیران اور دیگر معززین نے شرکت کی۔ یہ کانفرنس کنڑ زبان اور ادب کے تحفظ اور فروغ کے لیے کرناٹک ساہتیہ پریشت کے قیام کی تجویز لے کر آئی۔ H. V. Nanjundaiah کو متفقہ طور پر پریشت کا صدر منتخب کیا گیا۔

میسور صوبے کے علاوہ کرناٹک ساہتیہ پریشت کا آغاز بیک وقت مدراس، ممبئی، حیدرآباد اور کوڈاگو صوبوں میں ہوا۔

لفظ اصل پر مشتمل مشہور اقتباسات:

یہاں کا ہر ڈھانچہ اور ادارہ اتنا قدیم تھا کہ آپ اسے فوراً اس کے ماخذ سے رجوع کر سکتے تھے۔ لیکن ہماری عمارتیں عام طور پر نہ تو اپنی اصلیت بتاتی ہیں اور نہ ہی ان کا مقصد۔
ہنری ڈیوڈ تھورو (1817-1862)
Loop
“طوفانوں کی ابتدا بادلوں میں نہیں ہوتی،
ہماری بجلی گرتی ہے جب زمین اٹھتی ہے،
سپل ویز مفت مستند طاقت:
مردہ جان براؤن کی لاش سرنگ سے چل رہی تھی۔
بکتر بند دماغ کو توڑنے کے لیے۔
موریل روکیسر (1913-1980)

“پھر، اصل وہ ہے جو، جلد یا بدیر، معلومات اور استدلال کا نتیجہ ہو گا، اور جو اس لیے میرے اور آپ کے انتشار سے آزاد ہے۔ اس طرح، حقیقت کے تصور کی اصل یہ ظاہر کرتی ہے کہ اس تصور میں بنیادی طور پر ایک کمیونٹی کا تصور شامل ہے، بغیر کسی حد کے، اور علم میں ایک یقینی اضافہ کے قابل ہے۔”
چارلس سینڈرز پیرس (1839-1914)

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11/25/22
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Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 8:39 pm

DO GOOD PURIFY MIND

Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa

Lesson 4628 Sat 26 Nov 2022

IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.

Buddhist Monk’s Begging Bowls

The begging bowl or alms bowl is one of the simplest but most important objects in the daily lives of Buddhist monks. It is primarily a practical object, used as a bowl in which to collect alms (either money or food) from lay supporters.

But the begging bowl also has symbolic significance associated with the historical Buddha. According to one legend, when he began meditating beneath the Bodhi Tree, a young woman offered him a golden bowl filled with rice, thinking he was the divinity of the tree. He divided the rice into 49 portions, one for each day until he would be enlightened, and threw the precious bowl into the river.

The bowls are all made laboriously by hand. They are constructed from eight pieces of steel – particularly auspicious as this invokes the eight spokes on the Buddhist Wheel of Dharma and the enlightenment of Lord Buddha. The seams of the bowls are then fused with copper to give them their distinctive pattern.

https://www.dhamma.ru/sadhu/100-tipitaka
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Dhammapada Stories
Website:
https://www.tipitaka.net/tipitaka/dhp/
Description:
Dhammapada verses with stories of occasions when they have been uttered by the Buddha, in the translation of Daw Mya Tin.
Mettanet Tipitaka
Website:
http://metta.lk/tipitaka/
Description:
Pali, Sinhala and English texts of Tipitaka.
New Guide to the Tipitaka: A Complete Reference to the Pali Buddhist Canon
Website:
https://web.archive.org/web/20140105164416/http://www.newguide.org/
Description:
New Guide to the Tipitaka is a reference for everyday readers, students or seekers who want a better understanding of the Tipitaka — a more than 2,500 year old collection of the Buddha’s Teachings.
Just as the travel guide is used to navigate the highways and byways and the culture and customs of an unfamiliar country so to this reference guide to the Tipitaka may be used to navigate the Teachings of the Buddha.
New Guide presents both a bird’s eye view of the whole Tipitaka and its individual components, along with detailed summaries of thousands of suttas and hundreds of the Buddha’s parables.
Inception of Discipline and Vinaya-Nidana
Website:
http://www.archive.org/details/sacredbooksofbud21londuoft
Description:
The Inception of Discipline and the Vinaya-Nidana, Being a Translation and Edition of the Bahiranidana of Buddhaghosa’s Samantapasadika, the Vinaya Commentary by N. A. Jayawickrama, B.A., Ph.D.(Lond.), Professor of Pali and Buddhist Civilization in the University of Ceylon.
See also: https://www.forgottenbooks.com/en/books/TheInceptionofDisciplineandtheVinayaNidana_10448437
 
Buddhist Legends
Website:
http://www.ancient-buddhist-texts.net/English-Texts/Buddhist-Legends/index.htm
Description:
Dhammapada or way of Righteousness, is the name of one of the canonical books of the Buddhist sacred scriptures. It is written in the Pali language. It consists of 423 stanzas. These are reputed to be the very words of Buddha. The Dhammapada commentary (in Pali Dhammapad-Attha-katha) is ascribed to Buddhaghosa, the greatest of all the Buddhist scholastics. This ascription is without due warrant, as appears from translator’s introduction. The commentary purports to tell us “where, when, why, for what purpose, with reference to what situation, with reference to what person or persons,” Buddha uttered each one of these stanzas. In so doing, the author of the commentary narrates 299 legends or stories. These stories are the preponderating element of the commentary, and it are these which are here translated.
Translated from the original Pāli text of the Dhammapada Commentary by Eugene Watson Burlingame, Fellow of the American Academy of Arts and Sciences; sometime Harrison Fellow for Research, University of Pennsylvania, and Johnston Scholar in Sanskrit, Johns Hopkins University; Lecturer on Pāli (1917-1918) in Yale University.
See also: http://www.archive.org/search.php?query=Burlingame%2C%20Eugene%20Watson%20AND%20mediatype%3Atexts
Pasanna Citta
Website:
https://pasannacitta.wordpress.com/
Description:
Pāli texts translated to English – Nettippakaraṇa, Paṭisambhidāmagga.
Guide to Tipitaka
Website:
https://archive.org/details/guidetotipitaka029042mbp
Description:
Online book. A definitive guide to the Burmese 6th Buddhist Council edition of the Pali Scriptures written by U Ko Lay.
Ancient Buddhist Texts
Website:
http://www.ancient-buddhist-texts.net/
Description:
Works by Bhikkhu Anandajoti.
This website has 4 sections:
- Buddhist Texts and Studies;
- Texts and Translations;
- Texts in English Only;
- Prosody: Texts & Studies.
Daily Words of the Buddha
Website:
Visit our Site
Description:
The words of the Buddha and their timeless teaching of truth and compassion bring a reminder of what is meaningful, and bring clarity and insight in the midst of our daily lives. Pariyatti.com is pleased to offer a daily e-mail service, delivering an inspiring and uplifting quote of the Buddha to your inbox.
Sacred Texts: Buddhism
Website:
http://www.

sacred-texts.com/bud/
Description:
A rare collection of old translations of Pali texts, including Digha Nikaya, Dhammapada, and much more.

How many languages are there in the world?

7,117 languages are spoken today.

That number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.according to
https://gulfnews.com/…/census-more-than-19500-languages…

When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak and human natural (Prakrit) language known as Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi which are the same. ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha spoke in
ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi. All the 7,139 languages and dialects are off shoot of Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi which is originated in Karnataka. Hence all of them are Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other living speices have their own natural
languages for communication. 138 languages are translated by

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https://www.liquisearch.com/kannada_sahitya_parishat/origin

Origin

During the British rule of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Prabuddha Bharat
🇮🇳 , the people who spoke Kannada language were spread across different provinces. Coming under the influence of different languages in those provinces, the pronunciation and grammar of Kannada language started to differ across provinces. This led to a gap in communication across the people in these provinces though they spoke the same language of Kannada.

Mokshagundam Vishweshwaraiah, who was the Diwan of the Mysore Kingdom felt the need to conserve and promote the Kannada language and literature. In this direction, he started the Mysore Economic Conference and created a study circle under the responsibility of H. V. Nanjundaiah. A sub-committee formed under the study circle came up with five different topics on which suggestions were invited:

To come up with ideas to promote unity and co-operation among Kannada speakers spread across different regions.

To come up with suggestions for a common written Kannada which had diversified across different regions
To ensure that students learning Kannada language use a common text book.

To improve the general knowledge among the Kannada speaking population by publishing appropriate books.

To come up with appropriate Kannada translations for words used in other languages, especially the scientific words.

The sub-committee received good responses from the public and it decided to organise a conference in Bangalore on 3 May 1915 to act upon these suggestions. The conference was held on the grounds of the Government High School and was attended by littérateurs, newspaper editors and other dignitaries from different regions. The conference came up with a proposal to create the Karnataka Sahitya Parishat with a mandate to conserve and promote Kannada language and literature. H. V. Nanjundaiah was unanimously elected to be the President of the Parishat.

Apart from the Mysore province, the Karnataka Sahitya Parishat was simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu provinces.

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our lightning strikes when the earth rises,
spillways free authentic power:
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to break the armored and concluded mind.”
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“The real, then, is that which, sooner or later, information and reasoning would finally result in, and which is therefore independent of the vagaries of me and you. Thus, the very origin of the conception of reality shows that this conception essentially involves the notion of a COMMUNITY, without definite limits, and capable of a definite increase of knowledge.”
—Charles Sanders Peirce (1839–1914)

ಜಗತ್ತಿನಲ್ಲಿ ಎಷ್ಟು ಭಾಷೆಗಳಿವೆ?

