LESSON 3550 Wed 30 Dec 2020
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Online Step by Step Guide and Practice to Attain Anibal the Eternal
Bliss in Buddha’s Own Words for Devotees Attired in White Cloth Covered
from Head to Toe in Pure White Snow Fall Environment as in Fourth Jhana
Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University
(Kevaddha) Sutta: To Kevatta
á´áááŤá˛á ᣠááááľá ᣠáĽáŠáááľá ᣠááááľá áĽá áááľááá˝ááľá áááłá á˘áŞá¤áá˝á ááá°áŤáľ á¨áááŤ
áá¨ááśá˝ áĄáĄ á¨ááĽá áááá°á ᣠá
ááá áĽá ááááľá áááľáááľ áĽáá˛áá áááá á
áĽá¨á°á°áĽ á°á
ááᾠᣠá°áľáł
áĽá á°áá áĽáá˛áá ááááá á°áľáłá áĽáá˛áŤáá á ááá ááŞáŤ áᏠá¨áá°áĄ ááá˝á áá°áá áĄáĄ
áś / á ᢠá á á áá áľáŤá âááá ááŤáĽáąáľá áĽáŤá
áľ áŤááâ áááľááľ ááá° áĄáĄ (ááŤáĄáľá áŁá
áŤá áĄá˛áľáľ
á á°áááá)
á áá ááá á¨á áŚáááá áá
á°áá á
áĽá¨áśá˝ áááľááľ (ááá ááŤáĄáľáł ááŤááá˝ áĽáá°áááá)
á°áá˝ áá° ááľá á¤áłá¸á áĄá˛áá ááááľ ááá¨áá áĄáĄ ááááá á°áľáłá áĽáá° á¨áá¨á¨áť ááŁá¸á áĽáá˛áŤáá
áááľáťá ááá ááá á¨áááá áľáá
ááľ áá°áľáłá¸á ᣠáá°á
áááłá¸á áĽá áá°áá á áááľ áá¨á°áá áĄáĄ
áŹáŤáł
(á¨áŤáľá) áąáł áá° áŹáŤáł
áá á¨ááľáá áá á¨á°á¨á á á°á¨á áááŞáŤ áĽá ááááľá ááŁáŁá áááááľ á¨áááá á°áľáłá á áĄáľá á¨áŤáłá¸á áááľ
áááŽá˝ ááĽáľ ááĽá°á ááá°áá¸á á ááááŽá˝ á áášá
áá á¨á á¨áś ááá°á
á á¨áŁá˘ á¨áŤáľ áĽáľá¨ áĽáአáľá¨áľ
á°á¸ááá áĄáĄ
á ááľ áąáł á ááľ áá áąáŤáŤá áŤáľáááłá
á˛á¤á
11
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(á¨áŤáľá) áąáł áá° áŹáŤáł
á°á°áááá
á¨áá á
áłááłáŽ
á˘áᚠŠ 1997â2011 á á ááą áá áĽáá°á፠á°áá
á áá á áá áĽááá á ááŤáŞáŤ á¨ááá áááľ ááľáĽ á ááááł áአáĄáĄ
á¨á፠á¨á¤áą áŁáá¤áľ á¨áŤáł áá° áĽááá á°á á áĽá áĽáá°á°á¨áą á°ááś á á ááľ ááá á°ááá áĄáĄ áĽá፠á á°ááá áá
áĽááá áĽáá˛á
á áá áĄáĄ
âááł áá ᣠáá
ááááł á áĽááá áá áĽáááľ áŁáá¸á á°áá˝ á¨á°áá ᣠááĽáłá ᣠá¨á ááá áĽá áĽá ááá˘
ááááł á á°áťáá áá á áĽáá á ááá áá áĽáááľ áĽáá˛ááŤáľ áĽááá á¨áአá°áĽáá ááááĽáą á¨á áĽáᎠááá ááá
á°á áá áĽáá˛áŤáłáŠ áááŠá´áá á˘áŤáአáĽáŠ áá áĄáĄ
áá
á á°áŁá áá áĽááá áá¨á¨áł á¨á¤áľ áŁáá¤áľ âáŹáŤáł ᣠáááŽáłáąá á áá
ááááľ á ááľá°ááŤá¸áá-âš áááŽáłáľ á
ᣠáá ááĽá°á áá°áá ááľ ááĽááá á¨áľá-á ááᎠááá á°ááá áŤáłáŠ áĄáĄ âá áááá°á áá third ááŚáľá°á
áá á¨á¤áˇ áŁáá¤áľ áŹáŤáł áá°áŁá¨á¨á˝á âá¨áĽááá áá á áá¨áŤá¨áá áá áĽáá˝ááá-ááł áá ᣠáá
ááááł
á áĽáááľ áŁáá¸á á°áá˝ á¨á°áá áááá ᣠá¨á ááá áĽá áĽááľ áŤáá áá áĄáĄ á á°áŁá¨á¨á ááľáĽ. ááááł á á¨áá°á
á°á¨áá á˘áá á áĽááá áá áĽáááľ áĽáá˛ááŤáľ áĽáá á ááľ á°á áááŠá´áá á¨á¨áá°áá á¨á°á á áአá¨á°áá á°
á¨á áĽáᎠááá á°á áá áĽáá˛áŤáłá á˘ááŠáľ áĽáŠ áá áĄáĄ
ááśáľá°á áá áĽááá áá¨á¨áł á¨á¤áľ áŁáá¤áľ âáŹáŤáł ᣠáááŽáłáąá á áá
ááááľ á ááľá°ááŤá¸ááâš á áááŽáłáľ á áŁ
áá°áá áą ááĽááá á¨áľá-á ááᎠááá á°ááá á áłá áĄáĄ â
âáŹáŤáł ᣠá ááĽáł ááŤá´ á ááá¸ááá áĽá á ááá¸ááá áŤáááłá¸á áĽááá
áśáľáľ á°áááŤáśá˝ á á áĄáĄ á¨áľááš áŚáľáľ
áá¸á? á¨áľá-á ááᎠááá á°ááá ᣠá¨á´ááᲠá°á áá áĽá á¨ááá
á á°á áá áĄáĄ
á¨á áĽáᎠááá á°ááá âáĽá á¨á áĽáᎠááá á°á áá áááľáá? á ááľ áááŠá´ áĽá áłááŞá á¨áá ááá áľ áááł á á
áááá˝ á ááľ áá áĽá áááá; áĽá áá á ááľ áááá áĄáĄ áĽáą ááááŁá áĄáĄ áá áá áĄáĄ áĽáą á á áá á áŠá
áĽáá°áááľ á ááľááłáὠᣠá ááľááŚá˝ áĽá á á°áŤáŽá˝ áłáááł áŤááá áĄáĄ áĽáą áá áĽáá° áá á ááľá ááľáĽ
ááááłá áĽá áááŁá áĄáĄ á°á¨á
ááľá áááľá áłáá°áἠáá áá ááŤááłá áĄáĄ áĽááŽášá á ááľáá áá á°áááŚ
áĽáá° ááá áá á á á¨á áá áá ááŤá áĄáĄ á áŁá áááá áĽá áááá áááá áĽá á¨á¨áá áĽááł á áĽá áááŤá
áĽá áá°á áľáŁáᢠáĽáą á áĽáą áá á°á˝áá áŤáłááá
áĽáľá¨ áĽáŤá
á ááááľ áľá¨áľ á áŤáá˘
âá¨á፠á áĽáą áá áĽáááľ áŤáá áĽá á˝á áĽáááľ áŤáá á°á á¨á°ááŤáŠ á¨á áĽáᎠá˝ááłáá˝á á˛á áá sees áĽáľá¨
áĽáŤá
ááááľ áľá¨áľ á á°áááą áá á°á˝áá á˛áŤáłáľá áááá¨áłáᢠáĽáą áá
áá áĽáááľ áĽá áĽáááľ áááá á°á
áŞáááľ áŤá°ááááłá ᣠâšááŠá á áá°ááᢠáá
á¨ááŤáľáĽ á áá°áá ᣠáá áŤá
á ááá ᣠá¨áá
á áłá˘ á˝ááł áá
áŤá
á áłáá
ááᢠáá á áá áĽáľá¨ áĽáŤá
á ááááľ áľá¨áľ á á°áááą áá á°á˝áá á˛áŤáłáľá á¨á°ááŤáŠ áłááŞá
áááá˝á á˛á áá á á¨á áĄáĄ
âáŤá áĽáááľ á¨ááá á°á áŤá áĽáááľ áĽá áĽáááľ áŁáá á°á áá áĽáá˛á
áá áá á-â ááł áá ᣠáááŠá´á
á¨á°ááŤáŠ á¨áľá-á ááᎠáááá˝á á áá áá G á á°áááą ááá á˘áá á°á˝áá áŤáłá°á¨á áľ á¨ááá˛áŞ ááŤáŞ á¨ááŁá
áá áľ á á áĄáĄ áĽáŤá
á ááááľ áĄáĄ âšáá áááľáá˝áá ᣠáŹáŤáł - ፠á°á áĽáá°á፠á áá°áá
áŤá áĽáááľ áŤá áĽáááľ á áĽáááľá á áá ááááľ á°áá¨áá áá áá á? â
âá á ááł áá ᣠáĽáą á¨áááá¨á áá áá áĄáĄâ
âáá áĽááŽá á ááá á°ááá áŹáŤáł áá
á áá°ááá á áá¨á´ ᣠá á áĽáᎠááá ááá á°ááá á áŁá á°á°áá, áŁ
ááá°áľ áĽá áĽáá° á°á¸á¨áአáá°ááá áĄáĄ
á¨á´ááᲠá°ááá
âáĽá á¨á´ááᲠá°á áá áááľáá? á ááľ áááŠá´ á áĽááŽá ᣠá áĽááŻá ááááá˝á ᣠááłáŚá˝á ᣠá¨ááá˝á
ááĽá¨áłáľ ᣠááá˝ ááá°áŚá˝á áá°áá°á á¨ááŤááĽá áľ áááł á á ᣠâáĽáá˛á
ááâ á¨áĽááľá á áľá°áłá°áĽ ᣠáĽáá
á á á¨áĽááľá á áľá°áłá°áĽ áĽáá
áá ᣠáľáááá á áááŽá áĄáĄ â
á áĽáą áá áĽáááľ áŤáá áĽá áĽáááľ áŤáá á°á á¨ááá˝á ááĄáŽá˝ á áĽáᎠá˛áŤáἠáááá¨áłá this áá áá
áĽáááľ áĽá áĽáááľ áááá ááá á°á áŞáááľ áŤá°ááááłáâš ááŠá á áá°áá áĄáĄ á¨ááŤáľá°áá á áá°áá ᣠáá
áŤá á ááá ᣠáá áŤá á áá á áá
áá áĽáŤá°áá°á áĄáĄ áá á áá á¨ááá˝á ááĄáŽá˝ á áĽáᎠá˛áŤáἠá á¨á⌠â
âáĽááá˛áŤá áĽáááľ á¨ááá á°á áŤá áĽáááľ á áá ááááľ áá°áá¨áâš ááł áá ᣠáááŠá´ á¨ááá˝á ááĄáŽá˝
á áĽáᎠread á¨ááŤááĽá áľ á¨áá፠áá áľ á¨ááŁá ááŤáŞ á á âşáá áááľáááłá ᣠáŹáŤáł - áĽáááľ á¨ááá áľ á°á
áŤá áĽááᾠᣠáĽáááľ ááá á°á ááááŤá áááľ á áá°áá
áĽá á á˝á áĽáááľ? â
âá á ááł áá ᣠáĽáą á¨áááá¨á áá áá áĄáĄâ
áŹáŤáł áá°áŁá á¨á´ááᲠá°á áá áá
á áá°ááá á˛ááá¨áľ á áŁá á¨á°á°áááĽáŠ ᣠá¨á°áá¨áľáŠ áĽá á á´ááᲠá°ááá
á¨á°á áá áá áá°ááá áĄáĄ
á¨áľáá
ááą á°á áá âáĽá á¨áľáá
ááą á°á áá áááľáá? á ááľ áááŠá´ á áá
ááááľ áááŞáŤ á¨áá°áĽá áľ áááł á á
âááłáĽáá á áá
ááááľ áááŠáľ ᣠá á፠ááľáĽ á áá
áĄáľ áĄáĄ áááŽá˝á á áá
ááááľ ááłá°á ᣠá á፠ááľáĽ
á ááłá°ááŁá¸á áĄáĄ áá
áá á°á ᣠáᥠáĽá á á፠ááľáĽ áአáĄáĄ âáá
áŹáŤáł ᣠá¨ááľá°ááŞáŤá á°ááá ááŁáá
áĄáĄ
âá á°á¨ááŞá ᣠá ááá áá áłáłááł á¨áłá¨á ᾠᣠá¨ááᣠáĽá á áľááá áŤáąá á¨ááá áľ áááł á áá˘
áááá á á
ááŹá á¨áá°áá
ᣠá ááá á¨áá°áá
ᣠá áá¨á¨áťá á¨áá°áá
áŤáľá°ááŤá áĄáĄ áĽááą á¨á°áá°á°áá ááááľ
á áááá áĽá á áá á¨áą ááľáĽ áŤááá ᣠáášá áášá ᣠáĽá
á á¨áá ááá
ááá˘
âá¨á¤áą áŁáá¤áľ ááá á¨á¤áą áŁáá¤áľ áá
áąááá á˛á°á á áłáłááł áá á¨áĽáá°áááľ áľááľ áŤááá áĽá
áŤáááŁááá-â á¨á¤áľ ááľáĽ ááááľ ááľá áá ᣠá á§áŤá ááááľ áá áĄáĄ
á¨áá°á ááááľ áá áĽáá° áááľ á á¨á áá áĄáĄ áĽáá° á¨á°áááá áášá ááááľá ᣠáášá ááá
á¨áááá á
áąáľ
ááááľ áááááľ á á¤áľ ááľáĽ ááá ááá á áá°áá
shellá. áááŹá áĽá áşáá ááá¨áľ ᣠáŚážááá áĽááĽáľáľ?
