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11/19/20
LESSON 3511 Fri 20 Nov 2020
DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS
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Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —in 29) Classical English,14) Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная беларуская,16) Classical Bengali-ক্লাসিক্যাল বাংলা,17) Classical Bosnian-Klasični bosanski,18) Classical Bulgaria- Класически българск,
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature.
The
Buddha expounds the four ariya·saccas for the first time. Buddha
meaning Awakened One Awareness the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Buddha expounds the four ariya·saccas for the first time. Buddha
meaning Awakened One Awareness the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Please
share this with your family members, relatives and friends for
happiness, welfare, peace and to attain Eternal Bliss as Final Goal.
share this with your family members, relatives and friends for
happiness, welfare, peace and to attain Eternal Bliss as Final Goal.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
Pali Chanting - DhammaCakkappavattana Sutta
Gotama Buddha meaning Awakened One with Awareness expounded the 1st Discourse after 7 weeks from Awakenment with Awareness.
youtube.com
Pali Chanting - DhammaCakkappavattana Sutta
Gotama Buddha expounded the 1st Discourse after 7 weeks from Awakenment with Awareness
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma
—[Dhamma·cakka·pavattana ] in Classical Basque- Euskal klasikoa,
Sutta— Setting in Motion of the Wheel of Dhamma
—[Dhamma·cakka·pavattana ] in Classical Basque- Euskal klasikoa,
This is certainly the most famous sutta in the Pali litterature.
The
Buddha expounds the four ariya·saccas for the first time. Buddha
meaning Awakened One Awareness the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Buddha expounds the four ariya·saccas for the first time. Buddha
meaning Awakened One Awareness the Bhagavā has set in motion the
supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins,
devas, Māras, Brahmā or anyone in the world.’
Please
share this with your family members, relatives and friends for
happiness, welfare, peace and to attain Eternal Bliss as Final Goal.
share this with your family members, relatives and friends for
happiness, welfare, peace and to attain Eternal Bliss as Final Goal.
14) Classical Basque- Euskal klasikoa,
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Basque- Euskal klasikoa,
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Basque- Euskal klasikoa,
Hau da, zalantzarik gabe, Paliko literaturako sutta ospetsuena.
Budak
lau ariya · sakak azaldu ditu lehen aldiz. Bhagavak Bhagavak Dhamma
gurpil gorena jarri du abian, hau da, samaṇak edo brahminek, devasek,
Mārasek, Brahmak edo munduko inork ezin dute geldiarazi.
lau ariya · sakak azaldu ditu lehen aldiz. Bhagavak Bhagavak Dhamma
gurpil gorena jarri du abian, hau da, samaṇak edo brahminek, devasek,
Mārasek, Brahmak edo munduko inork ezin dute geldiarazi.
Mesedez,
partekatu zure senideekin, senideekin eta lagunekin zoriontasuna,
ongizatea, bakea eta betiko zoriontasuna lortzeko azken helburu gisa.
partekatu zure senideekin, senideekin eta lagunekin zoriontasuna,
ongizatea, bakea eta betiko zoriontasuna lortzeko azken helburu gisa.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Behin batean, Bhagavā Varanasi egon zen Isipatanako Deer Grove-n.
Bertan, bost bhikkhus taldeari zuzendu zitzaion:
Bi
mutur hauek, bhikkhus, ez lituzke etxean bizitzatik atera den batek
hartu behar. Zein bi? Alde batetik, hedonismoarekiko debozioa
kāmarekiko, hau da, txikiagoa, arrunta, arrunta, an · ariya, onura
kendua, eta, bestetik, auto-mortifikaziorako debozioa, hau da, dukkha,
an · ariya, onura kenduta. . Bi mutur hauetara joan gabe, bhikkhus,
Tathāgata erabat esnatu da majjhima paṭipada, ikusmena sortzen duena,
ñāṇa sortzen duena, eta lasaitzera, abhiñña, sambodhi, Nibbāna-ra.
mutur hauek, bhikkhus, ez lituzke etxean bizitzatik atera den batek
hartu behar. Zein bi? Alde batetik, hedonismoarekiko debozioa
kāmarekiko, hau da, txikiagoa, arrunta, arrunta, an · ariya, onura
kendua, eta, bestetik, auto-mortifikaziorako debozioa, hau da, dukkha,
an · ariya, onura kenduta. . Bi mutur hauetara joan gabe, bhikkhus,
Tathāgata erabat esnatu da majjhima paṭipada, ikusmena sortzen duena,
ñāṇa sortzen duena, eta lasaitzera, abhiñña, sambodhi, Nibbāna-ra.
Eta
zer da, bhikkhus, Tathāgata erabat esnatu den majjhima paṭipada,
ikusmena sortzen duena, ñāṇa sortzen duena, eta lasaitzera, abhiññara,
sambodhi-ra, Nibbāna-ra eramaten duena? Bhikkhus da ariya aṭṭhaṅgika
magga, hau da, sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Hau,
bhikkhus, Tathāgata-k esnatu duen majjhima paṭipada da, ikusmena
sortzen duena, ñā producesa sortzen duena eta lasaitzera eramaten duena,
abhiñña, sambodhi, Nibbāna.
zer da, bhikkhus, Tathāgata erabat esnatu den majjhima paṭipada,
ikusmena sortzen duena, ñāṇa sortzen duena, eta lasaitzera, abhiññara,
sambodhi-ra, Nibbāna-ra eramaten duena? Bhikkhus da ariya aṭṭhaṅgika
magga, hau da, sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā ·
kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Hau,
bhikkhus, Tathāgata-k esnatu duen majjhima paṭipada da, ikusmena
sortzen duena, ñā producesa sortzen duena eta lasaitzera eramaten duena,
abhiñña, sambodhi, Nibbāna.
Gainera,
bhikkhus, hau dukkha ariya · sacca da: jāti dukkha da, jarā dukkha
(gaixotasuna dukkha) maraṇa dukkha da, gustatzen ez zaionarekin
elkartzea dukkha da, gustatzen zaionarekiko bereizketa dukkha da,
norberak nahi duena ez lortzeko dukkha da; Laburbilduz, bost
upādāna’k'khandhak dukkha dira.
bhikkhus, hau dukkha ariya · sacca da: jāti dukkha da, jarā dukkha
(gaixotasuna dukkha) maraṇa dukkha da, gustatzen ez zaionarekin
elkartzea dukkha da, gustatzen zaionarekiko bereizketa dukkha da,
norberak nahi duena ez lortzeko dukkha da; Laburbilduz, bost
upādāna’k'khandhak dukkha dira.
Gainera,
bhikkhus, hau dukkha · samudaya ariya · sacca da: birsortzera daraman
taṇhā hau, desioarekin eta gozamenarekin lotuta dagoena, han edo hemen
gozamena aurkitzen duena, hau da, kāma-taṇhā, bhava-taṇhā eta
vibhava-taṇhā.
bhikkhus, hau dukkha · samudaya ariya · sacca da: birsortzera daraman
taṇhā hau, desioarekin eta gozamenarekin lotuta dagoena, han edo hemen
gozamena aurkitzen duena, hau da, kāma-taṇhā, bhava-taṇhā eta
vibhava-taṇhā.
Gainera,
bhikkhus, hau dukkha · nirodha ariya · sacca da: birāga osoa, nirodha,
abandonatzea, uztea, emantzipazioa eta taṇhā horretatik askatzea.
bhikkhus, hau dukkha · nirodha ariya · sacca da: birāga osoa, nirodha,
abandonatzea, uztea, emantzipazioa eta taṇhā horretatik askatzea.
Gainera,
bhikkhus, hau da dukkha · nirodha · gāminī paṭipada ariya · sacca:
ariya aṭṭhaṅgika magga besterik ez da, hau da: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm , sammā ·
sati eta sammā · samādhi.
bhikkhus, hau da dukkha · nirodha · gāminī paṭipada ariya · sacca:
ariya aṭṭhaṅgika magga besterik ez da, hau da: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, samm , sammā ·
sati eta sammā · samādhi.
‘Hau
dukkha ariyasacca’ da: nigan, bhikkhus-ek, aurretik entzuten ez ziren
gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen,
vijjā sortu zen, argia sortu zen. ‘Orain, dukkha ariyasacca hau guztiz
ezaguna da’: nireganik, bhikkhus, aurretik entzuten ez ziren gauzei
dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā
sortu zen, argia sortu zen. “Orain, dukkha ariyasacca hau guztiz ezaguna
da”: niregan, bhikkhus, aurretik entzuten ez ziren gauzei dagokienez,
begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā sortu zen, argia
sortu zen.
dukkha ariyasacca’ da: nigan, bhikkhus-ek, aurretik entzuten ez ziren
gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen,
vijjā sortu zen, argia sortu zen. ‘Orain, dukkha ariyasacca hau guztiz
ezaguna da’: nireganik, bhikkhus, aurretik entzuten ez ziren gauzei
dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā
sortu zen, argia sortu zen. “Orain, dukkha ariyasacca hau guztiz ezaguna
da”: niregan, bhikkhus, aurretik entzuten ez ziren gauzei dagokienez,
begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā sortu zen, argia
sortu zen.
‘Hau
dukkha · samudaya ariyasacca’ da: nigan, bhikkhus, aurretik entzuten ez
ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu
zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · samudaya
ariyasacca hau abandonatu egin behar da’: nigan, bhikkhus-ek, aurretik
entzun gabeko gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā
sortu zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · samudaya
ariyasacca hau bertan behera utzi da’: nigan, bhikkhus-ek, aurretik
entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen,
paññā sortu zen, vijjā sortu zen, argia sortu zen.
dukkha · samudaya ariyasacca’ da: nigan, bhikkhus, aurretik entzuten ez
ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu
zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · samudaya
ariyasacca hau abandonatu egin behar da’: nigan, bhikkhus-ek, aurretik
entzun gabeko gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā
sortu zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · samudaya
ariyasacca hau bertan behera utzi da’: nigan, bhikkhus-ek, aurretik
entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen,
paññā sortu zen, vijjā sortu zen, argia sortu zen.
‘Hau
dukkha · nirodha ariyasacca’ da: nigan, bhikkhus, aurretik entzun
gabeko gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu
zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · nirodha
ariyasacca hau pertsonalki bizitzekoa da’: nigan, bhikkhus-ek, aurretik
entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen,
paññā sortu zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha ·
nirodha ariyasacca pertsonalki bizi izan da’: nigan, bhikkhus-ek,
aurretik entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa
sortu zen, paññā sortu zen, vijjā sortu zen, argia sortu zen.
dukkha · nirodha ariyasacca’ da: nigan, bhikkhus, aurretik entzun
gabeko gauzei dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu
zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha · nirodha
ariyasacca hau pertsonalki bizitzekoa da’: nigan, bhikkhus-ek, aurretik
entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa sortu zen,
paññā sortu zen, vijjā sortu zen, argia sortu zen. ‘Orain, dukkha ·
nirodha ariyasacca pertsonalki bizi izan da’: nigan, bhikkhus-ek,
aurretik entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa
sortu zen, paññā sortu zen, vijjā sortu zen, argia sortu zen.
‘Hau
dukkha · nirodha · gāminī paṭipadā ariyasacca’ da: nigan, bhikkhus,
aurretik entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa
sortu zen, paññā sortu zen, vijjā sortu zen, argia sortu zen. “Orain,
dukkha · nirodha · gāminī paṭipadā ariyasacca hau garatu behar da”:
nireganik, bhikkhus, aurretik entzuten ez ziren gauzei dagokienez, begia
sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā sortu zen, argia
sortu zen. ‘Orain, dukkha · nirodha · gāminī paṭipadā ariyasacca hau
garatu da’: nireganik, bhikkhus, aurretik entzuten ez ziren gauzei
dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā
sortu zen, argia sortu zen.
dukkha · nirodha · gāminī paṭipadā ariyasacca’ da: nigan, bhikkhus,
aurretik entzuten ez ziren gauzei dagokienez, begia sortu zen, ñāṇa
sortu zen, paññā sortu zen, vijjā sortu zen, argia sortu zen. “Orain,
dukkha · nirodha · gāminī paṭipadā ariyasacca hau garatu behar da”:
nireganik, bhikkhus, aurretik entzuten ez ziren gauzei dagokienez, begia
sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā sortu zen, argia
sortu zen. ‘Orain, dukkha · nirodha · gāminī paṭipadā ariyasacca hau
garatu da’: nireganik, bhikkhus, aurretik entzuten ez ziren gauzei
dagokienez, begia sortu zen, ñāṇa sortu zen, paññā sortu zen, vijjā
sortu zen, argia sortu zen.
Hainbeste
denbora, bhikkhus, nire yathā · bhūtaṃ lau ariyasaccak hauen ezagutza
eta ikuspegia triadek egindako hamabi modu horietan ez zen guztiz
garbia, ez nuen loka aldarrikatu bere devasekin, bere Māras-ekin, bere
Brahm-ekin, samaṇak eta brahmanak, belaunaldi honetan bere devas eta
gizakiekin, sammā · sambodhi gorenera guztiz esnatu dira.
denbora, bhikkhus, nire yathā · bhūtaṃ lau ariyasaccak hauen ezagutza
eta ikuspegia triadek egindako hamabi modu horietan ez zen guztiz
garbia, ez nuen loka aldarrikatu bere devasekin, bere Māras-ekin, bere
Brahm-ekin, samaṇak eta brahmanak, belaunaldi honetan bere devas eta
gizakiekin, sammā · sambodhi gorenera guztiz esnatu dira.
Baina,
bhikkhus, nire yathā · bhūtaṃ lau ariyasaccas hauen ezagutza eta
ikuspegia triadek egindako hamabi modu horietan nahiko garbia zenean,
loka aldarrikatu nuen bere devasekin, bere Mārasekin, bere Brahmekin,
samaṇasekin eta brahmanekin, belaunaldi hau bere deba eta gizakiekin,
sammā · sambodhi gorenera guztiz esnatu da. Ezagutza eta ikusmena sortu
zitzaizkidan: ‘nire vimutti ez da aldagaitza, hau da nire azken jāti,
orain ez dago bhava gehiagorik.
bhikkhus, nire yathā · bhūtaṃ lau ariyasaccas hauen ezagutza eta
ikuspegia triadek egindako hamabi modu horietan nahiko garbia zenean,
loka aldarrikatu nuen bere devasekin, bere Mārasekin, bere Brahmekin,
samaṇasekin eta brahmanekin, belaunaldi hau bere deba eta gizakiekin,
sammā · sambodhi gorenera guztiz esnatu da. Ezagutza eta ikusmena sortu
zitzaizkidan: ‘nire vimutti ez da aldagaitza, hau da nire azken jāti,
orain ez dago bhava gehiagorik.