ಇಂದು 7,117 ಭಾಷೆಗಳನ್ನು ಮಾತನಾಡುತ್ತಾರೆ.

ಆ ಸಂಖ್ಯೆಯು ನಿರಂತರವಾಗಿ ಫ್ಲಕ್ಸ್‌ನಲ್ಲಿದೆ, ಏಕೆಂದರೆ ನಾವು ಇದರ ಬಗ್ಗೆ ಇನ್ನಷ್ಟು ಕಲಿಯುತ್ತಿದ್ದೇವೆ
ಪ್ರತಿದಿನ ವಿಶ್ವದ ಭಾಷೆಗಳು. ಮತ್ತು ಅದಕ್ಕೂ ಮೀರಿ, ಭಾಷೆಗಳು ಸ್ವತಃ
ಫ್ಲಕ್ಸ್ ನಲ್ಲಿವೆ.
ಅವರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ ಮತ್ತು ಕ್ರಿಯಾತ್ಮಕರಾಗಿದ್ದಾರೆ, ಅವರ ಜೀವನವನ್ನು ಹೊಂದಿರುವ ಸಮುದಾಯಗಳಿಂದ ಮಾತನಾಡುತ್ತಾರೆ
ನಮ್ಮ ವೇಗವಾಗಿ ಬದಲಾಗುತ್ತಿರುವ ಪ್ರಪಂಚದಿಂದ ರೂಪುಗೊಂಡಿದೆ. ಇದು ದುರ್ಬಲ ಸಮಯ: ಸರಿಸುಮಾರು 0%
1,000 ಕ್ಕಿಂತ ಕಡಿಮೆ ಮಾತನಾಡುವ ಭಾಷೆಗಳು ಈಗ ಅಳಿವಿನಂಚಿನಲ್ಲಿವೆ
ಉಳಿದ. ಏತನ್ಮಧ್ಯೆ, ಕೇವಲ 23 ಭಾಷೆಗಳು ಅರ್ಧಕ್ಕಿಂತ ಹೆಚ್ಚಿನದನ್ನು ಹೊಂದಿವೆ
ವಿಶ್ವದ ಜನಸಂಖ್ಯೆ. ಪ್ರಕಾರ
https://gulfnews.com/…/census-more-than-19500-languages…

ಆಗಷ್ಟೇ ಜನಿಸಿದ ಮಗುವನ್ನು ಮಗುವಿನೊಂದಿಗೆ ಯಾರೂ ಸಂವಹನ ಮಾಡದೆ ಪ್ರತ್ಯೇಕವಾಗಿ ಇರಿಸಿದಾಗ, ಕೆಲವು ದಿನಗಳ ನಂತರ ಅದು ಮಾತನಾಡುತ್ತದೆ ಮತ್ತು ಮಾನವ ಸಹಜ (ಪ್ರಾಕೃತ) ಭಾಷೆಯನ್ನು ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಸಹಾನುಭೂತಿಯುಳ್ಳ ಮಗಾಹಿ ಮಾಗಧಿ/ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಭಾಷೆ /ಮಾಗಧಿ ಪ್ರಾಕೃತ, ಶಾಸ್ತ್ರೀಯ ಸನಾತನ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಕರುಣಾಮಯಿ ಹೇಲ ಬಾಸ (ಹೆಳ ಭಾಷೆ), ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಕರುಣಾಮಯಿ ಕರುಣಾಮಯಿ ಪಾಳಿಗಳು ಒಂದೇ ಆಗಿವೆ. ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಸಹಾನುಭೂತಿಯುಳ್ಳ ಒಬ್ಬ ಬುದ್ಧನು ಮಾತನಾಡಿದರು
ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸ್ನೇಹಪರ ಉಪಕಾರ ಕರುಣಾಮಯಿ ಮಾಗಧಿ. ಎಲ್ಲಾ 7,139 ಭಾಷೆಗಳು ಮತ್ತು ಉಪಭಾಷೆಗಳು ಕ್ಲಾಸಿಕಲ್ ಎಟರ್ನಲ್ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸೌಹಾರ್ದ ಕರುಣಾಮಯಿ ಮಗಾಹಿ ಮಾಗಧಿಯ ಚಿತ್ರೀಕರಣದಿಂದ ಹೊರಗಿದೆ, ಇದು ಕರ್ನಾಟಕದಲ್ಲಿ ಹುಟ್ಟಿಕೊಂಡಿದೆ. ಆದ್ದರಿಂದ ಅವರೆಲ್ಲರೂ ಶಾಸ್ತ್ರೀಯ ಶಾಶ್ವತ ಮತ್ತು ವೈಭವೀಕರಿಸಿದ ಸೌಹಾರ್ದ ಕರುಣಾಮಯಿ ಸ್ವಭಾವದ (ಪ್ರಾಕೃತ) ಮಾನವ ಜೀವಿಗಳು, ಇತರ ಎಲ್ಲಾ ಜೀವಿಗಳು ತಮ್ಮದೇ ಆದ ನೈಸರ್ಗಿಕತೆಯನ್ನು ಹೊಂದಿರುವಂತೆಯೇ
ಸಂವಹನಕ್ಕಾಗಿ ಭಾಷೆಗಳು. 138 ಭಾಷೆಗಳನ್ನು ಅನುವಾದಿಸಲಾಗಿದೆ

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https://www.liquisearch.com/kannada_sahitya_parishat/origin

ಮೂಲ

ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯಿ ಜಂಬೂದೀಪ ಪ್ರಬುದ್ಧ ಭಾರತ ಬ್ರಿಟಿಷರ ಆಳ್ವಿಕೆಯಲ್ಲಿ
🇮🇳 , ಕನ್ನಡ ಭಾಷೆಯನ್ನು ಮಾತನಾಡುವ ಜನರು ವಿವಿಧ ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ಹರಡಿದ್ದರು. ಆ ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ವಿವಿಧ ಭಾಷೆಗಳ ಪ್ರಭಾವಕ್ಕೆ ಒಳಗಾದ ನಂತರ, ಕನ್ನಡ ಭಾಷೆಯ ಉಚ್ಚಾರಣೆ ಮತ್ತು ವ್ಯಾಕರಣವು ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ಭಿನ್ನವಾಗತೊಡಗಿತು. ಇದು ಕನ್ನಡದ ಒಂದೇ ಭಾಷೆಯನ್ನು ಮಾತನಾಡುತ್ತಿದ್ದರೂ ಈ ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿನ ಜನರಲ್ಲಿ ಸಂವಹನದಲ್ಲಿ ಅಂತರವನ್ನು ಉಂಟುಮಾಡಿತು.

ಮೈಸೂರು ಸಾಮ್ರಾಜ್ಯದ ದಿವಾನರಾಗಿದ್ದ ಮೋಕ್ಷಗುಂಡಂ ವಿಶ್ವೇಶ್ವರಯ್ಯನವರು ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಸಾಹಿತ್ಯವನ್ನು ಉಳಿಸಿ ಬೆಳೆಸುವ ಅಗತ್ಯವನ್ನು ಹೊಂದಿದ್ದರು. ಈ ದಿಸೆಯಲ್ಲಿ ಮೈಸೂರು ಆರ್ಥಿಕ ಸಮ್ಮೇಳನ ಆರಂಭಿಸಿ ಎಚ್.ವಿ.ನಂಜುಂಡಯ್ಯ ಅವರ ಜವಾಬ್ದಾರಿಯಲ್ಲಿ ಸ್ಟಡಿ ಸರ್ಕಲ್ ರಚಿಸಿದರು. ಅಧ್ಯಯನ ವಲಯದ ಅಡಿಯಲ್ಲಿ ರಚಿಸಲಾದ ಉಪಸಮಿತಿಯು ಐದು ವಿಭಿನ್ನ ವಿಷಯಗಳೊಂದಿಗೆ ಸಲಹೆಗಳನ್ನು ಆಹ್ವಾನಿಸಿದೆ:

ವಿವಿಧ ಪ್ರದೇಶಗಳಲ್ಲಿ ಹರಡಿರುವ ಕನ್ನಡ ಭಾಷಿಕರಲ್ಲಿ ಏಕತೆ ಮತ್ತು ಸಹಕಾರವನ್ನು ಉತ್ತೇಜಿಸಲು ಆಲೋಚನೆಗಳನ್ನು ರೂಪಿಸುವುದು.

ವಿವಿಧ ಪ್ರದೇಶಗಳಲ್ಲಿ ವೈವಿಧ್ಯತೆಯನ್ನು ಹೊಂದಿರುವ ಸಾಮಾನ್ಯ ಲಿಖಿತ ಕನ್ನಡಕ್ಕಾಗಿ ಸಲಹೆಗಳನ್ನು ನೀಡಲು
ಕನ್ನಡ ಭಾಷೆಯನ್ನು ಕಲಿಯುವ ವಿದ್ಯಾರ್ಥಿಗಳು ಸಾಮಾನ್ಯ ಪಠ್ಯ ಪುಸ್ತಕವನ್ನು ಬಳಸುವುದನ್ನು ಖಚಿತಪಡಿಸಿಕೊಳ್ಳಲು.

ಸೂಕ್ತ ಪುಸ್ತಕಗಳನ್ನು ಪ್ರಕಟಿಸುವ ಮೂಲಕ ಕನ್ನಡ ಮಾತನಾಡುವ ಜನರಲ್ಲಿ ಸಾಮಾನ್ಯ ಜ್ಞಾನವನ್ನು ಸುಧಾರಿಸುವುದು.

ಇತರ ಭಾಷೆಗಳಲ್ಲಿ ಬಳಸುವ ಪದಗಳಿಗೆ, ವಿಶೇಷವಾಗಿ ವೈಜ್ಞಾನಿಕ ಪದಗಳಿಗೆ ಸೂಕ್ತವಾದ ಕನ್ನಡ ಅನುವಾದಗಳನ್ನು ತರಲು.