ááĽáľ ᣠáĽá á¨á¤áľ ááĽáł áá° á¤áľ áĽáŚáľ ááŁ? ‘
âáľááá
á¨á°áá°á áá á áá áľáá
á ááá áľáá˝ ááĽáąá áĽá áááłá; á¨áááśášá áἠᣠáľáá
ááá áľáá˝
áá°áá; áááŠáá áşáá shaá áŽááá á ááá ᣠááĽáąáá ááĽáś á¨á¤áľ áá° á¤áľ áĽáŚáł áááŁá áĄáĄ
âáĽáá°áá
á áᣠáá á áľáá˝ áľá
á°áśá˝ ááľáĽ á á°áá á áá¨áľ á ááłá ááááľ á°ááľáŚ áááŤá áĄáĄ á á áááą á¨á°áá
ᣠá¨áľááľ áááłáľá á áŽá˝ áá áĽáá ᣠá á áľá°áłá°áĽ áĽá á áááľ á¨á°áá áĽá á°áľá°á áá áĄáĄ
á á áááľ áá áŤáá á ááľá°áá ááá
âáĽáá áááŠá´ á á áááľ áĽáá´áľ ááá áá? ááááľá á¨ááá°áľ á áá°á ááááľá á¨ááá°áľ ááłááŁá áĄáĄ áĽáą
áąááá á á°áá¨á ᣠá˘ááá á á°áá¨á ᣠáᣠᣠáá
áŠá
ᣠáá
áŤáá ááĽá¨áłáľ áá áá
áŠá
áá áááŤáá˘
áá á¨áĽááą á áááľ á áŤá áá áĄáĄ
áŤáá°á°á áá ááá°áľ áľáś áŤáá°á°á áá á¨ááá á ááłááŁá áĄáĄ áĽáą á¨á°á°á áá áĽáť áááľáłá ᣠá¨áá°á áá áĽáť
ááá áá ᣠá áľáá áłááá á áášá
á áá á áŤáľ ááááľ áááŤáá˘
áá á°áá á¨áĽááą á áááľ á áŤá ááá˘
á áááťáťáá á áá°á á¨ááá°áŠ áá᪠ááááľ á¨áááá á¨áá˛áĽ áľáááľ á ááá ἠᣠáááá°á ᣠáááá°á ááááľ
áĽá¨áᨠáá áĄáĄ áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá¨áá°áľ ááááŠá á áá°á á¨áá°áľ áááá ááłááŁá áĄáĄ áĽáą áĽáááľá ááááŤá ᣠá áĽáááľ áá á°áŁáĽáá ᣠá˝á
ᣠá áľá°ááá ᣠáááá á¨ááŤáłááᢠáá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
á¨ááá ááááá á áá°á á¨á¨ááá áááá ááłááŁá áĄáĄ áĽáá
á¨á°ááá ááá áĽáááŤá á°áá˝ á¨áĽááá
á°áá˝ áá
áĽáá
ááááŤá¨áľ áĽá፠á ááááá áĄáĄ
áĽá፠á¨á°ááá áĽáá á á°áá˝ áĽá፠áŤá áĽáá፠á°áá˝ ááĽá ááááŤá¨áľ áĽáá á ááááá áĄáĄ
áľáááá á¨áá¨áąáľá ááľáłá¨á
ááá á¨á°áááąáľá á á˛áááś ááááľ áĽáą áŽááŽááľá áááłá ᣠá áľááááľ áá°á°áłá áŁ
á áľááááľ áá°á°áłá ᣠáľááááľ á¨áááĽáŠ áááŽá˝á ááááŤáá˘
áá á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá¨áľáľáĽ áááá á áá°á á¨áľáľáĽ ááááŽá˝ ááłááŁáᢠáĽáą ááŽá á¨ááŤá¨áá ᣠáá
á á¨ááá¸áŁáá
ᣠáá° ááĽ
á¨ááᾠᣠá¨á á¨áá ᣠá á°áá˝ áá áááľ á¨áááአáĽá á°áľ á¨ááŤá°á áááľá ááááŤá áĄáĄ áá
á°áá á¨áĽááą
á áááľ á áŤá ááá˘
áľáŤ ááľ áᏠá áá°á á¨áľáŤ ááľáś áŤááł ááłááŁáᢠáĽáą á áá
áą ááááŤá ᣠáĽáááąá ááááŤá ᣠá¨áἠáá
á¨ááľáááá ᣠá°ááá áĽá áŞá¨á፠áĽáą áááłá ᣠáá
áłá ᣠááááŤáłá ᣠá áἠá¨á°á á¨á አᣠá¨áἠáá
á¨á°ááá áááľá ááááŤáá˘
áá á°áá á¨áĽááą á áááľ á áŤá ááá˘
âááá á¨áááłáľ áĽá á¨áĽá ááľ ááááľ ááłááŁáá˘
âá¨áá áá á¨áá˝áą ááἠáĽá á áá áŁáá°áᣠá°ááľ á¨ááἠá ááá ἠá áá á ááľ áá áĽáť áá áĄáĄ
âá¨áłáᾠᣠá¨áááá ᣠá¨ááŁáŞáŤ ááá áĽá áľááááśá˝á á¨áááá¨áľ ááłááŁáᢠâá¨á á ᣠáááá á¨ááá áľ áĽá
á ááá áĽá á ááá˘áŤáá˝ áĽáŤáąá á¨ááἠááłááŁá áĄáĄ
á¨á¨áá°á áĽá á¨á ááŚáľ á áááá˝á ááááŤáá˝ ááłááŁá áĄáĄ
âááá á ááááĽá á¨ááá á ááłááŁá áĄáĄ
âáŤáá á°á áĽá
á⌠áĽáŹ áĽá⌠á´áśá˝áá áááá¨áśá˝á⌠áááľá á´áľ áŁáŞáŤáá˝á⌠áá¨áá˝áá á áá l ááá˝á áĽá
á áłááá˝á⌠áááá˝á ᣠá¨áĽáśá˝á ᣠáá¨á°áá˝á áĽá ááŽá˝á⌠áĽááťáá˝á áĽá ááĽá¨áśá˝á á¨ááá á ááłááŁá áĄáĄ
ááá ᣠá¨áá°áľ áĽá¨áśá˝á á¨áá°á°á áááááá˝ dealing á¨áጠᣠá¨ááłáá áĽá á¨ááá áá á áá á¨á°áŤáŤá
ááłáŽá˝á á¨ááľá°ááá messages á¨ááááľá á¨áá¸áĽ áááá áĄáĄ
âá áŤáá á¨ááá°á ᣠá¨ááľááá ᣠá¨áá°á ᣠá¨á á፠ááłááá˝ ááá፠ᣠá¨áá¨á áĽá áá¨áľ á¨áŤá áá áĄáĄ
âáá
áĽáá˛á á¨áĽáą á áááľ á áŤá ááá˘
ááŤá¨ááááľ á áááľ áá âá ááłááľ áŤá
ááľ áĽá
á áľá°áłá°áĽ áŤáá¸á ᣠá áĽáááľ á¨áá°áĄáľ ááἠáá áĽááá
á á¨áá°á á¨áá áĽá á¨áĽá
ááľ ááááľ áąáľ áá¸á -
á¨áĽáŽá˝ ᣠá¨á
ááśá˝ ᣠá¨áááŁá ááŤáὠᣠá¨áĄáľáá˝ áĽá á¨ááŽá˝ á¨á°áŁá áĽá˝ááľ - áĽáá°ááá
áŤááľá ááŽá˝á
á¨áááłáľ ááłááŁá áĄáĄ áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľáá°áá˝ á áĽáááľ á¨á°á°á ááἠáá á ááá áĽááá
á á¨ááłá°á á¨á°á¨ááš áĽááá˝á -
á¨á°á¨áḠááἠᣠá¨á°á¨ááš áá áŚá˝ ᣠá¨á°á¨ááš ááĽáśá˝á ᣠá¨á°á¨ááš á°á˝á¨ááŤáŞáá˝á ᣠá¨á°á¨áḠá ááá áąáľ
áááá ᣠá¨á°á¨ááš á˝áłáá˝ áĽá á¨á°á¨áḠáĽá - áĽáá°ááá
áŤá á¨á°á¨ááš áááśá˝á á¨ááĽááľ ááłááŁá áĄáĄ
áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľá°áłá°áĽ áŤáá¸á á°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠáá áĽááá
á á¨ááłá°á ááá
áśá˝á
á¨áááá¨áľ áąá°á áá¸á - áá፠ᣠááá ᣠá¨ááá ááłáŞáŤ ᣠá°áááśá˝ ᣠá¨áŁááľáŁá ááŁáĽ ᣠá¨áĽá
áá¨áĽá¨áĽ áŁ
á¸áá˝á áĽá á¨á Ꭰᣠá áľááłá áááľ áľááááśá˝ ᣠá ááŽáŁá˛á áĽá á áľáá°á áĽáááśá˝ ᣠá¨áááá˝ áááŤáá˝ áŁ
á¨áá¨áľ áááŤáὠᣠá¨áá˝ áááŤáὠᣠá¨á ᏠáááŤáὠᣠá¨áá¨áá˝ áááŤáὠᣠá¨á á á á áὠᣠá¨áśáŽ áááŤáá˝ áŁ
áľáááśá˝ áľáĽáľáŚá˝; á áľá ᣠá áŚáᾠᣠá áľáá ᣠá áŚáááľ-á¨ááłáὠᣠá á°á¨áłáłá áĽáŞ áŁ á áŚá ááłáá˝ áĽá
á áŞááŤá áááłáá˝ ááłáá - áĽáá°ááá
áŤááľá áľááááśá˝ á¨áááá¨áľ á°ááĽá§á áĄáĄ
áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľáá°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠá áááἠáĽáá°ááá
áŤá áá´áá˝ááľ á¨áá°áá¸á áĽá
áľáŤ ááľ áąáľ áąá°áá˝ áá¸á - áľáááľ á¨áľá áźá ᣠá áĽá á¨áľá áźá ᣠáźá á á á¨á áá ᣠáááľáŽáľ ᣠáľááŞá
ᣠáłá ᣠáąá á¨á᳠ᣠáĽá
- áľááὠᣠá¨áłáľ á¨ááłáὠᣠá á áťááááľ á§áá§áá˝ á áŠá ááááľ áŁ
á á áťááááľ áá¨áťáá˝ ááŤáᾠᣠáá°áááá˝á ááá ᣠá á áťááááľ áááľ áááŽáὠᣠá á áťááááľ áááŞáŤáá˝ áŁ
á á áťááááľ á°á¨áááὠᣠá á áťááááľ ááľáśá˝ ááŤáᾠᣠá á á¨á áá á¨á°áłá áá°áá˝á áááᾠᣠááłáŚá˝á
áááᾠᣠá¨á áŤá ááłá°áá˝á ááŽá¨á
- áĽáá°ááá
áŤá ááľá¨áážá˝ áĽá áĽáŤ ááśá˝ á¨ááłáá˝ áĄáĄ áá
á°áá
á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľáá°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠáá á ááá áĽáá°ááá
áááľ á¨á áŤá áĽá á¨á
ááŚáľ
áááá˝ áąáľ áŤáá¸á áá¸á - á¨áá á á áá á¨áá áśááὠᣠá á°áá¨áš áĽááľáłáľ á¨á°áᥠá áááὠᣠá¨áĽá ááá
áá¸áááὠᣠáŁááĽá ááá ááŁá á˝áá ᣠáá á¨áąá á˝áá ᣠá á á áŚá˝ ááá á áĽááľáłáľ á
áážá˝ á¨á°áᥠá¨áąá
áá¸áááὠᣠá¨á°áá áĽááľ ááĽáśá˝ ᣠá ááŤáᏠáá á¨á˝áá áá¨ááśá˝ ᣠá¨á¨á አááááá˝ áá á¨á°áᥠá¨áá
ááłá áľááá
á¨áąá áááŁáá˝; ááá ᣠáá¨áľ áĽá á¨á°á¨áá áááŁáὠᣠá¨á°áá˝ ááááŽáá˝ áá¸áá ᣠá¨á ááá
áľáĽá
áááŁáá˝; áśááá˝ á¨á á፠ááłááὠᣠáśááá˝ áá
áááá
ááą áĽá ááĽááŽáš á¨áá áááá˝ áá - áĽáá°ááá
áŤá á¨áá°á áĽá á¨á
ááŚáľ áĽááá˝á á¨áá áá ááłááŁá
áĄáĄ áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľá°áłá°áĽ áŤáá¸á á°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠáá á¨áááŠáľ áĽááá
á á¨áá°á ááááá˝
ᣠááá˘áŤáá˝ áĽá áĽááá
á á¨ááłá°á á¨ááľáá˘áŤ ááááśá˝ áąáľ áá¸á - áąááśá˝á á á°áááľ ááľáĽ ááťá¸áľ áŁ
áááľ áááŁáľá ᣠáĽáŠ ááá áŁáá áá ááłá ἠᣠáĽáášáá áĽááŽášá áá¸áľ ᣠááľáłááľ áá áá ᣠá
áŁáśá˝ áŁ
á¨á á ᣠááááὠᣠá˝áłáὠᣠááŹáὠᣠá¨ááľ áąááśá˝ ᣠááľáŤáŤ ᣠá ááŁáŽá˝ ᣠá¨ááá
ááľ áŁááśá˝ ᣠáŤááĄ
á¨áĽáá áąááὠᣠá ááŁáἠá¨á°á አá¨áá á áááśá˝ ᣠááŤá´áὠᣠá¨ááŤáአá¨ááá áĽááὠᣠáŤáᥠáŤááá˝ áŁ
áĽááŁáá˝ áŁ
áĽáááὠᣠáŤá-á
áŤáľ ášáášá᳠ᣠá¨áĽá á¨á°á á¨á áá ááĽáśá˝ - áĽáą á˝áł ᣠááá˘áŤ áĽá áĽáá°ááá
áŤááľá
á¨ááá˘áŤ ááááśá˝ á¨áá áá ááłááŁá áĄáĄ áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľá°áłá°áĽ áŤáá¸á á°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአáľááĽááá
áŁááľ áá
á°á áááśá˝
áááŤáľ áąáľ áá - áľá áááĽáłáľ ᣠááŤááὠᣠáľá áááľáľá á´á¤áłáá˝ áááŤáľ ᣠá áŤáᾠᣠááááŤáá˝ áĽá
áŚáááśá˝ ááἠáĽá áá áĽ; á ááŁáłáľ ᣠá¨á¤áľ áááὠᣠá¨á á ᣠááááá˝ áĽá á˝áłáá˝; áááśá˝; á°á˝á¨ááŤáŞáá˝;
ááá°áŽá˝ ᣠá¨á°áὠᣠá¨á°áὠᣠáá áŽá˝; á´áśá˝ áĽá áááá˝; á¨ááłá áĽá á¨ááľááľ ááŹ; á¨áážá˝ á°á¨áśá˝;
á¨ááŠááľ á°á¨áśá˝ [áŤáááá áĽá á¨áá°ááąá áááľááá ááááśá˝] ᣠáááá áĽá á¨áŁá
áá ááá á ᣠáĽá áááŽá˝
ááአááá á ááአá¨áá áᏠ- áľá áá
á°á áááśá˝ á¨áááá á°ááĽá§á
áĽáá° áĽááá
áĄáĄ áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
âá ááłááľ áŤá
ááľ áĽá á áľá°ááŽá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአáĽáá°ááá
áááľ ááááŽá˝ áąáľ áá¸á -â
áá
áá áľáá
ááľ áĽá á°ááŁá˝ á°áááá áá? áĽá áá
áá áśááľáŞá áĽá áľá-áľáááľ á¨á°á¨áłááľ áĽá áá áĄáĄ
áá
áá áľáá
ááľ áĽá áľá-áľáááľ áĽáá´áľ áá¨áąáľ áťá? á áľá
á°áľ áĽá¨á°ááááą ááᢠá áľááá áĽá¨á°ááááľáŠ áá
áĄáĄ áĽá ááĽááľ áŤáá áá. á áá° á áá°áá
á. áá¨á¨áť áá á¨á°áááá¨á ááááŞáŤ áá áááľ á áá áľ áĄáĄ
ááá¨á¨áť áá áá áááľ á ááĽááľ ááááŞáŤ á¨á°áááŠáľá˘ ááá°áĽ áá
á áŤá
á áá á¨áá°áąáľ ááá á°á¨áááá áĄáĄ
á áľá°áá
áŽá á°áááᢠá°á¸áááá áĄáĄ ááľ áĽá áśááľáŞáá
á áááłá ááá; á¨áťáá áŤáľá
á á áľáááľ! â-
áĽáá°ááá
áŤá ááááŽá˝ ááłááŁáᢠáá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
áŤá ááľ áĽá á áľá°áłá°áĽ áŤáá¸á á°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠá áááἠáĽáá°ááá áááľ á°áá˝ - áááĽáłáľ áŁ
á¨ááááĽáľ áááľáľáŽá˝ ᣠááĄá á°áááὠᣠáŤá áᾠᣠá¨á¤áľ áŁáá¤áśá˝ ááá ááŁáśá˝â áĽáá ááą âá¨áá
áááĽááśá˝áá áááááśá˝á áąáľ áááá áĄáĄ ᣠáĽá፠ááṠᣠáá áá áĽá፠ááṠᣠáŤáá áŤááŁá - -
áááááśá˝á á¨áá°áŤá¨áľ ááłááŁá áĽá
áĽáá°ááá áááľ á°áá˝ áááĽááśá˝ áĄáĄ áá á°áá á¨áĽááą á áááľ á áŤá ááá˘
á ááłááľ áŤá
ááľ áĽá á áľáá°áá˝ á áĽáááľ á¨á°á°áĄáľ ááἠáĽá¨áአᣠá áá´á ᣠá áááŁáŁáľ ᣠá ááĽááľ áŁ
á áááá áĽá á áĽá
á á ááľá¨á á˛áłá°á ᣠá¨á¸áἠááááśá˝ áĽá á¨ááłáá ááłááŁá [á¨ááážá˝ ááłá áľáá
áááááľ á¨áááአá°áᢠáŤááá ááááśá˝] áĽáá°ááá
áŤááľ. áá
á°áá á¨áĽááą á áááľ á áŤá ááá˘
áľá á áááľ áľáá ááá
âá ááłááľ áŤá
ááľ áĽá á áľá°ááŽá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠá ááá áŤáłá¸áá á áá á á
áŤáłá¸áá áá
áŤá°ááá áĄáĄ
á áĽááŽáš áá á¨ááŁáĽ ááááśá˝ [áááłá ᣠááááľá˛áŞ];
ááááśá˝á áĽá ááááśá˝á ááá áĽ;
á¨á°áá ááľá°áśá˝á áá°ááá [á¨áá°á áŽá¨áŚá˝ ᣠáŽááśá˝];
á
ááá˝á áá°ááá;
á á°áááľ áá á¨ááŁáĽ ááááśá˝ [áááłá ᣠáá¨ááá];
á á ááŚá˝ á á°á ááá á¨áá
áá á¨ááŁáĽ ááááśá˝;
á¨áĽáłáľ ááŁáá˝á ᣠá¨áá ááľá áľá ᣠá¨á
áááľ á
ááᾠᣠáŠá áá
á¨áĽ
áąáᾠᣠá¨áŠá áĽá
áὠᣠáá áĽá áááľ;
á¨á á ááľáĽ ááŁáá˝á ááľá áľ;
á¨á°á ááľááĽáľ áá
á¨áĽ;
á áŁáśá˝ áá á ááááŽá áľáá áŤáá˝á ááľá¨á;
ááŚáááááľ;
á áááĽá ááľáĽ á ááááľá ááá;
á áľáááľ áá ááááľáľá ááá;
