For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
at
KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room.
in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodhgaya,Saranath,
Kushinara, Etc., in 3D 360 degree circle vision akin to
Circarama
At
WHITE HOME
668, 5A main Road, 8th Cross, HAL III Stage,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
PRABUDDHA BHARAT
May you, your family members and all sentient and non sentient beings be ever happy, well and secure!
May all live for 150 years
with NAD pills to be available in 2020 at a price of a cup of coffee
according to research doctors at Sydney!
May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!
23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-Corsa Corsicana,
26) Classical Czech-Klasická češtin
27) Classical Danish-Klassisk dansk,Klassisk dansk,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,
Give, even if you only have a little. If we fail to look after others when they need help, who will look after us? 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. |
DO GOOD PURIFY MIND va dir el Buda amb cant, música i cançons
Avijjāpahāna Sutta: abandonar la ignorància -
Un discurs molt senzill, però molt profund, sobre què saber i veure per abandonar la ignorància i produir coneixement.
En una ocasió, el Bhagavā vivia a prop de Sāvatthī, al bosc de Jeta, el parc d’Anāthapiṇḍika. {N} En aquell moment, un cert bhikkhu es va apropar al Bhagavā; després d’haver-se acostat i respectat el Bhagavā, es va asseure a un costat. Assegut a un costat, el bhikkhu va dir al Bhagavā:
- Sabent com, veient com, Bhante, avijjā disminueix i sorgeix vijjā? -
En conèixer i veure la impermanència de l’ull, bhikkhu, avijjā
disminueix i sorgeix vijjā. En conèixer i veure la impermanència de les formes (visibles), bhikkhu, avijjā disminueix i sorgeix vijjā. Sabent
i veient la impermanència de l’ull-viññāṇa, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del contacte visual, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure també la impermanència de tot el que sorgeix com a conseqüència del contacte visual, ja sigui experimentat com sukha, dukkha o adukkham · asukha, avijjā disminueix i sorgeix vijjā.
En conèixer i veure la impermanència de l’oïda, sorgeixen bhikkhu, avijjāsubsides i vijjā. En conèixer i veure la impermanència dels sons, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència de l’orella-viññāṇa, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del contacte amb les orelles, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure també la impermanència de tot el que sorgeix com a conseqüència del contacte amb les orelles, ja sigui experimentat com sukha, dukkha o adukkham · asukha, avijjā disminueix i sorgeix vijjā.
En conèixer i veure la impermanència del nas, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència de les olors, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del nas-viññāṇa, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del contacte amb el nas, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure també la impermanència de tot el que sorgeix com a conseqüència del contacte amb el nas, ja sigui experimentat com sukha, dukkha o adukkham · asukha, avijjā disminueix i sorgeix vijjā.
En conèixer i veure la impermanència de la llengua, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència dels gustos, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència de la llengua-viññāṇa, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del contacte amb la llengua, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure també la impermanència de tot el que sorgeix com a conseqüència del contacte amb la llengua, ja sigui experimentat com sukha, dukkha o adukkham · asukha, avijjā disminueix i sorgeix vijjā.
En conèixer i veure la impermanència del cos, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència dels fenòmens corporals, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del cos-viññāṇa, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del contacte corporal, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure també la impermanència de tot el que sorgeix com a conseqüència del contacte corporal, ja sigui experimentat com sukha, dukkha o adukkham · asukha, avijjā disminueix i sorgeix vijjā.
En conèixer i veure la impermanència de la ment, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència dels dhammas, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència de la ment-viññāṇa, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure la impermanència del contacte mental, bhikkhu, avijjā disminueix i sorgeix vijjā. En conèixer i veure també la impermanència de tot el que sorgeix com a conseqüència del contacte mental, ja sigui experimentat com sukha, dukkha o adukkham · asukha, avijjā disminueix i sorgeix vijjā.
En saber-ho així, bhikkhu, en veure-ho, avijjā disminueix i sorgeix vijjā.
No hi ha por a qui no tingui la ment plena de desitjos.
Un home no es diu savi perquè parla i torna a parlar; però si és pacífic i sense por, en realitat se l’anomena savi.
Fins i tot la mort no ha de ser temuda per qui ha viscut amb saviesa.
Fotos GIF de tardor - Fotos de GIF de tardor
La consciència despertada, amb intenció de jhana, hauria de trobar delit al bosc, hauria de practicar la jhana al peu d’un arbre, aconseguint la seva pròpia satisfacció.
https://tenor.com/view/buddha-got-em-circle-game-finger-gif-15059901
20) Classical Cebuano-Klase sa Sugbo,
Pagdiskobre sa Nahigmata nga Usa nga adunay Kamalayan Universe (DAOAU)
ANG MAAYONG PURIFY MIND miingon ang Buddha nga adunay chant, musika ug mga kanta
Avijjāpahāna Sutta - Gibiyaan ang pagkawalay alamag -
Usa ka yano kaayo nga diskurso, apan lawom kaayo, kung unsa ang mahibal-an ug makita nga biyaan ang pagkawalay alamag ug maghimo kahibalo.
Sa usa ka okasyon, ang Bhagavā nagpuyo sa duol sa Sāvatthī, sa kakahoyan sa Jeta, parke ni Anāthapiṇḍika. {N} Nianang orasa, usa ka bhikkhu ang miduol sa Bhagavā; sa pagduol ug paghatag respeto sa Bhagavā, siya milingkod sa usa ka kilid. Naglingkod sa usa ka kilid, ang bhikkhu nagsulti sa Bhagavā:
- Pinaagi sa pagkahibal-an kung giunsa, pinaagi sa pagkakita kung giunsa, Bhante, motubo ang avijjā ug magtindog? -
Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa mata, bhikkhu, avijjā
mohubas ug motindog vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa (makita) nga mga porma, mohunong ang bhikkhu, avijjā ug motungha ang vijjā. Pinaagi sa pagkahibalo
ug pagkakita sa pagkadili-malig-on sa mata-viññāṇa, bhikkhu, avijjā mohunos ug vijjā mitungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa pagkontak sa mata, naghubas ang Bhikkhu, avijjā ug ningtindog ang mga vijjā. Pinaagi sa pagkahibalo ug pagtan-aw usab sa pagkadili-malig-on sa bisan unsang mitumaw nga sangputanan sa pagkontak sa mata, kung nasinati sama sa sukha, dukkha o adukkham · asukha, mohunong ang avijjā ug vijjā.
Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa dalunggan, mobangon ang bhikkhu, avijjāsubsides ug vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa mga tunog, mohunong ang bhikkhu, avijjā ug motungha ang mga vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-onan sa ear-viññāṇa, bhikkhu, avijjā nagpaubus ug vijjā mitungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa pagkontak sa dalunggan, ang bhikkhu, avijjā mohubas ug motungha ang vijjā. Pinaagi sa pagkahibalo ug pagtan-aw usab sa pagkawalay kalig-on sa bisan unsang mitumaw nga sangputanan sa pagkontak sa dalunggan, kung nasinati sama sa sukha, dukkha o adukkham · asukha, mohunong ang avijjā ug vijjā.
Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-on sa ilong, bhikkhu, avijjā mohubas ug mobangon ang mga vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa mga baho, ang bhikkhu, avijjā nagpaubus ug ningtindog ang mga vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-on sa ilong-viññāṇa, bhikkhu, avijjā mokunhod ug vijjā motungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa pagkontak sa ilong, ang bhikkhu, avijjā mohubas ug motungha ang vijjā. Pinaagi sa pagkahibalo ug pagtan-aw usab sa pagkawalay kalig-on sa bisan unsang mitumaw nga sangputanan sa pagkontak sa ilong, kung nasinati ingon sukha, dukkha o adukkham · asukha, avijjā mohubas ug vijjā motumaw.
Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-onan sa dila, ang bhikkhu, avijjā mohupay ug motungha ang vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa mga gusto, bhikkhu, avijjā mohunong ug mobangon. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-onan sa dila-viññāṇa, bhikkhu, avijjā nagpaubus ug vijjā mitungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-onan sa dila-pagkontak, bhikkhu, avijjā mohunong ug vijjā motungha. Pinaagi sa pagkahibalo ug pagtan-aw usab sa pagkawalay kalig-on sa bisan unsa nga motumaw nga sangputanan sa dila-pagkontak, kung nasinati ingon sukha, dukkha o adukkham · asukha, avijjā mohubas ug vijjā motumaw.
Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-onan sa lawas, ang bhikkhu, avijjā mohubas ug motungha ang vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa mga katingad-an sa lawas, naghubas ang Bhikkhu, avijjā ug ningtindog ang vijjā. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-on sa lawas-viññāṇa, bhikkhu, avijjā mokunhod ug vijjā motungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa pagkontak sa lawas, naghubas ang Bhikkhu, avijjā ug ningtubo ang mga vijjā. Pinaagi sa pagkahibalo ug pagkakita usab sa pagkadili-malig-on sa bisan unsang mitumaw nga sangputanan sa pagkontak sa lawas, kung nasinati sama sa sukha, dukkha o adukkham · asukha, avijjā mohubas ug vijjā motumaw.
Pinaagi sa pagkahibalo ug pagtan-aw sa pagkawalay kalig-on sa hunahuna, mohunong ang Bhikkhu, avijjā ug motungha ang vijjā. Pinaagi sa pagkahibal-an ug pagkakita sa pagkawalay kalig-on sa dhammas, bhikkhu, avijjā mohunong ug vijjā motungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-malig-on sa hunahuna-viññāṇa, bhikkhu, avijjā nagpaubus ug vijjā mitungha. Pinaagi sa pagkahibalo ug pagtan-aw sa pagkadili-permanente sa pagkontak sa hunahuna, ang bhikkhu, avijjā mohupay ug motumaw ang mga vijjā. Pinaagi sa pagkahibalo ug pagtan-aw usab sa pagkawalay kalig-on sa bisan unsang mitumaw nga sangputanan sa pagkontak sa hunahuna, kung nasinati ingon sukha, dukkha o adukkham · asukha, avijjā mohubas ug vijjā motumaw.
Pinaagi sa pagkahibalo sa ingon, bhikkhu, pinaagi sa pagtan-aw sa ingon, avijjā mokunhod ug vijjā motungha.
Wala’y kahadlok alang sa usa nga ang hunahuna dili napuno sa mga pangandoy.
Ang tawo dili tawgon nga maalamon tungod kay siya nakigsulti ug nakigsulti pag-usab; apan kung siya malinawon ug wala’y kahadlok nan sa tinuud siya gitawag nga maalam.
Bisan ang kamatayon dili kahadlokan sa usa nga nabuhi nga maalamon.
Mga Litrato Nahulog GIF - Mga Litrato Nahulog Mga Tubig GIF
Ang nahigmata sa pagkaamgo, nga gitinguha si jhana, kinahanglan makakaplag kalipay sa lasang, kinahanglan magpraktis jhana sa tiilan sa usa ka punoan, pagkab-ot sa kaugalingon niyang katagbawan
https://tenor.com/view/buddha-gif-12938649
21) Classical Chichewa-Chikale cha Chichewa,
Kupeza Munthu Wodzutsidwa Ndi Chilengedwe Chodziwitsa (DAOAU)
Chitani ZABWINO LOKONZANI Maganizo adati Buddha ndi nyimbo, nyimbo ndi nyimbo
Avijjāpahāna Sutta - Kusiya umbuli -
Nkhani yosavuta kwambiri, koma yakuya kwambiri, pazomwe muyenera kudziwa ndikuwona kusiya umbuli ndikupanga chidziwitso.
Nthawi ina, a Bhagavā anali kukhala pafupi ndi Sāvatthī, kudera la Jeta, paki ya Anāthapiṇḍika. {N} Nthawi yomweyo, bhikkhu wina adayandikira Bhagavā; atayandikira ndikulemekeza Bhagavā, adakhala mbali imodzi. Atakhala mbali imodzi, bhikkhu adauza a Bhagavā kuti:
- Podziwa kuti, pakuwona momwe, Bhante, avijjā amachepa ndi vijjā? -
Mwa kudziwa ndikuwona kusakhazikika kwa diso, bhikkhu, avijjā
kugwa ndipo vijjā imatuluka. Mwa kudziwa ndikuwona kusakhazikika kwamafomu (owoneka), bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa
ndikuwona kusakhazikika kwa diso-viññāṇa, bhikkhu, avijjā limatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa kukhudzana ndi maso, bhikkhu, avijjā imatsika ndikubuka vijjā. Pozindikira ndikuwonanso kusakhazikika kwa chilichonse chomwe chingachitike chifukwa cha kukhudzana ndi maso, kaya ndi sukha, dukkha kapena adukkham · asukha, avijjā imatsika ndikubwera vijjā.
Mwa kudziwa ndikuwona kusakhazikika kwa khutu, bhikkhu, avijjāsubsides ndi vijjā zimatuluka. Mwa kudziwa ndikuwona kusakhazikika kwa mawu, bhikkhu, avijjā imatsika ndikubuka vijjā. Podziwa ndikuwona kusakhazikika kwa khutu-viññāṇa, bhikkhu, avijjā kumachepetsa ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa khutu-lolumikizana, bhikkhu, avijjā imatsika ndikubuka vijjā. Pozindikira ndikuwonanso kusakhazikika kwa chilichonse chomwe chingachitike chifukwa cha kulumikizana ndi khutu, kaya ndi sukha, dukkha kapena adukkham · asukha, avijjā imatsika ndikubwera vijjā.
Mwa kudziwa ndikuwona kusakhazikika kwa mphuno, bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa zonunkhira, bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa mphuno-viññāṇa, bhikkhu, avijjā kumatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa mphuno-kulumikizana, bhikkhu, avijjā imatsika ndikubuka vijjā. Pozindikira ndikuwonanso kusakhazikika kwa chilichonse chomwe chachitika chifukwa cha kulumikizana kwa mphuno, kaya mukudziwa monga sukha, dukkha kapena adukkham · asukha, avijjā imatsika ndikubwera vijjā.
Mwa kudziwa ndikuwona kusakhazikika kwa lilime, bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa zokonda, bhikkhu, avijjā imatsika ndikubuka vijjā. Podziwa ndikuwona kusakhazikika kwa lilime-viññāṇa, bhikkhu, avijjā limatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa lilime-kulumikizana, bhikkhu, avijjā imatsika ndikubuka vijjā. Pozindikira ndikuwonanso kusakhazikika kwa chilichonse chomwe chingachitike chifukwa cha kulumikizana ndi lilime, kaya mukudziwa monga sukha, dukkha kapena adukkham · asukha, avijjā imatsika ndikubwera vijjā.
