Classical Tibetan ,Classical Thai-ภาษาไทยคลาสสิก,Classical Vietnamese-Tiếng Việt cổ điển,
https://www.youtube.com/watch?v=qqkFOK7OFos
Indian Roots of Tibetan Buddhism
Indian Diplomacy
85.3K subscribers
There has been considerable worldwide interest in Buddhism in Tibet.
However, the fact that Tibetan Buddhism, its deities and mandalas, were
all developed in the Indian University of Nalanda, is not known to
many.
In this film, His Holiness the Dalai Lama speaks extensively
about the philosophic roots of Tibetan Buddhism. He also speaks about
how Tibetan culture, including the script and grammar of their language,
comes from India. The film also has extensive interviews with the
leading Tibetan experts.Script, Camera and Direction by world-renowned
Buddhist expert Benoy K Behl.
Category
Entertainment
has been considerable worldwide interest in Buddhism in Tibet. However,
the fact that Tibetan Buddhism, its deities and mandalas, were all
developed in…
#บ้านสราญแลนด์
สุภาพบุรุษสุดซอย (บ้านสราญแลนด์) | EP.1 FULL HD | 9 ม.ค. 61 | one31
คลาสสิคไทย - ภาษาไทยคลาสสิกนิพพาน (RTGS: nipphan)
ฟรีการฝึกอบรมนิพพานออนไลน์จาก
KUSHINARA NIBBANA BHUMI PAGODA - PATH เพื่อความสงบของจิตใจระเบิดดับปลดปล่อยและปลดปล่อยนิรันดร์บลิสเป็นเป้าหมายสุดท้าย
แล้วพระอะไรคือองค์ประกอบของนิพพานที่เหลือตกค้างอยู่?
คนที่ออกเดินทางในพระโพธิสัตว์ควรตัดสินใจว่า
‘ฉันต้องนำสิ่งมีชีวิตทั้งหมดไปสู่นิพพานในดินแดนแห่งนิพพานนั้นซึ่งไม่เหลืออะไรเลย’
ดินแดนแห่งนิพพานนี้อะไรที่ทิ้งอะไรไว้ข้างหลัง?
“ ไม่มีสิ่งใดสามารถให้ความสุขที่แท้จริงได้เหมือนนิพพาน” พระพุทธเจ้าตรัสดังนั้น
ความชื่นชอบเป็นเหมือนการเผาไหม้
ไฟเป็นข้อความของคำเทศนาซึ่งพระพุทธเจ้าส่งไปยัง Bhikkus
เมื่อเขาอยู่ในกายา นี่คือสิ่งที่เขาพูดว่า:
“ ทุกสิ่ง O Bhikkus ไฟไหม้ โอปุโรหิตทุกคนเป็นสิ่งเหล่านี้ซึ่งติดไฟอยู่?
“ Bhikkus ผู้เป็นตากำลังอยู่ในไฟ แบบฟอร์มไฟไหม้;
ความประหม่าอยู่ในไฟ การแสดงผลที่ตาได้รับ
ไฟ; และความรู้สึกใด ๆ ที่น่าพอใจไม่เป็นที่พอใจหรือไม่แยแส
มีต้นกำเนิดมาจากการพึ่งพาการแสดงผลที่ได้รับโดยเขาพิมพ์นั่นก็คือ
ไฟไหม้”
“ แล้วไฟเหล่านี้คืออะไร”
“กับ. ไฟแห่งความหลงใหลบอกฉันด้วยไฟแห่งความเกลียดชังด้วย
ไฟแห่งความหลงใหล ด้วยการเกิด, วัยชรา, ความตาย, ความเศร้าโศก, คร่ำครวญ,
ความทุกข์ยากความเศร้าโศกและความสิ้นหวังเป็นไฟ
“ หูเปิดอยู่
ไฟ; เสียงกำลังลุกไหม้ จมูกติดไฟ กลิ่นนั้นติดไฟอยู่
ลิ้นติดไฟ รสนิยมกำลังลุกไหม้ ร่างกายอยู่ในไฟ ความคิดคือ
ไฟไหม้; และความรู้สึกใด ๆ ที่น่าพอใจไม่เป็นที่พอใจหรือไม่แยแส
มีต้นกำเนิดมาจากการพึ่งพาความประทับใจที่ได้รับจากจิตใจ
กำลังลุกไหม้
“ แล้วไฟเหล่านี้คืออะไร”
“ ด้วยไฟแห่งความหลงใหลบอกฉัน; ด้วยไฟแห่งความเกลียดชัง; ด้วยไฟ
ของความหลงใหล; ด้วยการเกิด, วัยชรา, ความตาย, ความเศร้าโศก, คร่ำครวญ,
ความทุกข์ยากความเศร้าโศกและความสิ้นหวังเป็นไฟ
“การรับรู้
สิ่งนี้ O Bhikkus ผู้เรียนรู้และผู้สูงศักดิ์ต่างเกลียดชัง
และในการตั้งครรภ์ความเกลียดชังนี้เขาก็เริ่มเบือนหน้าความหลงใหลและ
ความไม่มีตัวตนของเขาจะกลายเป็นอิสระและเมื่อเขาว่างเขาก็จะกลายเป็นอิสระ
ตระหนักว่าเขาเป็นอิสระ”
พระพุทธรูปนี้ชัดเจนในการเทศนาที่ส่งไปยัง Bhikkus ซึ่งเขาพูดว่า:
“ ตื่นเต้นด้วยความโลภ (lobha) พี่น้องโกรธด้วยความโกรธ (dosa)
ตาบอดด้วยความเข้าใจผิด (moha) ด้วยความรู้สึกที่ท่วมท้นด้วยจิตใจที่เป็นทาส
ผู้ชายสะท้อนความโชคร้ายของตนเองผู้ชายสะท้อนความโชคร้าย
ของคนอื่นผู้ชายประสบความทุกข์ทางจิตและความปวดร้าว
“ถ้า,
แม้กระนั้นความโลภความโกรธและความหลงผิดก็หมดสิ้นไป
ไม่ว่าจะด้วยความโชคร้ายของตัวเองหรือความทุกข์ทรมานทางจิตใจและความปวดร้าว
” ดังนั้นพี่น้องนิพพานจึงปรากฏให้เห็นในชีวิตนี้และไม่ใช่แค่
ในอนาคต - น่าดึงดูดน่าดึงดูดและเข้าถึงได้โดยสาวกที่ฉลาด” - ดร. B. อาร์เบ๊ดก้าร์ในพุทธศาสนาและพระพุทธเจ้าของเขา
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
นิพพาน
Nibbana
ตั้งชื่ออิสรภาพที่เหนือชั้นและไร้ที่ติอย่างไร้ที่ติซึ่งเป็นเป้าหมายสุดท้ายของคำสอนทั้งหมดของพระพุทธเจ้า
“ นี่คือความสงบนี่เป็นสิ่งที่ยอดเยี่ยม -
ความละเอียดของการประดิษฐ์ทั้งหมดการสละกิจการทั้งหมดการสิ้นสุดความอยาก
อคติ; เลิก; นิพพาน.”