á¨á¤áľ-áĽá á ááŤáŞáá˝á á ááá áĽ;
áĽáŁáĽ ááŤáŞ áŁ ááá-á áá᪠ᣠáááĽ-áᏠᣠá ááĽ-áᏠᣠáá-áᏠᣠááŤ-ááŹ;
á áŤáĽáŽá˝ áá á¨á°áá á¨á° áľáá áŤ;
á¨áá¨áá¨áŤ ááŤáŞáá˝á ááľá áľ;
á¨á áĽááá á¨áĽááľáłáľá áĽáŞ á áá°ááá - áĽáą á¨áľá
á°áľ ááłááŁá
áá°áłá°áŞáŤ ᣠáĽáá°ááá
áŤá áá
á°á áĽá-áĽá áŁáľ áĄáĄ
âá ááłááľ áŤá
ááľ áĽá á áľá°áłá°áĽ áŤáá¸á á°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠáᎠáŤáłá¸áá
á áá á á
ᣠáĽáá° ááľááá˝ áĽá ááľááá˝ á¨áá ááááá˝á ᣠááĽáśá˝á ᣠáąááá˝á ᣠááŤá´áá˝á ᣠáŚáá áŁ
ááľáśá˝á ᣠááľáśá˝á áĽá ááá˝ ááŁáŞáŤáá˝á ááá°á áĄáĄ á´áśá˝ ᣠáááśá˝ ááὠᣠá´áśá˝ ááὠᣠáááľ áŁáŽá˝ áŁ
á´áľ áŁáŽá˝; áááὠᣠáá¨áśá˝ ᣠáážá˝ ᣠá áŹáὠᣠááá˝ áŁ
áá¨áὠᣠá á፠á áὠᣠááὠᣠáľáááśá˝ ᣠáĽáá˝áááśá˝ ᣠá¨áĽá ááŽá á¸á áŤáá¸á á ááŚá˝ ᣠá¤ááá˝ áĽá
ááá˝ áĽááľáłáľ - á¨á°áłáłá° á¨áᎠáᎠᣠáĽáá°ááá
áŁááľ áá
á°á áĽá-áĽá áŁáľ ááłááŁá áĄáĄ
á ááłááľ áŤá
ááľ áĽá á áľá°áłá°áĽ áŤáá¸á á°áá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠáᎠáŤáłá¸áá
á áá á á
áĽáá° áľáá áŤáá˝ áŁá áá
á°á áĽá-áĽá áŁáľ
áá˘áá˝ áá° á°áá áááŁá;
áá˘áá˝ ááĽá°á ááááłá á¤
áá˘ááťá˝á áĽááľ áá°áááŤá ᣠááĽááťá¸áá áá° áá ááááłá áŁ
ááĽááťá¸á áĽááľ áá°áááŤá ᣠáá˘ááťá˝áá áá° áá ááááłá áŁ
áááĽááťá˝á áľá áĽá áááĽááťá¸á á˝áááľ áááá áĄáĄ
áááĽááťá¸á áľá áĽá áááĽááťá˝á á˝áááľ áááá áĄáĄ
áľáááá áľá áááłá ᣠáľáááá á˝áááľ áááá - áĽáą á¨á°áłáłá° áᎠᣠáĽáá°ááá
áŤá áá
á°á áĽá-áĽá áŁáľ
ááłááŁáá˘
âá ááłááľ áŤá
ááľ áĽá á áľá°ááŽá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠáᎠáŤáłá¸áá áĽáá°áá áĽá áŁ
áĽáá° áľáá ፠áŁá áá
á°á áĽá-áĽá áŁáľ
á¨á¨á¨á áááśá˝ áááá;
á¨ááá áááśá˝ áááá;
á¨áŽá¨áĽ áá ፠áĽá áááŁá (ááľá˘á) áá¨á°áłá áĄáĄ
áááá á¨á¨á áá°á á áááśáťá¸áá áŤáŤááłá áĄáĄ
áááá á¨á¨á ááľáłá áĄáĄ
á áľáľáŞáŽáš áá°á á áľáá
ááłá¸áá áŤáŤááłá áĄáĄ
á áľá´áŞáá˝ ááľáłá;
á¨áá˛á¨á áťáá áááŤá áĄáĄ
á¨á°áá á¨áá áááá áĄáĄ
á¨ááŹáľ ááááĽáἠáá¨á°áłá;
á¨á ፠á°áá á¨ááᣠáááľááľ áááá áĄáĄ
áááłáľ ᣠáááŁáľ ᣠá¨áá ᣠááá ᣠá¨á¨á áĽá áŽá¨áĽ áá áŤáá˝ áááá áĄáĄ
áá
á¨á¨á¨á áááśá˝ áá¤áľ áááá⌠áááłáľ ᣠáááłáľ ᣠá¨áá ᣠááá ᣠá¨á¨á áĽá á áľáľáŞáŽáá˝ - áĽáá°ááá
áŤá áá
á°á áľá-áĽá áŁáľ á¨ááááľ áááá áĄáĄ
á ááłááľ áŤá
ááľ áĽá á áľá°ááŽá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠáᎠáŤáłá¸áá áĽáá°áá áĽá
á áá°áá á áĽáá° áá
á°á áĽá-áĽá áŁáľ
á ááŤá áĽá ááἠáááá áĄáĄ áľáá
áá¨á°áłá áĄáĄ
áĽá áááá; á¨áἠáááá;
áĽá¨ááľ áĽá á°á
áááľ áááŤá; á á°á áááŤá;
á á˝áł áááŤá; á¨á á˝áł áá áááá;
ááá á ááá á ᣠá ááłáĽ ᣠá áľáᾠᣠá ááĽá á áááá á ááá áĽá áĽá áŁá áľáá
ááśá˝á áĽá áľáá
ááśá˝á
á ááľá°áá ááŻá¸áá áŤááá -
áĽáá°ááá
áŤá áá
á°á áĽá-áĽá áŁáľ á¨ááĽá áᎠáááá áĄáĄ
âá ááłááľ áŤá
ááľ áĽá á áľá°ááŽá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠá ááá áŤáłá¸áá á áá á á
áŤáłá¸áá áá
áŤá°ááá áĄáĄ
ááľáłáŽá˝ ᣠáááĽáť áĽáŽáὠᣠáááş á¨ááá˝ áááľá ááľááľ; ááłáá˝á ááá°áĽá°áĽ ááá á˘ááŹáľáľáááľ áĽá áĽáľá
áááááľ; áááá¨á ááá áááá¨á; á¨á
ááľ áá¨ááá ááá á
ááľ áŤáľáá¨áą á´áśá˝á ááááľ; á¨á°áá áááľ
ááá°á ᣠáááááá á˝áŁ áááľá¨á ᣠáĽáášá áááŁá á áĽááłáá˝á áááľá¨á ááá ááľááľ á¨á°áłáá¸á áĽáá˛áá
áááľá¨á áľááá°áŽá˝á á ááá áĽ;
áááľáłáᾠᣠáá áá˛áľ ááŁáľ áááá¨áľ ááá áááááľáľ á ááá áá°ááá¨áá¸á áĽáŤááá˝ á á á á¨áá°áĽ áááľ
ááááľ
áááá áááá ᣠáłááá áĽáŤá áááá ᣠáááŁáľ
á¨ááľá áĽááľáľ á áááá á ááĽáŤáľ á¨á á áá ááŁá áááŁá -
áĽáá°ááá
áŤá áá
á°á áĽá-áĽá áŁáľ á¨ááĽá áᎠáááá áĄáĄ
áŤá ááľ áĽá á áľá°ááŽá˝ á áĽáááľ á¨áá°áĄáľ ááἠáĽá¨áአá á°áłáłá° á¨áᎠá ááá áŤáłá¸áá á áá á á áŤáłá¸áá áá
áŤá°ááá áĄáĄ
á°áľá á°á
áá á ááážá˝ áá´áłáá˝ áľáŚáłáá˝; áĽáá°áá áŤááľá á°áľááá˝ ááááľ;
á˛áááá;
á¨á¤áľ-áĽá á áĽááááá˝á ááľá°áá;
á°áŤáááľá áĽá á á áá˘áľááľá áááłáłáľ;
ááááŁáł ááá°áľ áĽááŤáá˝;
á¨áĽáááľ á áá¸áá ááłá ἠáĽá áĽá áĽáááłá áá ááłá áĽ;
á¨ááĽáááľ áĽáłáľá áá á¨áĽ;
á¤ááá˛áᾠᣠáá˝ááὠᣠá°áľá á°áŞáὠᣠá˛áŠá˛áá˛áᾠᣠáŤáľ ááłáľ áááśá˝á áááááľ;
á¨áᎠááᾠᣠá¨á áá á áĽáłáὠᣠá á áá፠ᣠááááá áĽá ááá¨-ááľáááśá˝ ááááá áááľ áááááľ; á¨ááá
á፠áááśá˝á áááᾠᣠá¨ááś áĽáá áĽáŤ ááĽáŤáľ ᣠá¨ááá˝ ááŞá ááá ááááᾠᣠáá¤áśáťá¸áá áááááľ
ááľáááśá˝áá áááááá˝á ááľá áľ -
áĽáá°ááá áŤá áá á°á áĽá-áĽá áŁáľ á¨ááĽá áᎠáááá áĄáĄ áá á°áá á¨áĽááą á áááľ á áŤá ááá˘
á ááľ áááŠá´ á áá
ááááľ áá áááá
á áááľ á áááľ á áŠá á¨á°áá°á á áľ áŚáł á¨áľáááá á á°á á áŤáá áĄáĄ áá á¨áĽááąá áĽáá° áľá á¨á°áᣠááĄá á°áá
áááľ
á ááśá˝ á¨á ááśáťá¸á á á¨áľááá áĽááľ áá ááá ááááľ á á°á á áŤáŠá ᣠá á°ááłáłá ááááľ áááŠá´á á á áááľ
áá ááá á á á á áľáŤááľ á¨ááá°áĽ á¨áľá áĽááľ á ááłáá áĄáĄ
á áá
á¨á¨á áŹáł á áááľ áľáá á¨á°á°á á ᣠáŤá ááá á¨ááá á°áľáłá ááľáĄá áááááŁáᢠá ááľ áááŠá´ á á á
áááŁá á¨á°á ááá áĽáá°áá
áá áĄáĄ
áľááľ áááľ
âáĽáá á ááľ áááŠá´ á¨áľááąá á áŽá˝ áĽáá´áľ áá áĽáá? á
á
á á¨ááá áá á˛áŤá á á¨áľáá ááĽáĽ ááá áááá
ááłáŽá˝ áá á áá¨áłá - á á áá á˝ááł áá áŤá áá°áĽ á˘áá - áĽáá° áľááĽááĽááľ ááá ááááľ áŤá ááĽá áŁ
áĽááá°á áŤááá áŁá
áŞáá˝ áá áá áľ áá˝áá áĄáĄ áľáá
á á áᎠá˛á°á⌠á á áááŤá á¨áá¸áľ á˝áł á˛á°á⌠á áááľ
áŁáá áá⌠á¨á°áááľ áá áá᪠áŤáá áľááľ á áááŤá áľ áá the á ááľá ááłáĽ á¨á áĽáᎠáá á ááá
á
á á¨áľááá ááĽáĽ ááá áááá áá¨á á áá¨áłá á á¨áľáá - áŤááá°áĽ á¨ááá á¨áá
á á áĽáᎠá˝ááł áá - áĽáá° áľááĽááĽááľ ááá ááááľ áŤá ááĽá ᣠáĽááá°á áŤááá áŁá
áŞáá˝ áá áá áľ
áá˝ááᢠá áľááłá á˝ááłáá˝ áá á áá
ááĄá ááá°áĽ á°á°áĽáśáľ ᣠáŤá ááá á¨ááá á°áľáł ááľáĄ áľááłá áá áĄáĄ
á ááľ áááŠá´ á¨áľááąá á áŽá˝ á¨áá áĽáá á áá ááááľ áá áĄáĄ
ááľá°áá áĽá ááľá ááááŤ
âáĽáá á ááľ áááŠá´ á á áĽáᎠáĽá á áááľ á¨á°áŤá áĽáá´áľ áá? áá°ááľ á˛ááľ áĽá á˛áááľ á áááľ áá áŤá áĄáĄ
á¨áá ááĽáąá ᣠá¨ááááá áááá¸ááŤáá áĽá áłá
áá á˛á¸á¨á ᣠáá° áá á˛ááá¨áľ áĽá á˛ááá¨áľ ᣠá˛áᣠáŁ
á˛ááἠᣠá˛ááἠᣠá˛á¸áá ᣠá˛áá áĽá á˛áááľ outer áá°áᾠᣠááááľ áŁ
á˛ááá áĽá áá áĽá á áááľ áá áŤáá˘
áááŠá´ á á áĽáᎠáĽá á áááľ á¨á°áŤáá áĽáá°áá
áá áĄáĄ
áĽááŤáłá
âáĽáá á¨áááŠá´ áááľ áĽáá´áľ áá? áá áá á áá°á áľ áá áĽáá° áĽá¸á á¸áá á ááááš áĽáá°áá á ᣠáĽáá˛á
á°áááąá á ááááľ á¨ááĄá ááá
á¨áĽ á ááĽáľ áľáĽáľáĽ áá¨áŤá áĄáĄ á áá°á áľ áá áĽá
á á áŁá á¨ááŤáľáááá¸áá áĽáť
áááľáłá áĄáĄ áááŠá´ áĽáá´áľ áá¨áŤá áĽáá°áá
áá áĄáĄ
á¨áááąáá˝á áá°áá
âá áá
ááĄá á¨á áááľ áľáĽáľáĽ ᣠá áľááłá á˝ááłáá˝ áá áá
ááĄá áá¨áá¨á ᣠáá
ááĄá á áľá°áłá°áĽ áĽá áááľ
áĽá áá
ááĄá áĽááŤáł áááá°á áááŞáŤá ááááá-áŤáŤ ᣠá¨áá áĽá ᣠá°áŤáŤ ᣠáááłá ᣠá ááľ áŽá¨áĽáł
áŤáá áᝠᣠá¨áťá፠ááŹáľ ᣠá¨á°á áŤáŤ ᣠáááľ á á¨á ᣠá¨ááᣠááá áĄáĄ á¨ááᥠá áá ᣠá¨áá˝áá áá
á°áááś ááááŁá ᣠáĽááŽášá áŤáááŁá ᣠá°áááąá áááá
áἠáŤá áĽá á áĽááŽá áá° ááľ áŤááŁá áĄáĄ
âáááá á¨ááááľ á áá°á ᣠá¨áľááĽááĽááľ áá á áá áááᤠááľáĽ ááááŁáá˘
á áĽááŽáá á¨áľááĽááĽááľ áŤááťá áĄáĄ ááĽá áááľá áĽá ááŁá áľáś ᣠááŤáá ááĽá¨áłáľá áá á¨áá°áá ááĽá
áááľ á ááá áľ áááᤠááľáĽ ááááŁá á áĽááŽáá á¨ááĽá ááááľ áĽá áᣠáŤá¸áłáᢠáľáśáľ áĽá áľáĽáł áá°á áŁ
áľáá áĽá áľáĽáł á¨ááá áľ áááᤠáŤáá ᣠá áľá°áá ᣠáá ᣠá¨áĽááá á áá᪠ááᢠá áááŽáá á¨áľáŤáá
á¨áĽáá
áá áŤááá áĄáĄ áá¨ááľá áĽá ááááľá áľáś ᣠáłáá¨á á˝ ááááŁá ᣠá áááŽá ááľá áá ááľáĄ ááľá áĄáĄ
á áĽááŽá á¨áá¨á á˝ áĽá á¨ááááľ áŤá¸áłá áĄáĄ
áĽááá á á ááááá á áá°á á˝ááł áŤáá¸áá á¨á áĽáᎠáŁáááŤáľá á á°ááá¨á° á፠áááŁáľ áłááá áĽááá á
á ááááá á°áťáᎠáááŤá áĄáĄ áĽáą áĽááá á áŤááá á áĽááŽáá áŤááťá áĄáĄ
á ááľ á°á áĽáľá ááľáś á áááľ áĽáŤá áá á˘ááŹáľáľ á˘áŤá°áá áĽáá á áĄáĄ á¨áááľ áĽáŤááš ááłáŤá áĄáĄ
á¨ááľá ááłáášá áá¨ááá áĽá ááľáąá áááá¨áŁá¨áĽ á°á¨á᪠áááŤáᢠááłáĄ á áĽáą áá áá¨á°áłá ᣠâšá¨áá
á ááľ
áĽáľá á¨ááá°á´ á ááľ á áááľ áĽáŤáŹ áá á˘ááŹáľáľ á á°á¨áአáĄáĄ á áá á¨áĽá á¨áááľ ááłáŽá˝ á°áłáá°áá áĄáĄ áĽá
á¨áľáŽ ááłáŹá á¨ááŹááá áĽáá áŁáá¤á´á áááá¨áŁá¨áĽ á¨ááŤáľá˝áá á°á¨á᪠ááá áááŤá áĄáĄ â
á áá ááááŤáľ áĽáą á°áľáłá áĽá á°áľáłá áŤáŁáĽááá˘
á ááľ á°á á á á áĽá á á á á¨áłáá ááłááá áĄáĄ áĽáą áááŚášá á áŤáľá°áľá°áá ᣠáĽáá á á°áááą ááľáĽ áĽááŤáŹ
á¨áááᢠáá áĽáŤáá á˛ááľ á áá¨á¨áť á¨á፠á á˝áł ááľáá áĄáĄ áĽáą á áááŚáš áá°á°áłá áĽáá á á°áááą ááľáĽ
áĽááŤáŹ á áᢠááłáĄ á áĽáą áá áá¨á°áľ áá á ᣠâá¨áá á ááľ áłáá áá á⌠á áá á¨á፠á á˝áł á áááአáĄáĄ
á áááŚáź á°áľ áááá áĽáá á á°ááá´ ááľáĽ áĽááŤáŹ á áᢠâá áá ááááŤáľ áĽáą á°áľáł áĽá á°áľáł áŤáááá˘
âá áá á ááľ á°á áĽáľá á¤áľ áłáľáŻá áĽáá á áĄáĄ áá áĽáŤáá á˛ááľ áá á áľáŽ á¨á፠áĽáľáŤáľ áá áĽá á¤áá áá
ááĽá¨áą áłáá á áááá áĄáĄ
ááłáĄ á áĽáą áá áá¨á°áľ áááá ᣠâá¨áá
á ááľ áĽáľá á¤áľ áá áአáĄáĄ á áá ááĽá¨á´á áłáᣠá¨áĽá፠áĽáľáŤáľ áŁ
á á°á
á áĽá á á¤áááľ á°áá
áá ááᢠâá áá
ááááŤáľ áĽáą á°áľáł áĽá á°áľáł áŤáááá˘
âá á°ááłáłá áá᳠ᣠáĽááá
á ááľáľ áá°áááá˝ á áŤáą áłáá°á á˛áአáááŠá´á áĽáá° á᳠ᣠá á˝áł ᣠáĽáľá á¤áľ áŁ
áŁááᾠᣠáŁáľá á áá ááá ááľáĽ áĽáá° á ááľ ááłá áááĽá¨áá áĄáĄ ááá áá áĽááá
á ááľáľ áá°áááá˝
á áŤáą á˛á°á ᣠáĽáá° ááľáᾠᣠáĽáŠ á¤ááᾠᣠá¨áĽáľá áĽáá°á°ááá ᣠáááᾠᣠá¨á°á
áááľ áŚáł áĽáá°áá
á áľáá áááá¨áłá áĄáĄ
á áĽáą ááľáĽ áĽáá°á°á°á á ááś á°áľ áááá áĄáĄ á°áľ áááá ᣠááłáŁá áĄáĄ á°áá ,á ᣠá°áááą áἠááá áĄáĄ
á°áááą áἠáŤá ᣠáá°áľáł áľááłá áá áĄáĄ á°áľáł á°á°áá ᣠá áááŽá áŤá°áŠáŤá áĄáĄ
á áŤáą áááá˝
âá¨áľááłáááľ á¨á°ááá ᣠá˝ááł á¨ááá á¨á áĽáᎠáŁá
áŞáá˝ á¨á°ááá ᣠáĽáą á ááááŞáŤ áá ááľáĽ ááĽáś
áááŤá-á¨ááá á á¨á°ááá°á ááá á
áĽá á°áľáł ᣠá á°á፠á áľá°áłá°áĽ áĽá áááá á¨áłáá áĄáĄ
áĽáą ááá ááĽáś ááá°áŤáá ᣠáááá áĽáá á¨áááá
á áááŁá ááá á
áĽá á°áľáł áá
á á áŤá ááááᢠáá
á ááľ á¨á°ááŁááľ áá ááłá á˘áŤ ááá áá ááłá á˘áŤ áĽáá á á¨áŁáá áąááľ á ááľ áááł ááľáĽ á ááľá°á á ááľ áá
á˘á°áŁáááľá á°ááá á°áááá á áá áá¨áŠáłá ᣠáľááá
á¨ááłá á˘áŤ áąááą áłáľ - ááᾠᣠáĽááĽá áľ á¨á°á¸á¨á áŁ