Hau
da Bhagavak esan zuena. Pozik, bost bhikkhus taldeek Bhagavaren hitzak
onartu zituzten. Erakusketa hori mintzatzen zen bitartean, āyasmā
Koṇḍaññan sortu zen pasioz eta herdoilezin den Dhamma begia: ’samudaya
izaera duen guztiak nirodha izaera du’.
da Bhagavak esan zuena. Pozik, bost bhikkhus taldeek Bhagavaren hitzak
onartu zituzten. Erakusketa hori mintzatzen zen bitartean, āyasmā
Koṇḍaññan sortu zen pasioz eta herdoilezin den Dhamma begia: ’samudaya
izaera duen guztiak nirodha izaera du’.
Eta
Bhagavak Dhammaren Gurpila martxan jarri zuenean, lurraren devasek
ozenki aldarrikatu zuten: ‘Varanasin, Isipatanako Deer Grove-n, Bhagavak
Dhamma-ren Gurpil gorena jarri du martxan, samaṇas-ek ezin duena
geldiarazi. edo brahmanak, devasak, Māras, Brahmā edo munduko edonor ».
Bhagavak Dhammaren Gurpila martxan jarri zuenean, lurraren devasek
ozenki aldarrikatu zuten: ‘Varanasin, Isipatanako Deer Grove-n, Bhagavak
Dhamma-ren Gurpil gorena jarri du martxan, samaṇas-ek ezin duena
geldiarazi. edo brahmanak, devasak, Māras, Brahmā edo munduko edonor ».
Lurreko
devasen oihua entzun ondoren, Cātumahārājika devas-ek ozen aldarrikatu
zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek ezin dituzte gelditu. ,
Māras, Brahmā edo munduko edonor ».
devasen oihua entzun ondoren, Cātumahārājika devas-ek ozen aldarrikatu
zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek ezin dituzte gelditu. ,
Māras, Brahmā edo munduko edonor ».
Cātumahārājika
devasen oihua entzun ondoren, Tāvatiṃsa devasek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo braminoek, Devak, Māras-ek ezin
dute geldiarazi. , Brahmā edo munduko edonor ».
devasen oihua entzun ondoren, Tāvatiṃsa devasek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo braminoek, Devak, Māras-ek ezin
dute geldiarazi. , Brahmā edo munduko edonor ».
Tāvatiṃsa
devasen oihua entzun ondoren, Yāma devas-ek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek, devas-ek, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
devasen oihua entzun ondoren, Yāma devas-ek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek, devas-ek, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
Yāma
devasen oihua entzunda, Tusitā devas-ek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek, beharrak, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
devasen oihua entzunda, Tusitā devas-ek ozen aldarrikatu zuen:
‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo brahminek, beharrak, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
Tusitā
devasen oihua entzun ondoren, Nimmānarati devas-ek ozen aldarrikatu
zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo braminek, devas-ek, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
devasen oihua entzun ondoren, Nimmānarati devas-ek ozen aldarrikatu
zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren Gurpil
gorena jarri du martxan, samaṇak edo braminek, devas-ek, Māras-ek ezin
baitute geldiarazi. , Brahmā edo munduko edonor ».
Nimmānarati
devas-en oihua entzun ondoren, Paranimmitavasavatti devas-ek ozen
aldarrikatu zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k
Dhamma-ren gurpil gorena jarri du martxan, samaṇak edo brahminek,
devas-ek, Māras-ek ezin baitute geldiarazi. , Brahmā edo munduko edonor
».
devas-en oihua entzun ondoren, Paranimmitavasavatti devas-ek ozen
aldarrikatu zuen: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k
Dhamma-ren gurpil gorena jarri du martxan, samaṇak edo brahminek,
devas-ek, Māras-ek ezin baitute geldiarazi. , Brahmā edo munduko edonor
».
Paranimmitavasavatti
devasen oihua entzun ondoren, brahmakāyika devasek ozen aldarrikatu
zuten: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren
gurpil gorena jarri du martxan, samaṇak edo brahminek, devas-ek,
Māras-ek ezin dute geldiarazi. , Brahmā edo munduko edonor ».
devasen oihua entzun ondoren, brahmakāyika devasek ozen aldarrikatu
zuten: ‘Varanasi-n, Isipatanako Deer Grove-n, Bhagavā-k Dhamma-ren
gurpil gorena jarri du martxan, samaṇak edo brahminek, devas-ek,
Māras-ek ezin dute geldiarazi. , Brahmā edo munduko edonor ».
Horrela,
momentu horretan, momentu horretan, oihua Brahma · lokara zabaldu zen.
Mundu osoko hamar mila sistema honek dardara egin zuen, dardaratu eta
ikaratu egin zen, eta mugarik gabeko distira handi bat agertu zen
munduan, devasen distira gaindituz
momentu horretan, momentu horretan, oihua Brahma · lokara zabaldu zen.
Mundu osoko hamar mila sistema honek dardara egin zuen, dardaratu eta
ikaratu egin zen, eta mugarik gabeko distira handi bat agertu zen
munduan, devasen distira gaindituz
Orduan,
Bhagavak udana hau esan zuen: ‘Koṇḍañña benetan ulertu! Koṇḍaññak
benetan ulertu du! ‘ Eta horrela lortu zuen āyasmā Koṇḍaññak ‘Aññāsi ·
Koṇḍañña’ izena.
Bhagavak udana hau esan zuen: ‘Koṇḍañña benetan ulertu! Koṇḍaññak
benetan ulertu du! ‘ Eta horrela lortu zuen āyasmā Koṇḍaññak ‘Aññāsi ·
Koṇḍañña’ izena.
Dhammacakka Sutta with soft music
shila paneera
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Dhammacakka Sutta with soft music
Original audio source :TBC - Sri Lankan
Picture source : http://www.saraniya.com/page/buddhism…
No copyright infringement intended
Dhammacakka Sutta with soft music
Dhammacakka Sutta with soft music Original audio source :TBC - Sr
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Basque- Euskal klasikoa,
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Basque- Euskal klasikoa,
Hau da, zalantzarik gabe, Paliko literaturako sutta ospetsuena.
Budak
lau ariya · sakak azaldu ditu lehen aldiz. Bhagavak Bhagavak Dhamma
gurpil gorena jarri du abian, hau da, samaṇak edo brahminek, devasek,
Mārasek, Brahmak edo munduko inork ezin dute geldiarazi.
lau ariya · sakak azaldu ditu lehen aldiz. Bhagavak Bhagavak Dhamma
gurpil gorena jarri du abian, hau da, samaṇak edo brahminek, devasek,
Mārasek, Brahmak edo munduko inork ezin dute geldiarazi.
Mesedez,
partekatu zure senideekin, senideekin eta lagunekin zoriontasuna,
ongizatea, bakea eta betiko zoriontasuna lortzeko azken helburu gisa.
partekatu zure senideekin, senideekin eta lagunekin zoriontasuna,
ongizatea, bakea eta betiko zoriontasuna lortzeko azken helburu gisa.
15) Classical Belarusian-Класічная беларуская,
Dhammacakkappavattana
Sutta - прывядзенне ў рух кола Даммы - [Dhamma · cakka · pavattana] у
класічнай баскскай - Euskal klasikoa,
Sutta - прывядзенне ў рух кола Даммы - [Dhamma · cakka · pavattana] у
класічнай баскскай - Euskal klasikoa,
Гэта, безумоўна, самая вядомая сута ў палітэкі Палі.
Буда
ўпершыню тлумачыць чатыры арыі · саккі. Буда, які азначае Абуджанае
Адзінае Усведамленне, Бхагава прывёў у дзеянне вярхоўнае Кола Дхамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас, Брахма альбо
хто-небудзь у свеце.
ўпершыню тлумачыць чатыры арыі · саккі. Буда, які азначае Абуджанае
Адзінае Усведамленне, Бхагава прывёў у дзеянне вярхоўнае Кола Дхамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас, Брахма альбо
хто-небудзь у свеце.
Калі
ласка, падзяліцеся гэтым з членамі вашай сям’і, сваякамі і сябрамі
дзеля шчасця, дабрабыту, міру і дасягнення Вечнай асалоды як канчатковай
мэты.
ласка, падзяліцеся гэтым з членамі вашай сям’і, сваякамі і сябрамі
дзеля шчасця, дабрабыту, міру і дасягнення Вечнай асалоды як канчатковай
мэты.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Аднойчы Бхагава спыняўся ў Варанасі ў Аленевай гаі ў Ісіпатане.
Там ён звярнуўся да групы з пяці бхікху:
Гэтыя
дзве крайнасці, бхікху, не павінны быць прыняты тым, хто выйшаў з
хатняга жыцця. Якія два? З аднаго боку, адданасць геданізму ў адносінах
да камы, якая з’яўляецца непаўнавартаснай, вульгарнай, распаўсюджанай,
арыяй, пазбаўленай выгады, а з іншага боку, адданасцю самаўміраванню, а
гэта дуккха, арыя, пазбаўленай выгады . Не пераходзячы да гэтых дзвюх
крайнасцей, бхікху, Татхагата цалкам прачнуўся да маджджіма-пашыпады,
якая вырабляе зрок, якая вырабляе шану, і вядзе да замірэння, да
абхіньі, да самбодхі, да Нібаны.
дзве крайнасці, бхікху, не павінны быць прыняты тым, хто выйшаў з
хатняга жыцця. Якія два? З аднаго боку, адданасць геданізму ў адносінах
да камы, якая з’яўляецца непаўнавартаснай, вульгарнай, распаўсюджанай,
арыяй, пазбаўленай выгады, а з іншага боку, адданасцю самаўміраванню, а
гэта дуккха, арыя, пазбаўленай выгады . Не пераходзячы да гэтых дзвюх
крайнасцей, бхікху, Татхагата цалкам прачнуўся да маджджіма-пашыпады,
якая вырабляе зрок, якая вырабляе шану, і вядзе да замірэння, да
абхіньі, да самбодхі, да Нібаны.
І
што, бхікху, гэта маджджіма-пашыпада, да якой Татхагата цалкам
прачнулася, якая вырабляе зрок, якая вырабляе шанью і вядзе да
замірэння, да абхіньі, да самбоджы, да Нібаны? Гэта, бхікху, гэта арыя
анхаггіка магга, гэта значыць: самма · дынхі самма · санкаппа самма ·
вача самма · камманта самма · айва самма · ваяма самма · саты самма ·
самадхі. Гэта, бхікху, гэта маджджіма-пашыпада, перад якой прачнулася
Татхагата, якая вырабляе зрок, якая вырабляе шанью і вядзе да замірэння,
да абхіньі, да самбоджы, да Ніббаны.
што, бхікху, гэта маджджіма-пашыпада, да якой Татхагата цалкам
прачнулася, якая вырабляе зрок, якая вырабляе шанью і вядзе да
замірэння, да абхіньі, да самбоджы, да Нібаны? Гэта, бхікху, гэта арыя
анхаггіка магга, гэта значыць: самма · дынхі самма · санкаппа самма ·
вача самма · камманта самма · айва самма · ваяма самма · саты самма ·
самадхі. Гэта, бхікху, гэта маджджіма-пашыпада, перад якой прачнулася
Татхагата, якая вырабляе зрок, якая вырабляе шанью і вядзе да замірэння,
да абхіньі, да самбоджы, да Ніббаны.
Акрамя
таго, бхікху, гэта дуккха-арыя · сакча: джаці - гэта дуккха, джара -
дуккха (хвароба - дуккха) маранья - дуккха, асацыяцыя з тым, што не
падабаецца, - гэта дуккха, адмежаванне ад таго, што падабаецца, - гэта
дуккха, а не для таго, каб атрымаць тое, што хочаш з’яўляецца дуккха;
карацей кажучы, пяць упаданак’кхандх - гэта дуккха.
таго, бхікху, гэта дуккха-арыя · сакча: джаці - гэта дуккха, джара -
дуккха (хвароба - дуккха) маранья - дуккха, асацыяцыя з тым, што не
падабаецца, - гэта дуккха, адмежаванне ад таго, што падабаецца, - гэта
дуккха, а не для таго, каб атрымаць тое, што хочаш з’яўляецца дуккха;
карацей кажучы, пяць упаданак’кхандх - гэта дуккха.
Акрамя
таго, бхікху, гэта дуккха · самадуйская арыя · сакджа: гэтая тангха,
якая вядзе да адраджэння, звязаная з жаданнем і задавальненнем,
знаходзячы захапленне тут ці там, гэта значыць: кама-танга, бхава-танга і
вібхава-тахха.
таго, бхікху, гэта дуккха · самадуйская арыя · сакджа: гэтая тангха,
якая вядзе да адраджэння, звязаная з жаданнем і задавальненнем,
знаходзячы захапленне тут ці там, гэта значыць: кама-танга, бхава-танга і
вібхава-тахха.
Акрамя
таго, бхікху, гэта дуккха-ніродха-арыя · сакча: поўная вірага, нірадха,
адмова, пакіданне, эмансіпацыя і свабода ад гэтай самай тангхі.
таго, бхікху, гэта дуккха-ніродха-арыя · сакча: поўная вірага, нірадха,
адмова, пакіданне, эмансіпацыя і свабода ад гэтай самай тангхі.
Акрамя
таго, бхікху, гэта дуккха · ніродха · гаміні падзіпада арыя · сакча:
якраз гэтая арыя ангаггіка магга, гэта значыць: самма · дынгі, самма ·
санкаппа, самма · вача самма · камманта, самма · мама · сама , самма ·
саты і самма · самадхі.
таго, бхікху, гэта дуккха · ніродха · гаміні падзіпада арыя · сакча:
якраз гэтая арыя ангаггіка магга, гэта значыць: самма · дынгі, самма ·
санкаппа, самма · вача самма · камманта, самма · мама · сама , самма ·
саты і самма · самадхі.
“Гэта
дуккха-арыясакка”: ува мне, бхікху, у сувязі з рэчамі, якія не чуліся
раней, узнялася вока, паўстала шанья, паўстала паннья, паўстала віджа,
святло. “Цяпер гэтая дуккха-арыясакка павінна быць поўнасцю вядомая”:
ува мне, бхікху, у сувязі з рэчамі, якія не чуліся раней, узнялася вока,
паўстала шанья, паўстала пання, узнікла віджя, узнікла святло. “Цяпер
гэтая дуккха-арыясакка была цалкам вядомая”: ува мне, бхікху, у сувязі з
рэчамі, якія не чуліся раней, узнікла вока, паўстала шанья, паўстала
паннья, паўстала віджа, святло.