- AN 3.32 ไม่มีไฟเหมือนความหลงใหล
ไม่สูญเสียเหมือนความโกรธ
ไม่มีความเจ็บปวดเหมือนมวลรวม
ไม่มีความสะดวกอื่นใดนอกจากความสงบสุข ความหิว: ความเจ็บป่วยที่สำคัญที่สุด
การประดิษฐ์: ความเจ็บปวดที่สำคัญที่สุด
สำหรับคนที่รู้ความจริงข้อนี้
ตามความเป็นจริง
unbinding
คือความสะดวกที่สำคัญที่สุด อิสรภาพจากความเจ็บป่วย: โชคดีที่สุด
ความพึงพอใจ: ความมั่งคั่งที่สำคัญที่สุด
ความน่าเชื่อถือ: เครือญาติที่สำคัญที่สุด
Unbinding: ความสะดวกที่สำคัญที่สุด
- Dhp 202-205 ผู้ตื่นขึ้นมาพร้อมกับ awarenes อย่างต่อเนื่อง
หมกมุ่นอยู่กับจานา
เอาถ่าน,
บริษัท ในความพยายามของพวกเขา:
พวกเขาสัมผัสการผูกมัด
ความปลอดภัยที่ยอดเยี่ยม
จากการเป็นทาส
- Dhp 23“ นั่นคือมิติที่ไม่มีแผ่นดินหรือน้ำหรือ
ไฟหรือลม ไม่ใช่มิติของความไม่มีขอบเขตของอวกาศและ
มิติของความไม่มีตัวตนของจิตสำนึกหรือมิติของ
ความว่างเปล่าและมิติของการรับรู้หรือการรับรู้ที่ไม่ใช่
ไม่ว่าโลกนี้หรือโลกหน้าหรือดวงอาทิตย์หรือดวงจันทร์ และที่นั่นฉัน
พูดว่าไม่มีมาไม่ไปและไม่หยุดชะงัก; ไม่ผ่าน
ห่างออกไปหรือเกิดขึ้น: โดยไม่มีท่าทางไม่มีฐานรากโดยไม่มีการสนับสนุน
[วัตถุทางจิต] นี่แค่นี้เป็นจุดสิ้นสุดของความเครียด”
- Ud 8.1“ นั่นคือพระภิกษุที่ยังไม่เกิด - ไม่เหมาะ - ไม่ได้ทำ - ไม่ได้ทำ ถ้า
ไม่มีสิ่งที่ยังไม่เกิด - ไม่สมบูรณ์ - ไม่ได้ทำ - อยู่ที่นั่น
จะไม่เป็นกรณีที่การปลดปล่อยจากการเกิด - กลายเป็น - ทำ -
ประดิษฐ์จะแยกแยะ แต่แม่นยำเพราะยังไม่เกิด -
unbecome - unmade - unfabricated การปลดปล่อยตั้งแต่แรกเกิด - กลายเป็น -
ประดิษฐ์ - ทำถูกมองเห็น”
- Ud 8.3 ที่ซึ่งน้ำดินไฟและลมไม่มีฐานราก:
ดวงดาวไม่ส่องแสง
พระอาทิตย์ไม่สามารถมองเห็นได้
ดวงจันทร์ไม่ปรากฏขึ้น
ไม่พบความมืด
และเมื่อปราชญ์
พราหมณ์ผ่านความเฉลียวฉลาด
ได้รู้จัก [สิ่งนี้] เพื่อเขา
ในประเพณีทางพุทธศาสนานิพพานได้รับการตีความว่าเป็นการสูญพันธุ์ของ
“สามไฟ” หรือ “สามพิษ”, กิเลส (raga), ความเกลียดชัง (dvesha)
และความไม่รู้ (โมฮาหรือavidyā)
เมื่อไฟเหล่านี้ดับลงการปลดปล่อยจากวัฏจักรของการเกิดใหม่ (saṃsāra)
จะบรรลุ
การค้นพบครั้งแรกของนิบบานะเป็นการยุติความทุกข์ทรมานมากมาย
จากนั้นผู้ที่ได้รับพรจะเก็บผงฝุ่นนิดหน่อยด้วยปลายท่อ
เล็บมือของเขาพูดกับพระสงฆ์ว่า “คุณคิดว่าไงพระ? ซึ่งเป็น
ยิ่งใหญ่: ฝุ่นนิดหน่อยที่ฉันจับได้ด้วยปลายของฉัน
เล็บมือหรือโลกที่ยิ่งใหญ่?”
“ แผ่นดินใหญ่นั้นใหญ่กว่ามาก ฝุ่นนิดหน่อย
Blessed One หยิบขึ้นมาด้วยปลายนิ้วมือของเขาติดกับ
ไม่มีอะไร มันไม่ใช่หนึ่งในร้อยหนึ่งในพันหนึ่งร้อยในหนึ่ง -
ฝุ่นละอองเล็กน้อยที่ผู้ได้รับพรได้หยิบขึ้นมาด้วยปลาย
เล็บมือของเขา - เมื่อเทียบกับโลกที่ยิ่งใหญ่”
“ ในทำนองเดียวกันพระสงฆ์สำหรับสาวกของขุนนางผู้มีมุมมองที่สมบูรณ์บุคคลที่ฝ่าฝืน [เพื่อเข้าสู่กระแส]
ความทุกข์และความเครียดที่จบลงอย่างสมบูรณ์และดับลงก็คือ
ไกลมากขึ้น สิ่งที่เหลืออยู่ในสถานะของการมีอย่างน้อยเจ็ด
อายุการใช้งานที่เหลืออยู่ถัดจากสิ่งใด: มันไม่ใช่หนึ่งในร้อยรายการ
หนึ่งในพันเมื่อเปรียบเทียบกับรุ่นก่อนหน้า
ความทุกข์ นั่นคือประโยชน์ที่ได้จากการฝ่าฟัน
ถึงธรรมะพระสงฆ์ นั่นคือประโยชน์ที่ได้รับอย่างมาก
ดวงตาธรรมะ”
- SN 13.1 เกิดอะไรขึ้นกับผู้ที่ตระหนักถึงนิพพานอย่างสมบูรณ์
[Aggivessana Vacchagotta:]“ แต่อาจารย์ Gotama
พระที่จิตใจของเขาถูกปล่อยออกมา: เขาปรากฏขึ้นอีกครั้งที่ไหน?”
[พระพุทธเจ้า:]“ ‘ปรากฏขึ้นอีกครั้ง’ Vaccha ใช้ไม่ได้” “ในกรณีนี้อาจารย์
Gotama เขาไม่ปรากฏขึ้นอีกครั้ง “” ‘ไม่ปรากฏขึ้นอีกครั้ง’ Vaccha
ไม่ได้ใช้”“ …ทั้งสองไม่ & ไม่ปรากฏขึ้นอีกครั้ง”“ …ใช้ไม่ได้”“
…ไม่เกิดขึ้นอีกแล้ว” “ …ใช้ไม่ได้”“ อาจารย์ Gotama
เป็นอย่างไรเมื่ออาจารย์ Gotama ถูกถามว่าพระสงฆ์
ปรากฏขึ้นอีกครั้ง … ไม่ปรากฏขึ้นอีก … ทั้งสองไม่ & ไม่ปรากฏขึ้นอีก …
เขาไม่พูดว่า “ไม่ใช้” ในแต่ละรายการ
กรณี. เมื่อถึงจุดนี้ท่านอาจารย์ Gotama ฉันรู้สึกงงงวย ณ จุดนี้,
สับสน. จำนวนของความชัดเจนมาถึงฉันจากคุณก่อนหน้านี้
บทสนทนาถูกบดบังแล้ว”“ แน่นอนว่าคุณกำลังสับสน Vaccha แน่นอนคุณกำลังสับสน ลึก,
Vaccha เป็นปรากฏการณ์นี้ยากที่จะมองเห็นยากที่จะตระหนักถึงความเงียบสงบ
กลั่นเกินขอบเขตของการคาดเดาบอบบางที่จะมีประสบการณ์โดย
ฉลาด. สำหรับผู้ที่มีมุมมองอื่นแนวทางปฏิบัติอื่น ๆ
ความพึงพอใจจุดมุ่งหมายอื่น ๆ ครูคนอื่น ๆ มันยากที่จะรู้ ที่
ในกรณีนี้ฉันจะถามคำถามคุณ ตอบตามที่เห็น
พอดี คุณคิดว่าอย่างไร Vaccha: หากไฟกำลังลุกไหม้ต่อหน้าคุณคุณจะรู้ว่า
‘ไฟนี้กำลังลุกไหม้ต่อหน้าฉัน’?”“ …ใช่…”“ และสมมติว่ามีคนถามคุณ Vaccha
‘ไฟนี้ไหม้อยู่
ด้านหน้าของคุณขึ้นอยู่กับว่ามันเผาไหม้อะไร ’ถามอย่างนี้
คุณตอบกลับหรือไม่?”“ …ฉันจะตอบว่า
‘ไฟที่ลุกโชติช่วงนี้ต่อหน้าฉันกำลังไหม้อยู่กับหญ้าและท่อนไม้เป็นเครื่องยังชีพ’”“
ถ้าไฟไหม้ต่อหน้าคุณจะรู้ไหมว่า
‘ไฟที่ลุกโชติช่วงนี้ต่อหน้าฉันออกไปแล้ว’?”“ …ใช่…”“
และสมมติว่ามีคนถามคุณว่า ‘ไฟที่ดับแล้วนี้เข้าไป
ด้านหน้าของคุณมันหายไปจากทิศทางไหน? ตะวันออก? เวสต์?