á ááľáĽá á ááá áá¨áŤá - ááá áŤáá áŁáĽáŁá á áá°áá;
áĽáá°ááŤá áá áááŠá´á very áá
á áŤá á áááá á¨á°ááá°á ááá á
áĽá á°áľáł áŤáá áá áĄáĄ
á¨ááá á á á°ááá° ááá á á á°áľáł áŤáá°áá¨áá áá á áŤá ááá ááá á¨áá áĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
ááĽáá á¨ááĽáł ááłáŚá˝á áĽá áááááá˝á á áá¨áľ áá° ááá°áá ááá áááŁá áĽá áááŤá-á¨á
ááľ á¨á°ááá°
ááá á
áĽá á°áľáł ᣠá¨ááĽáł á áľá°áłá°áĽ áĽá áááá áá á¨áááᤠáá
á°áľ - á¨ááľáĽ ááľáľá áĄáĄ áĽáą ááá
ááĽáś ááá¨áŁááá ᣠáá ááá áĽáá áá
á á áŤá á ááá á
áĽá á á°áľáł áááá
á¨áá¨áááľ á¨á°ááá° áá áĽáá° áá°á-á¨áá ááľááľ áĽáá° á ááľ ááá
á¨ááá ááľáĽ á¨ááááá á áŞá á¨áá áá°áľ áĽáá˛áľáá áĽá áĽáá˛áá ᣠáĽáá˛áá áĽá áĽáá˛áá ᣠá¨ááĽáŤá
áŁ
á¨áááŤáĽ ᣠá¨á°áá ááá á¨á°áĄáĽ ááá áá°áľ áľáááá ᣠáĽá áĽá áá ááἠá ááááĽá áľ á°áá áá áĽá
á°áááá áŤá
áᥠáĄáĄ á ááááá áá áŤááá¨á°á á¨ááá ááá áľáááá ᨠá áááá áá áŤá áŁáá áĄáĄ áĽáá°ááŤá
áá áááŠá´á very áá
á áŤá á¨á
áĽááľ á á°ááá° ááá á
áĽá á°áľáł á°áááˇá áĄáĄ á¨áá
áááľ á á°ááá° ááá á
á
á°áľáł á¨áááá°áľ á¨áá á áŤá ááá á¨áá áĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
âáĽá á á°á¨á᪠ᣠááá á
áĽá¨á¨á°á á áá á¨á áľ áĽáŠá ᣠá áľá°áá ᣠáá áĽá á¨á°áááľ áá á°áľáłá áá°áááá˘
á áŚáľá°áá áá ááľáĽ ááĽáś áááŤá ᣠá¨áĽááá
á ááľáĽ ááĄá á°áá˝ âáĽáŠáááľ áĽá á áĽáᎠáŤáá ᣠáĽáą á°áľ
á¨áá ááá á ááâ áĽáá áŤáááá˘
áĽáą ááá ááĽáś áá¨á¨áŁá ᣠááááłá áĽáá á ááá á
á á°áá¨áá á°áľáł áá
áá á áŁá ááááᢠáá á áá°áľ áŠáŹ
ááľáĽ áĽááłááľ á ááłááśáš
á áá ááľáĽ á¨á°áááą áĽá á¨ááŤáľá ááŁáá˝ á ááá ááľáĽ á°á ááá ááአáĽá ááá áłáááą áŤáĽáŁá ᣠáľáááá
áĽáá˛á°áááą áĽá áĽáá˛á á ᣠáĽáá˛áá áĽá á¨áĽáŽáťá¸á áĽáľá¨ áĽááááťá¸á áľá¨áľ á áááá áá áĽáá˛áá áĽá
á¨áĽááá
á¨áĽáá፠ááŁáá˝ ááá á áááá áá áŤááłá¸á áááá; á˘ááá áááŠá´á very áá
á áŤá á á°áá á
á°áľáł á á°áá á°áľáł áááá áĄáĄ
á¨ááá á á¨ááᨠá°áľáł á á°ááá áľ ááá á áŤá áŤáá°ááá° ááá á¨áá áĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
âáĽá á á°á¨á᪠ᣠá°áľáłá áĽá ááĽá¨áľá á áá°á - áá áĽáá° ááľá á°áľáł áĽá ááááľ áĽáá°á á - á á áŤá°áá
áá ááľáĽ ááĽáś áááŤá-á¨áĽáŠáááľ áĽá á¨á ááᎠáá
á
á ᣠá°áľáłá áá ááááľá˘ áĽáą á°ááá§á ᣠá°áááľá
á áášá
ᣠá áĽáŠá
ááá° á
áá áááá áĄáĄ
ááá á¨áá
áŤááá¨áá á¨á°áááą ááá áĽááłááá á ááľ á°á á¨ááá
ááą áĽáľá¨ áĽáአáľá¨áľ á áá á¨áá
á°á¸áá
áĽáá°áááἠáá; áĽáá°ááŤá áá áááŠá´á á áášá
áĽáŠá
áááᤠá°áááľá áĽá¨áá ááááŁá áĄáĄ
á áá á áŤá á áášá ᣠá áĽáŠá áááᤠáŤáá°ááá° ááá á¨áá áĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
áĽáááľ
âá áá
á áĽááŽá á¨á°á¨áḠᣠá¨á°áľá°áŤá¨á ᣠáĽá áĽáá¨á á¨áὠᣠáĽáá¨á á¨áὠᣠáłáὠᣠá°áááá áŁ
á¨áááááἠáĽá áŤáááłá°á á˝ááł á á°á¨á°á áľ á á
áŁáŤ áĽá¨á፠áá° áĽáááľ áĽá áŤáá áŤáááĽááᢠáĽáą áŤáľá°ááá:
- âáá
á¨áĽá á áŤá á¨á°ááᨠááá áŤáá áá
á¨áĽááľ áĽá á¨á áŁáľ á¨á°áááąáľ ᣠá áŠá áĽá ááá á¨á°áááĄáľ á áŤáą áá áá ááĽá¨ áááŽá˝ á¨áááὠᣠá¨áá¸áľ áŁ
á¨ááŤá ᣠá¨ááá¨áľ áĽá á¨áá áłá°á á˝áá á ááŁá¸á áĄáĄ áĽáá áá
á¨áĽá ááá° á
áá áĽáá
á¨á°á°áá áĽá áĽáá
á¨áłá°á¨ áá áĄáĄ âáá áĽáá° ááá
áá á¨ááŤáá á¨á¨á ᨠááá áĽááłá - áľáááľ áá˝áł áŤáá¸á ᣠá á°ááĽ
á¨á°áááá ᣠáĽááľ áŤá ᣠá¨áĽáášáὠᣠá ááá áá
áłáá˝ á¨á°á ááá áĽá á ááŤá¨á ááŤá¨á áŤááá áĄáĄ á°ááŤá áŁ
á˘áŤ ᣠáá ᣠáá ááá áĄáá áá áá á - áĽáá áĽáŠ á¨áá¨áľ á˝ááł áŤáá á°á á áĽá áá áááľ á áá
áá
áá°áá°á áá á¨á áľ-âšáá
á¨áľáŠ ááá
áá á¨ááŤáá á¨á¨á ᨠááá áá áĄáĄ á á°áἠá¨á°áááá ᣠáĽááľ áŤá áŁ
ááľááł áá ᣠá ááá áááš á¨á°áá áá áĄáĄ áĽáá áá
á ááŤá¨ááá á áŠá á¨ááŤáá á°ááŤá ᣠá˘áŤ ᣠáá áŁ
áá ááá áĄáá áá ááᢠâ
á á°ááłáłá áááł - á á áááŽá áĽáá˛á á°á°áĽáľáŚ ᣠá°áŁáŤ ᣠáĽá áĽáá¨á á¨áὠᣠáĽáá¨á á¨ááá ᾠᣠáłáἠáŁ
á°áááá ᣠá¨á°á¨áá áĽá áŤáááłáá áááł á á°á¨á°á áľ - áááŠá´á áá°áĽáááľ áĽá áá° áŤáá áááŤáá áĄáĄ áĽáą
áŤáľá°ááá: - ‘áá
á¨áĽá á áŤá á¨áĽááľ áĽá á¨á áŁáľ á¨á°áááąáľá á áŤáľ áá áá ááĽá¨ áááŽá˝á á¨áŤá á
áá
áŤáá áá ᣠá áŠá áĽá ááá á¨á°ááŁá á ᣠá¨áááὠᣠá¨áá¸áľ ᣠá¨ááŤá ᣠá¨ááá¨áľ áĽá á¨áá áłá°á á˝ááł
áŤááᢠáĽáá áá
á¨áĽá ááá°-á
áá áĽáá
á¨á°á°áá áĽá áĽáá
á¨áłá°á¨ áá áĄáĄ â
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
á á áĽáᎠá¨á°á ፠á áŤá
âá áá
á áĽááŽá á¨á°á¨áḠᣠá¨á°áŁáŤ áĽá áĽáŠá
ᣠáĽáá¨á á¨áὠᣠá¨ááľááśá˝ á¨á᳠ᣠá ááá á¨ááááἠáŁ
á¨áááááἠáĽá á¨áááááá
á¨ááá á˝ááł á ááŤá á á áĽáᎠá¨á°á°áŤ á áŤá áĽáá˛ááĽá áááŤáá áĄáĄ á¨áá
á áŤá
áá á áŤáá áááĽáŤá ᣠá
áá
á á¨á°á°á á ᣠá á áĽáᎠá¨á°á ፠ᣠá ááá ááááš á¨á°áá ᣠá¨á áŤááą áŤáá°
á áá°áá áĄáĄ
ááŠáá˛áá˝
áá á ááľ á°á á¸áá áá á¨á´áŁá áá áĽáá°ááľá á áĄáĄ ááłáĄ á áĽáą áá áá¨á°áľ áááá-âáá
á˝áá ᣠáá
á¸áá á ááá˘
á˝áá á ááľ ááá áá ᣠá¸áá áá áá áá ᣠáá á¸áá áá á¨á´áŁá ááľáĽ á°ááááˇáᢠâááá á ááľ á°á
ááŤá´áá á¨áĽáˇ áá áĽáá°áááľáľ
á
áááľ ááłáĄ á áĽáą áá áá¨á°áľ áááá-âáá
ááŤá´ áá ᣠáá
á
áááľ ááᢠááŤá´á á ááľ ááá áá áŁ
áááá á
áááľ áá áá ᣠáá ááŤá´á á¨áĽáá ááľáĽ á°ááááˇáᢠâááá á ááľ á°á áĽáŁáĽá á¨ááľááą ááľáĽ
áĽáá°ááŤáᣠáááľáᢠááłáĄ á áĽáą áá áá¨á°áľ áááá-âáá
áĽáŁáĽ áá ᣠáá
á°áá ááᢠáĽáŁáĄ á ááľ ááá
áá ᣠáááŽá áá áá ᣠáĽáŁáĄ áá á¨ááľááą ááľáĽ á°áá
áá áĄáĄ âá á°ááłáłá áááł - á á áááŽá áĽáá˛á
á°á°áĽáľáŚ ᣠá°áŁáŤ ᣠáĽá áĽáá¨á á¨áὠᣠááľááśá˝ á¨ááá ᾠᣠá¨á áŤá ᣠá¨ááááἠᣠá¨áááááἠᣠáĽá
áá° á áááłááááľ á°ááˇá ᣠáááŠá´á á áĽááŽ-á¨á°á°áŤ á áŤáá áĽáá˛ááĽá áááŤáá áĄáĄ á¨áá
á áŤá áá á áŤáá
áááĽáŤá ᣠá
áá
á á¨á°á°á á ᣠá á áĽáᎠá¨á°á ፠ᣠá ááá ááááš á¨á°áá ᣠá á áŤá á˝ááłá á¨á áłá˝ á áá°áá
áĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
ááá-áá°á á áááá˝
âá áĽááŽá á áá
ááááľ á áá°áŽá ᣠá á°áŁáŤ áĽá ááá áĽáá¨á á¨ááá ᾠᣠáĽáá¨á á¨áὠᣠá°áŁáŁá ᣠá ááá
ááááἠá¨áá˝á ᣠá¨á°á¨áá áĽá áŤáááłáá á˝ááł á á°á¨á°á áľ á á
áŁáŤ áá° ááá-áááá˝ ááśá˝ áááŤáá áĄáĄ
áĽáą áአáአááá-áááá˝á áá ááá áĄáĄ á ááľ áá áĽá áááá; áĽá áá á ááľ áááá áĄáĄ áĽáą ááááŁá
áĄáĄ áá áá áĄáĄ áĽáą á á áá á áŠá áĽáá°áááľ á ááľááłáὠᣠá ááľááŚá˝ áĽá á á°áŤáŽá˝ áłáááł áŤááá áĄáĄ áĽáą
á ááľá ááľáĽ áĽá á¨ááľá ááľáĽ ááááłá
áá áĽáá° áá áĄáĄ á°á¨á
ááľá áááľá áłáá°áἠáá áá ááŤááłá áĄáĄ
áĽááŽášá á ááľáá áá á°ááጠáĽáá° ááá áá á á á¨á áá áá ááŤá áĄáĄ á áŁá áááá áĽá áááá áááá áĽá
á¨á¨áá áĽááł á áĽá áááŤá áĽá áá°á áľáŁáá˘
áĽáľá¨ áĽáŤá á ááá áľá¨áľ áĽááłá á¨á°áááą áá á°á˝áá áŤáłááá áĄáĄ
áá á ááľ á¨á°ááŁááľ á¸áá á ᪠ááá á¨áłáą áĽáŤ ááĽáŤáľ áĽáá°áá˝á áá
á áĽáŠ áááł á¨á°ááá á¸áá áááááá ááááľ á¨á¸áá áá áááłá ᣠááá
á˝ááł áŤáá á¨ááá áĽááľ á°áŞ ááá á¨áłáą á á°áἠá¨á°ááá á¨áĽá
áĽáŤ ááĽáŤáľ áá˝áá
á¨ááá áĽááľ áááááá ááááľ á¨ááá áĽááľ áĽáŤá áááłá ᣠááá áĽáá° á˝ááł ááá
á ááĽá¨á
ááá á¨áłáą áĽáą á¨áááłá¸á á¨ááá
ááŁáĽáá˝ á áĽáŠ áááł á¨á°ááá ááá
áá ፠áá˝áá ᤠá á°ááłáłá ááááľ -
á á áááŽá á¨á°á¨áḠᣠá¨á°áŁáŤ áĽá áĽáŠá
ᣠáĽáá¨á á¨áὠᣠá¨ááľááśá˝ á¨á᳠ᣠá°áááá ᣠá¨áááááἠáĽá
á¨áááááá
á¨ááá á˝ááł áŤáá - áááŠá´á áááŤá áá° ááá-áááá˝ áááśá˝ áŤáááĽáá⌠áĽáą á°á˝áá áŤáłáľáŤá
áĄáĄ áĽáľá¨ áĽáŤá
á ááááľ áľá¨áľ á°áááą áĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
ááá áĽ
âá áá
á áĽááŽá á¨á°á¨áḠᣠá¨á°áŁáŤ ᣠáĽá áĽáá¨á á¨áὠᣠáĽáá¨á á¨áὠᣠáłáὠᣠá°áááá ᣠá¨á°á¨áá
áĽá áŤáááłáá á˝ááł á á°á¨á°á ᾠᣠáĽáą á¨ááá˝á ááĽá¨áśá˝ áááᤠáá° áĽáą áááŤáá áĄáĄ á¨ááá˝á áááá¤
áŤááá
ááĽá¨áłáľ ᣠááá˝ ááá°áŚá˝ ᣠá áŤáą áááᤠááľáĽ á¨á ááľ áĄáĄ
á áĽááŽá á ááááľ áĽáá° á ááᎠá áľááłááᾠᣠáĽá áŤá áľááľ áŤá á áĽáᎠáĽáá° áá
á áŤá á áĽááŽá áááááŁá
áĄáĄ á áĽááŽá á áááá á áĽááŽá áĽáá° áááá á áĽááŽá áŤá ááá
á á áĽááŽá áĽáá°ááá áááááŁá áĄáĄ
á áĽááŽá á á°áłáłá° á áĽáᎠáĽáá° á áĽáᎠᣠáĽá áŤá á áĽáᎠáĽáá° á áĽáᎠáŤá á áĽáᎠáááááŁá áĄáĄ á¨á°á¨áá¨á
á áĽááŽá áĽáá° á¨á°á¨áá¨á á áĽáᎠᣠá¨á°á á°á á áĽááŽá áĽáá° á°á á°á á áĽáᎠáááááŁá áĄáĄ á¨á°áľáá á áĽááŽá
áĽáá°á°á á áĽáᎠᣠáĽá á¨á°áľáá á áĽááŽá áĽáá°á°á á áĽáᎠáááááŁá áĄáĄ
á¨áá á áĽááŽá [áĽá
á á áŁá áĽáŠ á áá á°á¨á áá á¨áááá] áĽáá° á¨áá á áĽáᎠᣠáĽá áŤáá°áá¨áᨠá áááŽá
áĽáá° áŤáá°áᨠá áĽáᎠáááááŁá áĄáĄ á¨á°á áá¨á¨ á áĽááŽá áĽáá° á¨á°á¨áḠá áĽáᎠᣠáĽá áŤáá°áá¨á á áĽááŽá
áĽáá° áŤáá°áá¨á á áĽáᎠáááááŁá áĄáĄ
á¨á°ááá á áĽááŽá áĽáá° á¨á°ááá á áĽáᎠᣠáĽá áŤáá°ááá á áĽááŽá áĽáá° á°ááá á áĽáᎠáááááŁá áĄáĄ
áá á áá˛áľ ááŁáľ á´áľ ááá áááľ ááŁááŚá˝á áĽáá°áá°á°á˝ ᣠá á°áá
ááľáłááľ ááá á áášá
áá ááľááł ááľáĽ
á¨áá ááˇá áááĽáŤá
áĽáá°áá¨áá¨á˝ á¨áá ááľááľ áŤáá áľ âááľááľâ ááá âááľááľ á¨ááá áľâ áĽáá°áá áŤáááá˘
á á°ááłáłá áááł - á á áááŽá áĽáá˛á á°á°áĽáľáŚ ᣠá°áŁáŤ ᣠáĽá áĽáŠá
ᣠáĽáá¨á á¨áὠᣠá¨ááľááśá˝ á¨ááł áŁ
á°áááá ᣠá°áááá áĽá á¨ááŤááἠá˝áá á°ááˇá - áááŠá´á áááŤá áĽá
áľá ááá˝ ááĽá¨áłáľ áááᤠáá° áĽáááľ áŤáááĽáá áĄáĄ áĽáą á áŤáą áááᤠááľáĽ áľáá°á¨á á á á¨ááá˝ ááĽá¨áłáľ áŁ
á¨ááá˝ ááá°áŚá˝á áááᤠáŤááá áĄáĄ
á áĽááŽá á áľááłáááľ áĽáá° á áĽáᎠá áľáᾠᣠáĽá áŤá áľááľ á áľááľ áĽáá° á áĽáᎠáááááŁá⌠á¨á°ááá á áĽááŽ
áĽáá° á¨á°ááá á áĽáᎠᣠáĽá áŤáá°ááá á ááᎠáĽáá° áŤáá°ááá á ááᎠáĄáĄ
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
áŤáááľá á áááśá˝ ááľáłááľ
âá áĽááŽá á áá
ááááľ á áá°áŽá ᣠá á°áŁáŤ ᣠáĽá ááá áĽáá¨á á¨ááá ᾠᣠáĽáá¨á á¨áὠᣠá°áŁáŁá áŁ
á ááá ááááἠá¨áá˝á ᣠá¨á°á¨áá áĽá áŤáááłáá áááł á á°á¨á°á áľ áá áŤáá á
áááśá˝á á ááľáłááľ áĽáááľ
áááŤáá (á¨áá°á á¤áśá˝á) áĄáĄ
áĽáą áŤáááľá á¨á°ááŤáŠ á
áááśášá áááľá á ááľ áá°áľ ᣠáááľ áá°áśá˝ ᣠáśáľáľ áá°áśá˝ ᣠá áŤáľ ᣠá ááľáľ áŁ
á áľá ᣠá፠ᣠá°á᳠ᣠá áᣠᣠáá᳠ᣠá ááľ áᜠᣠá ááľ áşá
ᣠá ááľ ááś áşáὠᣠáĽá á¨áááá˝á
á¨á áá áááᾠᣠáĽá á á¨á áá ááľáá፠ᣠáĽá ááĽá áŤáá¸á á¨á áá ááááĽáἠáĽá ááľáááľ áŁ
[á ááľáłááľ] ᣠ‘áĽá፠áĽáá°áá
ááááľ áľá áá á¨á ᣠáĽáá°áá
ááááľ ááł á áŁá áá á ᣠáĽáá°áá
ááááľ
áá˝áł áá á¨áá˘