дуккха-арыясакка”: ува мне, бхікху, у сувязі з рэчамі, якія не чуліся
раней, узнялася вока, паўстала шанья, паўстала паннья, паўстала віджа,
святло. “Цяпер гэтая дуккха-арыясакка павінна быць поўнасцю вядомая”:
ува мне, бхікху, у сувязі з рэчамі, якія не чуліся раней, узнялася вока,
паўстала шанья, паўстала пання, узнікла віджя, узнікла святло. “Цяпер
гэтая дуккха-арыясакка была цалкам вядомая”: ува мне, бхікху, у сувязі з
рэчамі, якія не чуліся раней, узнікла вока, паўстала шанья, паўстала
паннья, паўстала віджа, святло.
‘Гэта
дуккха · самадуя арыясакка’: у мяне, бхікху, у сувязі з рэчамі, якія не
чуліся раней, узнікла вока, паўстала шанья, паўстала пання, паўстала
віджя, узнікла святло. «Цяпер ад гэтай дуккха · самадуя арыясаккі трэба
адмовіцца»: у мяне, бхікху, у сувязі з рэчамі, якія не чуліся раней,
узнікла вока, паўстала шанья, паўстала панджа, узнікла віджа, святло.
«Цяпер гэтая дуккха · самадуя арыясакка закінутая»: ува мне, бхікху, у
сувязі з нечуванымі раней рэчамі паўстала вока, паўстала шанья, паўстала
панджа, паўстала віджя, узнікла святло.
дуккха · самадуя арыясакка’: у мяне, бхікху, у сувязі з рэчамі, якія не
чуліся раней, узнікла вока, паўстала шанья, паўстала пання, паўстала
віджя, узнікла святло. «Цяпер ад гэтай дуккха · самадуя арыясаккі трэба
адмовіцца»: у мяне, бхікху, у сувязі з рэчамі, якія не чуліся раней,
узнікла вока, паўстала шанья, паўстала панджа, узнікла віджа, святло.
«Цяпер гэтая дуккха · самадуя арыясакка закінутая»: ува мне, бхікху, у
сувязі з нечуванымі раней рэчамі паўстала вока, паўстала шанья, паўстала
панджа, паўстала віджя, узнікла святло.
“Гэта
дуккха-ніродха арыясакка”: ува мне, бхікху, у сувязі з рэчамі, якія не
чуліся раней, узнікла вока, паўстала шанья, паўстала пання, паўстала
віджа, святло. “Цяпер гэтую дуккха-ніродху-арыясакку трэба выпрабаваць
асабіста”: ува мне, бхікху, у сувязі з рэчамі, якія не чуліся раней,
узнікла вока, паўстала шанья, паўстала панджа, узнікла віджа, святло.
“Цяпер гэтая дуккха-ніродха-арыясакка перажыта асабіста”: у мяне,
бхікху, у сувязі з рэчамі, якія не чуліся раней, узнікла вока, паўстала
шанья, паўстала панджа, узнікла віджа, святло.
дуккха-ніродха арыясакка”: ува мне, бхікху, у сувязі з рэчамі, якія не
чуліся раней, узнікла вока, паўстала шанья, паўстала пання, паўстала
віджа, святло. “Цяпер гэтую дуккха-ніродху-арыясакку трэба выпрабаваць
асабіста”: ува мне, бхікху, у сувязі з рэчамі, якія не чуліся раней,
узнікла вока, паўстала шанья, паўстала панджа, узнікла віджа, святло.
“Цяпер гэтая дуккха-ніродха-арыясакка перажыта асабіста”: у мяне,
бхікху, у сувязі з рэчамі, якія не чуліся раней, узнікла вока, паўстала
шанья, паўстала панджа, узнікла віджа, святло.
‘Гэта
дуккха · ніродха · гаміні паніпада арыясакка’: у мяне, бхікху, у сувязі
з рэчамі, якія не чуліся раней, узнікла вока, паўстала шанья, паўстала
панджа, паўстала віджа, святло. «Цяпер гэтая дукха · ніродха · гаміні
паніпада арыясакка павінна быць распрацавана»: у мяне, бхікху, у сувязі з
нечуванымі раней рэчамі паўстала вока, паўстала шанья, паўстала панджа,
паўстала віджа, святло. «Цяпер гэтая дуккха · ніродха · гаміні паніпада
арыясакка была распрацавана»: у мяне, бхікху, у сувязі з нечуванымі
раней рэчамі паўстала вока, паўстала шанья, паўстала панджа, паўстала
віджа, святло.
дуккха · ніродха · гаміні паніпада арыясакка’: у мяне, бхікху, у сувязі
з рэчамі, якія не чуліся раней, узнікла вока, паўстала шанья, паўстала
панджа, паўстала віджа, святло. «Цяпер гэтая дукха · ніродха · гаміні
паніпада арыясакка павінна быць распрацавана»: у мяне, бхікху, у сувязі з
нечуванымі раней рэчамі паўстала вока, паўстала шанья, паўстала панджа,
паўстала віджа, святло. «Цяпер гэтая дуккха · ніродха · гаміні паніпада
арыясакка была распрацавана»: у мяне, бхікху, у сувязі з нечуванымі
раней рэчамі паўстала вока, паўстала шанья, паўстала панджа, паўстала
віджа, святло.
І
так доўга, бхікху, як маё веданне і бачанне гэтых чатырох арыясаккаў у
гэтых дванаццаці спосабах трыядамі было не зусім чыстым, я не сцвярджаў,
што ў лацы з яе дэвамі, з яе Марасамі, з Брахмамі і з саманы і
брахманы, у гэтым пакаленні са сваімі богам і людзьмі, цалкам прачнуліся
да вярхоўнага самма · самбодхі.
так доўга, бхікху, як маё веданне і бачанне гэтых чатырох арыясаккаў у
гэтых дванаццаці спосабах трыядамі было не зусім чыстым, я не сцвярджаў,
што ў лацы з яе дэвамі, з яе Марасамі, з Брахмамі і з саманы і
брахманы, у гэтым пакаленні са сваімі богам і людзьмі, цалкам прачнуліся
да вярхоўнага самма · самбодхі.
Але
калі, бхікху, мае веды ятха-бхутаṃ і бачанне гэтых чатырох арыясаккаў
гэтымі дванаццаццю спосабамі па трыядах былі цалкам чыстымі, я
сцвярджаў, што ў лака з ягонымі дэвамі, з ягонымі Марасамі, з іх
Брахмамі, са саманамі і брахманамі, у гэта пакаленне з ягонымі дэвамі і
людзьмі, якія цалкам прачнуліся да вярхоўнага самма · самбодхі. І веды і
бачанне ўзніклі ўва мне: “маё вімуці непахіснае, гэта маё апошняе
джаці, цяпер няма больш бхавы.
калі, бхікху, мае веды ятха-бхутаṃ і бачанне гэтых чатырох арыясаккаў
гэтымі дванаццаццю спосабамі па трыядах былі цалкам чыстымі, я
сцвярджаў, што ў лака з ягонымі дэвамі, з ягонымі Марасамі, з іх
Брахмамі, са саманамі і брахманамі, у гэта пакаленне з ягонымі дэвамі і
людзьмі, якія цалкам прачнуліся да вярхоўнага самма · самбодхі. І веды і
бачанне ўзніклі ўва мне: “маё вімуці непахіснае, гэта маё апошняе
джаці, цяпер няма больш бхавы.
Гэта
тое, што сказаў Бхагава. У захапленні група пяці бхікху ўхваліла словы
Бхагава. І пакуль гаварылася пра гэтую экспазіцыю, у аясма Конанья
паўстала вока Дхамма, вольнае ад страсці і нержавеючае: “усё, што мае
прыроду самадуі, мае прыроду нірадхі”.
тое, што сказаў Бхагава. У захапленні група пяці бхікху ўхваліла словы
Бхагава. І пакуль гаварылася пра гэтую экспазіцыю, у аясма Конанья
паўстала вока Дхамма, вольнае ад страсці і нержавеючае: “усё, што мае
прыроду самадуі, мае прыроду нірадхі”.
І
калі Бхагава запусціў Кола Дхамы, зямныя дэвы ўголас абвясцілі: “У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
Кола Даммы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас,
Брахма альбо хто-небудзь у свеце. ‘
калі Бхагава запусціў Кола Дхамы, зямныя дэвы ўголас абвясцілі: “У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
Кола Даммы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас,
Брахма альбо хто-небудзь у свеце. ‘
Пачуўшы
крык земных дэў, дэва Катумараджакі ўголас абвясцілі: “У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахіны, дэвы. , Мараш, Брахма альбо
хто-небудзь у свеце. ‘
крык земных дэў, дэва Катумараджакі ўголас абвясцілі: “У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахіны, дэвы. , Мараш, Брахма альбо
хто-небудзь у свеце. ‘
Пачуўшы
крык дэў Катумараджаджыкі, дэва Таватаніса ўголас абвясціла: «У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывяла ў дзеянне
вярхоўнае Кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы,
Марас. , Брахма альбо хто-небудзь у свеце. ‘
крык дэў Катумараджаджыкі, дэва Таватаніса ўголас абвясціла: «У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывяла ў дзеянне
вярхоўнае Кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы,
Марас. , Брахма альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэваў Таваціньса, дэвы Яма ўголас абвясцілі: «У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма
альбо хто-небудзь у свеце. ‘
крык дэваў Таваціньса, дэвы Яма ўголас абвясцілі: «У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма
альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэм Ямы, дэвы Тусіта ўголас абвясцілі: “У Варанасі, у Аленевай гаі
ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы, якое не
могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма альбо
хто-небудзь у свеце. ‘
крык дэм Ямы, дэвы Тусіта ўголас абвясцілі: “У Варанасі, у Аленевай гаі
ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы, якое не
могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма альбо
хто-небудзь у свеце. ‘
Пачуўшы
крык дэў Тусіта, дэвы Німанараты ўголас абвясцілі: «У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма
альбо хто-небудзь у свеце. ‘
крык дэў Тусіта, дэвы Німанараты ўголас абвясцілі: «У Варанасі, у
Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае Кола Дамы,
якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. , Брахма
альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэм Німанараты, Параніммітавасаватці дэвы ўголас абвясцілі: «У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. ,
Брахма альбо хто-небудзь у свеце. ‘
крык дэм Німанараты, Параніммітавасаватці дэвы ўголас абвясцілі: «У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. ,
Брахма альбо хто-небудзь у свеце. ‘
Пачуўшы
крык дэваў Параніммітавасаватці, брахмакайкі ўголас абвясцілі: “У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
Кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. ,
Брахма альбо хто-небудзь у свеце. ‘
крык дэваў Параніммітавасаватці, брахмакайкі ўголас абвясцілі: “У
Варанасі, у Аленевай гаі ў Ісіпатане, Бхагава прывёў у дзеянне вярхоўнае
Кола Дамы, якое не могуць спыніць саманы альбо брахманы, дэвы, Марас. ,
Брахма альбо хто-небудзь у свеце. ‘
Такім
чынам, у гэты момант, у гэты момант, крык разышоўся да Брахмы · лока. І
гэтая дзесяцітысячаразовая сусветная сістэма пахіснулася, затрэслася і
задрыжала, і ў свеце з’явілася вялікае бязмежнае ззянне, якое
пераўзыходзіла бляск дэваў
чынам, у гэты момант, у гэты момант, крык разышоўся да Брахмы · лока. І
гэтая дзесяцітысячаразовая сусветная сістэма пахіснулася, затрэслася і
задрыжала, і ў свеце з’явілася вялікае бязмежнае ззянне, якое
пераўзыходзіла бляск дэваў
Потым
Бхагава прамовіў гэтую ўдану: “Конання сапраўды зразумеў! Каняня
сапраўды зразумеў! ‘ І менавіта так Айясма Конанья атрымала назву
“Аньясі · Конанья”.
Бхагава прамовіў гэтую ўдану: “Конання сапраўды зразумеў! Каняня
сапраўды зразумеў! ‘ І менавіта так Айясма Конанья атрымала назву
“Аньясі · Конанья”.