Mwa kudziwa ndikuwona kusakhazikika kwa thupi, bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa zochitika zathupi, bhikkhu, avijjā imatsika ndikubuka vijjā. Podziwa ndikuwona kusakhazikika kwa thupi-viññāṇa, bhikkhu, avijjā limatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa kulumikizana kwa thupi, bhikkhu, avijjā imatsika ndikubuka vijjā. Pozindikira ndikuwonanso kusakhazikika kwa chilichonse chomwe chingachitike chifukwa chokhudzana ndi thupi, kaya ndi sukha, dukkha kapena adukkham · asukha, avijjā imatsika ndikubwera vijjā.
Mwa kudziwa ndikuwona kusakhazikika kwamalingaliro, bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa dhammas, bhikkhu, avijjā imatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwamalingaliro-viññāṇa, bhikkhu, avijjā amatsika ndikubuka vijjā. Mwa kudziwa ndikuwona kusakhazikika kwa kulumikizana kwamaganizidwe, bhikkhu, avijjā imatsika ndikubuka vijjā. Pozindikira ndikuwonanso kusakhazikika kwa chilichonse chomwe chachitika chifukwa chokhudzana ndi malingaliro, ngakhale atakhala odziwa sukha, dukkha kapena adukkham · asukha, avijjā amachoka ndikubwera vijjā.
Mwa kudziwa motero, bhikkhu, pakuwona chonchi, avijjā imatsika ndikubuka vijjā.
Palibe mantha kwa omwe malingaliro awo sadzazidwa ndi zikhumbo.
Munthu samatchedwa wanzeru chifukwa amalankhula ndikuyankhulanso; koma ngati ali wamtendere komanso wopanda mantha ndiye kuti amatchedwa wanzeru.
Ngakhale imfa siyiyenera kuopedwa ndi munthu amene wakhala moyo wanzeru.
Zithunzi Zagwera GIF - Zithunzi Zogwera Madzi a GIF
Chidziwitso chodzutsidwa, chofuna jhana, chiyenera kusangalala ndi nkhalango, chizichita jhana pansi pamtengo, kuti zikhutire nazo.
https://tenor.com/view/buddha-peace-gif-11229991
22) Classical Chinese (Simplified)-古典中文(简体),
认识宇宙觉醒者(DAOAU)
虔诚的心念佛陀说唱,音乐和歌曲
AvijjāpahānaSutta —摒弃无知—
关于如何了解和看到如何放弃无知并产生知识的非常简单的论述。
有一次,巴哈瓦(Bhagavā)住在Anāthapiṇḍika公园的Jeta树林中的萨瓦提(Sāvatthī)附近。{n}那时,某个比丘(Bhikkhu)接近巴哈瓦(Bhagavā)。他走近并尊重巴哈瓦,然后坐在一侧。比丘坐在一侧,对巴哈瓦说:
–通过了解,如何看待Bhante,avijjā消亡和vijjā会如何产生? –
通过了解和看到眼睛的无常,比丘,阿维贾
消退,朝圣产生。通过了解和看到(可见)形式的无常性,比丘,avijjā消退并且出现了vijjā。通过知道
看到眼睛的无常-viññāṇa,bhikkhu,avijjā消退并出现vijjā。通过了解和看到眼神交流的无常性,比丘,avijjā消退并出现vijjā。通过了解和看到由于目光接触而产生的任何事物的无常性,无论是经历过苏卡,杜卡还是阿杜卡·阿苏卡,都将出现阿维贾静伏和维杰。
通过了解和看到耳朵的无常,就会出现比丘,avijjāsubsides和vijjā。通过了解和看到声音的无常性,比丘,avijjā消退并且出现了vijjā。通过了解和看到耳朵的无常现象,比丘,比丘,阿维贾都消退,而维杰也就出现了。通过了解和看到耳部接触的无常性,比丘,avijjā消退并出现vijjā。通过了解和看到,无论是经过sukha,dukkha还是adukkham·asukha的经历,任何由于耳部接触而产生的无常现象,都会出现avijjā消退和vijjā。
通过了解和看到鼻子的无常,比丘,avijjā消退并且出现了vijjā。通过了解和看到气味的无常性,比丘,avijjā消退并出现vijjā。通过了解和看到鼻子的无常现象,比尼亚,比丘,阿维耶哈(avijjā)都会消退,而维杰也就出现了。通过了解和看到鼻子接触的无常性,比丘,avijjā消退并出现vijjā。通过了解和看到由于鼻子接触而产生的任何事物的无常性,无论是经历过苏卡,杜卡或阿杜卡·阿苏卡的经历,都会出现阿维贾(adjjā)消退和朝圣。
通过了解和看到舌头的无常性,比丘,avijjā消退并且出现了vijjā。通过了解和看到味觉的无常性,比丘,avijjā消退并出现vijjā。通过了解和看到舌头的无常性,即比尼亚,比丘,阿维耶哈逐渐消退,从而产生了维杰哈。通过了解和看到舌头接触的无常性,比丘,avijjā消退并且出现了vijjā。通过了解并看到由于舌头接触而产生的任何事物的无常性,无论是经历了苏卡,杜卡还是阿杜克·阿苏卡,都出现了阿维贾静伏和维杰。
通过了解和看到身体的无常,比丘,avijjā消退并且出现了vijjā。通过了解和看到身体现象的无常性,比丘,avijjā消退并且出现了vijjā。通过了解和看到身体的无常性,维尼亚,比丘,avijjā消退,vijjā出现了。通过了解和看到身体接触的无常性,比丘,avijjā消退并且出现了vijjā。通过了解并看到由于身体接触而产生的任何事物的无常性,无论是经历过苏卡,杜克卡还是阿杜卡·阿苏卡,都将出现阿维贾静伏和朝圣。
通过了解和看到心灵的无常,便可以发现比丘,阿维耶贾消亡,而维耶贾也出现了。通过了解和看到法法的无常性,比丘,avijjā消退并且出现了vijjā。通过认识和看到心灵的无常性,比丘,比丘,阿维耶哈就会消退,从而产生维杰。通过了解和看到心灵接触的无常性,比丘,avijjā消退并且出现了vijjā。通过了解和看到由于心灵接触而产生的任何事物的无常性,无论是经历过苏卡,杜卡还是阿杜卡·阿苏卡,都将出现阿维贾静伏和维杰。
通过这样了解,比丘,通过看到,avijjā消退,产生了vijjā。
对于一个头脑里没有欲望的人,没有恐惧。
一个人不被称为明智的,因为他会说话又说话。但是,如果他和平与无畏,那么他实际上就是明智的人。
明智地生活的人甚至不必惧怕死亡。
图片秋天GIF-图片秋天水GIF
觉醒的人意识到贾纳,应该在森林中找到乐趣,应该在树脚下练习贾纳,以达到自己的满意。
https://tenor.com/view/lord-buddha-spin-gif-12312257
23) Classical Chinese (Traditional)-古典中文(繁體),
認識宇宙覺醒者(DAOAU)
虔誠的心念佛陀說唱,音樂和歌曲
AvijjāpahānaSutta —摒棄無知—
一個非常簡單的論述,但是非常深入地討論了要了解和看到的東西,以放棄無知並產生知識。
有一次,巴哈瓦(Bhagavā)住在Anāthapiṇḍika公園的傑塔(Jeta)樹林中的薩瓦提(Sāvatthī)附近。他走近並尊重巴哈瓦,然後坐在一側。比丘坐在一側,對巴哈瓦說:
–通過了解,如何看待Bhante,avijjā消亡和vijjā會如何產生? –
通過了解和看到眼睛的無常,比丘,阿維賈
消退,朝聖產生。通過了解和看到(可見)形式的無常性,比丘,avijjā消退並且出現了vijjā。通過知道
看到眼睛的無常-viññāṇa,bhikkhu,avijjā消退並出現vijjā。通過了解和看到眼神交流的無常性,比丘,avijjā消退並出現vijjā。通過了解和看到由於目光接觸而產生的任何事物的無常性,無論是經歷過蘇卡,杜卡還是阿杜卡·阿蘇卡,都將出現阿維賈靜伏和維杰。
通過了解和看到耳朵的無常感,就會出現比丘,avijjāsubsides和vijjā。通過了解和看到聲音的無常性,比丘,avijjā消退並且出現了vijjā。通過了解和看到耳朵的無常現象,比丘,比丘,阿維賈都消退,而維杰也就出現了。通過了解和看到耳部接觸的無常性,比丘,avijjā消退並出現vijjā。通過了解和看到,無論是經過sukha,dukkha還是adukkham·asukha的經歷,任何由於耳部接觸而產生的無常現象,都會出現avijjā消退和vijjā。
通過了解和看到鼻子的無常,比丘,avijjā消退並且出現了vijjā。通過了解和看到氣味的無常性,比丘,avijjā消退並出現vijjā。通過了解和看到鼻腔的無常現象,比尼古人,比丘,阿維耶賈消退,而維杰也出現了。通過了解和看到鼻子接觸的無常性,比丘,avijjā消退並出現vijjā。通過了解和看到由於鼻子接觸而產生的任何事物的無常性,無論是經歷過蘇卡,杜卡或阿杜卡·阿蘇卡的經歷,都會出現阿維賈(adjjā)消退和朝聖。
通過了解和看到舌頭的無常性,比丘,avijjā消退並且出現了vijjā。通過了解和看到味覺的無常性,比丘,avijjā消退並出現vijjā。通過了解和看到舌頭的無常性,即比尼亞,比丘,阿維耶哈逐漸消退,從而產生了維杰哈。通過了解和看到舌接觸的無常性,比丘,avijjā消退並且出現了vijjā。通過了解並看到由於舌頭接觸而產生的任何事物的無常性,無論是經歷了蘇卡,杜卡還是阿杜克·阿蘇卡,都出現了阿維賈靜伏和維杰。
通過了解和看到身體的無常,比丘,avijjā消退並且出現了vijjā。通過了解和看到身體現象的無常性,比丘,avijjā消退並且出現了vijjā。通過了解和看到身體的無常性,維尼亞,比丘,avijjā消退,vijjā出現了。通過了解和看到身體接觸的無常性,比丘,avijjā消退並且出現了vijjā。通過了解並看到由於身體接觸而產生的任何事物的無常性,無論是經歷過蘇卡,杜克卡還是阿杜卡·阿蘇卡,都將出現阿維賈靜伏和朝聖。
通過了解和看到心靈的無常,便可以發現比丘,阿維耶賈消亡,而維耶賈也出現了。通過了解和看到法法的無常性,比丘,avijjā消退並且出現了vijjā。通過了解和看到心智的無常性,比丘,比丘,阿維耶哈就會消退,從而產生維耶哈。通過了解和看到心靈接觸的無常性,比丘,avijjā消退並且出現了vijjā。通過了解和看到由於心靈接觸而產生的任何事物的無常性,無論是經歷過蘇卡,杜卡還是阿杜克·阿蘇卡,都將出現阿維賈靜陷和維杰。
通過這樣了解,比丘,通過看到,avijjā消退,產生了vijjā。
對於一個頭腦裡沒有慾望的人,沒有恐懼。
一個人不被稱為明智的,因為他會說話又說話。但是,如果他和平與無畏,那麼他實際上就是明智的人。
明智地生活的人甚至不必懼怕死亡。
圖片秋天GIF-圖片秋天水GIF
覺醒的人意識到賈納,應該在森林中找到樂趣,應該在樹腳下練習賈納,以達到自己的滿意。
https://tenor.com/view/buddha-glow-zen-brighten-peaceful-gif-11233221
24) Classical Corsican-Corsa Corsicana,
Scuperta di Un Svegliu cù l’Universu di Sensibilizazione (DAOAU)
DO BON PURIFICATE MENTE hà dettu chì u Buddha cun cantu, musica è canzoni
Avijjāpahāna Sutta - Abbandunendu l’ignuranza -
Un discorsu assai sèmplice, ma assai prufondu, nantu à ciò chì si deve sapè è vede per abbandunà l’ignuranza è pruduce cunniscenze.
In una occasione, u Bhagavā stava vicinu à Sāvatthī, in u boscu di Jeta, u parcu d’Anāthapiṇḍika. {N} À quellu mumentu, un certu bhikkhu s’avvicinò à u Bhagavā; dopu avè avvicinatu è resu rispettu à u Bhagavā, si messe da una parte. Sedutu da un latu, u bhikkhu disse à u Bhagavā:
- Sapendu cumu, videndu cumu, Bhante, avijjā affonda è vijjā nasce? -
Sapendu è vedendu l’impermanenza di l’ochju, bhikkhu, avijjā
calà è nasce vijjā. Cuniscendu è vedendu l’impermanenza di e forme (visibili), bhikkhu, avijjā sussiste è vijjā nasce. Sapendu
è videndu l’impermanenza di l’ochju-viññāṇa, bhikkhu, avijjā diminuisce è vijjā nasce. Cuniscendu è vedendu l’impermanenza di u cuntattu visuale, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu dinò l’impermanenza di tuttu ciò chì nasce in cunsequenza di u cuntattu visuale, sia sperimentatu cum’è sukha, dukkha o adukkham · asukha, avijjā sussiste e vijjā nasce.
Cuniscendu è vedendu l’impermanenza di l’arechja, nascenu bhikkhu, avijjāsubsides è vijjā. Cuniscendu è vedendu l’impermanenza di i soni, bhikkhu, avijjā cede è vijjā nasce. Cuniscendu è vedendu l’impermanenza di l’arechja-viññāṇa, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu l’impermanenza di u cuntattu cù l’arechja, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu ancu l’impermanenza di tuttu ciò chì nasce in cunsequenza di u cuntattu cù l’arechja, sia sperimentatu cum’è sukha, dukkha o adukkham · asukha, avijjā sussiste e vijjā nasce.