นอร์ท? หรือทางใต้? ‘ถามอย่างนั้นคุณจะตอบอย่างไร “นายโทตะมะไม่ใช้เลย การเผาไฟใด ๆ ขึ้นอยู่กับ
การยังชีพของหญ้าและไม้ซุงไร้มลทิน - จากการถูกบริโภค
การยังชีพนั้นและไม่ได้รับการเสนอให้อื่นใด - จัดเป็นเพียงแค่
ในฐานะ ‘out’ (unbound)”“ ถึงอย่างนั้น Vaccha รูปแบบทางกายภาพใด ๆ ที่เราอธิบาย
Tathagata จะอธิบายเขา: ว่า Tathagata ได้ทอดทิ้งรากของมัน
ทำลายทำเหมือนตอปาล์มไมร่าปราศจากเงื่อนไขของ
การพัฒนาไม่ได้กำหนดไว้สำหรับอนาคตที่เกิดขึ้น เป็นอิสระจาก
การจำแนกประเภทของ Vaccha, Tathagata นั้นลึก, ไร้ขอบเขต, ยาก
ถึงหยั่งรู้เหมือนทะเล ‘ปรากฏขึ้นอีกครั้ง’ ไม่ได้ใช้ ‘ไม่ปรากฏขึ้นอีกครั้ง’
ไม่ได้ใช้ ‘ทั้งสองอย่าง & ไม่ปรากฏขึ้นอีกครั้ง’ ไม่ได้ใช้
‘ไม่ปรากฏขึ้นอีกครั้งหรือไม่ปรากฏขึ้นอีกครั้ง’ ไม่ได้ใช้ “ ความรู้สึกใด
ๆ …การรับรู้ใด ๆ …การสร้างจิต…” จิตสำนึกใด ๆ
ที่คนหนึ่งอธิบายทาทางาตะจะทำ
อธิบายเขา: ว่าทาธากาตะได้ละทิ้งแล้วรากของมันก็ถูกทำลาย
เหมือนตอปาล์มไมร่าปราศจากเงื่อนไขของการพัฒนาไม่ใช่
กำหนดไว้สำหรับอนาคตที่เกิดขึ้น เป็นอิสระจากการจำแนกประเภทของ
สติ, Vaccha, Tathagata ลึก, ไร้ขอบเขต, ยากที่จะเข้าใจ
ชอบทะเล” - มินนิโซตา 72
เสียงร้องแห่งชัยชนะของผู้ arahants“
การเกิดจะสิ้นสุดลงชีวิตศักดิ์สิทธิ์สำเร็จลงภารกิจที่ทำเสร็จแล้ว
ไม่มีอะไรเพิ่มเติมสำหรับโลกนี้”
- SN 22.59 จุดสิ้นสุดของสังสารวัฏ
บางคนเกิดในครรภ์มนุษย์
คนชั่วในนรก
ผู้ที่อยู่ในเส้นทางที่ดีจะไป
ไปสวรรค์
ในขณะที่ไม่มีน้ำทิ้ง:
unbound โดยสิ้นเชิง
- Dhp 126
นิพพานเป็นเป้าหมายทางจิตวิญญาณนิรันดร์ในพระพุทธศาสนาและทำเครื่องหมาย soteriolog
นิพพานได้รับการพิจารณาในพระพุทธศาสนาให้เหมือนกันกับ anatta
(ไม่ใช่ตัวเอง) และ sunyata (ความว่างเปล่า)
รัฐในเวลาที่มีการพัฒนาหลักคำสอนทางพุทธศาสนาการตีความอื่น ๆ
ที่ได้รับเช่นการขาดของการทอผ้า (vana) ของ
กิจกรรมของจิตใจการขจัดความปรารถนาและหลบหนีจากป่า cq ห้า skandhas
หรือมวลรวม
ประเพณีการศึกษาของชาวพุทธระบุนิบบานะสองประเภทคือ
sopadhishesa-nibbana (นิพพานพร้อมส่วนที่เหลือ) และ parinibbana หรือ
anupadhishesa-nibbana (นิพพานโดยไม่เหลือหรือนิพพานสุดท้าย)
ผู้เชื่อในพระพุทธศาสนา รัฐ
นิพพานหรือการปลดปล่อยจากวัฏจักรของการเกิดใหม่เป็นเป้าหมายสูงสุดของประเพณีเถรวาท
ในประเพณีมหายานเป้าหมายสูงสุดคือ Buddhahood ซึ่งไม่มีการปฏิบัติในนิพพาน
พระพุทธเจ้าช่วยปลดปล่อยสิ่งมีชีวิตจากsaṃsāraโดยสอนเส้นทางของพระพุทธศาสนา
ไม่มีการเกิดใหม่สำหรับพระพุทธเจ้าหรือผู้ที่บรรลุนิพพาน
แต่คำสอนของเขายังคงอยู่ในโลกไปชั่วระยะเวลาหนึ่งเพื่อเป็นแนวทางในการบรรลุนิพพาน
คำแปลของนิพพาน
อังกฤษคลาสสิก, โรมันระเบิด, ดับ, การปลดปล่อย, Eternal Bliss
Classical Pali, nibbāna (निब्बान)
Classical Sanskrit छ्लस्सिचल्षन्स्क्रित्nirvāṇa (निर्वाण) เบงกาลีคลาสสิก - ক্লাসিক্যালবাংলা, নির্বাণ
เมียนมาร์คลาสสิก (พม่า) - คลาสสิกမြန်မာ (ဗမာ), နိဗ္ဗာန် (IPA: [neɪʔbàɴ])
ภาษาจีนดั้งเดิม - 古典中文 （简体）, 涅槃
(พินอิน: nièpán)
เพลงคลาสสิคญี่ปุ่น - 古典的なイタリア, 語 (rōmaji: nehan)
เขมรคลาสสิค - ខ្មែរបុរាណ, និព្វាន (UNGEGN: nippean) คลาสสิคเกาหลี - 고전한국어, 열반 (RR: yeolban) Classical Mon နဳ [([nìppàn])
คลาสสิกมองโกเลียγasalang-aca nögcigsen
Classical Shan ၼိၵ်ႈပၢၼ်ႇ ([nik3paan2])
Classical Sinhala- සම්භාව්යසිංහල, නිවන (Nivana)
คลาสสิคทิเบตམྱ་ངན་ལས་འདས་པ ། (mya ngan las ‘das pa) คลาสสิคไทย -
อังกฤษคลาสสิก, นิพพาน (RTGS: nipphan)
คลาสสิกเวียดนาม - TiếngViệtcổđiển, Niếtbàn
ถามพระพุทธเจ้าว่า“ คุณได้อะไรจากการทำสมาธิ”
เขาตอบว่า “ไม่มีอะไร!”
“ อย่างไรก็ตามพระพุทธเจ้าตรัสให้ฉันบอกคุณสิ่งที่ฉันหายไป:
ความโกรธความวิตกกังวลซึมเศร้าความไม่มั่นคงกลัววัยชราและความตาย”
ให้เราทำดี ชำระใจให้บริสุทธิ์ - ‘ของขวัญจาก Dhamma excels ของขวัญอื่น ๆ ทั้งหมด - sabba danam dhamma
danam jinati ’
ที่ 668, ถนนสายหลัก 5A, 8th Cross, HAL ระยะที่ 3, บังกาลอร์ -
Magadhi Karnataka State -PRABUDDHA BHARAT
ตลอด
http://sarvajan.ambedkar.org
วิ่ง
Analytic Insight Net - ฟรีการวิจัยและการปฏิบัติด้านกฎหมายของTipiṭakaออนไลน์ใน 111 ภาษาคลาสสิก
เสียงของสังคมที่ได้รับผลกระทบจากชาวพื้นเมืองทั้งหมด (VoAAAS) สำหรับ
Sarvajan Hithaya Sarvajan Sukhaya i.e
สำหรับสวัสดิการความสุขและสันติภาพสำหรับทุกสังคมและเพื่อบรรลุสันติภาพนิรันดร์เป็นเป้าหมายสุดท้าย
การจับมาสเตอร์คีย์
Babasaheb Dr B.R Ambedkar กล่าวว่า“
อำนาจทางการเมืองเป็นกุญแจสำคัญในการใช้งานซึ่งคุณสามารถเปิดประตูสู่ความก้าวหน้าและการเคารพตนเอง”
หากชาวต่างชาติจากประเทศเบเน่อิสราเอล chitpavan brahmins ของ Rowdy /
Rakshasa Swayam Sevaks (RSS) สามารถเรียกสิ่งนี้ว่า manusmriti manuvad
hindutva
ทำไมเราไม่ประกาศดินแดนนี้เพื่อประโยชน์ของสังคมอะบอริจินดั้งเดิม?