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
ধম্মাক্কাপবতত্তন সূত্ত— ধামার চাকার গতিতে সেটিং - [ধম্ম-কাক্কা · পাবাত্তানা] ক্লাসিকাল বাস্কে - ইউসকল ক্লাসিকোয়া,
এটি অবশ্যই পালি সাহিত্যের সবচেয়ে বিখ্যাত সূতা।
বুদ্ধ
প্রথমবারের মতো চারটি আরিয়া-বর্ধমানকে বিস্তৃত করলেন। বুদ্ধ অর্থ জাগ্রত
এক সচেতনতা ভাগব ধামের সর্বোচ্চ চাকা চালু করেছেন, যা সামস বা ব্রাহ্মণ,
দেব, মীরাস, ব্রাহ্ম বা বিশ্বের যে কেউ থামাতে পারে না। ‘
প্রথমবারের মতো চারটি আরিয়া-বর্ধমানকে বিস্তৃত করলেন। বুদ্ধ অর্থ জাগ্রত
এক সচেতনতা ভাগব ধামের সর্বোচ্চ চাকা চালু করেছেন, যা সামস বা ব্রাহ্মণ,
দেব, মীরাস, ব্রাহ্ম বা বিশ্বের যে কেউ থামাতে পারে না। ‘
সুখ,
কল্যাণ, শান্তি এবং চূড়ান্ত লক্ষ্য হিসাবে চিরন্তন সুখ অর্জনের জন্য দয়া
করে এটি আপনার পরিবারের সদস্য, আত্মীয়স্বজন এবং বন্ধুদের সাথে ভাগ করুন।
কল্যাণ, শান্তি এবং চূড়ান্ত লক্ষ্য হিসাবে চিরন্তন সুখ অর্জনের জন্য দয়া
করে এটি আপনার পরিবারের সদস্য, আত্মীয়স্বজন এবং বন্ধুদের সাথে ভাগ করুন।
>> সূতা পাইকাকা >> সৌয়ত নিকিয়া >> স্যাক্সা সায়্যুত
এসএন 56.11 (এস ভি 420)
একসময়, ভাগব ইসিপাতানার হরিণ গ্রোভের বারাণসীতে অবস্থান করছিলেন।
সেখানে তিনি পাঁচটি ভিক্ষু দলকে সম্বোধন করেছিলেন:
এই
দুটি চরম, ভিখখুস, গৃহজীবন থেকে যে এগিয়ে এসেছিল তাকে গ্রহণ করা উচিত
নয়। কোন দুটি? একদিকে, কামের প্রতি হেডনিজমের প্রতি নিষ্ঠা, যা নিকৃষ্ট,
অশ্লীল, সাধারণ, একটি ·আড়িয়া, উপকার থেকে বঞ্চিত, এবং অন্যদিকে
আত্মরক্ষার প্রতি ভক্তি, যা দুখ, একটি আড়িয়, সুবিধা থেকে বঞ্চিত । এই
দুটি চূড়ান্ত ভিক্ষুসের কাছে না গিয়েই তথাগতা মজজিমা পৈপদীর কাছে
পুরোপুরি জাগ্রত হয়েছে, যা দৃষ্টি সৃষ্টি করে, যা producesa উত্পাদন করে
এবং প্রশান্তি লাভ করে, অভীয়া, সমবোধী, নিবিবনে নিয়ে যায়।
দুটি চরম, ভিখখুস, গৃহজীবন থেকে যে এগিয়ে এসেছিল তাকে গ্রহণ করা উচিত
নয়। কোন দুটি? একদিকে, কামের প্রতি হেডনিজমের প্রতি নিষ্ঠা, যা নিকৃষ্ট,
অশ্লীল, সাধারণ, একটি ·আড়িয়া, উপকার থেকে বঞ্চিত, এবং অন্যদিকে
আত্মরক্ষার প্রতি ভক্তি, যা দুখ, একটি আড়িয়, সুবিধা থেকে বঞ্চিত । এই
দুটি চূড়ান্ত ভিক্ষুসের কাছে না গিয়েই তথাগতা মজজিমা পৈপদীর কাছে
পুরোপুরি জাগ্রত হয়েছে, যা দৃষ্টি সৃষ্টি করে, যা producesa উত্পাদন করে
এবং প্রশান্তি লাভ করে, অভীয়া, সমবোধী, নিবিবনে নিয়ে যায়।
এবং
কী, ভিক্ষুস, সেই মাঝিমা পৈপদী কী, যেখানে তত্ত্বগাত পুরোপুরি জাগ্রত
হয়েছে, যা দৃষ্টি সৃষ্টি করে, যা producesa উত্পাদন করে এবং তৃপ্তির দিকে
পরিচালিত করে, অভিযানে, সমবোধে, নিব্বনায় নিয়ে যায়? এটি, ভিক্ষুস, এই
আরিয়া অহাগিক মগা, যা বলতে হয়: সাম্মি · দিশি সাম্মি ·ষক্প্পা সাম্মি ·
ভ্যাক সাম্ম · কম্মন্ত সম্ম · īজ্বা সাম্মি ā সাম্য ā সামি · সতী। এটি,
ভখখুস, সেই মাঝিমা পৈপদী যা তথাগত জাগ্রত করে, যা দৃষ্টি সৃষ্টি করে, যা
producesa উত্পাদন করে এবং তৃপ্তি, অভিযাত্রা, সমবোধী, নিব্বনায় নিয়ে
যায়।
কী, ভিক্ষুস, সেই মাঝিমা পৈপদী কী, যেখানে তত্ত্বগাত পুরোপুরি জাগ্রত
হয়েছে, যা দৃষ্টি সৃষ্টি করে, যা producesa উত্পাদন করে এবং তৃপ্তির দিকে
পরিচালিত করে, অভিযানে, সমবোধে, নিব্বনায় নিয়ে যায়? এটি, ভিক্ষুস, এই
আরিয়া অহাগিক মগা, যা বলতে হয়: সাম্মি · দিশি সাম্মি ·ষক্প্পা সাম্মি ·
ভ্যাক সাম্ম · কম্মন্ত সম্ম · īজ্বা সাম্মি ā সাম্য ā সামি · সতী। এটি,
ভখখুস, সেই মাঝিমা পৈপদী যা তথাগত জাগ্রত করে, যা দৃষ্টি সৃষ্টি করে, যা
producesa উত্পাদন করে এবং তৃপ্তি, অভিযাত্রা, সমবোধী, নিব্বনায় নিয়ে
যায়।
অধিকন্তু,
ভিক্ষুস, এটি হ’ল দুখ আড়িয়া · সাক্কা: জেটি দুখখা, জারি দুখখা (অসুস্থতা
দুখখা) মারাখা দুখখা, অপছন্দের সাথে মেলামেশা হ’ল দুখখা, যা পছন্দ করা হয়
তার থেকে বিচ্ছেদ দুখ্কা, কী চায় তা পাওয়ার জন্য নয় দুখা; সংক্ষেপে,
পাঁচটি উপাসনাখণ্ডখ দুখখা।
ভিক্ষুস, এটি হ’ল দুখ আড়িয়া · সাক্কা: জেটি দুখখা, জারি দুখখা (অসুস্থতা
দুখখা) মারাখা দুখখা, অপছন্দের সাথে মেলামেশা হ’ল দুখখা, যা পছন্দ করা হয়
তার থেকে বিচ্ছেদ দুখ্কা, কী চায় তা পাওয়ার জন্য নয় দুখা; সংক্ষেপে,
পাঁচটি উপাসনাখণ্ডখ দুখখা।
তদ্ব্যতীত,
ভিক্ষু, এই দুখক সামুদয় আরিয়া ca সচ: পুনর্বার জন্ম দেয় এই ইচ্ছা এবং
উপভোগের সাথে যুক্ত, এখানে বা সেখানে আনন্দ খুঁজে পাওয়া যায়, যা বলা হয়:
কাম-তহহি, ভাব-তাহা এবং বিভা-তাহাṇ ā
ভিক্ষু, এই দুখক সামুদয় আরিয়া ca সচ: পুনর্বার জন্ম দেয় এই ইচ্ছা এবং
উপভোগের সাথে যুক্ত, এখানে বা সেখানে আনন্দ খুঁজে পাওয়া যায়, যা বলা হয়:
কাম-তহহি, ভাব-তাহা এবং বিভা-তাহাṇ ā
তদ্ব্যতীত,
ভিক্ষু, এটি হ’ল দুখখা নিরোদ্ধ আরিয়া ca সচ: সম্পূর্ণ বীরগা, নিরোধ,
বিসর্জন, বিসর্জন, মুক্তি এবং সেই তহিক থেকে মুক্তি ā
ভিক্ষু, এটি হ’ল দুখখা নিরোদ্ধ আরিয়া ca সচ: সম্পূর্ণ বীরগা, নিরোধ,
বিসর্জন, বিসর্জন, মুক্তি এবং সেই তহিক থেকে মুক্তি ā
তদ্ব্যতীত,
ভিক্ষুস, এটি হ’ল দুখখা নিরোদ্ধ ā গমনী পৈপদী আড়িয়া · সচ্চা: কেবল এই
আরিয়া অহাগিক মগগা, যা বলা যায়: সাম্মি ṭṭ দিহি, সম্ম · সংকপা, সম্ম ·
সাম্ম mant āজন্ম,, , সাম্মী সতী ও সম্মী সামাদি।
ভিক্ষুস, এটি হ’ল দুখখা নিরোদ্ধ ā গমনী পৈপদী আড়িয়া · সচ্চা: কেবল এই
আরিয়া অহাগিক মগগা, যা বলা যায়: সাম্মি ṭṭ দিহি, সম্ম · সংকপা, সম্ম ·
সাম্ম mant āজন্ম,, , সাম্মী সতী ও সম্মী সামাদি।
‘এই
হ’ল দুখ্কা আরিয়াসচা’: আমার মধ্যে, ভিক্ষু, আগে শোনা যায় না এমন বিষয়ে,
চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন, এই দুখখা আরিয়াসকা
পুরোপুরি জানা যাবে’: আমার মধ্যে, ভিখখুস, আগে শোনা যায়নি এমন বিষয়
সম্পর্কে, চোখ উঠল, ñāṇa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন, এই দুখখা
আরিয়াসচ পুরোপুরি জানা গেছে’: আমার মধ্যে, ভিখুখাস, আগে শোনা যায়নি এমন
বিষয় সম্পর্কে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল the
হ’ল দুখ্কা আরিয়াসচা’: আমার মধ্যে, ভিক্ষু, আগে শোনা যায় না এমন বিষয়ে,
চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন, এই দুখখা আরিয়াসকা
পুরোপুরি জানা যাবে’: আমার মধ্যে, ভিখখুস, আগে শোনা যায়নি এমন বিষয়
সম্পর্কে, চোখ উঠল, ñāṇa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন, এই দুখখা
আরিয়াসচ পুরোপুরি জানা গেছে’: আমার মধ্যে, ভিখুখাস, আগে শোনা যায়নি এমন
বিষয় সম্পর্কে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল the
‘এই
হ’ল দুখকা am সামুদায় আরিয়াস্কা’: আমার মধ্যে, ভিক্ষুসে, আগে শোনা
যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন,
এই দুখকা am সামুদায় আরিয়াসচাকে পরিত্যাগ করতে হবে’: আমার মধ্যে,
ভিক্ষুস, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পৰা উঠিল, বিজয়
উঠিল, আলো উঠিল। ‘এখন, এই দুখকা am সামুদায় আরিয়াসচা পরিত্যাজ্য হয়েছে’:
আমার মধ্যে, ভিক্ষুস, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পৰা
উঠিল, বিজয়া উঠিল, আলো উঠিল।
হ’ল দুখকা am সামুদায় আরিয়াস্কা’: আমার মধ্যে, ভিক্ষুসে, আগে শোনা
যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল। ‘এখন,
এই দুখকা am সামুদায় আরিয়াসচাকে পরিত্যাগ করতে হবে’: আমার মধ্যে,
ভিক্ষুস, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পৰা উঠিল, বিজয়
উঠিল, আলো উঠিল। ‘এখন, এই দুখকা am সামুদায় আরিয়াসচা পরিত্যাজ্য হয়েছে’:
আমার মধ্যে, ভিক্ষুস, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পৰা
উঠিল, বিজয়া উঠিল, আলো উঠিল।
‘এটাই
দুখকা · নিরোধা আরিয়াসচা’: আমার মধ্যে, ভিক্ষুসে, আগে শোনা যায়নি এমন
বিষয়ে, চোখ উঠল, aroa উঠল, পৰা উঠিল, বিজয়া উঠিল, আলো উঠিল। ‘এখন, এই
দুখকা · নিরোধা আরিয়াসচকে ব্যক্তিগতভাবে অভিজ্ঞতা লাভ করতে হবে’: আমার
মধ্যে, ভিক্ষুশ, আগে শোনা যায়নি এমন বিষয় সম্পর্কে, চোখ উঠল, aroa
উঠেছিল, পা উত্থিত হয়েছিল, বিজয় উঠেছিল, আলো উদয় হয়েছিল। ‘এখন, এই
দুখকা · নিরোধ আরিয়াসচা ব্যক্তিগতভাবেই অভিজ্ঞতা লাভ করেছেন’: আমার মধ্যে,
ভিক্ষুসে, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, ñāṇa উঠেছিল, পা উত্থিত
হয়েছিল, বিজয় উঠেছিল, আলো উঠেছিল।
দুখকা · নিরোধা আরিয়াসচা’: আমার মধ্যে, ভিক্ষুসে, আগে শোনা যায়নি এমন
বিষয়ে, চোখ উঠল, aroa উঠল, পৰা উঠিল, বিজয়া উঠিল, আলো উঠিল। ‘এখন, এই
দুখকা · নিরোধা আরিয়াসচকে ব্যক্তিগতভাবে অভিজ্ঞতা লাভ করতে হবে’: আমার
মধ্যে, ভিক্ষুশ, আগে শোনা যায়নি এমন বিষয় সম্পর্কে, চোখ উঠল, aroa
উঠেছিল, পা উত্থিত হয়েছিল, বিজয় উঠেছিল, আলো উদয় হয়েছিল। ‘এখন, এই
দুখকা · নিরোধ আরিয়াসচা ব্যক্তিগতভাবেই অভিজ্ঞতা লাভ করেছেন’: আমার মধ্যে,
ভিক্ষুসে, আগে শোনা যায়নি এমন বিষয়ে, চোখ উঠল, ñāṇa উঠেছিল, পা উত্থিত
হয়েছিল, বিজয় উঠেছিল, আলো উঠেছিল।
‘এটাই
দুখকা · নিরোদ্ধ · গেমিনি পৈপদী আরিয়াসকা’: আমার মধ্যে, ভিক্ষু, আগে শোনা
যায়নি, চোখ উঠেছিল, পঠিত হয়েছিল, বিজয় উঠেছিল, আলো উঠেছিল। ‘এখন, এই
দুখকা · নিরোদ্ধ · গেমিনি পṭ়িপাদি আরিয়াসচা বিকাশ করতে হবে’: আমার মধ্যে,
ভিক্ষু, আগে শোনেনি বিষয় সম্পর্কে, চোখ উঠেছিল, aroa উঠেছিল, পঠিত
হয়েছিল, বিজয় উত্থিত হয়েছিল, আলো উঠেছিল। ‘এখন, এই দুখকা · নিরোদ্ধ ·
গেমিনি পৈপদী আরিয়াসচা বিকশিত হয়েছে’: আমার মধ্যে, ভিক্ষু, আগে শোনা
হয়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল।
দুখকা · নিরোদ্ধ · গেমিনি পৈপদী আরিয়াসকা’: আমার মধ্যে, ভিক্ষু, আগে শোনা
যায়নি, চোখ উঠেছিল, পঠিত হয়েছিল, বিজয় উঠেছিল, আলো উঠেছিল। ‘এখন, এই
দুখকা · নিরোদ্ধ · গেমিনি পṭ়িপাদি আরিয়াসচা বিকাশ করতে হবে’: আমার মধ্যে,
ভিক্ষু, আগে শোনেনি বিষয় সম্পর্কে, চোখ উঠেছিল, aroa উঠেছিল, পঠিত
হয়েছিল, বিজয় উত্থিত হয়েছিল, আলো উঠেছিল। ‘এখন, এই দুখকা · নিরোদ্ধ ·
গেমিনি পৈপদী আরিয়াসচা বিকশিত হয়েছে’: আমার মধ্যে, ভিক্ষু, আগে শোনা
হয়নি এমন বিষয়ে, চোখ উঠল, aroa উঠল, পা উঠল, বিজয় উঠল, আলো উঠল।
আর
এতক্ষণ, ভিক্ষু, ত্রিদের দ্বারা এই চারটি আরিয়াসক সম্বন্ধে আমার
ইয়াতভক্ত জ্ঞান ও দর্শন হিসাবে একদম শুদ্ধ ছিল না, আমি লোকে দাবী করি নি
এর লোকে দেবগণ, মরা, ব্রহ্মের সাথে, সমাস এবং ব্রাহ্মণগণ, এই দেবদেব ও মানব
সহ এই প্রজন্মকে, পরম সাম্বা সমবোধে সম্পূর্ণরূপে জাগ্রত হন।
এতক্ষণ, ভিক্ষু, ত্রিদের দ্বারা এই চারটি আরিয়াসক সম্বন্ধে আমার
ইয়াতভক্ত জ্ঞান ও দর্শন হিসাবে একদম শুদ্ধ ছিল না, আমি লোকে দাবী করি নি
এর লোকে দেবগণ, মরা, ব্রহ্মের সাথে, সমাস এবং ব্রাহ্মণগণ, এই দেবদেব ও মানব
সহ এই প্রজন্মকে, পরম সাম্বা সমবোধে সম্পূর্ণরূপে জাগ্রত হন।
কিন্তু
যখন ভিক্ষু, ত্রিদ্ব দ্বারা এই চারটি আরিয়াসচকের জ্ঞান ও দর্শনটি বেশ
শুদ্ধ ছিল, তখন আমি লোকে দাবি করেছি এর দেবগণের সাথে, তাঁর মীরাকে,
ব্রহ্মদের সাথে, সমাসে ও ব্রাহ্মণদের দ্বারা, এই দেবদেবতা এবং মানবদের সাথে
এই প্রজন্মকে সর্বোচ্চ সম্মো সম্বোধনে পুরোপুরি জাগ্রত করতে হবে। এবং
জ্ঞান ও দৃষ্টি আমার মধ্যে উঠেছিল: ‘আমার বিমুটি অনর্থক, এটি আমার শেষ
জ্যোতি, এখন আর কোনও ভাব নেই।
যখন ভিক্ষু, ত্রিদ্ব দ্বারা এই চারটি আরিয়াসচকের জ্ঞান ও দর্শনটি বেশ
শুদ্ধ ছিল, তখন আমি লোকে দাবি করেছি এর দেবগণের সাথে, তাঁর মীরাকে,
ব্রহ্মদের সাথে, সমাসে ও ব্রাহ্মণদের দ্বারা, এই দেবদেবতা এবং মানবদের সাথে
এই প্রজন্মকে সর্বোচ্চ সম্মো সম্বোধনে পুরোপুরি জাগ্রত করতে হবে। এবং
জ্ঞান ও দৃষ্টি আমার মধ্যে উঠেছিল: ‘আমার বিমুটি অনর্থক, এটি আমার শেষ
জ্যোতি, এখন আর কোনও ভাব নেই।
ভাগব