Cuniscendu è vedendu l’impermanenza di u nasu, bhikkhu, avijjā cede è vijjā nasce. Cunniscendu è vedendu l’impermanenza di l’odori, bhikkhu, avijjā cede è vijjā nasce. Cuniscendu è vedendu l’impermanenza di u nasu-viññāṇa, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu l’impermanenza di u cuntattu cù u nasu, bhikkhu, avijjā sussiste è vijjā nasce. Sapendu è vedendu dinò l’impermanenza di tuttu ciò chì nasce in cunsequenza di u cuntattu cù u nasu, sia sperimentatu cum’è sukha, dukkha o adukkham · asukha, avijjā sussiste e vijjā nasce.
Da a cunniscenza è a visione di l’impermanenza di a lingua, bhikkhu, avijjā sussiste è vijjā nasce. Cunniscendu è vedendu l’impermanenza di i gusti, bhikkhu, avijjā cede è vijjā nasce. Cuniscendu è vedendu l’impermanenza di a lingua-viññāṇa, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu l’impermanenza di u cuntattu cù a lingua, bhikkhu, avijjā sussiste è vijjā nasce. Sapendu è vedendu dinò l’impermanenza di tuttu ciò chì nasce in cunsequenza di u cuntattu di lingua, sia sperimentatu cum’è sukha, dukkha o adukkham · asukha, avijjā sussiste e vijjā nasce.
Da a cunniscenza è a visione di l’impermanenza di u corpu, bhikkhu, avijjā cede è vijjā nasce. Cuniscendu è vedendu l’impermanenza di i fenomeni corporei, bhikkhu, avijjā sussiste è vijjā nasce. Cuniscendu è vedendu l’impermanenza di u corpu-viññāṇa, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu l’impermanenza di u cuntattu cù u corpu, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu ancu l’impermanenza di tuttu ciò chì nasce in cunsequenza di u cuntattu cù u corpu, sia sperimentatu cum’è sukha, dukkha o adukkham · asukha, avijjā sussiste e vijjā nasce.
Da a cunniscenza è a visione di l’impermanenza di a mente, bhikkhu, avijjā cede è vijjā nasce. Cunniscendu è vedendu l’impermanenza di i dhammas, bhikkhu, avijjā cede è vijjā nasce. Cuniscendu è visendu l’impermanenza di a mente-viññāṇa, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu l’impermanenza di u cuntattu mentale, bhikkhu, avijjā cede è vijjā nasce. Sapendu è vedendu dinò l’impermanenza di tuttu ciò chì nasce in cunsequenza di u cuntattu mentale, sia sperimentatu cum’è sukha, dukkha o adukkham · asukha, avijjā sussiste e vijjā nasce.
Sapendu cusì, bhikkhu, vedendu cusì, avijjā cede è vijjā nasce.
Ùn ci hè paura per quellu chì a mente ùn hè micca piena di desideri.
Un omu ùn hè micca chjamatu saggiu perchè parla è parla torna; ma s’ellu hè pacificu è senza paura allora hè in verità chjamatu saggiu.
Ancu a morte ùn hè micca da teme da quellu chì hà campatu sàviu.
Foto Fall GIF - Foto Fall Water GIFs
U svegliu una volta cunuscenza, intentu à jhana, duverebbe truvà piacè in a furesta, duverà praticà jhana à u pede di un arburu, ottenendu a so propria soddisfazione.
https://tenor.com/view/pictures-fall-water-gif-13836595
25) Classical Croatian-Klasična hrvatska,
Otkriće Probuđenog sa svemirom svjesnosti (DAOAU)
DOBRO PROČISTI UM, rekao je Buda uz pojanje, glazbu i pjesme
Avijjāpahāna Sutta - Napuštanje neznanja -
Vrlo jednostavan, ali vrlo dubok govor o tome što treba znati i vidjeti kako napustiti neznanje i proizvesti znanje.
Jednom je prigodom Bhagavā stanovao u blizini Sāvatthīja, u Jetinom gaju, parku Anāthapiṇḍika. {N} U tom je trenutku stanoviti monah prišao Bhagavā-i; prišavši i odavši poštovanje Bhagavāju, sjeo je s jedne strane. Sjedeći na jednoj strani, monah je rekao Bhagavāu:
- Znajući kako, videći kako, Bhante, avijjā jenjava i nastaje vijjā? -
Znajući i videći nestalnost oka, monah, avijjā
jenjava i nastaje vijjā. Poznavanjem i uočavanjem nestalnosti (vidljivih) oblika, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući
i vidjevši nestalnost oka-viññāṇa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem trajnosti kontakta očima, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući i videći također nestalnost svega što nastane kao posljedica dodira očima, bilo da se doživljava kao sukha, dukkha ili adukkham · asukha, avijjā popušta i nastaje vijjā.
Poznavanjem i uviđanjem nestalnosti uha nastaju bhikkhu, avijjāsubsides i vijjā. Poznavanjem i uviđanjem nestalnosti zvukova, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti uha-viññāṇe, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti kontakta uhom, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući i videći i nestalnost svega što nastane kao posljedica dodira s uhom, bilo da se doživljava kao sukha, dukkha ili adukkham · asukha, avijjā popušta i nastaje vijjā.
Poznavanjem i uviđanjem nestalnosti nosa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti mirisa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti nosa-viññāṇa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti dodira s nosom, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući i videći također nestalnost svega što nastane kao posljedica dodira s nosom, bilo da se doživljava kao sukha, dukkha ili adukkham · asukha, avijjā popušta i nastaje vijjā.
Poznavanjem i uviđanjem nestalnosti jezika, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem trajnosti ukusa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti jezika-viññāṇa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti kontakta jezikom, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući i videći i nestalnost svega što nastane kao posljedica dodira s jezikom, bilo da se doživljava kao sukha, dukkha ili adukkham · asukha, avijjā popušta i nastaje vijjā.
Poznavanjem i uviđanjem nestalnosti tijela, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti tjelesnih pojava, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti tijela-viññāṇa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti kontakta s tijelom, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući i videći i nestalnost svega što nastane kao posljedica kontakta s tijelom, bilo da se doživljava kao sukha, dukkha ili adukkham · asukha, avijjā popušta i nastaje vijjā.
Poznavanjem i uviđanjem nestalnosti uma, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti dhammi, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uočavanjem nestalnosti uma-viññāṇa, bhikkhu, avijjā se smiruje i nastaje vijjā. Poznavanjem i uviđanjem nestalnosti umskog kontakta, bhikkhu, avijjā se smiruje i nastaje vijjā. Znajući i videći i nestalnost svega što nastane kao posljedica kontakta uma, bilo da se doživljava kao sukha, dukkha ili adukkham · asukha, avijjā popušta i nastaje vijjā.
Znajući tako, bhikkhu, videći tako, avijjā se smiruje i nastaje vijjā.
Nema straha za onoga čiji um nije ispunjen željama.
Čovjeka ne zovu mudrim jer razgovara i opet govori; ali ako je miroljubiv i neustrašiv, onda se u istini naziva mudrim.
Čak se i smrti ne treba bojati onaj koji je živio pametno.
Slike jesen GIF - Slike jesen GIF
Probuđeni sa svjesnošću, usmjeren na jhanu, trebao bi pronaći zadovoljstvo u šumi, trebao bi vježbati jhanu u podnožju drveta, postižući svoje zadovoljstvo.
https://tenor.com/view/buddha-lord-pray-religious-symbolism-gif-11739173
26) Classical Czech-Klasická češtin,
Objev probuzeného s vesmírem povědomí (DAOAU)
DO GOOD PURIFY MIND řekl Buddha chorálem, hudbou a písněmi
Avijjāpahāna Sutta - Opuštění nevědomosti -
Velmi jednoduchý, ale velmi hluboký diskurs o tom, co vědět a vidět, aby se vzdali nevědomosti a vytvořili znalosti.
Při jedné příležitosti Bhagavā bydlela poblíž Sāvatthī v Jetiném háji, parku Anāthapiṇḍika. {N} V tu chvíli se k Bhagavovi přiblížil jistý bhikkhu; když se přiblížil a vzdal úctu Bhagavovi, posadil se na jednu stranu. Sedící na jedné straně řekl bhikkhu Bhagavovi:
- Věděním, jak viděním, Bhante, avijjā ustupuje a vijjā vzniká? -
Poznáním a viděním nestálosti oka, bhikkhu, avijjā
ustupuje a vzniká vijjā. Znáním a viděním nestálosti (viditelných) forem bhikkhu, avijjā ustupuje a vijjā vzniká. Věděním
a vidění pomíjivosti oka-viññāṇy, bhikkhu, avijjā ustupuje a vijjā vzniká. Poznáním a viděním nestálosti očního kontaktu bhikkhu, avijjā ustupuje a vzniká vijjā. Znáním a viděním také nestálosti všeho, co nastane v důsledku očního kontaktu, ať už se jedná o sukha, dukkha nebo adukkham · asukha, avijjā ustupuje a vzniká vijjā.
Poznáním a viděním nestálosti ucha vznikají bhikkhu, avijjāsubsides a vijjā. Znáním a viděním nestálosti zvuků ustupuje bhikkhu, avijjā a vzniká vijjā. Když bhikkhu, avijjā poznali a viděli nestálost uší-viññāṇy, ustoupily a vyvstala vijjā. Tím, že bhikkhu, avijjā poznávají a vidí nestálost ušního kontaktu, ustupují a vijjā vzniká. Znáním a viděním také nestálosti všeho, co vyvstává v důsledku kontaktu s ušima, ať už se jedná o sukha, dukkha nebo adukkham · asukha, avijjā ustupuje a vzniká vijjā.
Poznáním a viděním nestálosti nosu bhikkhu, avijjā ustupuje a vijjā vzniká. Znáním a viděním nestálosti pachů ustupuje bhikkhu, avijjā a vzniká vijjā. Poznáním a viděním nestálosti nosu-viññāṇy ustupuje bhikkhu, avijjā a vzniká vijjā. Když bhikkhu, avijjā poznali a viděli nestálost kontaktu s nosem, ustoupily a vyvstala vijjā. Znáním a viděním také nestálosti všeho, co vyvstává v důsledku kontaktu s nosem, ať už se jedná o sukha, dukkha nebo adukkham · asukha, avijjā ustupuje a vzniká vijjā.
Poznáním a viděním nestálosti jazyka bhikkhu, avijjā ustupuje a vijjā vzniká. Znáním a viděním nestálosti chutí ustupuje bhikkhu, avijjā a vzniká vijjā. Poznáním a viděním nestálosti jazyka-viññāṇy ustupuje bhikkhu, avijjā a vzniká vijjā. Tím, že bhikkhu, avijjā poznávají a vidí nestálost kontaktu s jazykem, ustupují a vijjā vzniká. Znáním a viděním také nestálosti všeho, co vyvstává v důsledku kontaktu s jazykem, ať už se jedná o sukha, dukkha nebo adukkham · asukha, avijjā ustupuje a vzniká vijjā.
Poznáním a viděním nestálosti těla bhikkhu, avijjā ustupuje a vijjā vzniká. Poznáním a viděním nestálosti tělesných jevů ustupuje bhikkhu, avijjā a vzniká vijjā. Tím, že bhikkhu, avijjā poznává a vidí pomíjivost těla-viññāṇa, ustupuje a vijjā vzniká. Poznáním a viděním nestálosti tělesného kontaktu bhikkhu, avijjā ustupuje a vijjā vzniká. Znáním a viděním také nestálosti všeho, co vyvstává v důsledku kontaktu s tělem, ať už se jedná o sukha, dukkha nebo adukkham · asukha, avijjā ustupuje a vzniká vijjā.
Poznáním a viděním pomíjivosti mysli bhikkhu, avijjā ustupuje a vijjā vzniká. Poznáním a viděním nestálosti dhammas ustupuje bhikkhu, avijjā a vzniká vijjā. Když bhikkhu, avijjā poznává a vidí nestálost mysli-viññāṇy, ustupuje a vijjā vzniká. Tím, že bhikkhu, avijjā poznávají a vidí nestálost dotyku mysli, ustupují a vijjā vzniká. Znáním a viděním také nestálosti všeho, co vyvstává v důsledku kontaktu mysli, ať už se jedná o sukha, dukkha nebo adukkham · asukha, avijjā ustupuje a vzniká vijjā.
Tím, že to bhikkhu poznáme, tím, že to vidíme, avijjā ustupuje a vijjā vzniká.
Neexistuje strach z toho, jehož mysl není naplněna touhami.
Muž není nazýván moudrým, protože mluví a mluví znovu; ale pokud je mírumilovný a nebojácný, pak je ve skutečnosti nazýván moudrým.
Ten, kdo žil moudře, se nemusí bát ani smrti.
Pictures Fall GIF - Pictures Fall Water GIFs
Probuzený s vědomím, zaměřeným na jhanu, by měl v lese najít potěšení, měl by praktikovat jhanu u paty stromu a dosáhnout svého vlastního uspokojení.
The
awakened one with awareness, intent on jhana, should find delight in the
forest, should practice jhana at the foot of a tree, attaining his own
satisfaction.
Just as a candle cannot burn without fire, men cannot live without a spiritual life.
Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.
Meditation brings wisdom; lack of mediation leaves ignorance. Know well
what leads you forward and what hold you back, and choose the path that
leads to wisdom.
Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.
27) Classical Danish-Klassisk dansk,Klassisk dansk,
Opdagelse af Awakened One with Awareness Universe (DAOAU)
DO GOOD PURIFY MIND sagde Buddha med sang, musik og sange
Avijjāpahāna Sutta - Opgivelse af uvidenhed -
En meget enkel diskurs, men alligevel meget dyb, om hvad man skal vide og se for at opgive uvidenhed og producere viden.
Ved en lejlighed boede Bhagavā i nærheden af Sāvatthī, i Jetas lund, Anāthapiṇḍikas park. {N} I det øjeblik nærmede sig en bestemt bhikkhu Bhagavā; efter at have nærmet sig og respekteret Bhagavā, sad han på den ene side. Siddende på den ene side fortalte bhikkhu til Bhagavā:
- Ved at vide hvordan, ved at se hvordan, Bhante, aftager avijjā og vijjā opstår? -
Ved at kende og se øjenets ubestandighed, bhikkhu, avijjā
aftager og vijjā opstår. Ved at kende og se ugyldigheden af (synlige) former opstår bhikkhu, avijjā og vijjā. Ved at vide
og at se øjen-viññāṇas ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se øjenkontaktens uendelighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se også det uforanderlige af det, der opstår som følge af øjenkontakten, hvad enten det opleves som sukha, dukkha eller adukkham · asukha, afijjā aftager og vijjā opstår.