ในฐานะที่เราเป็นชาวพุทธเป็นชาวพุทธและยังคงเป็นชาวพุทธต่อไป
99.9%
สังคมที่ถูกปลุกขึ้นโดยชาวอะบอริจินทุกคนจะบังคับให้ผู้เลื่อมใสในจิตตายในลาออกจาก
PRABUDDHA BHARAT
พร้อมกับบัตรลงคะแนนเพื่อบันทึกแฟรนไชส์ผู้ใหญ่สากลเสรีภาพความเสมอภาคภราดรภาพเพื่อสวัสดิการความสุขและสันติภาพ
เป็นเป้าหมายสุดท้าย
ความเจ็บปวดคือของขวัญ
แทนที่จะหลีกเลี่ยงมัน
เรียนรู้ที่จะโอบกอดมัน
ปราศจากความเจ็บปวด
ไม่มีการเติบโต
25 ธันวาคม - Manusmriti Dahan Diwas - ชัยชนะที่แท้จริงของความดีเหนือความชั่ว
สำหรับโลกทั้งโลกของสังคมอะบอริจินอเวนิวรวมถึง SC / STs / OBCs /
ศาสนาชนกลุ่มน้อย / ผู้ที่ไม่ใช่ chitpavan brahmins
มันเป็นวันที่สำคัญในฐานะ“ มนู Smruti Dahan Din” ในวันนี้ในปี 1927 โดย
Dr. Ambedkar ในช่วง“ Maha-Sangharsha” ของ Mahad Satyagraha
และเป็นหินที่มีความสำคัญในสังคมอะบอริจินที่ถูกปลุกขึ้นมาทั้งหมดรวมถึง SC
/ STs / OBCs / ชนกลุ่มน้อยทางศาสนา / ผู้ที่นับถือศาสนาพุทธที่ไม่ใช่
chitpavan
ขอให้พวกเราทุกคนจดจำวันนี้ด้วยความภาคภูมิใจและเผามนัสเสตออนไลน์จนผู้ที่มาจากเบเน่อิสราเอล
chitpavan brahmins ของ Rowdy / Rakshasa Swayam Sevaks (RSS) ออกจาก
PRABUDDHA BHARAT
อาสาสมัครจะต้องทำตามคำปฏิญาณห้ารายการ:
1. ฉันไม่เชื่อใน Chaturvarna ตามการเกิด
2. ฉันไม่เชื่อในวรรณะที่แตกต่าง
3. ฉันเชื่อว่าการแตะต้องเป็นคำสาปแช่งของฮินดูทัตและฉันจะพยายามทำให้ดีที่สุดเพื่อทำลายมันให้หมด
4. พิจารณาว่าไม่มีความไม่เท่าเทียมกันฉันจะไม่ปฏิบัติตามข้อ จำกัด ใด ๆ
เกี่ยวกับอาหารและเครื่องดื่มอย่างน้อยที่สุดในกลุ่มฮินดูทั้งหมด 5.
ฉันเชื่อว่าไม่สามารถแตะต้องได้ต้องมีสิทธิ์เท่าเทียมกันในวัดแหล่งน้ำโรงเรียนและสิ่งอำนวยความสะดวกอื่น
ๆ
ด้วยเหตุนี้
1. “manusmruti chi dahan bhumi”, เช่นฌาปนสถานสำหรับ manusmruti 2. ทำลายความไม่สามารถแตะต้องและ
3. ฝังพราหมณ์จิตตาภาวัน
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https://www.youtube.com/watch?v=ExmFmAK1EaU
Phim Việt Nam Cũ Hay - Xem Đi Xem Lại Mà Không Biết Chán
Tiếng Việt cổ điển Việt Việt
ĐÀO TẠO NIBBANA trực tuyến miễn phí từ
KUSHINARA NIBBANA BHUMI PAGODA -PATH ĐẾN ATTAIN PEACE thổi ra, dập tắt, giải phóng và ETERNAL BLISS NHƯ MỤC TIÊU CUỐI CÙNG
Và những gì, các nhà sư, là yếu tố Nibbana với dư lượng còn lại?
Một người nào đó đã đặt ra trong chiếc xe của Bồ tát nên quyết định
rằng ‘Tôi phải dẫn tất cả chúng sanh đến niết bàn, vào cõi Niết bàn
không để lại gì sau lưng. Cõi niết bàn này không để lại gì?
Không có gì có thể mang lại hạnh phúc thực sự như [có thể] Nibbana.
Rằng những đam mê giống như đang cháy
lửa là văn bản của một bài giảng mà Đức Phật đã giao cho các Tỳ kheo
khi anh ở lại Gaya. Đây là những gì ông nói:
Tất cả mọi thứ, O Bhikkus, đang cháy. Và những gì, các linh mục, tất cả những thứ này đang bốc cháy?
Con mắt, O Bhikkus, đang bốc cháy; các hình thức đang cháy;
ý thức mắt đang bốc cháy; ấn tượng nhận được bằng mắt là trên
ngọn lửa; và bất cứ cảm giác nào, dễ chịu, khó chịu, hoặc thờ ơ,
bắt nguồn từ sự phụ thuộc vào ấn tượng mà anh ấy nhận được, đó cũng là
cháy.”
Và những gì đang cháy?
Ăn kèm với. Lửa của đam mê, nói tôi, với lửa hận thù, với
lửa mê đắm; với sinh, già, chết, sầu, than thở,
đau khổ, đau buồn và tuyệt vọng là họ đang bốc cháy.
Tai tai đang bật
ngọn lửa; âm thanh đang bốc cháy; mũi bị cháy; mùi bốc cháy; các
lưỡi đang cháy; thị hiếu đang cháy; cơ thể đang bốc cháy; ý tưởng là
cháy; và bất cứ cảm giác nào, dễ chịu, khó chịu, hoặc thờ ơ,
bắt nguồn từ sự phụ thuộc vào ấn tượng mà tâm trí nhận được, điều đó cũng
đang cháy
Và những gì đang cháy?
Mùi với ngọn lửa đam mê, nói tôi; với ngọn lửa hận thù; với lửa
mê đắm; với sinh, già, chết, sầu, than thở,
đau khổ, đau buồn và tuyệt vọng là họ đang bốc cháy.
“Cảm nhận
này, O Bhikkus, [người] có học thức và cao thượng quan niệm ác cảm.
Và khi hình thành ác cảm này, anh trở nên say mê và
sự vắng mặt của đam mê anh ta trở nên tự do, và khi anh ta tự do
biết rằng anh ấy đang tự do.
Điều này Đức Phật đã nói rõ trong một bài giảng gửi cho các Tỳ kheo mà ngài nói:
Càng phấn khích bởi lòng tham (lobha), anh em, tức giận với sự tức giận (dosa),
mù quáng bởi ảo tưởng (moha), với tâm trí choáng ngợp, với tâm trí nô lệ,
Đàn ông phản ánh về sự bất hạnh của chính họ, đàn ông phản ánh về sự bất hạnh
của những người khác, đàn ông trải qua đau khổ và đau khổ về tinh thần.
“Nếu,
tuy nhiên, sự tham lam, tức giận và si mê đã bị loại bỏ [với], đàn ông phản ánh
không phải bất hạnh của riêng họ cũng không phải đau khổ và đau khổ về tinh thần.
Vì vậy, anh em, là Nibbana có thể nhìn thấy trong cuộc sống này và không chỉ đơn thuần là
trong tương lai, mời gọi, hấp dẫn, dễ tiếp cận với các môn đệ khôn
ngoan. Hãy - Tiến sĩ B.R <bedkar trong PHẬT GIÁO VÀ ĐẠI DIỆN CỦA TÔI
https://www.accesstoinsight.org/…/dhamma/sacca/sacca3/nibba…
Niết bàn
Nibbana đặt tên cho sự tự do không thể vượt qua và đơn lẻ, là mục tiêu
cuối cùng của tất cả các giáo lý của Phật. Đây là hòa bình, đây là tinh
tế - độ phân giải của tất cả các chế tạo, từ bỏ tất cả các vụ mua lại,
kết thúc của tham ái; giải tán; đình chỉ; Nibbana.