এই বলেছিলেন। খুশি হয়ে, পাঁচ ভিখখুসের দলটি ভাগবীর কথায় অনুমোদন দিল।
এবং যখন এই প্রকাশের কথা বলা হচ্ছিল, তখন .ষ্মী কোষায় ধম চক্ষু উত্থাপিত
হয়েছিল যা আবেগ এবং স্টেইনলেস থেকে মুক্ত: ‘সামুদয়ের স্বরূপ যা আছে তার
সমস্তই নির্বোধের স্বরূপ’।
এই বলেছিলেন। খুশি হয়ে, পাঁচ ভিখখুসের দলটি ভাগবীর কথায় অনুমোদন দিল।
এবং যখন এই প্রকাশের কথা বলা হচ্ছিল, তখন .ষ্মী কোষায় ধম চক্ষু উত্থাপিত
হয়েছিল যা আবেগ এবং স্টেইনলেস থেকে মুক্ত: ‘সামুদয়ের স্বরূপ যা আছে তার
সমস্তই নির্বোধের স্বরূপ’।
এবং
যখন ভগব ধম্মের চাকা গতিশীল করিয়াছিলেন, তখন পৃথিবীর দেবগণ উচ্চস্বরে
ঘোষণা করিলেন: ‘বারাণসীতে, ইসিপাতানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ
চাকা গতিশীল করেছিলেন, যা সামস দ্বারা থামানো যায় না which বা ব্রাহ্মণ,
দেবগণ, মারাস, ব্রাহ্ম বা বিশ্বের যে কেউ। ‘
যখন ভগব ধম্মের চাকা গতিশীল করিয়াছিলেন, তখন পৃথিবীর দেবগণ উচ্চস্বরে
ঘোষণা করিলেন: ‘বারাণসীতে, ইসিপাতানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ
চাকা গতিশীল করেছিলেন, যা সামস দ্বারা থামানো যায় না which বা ব্রাহ্মণ,
দেবগণ, মারাস, ব্রাহ্ম বা বিশ্বের যে কেউ। ‘
পৃথিবীর
দেবগণের আর্তনাদ শুনে কাতুমাহারজিক দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপটানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ চাকা গতিশীল
করেছিলেন, যা সামস বা ব্রাহ্মণ, দেবগণ দ্বারা থামানো যায় না which ,
মারাস, ব্রাহ্ম বা বিশ্বের যে কেউ। ‘
দেবগণের আর্তনাদ শুনে কাতুমাহারজিক দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপটানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ চাকা গতিশীল
করেছিলেন, যা সামস বা ব্রাহ্মণ, দেবগণ দ্বারা থামানো যায় না which ,
মারাস, ব্রাহ্ম বা বিশ্বের যে কেউ। ‘
চতুর্মাহিনীজিক
দেবগণের কান্না শুনে ত্বতীষ দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতার হরিণ গ্রোভে, ভাগব ধামের সর্বোচ্চ চাকা স্থাপন করেছিলেন, যা সামস
বা ব্রাহ্মণ, দেব, মারাস দ্বারা থামানো যায় না which , ব্রহ্মা বা বিশ্বের
যে কেউ। ‘
দেবগণের কান্না শুনে ত্বতীষ দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতার হরিণ গ্রোভে, ভাগব ধামের সর্বোচ্চ চাকা স্থাপন করেছিলেন, যা সামস
বা ব্রাহ্মণ, দেব, মারাস দ্বারা থামানো যায় না which , ব্রহ্মা বা বিশ্বের
যে কেউ। ‘
তবতিষ
দেবগণের আর্তনাদ শুনে, যম দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন করেছেন, যা সামস
বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which , ব্রহ্মা বা
বিশ্বের যে কেউ। ‘
দেবগণের আর্তনাদ শুনে, যম দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন করেছেন, যা সামস
বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which , ব্রহ্মা বা
বিশ্বের যে কেউ। ‘
যম
দেবগণের আর্তনাদ শুনে, তুষি দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন করেছেন, যা সামস
বা ব্রাহ্মণ, দেবগণ, মরাস দ্বারা থামানো যায় না ma , ব্রহ্মা বা বিশ্বের
যে কেউ। ‘
দেবগণের আর্তনাদ শুনে, তুষি দেবগণ উচ্চস্বরে ঘোষণা করলেন: ‘বারাণসীতে,
ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন করেছেন, যা সামস
বা ব্রাহ্মণ, দেবগণ, মরাস দ্বারা থামানো যায় না ma , ব্রহ্মা বা বিশ্বের
যে কেউ। ‘
তুষিত
দেবগণের আর্তনাদ শুনে, নিম্মনারতী দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপটানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ চাকা স্থাপন
করেছিলেন, যা সামস বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
দেবগণের আর্তনাদ শুনে, নিম্মনারতী দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপটানার হরিণ গ্রোভে, ভাগব ধাম্মের সর্বোচ্চ চাকা স্থাপন
করেছিলেন, যা সামস বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
নিম্মনারতী
দেবগণের কান্না শুনে পারণিম্মিতাবাসবতী দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন
করেছেন, যা সামস বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
দেবগণের কান্না শুনে পারণিম্মিতাবাসবতী দেবগণ উচ্চস্বরে ঘোষণা করলেন:
‘বারাণসীতে, ইসিপাতানার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন
করেছেন, যা সামস বা ব্রাহ্মণ, দেবগণ, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
পরাণিম্মিতাবাসবতী
দেবগণের ক্রন্দন শুনে ব্রাহ্মকীয় দেবগণ উচ্চস্বরে ঘোষণা করেছিলেন:
‘বারাণসীতে, ইসিপাতার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন
করেছেন, যা সামস বা ব্রাহ্মণ, দেব, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
দেবগণের ক্রন্দন শুনে ব্রাহ্মকীয় দেবগণ উচ্চস্বরে ঘোষণা করেছিলেন:
‘বারাণসীতে, ইসিপাতার হরিণ গ্রোভে, ভাগব ধামের চূড়ান্ত চাকা স্থাপন
করেছেন, যা সামস বা ব্রাহ্মণ, দেব, মারাস দ্বারা থামানো যায় না which ,
ব্রহ্মা বা বিশ্বের যে কেউ। ‘
এই
মুহুর্তে, তাত্ক্ষণিকভাবে, হাহাকার ব্রহ্মলোকের কাছে ছড়িয়ে পড়ে। আর এই
দশ সহস্রগুণ বিশ্ব ব্যবস্থা shook, কেঁপে উঠেছিল, এবং trembled, এবং একটি
মহান, সীমানাহীন ভা বিশ্বের হাজির, দেব এর আলো টপকানোর
মুহুর্তে, তাত্ক্ষণিকভাবে, হাহাকার ব্রহ্মলোকের কাছে ছড়িয়ে পড়ে। আর এই
দশ সহস্রগুণ বিশ্ব ব্যবস্থা shook, কেঁপে উঠেছিল, এবং trembled, এবং একটি
মহান, সীমানাহীন ভা বিশ্বের হাজির, দেব এর আলো টপকানোর
তখন
ভাগব এই উদ্যানটি উচ্চারণ করলেন: ‘কোষা সত্যই বুঝতে পেরেছিল! কোসানা
সত্যিই বুঝতে পেরেছিল! ‘ আর এভাবেই আইস্মি কোসানা ‘আশি · কোসানা’ নামটি
অর্জন করেছিলেন।
ভাগব এই উদ্যানটি উচ্চারণ করলেন: ‘কোষা সত্যই বুঝতে পেরেছিল! কোসানা
সত্যিই বুঝতে পেরেছিল! ‘ আর এভাবেই আইস্মি কোসানা ‘আশি · কোসানা’ নামটি
অর্জন করেছিলেন।
18) Classical Bulgaria- Класически българск,
Dhammacakkappavattana Sutta - задвижване на колелото на Dhamma - [Dhamma · cakka · pavattana] в класическа България - Класически българскиск,
Това със сигурност е най-известната сута в литературата на Пали.
За първи път Буда излага четирите арии · сакки. Буда, което означава Пробудено Едно Осъзнаване, Бхагава е задействал върховното Колело на Дама, което не може да бъде спряно от самани или брамини, деви, Марас, Брахма или някой от света. “
Моля, споделете това с членовете на вашето семейство, роднини и приятели за щастие, благополучие, мир и за постигане на Вечното блаженство като последна цел
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Веднъж Бхагава отсядал във Варанаси в еленската горичка в Исипатана.
Там той се обърна към групата от петима мохаджи:
Тези две крайности, бхикху, не трябва да се възприемат от човек, който е излязъл от домашния живот. Кои две? От една страна, отдадеността на хедонизма към кама, който е по-нисък, вулгарен, често срещан, ария, лишен от полза, а от друга страна, отдадеността на самоубийството, което е дуккха, ария, лишен от полза . Без да стига до тези две крайности, бхиккху, Татхагата се е пробудил напълно до маджджхима пашипада, която произвежда визия, която произвежда шана и води до успокоение, до абхиня, до самбодхи, до Нибана.
И какво, бхикхус, е маджджхима пашипада, за която Татхагата се е пробудил напълно, която произвежда зрение, която произвежда шана и води до успокоение, до абхиня, до самбодхи, до Нибана? Това е, бхикху, тази ария aṭṭhaṅgika magga, тоест: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Това, бхикху, е маджджхима пашипада, за която Татхагата се е събудила, която произвежда зрение, която произвежда саня и води до успокоение, до абхиня, до самбодхи, до Нибана.
Освен това, бхикху, това е дуккха ария · саджа: джати е дуккха, джара е дуккха (болестта е дуккха) марана е дуккха, асоциацията с това, което не ми харесва, е дуккха, разграничаването от това, което се харесва, е дуккха, а не за получаване на това, което човек иска е dukkha; накратко, петте upādāna’k'khandhas са dukkha.
Освен това, бхикху, това е дуккха · самудая ария · сакджа: тази танга, водеща до прераждане, свързана с желание и наслада, намираща наслада тук или там, тоест: кама-танга, бхава-танга и вибхава-таха.
Освен това, бхикху, това е дуккха · ниродха ария · сача: пълната вирага, ниродха, изоставяне, изоставяне, еманципация и свобода от самата танга.
Освен това, бхикху, това е dukkha · nirodha · gāminī paṭipada ariya · sacca: точно тази ария aṭṭhaṅgika magga, т.е. , sammā · sati и sammā · samādhi.
„Това е dukkha ariyasacca“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñā aa изникна, paññā изникна, vijjā изникна, светлината изгря. „Сега, тази дуккха ариясака трябва да бъде напълно известна“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñā aa изникна, paññā изникна, vijjā изникна, светлината изгря. „Сега, тази dukkha ariyasacca е напълно известна“: в мен, бхикху, по отношение на нечувани преди неща окото се издигна, ñāṇa възникна, panñā се появи, vijjā възникна, светлината изгря.
„Това е dukkha · samudaya ariyasacca“: в мен, момчета, по отношение на нечувани преди неща, окото се издигна, ñāṇa изникна, paññā изникна, vijjā изникна, светлината изгря. „Сега тази дуккха · самудайа ариясака трябва да бъде изоставена“: в мен, мохтите, по отношение на нечувани преди неща, окото се издигна, ñāṇa изникна, paññā се издигна, vijjā се издигна, светлината изгря. „Сега, този dukkha · samudaya ariyasacca е изоставен“: в мен, мохтите, по отношение на нечувани преди неща, окото се издигна, ñāṇa изникна, pañña изникна, vijjā изникна, светлината изгря.
„Това е dukkha · nirodha ariyasacca“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñāṇa изникна, pañña изникна, vijjā изникна, светлината изгря. „Сега тази dukkha · nirodha ariyasacca трябва да бъде преживяна лично“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, възникнаха ñārosea, възникна paññā, възникна vijjā, излезе светлината. „Сега, този dukkha · nirodha ariyasacca е бил лично преживян“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñāṇa изникна, pañña се издигна, vijjā изникна, светлината изгря.
„Това е dukkha · nirodha · gāminī paṭipadā ariyasacca“: в мен, бхикху, по отношение на неща, които не се чуваха преди, окото се издигна, ñāṇa възникна, paññā възникна, vijjā се появи, светлината се появи. „Сега трябва да се развие тази дуккха · ниродха · гамини пачипада ариясака”: в мен, момчета, по отношение на нечувани преди неща окото се издигна, ñāṇa възникна, paññā възникна, vijjā се появи, светлината изгря. „Сега, тази dukkha · nirodha · gāminī paṭipadā ariyasacca е разработена“: в мен, бхикху, по отношение на неща, нечувани преди, окото се издигна, ñā thea възникна, paññā възникна, vijjā възникна, светлината изгря.