Ved at kende og se ørens ubestandighed opstår bhikkhu, avijjāsubsides og vijjā. Ved at kende og se lydens uendelighed, opstår bhikkhu, avijjā og vijjā. Ved at kende og se ør-viññāṇas ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se ørekontaktens ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se også det ubestandige, hvad der måtte opstå som følge af ørekontakten, hvad enten det opleves som sukha, dukkha eller adukkham · asukha, afijjā aftager og vijjā opstår.
Ved at kende og se næsens ubestandighed opstår bhikkhu, avijjā og vijjā opstår. Ved at kende og se lugtens uendelighed, opstår bhikkhu, avijjā og vijjā. Ved at kende og se næsen-viññāṇas ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se impermensen af næsekontakten, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se også ubestandigheden af det, der opstår som følge af næsekontakten, hvad enten det opleves som sukha, dukkha eller adukkham · asukha, avijjā aftager og vijjā opstår.
Ved at kende og se tungenes ubestandighed opstår bhikkhu, avijjā og vijjā opstår. Ved at kende og se smagens ubestandighed opstår bhikkhu, avijjā og vijjā. Ved at kende og se tungen-viññāṇas ubestandighed, aftar bhikkhu, avijjā og vijjā. Ved at kende og se tunghedskontaktens ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se også det ubestandige, hvad som helst, der opstår som følge af tungekontakten, hvad enten det opleves som sukha, dukkha eller adukkham · asukha, avijjā aftager og vijjā opstår.
Ved at kende og se kroppens ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se de kropslige fænomeners forfald, opstår bhikkhu, avijjā og vijjā. Ved at kende og se kroppens-viññāṇas ubestandighed, aftar bhikkhu, avijjā og vijjā. Ved at kende og se kroppens kontaktens ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se også ubestandigheden af det, der opstår som følge af kroppskontakten, hvad enten det opleves som sukha, dukkha eller adukkham · asukha, avijjā aftager og vijjā opstår.
Ved at kende og se sindets ubestandighed opstår bhikkhu, avijjā og vijjā opstår. Ved at kende og se dhammas ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se mind-viññāṇas ubestandighed, aftar bhikkhu, avijjā og vijjā. Ved at kende og se tankekontaktens ubestandighed, bhikkhu, avijjā aftager og vijjā opstår. Ved at kende og se også ubestandigheden af det, der opstår som følge af sindskontakten, hvad enten det opleves som sukha, dukkha eller adukkham · asukha, afijjā aftager og vijjā opstår.
Ved at kende således, bhikkhu, ved at se således, afijjā aftager og vijjā opstår.
Der er ingen frygt for en, hvis sind ikke er fyldt med ønsker.
En mand kaldes ikke for klog, fordi han taler og taler igen; men hvis han er fredelig og frygtløs, kaldes han sandelig for klog.
Selv døden skal ikke frygtes af en, der har levet klogt.
Billeder Fall GIF - Billeder Fall GIF for vand
Den vækkede med bevidsthed, hensigten med jhana, skulle finde glæde i skoven, skulle øve jhana ved foden af et træ og opnå sin egen tilfredshed.
https://tenor.com/view/lord-buddha-jai-bhim-gif-14756317
Someone
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to Nibbana, into that realm of Nibbana which
leaves nothing behind’. What is this realm of Nibbana which leaves
nothing behind ?
28) Classical Dutch- Klassiek Nederlands,
Ontdekking van Awakened One met Awareness Universe (DAOAU)
DOE GOED ZUIVER GEEST zei de Boeddha met gezang, muziek en liederen
Avijjāpahāna Sutta - Onwetendheid opgeven -
Een heel eenvoudige, maar zeer diepgaande, verhandeling over wat je moet weten en zien om onwetendheid op te geven en kennis te produceren.
Op een keer woonde de Bhagavā bij Sāvatthī, in het bos van Jeta, het park van Anāthapiṇḍika. {N} Op dat moment naderde een bepaalde monnik de Bhagavā; nadat hij de Bhagavā had benaderd en respect had betoond, zat hij aan één kant. Aan de ene kant gezeten, zei de monnik tegen de Bhagavā:
- Door te weten hoe, door te zien hoe, Bhante, avijjā afneemt en vijjā ontstaat? -
Door de vergankelijkheid van het oog te kennen en te zien, bhikkhu, avijjā
zakt en vijjā komt naar voren. Door de vergankelijkheid van (zichtbare) vormen te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door te weten
en het zien van de vergankelijkheid van het oog - viññāṇa, monnik, avijjā neemt af en vijjā komt naar voren. Door de vergankelijkheid van het oogcontact te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door ook de vergankelijkheid te kennen en te zien van alles wat zich voordoet als gevolg van het oogcontact, of het nu wordt ervaren als sukha, dukkha of adukkham · asukha, verdwijnt avijjā en ontstaat vijjā.
Door de vergankelijkheid van het oor te kennen en te zien, ontstaat monnik, avijjāsubsides en vijjā. Door de vergankelijkheid van geluiden te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door de vergankelijkheid van het oor te kennen en te zien, neemt viññāṇa, monnik, avijjā af en ontstaat vijjā. Door de vergankelijkheid van het oorcontact te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door ook de vergankelijkheid te kennen en te zien van alles wat opkomt als gevolg van het oorcontact, of het nu wordt ervaren als sukha, dukkha of adukkham · asukha, verdwijnt avijjā en ontstaat vijjā.
Door de vergankelijkheid van de neus te kennen en te zien, neemt monnik, avijjā af en ontstaat vijjā. Door de vergankelijkheid van geuren te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door de vergankelijkheid van de neus te kennen en te zien, neemt viññāṇa, bhikkhu, avijjā af en ontstaat vijjā. Door de vergankelijkheid van het neuscontact te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door ook de vergankelijkheid te kennen en te zien van alles wat opkomt als gevolg van het neuscontact, of het nu wordt ervaren als sukha, dukkha of adukkham · asukha, verdwijnt avijjā en ontstaat vijjā.
Door de vergankelijkheid van de tong te kennen en te zien, neemt monnik, avijjā af en ontstaat vijjā. Door de vergankelijkheid van smaken te kennen en te zien, verdwijnen bhikkhu, avijjā en ontstaat vijjā. Door de vergankelijkheid van de tong te kennen en te zien, neemt viññāṇa, bhikkhu, avijjā af en ontstaat vijjā. Door de vergankelijkheid van het tongcontact te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door ook de vergankelijkheid te kennen en te zien van alles wat opkomt als gevolg van het tongcontact, of het nu wordt ervaren als sukha, dukkha of adukkham · asukha, verdwijnt avijjā en ontstaat vijjā.
Door de vergankelijkheid van het lichaam te kennen en te zien, verdwijnt monnik, avijjā en ontstaat vijjā. Door de vergankelijkheid van lichamelijke verschijnselen te kennen en te zien, verdwijnen bhikkhu, avijjā en ontstaat vijjā. Door de vergankelijkheid van het lichaam te kennen en te zien, neemt viññāṇa, bhikkhu, avijjā af en ontstaat vijjā. Door de vergankelijkheid van het lichaamscontact te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door ook de vergankelijkheid te kennen en te zien van alles wat zich voordoet als gevolg van het lichaamscontact, of het nu wordt ervaren als sukha, dukkha of adukkham · asukha, verdwijnt avijjā en ontstaat vijjā.
Door de vergankelijkheid van de geest te kennen en te zien, neemt bhikkhu, avijjā af en ontstaat vijjā. Door de vergankelijkheid van dhamma’s te kennen en te zien, verdwijnt bhikkhu, avijjā en ontstaat vijjā. Door de vergankelijkheid van de geest te kennen en te zien, neemt viññāṇa, monnik, avijjā af en ontstaat vijjā. Door de vergankelijkheid van het contact met de geest te kennen en te zien, neemt bhikkhu, avijjā af en ontstaat vijjā. Door ook de vergankelijkheid te kennen en te zien van alles wat opkomt als gevolg van het contact met de geest, of het nu wordt ervaren als sukha, dukkha of adukkham · asukha, verdwijnt avijjā en ontstaat vijjā.
Door aldus te weten, monnik, door aldus te zien, zakt avijjā en ontstaat vijjā.
Er is geen angst voor iemand wiens geest niet gevuld is met verlangens.
Een man wordt niet wijs genoemd omdat hij praat en praat weer; maar als hij vredig en onbevreesd is, wordt hij in waarheid wijs genoemd.
Zelfs de dood moet niet gevreesd worden door iemand die verstandig heeft geleefd.
Afbeeldingen Fall GIF - Afbeeldingen Fall Water GIF’s
De ontwaakte met bewustzijn, gericht op jhana, zou genot moeten vinden in het bos, zou jhana moeten beoefenen aan de voet van een boom, om zijn eigen voldoening te bereiken.
https://tenor.com/view/oh-my-buddha-police-monk-salute-gif-14069944
30) Classical Esperanto-Klasika Esperanto,
Malkovro de Vekita Kun Konscia Universo (DAOAU)
DO BONE PURIFI MIND diris la Budhon per ĉanto, muziko kaj kantoj
Avijjāpahāna Sutta - Forlasante nescion -
Tre simpla diskurso, tamen tre profunda, pri kio scii kaj vidi forlasi nescion kaj produkti scion.
Iam la Bhagavā loĝis proksime de Sāvatthī, en la arbareto de Jeta, la parko de Anāthapiṇḍika. {N} En tiu momento, certa bhikkhu alproksimiĝis al la Bhagavā; alproksimiĝinte kaj respektante la Bhagavā, li sidis unuflanke. Sidante unuflanke, la bhikkhu diris al la Bhagavā:
- Sciante kiel, vidante kiel, Bhante, avijjā trankviliĝas kaj vijjā ekestas? -
Per sciado kaj vidado de la nepermeseco de la okulo, bhikkhu, avijjā
trankviliĝas kaj ekestas vijjā. Sciante kaj vidante la nepermesitecon de (videblaj) formoj, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Per sciado
kaj vidante la impermanence de la okulo-viññāṇa, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de la okula kontakto, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante ankaŭ la nepotencecon de ĉio, kio estiĝas sekve de la okula kontakto, ĉu sperta kiel sukha, dukkha aŭ adukkham · asukha, avijjā trankviliĝas kaj ekestas vijjā.
Sciante kaj vidante la nepermesiĝon de la orelo, ekestas bhikkhu, avijjāsubsides kaj vijjā. Sciante kaj vidante la nepermesitecon de sonoj, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Per sciado kaj vidado de la impermanence de la orelo-viññāṇa, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de la orelkontakto, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante ankaŭ la malpermesecon de kio ajn estiĝas sekve de la orela kontakto, ĉu sperta kiel sukha, dukkha aŭ adukkham · asukha, avijjā trankviliĝas kaj ekestas vijjā.
Per sciado kaj vidado de la nereduktemo de la nazo, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de odoroj, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Per sciado kaj vidado de la impermanence de la nazo-viññāṇa, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de la nazkontakto, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante ankaŭ la malpermesecon de ĉio, kio estiĝas sekve de la nazkontakto, ĉu sperta kiel sukha, dukkha aŭ adukkham · asukha, avijjā trankviliĝas kaj ekestas vijjā.
Per sciado kaj vidado de la malmoderneco de la lango, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de gustoj, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Per sciado kaj vidado de la impermanence de la lango-viññāṇa, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de la lingva kontakto, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante ankaŭ la malpermesecon de kio ajn estiĝas sekve de la lingva kontakto, ĉu sperta kiel sukha, dukkha aŭ adukkham · asukha, avijjā trankviliĝas kaj ekestas vijjā.
Sciante kaj vidante la nepermesitecon de la korpo, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de korpaj fenomenoj, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Per sciado kaj vidado de la impermanence de la korpo-viññāṇa, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de la korpa kontakto, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante ankaŭ la nepotencecon de ĉio, kio estiĝas sekve de la korpa kontakto, ĉu sperta kiel sukha, dukkha aŭ adukkham · asukha, avijjā trankviliĝas kaj ekestas vijjā.
Sciante kaj vidante la nepermesitecon de la menso, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Per sciado kaj vidado de la malmoderneco de dhammas, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepotencecon de la mens-viññāṇa, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante la nepermesitecon de la menskontakto, bhikkhu, avijjā trankviliĝas kaj vijjā ekestas. Sciante kaj vidante ankaŭ la nepermesitecon de ĉio, kio estiĝas sekve de la menskontakto, ĉu sperta kiel sukha, dukkha aŭ adukkham · asukha, avijjā trankviliĝas kaj ekestas vijjā.
Sciante tiel, bhikkhu, vidante tiel, avijjā trankviliĝas kaj vijjā ekestas.
Ne timas iu, kies menso ne pleniĝas de deziroj.
Viro ne nomiĝas saĝa ĉar li parolas kaj parolas denove; sed se li estas paca kaj sentima, li vere estas nomata saĝa.
Eĉ morton ne timu tiu, kiu saĝe vivis.
Bildoj Aŭtuno GIF - Bildoj Aŭtunaj GIF
La vekita tuj konsciiĝante pri jhana, devas ĝoji en la arbaro, devas praktiki jhana ĉe la piedo de arbo, atingante sian propran kontenton.
31) Classical Estonian- klassikaline eesti keel,
Teadvuse universumiga äratatud avastamine (DAOAU)
TEE HEA PUHASTUSMÕTET ütles Buddha laulu, muusika ja lauludega
Avijjāpahāna Sutta - teadmatusest loobumine -
Väga lihtne, kuid samas väga sügav arutelu selle kohta, mida teada ja näha, et teadmatusest loobuda ja teadmisi toota.
Ühel korral elas Bhagavā Sāvatthī lähedal, Jeta salus, Anāthapiṇḍika pargis. {N} Sel ajal lähenes Bhagavā teatud bhikkhu; Bhagavā lähenedes ja austust avaldades istus ta ühel küljel. Ühel küljel istudes ütles bhikkhu Bhagavā:
- Teades, kuidas Bhante nähes avijjā vaibub ja vijjā tekib? -
Teades ja nähes silma püsimatust, bhikkhu, avijjā
vaibub ja tekib vijjā. Teades ja nähes (nähtavate) vormide püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teadmisega
ja nähes silma-viññāṇa püsimatust, bhikkhu, avijjā taandub ja tekib vijjā. Teades ja nähes silmsideme püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes ka silmakontakti tagajärjel tekkiva püsimatust, kas kogha sukha, dukkha või adukkham · asukha, avijjā vaibub ja tekib vijjā.