- AN 3.32 Ở đó không có lửa như đam mê,
không mất mát như giận dữ
không đau như uẩn,
không dễ dàng gì ngoài hòa bình. Đói: bệnh đầu tiên.
Chế tạo: nỗi đau đầu tiên.
Cho một người biết sự thật này
như nó thực sự là
Không ràng buộc
là dễ dàng nhất. Tự do khỏi bệnh tật: sự may mắn quan trọng nhất.
Hài lòng: sự giàu có quan trọng nhất.
Tin tưởng: mối quan hệ họ hàng đầu.
Unbinding: dễ dàng nhất.
- Dhp 202-205 Sự thức tỉnh với sự thức tỉnh, liên tục
hấp thụ trong jhana,
kiên trì,
cố gắng trong nỗ lực của họ:
họ chạm vào Unbinding,
sự an toàn chưa từng có
từ sự trói buộc.
- Dhp 23 Nhận Có chiều đó không có đất, không có nước, cũng không có
lửa, cũng không gió; không chiều của vô tận của không gian, cũng không
chiều kích vô tận của ý thức, cũng không phải chiều kích của
hư vô, cũng không chiều không nhận thức hay không nhận thức;
không phải thế giới này, cũng không phải thế giới tiếp theo, cũng không phải mặt trời, cũng không phải mặt trăng. Và ở đó, tôi
nói, không có đến, cũng không đi, cũng không ứ; không qua
đi cũng không phát sinh: không có lập trường, không có nền tảng, không có sự hỗ trợ
[đối tượng tinh thần]. Điều này, chỉ có điều này, là kết thúc của sự căng thẳng.
- Ud 8.1, Có, các nhà sư, một người chưa sinh - không đẹp - không được tạo ra - không được chế tạo. Nếu
không có cái nào không sinh - không đẹp - không được tạo ra - không được tạo ra, ở đó
sẽ không phải là trường hợp giải phóng từ sinh ra - trở thành - thực hiện -
chế tạo sẽ được phân biệt. Nhưng chính xác bởi vì có một thai nhi -
unbecome - uncraft - unovenated, giải phóng từ sinh ra - trở thành -
chế tạo - chế tạo được phân biệt.
- Ud 8.3 Nơi nước, đất, lửa và gió không có bước chân:
Ở đó, những ngôi sao không tỏa sáng,
mặt trời không nhìn thấy được
mặt trăng không xuất hiện,
bóng tối không được tìm thấy.
Và khi một nhà hiền triết,
một brahman thông qua sự khôn ngoan,
đã biết [điều này] cho anh ta
Theo truyền thống Phật giáo, Nibbana thường được hiểu là sự tuyệt chủng
của ba vụ cháy, hay ba ba câu cá, đam mê (raga), ác cảm (dvesha) và vô
minh (moha hoặc avidyā). Khi những đám cháy này được dập tắt, giải thoát
khỏi vòng luân hồi (saṃsāra) là đạt được.
Đột phá đầu tiên của Nibbana đặt dấu chấm hết cho quá nhiều đau khổ
Rồi Thế Tôn, nhặt một ít bụi bằng đầu
Móng tay của anh ấy nói với các nhà sư, bạn nghĩ gì, các nhà sư? Đó là
lớn hơn: một chút bụi tôi đã nhặt được bằng đầu của tôi
móng tay, hay trái đất vĩ đại?
Thế giới vĩ đại là lớn hơn nhiều, chúa tể. Một chút bụi
Chân phước đã nhặt được bằng đầu móng tay của mình bên cạnh
không có gì. Nó không phải là một phần trăm, một phần nghìn, một phần trăm -
hạt bụi nhỏ này, Thế Tôn đã nhặt được bằng đầu
móng tay của anh ấy - khi được so sánh với trái đất vĩ đại.
Trong cùng một cách, các nhà sư, đối với một đệ tử của những người cao
quý đang hoàn thành quan điểm, một cá nhân đã vượt qua [để nhập cảnh],
sự đau khổ và căng thẳng hoàn toàn chấm dứt và bị dập tắt là
lớn hơn nhiều Mà vẫn còn trong trạng thái có nhiều nhất là bảy
kiếp còn lại là không có gì: nó không phải là một phần trăm, một
một phần nghìn, một phần trăm, khi so sánh với trước đó
khối khổ. Đó là một lợi ích lớn lao của việc vượt qua
đến pháp, các nhà sư. Đó là một lợi ích lớn như thế nào khi có được
Mắt pháp.
- SN 13.1 Điều gì xảy ra với một người đã nhận thức đầy đủ về Nibbana?
. , anh ấy không xuất hiện trở lại. Không có sự xuất hiện trở lại,
‘Vaccha, không áp dụng. Không có gì xuất hiện cả. Không có gì xuất hiện
cả. Tiết kiệm không áp dụng. Thông tin thế nào, Master Gotama, khi
Master Gotama được hỏi liệu nhà sư có được hỏi không?
xuất hiện lại, hiện không xuất hiện lại, cả hai đều không xuất hiện lại
Không nói cũng không xuất hiện trở lại, anh nói, ‘
trường hợp Tại thời điểm này, Master Gotama, tôi đang bối rối; tại thời điểm này,
bối rối. Mô-đun của sự rõ ràng đến với tôi từ trước đó của bạn
Cuộc trò chuyện hiện đang bị che khuất. Tất nhiên, bạn đã bị mê hoặc, Vaccha. Tất nhiên là bạn nhầm lẫn. Sâu,
Vaccha, là hiện tượng này, khó nhìn, khó nhận ra, yên tĩnh,
tinh tế, vượt ra ngoài phạm vi phỏng đoán, tinh tế, được trải nghiệm bởi
người khôn ngoan Đối với những người có quan điểm khác, thực hành khác, khác
thỏa mãn, mục đích khác, giáo viên khác, rất khó để biết. Cái đó
là trường hợp, bây giờ tôi sẽ đặt một số câu hỏi cho bạn. Trả lời như bạn thấy
Phù hợp. Bạn nghĩ gì, Vaccha: Nếu một ngọn lửa đang cháy trước mặt
bạn, bạn có biết rằng, ‘Ngọn lửa này đang cháy trước mặt tôi’? ‘Ngọn lửa
này đang cháy
Trước mặt bạn, phụ thuộc vào cái gì nó đang cháy?
Bạn có trả lời không? Tôi sẽ trả lời, ‘Ngọn lửa này đang cháy trước mặt
tôi đang cháy phụ thuộc vào cỏ và gỗ vì nó là nguồn cung cấp của nó.’
(Giá) Nếu ngọn lửa bùng cháy trước mặt bạn, bạn có biết rằng, ‘Ngọn lửa
này đang bùng cháy trước mặt tôi đã tắt’? Hiện tại, có thể, đó là một số
người hỏi bạn, ‘Ngọn lửa này đã tắt
phía trước của bạn, theo hướng nào từ đây đã đi? Phía đông? Hướng Tây?
Bắc? Hoặc về phía nam? Vì vậy, hỏi, bạn sẽ trả lời như thế nào? Bất kỳ ngọn lửa nào phụ thuộc vào
nguồn gốc của cỏ và gỗ, không được nuôi dưỡng - từ việc tiêu thụ
nguồn gốc và không được cung cấp bất kỳ khác - được phân loại đơn giản
như ’ra ra (không ràng buộc). Ngay lập tức, Vaccha, bất kỳ hình thức vật lý nào mà người ta mô tả
Như Lai mô tả về Ngài: rằng Như Lai đã từ bỏ, gốc rễ của nó
bị phá hủy, làm như một gốc cây palmyra, bị tước bỏ các điều kiện của
phát triển, không dành cho tương lai phát sinh. Giải thoát khỏi
phân loại hình thức, Vaccha, Như Lai là sâu sắc, vô biên, cứng rắn
để hiểu, như biển. Xuất hiện lại, hiện không áp dụng. Không xuất hiện lại
không áp dụng. Cả hai đều không & không xuất hiện lại.