ಉಪಸಮಿತಿಯು ಸಾರ್ವಜನಿಕರಿಂದ ಉತ್ತಮ ಪ್ರತಿಕ್ರಿಯೆಗಳನ್ನು ಪಡೆಯಿತು ಮತ್ತು ಈ ಸಲಹೆಗಳ ಮೇರೆಗೆ ಕಾರ್ಯನಿರ್ವಹಿಸಲು 3 ಮೇ 1915 ರಂದು ಬೆಂಗಳೂರಿನಲ್ಲಿ ಸಮ್ಮೇಳನವನ್ನು ಆಯೋಜಿಸಲು ನಿರ್ಧರಿಸಿತು. ಸರಕಾರಿ ಪ್ರೌಢಶಾಲೆಯ ಮೈದಾನದಲ್ಲಿ ಸಮ್ಮೇಳನ ನಡೆದಿದ್ದು, ವಿವಿಧ ಭಾಗಗಳ ಸಾಹಿತಿಗಳು, ಪತ್ರಿಕೆ ಸಂಪಾದಕರು ಹಾಗೂ ಗಣ್ಯರು ಭಾಗವಹಿಸಿದ್ದರು. ಕನ್ನಡ ಭಾಷೆ ಮತ್ತು ಸಾಹಿತ್ಯವನ್ನು ಸಂರಕ್ಷಿಸುವ ಮತ್ತು ಉತ್ತೇಜಿಸುವ ಆದೇಶದೊಂದಿಗೆ ಕರ್ನಾಟಕ ಸಾಹಿತ್ಯ ಪರಿಷತ್ತು ರಚಿಸುವ ಪ್ರಸ್ತಾಪವನ್ನು ಸಮ್ಮೇಳನವು ಮಂಡಿಸಿತು. ಎಚ್.ವಿ.ನಂಜುಂಡಯ್ಯ ಅವರು ಪರಿಷತ್ತಿನ ಅಧ್ಯಕ್ಷರಾಗಿ ಅವಿರೋಧವಾಗಿ ಆಯ್ಕೆಯಾದರು.

ಮೈಸೂರು ಪ್ರಾಂತ್ಯದ ಹೊರತಾಗಿ ಮದ್ರಾಸ್, ಮುಂಬೈ, ಹೈದರಾಬಾದ್ ಮತ್ತು ಕೊಡಗು ಪ್ರಾಂತ್ಯಗಳಲ್ಲಿ ಕರ್ನಾಟಕ ಸಾಹಿತ್ಯ ಪರಿಷತ್ತು ಏಕಕಾಲಕ್ಕೆ ಆರಂಭವಾಯಿತು.

ಪದದ ಮೂಲವನ್ನು ಹೊಂದಿರುವ ಪ್ರಸಿದ್ಧ ಉಲ್ಲೇಖಗಳು:

“ಇಲ್ಲಿನ ಪ್ರತಿಯೊಂದು ರಚನೆ ಮತ್ತು ಸಂಸ್ಥೆಯು ತುಂಬಾ ಪ್ರಾಚೀನವಾಗಿದ್ದು, ನೀವು ಅದನ್ನು ಅದರ ಮೂಲಕ್ಕೆ ಒಮ್ಮೆ ಉಲ್ಲೇಖಿಸಬಹುದು; ಆದರೆ ನಮ್ಮ ಕಟ್ಟಡಗಳು ಸಾಮಾನ್ಯವಾಗಿ ಅವುಗಳ ಮೂಲ ಅಥವಾ ಉದ್ದೇಶವನ್ನು ಸೂಚಿಸುವುದಿಲ್ಲ.
-ಹೆನ್ರಿ ಡೇವಿಡ್ ಥೋರೋ (1817-1862)

“ಚಂಡಮಾರುತಗಳ ಮೂಲವು ಮೋಡಗಳಲ್ಲಿಲ್ಲ,
ಭೂಮಿಯು ಏರಿದಾಗ ನಮ್ಮ ಮಿಂಚು ಬಡಿಯುತ್ತದೆ
ಸ್ಪಿಲ್ವೇಸ್ ಮುಕ್ತ ಅಧಿಕೃತ ಶಕ್ತಿ:
ಸತ್ತ ಜಾನ್ ಬ್ರೌನ್ ಅವರ ದೇಹವು ಸುರಂಗದಿಂದ ನಡೆದುಕೊಂಡು ಹೋಗುತ್ತಿದೆ
ಶಸ್ತ್ರಸಜ್ಜಿತ ಮತ್ತು ತೀರ್ಮಾನಿಸಿದ ಮನಸ್ಸನ್ನು ಮುರಿಯಲು.”
-ಮುರಿಯಲ್ ರುಕೇಸರ್ (1913-1980)

“ಹಾಗಾದರೆ, ನಿಜವೆಂದರೆ, ಬೇಗ ಅಥವಾ ನಂತರ, ಮಾಹಿತಿ ಮತ್ತು ತಾರ್ಕಿಕತೆಯು ಅಂತಿಮವಾಗಿ ಫಲಿತಾಂಶವನ್ನು ನೀಡುತ್ತದೆ ಮತ್ತು ಆದ್ದರಿಂದ ನನ್ನ ಮತ್ತು ನಿಮ್ಮ ವ್ಯತ್ಯಾಸಗಳಿಂದ ಸ್ವತಂತ್ರವಾಗಿದೆ. ಹೀಗಾಗಿ, ವಾಸ್ತವದ ಪರಿಕಲ್ಪನೆಯ ಮೂಲವು ಈ ಪರಿಕಲ್ಪನೆಯು ಮೂಲಭೂತವಾಗಿ ಒಂದು ಸಮುದಾಯದ ಕಲ್ಪನೆಯನ್ನು ಒಳಗೊಂಡಿರುತ್ತದೆ ಎಂದು ತೋರಿಸುತ್ತದೆ, ನಿರ್ದಿಷ್ಟ ಮಿತಿಗಳಿಲ್ಲದೆ ಮತ್ತು ಜ್ಞಾನದ ನಿರ್ದಿಷ್ಟ ಹೆಚ್ಚಳಕ್ಕೆ ಸಮರ್ಥವಾಗಿದೆ.
-ಚಾರ್ಲ್ಸ್ ಸ್ಯಾಂಡರ್ಸ್ ಪಿಯರ್ಸ್ (1839-1914)

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11/24/22
DO GOOD PURIFY MIND Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Lesson 4627 Fri 25 Nov 2022 IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind. Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 12:28 am

DO GOOD PURIFY MIND

Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa

Lesson 4627 Fri 25 Nov 2022

IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.

Jagatheesan Chandrasekharan, [Nov 23, 2022 at 3:55 PM]
No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.
A man is not called wise because he talks and talks again; but if he is peaceful, loving and fearless then he is in truth called wise.
To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance

https://t.co/VZhTZfwXxH?ssr=true

https://declutterthemind.com/wp-content/uploads/buddha-quotes-768×1152.jpg

Gautama Buddha Quotes
1 “If you truly loved yourself, you could never hurt another.”
2 “Be where you are; otherwise you will miss your life.”
3 “All that we are is the result of what we have thought.”
4 “Three things cannot be long hidden: the sun, the moon, and the truth.”
5 “Happiness does not depend on what you have or who you are. It solely relies on what you think.”
6 “Suffering is not holding you, you are holding suffering.”
7 “Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.”
8 “Virtue is persecuted more by the wicked than it is loved by the good.”
9 “Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.”
10 “I never see what has been done; I only see what remains to be done.”

Quotes From Buddha
1 “If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.”
2 “No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”
3 “When you realize how perfect everything is you will tilt your head back and laugh at the sky.”
4 “Give, even if you only have a little.”
5 “You only lose what you cling to.”
6 “Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.”
7 “I never see what has been done; I only see what remains to be done.”
8 “I will not look at another’s bowl intent on finding a fault: a training to be observed.”
9 “Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”
10 “What is evil? Killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil, envy is evil, hatred is evil, to cling to false doctrine is evil; all these things are evil. And what is the root of evil? Desire is the root of evil, illusion is the root of evil.”

Real Buddha Quotes
1 “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
2 “It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”
3 “What is evil? Killing is evil, lying is evil, slandering is evil, abuse is evil, gossip is evil, envy is evil, hatred is evil, to cling to false doctrine is evil; all these things are evil. And what is the root of evil? Desire is the root of evil, illusion is the root of evil.”
4 “All that we are is the result of what we have thought: it is founded on our thoughts and made up of our thoughts. If a man speak or act with an evil thought, suffering follows him as the wheel follows the hoof of the beast that draws the wagon…. If a man speak or act with a good thought, happiness follows him like a shadow that never leaves him.”
5 “It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you.”
6 “Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.”
7 “Those who have failed to work toward the truth have missed the purpose of living.”
8 “Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.”
9 “Ardently do today what must be done. Who knows? Tomorrow, death comes.”

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11/23/22
DO GOOD PURIFY MIND Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Lesson 4626 Thu 24 Nov 2022
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:14 am

DO GOOD PURIFY MIND

Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa

Lesson 4626 Thu 24 Nov 2022

IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.

“Being lost is better than being asleep. Being aware, even if you have defilements, is better than being absent-minded. If you know you have defilements, you can work to end them. A person who’s not aware is dead.”

~ Ajahn Lee Dhammadharo
From ‘The Skill of Release’

https://www.accesstoinsight.org/lib/authors/nyanatiloka/wheel394.html#ch3

Virtuous gets many friends by restraint.

Speak such words that neither hurts yourself nor hurts others.

The greatest wealth of man in the world is faith.