И толкова дълго, монахи, тъй като моите yathā · bhūtaṃ знания и визия за тези четири ариясаки по тези дванадесет начина чрез триади не бяха съвсем чисти, аз не претендирах в лока с нейните деви, с неговите Мараси, с неговите Брахми, с самани и брахмани, в това поколение със своите богове и хора, които са се пробудили напълно за върховната самма · самбодхи.
Но когато, бхикху, моите yathā · bhūtaṃ знания и визия за тези четири ариясаки по тези дванадесет начина чрез триади бяха съвсем чисти, аз твърдях в лока с нейните деви, с неговите Мараси, с неговите Брахми, със саманите и брахманите, в това поколение със своите богове и хора, за да се пробуди напълно за върховната самма · самбодхи. И знанието и визията възникнаха в мен: „моят вимути е непоклатим, това е последният ми джати, сега няма повече бхава.
Това каза Бхагава. Радващи се, групата от петима бхикху одобри думите на Бхагава. И докато това изложение се говореше, в аясма Кошаня възникна окото на Дхамма, което е свободно от страст и неръждаемост: „всичко, което има природата на samudaya, има природата на nirodha“.
И когато Бхагава пусна в движение Колелото на Дама, земните деви провъзгласиха на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава пусна в движение върховното Колело на Дама, което не може да бъде спряно от саманите или брамини, деви, Марас, Брахма или някой по света. “
След като чул вика на земните деви, Cātumahārājika devas провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Bhagavā задейства върховното колело на Dhamma, което не може да бъде спряно от самани или брамони, devas , Māras, Brahmā или някой по света. ‘
След като чул виковете на девите на Катумараджака, девите на Таватиаса провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брамони, деви, Марас , Брахма или някой по света. ‘
След като чули виковете на таватинските деви, ямските деви провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брахмани, деви, Марас , Брахма или някой по света. ‘
След като чуха виковете на Яма девите, Тусита девите провъзгласиха на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брахмани, деви, Марас , Брахма или някой по света. ‘
След като чуха вика на девите Тусита, ниманарати девите провъзгласиха на глас: „Във Варанаси, в Еленската горичка в Исипатана, Багава задейства върховното колело на Дама, което не може да бъде спряно от самани или брамони, деви, Марас , Брахма или някой по света. ‘
След като чул вика на Nimmānarati devas, Paranimmitavasavatti devas провъзгласили на глас: „Във Варанаси, в Deer Grove в Isipatana, Bhagavā задейства върховното колело на Dhamma, което не може да бъде спряно от самани или брамони, devas, Māras , Брахма или някой по света. ‘
След като чул вика на девите на Параниммитавасаватти, брахмакайките провъзгласили на глас: „Във Варанаси, в Еленската горичка в Исипатана, Бхагава задейства върховното колело на Дама, което не може да бъде спряно от самани или брамони, деви, Марас , Брахма или някой по света. ‘
Така в този момент, в този миг викът се разнесе до Брахма · лока. И тази десет хилядна пъти световна система се разклати, разтресе и потрепери и в света се появи голямо, безгранично сияние, надминало излъчването на девите
Тогава Bhagavā изрече тази удана: „Koṇḍañña наистина разбра! Koṇḍañña наистина разбра! И така āyasmā Koṇḍañña придобива името „Aññāsi · Koṇḍañña“.
The
Chitpavan caste is important as it is often claimed to be of partial
Jewish ancestry and coexisted for centuries with the Bene Israel, a
Jewish community.
Chitpavan caste is important as it is often claimed to be of partial
Jewish ancestry and coexisted for centuries with the Bene Israel, a
Jewish community.
It is these chipavan brahmins who started Prabuddha Bharat’s first
chitpavan brahminical terrorist party called the Rowdy Swayam Sevaks
(RSS) kicked out from Bene Israel,Tibet, Africa, Eastern Europe, Western
Germany, Northern Europe, South Russia, Hungary, etc, etc.,chitpavan
brahmins of (RSS) / hindutva
chitpavan brahminical terrorist party called the Rowdy Swayam Sevaks
(RSS) kicked out from Bene Israel,Tibet, Africa, Eastern Europe, Western
Germany, Northern Europe, South Russia, Hungary, etc, etc.,chitpavan
brahmins of (RSS) / hindutva
mahasabha
plan to establish stealth and shadowy hidutva cult are some influential
peoples on PRESSTITUTE media those spread ideology of Manusmritic Jati
Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold
caste system where chitpavan brahmins are 1st rate athmas(souls),
Kattiya, vysia, shudhra as 2nd, 3rd, 4th rate souls and the Aboriginal
SC/STs as having no souls at all. But the Buddha never believed in any
soul. He said all are equal. Therefore all of them returned back to
their original home Buddhism along with Dr B.R Ambedkar the father of
our
plan to establish stealth and shadowy hidutva cult are some influential
peoples on PRESSTITUTE media those spread ideology of Manusmritic Jati
Pratha/Vedism/Casteism (Rig Vedic purusha Sukta 10:90 i.e. fourfold
caste system where chitpavan brahmins are 1st rate athmas(souls),
Kattiya, vysia, shudhra as 2nd, 3rd, 4th rate souls and the Aboriginal
SC/STs as having no souls at all. But the Buddha never believed in any
soul. He said all are equal. Therefore all of them returned back to
their original home Buddhism along with Dr B.R Ambedkar the father of
our
Marvellous Modern
Constitution) in Prabuddha Bharat. chitpavan brahmins claim they are
hindutvaites but not as Secular Democratic Indian Nationalist. So in
other ways they say they are not a part of Democratic Prabuddha Bharat
so need hindutva cult which implies treason against Prabuddha Bharat;
means Rashstra Droh
Constitution) in Prabuddha Bharat. chitpavan brahmins claim they are
hindutvaites but not as Secular Democratic Indian Nationalist. So in
other ways they say they are not a part of Democratic Prabuddha Bharat
so need hindutva cult which implies treason against Prabuddha Bharat;
means Rashstra Droh
Brahmins Exposed
Who are actually Brahmins?
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Brahmins
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How Brahmins are created?
Brahmin Terrorism
Game of Vedism
Origin of Hindu Gods
Manusmriti
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Brahmins are ‘Terrorists’ →
American Scientist Proves Brahmins are Foreigners
Posted on February 10, 2016 by patriotindians
Prof. Vilas Kharat for BeyondHeadlines
A
scientific research has concluded after extensive study of DNAs of
various castes in India that Brahmins are in fact foreigner to the
country they have been ruling for thousands of years. This three-part
article will bring out some of the interesting facts. It is written by
Prof. Vilas Kharat, Director, Dr. Babasaheb Ambedkar Research Centre,
New Delhi. – Editor
scientific research has concluded after extensive study of DNAs of
various castes in India that Brahmins are in fact foreigner to the
country they have been ruling for thousands of years. This three-part
article will bring out some of the interesting facts. It is written by
Prof. Vilas Kharat, Director, Dr. Babasaheb Ambedkar Research Centre,
New Delhi. – Editor
Michael
Bamshad has published his DNA report in ‘Human Genome’ in 2001 at an
international level. Due to this DNA report it is proved scientifically
that the Brahmins are foreigners in India but Brahmins are completely
silent on this issue. However; Mulnivasi Bahujan peoples must be aware
of this report. The World has now approved this fact that the Brahmins
are foreigners in India. The Brahmins have enslaved all Indians by
creating ignorance among them. However; now Brahmins can’t hide this
fact that they are the foreigners because this fact is now highlighted
all over the World. A well known scientist of Utah University named
Michael Bamshad has tremendously indebted the entire native Indians by
publishing this report at an international level.
Bamshad has published his DNA report in ‘Human Genome’ in 2001 at an
international level. Due to this DNA report it is proved scientifically
that the Brahmins are foreigners in India but Brahmins are completely
silent on this issue. However; Mulnivasi Bahujan peoples must be aware
of this report. The World has now approved this fact that the Brahmins
are foreigners in India. The Brahmins have enslaved all Indians by
creating ignorance among them. However; now Brahmins can’t hide this
fact that they are the foreigners because this fact is now highlighted
all over the World. A well known scientist of Utah University named
Michael Bamshad has tremendously indebted the entire native Indians by
publishing this report at an international level.
Michael
Bamshad is a famous American scientist and he is the head of a famous
research centre in America. He is the head of the head of Department of
Pediatrics, Eccles Institute of Human Genetics, 15 North 2030 East, Room
no. 2100, USA – 1999-2005. He is also the head of Department of
Pediatrics, University of Utah, and Salt Lake City, Utah 84112, USA –
2001-2004. He has a deep study in human genetics. Along with the DNA
study on Indians, he has also done his research on six different
important topics.
Bamshad is a famous American scientist and he is the head of a famous
research centre in America. He is the head of the head of Department of
Pediatrics, Eccles Institute of Human Genetics, 15 North 2030 East, Room
no. 2100, USA – 1999-2005. He is also the head of Department of
Pediatrics, University of Utah, and Salt Lake City, Utah 84112, USA –
2001-2004. He has a deep study in human genetics. Along with the DNA
study on Indians, he has also done his research on six different
important topics.
Being
young and brilliant, Michael Bamshad was came to India to complete his
DNA research on the peoples here and presented very surprising findings
in front of the World.
young and brilliant, Michael Bamshad was came to India to complete his
DNA research on the peoples here and presented very surprising findings
in front of the World.
After
staying for about half decade in India, he has done a tremendous work
of finding the genetic origin of Indians. The title of his report is –
“Genetic evidence on the Origins of Indian Caste Population”. He
presented this scientific report on origin of the Indians castes in 2001
in front of the World and the World too, acclaimed his grand work. The
Brahmin- Baniya media of India however tried to hide this report from
the general peoples so as to keep them ignorant from this surprising
report. With the help of the genetic science, Indians also wanted to
know as how Brahmins created the castes and how they divided the
majority of Indians into 6000 different castes and how they ruled on
them instead of being in minority? Not a single Indian media tried to
highlight this matter in front of the peoples. However, the nationwide
organization of BAMCEF created awareness all over the country. RSS and
its allied other Brahmanical organizations tried to divert this issue
unsuccessfully. One of their cunning tactics is to kill the issue by
neglecting it. The Brahmins in India didn’t discuss a single word on
this issue. They attempted to kill this sensitive issue by neglecting
it. However; they couldn’t succeed in it because the nationwide
organizations of BAMCEF and Bharat Mukti Morcha had done a continuous
nationwide awareness campaign on this matter. Now, we have decided to
hand over this report directly to the public. This scientific research
would improve their thinking on this reality.
staying for about half decade in India, he has done a tremendous work
of finding the genetic origin of Indians. The title of his report is –
“Genetic evidence on the Origins of Indian Caste Population”. He
presented this scientific report on origin of the Indians castes in 2001
in front of the World and the World too, acclaimed his grand work. The
Brahmin- Baniya media of India however tried to hide this report from
the general peoples so as to keep them ignorant from this surprising
report. With the help of the genetic science, Indians also wanted to
know as how Brahmins created the castes and how they divided the
majority of Indians into 6000 different castes and how they ruled on
them instead of being in minority? Not a single Indian media tried to
highlight this matter in front of the peoples. However, the nationwide
organization of BAMCEF created awareness all over the country. RSS and
its allied other Brahmanical organizations tried to divert this issue
unsuccessfully. One of their cunning tactics is to kill the issue by
neglecting it. The Brahmins in India didn’t discuss a single word on
this issue. They attempted to kill this sensitive issue by neglecting
it. However; they couldn’t succeed in it because the nationwide
organizations of BAMCEF and Bharat Mukti Morcha had done a continuous
nationwide awareness campaign on this matter. Now, we have decided to
hand over this report directly to the public. This scientific research
would improve their thinking on this reality.
There
are many interesting facts in the report of Michael Bamshad along with
some scientific terms. The Indians should try to understand those terms
very clearly. DNA can be divided into 4 different types: (1) Nuclear
DNA, (2) Mitochondrial DNA, (3) X Chromosomal DNA and (4) Y Chromosomal
DNA.
are many interesting facts in the report of Michael Bamshad along with
some scientific terms. The Indians should try to understand those terms
very clearly. DNA can be divided into 4 different types: (1) Nuclear
DNA, (2) Mitochondrial DNA, (3) X Chromosomal DNA and (4) Y Chromosomal
DNA.
In
case of the nuclear DNA, the DNA of parents is inherited into their
offspring. The report of this DNA only is held significant in the court
cases. The court case of Mr. N. D. Tiwari was solved by the respective
court on this basis only and he was found guilty. We must know about the
mitochondrial DNA too. At the time of origin of human beings, the
regional DNA gets codified into that DNA. On this basis only, they found
similarity in DNA of all the aboriginal Indians divided into 6000
different castes. Not even this but they also found matching of DNA of
the converted peoples with those different caste peoples. The DNA of 85%
aboriginal Indians didn’t matched that with the minority of the
Brahmins, Kshatriyas and Vaishyas. However; DNA of the Brahmins,
Kshatriyas and Vaishyas matched completely among their own peoples. It
does mean that, the DNA of 1750 castes belonging to the Scheduled
Castes, of 750 castes among the Scheduled Tribes and about 5000 Castes
among the Other Backward Castes didn’t matched that with the Brahmins at
all. Thus, this DNA report proclaims that, the higher Castes (i.e. the
Brahmins, Kshatriyas and Vaishyas) are not the original residents of
India but they are the foreigners.
case of the nuclear DNA, the DNA of parents is inherited into their
offspring. The report of this DNA only is held significant in the court
cases. The court case of Mr. N. D. Tiwari was solved by the respective
court on this basis only and he was found guilty. We must know about the
mitochondrial DNA too. At the time of origin of human beings, the
regional DNA gets codified into that DNA. On this basis only, they found
similarity in DNA of all the aboriginal Indians divided into 6000
different castes. Not even this but they also found matching of DNA of
the converted peoples with those different caste peoples. The DNA of 85%
aboriginal Indians didn’t matched that with the minority of the
Brahmins, Kshatriyas and Vaishyas. However; DNA of the Brahmins,
Kshatriyas and Vaishyas matched completely among their own peoples. It
does mean that, the DNA of 1750 castes belonging to the Scheduled
Castes, of 750 castes among the Scheduled Tribes and about 5000 Castes
among the Other Backward Castes didn’t matched that with the Brahmins at
all. Thus, this DNA report proclaims that, the higher Castes (i.e. the
Brahmins, Kshatriyas and Vaishyas) are not the original residents of
India but they are the foreigners.