á¨áĽá ááἠáĽáá°áá áá á ᣠáĽáá°áá á¨áá°á°áľ áĽá á¨á áá ááᴠᣠáĽáá°áá á¨á ááá´ áááá˘
á¨á፠áááľ á ááá áĽáá°áá áĽá፠á°ááłá áĄáĄ áĽááŤá áĽáá°áá
á¨áá°á áľá áá á¨á ᣠá¨áĽáá°áá
ááááľ ááł
á áŁá ᣠáĽáá°áá
á áááľ áá˝áł áá á¨áᢠá¨áĽá ááἠáĽáá°áá
áá á ᣠáĽáá°áá
á¨áá°á°áľ áĽá á¨á
áá ááá´ áŁ
áĽáá°áá
á¨á
ááá´ áááá˘
á¨á፠áááł á°áťáᏠáĽáá°áá áĽáá
á°ááłá áĄáĄ âáľáááá áĽáą áŤáááľá á ááŤáł á
áááśá˝ á á ááŁá áłá¸á áĽá
á ááááŤá¸á áŤáľáłááłá áĄáĄ áá á ááľ á°á á¨áááŞáŤ ááá°áŠ áá° áá ááá°á ᣠá¨á፠á¨á፠ááá°á áá° áá
ááá°á ᣠá¨á፠á¨á፠ááá°á áá° áľáááľ ááá°áŠ áĽáá°áááľ áá áĄáĄ
ááłáĄ á áĽááą áá áááŁá ᣠâáĽá á¨áááŞáŤ ááá°áŹ áá°á፠ááá°á áĽá፠ááľáŠá˘
áĽá፠áĽá á áĽáá°áá
ááááľ ááááľ áá ᣠá áĽáá°áá
á áááľ ááááľ á°áááĽáŠ ᣠá áĽáá°áá
ááááľ ááááľ
á°ááááአáĽá á áĽáá°áá
á áááľ ááááľ áá á áአáĄáĄ á¨á፠ááá°á áĽá፠áá°á፠ááá°á ááľáŠ ᣠáĽááŤá
á áĽáá°áá
ááááľ ááááľ áá ᣠá áĽáá°áá
ááááľ ááááľ á°áááĽáŠ ᣠá áĽáá°áá
ááááľ ááááľ á°áááááŠ
áĽá á áĽáá°áá
á áááľ ááááľ áá á áአáĄáĄ á¨á፠ááá°á á°áá home áá° á¤á´ á°áááľáŠ áĄáĄ âá á°ááłáłá
áááł - á á áááŽá áĽáá˛á á¨á°á¨áḠᣠá¨á°áŁáŤ áĽá áĽáŠá
ᣠáĽáá¨á á¨áὠᣠá¨ááľááśá˝ á¨á᳠ᣠá¨ááááἠáŁ
á¨ááááἠᣠá¨á°á¨áá áĽá áŤááá°ááá á˝ááł á¨á°á¨á° - áááŠá´á
áŤáá á
áááśá˝á á ááľáłááľ áá° áĽáááľ áááŤáá áĄáĄ
áĽáą áŤáááľá á ááŤáł á áááśá˝ mod á áĽááą áááł áĽá á áááá áŤáľáłááłáá˘
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
áĽáážáá˝ ááĽááŤ
âá áĽááŽá á áá
ááááľ á¨á°á¨áḠᣠá¨á°áŁáŤ ᣠáĽá áĽáá¨á á¨áὠᣠáĽáá¨á á¨ááá ᾠᣠá°áá¨áŁáŤá˘ ᣠá°áááá
ᣠá¨á°á¨áá áĽá áŤáááłáá á˝ááł á á°á¨á°á áľ áááŠá´á á¨á áĽááŽá áĽááž ááĽá፠áá°ááŤáá
á á
áŁáŤ áááŤáá áĄáĄ
áĽáą áĽáá° áá áŤáľá°ááá ᣠâáá
ááááľ áá⌠áá
á¨ááááľ áááť áá⌠áá
á¨ááááľ ááá¨áĽ áá⌠áá° ááá¨áĽ á¨áááľá°á áá
áá
ááááľâŚ áĽááá
á¨á áĽáᎠáĽáážáá˝ áá¸áâŚ
áá
á¨ááááľ á ááŁáĽ áá⌠áá
á¨ááááľ ááá¨áĽ áá⌠áá
áá° áĽááž ááá á¨áááľá°á ááááľ áá áĄáĄ ááĄ
áľáááá á áá¨áą á¨áľááłáááľ áĽááž á°áá
áá ᣠá¨ááá áĽáហᣠáĽáážá áľáááá. á¨áĽáľá áá áĽáááľ á á áŁ
âá¨á°áááá˘â áĽáą âáá°áľ áĽáá° á°á ááá ᣠá¨á°áá°á° ááááľ áĽáá°á°áá¸á ᣠáĽáŤá áĽáá°á°á¨ááá áŤáľá°áááá˘
ááá
ááá á¨áá
á áá ááá ááá á¨ááᢠâáá áĽáá°á፠á¨áá
á á°áŤáŤ á áááŁáŤá ááľáĽ á¨áá áááł áá አ- ááá
ᣠááľááł áĽá áŤáá°á፠- á áŁá
á áá áá áá¨áľ á¨á°áłáá
á°á á
áááśá˝á ᣠá á áŽá˝á áĽá á á áŽá˝á áĽáá˛áá á¨ááł áŤááłáá˝á á˛áá áĽá á˛áŤáá áá¨áľ áá˝áá ᣠáĽáá
áá¨á°áłá ááĽáą ‘áá
á¨áá áááł ááá
ᣠááľááł áĽá áŤáá°á፠ááá˘
áĽááá
á
áááśá˝ ᣠá á áŽá˝ áĽá á á áŽá˝ áĽáá˛áá áĽááá
á¨á áł áŤáá˝ áĽáá
á˛áá áĽá á˛áŤáá áĽáá
á á áĄáĄ
âá á°ááłáłá áááł - á á áááŽá áĽáá˛á á¨á°á¨áḠᣠá¨á°áŁáŤ ᣠáĽá ááá áĽáá¨á á¨ááá ᾠᣠááľááľ á¨ááá áľ áŁ
á¨ááááἠᣠááááἠá¨áá˝á ᣠá¨ááááἠáĽá áá° á áááłááááľ á°ááˇá - áááŠá´á á¨á áĽáᎠáĽááž
ááĽááąá áá° áĽáááą áááŤáá áĽáá˛áá áŤáááĽáá áĄáĄ áĽáą áĽáá° áá áŤáľá°ááá ᣠâáá
ááááľ áá⌠áá
á¨ááááľ áááť áá⌠áá
ááá áá
á¨ááááľâŚ áá° ááĽá¨áą ááá á¨áááľá°á áá
áá⌠áĽááá
á¨á áĽáᎠáĽáážáá˝ áá¸á⌠áá
á¨ááááľ á ááŁáĽ ááâŚ
áá
á¨ááááľ ááá áá fer áá° áááľ ááá á¨áááľá°á áá
áá áĄáĄ âáᥠᣠáľáááá á áá¨áą áŁ
á¨áľááłáááľ áĽáហᣠá¨ááĽááľ áĽáហᣠá¨áľáááá áĽááž á°ááá áĄáĄ á áááá
ᣠâá¨á°áááâ ááááľ á áá˘
âáá°áľ áĽáá° á°á ááá ᣠá¨á°áá°á° ááááľ áĽáá°á°ááá ᣠá¨á°á¨áááá á°ááŁáâ áĽááłá áááááŁáá˘
ááá ááá á¨áá á áá ááá ááá á¨áá áĄáĄ â
âáá áĽáá˛á á¨áľáá ááľ á°á áá á°áĽá áá áŤáá˘
âáŹáŤáł áĽá á ááĽáł á¨áááá¸áá áĽá ááĽáŤá´ á¨á°ááááĽáłá¸á áĽááá áŚáľáą á°á ááŤáľ áá¸á áĄáĄ
ááááśá˝ á¨á ááááľ áá
âá ááľ áá áŹáŤáł ᣠáá
á¨á áľá°áłá°áĽ áŁáĄá á áá
á áŁá á¨áááŽáłáľ áá
á á¨á°áĽ ááľáĽ á á ááľ áááŠá´ áááá¤
ááľáĽ á°ááľáˇá-â áĽááá
á áŤáľ áłááá
á áŤááľ - á¨ááľá ááĽá¨áľ ᣠá¨ááłá˝ ááĽá¨áľ ᣠá¨áĽáłáľ ááĽá¨áľ áĽá
á¨áááľ ááĽá¨áľ á¨áľ áá¸á? áłáááŠ? âá¨ááŤá áá° á ááááľ á¨áááľá°á ááááľ á ááĽá¨áá á áĽááŽá ááľáĽ
áĽáľáŞáłá áľá¨áľ áĽáá˛á
ááááąá á¨áľáŠá¨áľ áááł á°ááś áá áᢠáľááá
áá° á ááááľ áá¨á
á¨á áŤáą áłááá
áááĽáłáľ á°ááŤááŞáá˝ áĽá á á°á¨áą áá âšáá°áὠᣠáĽááá
á áŤáľ áłááá
á áŤááľ - á¨ááľá
ááĽá¨áľ ᣠá¨ááłá˝ ááĽá¨áľ ᣠá¨áĽáłáľ ááĽá¨áľ áĽá á¨áááľ ááĽá¨áľ áŤá ááá á
áŞáľ á¨áľ áá?âş áĽáá á á¨áá¸á
áĄáĄ
âáá
á á°ááᨠáá á¨á áŤáą áłááá
áááĽáłáľ á
áĽá¨áá˝ á ááááľ áááŠá´ááâ áĽá á°áá á áŤáą áłááá
á áŤááľ
rema áŤáááá¨áĽ á¨áľ áĽáá°ááá á ááá
á áĄáĄ áá á¨áĽá á¨áá áᥠáĽá á¨á á¨á áŤá á áŤáľ áłááá
áááĽáłáľ
á á áĄáĄ
á áŤáą áłááá á áŤááľ rema áŤáááá¨áĽ á¨ááŤááá áľá ááá á ááŁá¸á áĄáĄ
âáľááá
áááŠá´á áá° á áŤáą áłááá
áááĽáłáľ áá¨á á á˛á°ááľáâš áá°áὠᣠáĽááá
á áŤáľ áłááá
á áŤááľ rema
áŤáááá¨áĽ á¨áľ áŤááá? âá˛á á á¨áá¸á áĄáĄ
âáá
á á°áŁá áá á áŤáą áłááá
áááĽáłáľ áááŠá´ááâ áĽá á°áá á áŤáą áłááá
á áŤááľ rema áŤáááá¨áĽ á¨áľ
áĽáá°ááá á ááá
á áĄáĄ áá á¨áĽá á¨áá áᥠáĽá á¨á áŤá á¨á°ááł áŚáľáľ á ááááľ á á áĄáĄ ááá
á ááŁá¸á⌠â
âáľááá
áááŠá´á áá° á°ááł áŚáľáą á ááááľ áá¨á á á˛á°ááľáâ áá°áὠᣠáĽááá
á áŤáľ áłááá
áááŽá˝ rema
áŤáááá¨áĽ á¨áľ ááá¨áŁá? âá˛á á á¨áá¸áá˘
âáá
á á°ááᨠáá á¨á°ááł áŚáľáą á ááááľ áááŠá´ááâ áĽá á°áá á áŤáą áłááá
á áŤááľ rema áŤáááá¨áĽ á¨áľ
áĽáá°ááá á ááá
á áĄáĄ áá á¨áĽá á¨á áá á¨á áŤáá á¨áá á¨á ááááľ áἠáłáŤ á á áĄáĄ ááá
á áá áľâŚ
âáľááá
áááŠá´á á¨á ááááľ áἠáá°ááá áá° áłáŤ ááጠá áᣠááâ áá°á ᣠáĽááá
á áŤáľ áłááá
á áŤááľ
rema áŤáááá¨áĽ á¨áľ áŤááá? âáĽá á á¨ááá˘
âáá
á á°ááᨠáá á¨á ááááľ áἠáłáŤ á áááŠá´áâ áĽá á°áá á áŤáą áłááá
á áŤááľ rema áŤáááá¨áĽ á¨áľ
áĽáá°ááá á ááá
á áĄáĄ áá á¨áĽá á¨áá áᥠáĽá á¨á áŤá á¨áŤá á ááááľ á á áĽááą ááá
á ááŁá¸á⌠ââŚ
âá¨áŤá á ááááľ áĽá á°áá á ááá á said áá áąáŤá á¨ááŁá á ááá á á know ááá á áá áľâŚââŚ
âáąáŤá á áá˝ áĽá á°áá á ááá á⌠áá áłááąáłáł á¨á°áŁá á ááá á á know ááá á áá áľâŚââŚ
âáłááąáşáłâ áĽá á°áá á ááá
á said áá á¨ááááŤá˛ á ááááľ á áâŚ
ááá
á ááŁá¸á⌠ââŚ
âááááŤá˛ á ááááľ
á á ᣠâáĽáá á ááá
á⌠áá áąááááł á¨ááŁá á ááá á áâŚ
ááá
á áá áľâŚ ââŚ
áłáá áĽáŤá áááŠá´áá á áĽá á ááŤá áá° á ááľ ááá áá°á°ááâ áĽááá á¨áĽáŤá á¨áłáśá˝ á ááááľ áŤááá áŁ
âáłáá áĽáŤá á¨ááŤááá ááá á¨áá áĄáĄ
áłáá áĽáŤá á¨ááŤá¨á ááá á¨áá áĄáĄ
áłáá áĽáŤá á¨ááŤááá ááá á¨áá áĄáĄ
áłáá áĽáŤá áŤáá°áááá á ááá ááá á¨áá áĄáĄ áááŤá áá áĽá á á áŤá´ áłááá
á áŤááľ without áŤáááá¨áĽ
á¨áľ áĽáá°ááá áĽá áĽáá°áááá
á á áĽááą ááľ á ááááá áĄáĄ
áľááá
á¨á°áłáłá° áĽááá ááľá°áá ᣠá¨á°áłáłá° áĽááá ááľá°áá ᣠá¨
áá áŚáł ááá
áĽáŤá áááľ ááá áĽáá áĄáĄ áá° áĽááá áá á°áááą áĽá á˛á°ááąá áá
á áĽáŤá áá áááľ áĄáĄ
áĽáą á˘áááľá áá áἠááľáĽ ááá°áľ á ááĽááľ áĄáĄ
âáŤá - - á ááľ á ááŤáŤ á°á á¨á°áŁáŁá áĽáá áĽáá°ááá¨á ááá á¨á°áá¨ááá áĽáá áĽáá°áááł - áááŠá´á
á¨áĽáŤá
á ááá á°á°áᨠáĽá áá˛áŤáá á¨áá´ áłá¨ áá° áĽá á¨á°áá° á áá á á ááľ á áŠá á°ááá áĄáĄ áĽá፠á á°ááá
áá âšááł áá áĽááá
á áŤáľ áłááá
á áŤááľ - á¨ááľá ááĽá¨áľ ᣠá¨ááłá˝ ááĽá¨áľ áŁ
á¨áĽáłáą ááĽá¨áľ áĽá á¨áááą ááĽá¨áľ - áłááአáááá? â
á¨áááľ á ážáŤ áááá˝ á¨ááááľ áľáŚáł
áŚáá´áá áá á ááá¨áĽ á°áľá°á ááááśáš áá á ááľ áĽááł áĽáá˛ááľáľ áŤá°á¨áá á¨ááŤáŞáŤ ááá áááĽáľ á ážáŤ á áá
áá á áá°áá áĄáĄ ááá ááá á á¨á°á áĽá á á¨á°á ááľáĽ á ááááľ áłá áᏠá¨áá°áĄ áĄááŤáá˝á / ááá˝á
á ááá¨áŁá¨áĽ áĽá á áá á á
á¨ááľ á¨á ážáŤá ááááá˝á áŤá áááá áĄáĄ á áŤáŁá˘áá˝ á¨ááŞáŤ ááá áááĽáľ á¨ááááľ
áłá ááá˝á á
áá°-ááłáĽ áááŤááľ áĽá ááá°áá á¨ááááŞáŤá áá á âá á¨áá áááťá˝áá á áááŁá áľ áá
áľ áá° áá
á°ááá°á áĽááą áŤá°á¨ááá áááá¨áľ á ááĽá áĄáĄ
á¨á ážáŤ ááá ááá°áľ ᣠá á ááľ áá
áľ á ááŞáŤá ááááĽáľ ááá á á´áá á¨á°á¸áááŁá¸áá á áŤáŁá˘áá˝ á¨á°ááá¨áą
ááá á¨ááááľ áłá ááá˝á á áľáááááľ áŤá°ááá ᣠââ á¨á ážáŤá ááááá˝ á¨á°á áááá áá¨á
á áá ááá˝á
á áá á á
á¨ááľ áá¨áˇá¸áá áĄáĄ
ááĽáŤááłááą ááááľ áá áĽá á ááľ áá፠ááá§á áĄáĄ á á
áἠáááľ áá áááŤáá˝á ááááá á¨ááá˝á ááá áá
á°á˝áá áŤáłáľáŤá áĄáĄ ááá ááááł á á ááľ áá፠áá áĽáá°áŠáŤáá áĄáĄ
âá ážáŤ á á áŤáŁá˘á á°áá˝ á¨ááááľ áłá ááá˝ áŁáá¤áľááľ ááĽáľ á ááá áŤá¸áá áĄáĄ ááááľáľ á¨á˝áá áĽáľááąá
á á ááááľ á¨áááŁá á á˘ááá á¨áá áá á¨áá áŁáá¤áľááľ áá á¨áŁá˘á á°áá˝ áá°áŁá âáĽááá áĄáĄ
âááá˝á ááá¨áĽ áá á áá áá¨áá¨á á ááťáá ᣠáá (á á á˛áśáš áĽááááá˝) á á¨áá°á á°á¨á ááááłá áĄáĄâ
á°áá˝ á¨á°á ááá˝á á¨áᎠáááá áĽááľ ááŤáá áá á¨áłá á¨ááááľ áľáá áĽáááľ áá°áŁá áĄáĄ
á¨á°á ââáĽá-áá
áłáŽá˝ áášá
á á¨á ᣠá¨áá ááĽáśá˝ ᣠáá ááŹáľ áááĽáá ᣠáá˘áŽ áĽáááᾠᣠáá á¨á ááĽá¨áľ
ááἠá
ááł áĽá áááá˝ á ááŤáł á¨áľááá
áłá á áááááśá˝ áá°áŁá áĄáĄ
á áŁá áĽá á¨áá á á áĽá¨á°á°áĽ áááὠᣠá áĽááášá ááłáá˝ á¨áᎠá ááĽáł áááŽá á¸á á á°á áá áĽáá áá¸á áĄáĄ
á¨ááá á°á á˛áááľáááśá˝ á°áá˝á áĽá á¨áąá áĽááľáłáľá á¨áá á á
ᣠá¨áááá áĽáá áĽáá ááááľ á¨áá á á
áĽá
á¨á°á áĽá-áá
áłáŤá áĽá-áá
áłáŤá ááá áĽáá˛á á á
á¨ááľá¨á á°ááłá á°ááĽáŽ á áá¸á áĄáĄ
ááá á¨ááá á¨á°á áááŞáŤáá˝ áááŤáľ á ááŁá¸á á¨á°á áá á áľá°áŁáŁáŞ áŁ á¨á°á ááá (HOFF) ááá áĄáĄ
áááŞáŤááš á¨ááá á°á á áááááľ ááŽááá˝ áĽá á¨á°ááŤáŠ áŤáľáŹáá˝ ááŽááá˝ / á¨ááľá á°áŤá°áá˝á á¨áᎠá¨áĽáŤ
áĽááŤáŹ áááŤá¸á áááŁá áĄáĄ
ááá á¨á°á á á á áŤáŁá˘áá˝ á ááłá¨ áá¨áĽ á¨ááĽá áá áŁá ááŤáὠᣠá¨áąá áĽááľáłáľ áááłá á¤áśá˝ ᣠá¨áĽá á áááŤ
áĽá 1 á¨áá
á á¨á°áĽ áá áŁá á፠áá
á á˛áááľáááśá˝ á¨áá¨áááá áĽáŤ á áá¨á°ááľ ááľáŚá˝ á áľááľ ááá°áĽ áá˝áá-á¨ááĽáĽá ᣠáĽá á ᣠáĽá á áĽá ááá
á áľá°áłá°á áĄáĄ
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25, 1927 Dr Ambedkar burned Manusmriti as a symbol of rejection of the
religious basis of untouchability. The event was arranged during the
Mahad Satyagraha. Satyagraha was a fight to assert the âUntouchablesâ
right to access public water, & to embrace humanity & dignity.