Happiness is attained through the practice of Dhamma.

A person who has a desire to ‘get happiness’, should remove sorrow, greed and sadness from his mind.

A person with a lot of wealth takes advantage of it alone, then it is the cause for his downfall.

Friends who are takers, flattery, tempted by words, and bring ruin, they are false friends.

One who helps, lives in good times and bad, gives good advice and is compassionate, is a true friend.

A good friend is the one who behaves equally in all situations, rich and poor, happiness and sorrow, success and failure.

Wise people praise the virtuous deeds done.

Just as gems cannot be mixed with any other substance, in the same way should not be mixed with bad friends.

Just as the sun removes the darkness, in the same way the darkness of attachment, malice, pride and all bad conduct should be removed.

One should never do any evil deeds with body, speech and mind.

Just as a tree does not discriminate in giving its shade, similarly all people should be treated equally without any discrimination.

There is no such way by which the born creature does not die.

Just as there is always the fear of early fall of ripe fruits, similarly born human beings have the fear of death.

The fool is like an empty pot, the wise is like a full lake.

Health is the best benefit and satisfaction is the best wealth.

One who is under the control of craving, his sorrows grows like the grass of the rainy season.

Never insult anyone. Do not wish for the suffering of others out of enmity or malice.

One who, despite being capable, does not take care of his old parents, is a wicked person.

There are many kinds of miseries in the world, they all arise because of attachments.

Do not get distracted by condemnation and not be proud of praise.

Abandon violence towards all beings in the world.

Only speak the truth, do not lie.

The Eightfold Path is superior in the paths. The Four Noble Truths is superior in the truths.

It is pleasant to serve parents in the world.

Speak such a speech that neither yourself suffer nor other people get hurt.

Being alone is better, friendship with a fool is not good.

A person who commits violence to other creatures is deprived of happiness.

Just as jasmine’s tree leaves the withering flowers, so leave the lust and hatred.

Restrain yourself, just like a merchant controls a horse.

Hurry to do virtue and keep the mind away from sin.

Those who are constantly engaged in bad karma are condemned.

Even if there is no money, a wise person really lives . The rich man does not really live by not having wisdom.

A fool who does bad deeds does not understand the ill effects that come later, bad karma has bad consequences.

No person is superior by showing off the outside, only someone is superior by internal purification.

Neither praise of self is good nor condemnation of others.

Just as a human being drowns in the ocean by boarding a small boat, similarly, a good person is drowned by being in the company of lazy.

Ignorant people do not think that we will not live in this world. But those who think about this, their all disputes become peaceful.

Know your welfare and observe Buddha’s teachings.

Those who rejoice in happiness and receive despair after finding sorrow, fools who do not know the truth remain unhappy in both situations.

The virtuous have many friends by his restraint. The Vicious is remain deprived of friends by his conduct.

The vicious man receives blasphemy and slander. The virtuous always receives fame and praise.

The Noble Eightfold Path is welfare, destroying suffering.

By hiding the demerits, they grow, by revealing the demerits, they do not grow. So reveal the demerits, they will not grow.

It is very cold, there is too much heat, in this way those who postpone their works leave their opportunity behind.

Whatever deeds a man does, good or bad, he becomes the heir of his deeds.

Those who torture others and give grief by many other wicked deeds, they themselves get that position, because the result of the karma is not destroyed.

He who does not express anger on another wins a fierce battle.

The conscious who becomes calm after seeing the other in anger, he does good to both himself and the other.

It is easy to see the faults of others, but it is difficult to see the faults of ourselves.

It is pleasant to serve parents in the world.

At the end of life, virtue is pleasing, destroying all sorrows is pleasurable.

The person who conquers craving in the world, his sorrows falls off in the same way as the drop of water above the lotus.

Affection creates mourning, affection creates fear, a person free from affection does not grieve, then where will the fear come from?

Restrain speech, restrain the mind and do no sinful deeds from the body.

It is pleasant to have friends on help, it is happy to be satisfied with what you get.

It is better to be alone, friendship with a fool is not good.

A person is not wise by speaking a lot, who is forgiving, free from hatred and fearless, is called a wise.

The destruction of craving conquers all the miseries.

Just as an elephant in war tolerates arrows coming out of the bow, similarly I will tolerate harsh words, because there are many vicious people in the world.

One who does not serve the old parents even if he is capable, is the reason for his downfall.

Like a treasure-showers, one should associate the one who shows the blame, because by associating with them, there is welfare and not bad.

They have no bond, who have neither dear nor unpleasant.

Do not associate with pleasant nor do you ever associate with the unpleasant. It is painful to not see the pleasant and it is also painful to see the unpleasant.

I will live here in the monsoon, here I will live in the winter, I will live here in the summer-such a fool thinks, but does not know the dangers of his life.

Just as a goldsmith removes the impurity of silver, similarly a wise person removes his impurity a little by little at every moment.

Even if the vicious people are close, they do not look like arrows left at night.

The virtuous are illuminated like the Himalayan mountain even after being away.

The impurity of the mind of a person increases, who sees the faults of others and gets irritated by others.

There is no place in the world where the consequences of sinful deeds can be avoided.

Whatever knowledge a fool has, it is for his evil and it destroys the goodness of a fool.

The wise man straightens the fickle mind in the same way as the fletcher straightens the arrow.

Just as iron rust originates from it and destroys it, similarly the evil deeds of the sinner lead him towards misery.

Craving creates mourning, craving creates fear, a person free from craving does not grieve, then where will the fear come from?

One single day life of virtuous and meditative is better than a hundred years of life of a person with vicious and fickle mind.

The sinner, seeing his sinful deeds, mourns in this world and even after death, suffers.

One useful verses is better than a thousand verses of meaningless, which one can get peace on hearing.

It is better to do good deed, after which you do not have to repent.

If you see the possibility of achieving more happiness by renouncing less pleasure, then a wise person should sacrifice less pleasure for more happiness.

Everyone is afraid of punishment, everybody loves life, understanding everyone like himself, neither kill nor inspire anyone to kill.

In this world, there was no only condemned or only praised man, neither would be, nor is there.

One who lives in the company of fools mourns for a long time, the association of fools is as painful as the enemy.

Everyone is afraid of punishment, everyone is afraid of death, that’s why knowing everyone as yourself, neither kill anyone, nor inspire them to kill.

If a person commits a sin, do not do it again and again, do not indulge in it, because the accumulation of sin is painful.

Do not pay attention to the opposing words of others, nor look at the deeds of others, only see your deeds.

Whose evil deeds are covered by good deeds, he illuminates this world like a moon free from the cloud.

The wise man who is restrained by body, speech and thought is completely controlled.

No one is superior or inferior by birth, by virtue of karma one is superior and inferior.

A wise man who wishes for his good must forsake the wicked, just as people turn away after seeing a poisonous snake, should be engaged in own welfare.

It is not good to do the deed, which you have to regret after doing it and suffer the consequences with tears and sorrow.

If you do not find a friend who is superior to you or equal to you, then remain firmly alone because the association of fools is not good.

One who honors the elders increases his four things – age, beauty, happiness and strength.

One single day life of a hard worker is better than a hundred years of lazy and dull life.

By giving grief to another who desires happiness for himself, that person lying in a rage cannot be free from hatred.

Someone wins thousands of people in a war, but even better than that is the one who wins himself.

It is easy to do bad things that harm our own, but it is very difficult to do that which is good and beneficial.

Do not associate with bad friends and do not associate with unrighteous men. Associate with good friends and associate with good men.

Health is the best benefit, satisfaction is the best wealth, faith is the best relative and Nibbana is the best happiness.

It is good to do that deed, which does not have to be repentant after doing it and it results receives from a happy mind.

Just as a solid mountain is not shaken by the storm, likewise, condemnation and praise have no effect on the wise man.

Sandal, lavender, lotus or jasmine, the fragrance of virtue is exquisite from all these fragrances.

Just as many garlands are made from a heap of flowers, similarly humans should do a lot of virtue.

Respect, humility, gratitude, listening to Dhamma on due occasions – this is the highest blessing.

Hatred never calmed by hatred. It is calmed by non-hatred – this is the eternal rule.

The virtuous man is happy in this world.He is happy when he thinks of the good he has done;he is still more happy when going on the good path.

If a fool stay with a wise man even all his life,he will know the truth as little as a spoon know the truth.

Let a man win anger by love,let him win evil by good,let him win the greedy by liberality, the lair by truth.

If man does what is good,do it again and again; let him delight in it.Happiness is the outcome of good.

All the perfumes, even those of sandal, lavender, lotus or jasmine are not to be compared with the fragrance of the excellent life.

To have much learning, to be skillful in the handicraft, well training in discipline and to be good speech-this is the highest blessing.

No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.

A man is not called wise because he talks and talks again; but if he is peaceful, loving and fearless then he is in truth called wise.

To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance

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11/22/22
Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Lesson 4625 Wed 23 Nov 2022 IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind. Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:32 pm

Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa

Lesson 4625 Wed 23 Nov 2022

IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.