Michael
Bamshad is a famous international personality. He had written a letter
legally to the Indian Government seeking for permission to do DNA
research in India. The Indian Government had given him permission too.
He had done his research in the Defense Research Development
Organization (DRDO), Hyderabad. The Indian Government had given him not
only permission to do his research but also given a team with him.
Michael Bamshad himself was associated with the group of 18 scientists.
Along with 6 Indian Universities, 7 American scientific organizations
were also involved in this research.
Bamshad is a famous international personality. He had written a letter
legally to the Indian Government seeking for permission to do DNA
research in India. The Indian Government had given him permission too.
He had done his research in the Defense Research Development
Organization (DRDO), Hyderabad. The Indian Government had given him not
only permission to do his research but also given a team with him.
Michael Bamshad himself was associated with the group of 18 scientists.
Along with 6 Indian Universities, 7 American scientific organizations
were also involved in this research.
Hindu and Hinduism is a conspiracy to slave Indians by Vedic Caste system which is defined in Rig Veda Purusha Sukta 10.90.
The
main motive of making Hindu Rastra to conserve Caste system and
Polytheist idolism for future which is mostly made up of only imaginary
identities by Brahmins. Hindu Rastra will be totally governed and
controlled by Brahmins, Kshatriya will run the Army, Economy will be
controlled by Vedic certified Vaishya and rest will be the tax makers or
slaves means Shudra & Atishudra though they belongs to any faiths
does not matters. With the time they will certify you who is which
caste. Vedic promoters are master in propaganda and has strong base of
spreading honey coated lies, fake & delusive psychological, verbal
& physical constructs, distorted history and sensitive rumors to
control their followers. Crookedness is the main psychological weapon of
Vedism. Before 185BC there was no caste system except Sanskrit spoken
clan those composed Rig.Veda or those crooks who included Purusha Sukta
in Rig.Veda. Present days less than 15 thousands people only can speak
in Sanskrit and recognize their mother-tongue as Sanskrit which is even
by trained not as ethnic. Sanskrit is mother of all Indian languages is a
fake rumor spread by Vedic promoters. Our ancestors were not Casteists
at all and our civilization was similar civilization like China, Japan,
South Korea, USA, UK, Canada etc. without any Caste system. Buddhism was
our first ancient major religion and it is only destroyed by Brahmins.
Brahmains are nothing but sociopaths of different linguistic races
organized with a common ideology of caste system and themselves as
supreme of all castes with a prime inherited profession of priests those
officiate polytheist their own created imaginary deities with Sanskrit
chants. They called themselves as Aryan which is even a fake claim like
their fake imaginary deities. There is no evidence exist there were a
race named Aryans anywhere in the world. For an example; Punjabi spoken
peoples can be found any part of the world. If somebody asks where is
your origin then they will point a demography where their spoken clan
resides i.e. Punjab. All spoken linguistic races has same story but you
can’t find any demography of Aryan people speaking Sanskrit as their
mother tongue which directly rejects their theory of Aryans and Sanskrit
as their mother tongue. Sanskrit is the language that had developed in
even recent past may be after destruction of Buddhism in India. If there
was a race like Aryans then they must have a demography to support of
their linguistic race; and if their language has been destructed then
that destructed language should have similarities with this language;
but unfortunately there is no language found in any other demography out
site of India that is having any similarities to Sanskrit language. So
its even a fake and imaginary claim by these stupid sociopath class.
Present Odian race is Pali linguistic race and their language has more
than 50% similarities with Pali with same meaning, same pronunciations
without even destruction. May be it is intentionally made hidden as a
conspiracy with fabricate name to their linguistic race to hide birth
place of Buddha. Buddha’s mother tongue was Pali so he had delivered his
teachings in Pali language and many Buddhist scriptures had even
composed in Pali language. Sindhu word can’t be found in Sanskrit
language; may be it is adopted/borrowed or theft by Sanskrit language
makers to justify Hindu word streams from Sindhu which is found in
Sanskrit language composed Rig.Veda. Sindhu word is from Pali linguistic
race and it is popularized in the age of Buddhism in India. Hindu word
streams from Pali word “Sindhu” which means river. Sindhu was not a name
but recognized as a name later by Non-Indians origin like Persians and
Arabians to a river that is majorly runs in now Pakistan which was a
part of ancient India that streams from Himalaya and falls in Arabian
sea. Many ancient texts supports ancient Indian demography was majorly
recognized by SAPTA SINDHU; means by seven rivers; so ancient India had
recognized as land or rivers; not by any ideology of god belief. The
river streams from Himalaya and that fallen in Arabian sea had not only
recognized as river but its Pali linguistic recognition became name as
Sindhu. Its was recognized by Europeans as Indus from which India name
built. Sindhi peoples got their social identity name from this Pali
word Sindhu which meant river. Persian and Arabian were recognized this
demography as dwellers of Sindhu i.e. dwellers of rivers from which
Hindu social entity made by destruction of this word Sindhu. This
demographically social identity had used later as Hindustan,
Shindhusthan, Al-Hind, Indosustan or Hindusthan by foreign Invaders
those made their kingdom in Indian demography were majorly Muslims.
Hindu word can’t be found in any scriptures composed in Indian
demography including Sanskrit language. Perhaps majorly it is coined
after Islamic invasion. Now, according to Sanskrit dictionary “Hin”
means nich(wretched/despicable) and “Du” means Dukhi (Sad). If Grammar
Sandhi rule applied to it for making a new word then it becomes
Hin+Du=Hindu; it means Nich Dukhi Insan. If Grammar Samas rules applied
to it then it becomes “Jo Hin Du hai” oh hai Hindu. It means “Jo Nich
aur Dukhi hai” oh hai Hindu. In an ancient language of Iran,
pre-Persian, Hindu meant black person. In truth Sindhu is a Pali word
and it was popular when it was land of Buddhism. Many Buddhist
scriptures were composed of only in Pali language. Due to propagation of
Buddhism and Pali language in ancient India the word Sindhu became a
part of their linguistic race. If Hindu is a social identity from the
Pali word Sindhu and Sindhu meant RIVER; then meaning of Hindu should be
“Inhabitant of River.” Sindhusthan/Hindusthan means Place or Land of
Rivers. Crook Cons misusing this word to conserve caste based polytheist
idol beliefs made by them as social identity for their followers hiding
their original name “Brahmanism” to conserve their faith and wants to
enforce this faith to others for their faith hegemony; so behind this
word there is an evil conspiracy. Those recognize themselves as Brahmins
these stupids even does not know proper meaning of Brahmin. Brahmin is
combination of two words Bramha+Han; Brahma means soul or atma or jeevan
and Han means Hatiyara i.e. slayer; it means those people officiate
animal sacrifice are only Brahmins. ब्राह्मण का असली अर्थ आत्मा या जीवन
की हत्या करने वाले लोग यानी वली देने वाले लोग; अर्थात जीव हत्यारा. Cow
sacrifice (Gomedha), horse sacrifice (Aswamedha), Purushamedha etc. can
be found in Vedic origin not from Buddhist origin. Those dishonest and
stupid Buddhist monks became anti Buddhists and had converted to Vedic
priests for different reasons; and got married to have conjugal life
leaving celibacy; they must have induced vegetarianism in Vedism. Now
Hindu word only represents Ideology of Brahmanism i.e. caste system
practiced polytheist idolism made by Brahmanism or organized priesthood
by Vedic Ideology whose deities are just imaginary entities or humans
promoted as God. They are enforcing this Ideology branding the people
Hindu to conserve Brahmanism in India. It’s just called Brain Rape i.e.
“Man ki Balatkar.” They rape your mind to enforce their ideology in your
brain. Vedic ideology is something like Brahmins are Spiritual Dons or
Gangsters those terrorize their followers in the name of their supreme
imaginary gods as Big Boss that controls everything and Kshatriyas are
their hooligans or Gundas those use their force to terrorize their
victims and used as their force, where Vaishyas are collectors of wealth
& resources or extorters. Shudras are working class those make
goods and services and used as their slaves i.e. tax makers.
main motive of making Hindu Rastra to conserve Caste system and
Polytheist idolism for future which is mostly made up of only imaginary
identities by Brahmins. Hindu Rastra will be totally governed and
controlled by Brahmins, Kshatriya will run the Army, Economy will be
controlled by Vedic certified Vaishya and rest will be the tax makers or
slaves means Shudra & Atishudra though they belongs to any faiths
does not matters. With the time they will certify you who is which
caste. Vedic promoters are master in propaganda and has strong base of
spreading honey coated lies, fake & delusive psychological, verbal
& physical constructs, distorted history and sensitive rumors to
control their followers. Crookedness is the main psychological weapon of
Vedism. Before 185BC there was no caste system except Sanskrit spoken
clan those composed Rig.Veda or those crooks who included Purusha Sukta
in Rig.Veda. Present days less than 15 thousands people only can speak
in Sanskrit and recognize their mother-tongue as Sanskrit which is even
by trained not as ethnic. Sanskrit is mother of all Indian languages is a
fake rumor spread by Vedic promoters. Our ancestors were not Casteists
at all and our civilization was similar civilization like China, Japan,
South Korea, USA, UK, Canada etc. without any Caste system. Buddhism was
our first ancient major religion and it is only destroyed by Brahmins.
Brahmains are nothing but sociopaths of different linguistic races
organized with a common ideology of caste system and themselves as
supreme of all castes with a prime inherited profession of priests those
officiate polytheist their own created imaginary deities with Sanskrit
chants. They called themselves as Aryan which is even a fake claim like
their fake imaginary deities. There is no evidence exist there were a
race named Aryans anywhere in the world. For an example; Punjabi spoken
peoples can be found any part of the world. If somebody asks where is
your origin then they will point a demography where their spoken clan
resides i.e. Punjab. All spoken linguistic races has same story but you
can’t find any demography of Aryan people speaking Sanskrit as their
mother tongue which directly rejects their theory of Aryans and Sanskrit
as their mother tongue. Sanskrit is the language that had developed in
even recent past may be after destruction of Buddhism in India. If there
was a race like Aryans then they must have a demography to support of
their linguistic race; and if their language has been destructed then
that destructed language should have similarities with this language;
but unfortunately there is no language found in any other demography out
site of India that is having any similarities to Sanskrit language. So
its even a fake and imaginary claim by these stupid sociopath class.
Present Odian race is Pali linguistic race and their language has more
than 50% similarities with Pali with same meaning, same pronunciations
without even destruction. May be it is intentionally made hidden as a
conspiracy with fabricate name to their linguistic race to hide birth
place of Buddha. Buddha’s mother tongue was Pali so he had delivered his
teachings in Pali language and many Buddhist scriptures had even
composed in Pali language. Sindhu word can’t be found in Sanskrit
language; may be it is adopted/borrowed or theft by Sanskrit language
makers to justify Hindu word streams from Sindhu which is found in
Sanskrit language composed Rig.Veda. Sindhu word is from Pali linguistic
race and it is popularized in the age of Buddhism in India. Hindu word
streams from Pali word “Sindhu” which means river. Sindhu was not a name
but recognized as a name later by Non-Indians origin like Persians and
Arabians to a river that is majorly runs in now Pakistan which was a
part of ancient India that streams from Himalaya and falls in Arabian
sea. Many ancient texts supports ancient Indian demography was majorly
recognized by SAPTA SINDHU; means by seven rivers; so ancient India had
recognized as land or rivers; not by any ideology of god belief. The
river streams from Himalaya and that fallen in Arabian sea had not only
recognized as river but its Pali linguistic recognition became name as
Sindhu. Its was recognized by Europeans as Indus from which India name
built. Sindhi peoples got their social identity name from this Pali
word Sindhu which meant river. Persian and Arabian were recognized this
demography as dwellers of Sindhu i.e. dwellers of rivers from which
Hindu social entity made by destruction of this word Sindhu. This
demographically social identity had used later as Hindustan,
Shindhusthan, Al-Hind, Indosustan or Hindusthan by foreign Invaders
those made their kingdom in Indian demography were majorly Muslims.
Hindu word can’t be found in any scriptures composed in Indian
demography including Sanskrit language. Perhaps majorly it is coined
after Islamic invasion. Now, according to Sanskrit dictionary “Hin”
means nich(wretched/despicable) and “Du” means Dukhi (Sad). If Grammar
Sandhi rule applied to it for making a new word then it becomes
Hin+Du=Hindu; it means Nich Dukhi Insan. If Grammar Samas rules applied
to it then it becomes “Jo Hin Du hai” oh hai Hindu. It means “Jo Nich
aur Dukhi hai” oh hai Hindu. In an ancient language of Iran,
pre-Persian, Hindu meant black person. In truth Sindhu is a Pali word
and it was popular when it was land of Buddhism. Many Buddhist
scriptures were composed of only in Pali language. Due to propagation of
Buddhism and Pali language in ancient India the word Sindhu became a
part of their linguistic race. If Hindu is a social identity from the
Pali word Sindhu and Sindhu meant RIVER; then meaning of Hindu should be
“Inhabitant of River.” Sindhusthan/Hindusthan means Place or Land of
Rivers. Crook Cons misusing this word to conserve caste based polytheist
idol beliefs made by them as social identity for their followers hiding
their original name “Brahmanism” to conserve their faith and wants to
enforce this faith to others for their faith hegemony; so behind this
word there is an evil conspiracy. Those recognize themselves as Brahmins
these stupids even does not know proper meaning of Brahmin. Brahmin is
combination of two words Bramha+Han; Brahma means soul or atma or jeevan
and Han means Hatiyara i.e. slayer; it means those people officiate
animal sacrifice are only Brahmins. ब्राह्मण का असली अर्थ आत्मा या जीवन
की हत्या करने वाले लोग यानी वली देने वाले लोग; अर्थात जीव हत्यारा. Cow
sacrifice (Gomedha), horse sacrifice (Aswamedha), Purushamedha etc. can
be found in Vedic origin not from Buddhist origin. Those dishonest and
stupid Buddhist monks became anti Buddhists and had converted to Vedic
priests for different reasons; and got married to have conjugal life
leaving celibacy; they must have induced vegetarianism in Vedism. Now
Hindu word only represents Ideology of Brahmanism i.e. caste system
practiced polytheist idolism made by Brahmanism or organized priesthood
by Vedic Ideology whose deities are just imaginary entities or humans
promoted as God. They are enforcing this Ideology branding the people
Hindu to conserve Brahmanism in India. It’s just called Brain Rape i.e.
“Man ki Balatkar.” They rape your mind to enforce their ideology in your
brain. Vedic ideology is something like Brahmins are Spiritual Dons or
Gangsters those terrorize their followers in the name of their supreme
imaginary gods as Big Boss that controls everything and Kshatriyas are
their hooligans or Gundas those use their force to terrorize their
victims and used as their force, where Vaishyas are collectors of wealth
& resources or extorters. Shudras are working class those make
goods and services and used as their slaves i.e. tax makers.