Teades ja nähes kõrva püsimatust, tekivad bhikkhu, avijjāsubsides ja vijjā. Teades ja nähes helide püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes kõrva-viññāṇa püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes kõrvakontakti püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes ka kõrvakontakti tagajärjel tekkiva püsimatust, olgu see siis sukha, dukkha või adukkham · asukha, koguneb avijjā ja tekib vijjā.
Teades ja nähes nina püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes lõhnade püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Nina-viññāṇa püsimatust teades ja nähes taandub bhikkhu, avijjā ja tekib vijjā. Ninakontakti püsimatust teades ja nähes vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes ka selle, mis tekib ninakontakti tagajärjel, püsimatus, olgu see siis sukha, dukkha või adukkham · asukha, koguneb avijjā ja tekib vijjā.
Teades ja nähes keele püsivust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes maitsete püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes keele-viññāṇa püsivust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes keelekontakti püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes ka keelekontakti tagajärjel tekkiva püsimatust, olgu see siis sukha, dukkha või adukkham · asukha, koguneb avijjā ja tekib vijjā.
Teades ja nähes keha püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes kehaliste nähtuste püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes keha-viññāṇa püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes kehakontakti püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes ka kehakontakti tagajärjel tekkiva püsimatust, kas kogha sukha, dukkha või adukkham · asukha, avijjā vaibub ja tekib vijjā.
Teades ja nähes mõistuse püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Dhammade püsimatust teades ja nähes bhikkhu, avijjā taandub ja tekib vijjā. Teades ja nähes mõistuse-viññāṇa püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes meelekontakti püsimatust, vaibub bhikkhu, avijjā ja tekib vijjā. Teades ja nähes ka mõistusekontakti tagajärjel tekkiva püsimatust, olgu see siis sukha, dukkha või adukkham · asukha, koguneb avijjā ja tekib vijjā.
Nii teades, bhikkhu, nõnda nähes, avijjā vaibub ja tekib vijjā.
Pole hirmu selle ees, kelle mõistus pole täis soove.
Meest ei nimetata targaks, sest ta räägib ja räägib uuesti; aga kui ta on rahumeelne ja kartmatu, siis tegelikult nimetatakse teda targaks.
Isegi surma ei pea kartma targalt elanud inimene.
Pildid langevad GIF - pildid langevad vees GIF
Ärganud teadlikkus, kavatsus jhana vastu peaks leidma rõõmu metsast, peaks harjutama jhanat puu jalamil, saavutades iseenda rahulolu.
Kambalnoe Lake at sunset, Kamchatka, Russia
32) Classical Filipino klassikaline filipiinlane,
Pagtuklas ng Awakened One na may Awcious Universe (DAOAU)
GUMAWA NG MABUTING ISIP SA PURIFY MIND ang Buddha na may chant, musika at mga kanta
Avijjāpahāna Sutta - Iniiwanan ang kamangmangan -
Isang napaka-simpleng diskurso, ngunit napakalalim, sa kung ano ang malalaman at makita na talikuran ang kamangmangan at gumawa ng kaalaman.
Sa isang okasyon, ang Bhagavā ay naninirahan malapit sa Sāvatthī, sa halamanan ng Jeta, parke ng Anāthapiṇḍika. {N} Sa sandaling iyon, isang tiyak na bhikkhu ang lumapit sa Bhagavā; paglapit at paggalang sa Bhagavā, umupo siya sa isang tabi. Nakaupo sa isang tabi, sinabi ng bhikkhu sa Bhagavā:
- Sa pamamagitan ng pag-alam kung paano, sa pamamagitan ng pagtingin kung paano, Bhante, bumaba ang avijjā at lumitaw? -
Sa pamamagitan ng pag-alam at pagkakita ng pagiging hindi permanente ng mata, bhikkhu, avijjā
humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng (nakikita) na mga form, humupa ang bhikkhu, avijjā at vijjā. Sa pamamagitan ng pag alam
at nakikita ang kawalan ng pagpipigil ng eye-viññāṇa, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng contact sa mata, humupa ang bhikkhu, avijjā at lumitaw ang mga vijjā. Sa pamamagitan ng pag-alam at pagtingin din sa hindi pagiging permanente ng anumang lumitaw sa bunga ng pakikipag-ugnay sa mata, kung naranasan bilang sukha, dukkha o adukkham · asukha, humupa ang avijjā at vijjā.
Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging permanente ng tainga, bumangon ang bhikkhu, avijjāsubsides at vijjā. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng mga tunog, humupa ang bhikkhu, avijjā at vijjā. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-bisa ng tainga-viññāṇa, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng contact sa tainga, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagtingin din sa hindi pagiging matatag ng anumang lumalabas sa bunga ng pakikipag-ugnay sa tainga, kung naranasan bilang sukha, dukkha o adukkham · asukha, humupa ang avijjā at vijjā.
Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng ilong, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng mga amoy, bumabagsak ang bhikkhu, avijjā at vijjā. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-bisa ng ilong-viññāṇa, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng kawalan ng pagpipigil ng ilong-contact, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagtingin din sa hindi pagiging matatag ng anumang lumalabas sa bunga ng contact sa ilong, kung naranasan bilang sukha, dukkha o adukkham · asukha, humupa ang avijjā at vijjā.
Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng dila, ang bhikkhu, avijjā ay humupa at vijjā ay bumangon. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng mga kagustuhan, bumabagsak ang bhikkhu, avijjā at vijjā. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng dila-viññāṇa, bhikkhu, avijjā ay humupa at vijjā ay bumangon. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng dila-contact, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagtingin din sa hindi pagiging matatag ng anumang lumalabas sa bunga ng pakikipag-ugnay sa dila, kung naranasan bilang sukha, dukkha o adukkham · asukha, humupa ang avijjā at vijjā.
Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng katawan, ang bhikkhu, avijjā ay humupa at vijjā ay bumangon. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-bisa ng mga phenomena ng katawan, humupa ang bhikkhu, avijjā at vijjā. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-katatagan ng katawan-viññāṇa, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng contact sa katawan, humupa ang bhikkhu, avijjā at lumitaw ang mga vijjā. Sa pamamagitan ng pag-alam at pagtingin din sa hindi pagiging matatag ng anumang lumalabas sa bunga ng pakikipag-ugnay sa katawan, kung naranasan bilang sukha, dukkha o adukkham · asukha, humupa ang avijjā at vijjā.
Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng pag-iisip, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagkakita ng kawalang-tatag ng dhammas, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagtingin sa hindi pagiging permanente ng mind-viññāṇa, bhikkhu, avijjā ay humupa at vijjā ay bumangon. Sa pamamagitan ng pag-alam at pagkakita ng hindi pagiging matatag ng contact sa isip, bhikkhu, avijjā humupa at vijjā arises. Sa pamamagitan ng pag-alam at pagtingin din sa hindi pagiging matatag ng anumang lumitaw sa bunga ng pag-uugnay sa isip, kung naranasan bilang sukha, dukkha o adukkham · asukha, humupa ang avijjā at vijjā.
Sa pamamagitan ng pag-alam sa gayon, bhikkhu, sa pamamagitan ng pagkakita sa gayon, avijjā humupa at vijjā arises.
Walang takot para sa isa na ang isip ay hindi napuno ng mga pagnanasa.
Ang isang tao ay hindi tinawag na matalino sapagkat siya ay nagsasalita at muling nagsasalita; ngunit kung siya ay mapayapa at walang takot sa gayon siya ay sa katotohanan ay tinawag na pantas.
Kahit na ang kamatayan ay hindi dapat katakutan ng isa na namuhay nang matalino.
Mga Larawan Nahulog na GIF - Mga Larawan Nahulog na Mga GIF ng Tubig
Ang nagising na kamalayan, na inilaan si jhana, ay dapat makahanap ng kasiyahan sa kagubatan, dapat sanayin si jhana sa paanan ng isang puno, pagkamit ng kanyang sariling kasiyahan.
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33) Classical Finnish- Klassinen suomalainen,
Herätyn löytäminen tietoisuusuniversumilla (DAOAU)
TEE HYVÄ PUHDISTUSMENE sanoi Buddhan laulamalla, musiikilla ja kappaleilla
Avijjāpahāna Sutta - tietämättömyyden hylkääminen -
Hyvin yksinkertainen, mutta hyvin syvällinen keskustelu siitä, mitä tietää ja nähdä, jotta hylätään tietämättömyys ja tuotetaan tietoa.
Erään kerran Bhagavā asui lähellä Sāvatthīä, Jetan lehdossa, Anāthapiṇḍikan puistossa. {N} Sillä hetkellä eräs bhikkhu lähestyi Bhagavā; Kun hän lähestyi Bhagavā ja kunnioitti sitä, hän istui toisella puolella. Toisella puolella istuen bhikkhu kertoi Bhagavā:
- Tietäen kuinka, näkemällä miten, Bhante, avijjā laantuu ja vijjā syntyy? -
Tuntemalla ja näkemällä silmän pysyvyyden, bhikkhu, avijjā
rauhoittuu ja vijjā syntyy. Kun tiedetään ja näemme (näkyvien) muotojen pysyvyyden, bhikkhu, avijjā laantuu ja vijjā syntyy. Tietämällä
ja nähdessään silmä-viññāṇan, bhikkhu, avijjā pysyvyyden katoaa ja nousee vijjā. Bhikkhu, avijjā laantuu ja vijjā syntyy tuntemalla ja näkemällä silmäkontaktin pysyvyys. Tuntemalla ja näkemällä myös kaiken kontaktin seurauksena syntyvän pysyvyyden, olipa sukha, dukkha tai adukkham · asukha, avijjā laantuu ja vijjā syntyy.
Bhikkhu, avijjāsubsides ja vijjā syntyvät tuntemalla ja näkemällä korvan pysyvyys. Tuntemalla ja näkemällä äänien pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Tuntemalla ja näkemällä korvan viññāṇan pysyvyyden bhikkhu, avijjā häviää ja nousee vijjā. Tuntemalla ja näkemällä korvakontaktin pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Tuntemalla ja näkemällä myös kaiken korvakontaktin seurauksena syntyvän pysyvyyden, olipa sukha, dukkha tai adukkham · asukha, avijjā laantuu ja vijjā syntyy.
Bhikkhu, avijjā häviää ja vijjā syntyy tuntemalla nenän pysyvyys. Tietämällä ja näkemällä hajujen pysyvyys bhikkhu, avijjā laantuu ja vijjā syntyy. Bhikkhu, avijjā häviää ja syntyy vijjā, kun tiedetään ja näemme nenän-viññāṇan pysyvyyden. Tuntemalla ja näkemällä nenäkontaktin pysyvyyden bhikkhu, avijjā laantuu ja nousee vijjā. Tuntemalla ja näkemällä myös kaiken nenäkontaktin seurauksena syntyvän pysyvyyden, olipa kyseessä sukha, dukkha tai adukkham · asukha, avijjā laantuu ja vijjā syntyy.
Tuntemalla ja näkemällä kielen pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Tuntemalla ja näkemällä makujen pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Tuntemalla ja näkemällä kielen-viññāṇan pysyvyyden bhikkhu, avijjā häviää ja nousee vijjā. Tuntemalla ja näkemällä kielikontaktin pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Tuntemalla ja näkemällä myös kaiken pysyvyyden, joka syntyy kielikontaktin seurauksena, riippumatta siitä, koetaanko sukhana, dukkhana tai adukkham · asukhana, avijjā laantuu ja vijjā syntyy.
Tuntemalla ja näkemällä ruumiin pysyvyyden bhikkhu, avijjā laantuu ja nousee vijjā. Tietämällä ja näkemällä ruumiillisten ilmiöiden pysyvyys, bhikkhu, avijjā häviävät ja nousee vijjā. Bhikkhu, avijjā häviää ja vijjā syntyy, kun tiedämme ja näemme kehon pysyvyyden - viññāṇa. Bhikkhu, avijjā häviävät ja vijjā syntyy tuntemalla ja näkemällä kehokontaktin pysyvyys. Kun tiedetään ja näemme myös kaiken pysyvyyden, joka syntyy kehokontaktin seurauksena, riippumatta siitä, koetaanko sukhana, dukkhana vai adukkham · asukhana, avijjā laantuu ja vijjā syntyy.
Tuntemalla ja näkemällä mielen pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Kun tiedetään ja nähdään dhammojen pysyvyys, bhikkhu, avijjā häviää ja nousee vijjā. Tuntemalla ja näkemällä mielen-viññāṇan pysyvyyden bhikkhu, avijjā häviää ja nousee vijjā. Tuntemalla ja näkemällä mielikontaktin pysyvyyden bhikkhu, avijjā laantuu ja vijjā syntyy. Tuntemalla ja näkemällä myös kaiken pysyvyyden, joka syntyy mielikontaktin seurauksena, joko sukhana, dukkhana tai adukkham · asukhana kokenut, avijjā laantuu ja vijjā syntyy.
Tietäen näin, bhikkhu, näkemällä näin, avijjā laantuu ja vijjā syntyy.
Ei ole pelkoa sille, jonka mieli ei ole täynnä haluja.
Ihmistä ei kutsuta viisaaksi, koska hän puhuu ja puhuu uudelleen; mutta jos hän on rauhallinen ja peloton, niin häntä kutsutaan todellisuudessa viisaaksi.
Viisaasti eläneen ei pidä pelätä edes kuolemaa.
Kuvia Fall GIF - Kuvia Fall Water GIF
Heränneen, tietoisena, aikomuksena jhanaan, tulisi olla ilo metsästä, hänen tulisi harjoitella jhanaa puun juurella saavuttaen oman tyydytyksensä.
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34) Classical French- Français classique,
Découverte de l’Éveillé avec l’Univers de la Conscience (DAOAU)
DO GOOD PURIFY MIND dit le Bouddha avec des chants, de la musique et des chansons
Avijjāpahāna Sutta - Abandonner l’ignorance -
Un discours très simple, mais très profond, sur ce qu’il faut savoir et voir pour abandonner l’ignorance et produire des connaissances.