Bharat witnessed a milestone event of burning Manusmriti in public on
December 25, exactly 92 years ago. Under the leadership of ‘The father
of Modern India’ Dr Bhim Rao Ambedkar, thousands gathered in a small
town called Mahad in Konkan, a coastal region of Maharashtra to show
their hatred towards the Hindu religious text Manusmriti, that brutally
treats women and ‘Aboriginal’ (SC/STs).
story was first published on January 26, 2016. (Towards Equality: Why
did Dr Babasaheb Ambedkar publicly burn the Manu Smruti on December 25,
1927?). We are re-publishing it today, December 24, 2017.
(now 89!) years ago, on December 25, 1927, huge strides were made in
the movement for self-dignity of Dalits. Under the leadership of Dr
Babasaheb Ambedkar, a small town/village, Mahad in Konkan, the coastal
region of Maharashtra, made history.
Dahan Din. The day that the text of caste Hindus epitomizing hegemony,
indignity and cruelty to Dalits and mlecchas (that included women) was
publicly burned in a specially constructed symbolic funeral pyre before
Dr Ambedkar and thousands of volunteers gathered to protest and agitate.
Mahad satyagraha (peaceful agitation and protest) had been organised so
that Dalits (untouchables) could drink from the Mahad (Chavadar) water
tank, a public water source open to all. A previous legal notification
of the Collectorate authorised free access to all. Despite the existence
of this order, caste hegemony and oppression had not created conditions
for access to this facility for the oppressed. On the eve of the
protest, caste Brahmins had obtained a stay order from a local court
against untouchables accessing water from the tank!
of an unimaginable kind was put by caste Hindus to somehow abort the
protest. This included tightening access to any public ground for the
proposed meeting. Finally, a local gentleman Mr. Fattekhan, who happened
to be a Muslim, gave his private land for the protest, extending
solidarity with the struggle. Arrangements for food and water as also
other supplies had to be made meticulously by the organisers facing a
revolt in the village. A pledge of sorts had to be taken by the
volunteers who participated in the protest. This pledge vowed the
following:
arrival of Dr. Ambedkar to the site of the protest was cloaked in high
drama, faced with the possibilities of all kinds of sabotage from other
sections of society. He came from Bombay on the boat “Padmavati” via
Dasgaon port, instead of Dharamtar (the road journey), despite the
longer distance. This was a well-planned strategy, because, in the event
of boycott by bus owners, the leaders could walk down five miles to
Mahad.
front of the pandal where Dr Ambedkar made his soul-stirring address,
the “vedi” (pyre) was created beforehand to burn the Manusmruti. Six
people had been labouring for two days to prepare it. A pit six inches
deep and one and half foot square was dug in, and filled with
was on December 25, 1927, in the late evening, at the conference, that
the resolution to burn the Manusmruti was moved by Brahmin associate of
Ambedkar, Gangadhar Neelkanth Sahastrabuddhe and was seconded by PN
Rajabhoj, an untouchable leader. Thereafter, the book Manusmruti was
kept on this pyre and burned. The Brahmin associate of Ambedkar,
Gangadhar Neelkanth Sahastrabuddhe and five six other Dalit sadhus
completed the task. At the pandal, the only photo placed was that of
Mohandas Karamchand Gandhi. This has been interpreted to mean that, at
this stage the Dalit leadership, including Dr. Ambedkar had yet to be
disillusioned with Gandhi.
his presidential speech Ambedkar said that the aim of the movement was
not only to gain access to the water or the temple or to remove the
barriers to commensality; the aim was to break down the varna system
which supported inequality in society. He then told his audience about
the French Revolution, and explained the main points of the Charter of
Human Rights enunciated by the French Revolutionary Council. He pointed
out the danger of seeking temporary and inadequate solutions by relating
how the rebellion of the plebians of Rome against the patricians
failed, primarily because the plebians sought only to gain a tribune of
their choice instead of seeking to abolish the system dividing society
into patricians and plebians.
the February 3, 1928 issue of the Bahishkrit Bharat (his own newspaper)
he explained the action saying that his reading of the Manusmriti had
convinced him that it did not even remotely support the idea of social
equality.
root of untouchabilty lies in prohibition of inter-caste marriages,
that we have to break, said Ambedkar in that historic speech. He
appealed to higher varnas to let this “Social Revolution” take place
peacefully, discard the sastras, and accept the principle of justice,
and he assured them peace from our side. Four resolutions were passed
and a Declaration of Equality was pronounced. After this, the copy of
the Manusmruti was burned
sees here a definite broadening of the goal of the movement. In terms
of the ultimate goal of equality and of the eradication of the varna
system, the immediate programme of drinking water from the Mahad water
reservoir was a symbolic protest, to herald the onset of a continuing
struggle for dignity.
long as the varna system exists the superior status of the Brahmans is
ensuredâŚ.Brahmans do not have the same love of their country that the
Samurai of Japan had. Hence one cannot expect them to give up their
special social privileges as the Samurai did in the interest of social
equality and national unity of Japan. We cannot expect this of the
non-Brahman class either. The non-Brahman classes like the Marathas and
others are an intermediate category between those who hold the reins of
power and those who are powerless. Those who wield power can
occasionally be generous and even self-sacrificing. Those who are
powerless tend to be idealistic and principled because even to serve
their own interest they have to aim at a social revolution. The
non-Brahman class comes in between; it can neither be generous nor
committed to any principles. Hence they are preoccupied in maintaining
their distance from the untouchables instead of with achieving equality
with Brahmans. This class is weak in its aspiration for a social
revolutionâŚ..We should accept that we are born to achieve this larger
social purpose and consider that to be our lifeâs goal. Let us strive to
gain that religious merit. Besides, this work (of bringing about a
social revolution) is in our interest and it is our duty to dedicate
ourselves to remove the obstacles in our path.
was a strong reaction in the section of the press, perceived to be
dominated by the entrenched higher caste interests. Dr Ambedkar was
called “Bheemaasura” by one newspaper. Dr. Ambedkar justified the
burning of Manusmruti in various articles that he penned after the
satyagraha. I n the February 3, 1928 issue of the Bahishkrit Bharat (his
own newspaper) he explained the action saying that his reading of the
Manusmriti had convinced him that it did not even remotely support the
idea of social equality. To burn a thing was to register a protest
against the idea it represented. By so doing one expected to shame the
person concerned into modifying his behaviour. He said further that it
would be futile to expect that any person who revered the Manusmriti
could be genuinely interested in the welfare of the Untouchables. He
compared the burning of the Manusmriti to the burning of foreign cloth
recommended by Gandhi. Protests the world over had used the burning of
an article that symbolised oppression to herald a struggle. This was
what the Manusmurti Dahan was.
Laxmanâs statement, after he formally took over as the president of the
BJP, that âNagpur is a place of both Ambedkar and Hegdewarâ must have
come as a surprise to the upper caste leaders of the RSS, particularly
its chief, KS Sudharshan, who must all be Ambedkar haters. Nagpur,
ironic…
Manusmriti also known as Manav Dharam Shastra, is the earliest metrical
work on Brahminical Dharma in Hinduism. According to Hindu mythology,
the Manusmriti is the word of Brahma, and it is classified as the most
authoritative statement on Dharma .The scripture consists of 2690
verses, divided into 12 chapters. It is presumed that the actual human
author of this compilation used the eponym âManuâ, which has led the
text to be associated by Hindus with the first human being and the first
king in the Indian tradition.
no details of this eponymous authorâs life are known, it is likely that
he belonged to a conservative Brahman class somewhere in Northern
India. Hindu apologists consider the Manusmriti as the divine code of
conduct and, accordingly, the status of women as depicted in the text
has been interpreted as Hindu divine law. While defending Manusmriti as
divine code of conduct for all including women, apologists often quote
the verse: âyatr naryasto pojyantay, ramantay tatr devta [3/56] (where
women are provided place of honor, gods are pleased and reside there in
that household), but they deliberately forget all those verses that are
full of prejudice, hatred and discrimination against women.
âSwabhav ev narinam âŚ..â â 2/213. It is the nature of women to seduce
men in this world; for that reason the wise are never unguarded in the
company of females.
âAvidvam samlamâŚâŚâŚ..â â 2/214. Women, true to their class character,
are capable of leading astray men in this world, not only a fool but
even a learned and wise man. Both become slaves of desire.
âMatra swastra âŚâŚâŚ..â â 2/215. Wise people should avoid sitting alone
with oneâs mother, daughter or sister. Since carnal desire is always
strong, it can lead to temptation.
âNaudwahayâŚâŚâŚâŚâŚ..â â 3/8. One should not marry women who has have
reddish hair, redundant parts of the body [such as six fingers], one
who is often sick, one without hair or having excessive hair and one who
has red eyes.
âNraksh vraksh âŚâŚâŚ..â â 3/9. One should not marry women whose names are
similar to constellations, trees, rivers, those from a low caste,
mountains, birds, snakes, slaves or those whose names inspires terror.
âYasto na bhavet âŚ.. âŚ..â â 3/10. Wise men should not marry women who
do not have a brother and whose parents are not socially well known.
âUchayanghâŚâŚâŚâŚâŚ.â â 3/11. Wise men should marry only women who are free
from bodily defects, with beautiful names, grace/gait like an elephant,
moderate hair on the head and body, soft limbs and small teeth.
âShudr-aiv bharyaâŚâŚâŚâ â 3/12.Brahman men can marry Brahman, Kshatriya,
Vaish and even Shudra women but Shudra men can marry only Shudra women.
âNa Brahman kshatriya..â â 3/14. Although Brahman, Kshatriya and Vaish
men have been allowed inter-caste marriages, even in distress they
should not marry Shudra women.
âHeenjati striyamâŚâŚ..â â 3/15. When twice born [dwij=Brahman, Kshatriya
and Vaish] men in their folly marry low caste Shudra women, they are
responsible for the degradation of their whole family. Accordingly,
their children adopt all the demerits of the Shudra caste.
âShudram shaynamâŚâŚâ â 3/17. A Brahman who marries a Shudra woman,
degrades himself and his whole family ,becomes morally degenerated ,
loses Brahman status and his children too attain status of shudra.
âDaiv pitryaâŚâŚâŚâŚâŚâŚâ â 3/18. The offerings made by such a person at the
time of established rituals are neither accepted by God nor by the
departed soul; guests also refuse to have meals with him and he is bound
to go to hell after death.
âChandalash âŚâŚâŚâŚâŚâ â 3/240. Food offered and served to Brahman after
Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a
menstruating women.
âNa ashniyatâŚâŚâŚâŚâŚ.â â 4/43. A Brahman, true defender of his class,
should not have his meals in the company of his wife and even avoid
looking at her. Furthermore, he should not look towards her when she is
having her meals or when she sneezes/yawns.
âNa ajyantiâŚâŚâŚâŚâŚâŚ.â â 4/44. A Brahman in order to preserve his energy
and intellect, must not look at women who applies collyrium to her eyes,
one who is massaging her nude body or one who is delivering a child.
âMrshyantiâŚâŚâŚâŚâŚ.â â 4/217. One should not accept meals from a woman who
has extra marital relations; nor from a family exclusively
dominated/managed by women or a family whose 10 days of impurity because
of death have not passed.
âBalya vaâŚâŚâŚâŚâŚâŚâŚ.â â 5/150. A female child, young woman or old woman is
not supposed to work independently even at her place of residence.
âBalye pitorvashayâŚâŚ.â â 5/151. Girls are supposed to be in the custody
of their father when they are children, women must be under the custody
of their husband when married and under the custody of her son as
widows. In no circumstances is she allowed to assert herself
independently.
âAsheela kamvrtoâŚâŚâŚâ â 5/157. Men may be lacking virtue, be sexual
perverts, immoral and devoid of any good qualities, and yet women must
constantly worship and serve their husbands.
âNa ast strinamâŚâŚâŚ..â â 5/158. Women have no divine right to perform
any religious ritual, nor make vows or observe a fast. Her only duty is
to obey and please her husband and she will for that reason alone be
exalted in heaven.
âKamam toâŚâŚâŚâŚâŚâŚâ â 5/160. At her pleasure [after the death of her
husband], let her emaciate her body by living only on pure flowers,
roots of vegetables and fruits. She must not even mention the name of
any other men after her husband has died.
âVyabhacharayâŚâŚâŚâŚâ â 5/167. Any women violating duty and code of
conduct towards her husband, is disgraced and becomes a patient of
leprosy. After death, she enters womb of Jackal.
âKanyam bhajantiâŚâŚ..â â 8/364. In case women enjoy sex with a man from a
higher caste, the act is not punishable. But on the contrary, if women
enjoy sex with lower caste men, she is to be punished and kept in
isolation.
âUtmam sevmanstoâŚâŚ.â â 8/365. In case a man from a lower caste enjoys
sex with a woman from a higher caste, the person in question is to be
awarded the death sentence. And if a person satisfies his carnal desire
with women of his own caste, he should be asked to pay compensation to
the womenâs faith.
âYa to kanyaâŚâŚâŚâŚâŚ.â â 8/369. In case a woman tears the membrane [hymen]
of her Vagina, she shall instantly have her head shaved or two fingers
cut off and made to ride on Donkey.
âBhartaramâŚâŚâŚâŚâŚ.â â 8/370. In case a women, proud of the greatness of
her excellence or her relatives, violates her duty towards her husband,
the King shall arrange to have her thrown before dogs at a public place.
âPita rakhshatiâŚâŚâŚ.â â 9/3. Since women are not capable of living
independently, she is to be kept under the custody of her father as
child, under her husband as a woman and under her son as widow.
âImam hi sarwâŚâŚâŚ..â â 9/6. It is the duty of all husbands to exert
total control over their wives. Even physically weak husbands must
strive to control their wives.
âPati bharyam âŚâŚâŚ.â â 9/8. The husband, after the conception of his
wife, becomes the embryo and is born again of her. This explains why
women are called Jaya.
âPanam durjanâŚâŚâŚâ â 9/13. Consuming liquor, association with wicked
persons, separation from her husband, rambling around, sleeping for
unreasonable hours and dwelling -are six demerits of women.
âNaita rupamâŚâŚâŚâŚâŚâ â 9/14. Such women are not loyal and have extra
marital relations with men without consideration for their age.
âPoonshchalyaâŚâŚâŚâŚâ â 9/15. Because of their passion for men, immutable
temper and natural heartlessness, they are not loyal to their husbands.
âNa asti strinamâŚâŚâŚâ â 9/18. While performing namkarm and jatkarm,
Vedic mantras are not to be recited by women, because women are lacking
in strength and knowledge of Vedic texts. Women are impure and represent
falsehood.
âDevraâŚsapindaâŚâŚâŚâ â 9/58. On failure to produce offspring with her
husband, she may obtain offspring by cohabitation with her
brother-in-law [devar] or with some other relative [sapinda] on her
in-lawâs side.
âVidwayamâŚâŚâŚâŚâŚ.â â 9/60. He who is appointed to cohabit with a widow
shall approach her at night, be anointed with clarified butter and
silently beget one son, but by no means a second one.
âYatha vidyâŚâŚâŚâŚâŚ..â â 9/70. In accordance with established law, the
sister-in-law [bhabhi] must be clad in white garments; with pure intent
her brother-in-law [devar] will cohabitate with her until she conceives.
âAti kramayâŚâŚâŚâŚâŚâ â 9/77. Any women who disobey orders of her
lethargic, alcoholic and diseased husband shall be deserted for three
months and be deprived of her ornaments.
âVandyashtamayâŚâŚ.â â 9/80. A barren wife may be superseded in the 8th
year; she whose children die may be superseded in the 10th year and she
who bears only daughters may be superseded in the 11th year; but she
who is quarrelsome may be superseded without delay.
âTrinshaâŚâŚâŚâŚâŚâŚ.â â 9/93. In case of any problem in performing religious
rites, males between the age of 24 and 30 should marry a female between
the age of 8 and 12.
âYambrahmanstoâŚâŚ.â â 9/177. In case a Brahman man marries Shudra woman,
their son will be called âParshavâ or âShudraâ because his social
existence is like a dead body.
apologists consider the Manusmriti as the divine code of conduct and,
accordingly, the status of women as depicted in the text has been
interpreted as Hindu divine law.
Ballot
Papers to replace EVMs to save Democracy, Liberty, Equality, Freedom
and Fraternity. Plant fruit bearing trees through out the world to kill
hunger, remove pain and fear & the for welfare, happiness and peace
for all societies and for them to attain Eternal Bliss.