Không xuất hiện lại cũng không xuất hiện lại, không áp dụng. Bất kỳ cảm
giác nào Bất kỳ nhận thức nào Tất cả mọi sự bịa đặt tinh thần đều làm
cho bất kỳ ý thức nào mà một người mô tả Như Lai sẽ
mô tả anh ta: rằng Như Lai đã từ bỏ, gốc rễ của nó bị phá hủy, được thực hiện
giống như một gốc cây palmyra, không có điều kiện phát triển, không
định mệnh cho tương lai phát sinh. Giải thoát khỏi việc phân loại
Ý thức, Vaccha, Như Lai là sâu sắc, vô biên, khó hiểu,
như biển. nghiêm trọng - MN 72
Tiếng khóc chiến thắng của Arahants Sinh ra đã kết thúc, đời thánh hoàn
thành, nhiệm vụ đã hoàn thành. Không có gì hơn cho thế giới này.
- SN 22.59 Sự kết thúc của luân hồi
Một số được sinh ra trong tử cung của con người,
kẻ bất lương trong địa ngục,
những người trong khóa học tốt đi
tới thiên đàng,
trong khi những người không có nước thải:
hoàn toàn không ràng buộc.
- Pháp sư 126
Nibbana là mục tiêu tâm linh vĩnh cửu trong Phật giáo và đánh dấu sự suy yếu
Nibbana cũng được coi là trong Phật giáo giống hệt với trạng thái vô
ngã (vô ngã) và sunyata (tánh không). Trong thời gian, với sự phát triển
của giáo lý Phật giáo, các cách giải thích khác đã được đưa ra, chẳng
hạn như sự vắng mặt của dệt (vana) của hoạt động của tâm trí, loại bỏ
ham muốn và thoát khỏi rừng, cq. năm skandhas hoặc tập hợp.
Truyền thống kinh viện Phật giáo xác định hai loại niết bàn:
sopadhishesa-nibbana (nibbana với phần còn lại), và parinibbana hoặc
anupadhishesa-nibbana (nibbana mà không còn lại, hoặc nibbana cuối
cùng). Những trạng thái.
Nibbana, hay giải thoát khỏi các vòng
luân hồi, là mục tiêu cao nhất của truyền thống Theravada. Trong truyền
thống Đại thừa, mục tiêu cao nhất là Phật quả, trong đó không có sự tuân
thủ ở Nibbana. Phật giúp giải thoát chúng sinh khỏi sa sa bằng cách dạy
con đường Phật giáo. Không có sự tái sinh cho Đức Phật hay những người
đạt được Niết bàn. Nhưng giáo lý của ông vẫn tồn tại trong thế giới
trong một thời gian nhất định như một hướng dẫn để đạt được Nibbana.
Bản dịch của Nibbana
Tiếng Anh cổ điển, La Mã thổi ra, dập tắt, giải phóng, Hạnh phúc vĩnh cửu
Pali cổ điển, nibbāna (नबब
Tiếng Phạn cổ điển छ ससस
Cổ điển Myanmar (Miến Điện) -Classical မြန်မာ (ဗမာ), နိဗ္ဗာန် (IPA: [neɪʔbàɴ])
Cổ điển Trung Quốc - 古典古典（ 简体 涅槃,
(Bính âm: nièpán)
Nhật Bản cổ điển- 古典 的 な イ タ リ ア 語, 涅槃 (rōmaji: nehan)
Cổ điển Khmer- ខ្មែរ, (UNGEGN: nippean) Cổ điển Hàn Quốc- 고전 한국어, (RR: yeolban) Cổ điển Mon နဳ ဗာန် ([nìppàn])
Cổ điển Mông Cổ γasalang-aca nögcigsen
Shan cổ điển ၼိၵ်ႈ ပၢၼ်ႇ ([nik3paan2])
Cổ điển Sinhala- සම්භාව්ය, නිවන (Nivana) Cổ điển Tây Tạng མྱ་ངན་ ལས་
འདས་ པ (mya ngan las das pa) Cổ điển Thái Lan- ภ RT RT RT RT RT
Cổ điển Việt-Việt Việt mộc, Niết bàn
Đức Phật đã hỏi, về những gì bạn đã đạt được bằng Thiền?
Anh trả lời không có gì!
Tuy nhiên, Phật nói, hãy để tôi nói cho bạn biết những gì tôi đã mất:
Tức giận, lo lắng, trầm cảm, bất an, sợ hãi tuổi già và chết
Hãy để chúng tôi làm tốt. Thanh lọc tâm trí - Món quà của Dhamma vượt trội tất cả những món quà khác - sabba danam dhamma
danam jinati
tại 668, Đường chính 5A, Ngã 8, Giai đoạn 3 HAL, Bangalore-
Magadhi Karnataka Nhà nước -PRABUDDHA BHARAT
xuyên qua
http://sarvajan.ambedkar.org
chạy
Phân tích Insight Net - Đại học Nghiên cứu & Thực hành Luật Tipiṭaka trực tuyến MIỄN PHÍ trong 111 NGÔN NGỮ LỚP
VOICE của TẤT CẢ CÁC XÃ HỘI TUYỆT VỜI (VoAAAS) cho Sarvajan Hithaya
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và đạt được Hòa bình vĩnh cửu là Mục tiêu cuối cùng
Nắm bắt chìa khóa chủ
Tiến sĩ Babasaheb B.R Ambedkar đã nói rằng quyền lực chính trị của Hồi
giáo là chìa khóa chính mà bạn có thể mở ra tất cả các cánh cửa của sự
tiến bộ của mình và tự tôn trọng mình.
Nếu người nước ngoài từ
Bene Israel chitpavan brahmins của Rowdy / Rakshasa Swayam Sevaks (RSS)
có thể gọi đây là manusmriti manuvad hindutva, tại sao chúng ta không
thể tuyên bố vùng đất này là PRABUDDHA BHARAT vì lợi ích của tất cả các
Hội thổ dân?
Như chúng ta là Phật tử, là Phật tử và tiếp tục là Phật tử.
99,9% Tất cả các xã hội thức tỉnh của thổ dân sẽ buộc các brahins
chitpavan phải rời bỏ PRABUDDHA BHARAT với các lá phiếu để cứu người lớn
Franchise, Tự do, Bình đẳng, Tình huynh đệ vì phúc lợi, hạnh phúc, Hòa
bình được ghi nhận trong Hiến pháp hiện đại tuyệt vời của chúng ta là
mục tiêu cuối cùng.
Nỗi đau là một món quà
Thay vì tránh nó,
Học cách nắm lấy nó.
Không đau
không có sự tăng trưởng
25 tháng 12 - Manusmriti Dahan Diwas - Chiến thắng thực sự của cái thiện trước cái ác
Đối với toàn bộ thế giới của tất cả các xã hội đã thức tỉnh của thổ dân
bao gồm SC / STs / OBCs / Dân tộc thiểu số / brahins không phải
chitpavan, đó là một ngày quan trọng vì Man Man Smruti Dahan Din, đã bị
đốt cháy vào ngày này năm 1927. bởi Tiến sĩ Ambedkar, trong thời kỳ
Maha-Sangharsha Hồi của Mahad Satyagraha, và là một hòn đá quan trọng
trong tất cả các xã hội thức tỉnh của thổ dân bao gồm SC / STs / OBCs /
Dân tộc thiểu số tôn giáo / người không phải là chitpavan brahins. Tất
cả chúng ta hãy nhớ ngày này với niềm tự hào và đốt cháy manusmriti trực
tuyến cho đến khi tất cả những người nước ngoài từ BENE ISRAEL
chitpavan brahmins của Rowdy / Rakshasa Swayam Sevaks (RSS) rời khỏi
PRABUDDHA BHARAT.
Các tình nguyện viên đã phải thề năm điều:
1. Tôi không tin vào Chaturvarna khi sinh.
2. Tôi không tin vào sự phân biệt đẳng cấp.
3. Tôi tin rằng sự không thoải mái là một sự vô cảm trên hindutva và
tôi sẽ thành thật cố gắng hết sức để tiêu diệt hoàn toàn nó.
4. Xem
xét rằng không có sự bất bình đẳng, tôi sẽ không tuân theo bất kỳ hạn
chế nào về thực phẩm và đồ uống trong số ít nhất là tất cả các
hinduvites. 5. Tôi tin rằng bất khả xâm phạm phải có quyền bình đẳng
trong các đền thờ, nguồn nước, trường học và các tiện nghi khác.