À une occasion, le Bhagavā habitait près de Sāvatthī, dans le bosquet de Jeta, le parc d’Anāthapiṇḍika. {N} A ce moment, un certain bhikkhu s’approcha du Bhagavā; après avoir approché et rendu hommage au Bhagavā, il s’assit d’un côté. Assis d’un côté, le bhikkhu dit au Bhagavā:
- En sachant comment, en voyant comment, Bhante, avijjā s’apaise et vijjā surgit? -
En connaissant et en voyant l’impermanence de l’œil, bhikkhu, avijjā
diminue et vijjā surgit. En connaissant et en voyant l’impermanence des formes (visibles), bhikkhu, avijjā disparaît et vijjā surgit. En sachant
et voyant l’impermanence de l’oeil-viññāṇa, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence du contact visuel, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant aussi l’impermanence de tout ce qui survient à la suite du contact visuel, qu’il soit vécu comme sukha, dukkha ou adukkham · asukha, avijjā s’apaise et vijjā surgit.
En connaissant et en voyant l’impermanence de l’oreille, bhikkhu, avijjāsubsides et vijjā surgit. En connaissant et en voyant l’impermanence des sons, bhikkhu, avijjā disparaît et vijjā surgit. En connaissant et en voyant l’impermanence de l’oreille-viññāṇa, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence du contact avec l’oreille, bhikkhu, avijjā disparaît et vijjā surgit. En connaissant et en voyant aussi l’impermanence de tout ce qui survient à la suite du contact avec l’oreille, qu’il soit vécu comme sukha, dukkha ou adukkham · asukha, avijjā disparaît et vijjā surgit.
En connaissant et en voyant l’impermanence du nez, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence des odeurs, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence du nez-viññāṇa, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence du contact avec le nez, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant aussi l’impermanence de tout ce qui survient à la suite du contact avec le nez, qu’il soit vécu comme sukha, dukkha ou adukkham · asukha, avijjā s’apaise et vijjā surgit.
En connaissant et en voyant l’impermanence de la langue, bhikkhu, avijjā disparaît et vijjā surgit. En connaissant et en voyant l’impermanence des goûts, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence de la langue-viññāṇa, bhikkhu, avijjā diminue et vijjā surgit. En connaissant et en voyant l’impermanence du contact de la langue, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant aussi l’impermanence de tout ce qui survient à la suite du contact avec la langue, qu’il soit vécu comme sukha, dukkha ou adukkham · asukha, avijjā disparaît et vijjā surgit.
En connaissant et en voyant l’impermanence du corps, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence des phénomènes corporels, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence du corps-viññāṇa, bhikkhu, avijjā diminue et vijjā surgit. En connaissant et en voyant l’impermanence du contact corporel, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant aussi l’impermanence de tout ce qui survient en conséquence du contact corporel, qu’il soit vécu comme sukha, dukkha ou adukkham · asukha, avijjā disparaît et vijjā surgit.
En connaissant et en voyant l’impermanence de l’esprit, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant l’impermanence des dhammas, bhikkhu, avijjā disparaît et vijjā surgit. En connaissant et en voyant l’impermanence de l’esprit-viññāṇa, bhikkhu, avijjā disparaît et vijjā surgit. En connaissant et en voyant l’impermanence du contact mental, bhikkhu, avijjā s’apaise et vijjā surgit. En connaissant et en voyant aussi l’impermanence de tout ce qui survient à la suite du contact mental, qu’il soit vécu comme sukha, dukkha ou adukkham · asukha, avijjā disparaît et vijjā surgit.
En sachant ainsi, bhikkhu, en voyant ainsi, avijjā diminue et vijjā surgit.
Il n’y a pas de peur pour celui dont l’esprit n’est pas rempli de désirs.
Un homme n’est pas appelé sage parce qu’il parle et reparle; mais s’il est paisible et intrépide, il est en vérité appelé sage.
Même la mort ne doit pas être craint par celui qui a vécu sagement.
Images Fall GIF - Images Fall Water GIFs
Celui qui est éveillé avec la conscience, avec l’intention de jhana, devrait trouver du plaisir dans la forêt, devrait pratiquer le jhana au pied d’un arbre, atteignant sa propre satisfaction.
360° TIMELAPSE
35) Classical Frisian- Klassike Frysk,
Untdekking fan Awakened One with Awareness Universe (DAOAU)
DO GOOD PURIFY MIND sei de Boeddha mei sjongen, muzyk en ferskes
Avijjāpahāna Sutta - Unwittendheid ferlitte -
In heul ienfâldich petear, doch heul djip, oer wat te witten en te sjen om ûnwittendheid te ferlitten en kennis te produsearjen.
Op ien kear wenne de Bhagavā by Sāvatthī, yn Jeta’s bosk, Anāthapiṇḍika’s park. {N} Op dat stuit kaam in beskate bhikkhu de Bhagavā oan; nei’t er Bhagavā benadere en respekt hie, siet hy oan ien kant. Oan ien kant siet fertelde de bhikkhu tsjin de Bhagavā:
- Troch te witten hoe, troch te sjen hoe, Bhij, avijjā sakket en vijjā ûntstiet? -
Troch de fergongens fan it each te witten en te sjen, bhikkhu, avijjā
sakket en vijjā ûntstiet. Troch de impermanens fan (sichtbere) foarmen te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā. Troch te witten
en it sjen fan ‘e fergongens fan’ e each-viññāṇa, bhikkhu, avijjā sakket en vijjā ûntstiet. Troch de fergongens fan it eachkontakt te witten en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch ek te witten en te sjen de fergongens fan wat dan ek ûntstiet as gefolch fan it eachkontakt, as ûnderfûn as sukha, dukkha of adukkham · asukha, avijjā sakket en vijjā ûntstiet.
Troch de fergongens fan it ear te kennen en te sjen, ûntsteane bhikkhu, avijjāsubsides en vijjā. Troch de fergongens fan lûden te kennen en te sjen ûntstiet bhikkhu, avijjā en vijjā. Troch de fergongens fan ‘e ear-viññāṇa te witten en te sjen, sakket bhikkhu, avijjā en ûntstiet vijjā. Troch de fergonklikens fan it earkontakt te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch ek te witten en te sjen de ûnfermogenens fan alles wat ûntstiet as gefolch fan it earkontakt, as ûnderfûn as sukha, dukkha of adukkham · asukha, avijjā sakket en vijjā ûntstiet.
Troch de fergongens fan ‘e noas te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch de fergongens fan geuren te witten en te sjen, ûntstiet bhikkhu, avijjā en vijjā. Troch de fergongens fan ‘e noas-viññāṇa te kennen en te sjen, sakket bhikkhu, avijjā en ûntstiet vijjā. Troch de impermanens fan ‘e noas-kontakt te witten en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch ek te witten en te sjen de fergonklikens fan wat dan ek ûntstiet as gefolch fan it noaskontakt, as ûnderfûn as sukha, dukkha of adukkham · asukha, avijjā sakket en vijjā ûntstiet.
Troch de fergongens fan ‘e tonge te witten en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch de impermanens fan ‘e smaak te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā. Troch de fergongens fan ‘e tonge-viññāṇa te kennen en te sjen, sakket bhikkhu, avijjā en ûntstiet vijjā. Troch de fergongens fan ‘e tongkontakt te kennen en te sjen, ûntstiet bhikkhu, avijjā en ûntstiet vijjā. Troch ek te witten en te sjen de fergonklikens fan wat dan ek ûntstiet as gefolch fan ‘e tongkontakt, as ûnderfûn as sukha, dukkha of adukkham · asukha, avijjā sakket en vijjā ûntstiet.
Troch de impermanens fan it lichem te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā. Troch de impermanens fan lichaamlike ferskynsels te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā. Troch it witten en sjen fan de fergonklikheid fan it lichem-viññāṇa, sakket bhikkhu, avijjā en ûntstiet vijjā. Troch de impermanens fan it lichemskontakt te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch ek te witten en te sjen de ûnfermogenens fan alles wat ûntstiet as gefolch fan it lichemskontakt, as ûnderfûn as sukha, dukkha of adukkham · asukha, avijjā sakket en vijjā ûntstiet.
Troch de fergongens fan ‘e geast te kennen en te sjen, ûntstiet bhikkhu, avijjā en vijjā. Troch de fergongens fan dhammas te kennen en te sjen, ûntkomt bhikkhu, avijjā en vijjā ûntstiet. Troch de fergongens fan ‘e geast-viññāṇa te kennen en te sjen, sakket bhikkhu, avijjā en ûntstiet vijjā. Troch de fergongens fan it geastkontakt te witten en te sjen, ûntstiet bhikkhu, avijjā en vijjā ûntstiet. Troch ek te witten en te sjen de fergongens fan wat dan ek ûntstiet as gefolch fan it geastkontakt, as ûnderfûn as sukha, dukkha of adukkham · asukha, avijjā sakket en vijjā ûntstiet.
Troch sa te witten ûntstiet bhikkhu, troch te sjen, avijjā en vijjā ûntstiet.
D’r is gjin eangst foar ien waans geast net fol is mei begearten.
In man wurdt net wiis neamd, om’t er wer praat en praat; mar as hy fredich en sûnder eangst is, dan wurdt er yn ‘e wierheid wiis neamd.
Sels de dea is net te frezen troch ien dy’t wiis hat libbe.
Foto’s Fall GIF - Foto’s Fall Water GIF’s
It wekker mei bewustwêzen, mei bedoeling op jhana, moat wille fine yn ‘e bosk, moat jhana oan’ e foet fan in beam oefenje, syn eigen tefredenens te berikken.
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1. Castes in India; Their Mechanism, Genesis and Development • Paper • 9thMay 1916
2. Annihilation of Caste • Book • 1936
3. Maharashtra as a Linguistic Province (Statement submitted to the Linguistic Provinces Commission) • Statement • 1948
4. Need for Checks and Balances- Article on Linguistic State • 1953
5. Thoughts on Linguistic States • Book • 1955
6. Ranade, Gandhi and Jinnah • Speech • 1943
7. Evidence before the Southborough Committee • Written Statement • 1919
8. Federation versus Freedom • Speech • 1939
9. Communal Deadlock and a Way to Solve it • Speech • 1945
10. States and Minorities: What are their Rights and How to secure them in the Constitution of Free India • Memorandum • 1947
11. Small Holdings in India and their Remedies • Paper • 1918
12. Mr. Russell and the reconstruction of Society • Review •1918
(Volume. 2)
2. Dr. B. R. Ambedkar with the Simon Commission (Indian Statutory Commission) • Report, Statements and Evidence • 1928 to 1932.
3. Dr. B. R. Ambedkar at the Round Table Conferences • Memorandum and Evidence • 1930 to 1933.
( Volume.3 )
(Published
Posthumously) All individual Essays compiled by the editorial team of
Dr.B. R. Ambedkar source material publication committee.
1. Philosophy of Hinduism
2. The Hindu Social Order- Its Essential Principles
3. The Hindu Social Order- Its Unique Features
4. Symbols of Hinduism
5. Ancient India on Exhumation
6. The Ancient Regime
7. A Sunken Priesthood
8.Reformers and Their Fate
The Decline and fall of Buddhism
The Literature of Brahminism
The Triumph of Brahminism
The Morals of the House
Krishna and His Gita
Analytical Notes of Virat Parva and Udyog Parva
Brahmins versus Kshatriyas
Shudras and the Counter-Revolution
The Woman and the Counter-Revolution
Buddha or Karl Marx
Schemes of Books
Volume 4
(Published
Posthumously) Riddles in Hinduism –An Exposition to enlighten the
masses. (All individual Essays compiled by the editorial team of Dr. B.
R. Ambedkar source material publication committee.)
The Difficulty of Knowing why one is a Hindu
The Orgin of the Vedas – The Brahminic
Explanation or an exercise in the art of circumlocution
The Testimony of other Shastras on the orgin of the Vedas
Why suddenly the Brahmins declare the Vedas to be infallible and not to be questioned?
Why did the Brahmins go further and declare that the Vedas are neither made by man nor by God?
The Contents of the Vedas: Have they any moral or spiritual value?
The turn of the tide Or How did the Brahmins declare the Vedas to be lower than the lowest of their Shastras?
How the Upanishads declared war on the Vedas?
How the Upanishads came to be made subordinate to the Vedas?
Why did the Brahmins make the Hindu Gods fight against one another?
Why did the Brahmins make the Hindu Gods suffer to rise and fall?
Why the Brahmins did dethrone the Gods and enthrones the Goddesses?
The Riddle of the Ahimsa
From Ahimsa to Himsa
How did the Brahmins Wed an Ahimsak God to a Bloodthirsty Goddess?
The Riddle of the Vedas
The Riddle of the Vedanta
The Riddle of the Triomurti
Smarth Dharma and Tantrik Dharma
The Infallibility of the Vedas
The Four Varnas- Are the Brahmins sure of their origin?
The Four Ashramas- the Why and How about them.
Manu’s madness or the Brahmanic explanation of the origin of the mixed castes.
The Change from Paternity to Maternity. What did the Brahmins wish to gain by it?
Kali Varjya or the Brahminic art of suspending the operation of Sin without calling it Sin.
The Riddle of the Varnashram Dharma.
Compulsory Matrimony
The Theory of Manvantra
Brahma is not Dharma. What good is Brahma?
Kali yuga- Why have the Brahmins made it unending?
The Riddle of the Kali Yuga.
The Riddle of Rama and Krishna.
(Volume.5)
(Published
Posthumously) Untouchables or the children of India’s ghetto. (All
individual Essays compiled by the editorial team of Dr. B. R. Ambedkar
source material Publication Committee.)
Untouchability – Its Source
Untouchability- Their Numbers
Slaves and Untouchables
Outside the Fold
Unfit for human Association
Untouchability and Lawlessness
Why Lawlessness is Lawfull?
(Roots of the Problem) Parallel Cases
Hindus and want of Public Conscience
Hindus and their want of Social Conscience
The Hindu and his belief in Caste
(What the Untouchables have to face) Antagonism of the Administration
Problem of Discrimination
Problem of Isolation
Civilization of Felony
The House the Hindus have built
The Rock on which it is built
Touchables versus Untouchables
The Curse of Caste
From millions to fractions
The Revolt of the Untouchables
Held at bay
Their wishes are Laws unto us
Under the Providence of Mr. Gandhi
Gandhi and his fast
A warning to the Untouchables
Away from the Hindus (Conversion)
Caste and Conversion
Christianizing the Untouchables
The condition of the convert
(Volume.6)
Administration and Finance of the East India Company • Dissertation • 1915
The
Evolution of Provincial Finance in British India: A study in the
Provincial Decentralization of Imperial Finance • Study/Research • 1925.