Have A Wonderful Wednesday

https://youtu.be/5ate7ahbZn4

ಭಾರತಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿಯ ಜನಸಂಖ್ಯಾ ಪಟ್ಟಿ
ದಯವಿಟ್ಟು ಈ ಲೇಖನವನ್ನು ತಾಳ್ಮೆಯಿಂದ ಮತ್ತು ಎಚ್ಚರಿಕೆಯಿಂದ ಓದಿರಿ. ದೇಶದ ವಿವಿಧ ರಾಜ್ಯಗಳಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿ ಜನಸಂಖ್ಯಾ ಪಟ್ಟಿ ಈ ರೀತಿ ಇದೆ :

1) ಜಮ್ಮು ಕಾಶ್ಮೀರ 50 ಲಕ್ಷ
2) ಪಂಜಾಬ್ 2 ಕೋಟಿ 50 ಲಕ್ಷ
3) ಹರಿಯಾಣ 1ಕೋಟಿ 50 ಲಕ್ಷ
4) ರಾಜಾಸ್ಥಾನ್ 1 ಕೊಟಿ 5 ಲಕ್ಷ
5) ಗುಜರಾತ್ 90 ಲಕ್ಷ
6) ಮಹಾರಾಷ್ಟ್ರ 1 ಕೋಟಿ 59 ಲಕ್ಷ
7) ಗೋವಾ 29 ಲಕ್ಷ
8) ಕರ್ನಾಟಕ 1 ಕೋಟಿ 5 ಲಕ್ಷ
9) ಕೇರಳ 40 ಲಕ್ಷ
10) ತಮಿಳುನಾಡು 60 ಲಕ್ಷ
11) ಆಂದ್ರಪ್ರದೇಶ 90 ಲಕ್ಷ
12) ಛತ್ತೀಸ್ ಘಡ್ 49 ಲಕ್ಷ
13) ಒಡಿಸ್ಸಾ 1 ಕೋಟಿ 5 ಲಕ್ಷ
14) ಜಾರ್ಖಂಡ್ 50 ಲಕ್ಷ
15) ಬಿಹಾರ್ 1 ಕೋಟಿ 91 ಲಕ್ಷ
16) ಪಶ್ಚಿಮ ಬಂಗಾಳ 57 ಲಕ್ಷ
17) ಮಧ್ಯ ಪ್ರದೇಶ 94 ಲಕ್ಷ
18) ಉತ್ತರ ಪ್ರದೇಶ 3 ಕೋಟಿ 60 ಲಕ್ಷ
19) ಉತ್ತರಾಖಂಡ 48 ಲಕ್ಷ
20) ಹಿಮಾಚಲ ಪ್ರದೇಶ 84 ಲಕ್ಷ
21) ಸಿಕ್ಕಿಂ 10 ಲಕ್ಷ
22) ಅಸ್ಸಾಂ 29 ಲಕ್ಷ
23) ಮೀಜೋರಾಂ 7 ಲಕ್ಷ
24) ಅರುಣಾಚಲ್ 9 ಲಕ್ಷ
25) ನಾಗಾಲ್ಯಾಂಡ್ 12 ಲಕ್ಷ
26) ಮಣಿಪುರ 19 ಲಕ್ಷ
27) ಮೇಘಾಲಯ 20 ಲಕ್ಷ
28) ತ್ರಿಪುರಾ 23 ಲಕ್ಷ
—————————–
ಭಾರತದಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿಯ ಒಟ್ಟು ಜನಸಂಖ್ಯೆ 31 ಕೋಟಿ 75 ಲಕ್ಷ 42 ಸಾವಿರ. ಇದು ಒಟ್ಟು ಜನಸಂಖ್ಯೆಯ ಶೇಕಡ 25.4 ರಷ್ಟಿದೆ.
ಇದರಲ್ಲಿ ಪರಿಶಿಷ್ಟ ವರ್ಗಗಳ ಜನಸಂಖ್ಯೆಯನ್ನು ಸೇರಿಸಿಲ್ಲ. ಅದನ್ನೂ ಸೇರಿಸಿದರೆ ಒಟ್ಟು ಶೇಕಡಾವಾರು ಎಷ್ಟಾಗಬಹುದು ಊಹಿಸಿರಿ. ತ್ರಿಪುರಾ, ಮೇಘಾಲಯ, ಮಣಿಪುರ, ನಾಗಾಲ್ಯಾಂಡ್, ಮೀಜೋರಾಂ ಮತ್ತು ಸಿಕ್ಕಿಂ ನಲ್ಲಿ ಅವರ ಜನಸಂಖ್ಯೆ ಶೇಕಡ 70ರಷ್ಟಿದೆ. ಅಲ್ಲದೆ ಜಾರ್ಖಂಡ್, ಛತ್ತೀಸ್ ಘಡ್ ಮತ್ತು ಅಸ್ಸಾಂ ನಲ್ಲಿಯೂ ಅವರ ಜನಸಂಖ್ಯೆ ಸಾಕಷ್ಟು ಇದೆ.

ಅತಿ ಹೆಚ್ಚು ಶೇಕಡಾವಾರು ಪರಿಶಿಷ್ಟ ಜಾತಿ ಇರುವ ರಾಜ್ಯಗಳು ಉತ್ತರ ಪ್ರದೇಶ,ಹರಿಯಾಣ.
ಅತಿ ಕಡಿಮೆ ಶೇಕಡಾವಾರು ಪರಿಶಿಷ್ಟ ಜಾತಿ ಇರುವ ರಾಜ್ಯಸಿಕ್ಕಿಂ.
ಪರಿಶಿಷ್ಟ ಜಾತಿಗಳು ಉತ್ತಮ ಆರ್ಥಿಕ ಸ್ಥಿತಿಯಲ್ಲಿರುವ ರಾಜ್ಯಪಂಜಾಬ್.
ಅತಿ ಹೆಚ್ಚು ಪರಿಶಿಷ್ಟ ಸರಪಂಚರು ಆಯ್ಕೆಯಾಗಿರುವ ರಾಜ್ಯ ರಾಜಾಸ್ಥಾನ್.
ಈಗ ಒಂದಿಷ್ಟು ಗಂಭೀರವಾಗಿ ಯೋಚಿಸಿರಿ, ಈ ದೇಶದ 25% ಜನ ಒಗ್ಗಟ್ಟಾದರೆ ಕೇವಲ 3% ಇರುವ ಮನುವಾದಿಗಳ ಪ್ರಾಭಲ್ಯವನ್ನು ಹೇಗೆ ಕಿತ್ತು ಬಿಸಾಡಬಹುದೆಂದು. ನಾವು ಒಂದಾಗದಿರುವುದೇ ಈ 3% ಮನುವಾದಿಗಳ ಯಶಸ್ಸು. ಅವರ ಹುನ್ನಾರಗಳಿಗೆ ಸುಲಭವಾಗಿ ಬಲಿಯಾಗುತ್ತಿರುವ ನಮ್ಮ ಸಹೋದರರಿಗೆ ಅಂಬೇಡ್ಕರ್ ಸಾಹೇಬರ ತತ್ವಗಳನ್ನು ತಿಳಿಸದೆ ಹೋದದ್ದು ಮತ್ತು ಮಾನ್ಯವರ್ ಕಾಂಶೀರಾಂರವರ ಮಾರ್ಗದರ್ಶನವನ್ನು ತೋರಲು ನಾವು ವಿದ್ಯಾವಂತ ಉದ್ಯೋಗಿಗಳು ಸೋತಿದ್ದೇವೆ.
ನಾವು ಸ್ವಾರ್ಥಿಗಳಾಗಿ ಸಮಾಜಕ್ಕೆ ಹಿಂತಿರುಗಿಸುವ(payback to society)
ಜವಾಬ್ದಾರಿಯನ್ನು ಮರೆತೆವು. ಹಾಗಿಲ್ಲವಾದರೆ ಇಷ್ಟು ದೊಡ್ಡ ಜನಸಂಖ್ಯೆ ಇದ್ದರೂ
ನಮ್ಮ ಜನಗಳ ಕೊಲೆಗಳು ನಡೆಯುತ್ತಿದ್ದವೇ?
ನಮ್ಮ ಹೆಣ್ಣು ಮಕ್ಕಳ ಮೇಲೆ ಅತ್ಯಾಚಾರಗಳು ನಡೆಯಲು ಸಾಧ್ಯವಿತ್ತೇ?
ಗುಜರಾತಿನ ಬೀದಿಗಳಲ್ಲಿ ನಮ್ಮ ಯುವಕರನ್ನು ಬೆತ್ತಲೆ ಮಾಡಿ ಮಾರಣಾಂತಿಕವಾಗಿ ಹೊಡೆಯಲು ಸಾಧ್ಯವಿತ್ತೇ?
ರೋಹಿತ್ ವೇಮುಲ ಆತ್ಮಹತ್ಯೆ ಮಾಡಿಕೊಳ್ಳಬೇಕಿತ್ತೇ?
ಬಂಧುಗಳೇ ಈಗಲೂ ಕಾಲ ಮಿಂಚಿಲ್ಲ. ಬನ್ನಿ ಎಲ್ಲರೂ ಒಂದಾಗೋಣ. ಇಡೀ ಪರಿಶಿಷ್ಟ ಜಾತಿ, ಪರಿಶಿಷ್ಟ ವರ್ಗ, OBC ಮತ್ತು ಅಲ್ಪ ಸಂಖ್ಯಾತರನ್ನು ಒಳಗೊಂಡಂತಾ ಬಹುಜನ ಸಮಾಜವನ್ನು ಪ್ರಭಲವಾಗಿ ಕಟ್ಟೋಣ. ಈ ಕಾರ್ಯದಲ್ಲಿ ಈಗಾಗಲೇ ರಾಷ್ಟ್ರವ್ಯಾಪಿ ಸಂಘಟನೆಯಾಗಿ ರೂಪುಗೊಳ್ಳುತ್ತಿರುವ BSP ಜೊತೆ ಕೈ ಜೋಡಿಸೋಣ. ಈ ದೇಶದ ದಲಿತರು ಆಳುವ ವರ್ಗ ಆಗಬೇಕೆಂಬ ಬಾಬಾ ಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಅಂತಿಮ ಕನಸನ್ನು ನನಸಾಗಿಸೋಣ.
ತಮಗೆ ಜೈ ಭೀಮ್ ವಂದನೆಗಳು.