Vì thế
1. Manusmruti chi dahan bhumi Cảnh, tức là hỏa táng cho manusmruti. 2. Phá hủy sự bất khả xâm phạm và
3. Chôn cất đạo Bà la môn.
Truyền Hình Nhân Dân
1M subscribers
Nhằm mang đến các bộ phim Việt Nam cũ và hay nhất .Mời bạn đăng kí và đón xem các bộ phim tại đây nhé : https://goo.gl/dQHZWu
Category
News & Politics
26th
December in All Aboriginal Awakened Societies including
SC/ST/OBCs/Religious Minorities and the poor non-chitpavan brahmin
History – Birthday day of Annai Menambal Shivaraj
https://www.ambedkaritetoday.com/2019/12/annai-meenambal-sivaraj.html
Dr. Babasaheb Ambedkar’s beloved sister and Women Icon Annai Mennambal
Sivaraj was blessing to the awakened aboriginal people. She was as
blessed with prosperity and august personality as she was. She had been
endowed with knowledge and capability. One of the most famous
personality she was. She is entitled to have a special place in the
history of the struggle of the awakened aboriginal people.
Meenambal Sivaraj was born to V. G. Vasudevapillai and Meenakshi on
26th December 1904. It is not merely an exaggeration to say that our
Annai’s birth itself was a glory. One of her grand fathers P. M. Madurai
Pillai was a big merchant from Vellore, Tamil Nadu. Madurai Pillai was
her grand father through her mother’s lineage and he was an eminent ship
merchant in Rangoon. Loving able people around him, he had earned a
name as a benefactor. At the same time he possessed such huge money that
could even buy ships of his own. V. G. Vasudevapillai, Annai
Meenambal’s father was the famous among the Adi-Dravida Leaders. And he
was the first elected person to the Corporation of Madras from the
awakened aboriginal people.
was historic that Annai Meenambal’s public service has all started from
her first address in 1928 in favour of the Simon Commission. Since the
year 1930, she continued to spread the message of Dr. Babasaheb Ambedkar
in South India. She was fortunate enough to be called by Dr. Babasaheb
Ambedkar himself called her as, “My dear Sister”. It was Annai Meenambal
who rendered the title “PERIYAR” to E.V. Ramasamy a well known leader
of Tamil Nadu. Her public service was as active till the year of 1980.
She died on 30th November 1992.
her fervent labouring towards the people’s advancement had earned a lot
of opportunities to her as the first Scheduled Classes woman to become
member of Madras Corporation and Deputy Mayor of Madras Corporation. She
was an honorary magistrate for Madras Province, the Member of Post-war
Reconstruction committee.
Annai Meenambal had paid her service joining force with Adi-Dravida
leaders who admired her for her service. She initiated the women
audience to actively participated in social uplift of the Scheduled
Classes and they should impart education to their children, improve
their confidence and inculcate in them good moral culture. She advised
women to fight and liberate themselves form untouchability, casteism and
oppression. In spite of this, she was never hesitant to prove her
individuality. There were hundreds of conference and meetings which she
blessed with her Presidentship. Her irrefutable advice that she gave at
the Tirunelveli Adi-Dravidian conference which was convened on 31st
January 1937,
“It is said that a family without unity will perish. For this reason
it must be known that a society, nation or anything else needs the
strength of unity to gain its progress. Although it will take a long
time to do away with this sin of catse consciousness from our country,
all the people of our community must unite together with each other to
prove that we are too human beings”
She gave the title “PERIYAR” (Great one) to E.V. RAMASWAMY in a
women conference in Madras. But facts like these were covered up and did
not reach the popular discourse. Even I dunno how many of Periyarists
know about it.
Her husband N. Sivaraj was the President of “All India Scheduled
Castes Federation”. AISCF was the first all India political party
exclusively for the Scheduled Classes of India. It was founded by Dr.
Babasaheb Ambedkar in the national convention of the Scheduled Classes
held at Nagpur during 17-20 July 1942. It was presided by Thanthai N.
Sivaraj and he was elected as its first President. When the Republican
Party of India was founded in 1957, he was again elected as its First
President and continued working to establish the party’s organization
until he died in 1964. He served as a Member of Parliament once during
British rule and once after Independence on behalf of the Republican
party from 1957 to 1962.
Annai Meenambal was the First President of ‘All India Scheduled
Castes Women’s Federation’. She presided over the first AISCF Women’s
conference held at Madras, in 1944, which was attended by Dr. Babasaheb
Ambedkar. She also presided over the second AISCF women’s conference
held at Bombay, on May 6th, 1945.
“I think the year was 1938…we were running an organisation for Tamil
Nadu’s women. A person called Narayaniamma was a professor at Queen
Mary’s College then. She told me, “All important people in Madras
Presidency have special titles…but, E.V.R. alone does not have any such
title. We have to give him some title through our Association.”.. I gave
the suggestion – ‘E.V.R. shows us all the way and is the father of
Rationalism here…He occupies a higher place than any others we can
compare him to, we can give him the title of ‘Periyar’ (the great one)’
And so, we organised a meeting at the Victoria Public Hall that was near
Moore Market then and announced this title formally. E.V.R. was in jail
at the time, after having been arrested during the anti-Hindi
agitation. After the meeting was over, we went to see him in person and
told him the news of having given him the title of ‘Periyar’. He
laughed. From this, we took it that he had accepted the ‘Periyar’
title…” said Meenambal Sivaraj.
“Ambedkar was skilled at cooking. Once, I participated in a meeting
of the Scheduled Caste Federation at Bombay. Returning from the meeting,
we were really hungry…Ambedkar took some of us who had participated in
the meeting to his ‘Rajgriha’ home and served us food with his own
hands. The important thing here is, he had cooked the food himself! When
he came to Chennai, the Chettinad Raja Sir Muthiah Chettiar would ask
him teasingly, “Do you have any dear ones in Chennai?” To which Ambedkar
would reply, “But my sister Meenambal is in Madras.”
dare to say here, leaders like Pandit Iyothee Thass, Thatha Rettamalai
Srinivasan, Perunthalaivar M.C. Rajah, Thanthai N. Sivaraj and Annai
Meenambal Sivaraj had been neglected by our own fellows and the Shudra
fellows of Tamil Nadu. I must thankful to Paari Chelian ayya, Gowthama
Meena akka and Srithar anna.
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https://velivada.com/2015/12/24/25th-december-manusmriti-dahan-diwas-real-victory-of-good-over-evil/
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )
https://www.youtube.com/watch?v=gQ1Wg3NR95g#action=share
Dr. Bhau Lokhande on Manusmruti Dahan Din
AWAAZ INDIA TV
948K subscribers
Dr. Bhau Lokhande on Manusmruti Dahan Din
Category
Entertainment
https://velivada.com/…/25th-december-manusmriti-dahan-diwa…/
25th December – Manusmriti Dahan Diwas – Real victory of good over evil
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
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553287_10154474180342942_4979089188846338091_n
Proper place of manusmriti
Manusmriti burnt by Buddha Mahila Sangha, Hyderabad.
manusmriti burnt by Buddha Mahila Sangha, Hyderabad
Activists of the Dalit Hakkula Parirakshana Samiti burnt copies of Manusmriti
Activists of the Aboriginal Awakened SC/ST Hakkula Parisakshana Samiti burnt copies of manusmriti
Dr. Ambedkar burnt Manusmriti (Book of Inequality) on 25th December, 1927. Watch this video to understand why he burnt it.
[Video] Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Read also – 25th December – Manusmruti Dahan (Burning of Manusmruti )
For the whole world of All Aboriginal Awakened Societies including
SC/STs/OBCs/Religious Minorities/non-chitpavan brahmins, it is an
important day as “Manu Smruti Dahan Din”, as it was on this day in 1927
that Manusmruti was publicly burned by Dr. Ambedkar, during the
“Maha-Sangharsha” of Mahad Satyagraha, and is an important mile stone in
All Aboriginal Awakened Societies including SC/STs/OBCs/Religious
Minorities/non-chitpavan brahmins struggle against chitpavan brahmanism.
Let us all remember this day with pride and burn manusmriti online till
all the FOREIGNERS from BENE ISRAEL chitpavan brahmins of
Rowdy/Rakshasa Swayam Sevaks (RSS) quit PRABUDDHA BHARAT.