The Problem of Rupee: Its Origin and its Solution • Book • 1923
Statement of Evidence to the Royal Commission on Indian Currency • 1925
The Present Problem in Indian Currency – I • Article • 1925
The Present Problem in Indian Currency – II • Article • 1925
Currency and Exchange • Review • 1925
Report of the Taxation Enquiry Committee,1926 • Review • 1926
Foreword to Commodity Exchange by P. G. Salve •1946
Foreword to Social Insurance and India by M. R. Idgunji •1946
(Volume.7)
WHO WERE THE SHUDRAS? How they came to be the Fourth Varna in the Indo-Aryan Society • Book • 1947
THE UNTOUCHABLES, Who Were They and Why They Became Untouchables? •
Book • 1948
(Volume.8)
PAKISTAN OR THE PARTITION OF INDIA •
Book • 1940
Volume 9
What Congress and Gandhi have done to the Untouchables • Book • 1945
Mr. Gandhi and the Emancipation of the Untouchables • Book • 1943
(Volume.10)
Dr. Ambedkar as member of the Governor-General’s Executive Council (1942-46)
Dr. B. R. Ambedkar : A Biographical Sketch
Appointment as Labour Member of the Viceroy’s Council
The Need for uniformity in Labour Legislation
Election of a Member to the Advisory
Committee of Geological Survey of India.
The Situation in India
Election of a Member to the Advisory Committee of Geological Survey of India.
Why Indian Labour is determined to win the War
The Paper control Order
Announcement re : Grant of Inadequate Dearness Allowance to Workers
The Indian Finance Bill
Election of Members to the Standing
Committee for the Labour Department
The Indian Tea Control (Amendment) Bill
The War Injuries (Compensation Insurance) Bill
Employment Exchanges for Skilled and Semi-Skilled Personnel
The Indian Boilers (Amendment) Bill
The Motor Vehicles (Drivers) Amendment Bill
The Mines Maternity Benefit (Amendment) Bill
The War injuries (Compensation Insurance) Bill
First Session of Plenary Labour Conference
Labour and Parlimentary Democracy
The Indian Trade Unions ( Amendment) Bill
Post-war Development of Electric Power in India
Labour Member’s visit to jharia Coalfields
Labour Member visits Coalmines
Promotion of Labour Welfare in India
Lifting the ban on Employment of Women on Underground work in Coalmines
The Coalmines Safety (stowing) Amendment Bill
Government Policy towards Labour
Miscellaneous Departments
Protection of Mosques in New Delhi
The Factories (Amendment) Bill
Advisory Committee on Coalmines Welfare Fund
Mica Industry to be placed on a sound and stable footing
Standing Labour Committee discusses
recognition of Trade Unions
Post-war Employment of skilled workers
Plenary Session of Tripartite Labour Conference
The Factories (Second Amendment) Bill
The Payment of Wages (Amendment) Bill
Damodar Valley Scheme-Calcutta Conference
Post-war Electric Power Development
Government Policy re Minaral Resources of India
Labour Policy of Government of India
Need for Immediate re-imposition of ban on Employment of Women Underground in Mines
Department of Labour : Demand for Supplementary Grants
The Mines Maternity Benefit (Amendment) Bill
The Factories (Second Amendment ) Bill
The Mines Maternity Benefit (Amendment) Bill
Health Insurance for Industrials Workers
War work of National Service Labour Tribunals
Multi-purpose Development of Damodar Valley
Housing of India’s Industrials Workers
State’s Obligations to labour
Multi-purpose Plan for development of Orissa’s rivers
Rejection of Railwaymen’s Federation Demands
Proposed evacuation of villagers in the prosecution of the Damodar Scheme
Workmen’s Compensation (Amendment) Bill
Indian Mines (Amendment) Bill
Factories (Amendment) Bill
Rehabilitation Plans
Welfare and Social Security of Workers
Muslims have fared much better in Labour Department
The Indian Finance Bill
Strike by workers of Government of India Press
Factories (Amendment) Bill
Mica Mines Labour welfare Fund Bill
Miscellaneous
Grievances of the Scheduled Castes:
By Dr. Ambedkar
Note by Sir S. Cripps
Dr. Ambedkar and Mr. S. Raja to Sir S. Cripps
Sir R. Lumley (Bombay) to the Marquess of Linlithgow (Extract)
Cripps Proposal
Statement of Dr.Ambedkar on the Cripps Proposals
The Marquess of Linlithgow to Mr.Amery
War Cabinet Paper W.P. (42) 283 Memorandum by the Lord Privy Seal
The Marquess of Linlithgow to Mr.Amery
The Marquess of Linlithgow to Mr.Amery
Dr. Ambedkar to the Marquess of Linlithgow
Precis of discussion in the Viceroy’s Executive Council
Field Marshal Viscount Wawell to Mr. Amery
Dr. Ambedkar to Field Marshal Viscount Wavell
Field Marshal Viscount Wawell to Lord Pethick Lawrence
Note of meeting between Cabinet delegation,
Lord Wawell and Dr. Ambedkar
Dr. Ambedkar to Lord Wavell
Members of the Executive Council to Field Marshal Viscount Wawell
Dr. Ambedkar to Rt. Hon’ble Mr. A. V. Alexander
Dr. Ambedkar to Lord Pethick-Lawrence
Lord Pethick-Lawrence to Dr. Ambedkar
Rao Bahadur Sivaraj to Field Marshal Viscount Wawell
Mr. Attlee to Dr. Ambedkar
Dr. Ambedkar to Mr. Attlee
Lord Pethick Lawrence to Mr. Attlee
Lord Pethick Lawrence to Mr. Attlee
A Critique of the proposal of the Cabinet Mission by Dr. Ambedkar
Questions and Answers on 472 matters in the Council
Volume 11 (Published Posthumously)
The Buddha and his Dhamma • Book • 1957
Volume 11 (Supplement) Sources and Index by Vasant Moon • 1995
Preface
Pali sources of the text with notes
Index to the text
Bibliography
Epithets of Buddha
Volume 12 (Published Posthumously)
Ancient Indian Commerce
Commercial Relations of India in the Middle Ages (or) The rise of Islam and the Expansion of Western Europe
India on the Eve of the Crown Government
The Untouchables and the Pax Britannica
Lectures
on the English Constitution: Preface, (i) Principles underlying the
English Constitution, (ii) What is Parliament, (iii) The Crown, (iv) The
House of Lords, (v) The Powers and Priviledge of the Lords and the
Commons.
Paramountcy and the Claim of the Indian States to be Independent
The Common Law
The Dominion Status
The Law of Specific Relief
The Law of Trust
The Law of Limitation
The Law of Criminal Procedure
The Transfer of Property Act
The Law of Evidence
Waiting for a Visa (Autobiographical notes)
The Constitution of British India
Notes on Parliamentary Procedure
Notes on History of India
Manu and the Shudras
Preservation of Social Order
With the Hindus
Frustration
The problem of Political Suppression
Which is worse? Slavery or Untouchability?
Volume 13 Dr. Ambedkar – The principal Architect of The Constitution of India.
(i) Dr. Ambedkar’s entry into the Constituent Assembly
(ii) Presentation of the Draft of the Indian Constitution to the Constituent Assembly
(iii) first reading of the Draft Constitution (November 4 1948
(iv) Discussion on the Articles of the Draft Constitution (15 November
third reading of the Draft Constitution ( 17th November 1949
Volume 14
Dr. Ambedkar and the Hindu Code Bill.
Hindu Code Bill referred to select committee
The Draft Hindu code bill by Dr. Ambedkar along with the then existing Hindu code as amended by the select committee
Discussion on the Hindu Code after return of the Bill from the select committee (11th February 1994 to 14th December 1950)
Hindu Code Bill (Clause by Clause Discussion)
Statement by Dr. B. R. Ambedkar in parliament in explanation of his resignation from the cabinet.
Hindu code Bill and its purpose – by Dharemadeo Vidyavachaspati in Hindi.
Volume 15
Dr.
Ambedkar as Free India’s First Law minister and Member of Opposition in
Indian Parliament, (1947 to 1956) Section I to VIII
20th November 1947 to 31st March 1949
Foreign exchange regulation (Amendment Bill)
Appointment of Statutory law revision committee.
Indian Nursing Council Bill
Extra provincial Jurisdiction Bill
Federal Court (Enlargement of Jurisdiction) Bill
Provincial Insolvency (Amendment) Bill
Resolution Re: Extension of Period Mentioned in sections 2 and 3 of India Act 1946 as adapted.
3rd February 1950 to 20th April 1950
Insolvency Law (Amendment) Bill
Criminal Law (Amendment) Bill
Escape of Mir Laik Ali from custody
Parliament (Prevention of Disqualification Bill)
Motion of Adjournment
Societies Registration (Amendment Bill)
Army Bill
Part C States (Laws) Bill
Representation of the People Bill.
1st August 1950 to 22nd December 1950
Dentists (Amendment) Bill.
Resolution Re: Making of Laws by parliament in state list.
Administration of evacuee property (Amendment) Bill.
Qualifications for Elections to Parliament and Legislature of states.
Coach-Behar (Assimilation of Laws) Bill.
Indian Traffic (Fourth Amendment) Bill.
Societies registration (Amendment) Bill.
Representation of the People (Amendment) Bill.
Demand No. 13 – Ministry of Law.
9th February 1951 to 21st April 1951
Dentist (Amendment) Bill.
Code of Civil Procedure (Amendment) Bill.
Part B States (Laws) Bill.
Supreme Court Advocates (Practice in High Court) Bill.
Code of Civil Procedure (Amendment) Bill.
Code of Civil Procedure (Second Amendment) Bill.
Jallianwala Bagh National Memorial Bill.
Constitution (First Amendment) Bill.
18th April 1951 to 19th May 1951
Representation of the People (Amendment) Bill.
7th August 1951 to 12th October 1951
Parliament – Prevention of Disqualification Bill.
Assam (Alteration of Boundaries) Bill.
Notaries Bill.
Resolution regarding necessity for an All India Bar.
Conduct of a Member of Parliament.
Select Committee Meetings.
Motions regarding delimitations of Constituencies of Order.
Business of the House.
Dr. Ambedkar’s letter of Resignation.
19th May 1952 to 6th December 1956
Thanks on address by the president
Budget (General) 1952 -1953 General Discussion.
Andhra State Bill, 1953.
Estate Duty Bill, 1953.
International Situation
Government order on Bank Disputes
Report of Commissioner for Scheduled Castes and Tribes for 1953.
Constitution (Third Amendment) Bill 1954.
Untouchability Offence Bill, 1954.
Constitution (Forth Amendment) Bill 1954
States Reorganisation Bill. 1956
Obituaries Reference – Demise of Dr. B. R. Ambedkar.
18th November 1947 to 28th September 1951
Answers by Dr. B. R. Ambedkar, Law Minister, to the questions asked by the members of the parliament.
Volume 16
Pali Language
The Pali Grammar
The Pali Dictionary (a) Pali into English. (b) Pali into English, Marathi, Hindi and Gujarathi.
Boudha Pooja Path
Volume 17
(Part
One) Dr. B.R. Ambedkar and his Egalitarian Revolution – Struggle for
Human Rights. Events starting from March 1927 to 17th November 1956 in
the chronological order are compiled in this volume.
Mahad Satyagraha not for Water but to Establish Human Rights
I have no Homeland.
Why I should be Proud of that Religion
What more Gandhi expected from the Sanatanists?
To take Legal steps against High Caste Hindus who harassed Untouchables
Role of Dr. Ambedkar in bringing the untouchables on the political horizon of India and laying a foundation of Indian democracy
Kalaram temple entry satyagraha, nasik and temple entry movement
I am a Man of Character
Instead of a Statue, a Public Library will be the Best Memorial of Sir Metha
Public Bodies should help Canvasser
Bhaurao Patil’s Institution deserves Support
Complaint against me is Absolutely Unfounded
Forwarding letter
Pay more attention to Economic, Educational and Social Improvement rather than Temple Entry
Nothing can Emancipate the Outcastes expect the Destruction of Caste System
Rights not affected in the event of conversion
Conversion movement sans selfish motives
The independent Labour Party : A Source for Betterment of the Depressed classes
Civil liberties of Indians
in any other country such a minister would have beeen dismissed
Socialists now inactive
Let such institutions grow in to big libraries
A bill to control and regulate money – lending
I shall stand for principle and will fight alone for it
Ministry seems to be intoxicated with power
Injustice to Tiller of soil
Dr. Ambedkar challenges Gwyer award
I am anxious more than Mr. Jinnah
When Buddha stopped animal Sacrifices, cows were sanctified by them
Mahar have been martial People
Representation relating to the grievances of the watandar Mahars, Mangs etc.
I shall be more deadly against the Britishers than Hindus if……..
Exclusion of depressed classes for, viceroy’s council as an outrage and Breach of faith
Conference of all leaders of the Depressed classes all over India
Dr. Ambedkar and the Jewish people
I am not least interested in formation of Ministry
Hinduism is political Ideology as the same character as………..
We are a Separate element in the National life
Scheduled Castes settlement be made at par with Bantus
Hindus always regard Scheduled Castes as ‘Out side the pale’ of Hindu society
Scheduled Castes’ case to be presented before U.N.O
I fail to understand Attlee’s Statement
Secure Adequate Safeguards for the Untouchables
Indian Census
Scheduled Castes in Pakistan should come over to India
Scheduled Caste Refugees neglected
Government should be impartial
Be your own light!
Hinduism is the Latest Development of social thought in India
Scheduled Caste’s Emancipation- Draft Manifesto
Resignation not due to illness
Alliances with other Parties whose objectives not opposed to those of federation
No man should be the judge in his own case
Election petition
Communists in Maharashtra
Starving people ask for Bread
Buddhist seminary to be started in Bangalore
Buddhism disappeared from India due to wavering attitude of the Laity
I’m prepared to save your life provided …….