Demographic List of Scheduled Castes in India
Please read this article patiently and carefully. The Scheduled Caste population list in various states of the country is as follows:

1) Jammu Kashmir 50 lakhs
2) Punjab 2 crores 50 lakhs
3) Haryana 1 Crore 50 Lakh
4) Rajasthan 1 Crore 5 Lakh
5) Gujarat 90 lakhs
6) Maharashtra 1 crore 59 lakhs
7) Goa 29 lakhs
8) Karnataka 1 Crore 5 Lakh
9) Kerala 40 lakhs
10) Tamil Nadu 60 lakhs
11) Andhra Pradesh 90 lakhs
12) Chhattisgarh 49 lakhs
13) Odisha 1 Crore 5 Lakh
14) Jharkhand 50 lakhs
15) Bihar 1 Crore 91 Lakh
16) West Bengal 57 lakhs
17) Madhya Pradesh 94 lakhs
18) Uttar Pradesh 3 Crore 60 Lakh
19) Uttarakhand 48 lakhs
20) Himachal Pradesh 84 lakhs
21) Sikkim 10 lakhs
22) Assam 29 lakhs
23) Mizoram 7 lakhs
24) Arunachal 9 lakhs
25) Nagaland 12 lakhs
26) Manipur 19 lakhs
27) Meghalaya 20 lakhs
28) Tripura 23 lakhs
—————————–
The total population of Scheduled Castes in India is 31 crore 75 lakh 42 thousand. This is 25.4 percent of the total population.
It does not include the population of Scheduled Castes. Add that and guess what the total percentage would be. In Tripura, Meghalaya, Manipur, Nagaland, Mizoram and Sikkim their population is 70 percent. Also, their population is large in Jharkhand, Chhattisgarh and Assam.

States with the highest percentage of Scheduled Castes are Uttar Pradesh, Haryana.
Rajya Sikkim has the lowest percentage of Scheduled Castes.
Scheduled castes are in good financial condition of Punjab.
Rajasthan is the state with the highest number of scheduled sarpanches.
Now think seriously, if 25% of the people of this country unite, how can the supremacy of only 3% of Manuvadis be removed. The success of these 3% petitioners is that we are not united. Ambedkar Saheb’s principles were not conveyed to our brothers who were easy victims of his antics and we educated workers failed to show the guidance of Manyawar Kansheeram.
We selfishly payback to society.
We forgot the responsibility. If not, even with such a large population
Were our people being murdered?
Could our daughters be raped?
Could our youth be stripped naked and beaten to death on the streets of Gujarat?
Should Rohit Vemula have committed suicide?
Brethren, time has not yet flashed. Let’s all unite. Let’s strongly build a multi-ethnic society including all Scheduled Castes, Scheduled Classes, OBCs and Minorities. Let us join hands with BSP which is already forming a nationwide organization in this work. Let us realize the ultimate dream of Baba Saheb Ambedkar that the Dalits of this country should become the ruling class.
Jai Bheem Salutations to you.

https://buddhaweekly.com/in-buddhas-words-daily-inspirational-buddha-quotes-with-citations-separating-the-real-from-the-fake/

“It’s in dependence on a pair that consciousness comes into play. And how does consciousness come into play in dependence on a pair? In dependence on the eye & forms there arises eye-consciousness. The eye is inconstant, changeable, of a nature to become otherwise. Forms are inconstant, changeable, of a nature to become otherwise. Thus this pair is both wavering & fluctuating — inconstant, changeable, of a nature to become otherwise.

“Eye-consciousness is inconstant, changeable, of a nature to become otherwise. Whatever is the cause, the requisite condition, for the arising of eye-consciousness, that is inconstant, changeable, of a nature to become otherwise. Having arisen in dependence on an inconstant factor, how could eye-consciousness be constant?

“The coming together, the meeting, the convergence of these three phenomena is eye-contact. [Similarly with ear-, nose-, tongue-, body-, and intellect-consciousness.]”

— SN 35.93

The Shape of Suffering :A Study of Dependent Co-arising
Ṭhānissaro Bhikkhu
(Geoffrey DeGraff)

https://www.dhammatalks.org/books/ShapeOfSuffering/Section0001.html

Dependent Origination
chart by Koen vd Biggelaar
suttavada.foundation

Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa

Lesson 4625 Wed 23 Nov 2022

IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.

Have A Wonderful Wednesday

https://youtu.be/5ate7ahbZn4

ಭಾರತಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿಯ ಜನಸಂಖ್ಯಾ ಪಟ್ಟಿ
ದಯವಿಟ್ಟು ಈ ಲೇಖನವನ್ನು ತಾಳ್ಮೆಯಿಂದ ಮತ್ತು ಎಚ್ಚರಿಕೆಯಿಂದ ಓದಿರಿ. ದೇಶದ ವಿವಿಧ ರಾಜ್ಯಗಳಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿ ಜನಸಂಖ್ಯಾ ಪಟ್ಟಿ ಈ ರೀತಿ ಇದೆ :

1) ಜಮ್ಮು ಕಾಶ್ಮೀರ 50 ಲಕ್ಷ
2) ಪಂಜಾಬ್ 2 ಕೋಟಿ 50 ಲಕ್ಷ
3) ಹರಿಯಾಣ 1ಕೋಟಿ 50 ಲಕ್ಷ
4) ರಾಜಾಸ್ಥಾನ್ 1 ಕೊಟಿ 5 ಲಕ್ಷ
5) ಗುಜರಾತ್ 90 ಲಕ್ಷ
6) ಮಹಾರಾಷ್ಟ್ರ 1 ಕೋಟಿ 59 ಲಕ್ಷ
7) ಗೋವಾ 29 ಲಕ್ಷ
8) ಕರ್ನಾಟಕ 1 ಕೋಟಿ 5 ಲಕ್ಷ
9) ಕೇರಳ 40 ಲಕ್ಷ
10) ತಮಿಳುನಾಡು 60 ಲಕ್ಷ
11) ಆಂದ್ರಪ್ರದೇಶ 90 ಲಕ್ಷ
12) ಛತ್ತೀಸ್ ಘಡ್ 49 ಲಕ್ಷ
13) ಒಡಿಸ್ಸಾ 1 ಕೋಟಿ 5 ಲಕ್ಷ
14) ಜಾರ್ಖಂಡ್ 50 ಲಕ್ಷ
15) ಬಿಹಾರ್ 1 ಕೋಟಿ 91 ಲಕ್ಷ
16) ಪಶ್ಚಿಮ ಬಂಗಾಳ 57 ಲಕ್ಷ
17) ಮಧ್ಯ ಪ್ರದೇಶ 94 ಲಕ್ಷ
18) ಉತ್ತರ ಪ್ರದೇಶ 3 ಕೋಟಿ 60 ಲಕ್ಷ
19) ಉತ್ತರಾಖಂಡ 48 ಲಕ್ಷ
20) ಹಿಮಾಚಲ ಪ್ರದೇಶ 84 ಲಕ್ಷ
21) ಸಿಕ್ಕಿಂ 10 ಲಕ್ಷ
22) ಅಸ್ಸಾಂ 29 ಲಕ್ಷ
23) ಮೀಜೋರಾಂ 7 ಲಕ್ಷ
24) ಅರುಣಾಚಲ್ 9 ಲಕ್ಷ
25) ನಾಗಾಲ್ಯಾಂಡ್ 12 ಲಕ್ಷ
26) ಮಣಿಪುರ 19 ಲಕ್ಷ
27) ಮೇಘಾಲಯ 20 ಲಕ್ಷ
28) ತ್ರಿಪುರಾ 23 ಲಕ್ಷ
—————————–
ಭಾರತದಲ್ಲಿ ಪರಿಶಿಷ್ಟ ಜಾತಿಯ ಒಟ್ಟು ಜನಸಂಖ್ಯೆ 31 ಕೋಟಿ 75 ಲಕ್ಷ 42 ಸಾವಿರ. ಇದು ಒಟ್ಟು ಜನಸಂಖ್ಯೆಯ ಶೇಕಡ 25.4 ರಷ್ಟಿದೆ.
ಇದರಲ್ಲಿ ಪರಿಶಿಷ್ಟ ವರ್ಗಗಳ ಜನಸಂಖ್ಯೆಯನ್ನು ಸೇರಿಸಿಲ್ಲ. ಅದನ್ನೂ ಸೇರಿಸಿದರೆ ಒಟ್ಟು ಶೇಕಡಾವಾರು ಎಷ್ಟಾಗಬಹುದು ಊಹಿಸಿರಿ. ತ್ರಿಪುರಾ, ಮೇಘಾಲಯ, ಮಣಿಪುರ, ನಾಗಾಲ್ಯಾಂಡ್, ಮೀಜೋರಾಂ ಮತ್ತು ಸಿಕ್ಕಿಂ ನಲ್ಲಿ ಅವರ ಜನಸಂಖ್ಯೆ ಶೇಕಡ 70ರಷ್ಟಿದೆ. ಅಲ್ಲದೆ ಜಾರ್ಖಂಡ್, ಛತ್ತೀಸ್ ಘಡ್ ಮತ್ತು ಅಸ್ಸಾಂ ನಲ್ಲಿಯೂ ಅವರ ಜನಸಂಖ್ಯೆ ಸಾಕಷ್ಟು ಇದೆ.