Dr B.R.Ambedkar thundered âMain Prabuddha Bharat Baudhmay karunga.â (I will make Prabuddha Bharat Buddhist)
Now
All Aboriginal Awakened Societies Thunder â Hum Prapanch Prabuddha
Prapanchmay karunge.â (We will make world Prabuddha Prapanch)
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.
Kevatta
(Kevaddha) Sutta: To Kevatta
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Bliss in Buddhaâs Own Words for Devotees Attired in White Cloth Covered
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11
PTS:
D i 211
Kevatta
(Kevaddha) Sutta: To Kevatta
translated
from the Pali by
Thanissaro
Bhikkhu Š 1997â2011 I have heard that on one
occasion the Blessed One was staying at Nalanda in Pavarikaâs mango grove.
Then
Kevatta the householder approached the Blessed One and, on arrival,
having bowed down, sat to one side. As he was sitting there he said to
the Blessed One:
âLord, this Nalanda is powerful, both prosperous and
populous, filled with people who have faith in the Blessed One. It
would be good if the Blessed One were to direct a monk to display a
miracle of psychic power from his superior human state so that Nalanda
would to an even greater extent have faith in the Blessed One.â
When
this was said, the Blessed One said to Kevatta the householder,
âKevatta, I donât teach the monks in this way: âCome, monks, display a
miracle of psychic power to the lay people clad in white.ââ A second
time⌠A third time, Kevatta the householder said to the Blessed One: âI
wonât argue with the Blessed One, but I tell you: Lord, this Nalanda is
powerful, both prosperous and populous, filled with people who have
faith in the Blessed One. It would be good if the Blessed One were to
direct a monk to display a miracle of psychic power from his superior
human state so that Nalanda would to an even greater extent have faith
in the Blessed One.â
A third time, the Blessed One said to
Kevatta the householder, âKevatta, I donât teach the monks in this way:
âCome, monks, display a miracle of psychic power to the lay people clad
in white.â
âKevatta, there are these three miracles that I
have declared, having directly known and realized them for myself. Which
three? The miracle of psychic power, the miracle of telepathy, and the
miracle of instruction.
The Miracle of Psychic Power âAnd what
is the miracle of psychic power? There is the case where a monk wields
manifold psychic
powers. Having been one he becomes many; having been
many he becomes one. He appears. He vanishes. He goes unimpeded through
walls, ramparts, and mountains as if through space. He dives in and out
of the earth as if it were water. He walks on water without sinking as
if it were dry land. Sitting cross-legged he flies through the air like a
winged bird. With his hand he touches and strokes even the sun and
moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.
âThen
someone who has faith and conviction in him sees him wielding manifold
psychic powers⌠exercising influence with his body even as far as the
Brahma worlds. He reports this to someone who has no faith and no
conviction, telling him, âIsnât it awesome. Isnât it astounding, how
great the power, how great the prowess of this contemplative. Just now I
saw him wielding manifold psychic powers⌠exercising influence with his
body even as far as the Brahma worlds.â
âThen the person
without faith, without conviction, would say to the person with faith
and with conviction: âSir, there is a charm called the Gandhari charm by
which the monk wielded manifold psychic powers⌠exercising influence
with his body even as far as the Brahma worlds.â What do you think,
Kevatta â isnât that what the man
without faith, without conviction, would say to the man with faith and with conviction?â
âYes, lord, thatâs just what he would say.â
âSeeing
this drawback to the miracle of psychic power, Kevatta, I feel
horrified, humiliated, and disgusted with the miracle of psychic
power.
The Miracle of Telepathy
âAnd what is the
miracle of telepathy? There is the case where a monk reads the minds,
the mental events, the thoughts, the ponderings of other beings, other
individuals, [saying,] âSuch is your thinking, here is where your
thinking is, thus is your mind.â
someone who has faith and conviction in him sees him reading the mindsâŚ
of other beings⌠He reports this to someone who has no faith and no
conviction, telling him, âIsnât it awesome. Isnât it astounding, how
great the power, how great the prowess of
this contemplative. Just now I saw him reading the minds⌠of other beingsâŚâ
âThen
the person without faith, without conviction, would say to the person
with faith and with conviction: âSir, there is a charm called the Manika
charm by which the monk read the minds⌠of other beingsâŚâ What do you
think, Kevatta â isnât that what the man without faith, without
conviction, would say to the man with faith
and with conviction?â
âYes, lord, thatâs just what he would say.â
âSeeing
this drawback to the miracle of telepathy, Kevatta, I feel horrified,
humiliated, and disgusted with the miracle of telepathy.
The
Miracle of Instruction âAnd what is the miracle of instruction? There
is the case where a monk gives instruction in this way:
âDirect your
thought in this way, donât direct it in that. Attend to things in this
way, donât attend to them in that. Let go of this, enter and remain in
that.â This, Kevatta, is called the miracle of instruction.
âFurthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened.
He
teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its
particulars and in its essence, entirely perfect, surpassingly pure.
âA
householder or householderâs son, hearing the Dhamma, gains conviction
in the Tathagata and reflects: âHousehold life is confining, a dusty
path.
The life gone forth is like the open air. It is not easy
living at home to practice the holy life totally perfect, totally pure,
like a polished
shell. What if I were to shave off my hair and beard, put on the ochre
robes, and go forth from the household life into homelessness?â
âSo
after some time he abandons his mass of wealth, large or small; leaves
his circle of relatives, large or small; shaves off his hair and beard,
puts on the ochre robes, and goes forth from the household life into
homelessness.
âWhen he has thus gone forth, he lives
restrained by the rules of the monastic code, seeing danger in the
slightest faults. Consummate in his virtue, he guards the doors of his
senses, is possessed of mindfulness and alertness, and is content.
The Lesser Section on Virtue
âAnd
how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his
knife laid down, scrupulous, merciful, compassionate for the welfare of
all living beings.
This is part of his virtue.
âAbandoning
the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives
not by stealth but by means of a self that has become pure.
This, too, is part of his virtue.
âAbandoning
uncelibacy, he lives a celibate life, aloof, refraining from the sexual
act that is the villagerâs way. This, too, is part of his virtue.
âAbandoning
false speech, he abstains from false speech. He speaks the truth, holds
to the truth, is firm, reliable, no deceiver of the world. This, too,
is part of his virtue.
âAbandoning divisive speech he
abstains from divisive speech. What he has heard here he does not tell
there to break those people apart from these people here.
What he has heard there he does not tell here to break these people apart from those people there.
Thus
reconciling those who have broken apart or cementing those who are
united, he loves concord, delights in concord, enjoys concord, speaks
things that create concord.
This, too, is part of his virtue.
âAbandoning
abusive speech, he abstains from abusive speech. He speaks words that
are soothing to the ear, that are affectionate, that go to the heart,
that are polite, appealing and pleasing to people at large. This, too,
is part of his virtue.
âAbandoning idle chatter, he abstains
from idle chatter. He speaks in season, speaks what is factual, what is
in accordance with the goal, the Dhamma, and the Vinaya. He speaks words
worth treasuring, seasonable, reasonable, circumscribed, connected with
the goal.
This, too, is part of his virtue.
âHe abstains from damaging seed and plant life.
âHe eats only once a day, refraining from the evening meal and from food at the wrong time of day.
âHe
abstains from dancing, singing, instrumental music, and from watching
shows. âHe abstains from wearing garlands and from beautifying
himself with scents and cosmetics.
âHe abstains from high and luxurious beds and seats.
âHe abstains from accepting gold and money.
âHe
abstains from accepting uncooked grain⌠raw meat⌠women and girls⌠male
and female slaves⌠goats and sheep⌠fowl and pigs⌠elephants, cattle,
steeds, and mares⌠fields and property.
abstains from running messages⌠from buying and selling⌠from dealing
with false scales, false metals, and false measures⌠from bribery,
deception, and fraud.
âHe abstains from mutilating,
executing, imprisoning, highway robbery, plunder, and violence.
âThis, too, is part of his virtue.
The Intermediate Section on Virtue âWhereas some priests and
contemplatives,
living off food given in faith, are addicted to damaging seed and plant
life such as these â plants propagated from roots, stems, joints,
buddings, and seeds â he abstains from damaging seed and plant life such
as these. This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these â stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat â he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these â dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews â
he abstains from watching shows such as these.
This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these â eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities â he abstains from heedless and
idle games such as these. This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these â over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches
with red cushions for
the head and feet â he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
â rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white
robes â he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these â talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not â he abstains from talking about lowly topics such
as these. This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these â âYou understand this doctrine and
discipline? Iâm the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? Youâre practicing
wrongly. Iâm practicing rightly. Iâm being consistent. Youâre not. What
should be said first you said last. What should be said last you said
first. What you took so long to think out has been refuted. Your
doctrine has been overthrown. Youâre defeated. Go and try to salvage
your doctrine; extricate yourself if you can!â â he abstains from
debates such as these. This, too, is part of his virtue.
âWhereas some priests and contemplatives, living off food given in
faith, are addicted to running messages and errands for people such as
these â kings, ministers of state, noble warriors, priests,
householders, or youths [who say], âGo here, go there, take this there,
fetch that hereâ â he abstains from running messages and
errands for people such as these. This, too, is part of his virtue.
âWhereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these. This,
too, is part of his virtue.
The Great Section on Virtue
âWhereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
reading marks on the limbs [e.g., palmistry];
reading omens and signs;
interpreting celestial events [falling stars, comets];
interpreting dreams;
reading marks on the body [e.g., phrenology];
reading marks on cloth gnawed by mice;
offering fire oblations, oblations from a ladle, oblations of husks, rice
powder, rice grains, ghee, and oil;
offering oblations from the mouth;
offering blood-sacrifices;
making predictions based on the fingertips;
geomancy;
laying demons in a cemetery;
placing spells on spirits;
reciting house-protection charms;
snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions;
giving protective charms;
interpreting the calls of birds and animals â he abstains from wrong
livelihood, from lowly arts such as these.
âWhereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
determining lucky and unlucky gems, garments, staffs, swords, spears,
arrows, bows, and other weapons; women, boys, girls, male slaves, female
slaves; elephants, horses, buffaloes, bulls, cows,
goats, rams,
fowl, quails, lizards, long-eared rodents, tortoises, and other animals â
he abstains from wrong livelihood, from lowly arts such as these.
âWhereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:
the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat â he abstains from wrong livelihood, from lowly arts such as these.
âWhereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:
there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such
will be the result of the lunar eclipse⌠the rising, setting,
darkening, brightening of the sun, moon, and asterisms â he abstains
from wrong livelihood, from lowly arts such as these.
âWhereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as
forecasting:
therewill be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or
they earn their living by counting, accounting, calculation, composing
poetry, or teaching hedonistic arts and doctrines â
he abstains from wrong livelihood, from lowly arts such as these.
âWhereas
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
calculating
auspicious dates for marriages, betrothals, divorces; for collecting
debts or making investments and loans; for being attractive or
unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a manâs tongue, to paralyze his jaws, to make
him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing
forth flames from the mouth, invoking the goddess of luck â
he abstains from wrong livelihood, from lowly arts such as these.
some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as:
promising
gifts to devas in return for favors; fulfilling such promises;
demonology;
teaching house-protection spells;
inducing virility and impotence;
consecrating sites for construction;
giving ceremonial mouthwashes and ceremonial bathing;
offering sacrificial fires;
preparing emetics, purgatives, expectorants, diuretics, headache cures;
preparing
ear-oil, eye-drops, oil for treatment through the nose, collyrium, and
counter-medicines; curing cataracts, practicing surgery, practicing as a
childrenâs doctor, administering medicines and treatments to cure their
after-effects â
he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.
âA monk thus consummate
in
virtue sees no danger anywhere from his restraint through virtue. Just
as a head-anointed noble warrior king who has defeated his
enemies
sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through
virtue.
Endowed with this noble aggregate of virtue, he is
inwardly sensitive to the pleasure of being blameless. This is how a
monk is consummate in virtue.
Sense Restraint
âAnd how
does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which â if he were to
dwell without restraint over the faculty of the eye â evil, unskillful
qualities such as greed or distress might assail him. On hearing a sound
with the ear⌠On smelling an odor with the nose⌠On tasting a flavor
with the tongue⌠On touching a tactile sensation with the body⌠On
cognizing an idea with the intellect, he does not grasp at any theme or
details by which â if he were to dwell without restraint
over the
faculty of the intellect â evil, unskillful qualities such as greed or
distress might assail him. Endowed with this noble restraint over the
sense faculties, he is inwardly sensitive to the pleasure of being
blameless.
This is how a monk guards the doors of his senses.
Mindfulness & Alertness
âAnd
how is a monk possessed of mindfulness and alertness? When going
forward and returning, he acts with alertness. When looking toward and
looking away⌠when bending and extending his limbs⌠when carrying his
outer cloak, his upper robe, and his bowl⌠when eating, drinking,
chewing, and tasting⌠when urinating and defecating⌠when walking,
standing, sitting, falling asleep, waking up,
talking, and remaining silent, he acts with alertness.
This is how a monk is possessed of mindfulness and alertness.
Contentedness
âAnd
how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to
provide for his body and almsfood to provide for his hunger. Wherever he
goes, he takes only his barest necessities along. This is how a monk is
content.
Abandoning the Hindrances
âEndowed with this
noble aggregate of virtue, this noble restraint over the sense
faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a
tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle
grove, the open air, a heap of straw. After his meal, returning from his
alms round, he sits down, crosses his legs, holds his body
erect, and brings mindfulness to the fore.
âAbandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.
He
cleanses his mind of covetousness. Abandoning ill will and anger, he
dwells with an awareness devoid of ill will, sympathetic with the
welfare of all living beings. He cleanses his mind of ill will and
anger. Abandoning sloth & drowsiness, he dwells with an awareness
devoid of sloth & drowsiness, mindful, alert, percipient of light.
He cleanses his mind of sloth & drowsiness. Abandoning restlessness
and anxiety, he dwells undisturbed, his mind inwardly stilled. He
cleanses his mind of restlessness and anxiety.
Abandoning
uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his
mind of uncertainty.
âSuppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed.
He
repays his old debts and there is extra left over for maintaining his
wife. The thought would occur to him, âBefore, taking a loan, I invested
it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and there is extra left over for maintaining my wife.â
Because of that he would experience joy and happiness.
suppose that a man falls sick â in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes,
he eventually recovers from that sickness. He enjoys his meals and there
is strength in his body. The thought would occur to him, âBefore, I was
sick⌠Now I am recovered from that sickness. I enjoy my meals and there
is strength in my body.â Because of that he would experience joy and
happiness.
âNow suppose that a man is bound in prison. As time
passes, he eventually is released from that bondage, safe and sound,
with no loss of property.
The thought would occur to him,
âBefore, I was bound in prison. Now I am released from that bondage,
safe and sound, with no loss of my property.â Because of that he would
experience joy and happiness.
âIn the same way, when these five
hindrances are not abandoned in himself, the monk regards it as a debt, a
sickness, a prison, slavery, a road through desolate country. But when
these five hindrances are abandoned in himself, he regards it as
unindebtedness, good health, release from prison, freedom, a place of
security.
Seeing that they have been abandoned within him, he
becomes glad. Glad, he becomes enraptured. Enraptured, his body grows
tranquil. His body tranquil, he is sensitive to pleasure. Feeling
pleasure, his mind becomes concentrated.
The Four Jhanas
âQuite
withdrawn from sensuality, withdrawn from unskillful mental qualities,
he enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation.
He
permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born from withdrawal. Just as if a skilled bathman
or bathmanâs apprentice would pour bath powder into a brass basin and
knead it together, sprinkling it again and again with water, so that his
ball of bath powder â saturated, moisture-laden, permeated within and
without â would nevertheless not drip;
even so, the monk permeates⌠this very body with the rapture and pleasure born of withdrawal.
There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.
âThis, too, is called the miracle of instruction.
âFurthermore,
with the stilling of directed thoughts & evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation â
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure
born of composure. Just like a lake with spring-water welling
up
from within, having no inflow from the east, west, north, or south, and
with the skies supplying abundant showers time and again, so that the
cool fount of water welling up from within the lake would permeate and
pervade, suffuse and fill it with cool waters, there being no part of
the lake unpervaded by the cool waters; even so, the monk permeatesâŚ
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.
âThis, too, is called the miracle of instruction.
âAnd
furthermore, with the fading of rapture, he remains equanimous,
mindful, & alert, and senses pleasure with the body. He enters &
remains in the third jhana, of which the Noble Ones declare,
âEquanimous & mindful, he has a pleasant abiding.â
He permeates
and pervades, suffuses and fills this very body with the pleasure
divested of rapture. Just as in a lotus pond, some of the
lotuses,
born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and
pervaded, suffused and filled with cool water from their roots to their
tips, and nothing of those lotuses would be unpervaded with cool water;
even so, the monk permeates⌠this very body with the pleasure divested
of rapture.
There is nothing of his entire body unpervaded with pleasure divested of rapture.
âThis, too, is called the miracle of instruction.
âAnd
furthermore, with the abandoning of pleasure and stress â as with the
earlier disappearance of elation and distress â he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure nor stress. He sits, permeating the body with a pure,
bright awareness.
Just as if a man were sitting covered from head to
foot with a white cloth so that there would be no part of his body to
which the white cloth did not extend; even so, the monk sits, permeating
the body with a pure, bright awareness.
There is nothing of his entire body unpervaded by pure, bright awareness.
âThis, too, is called the miracle of instruction.
âWith
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge and vision. He
discerns: âThis body of mine is endowed with form, composed
of the
four primary elements, born from mother and father, nourished with rice
and porridge, subject to inconstancy, rubbing, pressing, dissolution,
and dispersion. And this consciousness of mine is supported here and
bound up here.â Just as if there were a beautiful beryl gem of the
purest water â eight faceted, well polished, clear, limpid, consummate
in all its aspects, and going through the middle of it was a blue,
yellow, red, white, or brown thread â and a man with good eyesight,
taking it in his hand, were to reflect on it thus: âThis is a beautiful
beryl gem of the purest water, eight faceted, well polished, clear,
limpid, consummate in all its aspects. And this, going through the
middle of it, is a blue, yellow, red, white, or brown thread.â
In
the same way â with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability â the monk directs and inclines it to knowledge and
vision. He discerns: âThis body of mine is endowed with form, composed
of the four primary elements, born from mother and father, nourished
with rice and porridge, subject to inconstancy, rubbing, pressing,
dissolution, and dispersion. And this consciousness of mine is supported
here and bound up here.â
âThis, too, is called the miracle of instruction.
The Mind-made Body
âWith
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to creating a mind-made
body. From this body he creates another body, endowed with form, made of
the mind, complete in all its parts, not inferior in its
faculties.
Just as if a man were to draw a reed from its sheath. The thought would occur to him: âThis is the sheath, this is the reed.
The
sheath is one thing, the reed another, but the reed has been drawn out
from the sheath.â Or as if a man were to draw a sword from its
scabbard.