The political party does not exist for winning election, but for educating, agitating and organizing
A letter to Jawaharlal Nehru regarding the Book ‘Buddha and His Dhamma’
Bikhus should serve the Buddha by becoming preachers of his Dhamma
I believe, my people will sacrifice everything to establish Buddhism in India
Appendix-I : Brute force will not Sustain Untouchablity
Appendix-II : Man’s Inhumanity to Man
Appendix-III : Orthodox run mad
Appendix-IV : Gandhi- Vallabhai Meeting on Eve of Poona-pact
Appendix- V : Comments on Round table Conference and Poona-Pact
Appendix-VI : Dr. Ambedkar is now Putting Mr. Gandhi to an Acid Test
Appendix-VII : Dr. Ambedkar wanted an extension in America
Appendix-VIII : For the present Dr. Ambedkar must work as a probationer in accounts Department
Appendix-IX : Take early action to repay your debt
Appendix-X : Reaction on the Statement dated 19-6-1936 issued by Dr. B. R. Ambedkar on Conversion
Volume 17
(Part
Two) Dr. B. R. Ambedkar and his Egalitarian Revolution –
Socio-political and religious activities. Events starting from November
1929 to 8th May 1956 in the chronological order are compiled in this
volume. Articles, messages, prefaces etc.
Religion and Priests be brought under proper control.
Thoughts on the reforms of legal education in the Bombay Presidency.
Dr. Ambedkar’s reply to Sir S. Radhakrishnan
And the Lord said unto-
Untouchable Workers of Bombay city
Is Gandhi a Mahatma?
Appeal for Purse to Marathi Scholar
Knowledge is power in every field of life
Congress attempts to bypass untouchables
I do not share defeatist Mentality
Our students should learn and lead
Message to Maratha Mandir
Not to stop until the Untouchables recover Manhood
Preface to ‘The essence of Buddhism’ – third edition
India’s Ancient past gave place to pessimism
The meaning of the word ‘Receipt’
Buddha and Future of his religion
The rise and fall of the Hindu woman. Who was responsible for it?
Saints’ literature can help to moral rearmament of man
Out line – a people at Bay
The Mahars. Who were they and how they became untouchables?
Republican Party stands for Liberty, Equality, Fraternity and Justice.
‘Buddha and His Dhamma’ one of the three
Training school for entrance to politics
Dr. Ambedkar on cabinet mission and transfer of power- Editorial Note.
Proposal for representation of Scheduled Caste in the Executive Council.
Memorandum submitted to the Cabinet mission
Dr. Ambedkar’s interview with Cabinet mission
A Note on the meeting between Dr. Ambedkar and Field Marshal Viscount Wavel.
Separate Settlement for Untouchables
Protest letter against the proposal of Cabinet mission
Letter to A. V. Alexander about the proposal of Cabinet Mission.
Letter to Lord Pethick – Lawrence regarding Statement issued by cabinet mission
Clarification by Lord Pethick – Lawrence to Dr. Ambedkar.
Ambedkar finds Champion in Churchill
Hindu Scheduled Castes Clashes in Bombay
Federation Executive resolves on Direct action.
Reaction to the British Cabinet Plan – Dr. Ambedkar’s Protest to Churchill
I am fighting for the Rights of Scheduled Castes
Does the Indian National Congress represent the Untouchables of India?
I am a great Nationalist than Anybody else
Letter by Mr. Attlee to Dr. Ambedkar
Protest letter of Dr. Ambedkar to Mr. Attlee
We may be conquered but we shall not Capitulate
Letters by Lord Pethick- Lawrence to Mr. Attlee, Prime Minister.
The Cabinet Mission and the Untouchables
Dr. Ambedkar’s Meomrandum
Demand for ‘Political Independence’
Churchil –Ambedkar Talks
Restore the Separate Electorates
Dr. Ambedkar feels British will do Justice
Ascertain wishes of Minorities
“Dawn” on Ambedkar’s Political mission to England
Provincial Autonomy without responsibility would be unwise.
Joint Vs. Separate Electorates: Dr. Ambedkar’s Via media
Assurance will not be loss to Governor; nor it will be gain to congress
It is purely a party move, No national purpose
We shall wage relentless war to introduce
Adult franchise
Mobilise against Federation – turning point in history of nation.
Distributive system of voting
Great Britain must be supported
Wisdom and statesmanship will dawn to prevent India from being divided into two parts.
Very nebulous plan
We can be a nation only through social amalgamation
Subhas Chandra Bose meets Dr. B. R. Ambedkar
Meaning of the Congress Decisio
Dr. Ambedkar’s plan to solve Indian crisis Muslim demand criticized.
Indians Destiny is bound up with the victory of democracy.
How to end Indian Political Impasse
Jinnah’s fears will have to be allayed.
First proposal on central irrigation and waterways advisory board.
Both are making serious mistake.
Sapru in the wrong.
Control and utilise the Mahanadi to the best advantage.
We must work in India for creating co-operative spirit among all parties.
Unless these points were cleared no lead on partition issue.
Government of India will not recognize any princely state as sovereign independent.
Berar will revert to Nizam on August 15.
If Boundary drawn is not natural it will put the safety and security of the people of India in great jeopardy.
Indian citizens have equal rights before the law.
One official language for centre and provinces.
India and the British Commonwealth.
Constitution and Constitutionalism.
People in India would know their Fundamental rights.
What I say is that be Firm and sincere.
No use about Independent Foreign policy without striking power.
U.S.A inclined towards Pakistan.
Retain English at any cost.
……one man’s Traffic in public affairs.
Flood-control : Use of Atomic power
Strongly object creation of monolithic monstrous states.
Ambedkar’s Recipe for Maharahtra.
INSTITUTIONS, ORGANISATIONS AND THEIR CONSTITUTIONS
Bahishkrit Hitkarini Sabha.
Depressed Classes Institute.
Independent Labour party.
Independent Labour party: Wide support.
I have chosen Bombay as a place for the college for three reasons.
The People’s Education Society Mumbai.
Appeal on behalf of the People’s Education Society.
A Social centre for the Untouchables in Bombay.
Constitution of All India Scheduled Castes Federation.
The Buddhist society of India.
Appendix I : Constitution of the all India Scheduled Castes Student’s federation
Appendix II: The position of women in Hinduism and Buddhism.
Appendix III : The Cabinet Mission
Appendix IV: Interviews of Jagjiwan Ram, Radhanath Das and Prithvi Singh Before Cabinet Mission.
Appendix V : Poona Satyagraha
Appendix VI: Gandhi Dis-franchised Untouchables by forcing Poona Pact.
Appendix VII: Under-privileged in India sold to oppressors.
Appendix VIII: The Bihar provincial Depressed Classes League.
Appendix IX: What about the States?
Appendix X: Ambedkar Urges States to join Indian Union.
Appendix XI : Activities of the Bahishkrit Hitkarini Shaba at Bombay
Appendix XII: People’s Education Society’s Institutions.
Appendix XIII: A letter to H. H. Sayajirao Gaikwad.
Volume 17
(Part
Three) Dr. B. R. Ambedkar and his Egalitarian Revolution – Speeches.
Events starting from 1st January to 20th November 1956 in the
chronological order are compiled in this volume.
Great Fight
The Value of a Man is Axiomatic, Self-Evident
We are a Warrior Clan
Send Right Type of men to Legislature
people Cemented by feeling of One Country, One Constitution, and One Destiny, take the risk of Being independent
Secure Constitutional Safeguards and Guarantees
Agitate much more, Organise Better than at Present
……otherwise Advanced Hindu castes would remain in power and rule the minorities.
Power an prestige will come to you through struggle
Future Generations of Hindus will appreciate my service
Keep before your eyes the struggle of Gautama Buddha and Ramanuja
Untouchables must have political power
I would not Budge an inch from my righteous cause
Political reform must precede social reform
Care more for material good than for spiritual food
Act and utilize the power coming into your Hands
Abandon the thought of Slavery
Do not believe in fate, believe in your strength
they alone rise who strive
Do not depend upon god or superman
I will wrest as much power for the country as possible
Find men who will promote your interests
Unfortunately I was born a Hindu untouchable but I will not die a Hindu.
My ability and eminence were the fruit of my patient labour and intellect
Go anywhere, we have to fight for our welfare
Decided to renounce Hinduism
I cannot sacrifice my conscience for success
Conversion is necessary for your Emancipation and Advancement
What way emancipation?
…….there will be no distinction between the Mahars and the Mangs.
You must give up your disgraceful profession.
Do not become a victim to any conspiracy.
We cannot allow our grievances to continue
There are no depressed class ministers
Do not worship God in Hindu religion.
Communist exploited the labourers.
Be on the guard against exploiters
Self-respect and self-help movement has nothing to lose but everything to gain
Christians lagged behind politically
Work for uplift of untouchables
Democracy must give Respectful hearing to all who are worth listening to
Peasants and worker should think over the causes of their poverty.
Guard the interests of the depressed classes.
Trade union must enter politics to protect their interests
Educated man without character and Humanity is more dangerous than a beast
Untouchables have to strive themselves
Lead decent life
Government did not care depressed classes
Need for united political organization to fight common opponent foreign imperialism
Send grievances to me
Be men of sterling character
What is the goal of India’s political evolution?
Gandhi prepared to accept federation in whatever form
Save your children from harrowing life
I worked for benefit of whole community not for a particular section
Taxes must be utilized for farmers
Mahar Watan is heartless exploitation
Government has done nothing for depressed classes
Hindus responsible for sin of untouchability
Regain past position in Army
Safeguards under Government of India Act and Poona Act are inadequate
Hindu society must organize on modern lines breaking down its Age-long framework
Gandhi’s efforts are inadequate
Without strenuous efforts our social position might get even worse
You have not realised what tremendous power you have
Watandari, a curse to Mahars
Remarkable change under gone….
Educated persons should join Military
I shall lay down my life in Defence of our land
Your salvation must lie in your own hands
The doors of my house would always remain open to friends
Struggle of lowest Strata of society is bound to help all sections of working class
If the Bottom-most Stone is shifted those above are to be shaken
If Democracy dies it will be our Doom
Educate, Agitate, Organize, Have faith and lose no hope
Progress for the community is measured by progress of women
I make distinction between Ahimsa and Meekness
I will stand by you
I yield to none in my desire for the freedom of this country
I want the reins of Government in your hands
Present disorders Harming only Indians
Non-Brahmin party should rebuild itself
Join Army, Navy and Air Forces
Gandhi and Jinnah should retire
Poverty will not be tolerated in post-war period
Swaraj could be in hands of Labour
Qualify for enjoying the rights
Scheduled caste must Discard Hinduism
“Now or Never” is the question before scheduled castes
Depressed classes are not a part of Hindu community
I am no opponent of Nationalism But…….
Unity is of Supreme Importance
I was far ahead of…… Patriots of India
Indian History is nothing but struggle between Buddhism and Brahmanism
Gandhi was contented with provincial Autonomy
We are the makers of the Destiny of this country
Students should see that Degree carries positive knowledge
Lay the foundation for a Regime of prosperity for the poverty-stricken millions of the country
News paper in a modern Democratic system is Fundamental basis of good Government
Scheduled castes must organize
There should be statutory Commission for Aboriginal Tribes
No Dispute over India’s goal of freedom
Make deliberate attempt to make man
politically conscious
Action by Government in August 1942 was justifiable
Gandhiji declined
Scheduled Castes demands be referred to an impartial International Tribunal
Depressed Classes neglected
The Scheduled Castes had been left where they were
I have Loyalty to our people also to this country
The minority must always be won over, it must never be dictated to
Art of public speaking could be developed
Because of Divine law of Manu or Yajnavalkya, Hindu society was never able to repair itself
Organise under one leader, one party, one programme
Progress of a community always depends upon Education
The Hindu code was a right step towards a civil code
We should ensure that India is not enslaved again
Maharashtrians are more sincere, more duty conscious to the nation
Religion no longer be inherited but be examined Rationally by everybody
Non-Believers should be converted to the Eight-Fold Path
Buddhism paved way for Democracy and Socialistic pattern of society
I shall devote rest of my life to the revival and spread of Buddhism
The Bill was aimed at the Social advancement of Women
The Scheduled Castes should give up political Aloofness
I am like a rock which does not melt but turns the course of rivers
Failure of parliamentary Democracy will result in Rebellion, Anarchy and Communism
If our true representatives are not elected, independence will be a farce
Poor people must unite separately to achieve their purpose
…….Let us save our Kith and Kin
Why I did not resign earlier?
Federation will not give up its Separate political Entity
The Hindu Code bill would improve condition of women
It is bad for people to remain idle and indifferent
Purity of Administration is necessary for Welfare of the people
Alliance to oppose
I always have the interest of the country at heart
All my attention is concentrated on Building of Hall for federation
Recognise University Education to meet the Requirements of the Modern World
Conditions precedent for the successful working of Democracy
Knowledge is the Foundation of Man’s life
Women leaders are not interested in the Social Progress of Women
……. I shall take Stern measures
Osmania University Honoured Dr. B. R. Ambedkar
If Buddhist Gospel is not adopted History of conflict in Europe, will repeat in Asia
…….the so called Upper classes will be wiped out of Existence
Unless Casteless and Classless Society is created, there will be no Progress in India
Don’t get misled by Criticism
Politics is not the Be-All and End-All of the Nation’s Life
We will carry on All India Land Satyagraha even against Central Government
It is the criminal to collect Money in the name of Religion and waste it
My Philosophy of life
I am a devotee of Gautam Buddha, Kabir, Mahatma Phule and Worshipper of Learning, Self-Respect and Character
Buddhist movement in India : A Blue Print
Pandurang was none other than Buddha
There is difference between the Ahimsa Preached by Buddhism and Jainism
Why I like Buddhism
The Tide of Buddhism would never Recede in India
Prospect of Democracy in India
The Buddha Dhamma will be the saviour of the world
Buddha or Karl Marx
Appendix I : Gandhiji’s article on Dr. B. R. Ambedkar’s proclamation of conversion
Appendix II : Constitution of the Samata Sainik Dal
Appendix II : An Out spoken Utterancee
(Volume.18)
(in 3 parts) Dr. B. R. Ambedkar’s Speeches and writing in Marathi.
( Volume.19 )
Dr. B. R. Ambedkar’s Speeches and writing in Marathi.
( Volume.20 )
Dr. B. R. Ambedkar’s Speeches and writing in Marathi.
( Volume.21 )
Dr. B. R. Ambedkar’s Photo Album and correspondence.