ಅತಿ ಹೆಚ್ಚು ಶೇಕಡಾವಾರು ಪರಿಶಿಷ್ಟ ಜಾತಿ ಇರುವ ರಾಜ್ಯಗಳು ಉತ್ತರ ಪ್ರದೇಶ,ಹರಿಯಾಣ.
ಅತಿ ಕಡಿಮೆ ಶೇಕಡಾವಾರು ಪರಿಶಿಷ್ಟ ಜಾತಿ ಇರುವ ರಾಜ್ಯಸಿಕ್ಕಿಂ.
ಪರಿಶಿಷ್ಟ ಜಾತಿಗಳು ಉತ್ತಮ ಆರ್ಥಿಕ ಸ್ಥಿತಿಯಲ್ಲಿರುವ ರಾಜ್ಯಪಂಜಾಬ್.
ಅತಿ ಹೆಚ್ಚು ಪರಿಶಿಷ್ಟ ಸರಪಂಚರು ಆಯ್ಕೆಯಾಗಿರುವ ರಾಜ್ಯ ರಾಜಾಸ್ಥಾನ್.
ಈಗ ಒಂದಿಷ್ಟು ಗಂಭೀರವಾಗಿ ಯೋಚಿಸಿರಿ, ಈ ದೇಶದ 25% ಜನ ಒಗ್ಗಟ್ಟಾದರೆ ಕೇವಲ 3% ಇರುವ ಮನುವಾದಿಗಳ ಪ್ರಾಭಲ್ಯವನ್ನು ಹೇಗೆ ಕಿತ್ತು ಬಿಸಾಡಬಹುದೆಂದು. ನಾವು ಒಂದಾಗದಿರುವುದೇ ಈ 3% ಮನುವಾದಿಗಳ ಯಶಸ್ಸು. ಅವರ ಹುನ್ನಾರಗಳಿಗೆ ಸುಲಭವಾಗಿ ಬಲಿಯಾಗುತ್ತಿರುವ ನಮ್ಮ ಸಹೋದರರಿಗೆ ಅಂಬೇಡ್ಕರ್ ಸಾಹೇಬರ ತತ್ವಗಳನ್ನು ತಿಳಿಸದೆ ಹೋದದ್ದು ಮತ್ತು ಮಾನ್ಯವರ್ ಕಾಂಶೀರಾಂರವರ ಮಾರ್ಗದರ್ಶನವನ್ನು ತೋರಲು ನಾವು ವಿದ್ಯಾವಂತ ಉದ್ಯೋಗಿಗಳು ಸೋತಿದ್ದೇವೆ.
ನಾವು ಸ್ವಾರ್ಥಿಗಳಾಗಿ ಸಮಾಜಕ್ಕೆ ಹಿಂತಿರುಗಿಸುವ(payback to society)
ಜವಾಬ್ದಾರಿಯನ್ನು ಮರೆತೆವು. ಹಾಗಿಲ್ಲವಾದರೆ ಇಷ್ಟು ದೊಡ್ಡ ಜನಸಂಖ್ಯೆ ಇದ್ದರೂ
ನಮ್ಮ ಜನಗಳ ಕೊಲೆಗಳು ನಡೆಯುತ್ತಿದ್ದವೇ?
ನಮ್ಮ ಹೆಣ್ಣು ಮಕ್ಕಳ ಮೇಲೆ ಅತ್ಯಾಚಾರಗಳು ನಡೆಯಲು ಸಾಧ್ಯವಿತ್ತೇ?
ಗುಜರಾತಿನ ಬೀದಿಗಳಲ್ಲಿ ನಮ್ಮ ಯುವಕರನ್ನು ಬೆತ್ತಲೆ ಮಾಡಿ ಮಾರಣಾಂತಿಕವಾಗಿ ಹೊಡೆಯಲು ಸಾಧ್ಯವಿತ್ತೇ?
ರೋಹಿತ್ ವೇಮುಲ ಆತ್ಮಹತ್ಯೆ ಮಾಡಿಕೊಳ್ಳಬೇಕಿತ್ತೇ?
ಬಂಧುಗಳೇ ಈಗಲೂ ಕಾಲ ಮಿಂಚಿಲ್ಲ. ಬನ್ನಿ ಎಲ್ಲರೂ ಒಂದಾಗೋಣ. ಇಡೀ ಪರಿಶಿಷ್ಟ ಜಾತಿ, ಪರಿಶಿಷ್ಟ ವರ್ಗ, OBC ಮತ್ತು ಅಲ್ಪ ಸಂಖ್ಯಾತರನ್ನು ಒಳಗೊಂಡಂತಾ ಬಹುಜನ ಸಮಾಜವನ್ನು ಪ್ರಭಲವಾಗಿ ಕಟ್ಟೋಣ. ಈ ಕಾರ್ಯದಲ್ಲಿ ಈಗಾಗಲೇ ರಾಷ್ಟ್ರವ್ಯಾಪಿ ಸಂಘಟನೆಯಾಗಿ ರೂಪುಗೊಳ್ಳುತ್ತಿರುವ BSP ಜೊತೆ ಕೈ ಜೋಡಿಸೋಣ. ಈ ದೇಶದ ದಲಿತರು ಆಳುವ ವರ್ಗ ಆಗಬೇಕೆಂಬ ಬಾಬಾ ಸಾಹೇಬ್ ಅಂಬೇಡ್ಕರ್ ಅವರ ಅಂತಿಮ ಕನಸನ್ನು ನನಸಾಗಿಸೋಣ.
ತಮಗೆ ಜೈ ಭೀಮ್ ವಂದನೆಗಳು.

Demographic List of Scheduled Castes in India
Please read this article patiently and carefully. The Scheduled Caste population list in various states of the country is as follows:

1) Jammu Kashmir 50 lakhs
2) Punjab 2 crores 50 lakhs
3) Haryana 1 Crore 50 Lakh
4) Rajasthan 1 Crore 5 Lakh
5) Gujarat 90 lakhs
6) Maharashtra 1 crore 59 lakhs
7) Goa 29 lakhs
8) Karnataka 1 Crore 5 Lakh
9) Kerala 40 lakhs
10) Tamil Nadu 60 lakhs
11) Andhra Pradesh 90 lakhs
12) Chhattisgarh 49 lakhs
13) Odisha 1 Crore 5 Lakh
14) Jharkhand 50 lakhs
15) Bihar 1 Crore 91 Lakh
16) West Bengal 57 lakhs
17) Madhya Pradesh 94 lakhs
18) Uttar Pradesh 3 Crore 60 Lakh
19) Uttarakhand 48 lakhs
20) Himachal Pradesh 84 lakhs
21) Sikkim 10 lakhs
22) Assam 29 lakhs
23) Mizoram 7 lakhs
24) Arunachal 9 lakhs
25) Nagaland 12 lakhs
26) Manipur 19 lakhs
27) Meghalaya 20 lakhs
28) Tripura 23 lakhs
—————————–
The total population of Scheduled Castes in India is 31 crore 75 lakh 42 thousand. This is 25.4 percent of the total population.
It does not include the population of Scheduled Castes. Add that and guess what the total percentage would be. In Tripura, Meghalaya, Manipur, Nagaland, Mizoram and Sikkim their population is 70 percent. Also, their population is large in Jharkhand, Chhattisgarh and Assam.

States with the highest percentage of Scheduled Castes are Uttar Pradesh, Haryana.
Rajya Sikkim has the lowest percentage of Scheduled Castes.
Scheduled castes are in good financial condition of Punjab.
Rajasthan is the state with the highest number of scheduled sarpanches.
Now think seriously, if 25% of the people of this country unite, how can the supremacy of only 3% of Manuvadis be removed. The success of these 3% petitioners is that we are not united. Ambedkar Saheb’s principles were not conveyed to our brothers who were easy victims of his antics and we educated workers failed to show the guidance of Manyawar Kansheeram.
We selfishly payback to society.
We forgot the responsibility. If not, even with such a large population
Were our people being murdered?
Could our daughters be raped?
Could our youth be stripped naked and beaten to death on the streets of Gujarat?
Should Rohit Vemula have committed suicide?
Brethren, time has not yet flashed. Let’s all unite. Let’s strongly build a multi-ethnic society including all Scheduled Castes, Scheduled Classes, OBCs and Minorities. Let us join hands with BSP which is already forming a nationwide organization in this work. Let us realize the ultimate dream of Baba Saheb Ambedkar that the Dalits of this country should become the ruling class.
Jai Bheem Salutations to you.

https://buddhaweekly.com/in-buddhas-words-daily-inspirational-buddha-quotes-with-citations-separating-the-real-from-the-fake/

“It’s in dependence on a pair that consciousness comes into play. And how does consciousness come into play in dependence on a pair? In dependence on the eye & forms there arises eye-consciousness. The eye is inconstant, changeable, of a nature to become otherwise. Forms are inconstant, changeable, of a nature to become otherwise. Thus this pair is both wavering & fluctuating — inconstant, changeable, of a nature to become otherwise.

“Eye-consciousness is inconstant, changeable, of a nature to become otherwise. Whatever is the cause, the requisite condition, for the arising of eye-consciousness, that is inconstant, changeable, of a nature to become otherwise. Having arisen in dependence on an inconstant factor, how could eye-consciousness be constant?

“The coming together, the meeting, the convergence of these three phenomena is eye-contact. [Similarly with ear-, nose-, tongue-, body-, and intellect-consciousness.]”