Recent Posts
Rama is a Character of Buddhist Moral Story “Dasaratha Jataka Katha -461”
Fake psychological constructs and Theophilia
थीओफिलिआ (Theophilia)
क्या वर्णवाद सोसिओपैथ्स की संरक्षण करता है?
अगर बुद्ध विष्णु का अवतार हैं कभी ब्राह्मणों को बुद्ध की पूजा करते देखा है?
भारत की खोज
इंडिया का सबसे बड़ा अंधविश्वास और मानसिक विकृति
भारत क्या है?
Why should we recognized as Hindus by Brahmins?
If Padmini had existed, she would have a Buddhist princess not a Vedic/Hindu follower.
Vedic promoters promote Mahabharat to promote Caste System.
Brahmins are the God of Hindus.
Lord Rama is a God or Ghost?
Organized priesthood as Brahmanism & Purusha Shukta.
Brahman Nation/ Brahman Akhand Rastra
What is “Bharat?”
Major fabrications by Brahmins.
Hegemony of Brahmanism or crook Game of Vedism
Who killed Buddha identity from India? (Brahmins conspiracy to Decline Buddhism and to Buddha)
One Nation but Three Names?
Brahmins theft Buddhist symbols “ॐ” (OM) & Swastika ” 卐 “
Identity theft by Brahmins using word “Avatar”
Sacred marks of Brahmins
Brahmins conspirators or conspiracy theorists has been started new Brainwash.
Brahmins are only the major conspiracy theorists in India.
Saffron was not representing to Vedism or Brahmanism it was representing to Buddhism or Atheism.
Brahmins fabricated Buddhist emblem Jagannath to Avatar of Vishnu.
Truth about Rama Janm Bhoomi.
Brahmins shaping their new famous identities as Gods for future Hinduism.
Major Hindu god and goddess are either Kings, tribal chiefs, mind
born powerful fake identity or famous pagan identities from tribal
origin.
born powerful fake identity or famous pagan identities from tribal
origin.
The filthy or dirty hypnotic crook games of Brahmins.
Major Hindu Deities and their origin.
13 Most Heinous Crimes by Brahmins.
Who is really Lord Vishnu? Is he a Brahmin?
Logical true ages of Hindu deities.
Hegemony of Brahmins and the Brahminical system in independent India.
Bramhanism Theological spiritual Political Parties.
What is Hindu and what is RSS?, and what is the conspiracy behind RSS’s “Bharat Mata ki Jay?”
When a Hindu get married both of them promise to perform Vedic sacrifices.
How God Industry Works.
Present famous castesm promoter Sanatani or Brahmanism spiritual agents.
RSS persecution with fake sedition case to an innocent in 2016
Caste system (Manusmritic Jati Pratha) promoters in the name of Hindu nationalist.
Nazism and Narendra Modi
Why is BJP backing an outfit inspired by Mussolini and accused of terror?
Hindutva’s Foreign Tie-up in the 1930s
Hindutva’s fascist heritage
Anti National Organization RSS
Brahminism persecution in Democratic India.
Brahmins Terrorism as RSS
Identities theft by Brahmins.
Brahmin is above the law
HINDUISM – A HISTORIC FRAUD
Exposing Racial Crimes of Brahmins
Hrishikesh Mukherjee’s caste bias exposed: shades all characters in 42 movies with caste hierarchy
The reality and unveiling of Hinduism
Brahmins are ‘Terrorists’
American Scientist Proves Brahmins are Foreigners
Ambedkar and Phule on Brahmins
THE HINDU RELIGION EXPOSED
BRAHMINS EXPOSED
Brahmins made mania of Rama
RSS India’s No.1 terror group: Former Mumbai police officer.
Brahmin Dharma’ is a conspiracy to make mulnivasis slaves
Brahmins made Sudra Vedic stooge Indian PM (ब्रम्हणोकी चमचा).
RSS (Brahmin Terrorists) man of role in 2008 Malegaon blast
The True Face of Marathi Brahmins
Facebook India runs according to RSS (Brahmin Terrorist Organisation)!
Brahmins are ‘Terrorists’
Behead Those Who Convert” Says Hindu Leader Pravin Togadia
Hindu Polarizer & Radical Terrorist Praveen Togadia.
Heinous crook Brahmins Destroyed Buddhism from its own Birth place.
Brahmins raped many girls in the name of Dharma.
Caste and Racial Discrimination by Brahmins.
Origin of Vedas, Their Inspiration, and Authority
Textual Corruption of the Vedas by Brahmins.
The Status Of Women As Depicted By Manu In The Manusmriti
Brahminical usurpation of Buddhist centres.
Sati Pratha: The Burning of Widows by Brahmanism
ब्रम्होणो की नियोग और नारी नीति
Evil Manusmriti, मनुस्मृति : अपराध और दंड
Fake protest of cow slaughtering by Brahmins. Brahmins were the Cow eater.
Obscenity of Brahmanism.
Brahmanism (Hinduism) and Lust.
List of true devotees of Brahmanism
Crook Brahmins Manu Smriti and Untouchables
Crook Brahmin’s leader Mulshankar (Dayanand Saraswati) and Casteism
Brahmins promoted women as a commodity.
Brahmins Manu and the Shudras
Brahmins the root cause of all evils in India.
Brahmins Fabricated even Veda and confused and fooled to Hindus.
Only Stupid Brahmins taught Cow dung and urine are sacred.
How peaceful are Hindus? Hindus meant to Brahmins
Extremist Brahmins Don’t recognize Indian constitution as their constitution.
Female Foeticide in India is only due to Brahmins.
Brahmins are Major reason for Muslims Population.
Brahmin Gurus Controls India controlling politics.
The Laws of Manu (Constitution of Bramhanism)
Were Buddhists persecuted by Brahmins?
How Adi Shankara destroyed Buddhism and founded ‘Hinduism’ in the 8th century.
Chhatrapati Shivaji & Balaji Baji Rao
Brahmins bag most top BJP posts
Brahminocracy Media Mafia.
Brahmins favoritism in Indian Cricket.
Upper castes dominate media: Survey
Dishonest and Corrupt Brahmin scholars.
Brahmins & Devdasi
Women in Brahmanism
UNSCIENTIFIC CLAIMS BY BRAHMINS
THE BRAHMIN CONSPIRACY
Brahmins suppressed Shudras not to be educated so that they can cheat & exploit them as they like.
THE WEALTHY BRAHMINS
Media,entertainment and BRAHMINS
Brahmins Cruelties…
WHO ARE THE BRAHMINS?
Corrupt Hindu priest exposed Hinduism is pure fraud
Gujarat Riots was a Brahmin’s Conspiracy.
Narendra Modi is a puppet to Brahmins (RSS)
Brahmanic usurpation
BJP (Bharatiya Janata Party) is a Brahmins remoted party.
Brahmins Fabricated Chankaya’s Biography
Brahmins Had created Fake Jagannath Culture replacing Buddha.
Devadasis were degraded buddhist nuns
Mandal Commission, Rajiv Gandhi and the Manuwadi Conspiracy
Kancha Ilaiah – Why I am not a Hindu
Brahmins Destroyed the dravidian Indus Valley civilization
Aishwarya Rai – A victim of Brahmin Conspiracy
The eleven Brahmins and eleven million fools
List of Brahmins those are succesfull
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https://en.wikipedia.org/wiki/Category:Indian_castes
Category:Indian castes
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Subcategories
This category has the following 36 subcategories, out of 36 total.
-
Indian castes by profession (18 C)
*
History of India by caste (4 C, 1 P)
A
Agrawal (1 C, 9 P)
Ahir (1 C, 31 P)
-
Arora clans (6 P)
B
Bania communities (35 P)
Barnwal (1 P)
Bengali Hindu castes (25 P)
Brahmins (3 C, 17 P)
-
Bunt (community) (1 C, 12 P)
C
Caste system (1 C, 5 P)
-
Chettiar (3 P)
D
Dalit (8 C, 22 P)
-
Dhangar (1 C, 3 P)
E
-
Ezhava (15 P)
G
-
Gounder (4 P)
K
Kapu (caste) (2 P)
Kayastha (1 C, 22 P)
Khatri clans (20 P)
-
Kuruba (4 P)
L
Labana (12 P)
-
Lohana (1 C, 7 P)
M
Mahar (2 P)
Maratha clans (25 P)
Misls (1 C, 12 P)
Mohyal (1 C, 1 P)
-
Mukkulathor (5 P)
N
Nadar (caste) (3 P)
-
Nair (2 C, 42 P)
P
R
-
Rajputs (7 C, 129 P)
S
Saini (2 P)
Shudra castes (9 P)
-
Sunar (2 P)
V
-
Vanniyar (2 P)
Pages in category “Indian castes”
The following 200 pages are in this category, out of approximately 258 total. This list may not reflect recent changes (learn more).
B
C
D
G
K
- Kadava Patidar
- Kadia (Muslim)
- Kalari Panicker
- Kalbi
- Kalingi
- Kalwar (caste)
- Kamar (caste)
- Kamma (caste)
- Kammalar (caste)
- Kanakkan
- Kanet
- Kaniyar
- Kannadiya Naidu
- Kansara
- Karmakar
- Kartha
- Kashmiri Muslim tribes from Hindu lineage
- Kasuadhan
- Katesar
- Kathi people
- Kerala Mukkuvar
- Kesarwani
- Kewat
- Khant (caste)
- Kharol
- Kharwa caste
- Khati
- Khatik
- Kirar
- Komati (caste)
- Konar (caste)
- Kondaikatti Vellalar
- Koshta
- Kshatriya
- Kuchband
- Kudumbar
- Kumawat
- Kunbi
- Kuravar
- Kuta (caste)
- Kuthaliya Bora
M
N
O
P
R
https://en.wikipedia.org/wiki/Caste_system_in_India
Caste politics
Economic inequality
Economic inequality seems to be related to the influence of inherited social-economic stratification.[citation needed]
A 1995 study notes that the caste system in India is a system of
exploitation of poor low-ranking groups by more prosperous high-ranking
groups.[200]
A report published in 2001 note that in India 36.3% of people own no
land at all, 60.6% own about 15% of the land, with a very wealthy 3.1%
owning 15% of the land.[201]
A study by Haque reports that India contains both the largest number of
rural poor, and the largest number of landless households on the
planet.[citation needed]
Haque also reports that over 90 percent of both scheduled castes
(low-ranking groups) and all other castes (high-ranking groups) either
do not own land or own land area capable of producing less than $1000
per year of food and income per household. However, over 99 percent of
India’s farms are less than 10 hectares, and 99.9 percent of the farms
are less than 20 hectares, regardless of the farmer or landowner’s
caste. Indian government has, in addition, vigorously pursued
agricultural land ceiling laws which prohibit anyone from owning land
greater than mandated limits. India has used this law to forcibly
acquire land from some, then redistribute tens of millions of acres to
the landless and poor of the low-caste. Haque suggests that Indian
lawmakers need to reform and modernise the nation’s land laws and rely
less on blind adherence to land ceilings and tenancy reform.[269][270]
In a 2011 study, Aiyar too notes that such qualitative theories of
economic exploitation and consequent land redistribution within India
between 1950 and 1990 had no effect on the quality of life and poverty
reduction. Instead, economic reforms since the 1990s and resultant
opportunities for non-agricultural jobs have reduced poverty and
increased per capita income for all segments of Indian society.[271] For specific evidence, Aiyar mentions the following
Critics
believe that the economic liberalisation has benefited just a small
elite and left behind the poor, especially the lowest Hindu caste of
dalits. But a recent authoritative survey revealed striking improvements
in living standards of dalits in the last two decades. Television
ownership was up from zero to 45 percent; cellphone ownership up from
zero to 36 percent; two-wheeler ownership (of motorcycles, scooters,
mopeds) up from zero to 12.3 percent; children eating yesterday’s
leftovers down from 95.9 percent to 16.2 percent … Dalits running
their own businesses up from 6 percent to 37 percent; and proportion
working as agricultural labourers down from 46.1 percent to 20.5
percent.
Cassan has studied the differential effect within two segments of
India’s Dalit community. He finds India’s overall economic growth has
produced the fastest and more significant socio-economic changes. Cassan
further concludes that legal and social program initiatives are no
longer India’s primary constraint in further advancement of India’s
historically discriminated castes; further advancement are likely to
come from improvements in the supply of quality schools in rural and
urban India, along with India’s economic growth.[272]
Apartheid and discrimination
The maltreatment of Dalits in India has been described by some authors[which?] as “India’s hidden apartheid”.[202][273]
Critics of the accusations point to substantial improvements in the
position of Dalits in post-independence India, consequent to the strict
implementation of the rights and privileges enshrined in the
Constitution of India, as implemented by the Protection of Civil rights
Act, 1955.[274] They also argue that the practise had disappeared in urban public life.[275][page needed]
Sociologists Kevin Reilly, Stephen Kaufman and Angela Bodino,
while critical of caste system, conclude that modern India does not
practice apartheid since there is no state-sanctioned discrimination.[276]
They write that casteism in India is presently “not apartheid. In fact,
untouchables, as well as tribal people and members of the lowest castes
in India benefit from broad affirmative action programmes and are
enjoying greater political power.”[277]
A hypothesis that caste amounts to race has been rejected by some scholars.[278][279][280] Ambedkar, for example, wrote that “The Brahmin of Punjab is racially of the same stock as the Chamar
of Punjab. The Caste system does not demarcate racial division. The
Caste system is a social division of people of the same race.”[citation needed]
Various sociologists, anthropologists and historians have rejected the
racial origins and racial emphasis of caste and consider the idea to be
one that has purely political and economic undertones. Beteille writes
that “the Scheduled Castes of India taken together are no more a race
than are the Brahmins taken together. Every social group cannot be
regarded as a race simply because we want to protect it against
prejudice and discrimination”[citation needed], and that the 2001 Durban conference on racism hosted by the U.N. is “turning its back on established scientific opinion”.[280][better source needed]
In popular culture
Mulk Raj Anand’s debut novel, Untouchable (1935), is based on the theme of untouchability. The Hindi film Achhut Kannya (Untouchable Maiden, 1936), starring Ashok Kumar and Devika Rani, was an early reformist film.[citation needed] The debut novel of Arundhati Roy, The God of Small Things
(1997), also has themes surrounding the caste system across religions. A
lawyer named Sabu Thomas filed a petition to have the book published
without the last chapter, which had graphic description of sexual acts
between members of different castes.[281][better source needed] Thomas claimed the alleged obscenity in the last chapter deeply hurts the Syrian Christian community, the basis of the novel.[282]