Watch Video – Dr. Ambedkar burnt Manusmriti (Book of Inequality) in 1927
Manuvadi chitpavan brahmins had arranged that Ambedkar does not get a
ground for meeting, but a Muslim gentleman, Mr. Fattekhan, gave his
private land. They had arranged that no supplies of food, water or
anything else could be bought, so everything was brought from outside by
our men. The volunteers had to take a vow of five items:
1. I do not believe on Chaturvarna based on birth.
2. I do not believe in caste distinctions.
3. I believe that untouchability is an anathema on hindutva and I will honestly try my best to completely destroy it.
4. Considering that there is no inequality, I will not follow any
restrictions about food and drink among at least all hinduvites.
5. I believe that untouchables must have equal rights in temples, water sources, schools and other amenities.
Read also – 25th December – Manusmriti Dahan Diwas – Real victory of good over evil
Dr. Ambedkar came from Bombay by boat “Padmavati” via Dasgaon port,
instead of Dharamtar, though it is longer distance, because in the event
of boycott by bus owners, they could walk down five miles to Mahad.
Some people later tried to say that Dr. Ambedkar decided to burn
manusmruti at the eleventh hour, as he had to withdraw the programme of
drinking water from Chavadar Tank under court orders and persuasion by
the Collector. That is not true, because right in front of the pendal of
the meeting a “vedi” was created beforehand to burn manusmruti. Six
people were labouring for two days to prepare it. A pit six inches deep
and one and half foot square was dug in, and filled with sandle wood
pieces. On its four corners, poles were erected, bearing banners on
three sides. Banners said,
1. “manusmruti chi dahan bhumi”, i.e. Crematorium for manusmruti.
2. Destroy Untouchability and
3. Bury the chitpavan brahmanism.
On 25th December, 1927, at 9 p.m., the book of manusmruti was kept on
this and burned at the hands of Bapusahib Sahastrabuddhe and another
five six aboriginal SC/ST awakened sadhus.
At the meeting there was Babasahib’s historical speech. The main points of speech:
We have to understand why we are prevented from drinking water from
this tank. He explained Chaturvarna ( chitpavan brahmins as 1st rate
athmas(souls0, kshatrias, vysias, shurdas as 2nd, 3rd,4th rate souls and
the aboriginal ati shudras the SC/STs having no souls so that all sorts
of atrocities could ne committed on them. But the Buddha never believed
in any soul. he said all are equal.Hence we were Buddhists, are
Buddhists and will cintinue to be Buddhists.), and declared that our
struggle is to destroy the fetters of Chaturvarna, this was the starting
point of the struggle for equality. He compared that meeting with the
meeting of 24th Jan. 1789, when Loui XVI of France had called a meeting
of French peoples representatives. This meeting killed king and queen,
harassed and massacred the upper classes, remaining were banished,
property of the rich was confiscated, and it started a fifteen year long
civil war. People have not grasped the importance of this Revolution.
This Revolution was the beginning of the prosperity of not only France
but whole of Europe and has revolutionized the whole World. He explained
French Revolution in detail. He then explained that our aim is not only
to remove untouchabilty but to destroy chaturvarna, as the root cause
lies there. He explained how Patricians deceived Plebeians in the name
of religion. The root of untouchabilty lies in prohibition of
inter-caste marriages, that we have to break, he thundered. He appealed
to higher varnas to let this “Social Revolution” take place peacefully,
discard the sastras, and accept the principle of justice, and he assured
them peace from our side. Four resolutions were passed and a
Declaration of Equality was pronounced. After this manusmruti was burned
as mentioned above.
There was a strong reaction in chitpavan
brahmanical press, Babasahib was called “Bheemaasura” by one paper. Dr.
Ambedkar justified the burning of manusmruti in various articles. He
ridiculed those people that they have not read the manusmruti, and
declared that we will never accept it. For those who say it is an
outdated booklet so why give importance to it, he invited attention to
atrocities on SC/STs and said, these are because hindutvaites are
following this book. And further asked, if it is outdated, how does it
matter to you if somebody burns it. For those who enquire, what is
achieved by SC/STs by burning it, he retorted, what M. Gandhi achieved
by burning foreign clothes, what was achieved by burning
“Dnyana-prakash” which published about marriage of Khan-Malini, what was
achieved by those who burned Miss Mayo’s book “Mother India” in New
York, what was achieved by boycotting Simon Commission formed to frame
political reforms? These were the forms of registering the protests, so
was ours against manusmruti.
He further declared, that if
unfortunately, this burning of Manusmruti does not result in destruction
of “chitpavan brahmanya”, we will have to either burn the “chitpavan
brahmanya-grast” people (i.e. affected by chitpavan brahmanism), or
renounce hindutva.
Let all of us pay tribute to this great day.
05) Classical Pali,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,
58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,
62) Classical Latvian-Klasiskā latviešu valoda,
63) Classical Lithuanian-Klasikinė lietuvių kalba,
64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,класичен малгашки,
67) Classical Malay-Melayu Klasik,
68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,
72) Classical Mongolian-Сонгодог Монгол,
73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,
76) Classical Pashto- ټولګی پښتو
77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,
79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
85) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’z
106) Classical Vietnamese-Tiếng Việ
87) Classical Sesotho-Seserbia ea boholo-holo,
88) Classical Shona-Shona Shona,
89) Classical Sindhi,
90) Classical Sinhala-සම්භාව්ය සිංහල,
91) Classical Slovak-Klasický slovenský,
92) Classical Slovenian-Klasična slovenska,
93) Classical Somali-Soomaali qowmiyadeed,
94) Classical Spanish-Español clásico,
95) Classical Sundanese-Sunda Klasik,
96) Classical Swahili,Kiswahili cha Classical,
97) Classical Swedish-Klassisk svensk,
98) Classical Tajik-тоҷикӣ классикӣ,
99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
100) Classical Telugu- క్లాసికల్ తెలుగు,
101) Classical Thai-ภาษาไทยคลาสสิก,
102) Classical Turkish-Klasik Türk,
103) Classical Ukrainian-Класичний український,
104) Classical Urdu- کلاسیکی اردو
105) Classical Uzbek-Klassik o’zbek,
106) Classical Vietnamese-Tiếng Việt cổ điển,
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
107) Classical Welsh-Cymraeg Clasurol,
108) Classical Xhosa-IsiXhosa zesiXhosa,
109) Classical Yiddish- קלאסישע ייִדיש
110) Classical Yoruba-Yoruba Yoruba,
http://www.orgsites.com/oh/
Awakeness Practices
All 84,000
Khandas As Found in the Pali Suttas Traditionally the are 84,000 Dharma
Doors - 84,000 ways to get Awakeness. Maybe so; certainly the Buddha
taught a large number of practices that lead to Awakeness. This web page
attempts to catalogue those found in the Pali Suttas (DN, MN, SN, AN,
Ud & Sn 1). There are 3 sections:
The
discourses of Buddha are divided into 84,000, as to separate addresses.
The division includes all that was spoken by Buddha.”I received from
Buddha,” said Ananda,
“82,000 Khandas, and from the priests 2000; these are 84,000 Khandas
maintained by me.” They are divided into 275,250, as to the stanzas of
the original text, and into 361,550, as to the stanzas of the
commentary. All the discourses including both those of Buddha and those
of the commentator, are divided into 2,547 banawaras, containing
737,000 stanzas, and 29,368,000 separate letters.
Positive Buddha Vacana — The words of the Buddha — Interested in All
Suttas of Tipitaka as Episodes in visual format including 7D laser
Hologram 360 degree Circarama
presentation
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death
oftheir beloved teacher.
https://www.youtube.com/watch?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
Use
http://www.translate.google.
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Free Online Awaken One With Awareness Mind (A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss as Final Goal through Electronic Visual Communication Course on
Political
Science-Techno-Politico-Socio Transformation and Economic Emancipation
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replaced by paper ballots by Start using Internet of things by creating
Websites,blogs. Make the best use of facebook, twitter etc., to
propagate TPSTEEMthru FOA1TRPUVF.
Practice Insight Meditation in all postures of the body - Sitting, standing, lying, walking, jogging, cycling, swimming, martial arts etc., for health mind in a healthy body.
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit/Classical Hela Basa (Hela Language)/Classical Pali which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical
Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of
Human Beings, just like all other living spieces have their own natural
languages for communication. 111 languages are translated by https://translate.google.com
buddhasaid2us@gmail.com,
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
.