— SN 35.93

The Shape of Suffering :A Study of Dependent Co-arising
Ṭhānissaro Bhikkhu
(Geoffrey DeGraff)

https://www.dhammatalks.org/books/ShapeOfSuffering/Section0001.html

Dependent Origination
chart by Koen vd Biggelaar
suttavada.foundation

The Shape of Suffering :A Study of Dependent Co-arising
Ṭhānissaro Bhikkhu
(Geoffrey DeGraff)

https://www.dhammatalks.org/books/ShapeOfSuffering/Section0001.html

The first question “Has man a free will?” is to be rejected for the reason that, beside these ever-changing mental and physical phenomena, in the absolute sense no such thing or entity can be found that we could call “man,” so that “man” as such is merely a name without any reality.
The second question “Is will free?” is to be rejected for the reason that “will” is only a momentary mental phenomenon, just like feeling, consciousness, etc., and thus does not yet exist before it arises, and that therefore of a non-existent thing — of a thing which is not — one could, properly speaking, not ask whether it is free or unfree. The only admissible question would be: “Is the arising of will independent of conditions, or is it conditioned?” But the same question would equally apply also to all the other mental phenomena, as well as to all the physical phenomena, in other words, to everything and every occurrence whatever. And the answer would be: Be it “will,” or “feeling,” or any other mental or physical phenomenon, the arising of anything whatsoever depends on conditions; and without these conditions, nothing can ever arise or enter into existence.
(Section 10)

in: “Paticca-Samuppada: Dependent Origination” In: Fundamentals of Buddhism - Four Lectures by Nyanatiloka Mahathera. Ch. III

https://www.accesstoinsight.org/lib/authors/nyanatiloka/wheel394.html#ch3

“Like a caring mother holding and guarding the life of her only child, so with a boundless heart of loving-kindness, hold yourself and all beings as your beloved children.”

“And just as might a mother with her life
Protect the son that was her only child,
So let him then for every living thing
Maintain unbounded consciousness in being”

Metta Sutta, from the Sutta-nipata, vv. 143-152
(Spoken by the Buddha)
What should be done by one skillful in good So as to gain the State of Peace is this:
Let him be able, and upright and straight,
Easy to speak to, gentle, and not proud,
Contented too, supported easily,
With few tasks, and living very lightly;
His faculties serene, prudent, and modest,
Unswayed by the emotions of the clans;
And let him never do the slightest thing
That other wise men might hold blamable.
(And let him think:) “In safety and in bliss
May creatures all be of a blissful heart.
Whatever breathing beings there may be.
No matter whether they are frail or firm,
With none excepted, be they long or big
Or middle-sized, or be they short or small
Or thick, as well as those seen or unseen,
Or whether they are dwelling far or near,
Existing or yet seeking to exist.
May creatures all be of a blissful heart.
Let no one work another one’s undoing
Or even slight him at all anywhere:
And never let them wish each other ill
Through provocation or resentful thought.”
And just as might a mother with her life
Protect the son that was her only child,
So let him then for every living thing
Maintain unbounded consciousness in being;
And let him too with love for all the world
Maintain unbounded consciousness in being
Above, below, and all round in between,
Untroubled, with no enemy or foe.
And while he stands or walks or while he sits
Or while he lies down, free from drowsiness,
Let him resolve upon this mindfulness:
This is Divine Abiding here, they say.
But when he has no trafficking with views,
Is virtuous, and has perfected seeing,
And purges greed for sensual desires,
He surely comes no more to any womb.

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11/21/22
Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa,Jambudīpa,Jambu-dipa: Lesson 4624 Tue 22 Nov 2022 IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind. Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.
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Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa,Jambudīpa,Jambu-dipa:

Lesson 4624 Tue 22 Nov 2022

IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 & vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊‍♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES ☝️from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s JAMBDIPA UNIVERSE IS WITHIN YOU.

“Suppose there were massive boulders
of solid rock touching the sky
drawing in from all sides
and crushing everything in all directions.
So too old age and death
roll in on all living beings—
kings, high caste people, merchants,
workers, low caste people, and untouchables.
Old age and death leave nothing behind,
and crush all beings.
Armies of elephants, chariots, soldiers or
political coups and wealth
can’t defeat old age and death.

That’s why an energetic person,
seeing what’s good for himself,
being wise, should place faith
in the Buddha, the Dhamma, and the Saṅgha.

Whoever practises the Dhamma
in body, speech, and mind,
is praised in this life
and departs to rejoice in heaven.”

- SN 3.25

https://bestwriting.com/quotes/buddha

Buddha Quotes to Empower Your Self-Discovery Journey

“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”

“Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.”

“A man is not called wise because he talks and talks again; but if he is peaceful, loving and fearless then he is in truth called wise.”

“Purity or impurity depends on oneself, no one can purify another.”

“There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.”

“True love is born from understanding.”

“Just as a snake sheds its skin, we must shed our past over and over again.”

“Long is the night to him who is awake; long is a mile to him who is tired; long is life to the foolish who do not know the true law.”

“You are the community now. Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.”

“It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”

“The Way is not in the sky; the Way is in the heart.”

“Whether our action is wholesome or unwholesome depends on whether that action or deed arises from a disciplined or undisciplined state of mind. It is felt that a disciplined mind leads to happiness and an undisciplined mind leads to suffering, and in fact it is said that bringing about discipline within one’s mind is the essence of the Buddha’s teaching.” – Dalai Lama XIV

“There is nothing so disobedient as an undisciplined mind, and there is nothing so obedient as a disciplined mind.”

“Embrace nothing: If you meet the Buddha, kill the Buddha. If you meet your father, kill your father. Only live your life as it is, not bound to anything.”

“To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.”

“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”

“Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.”

“Even death is not to be feared by one who has lived wisely.”

“To keep the body in good health is a duty… otherwise we shall not be able to keep our mind strong and clear.”

“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.”

“Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.”

“Just as a candle cannot burn without fire, men cannot live without a spiritual life.”

“Three things cannot be long hidden: the sun, the moon, and the truth.”

“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”

“It is better to conquer yourself than to win a thousand battles. Then the victory is yours. It cannot be taken from you, not by angels or by demons, heaven or hell.”

“Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else; you are the one who gets burned.”

“Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”

“Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.”

“There are only two mistakes one can make along the road to truth; not going all the way, and not starting.”

“We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”

“Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.”

“You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You yourself, as much as anybody in the entire universe deserve your love and affection.”

“However many holy words you read, however many you speak, what good will they do you if you do not act on upon them?”

“You will not be punished for your anger, you will be punished by your anger.”

“A woman of the world is anxious to exhibit her form and shape, whether walking, standing, sitting, or sleeping. Even when represented as a picture, she desires to captivate with the charms of her beauty and, thus, to rob men of their steadfast heart.”

“Peace comes from within. Do not seek it without.”

“Without health life is not life; it is only a state of languor and suffering - an image of death.”

“With fools, there is no companionship. Rather than to live with men who are selfish, vain, quarrelsome, and obstinate, let a man walk alone.”

“I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act.”

“Work out your own salvation. Do not depend on others.”

“The foot feels the foot when it feels the ground.”

“Better than worshiping gods is obedience to the laws of righteousness.”

“I never see what has been done; I only see what remains to be done.”

“It is better to travel well than to arrive.”

“He who walks in the eightfold noble path with unswerving determination is sure to reach Nirvana.”

“Chaos is inherent in all compounded things. Strive on with diligence.”

“To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.”

“I am not the first Buddha who came upon Earth, nor shall I be the last. In due time, another Buddha will arise in the world - a Holy One, a supremely enlightened One, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals.”

“Better than a thousand hollow words, is one word that brings peace.”

உங்கள் சுய கண்டுபிடிப்பு பயணத்தை மேம்படுத்த புத்தர் மேற்கோள்கள்

“நம்மைத் தவிர வேறு யாரும் நம்மைக் காப்பாற்றுவதில்லை. யாராலும் முடியாது, யாராலும் முடியாது. நாமே பாதையில் நடக்க வேண்டும்.”

“கோபத்தை அடக்கி வைத்திருப்பது, வேறொருவர் மீது வீசும் நோக்கத்துடன் சூடான நிலக்கரியைப் பற்றிக்கொள்வது போன்றது; நீங்கள் எரிக்கப்படுபவர்.

“ஒரு மனிதன் மீண்டும் பேசுகிறான், பேசுகிறான் என்பதற்காக அவன் ஞானி என்று அழைக்கப்படுவதில்லை; ஆனால் அவர் அமைதியானவராகவும், அன்பாகவும், அச்சமற்றவராகவும் இருந்தால், அவர் உண்மையில் ஞானி என்று அழைக்கப்படுகிறார்.

“தூய்மை அல்லது தூய்மையற்றது தன்னைச் சார்ந்தது, ஒருவரால் மற்றவரைத் தூய்மைப்படுத்த முடியாது.”

“உணர்ச்சியைப் போன்ற நெருப்பு இல்லை, வெறுப்பைப் போன்ற சுறா இல்லை, முட்டாள்தனத்தைப் போன்ற கண்ணி இல்லை, பேராசையைப் போன்ற நீரோட்டமும் இல்லை.”

“உண்மையான அன்பு புரிதலில் இருந்து பிறக்கிறது.”

“ஒரு பாம்பு அதன் தோலை உதிர்ப்பது போல, நாம் நம் கடந்த காலத்தை மீண்டும் மீண்டும் சிந்த வேண்டும்.”

“விழித்திருப்பவருக்கு இரவு நீண்டது; களைப்படைந்தவனுக்கு நீளமானது ஒரு மைல்; மெய்யான சட்டத்தை அறியாத மூடர்களின் ஆயுள் நீண்டது.

“நீங்கள் இப்போது சமூகம். நீங்களே ஒரு விளக்காக இருங்கள். உங்கள் சொந்த அடைக்கலமாக இருங்கள். வேறு எதையும் தேடாதே. எல்லா விஷயங்களும் கடந்து செல்ல வேண்டும். விடாமுயற்சியுடன் முயற்சி செய்யுங்கள். விட்டுவிடாதே.”

“ஒரு மனிதனின் சொந்த மனமே அவனைத் தீய வழிகளில் கவர்ந்திழுக்கிறது, அவனுடைய எதிரியோ அல்லது எதிரியோ அ