The thought would occur to him: âThis is the sword, this is the
scabbard. The sword is one thing, the scabbard another, but the sword
has been drawn out from the scabbard.â Or as if a man were to pull a
snake out from its slough. The thought would occur to him: âThis is the
snake, this is the slough. The snake is one thing, the slough another,
but the snake has been pulled out from the slough.â In the same way â
with his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a
mind-made body. From this body he creates another body, endowed with
form, made of the mind, complete in all its parts, not inferior in its
faculties.
âThis, too, is called the miracle of instruction.
Supranormal Powers
âWith
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to the modes of supranormal
powers.
He wields manifold supranormal powers. Having been one
he becomes many; having been many he becomes one. He appears. He
vanishes. He goes unimpeded through walls, ramparts, and mountains as if
through space. He dives in and out of the earth
as if it were water. He walks on water without sinking as if it were dry land.
Sitting
cross-legged he flies through the air like a winged bird. With his hand
he touches and strokes even the sun and moon, so mighty and powerful.
He exercises influence with his body even as far as the Brahma worlds.
Just as a skilled potter or his assistant could craft from
well-prepared clay whatever kind of pottery vessel he likes, or
as a skilled ivory-carver or his assistant could craft from well-prepared
ivory any kind of ivory-work he likes, or as a skilled goldsmith
or
his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way â with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability â the monk directs and
inclines it to the modes of supranormal powers⌠He exercises influence
with his body even as far as the Brahma worlds.
âThis, too, is called the miracle of instruction.
âWith
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
awareness of other beings. He knows the awareness of other
beings, other individuals, having encompassed it with his own awareness.
He
discerns a mind with passion as a mind with passion, and a mind without
passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without
aversion.
He discerns a mind with delusion as a mind with
delusion, and a mind without delusion as a mind without delusion. He
discerns a restricted mind as a restricted mind, and a scattered mind as
a scattered mind. He discerns an enlarged mind as an enlarged mind, and
an unenlarged mind as an unenlarged mind.
He discerns an
excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns
a concentrated mind as a concentrated mind, and an unconcentrated mind
as an unconcentrated mind.
He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind.
Just
as if a young woman â or man â fond of ornaments, examining the
reflection of her own face in a bright mirror or a bowl of clear water
would know âblemishedâ if it were blemished, or âunblemishedâ if it were
not. In the same way â with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability â the monk directs and
inclines it to
knowledge of the awareness of other beings. He knows the awareness of
other beings, other individuals, having encompassed it with his own
awareness.
He discerns a mind with passion as a mind with
passion, and a mind without passion as a mind without passion⌠a
released mind as a released mind, and an unreleased mind as an
unreleased mind.
âThis, too, is called the miracle of instruction.
Recollection of Past Lives
âWith
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability, he directs and inclines it to knowledge of the
recollection of past lives (lit: previous homes).
He recollects
his manifold past lives, i.e., one birth, two births, three births,
four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many
aeons of cosmic expansion, many aeons of cosmic contraction and
expansion, [recollecting], âThere I had such a name, belonged to such a
clan, had such an appearance.
Such was my food, such my experience of pleasure and pain, such the end of my life.
Passing
away from that state, I re-arose there. There too I had such a name,
belonged to such a clan, had such an appearance. Such was my food, such
my experience of pleasure and pain, such the end of my life.
Passing
away from that state, I re-arose here.â Thus he recollects his manifold
past lives in their modes and details. Just as if a man were to go from
his home village to another village, and then from that village to yet
another village, and then from that village back to his home village.
The thought would occur to him, âI went from my home village to that village over there.
There
I stood in such a way, sat in such a way, talked in such a way, and
remained silent in such a way. From that village I went to that village
over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I
came back home.â In the same way â with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable,
steady, and attained to imperturbability â the monk
directs and inclines it to knowledge of the recollection of past lives.
He recollects his manifold past lives⌠in their modes and details.
âThis, too, is called the miracle of instruction.
âWith his mind thus concentrated, purified, and bright, unblemished,
free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that âThis is stress⌠This is the origination of stress⌠This
is the cessation of stress⌠This is the way leading to the cessation of
stress⌠These are mental fermentationsâŚ
This
is the origination of fermentations⌠This is the cessation of
fermentations⌠This is the way leading to the cessation of
fermentations.â His heart, thus knowing, thus seeing, is released from
the fermentation of sensuality, the fermentation of becoming, the
fermentation of ignorance. With release, there is the knowledge,
âReleased.â
He discerns that âBirth is ended, the holy life fulfilled, the task
done. There is nothing further for this world.â Just as if there
were
a pool of water in a mountain glen â clear, limpid, and unsullied â
where a man with good eyesight standing on the bank could see shells,
gravel, and pebbles, and also shoals of fish swimming about and resting,
and it would occur to him, âThis pool of water is clear, limpid, and
unsullied.
Here are these shells, gravel, and pebbles, and also
these shoals of fish swimming about and resting.â In the same way â with
his mind thus concentrated, purified, and bright, unblemished, free
from defects, pliant, malleable, steady, and attained to
imperturbability â the monk directs and inclines it to the knowledge of
the ending of the mental fermentations. He discerns, as it has come to
be, that âThis is stress⌠This is the origination of stress⌠This is the
cessation
of stress⌠This is the way leading to the cessation of
stress⌠These are mental fermentations⌠This is the origination of
fermentationsâŚ
This is the cessation of fermentations⌠This is the
way leading to the cessation of fermentations.â His heart, thus knowing,
thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release,
there is the knowledge, âReleased.â He discerns that âBirth is ended,
the holy life fulfilled, the task done.
There is nothing further for this world.â
âThis, too, is called the miracle of instruction.
âThese are the three miracles that I declare, Kevatta, having directly known and realized them for myself.
Conversations with the Gods
âOnce,
Kevatta, this train of thought arose in the awareness of a certain monk
in this very community of monks: âWhere do these four great elements â
the earth property, the liquid property, the fire property, and the wind
property â cease without remainder?â Then he attained to such a state
of concentration that the way leading to the gods appeared in his
centered mind. So he approached the gods of
the retinue of the Four
Great Kings and, on arrival, asked them, âFriends, where do these four
great elements â the earth property, the liquid property, the fire
property, and the wind property â cease without remainder?â
âWhen
this was said, the gods of the retinue of the Four Great Kings said to
the monk, âWe also donât know where the four great elements⌠cease
without remainder. But there are the Four Great Kings who are higher and
more sublime than we.
They should know where the four great elements⌠cease without remainder.â
âSo
the monk approached the Four Great Kings and, on arrival, asked them,
âFriends, where do these four great elements⌠cease without remainder?â
âWhen
this was said, the Four Great Kings said to the monk, âWe also donât
know where the four great elements⌠cease without remainder. But there
are the gods of the Thirty-three who are higher and more sublime than
we. They should knowâŚâ
âSo the monk approached the gods of the
Thirty-three and, on arrival, asked them, âFriends, where do these four
great elements⌠cease without remainder?â
âWhen this was said,
the gods of the Thirty-three said to the monk, âWe also donât know where
the four great elements⌠cease without remainder. But there is Sakka,
the ruler of the gods, who is higher and more sublime than we. He should
know⌠â
âSo the monk approached Sakka, the ruler of the gods,
and, on arrival, asked him, âFriend, where do these four great elementsâŚ
cease without remainder?â
âWhen this was said, Sakka, the ruler
of the gods, said to the monk, âI also donât know where the four great
elements⌠cease without remainder. But there are the Yama gods who are
higher and more sublime than I. They should knowâŚââŚ
âThe Yama gods said, âWe also donât know⌠But there is the god named Suyama⌠He should knowâŚââŚ
âSuyama said, âI also donât know⌠But there is the god named Santusita⌠He should knowâŚââŚ
âSantusita said, âI also donât know⌠But there are the Nimmanarati godsâŚ
They should knowâŚââŚ
said, âWe also donât know⌠But there is the god named SunimmitaâŚ
He should knowâŚââŚ
the Great Brahma, taking the monk by the arm and leading him off to one
side, said to him, âThese gods of the retinue of Brahma believe, âThere
is nothing that the Great Brahma does not know.
There is nothing that the Great Brahma does not see.
There is nothing of which the Great Brahma is unaware.
There
is nothing that the Great Brahma has not realized.â That is why I did
not say in their presence that I, too, donât know where the four great
elements⌠cease without remainder.
So you have acted wrongly, acted incorrectly, in bypassing the
Blessed
One in search of an answer to this question elsewhere. Go right back to
the Blessed One and, on arrival, ask him this question. However he
answers it, you should take it to heart.â
âThen â just as a
strong man might extend his flexed arm or flex his extended arm â the
monk disappeared from the Brahma world and immediately appeared in front
of me. Having bowed down to me, he sat to one side. As he was sitting
there he said to me, âLord, where do these four great elements â the
earth property, the liquid property,
the fire property, and the wind property â cease without remainder?â
King Ashoka’s gift of life for trees
And
the exemplar who has made officialdom take a relook at at its
chopping-happy ways is none other than fabled Mauryan emperor Ashoka.The
whole world will incorporate Ashokan principles in nurturing and
safeguarding roadside fruit-bearing saplings/trees in urban and
non-urban areas.Mauryan emperor was the first to promote and champion
the concept of roadside trees.âAt a time when we are losing our trees on
an everyday basis,we should go back and observe what he did.
Taking
a cue from Ashoka, If you look at the areas which once covered by the
Mauryan kingdom, or Delhi, world will appreciate the importance of
roadside trees,ââAshokan principles will help the forest department in
conserving trees for longer periods.
He deliberately chose one
species for each road. Mixing of species at close intervals can affect
the survival of trees. We will focus on a single species for an entire
stretch.â
âAshoka vested the ownership of roadside trees in the
local people. While the government will oversee the nurturing of the
sapling, the ownership of the tree at a later stage will be given over
to the locals.â
âIt is not possible to completely ban cutting of
trees, but (with the new measures) it will be minimised to a great
extent.”Forests provide the basic life support system to all the living
beings of mother earth including mankind.
Forest ecosystems
provide fresh air, water resources, fertile soil for sustenance of
agriculture, bio-diversity, climate change mitigation and numerous other
ecosystem services.
Vast sections of rural society, including a majority of the tribals, are directly dependent on forests for their livelihood.
World
Forest Departments have the primary mandate of protecting the forests
and wildlife, conserving the rich biodiversity of the world and ensuring
that the ecological balance of the forest eco-systems is maintained.
All the world forest Departments must be headed by Principal Chief Conservator of Forests, Head of Forest Force(HOFF).
The Departments must have working strength including World Forest Service Officers and officers/ field staff of various cadres.
The
world a network of Protected Areas with Tiger Reserves, Wildlife
Sanctuaries, Conservation Reserves and 1 Community Reserve.
The
work carried out by the Departments can be broadly classified into the
following categories: regulatory, protection, conservation and
sustainable management.
As part of the regulatory functions, the
departments must enforce provisions of various legislations such as
World Forest Act, Wildlife Protection Act, Forest (Conservation) Act,
World Preservation of Trees Act, etc. and corresponding rules.
Protection functions include, boundary consolidation, protection of
forest areas from encroachment, illicit-felling, mitigation of
human-wildlife conflict, undertaking fire prevention and control
measures etc.
The conservation functions include taking up of
plantation works, soil-moisture conservation and watershed development
works for water security, conservation of rare, endangered and
threatened (RET) species and conducting awareness activities to
sensitize all sections of the society on the importance of forests,
wildlife and biodiversity. In territorial areas, the departments must
also be involved in sustainable extraction and marketing of timber and
other forest produce as per the specifications of the Working Plans.
The
Departments must also be engaged on a large scale in promoting
agro-forestry through incentivization to support farmerâs income.
Humans
are unique in their ability to acquire language. But how? A new study
published in the Proceeding of the National Academy of Sciences shows
that we are in fact born with the basic fundamental knowledge of
language, thus shedding light on the age-old linguistic “nature vs
nurture” debate.
While languages differ from each other in many ways, certain aspects appear to be shared across languages.
These aspects might stem from linguistic principles that are active in all human brains.
A natural question then arises: are infants born with knowledge of how the human words might sound like?
Are
infants biased to consider certain sound sequences as more word-like
than others? “The results of this new study suggest that, the sound
patterns of human languages are the product of an inborn biological
instinct, very much like birdsong,” said Prof. Iris Berent of
Northeastern University in Boston, who co-authored the study with a
research team from the International School of Advanced Studies in
Italy, headed by Dr. Jacques Mehler.
The study’s first author is
Dr. David GĂłmez.BLA, ShBA, LBAConsider, for instance, the
sound-combinations that occur at the beginning of words.
While
many languages have words that begin by bl (e.g., blando in Italian,
blink in English, and blusa in Spanish), few languages have words that
begin with lb. Russian is such a language (e.g., lbu, a word related to
lob, “forehead”), but even in Russian such words are extremely rare and
outnumbered by words starting with bl. Linguists have suggested that
such patterns occur because human brains are biased to favor syllables
such as bla over lba.
In line with this possibility, past
experimental research from Dr. Berent’s lab has shown that adult
speakers display such preferences, even if their native language has no
words resembling either bla or lba. But where does this knowledge stem
from? Is it due to some universal linguistic principle, or to adults’
lifelong experience with listening and producing their native language?
The Experiment
These
questions motivated our team to look carefully at how young babies
perceive different types of words. We used near-infrared spectroscopy, a
silent and non-invasive technique that tells us how the oxygenation of
the brain cortex (those very first centimeters of gray matter just below
the scalp) changes in time, to look at the brain reactions of Italian
newborn babies when listening to good and bad word candidates as
described above (e.g., blif, lbif).Working with Italian newborn infants
and their families, we observed that newborns react differently to good
and bad word candidates, similar to what adults do.
Young
infants have not learned any words yet, they do not even babble yet, and
still they share with us a sense of how words should sound.
This
finding shows that we are born with the basic, foundational knowledge
about the sound pattern of human languages.It is hard to imagine how
differently languages would sound if humans did not share such type of
knowledge. We are fortunate that we do, and so our babies can come to
the world with the certainty that they will readily recognize the sound
patterns of words-no matter the language they will grow up with.
How many languages are there in the world?
7,117 languages are spoken today.
That
number is constantly in flux, because weâre learning more about the
worldâs languages every day. And beyond that, the languages themselves
are in flux.
Theyâre living and dynamic, spoken by communities whoselives are shaped by our rapidly changing world.
This is a fragile time:
Roughly
40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the worldâs population.
When a just born baby is kept
isolated without anyone communicating with the baby, after a few days it
will speak and human natural (Prakrit) language known as Classical
Magahi Magadhi/Classical Chandaso language/Magadhi Prakrit, Classical
Hela Basa (Hela Language), Classical PÄḡi which are the same. Buddha
spoke in Magadhi.
All the 7111 languages and dialects are off
shoot of Classical Magahi Magadhi. Hence all of them are Classical in
nature (Prakrit) of Human Beings, just like all other living speices
have their own naturallanguages for communication. 116languages are
translated by https://translate.google.com
https://en.wikipedia.org/wiki/
The
origin of language and its evolutionary emergence in the human species
have been subjects of speculation for several centuries. The topic is
difficult to study because of the lack of direct evidence.
scholars wishing to study the origins of language must draw inferences
from other kinds of evidence such as the fossil record, archaeological
evidence, contemporary language diversity, studies of language
acquisition and comparisons between human language and systems of
communication existing among animals (particularly other primates). Many
argue that the origins of language probably relate closely to the
origins of modern human behavior, but there is little agreement about
the implications and directionality of this connection.’
Language origin hypotheses
Early speculations
I
cannot doubt that language owes its origin to the imitation and
modification, aided by signs and gestures, of various natural sounds,
the voices of other animals, and man’s own instinctive cries.
â Charles Darwin, 1871. The Descent of Man, and Selection in Relation to Sex.
In
1861, historical linguist Max MĂźller published a list of speculative
theories concerning the origins of spoken language: Bow-wow. The bow-wow
or cuckoo theory, which MĂźller attributed to the German philosopher
Johann Gottfried Herder, saw early words as imitations of the cries of
beasts and birds. Pooh-pooh. The pooh-pooh theory saw the first words as
emotional interjections and exclamations triggered by pain, pleasure,
surprise, etc. Ding-dong. MĂźller suggested what he called the ding-dong
theory, which states that all things have a vibrating natural resonance,
echoed somehow by man in his earliest words. Yo-he-ho.
The
yo-he-ho theory claims language emerged from collective rhythmic labor,
the attempt to synchronize muscular effort resulting in sounds such as
heave alternating with sounds such as ho. Ta-ta.
This did not feature in Max MĂźller’s list, having been proposed in 1930 by Sir Richard Paget.
According
to the ta-ta theory, humans made the earliest words by tongue movements
that mimicked manual gestures, rendering them audible.Most scholars
today consider all such theories not so much wrongâthey occasionally
offer peripheral insightsâas naĂŻve and irrelevant.The problem with these
theories is that they are so narrowly mechanistic. They assume that
once our ancestors had stumbled upon the appropriate ingenious mechanism
for linking sounds with meanings, language automatically evolved and
changed.
the exemplar who has made officialdom take a relook at its
chopping-happy ways is none other than fabled Mauryan emperor
Ashoka.https://www.
Mad
murderer of democratic institutions (Modi) must be forced to quit the
country as he gobbled the Master Key by tampering the fraud EVMs and
agitate to bring back Ballot Papers to save Democracy.
Farmers’ stir:
82 groups from 25 countries ask Mad Murderer of democratic institutions
(Modi) who gobbled the Master Key by tampering the fraud EVMs to repeal
3 laws
Thursday, December 17, 2020
International
organisations and individuals from more than 25 countries, extending
their solidarity to the ongoing farmersâ agitation, have called it âa
beacon of hope to the millions who have been ridden over roughshod by
the current governmentâ, said Countriesâ premier civil society network,
National Alliance of People’s Movements (NAPM), distributing a statement
by tens of groups from across the world.
The statement, signed by
82 people’s organisations, civil society groups, social movements and
concerned individuals, said, they consider the enactment of the three
farm laws as âsubversion of democratic normsâ. Calling the three laws
âpro-corporateâ against âfarmers, workers and toiling massesâ, the
signatories urged the Government of India (GoI) to talk to farmers and
repeal the three laws immediately.
The statement comes close on
the heel of the wide global coverage of the agitation in international
media and demonstrations organized in several European and North
American cities by Indian diaspora and others, as also questions raised
in the British Parliament on the way the farmersâ protests have been
treated by the GoI.
Text:
We stand in solidarity with the
ongoing historic farmers protest in India and extend support to their
demands. On June 5, 2020, amidst the spread of Covid-19 pandemic, the
Government of India hastily passed three ordinances namely Farmers’
Produce Trade and Commerce (Promotion and Facilitation) Act, 2020;
Farmers (Empowerment and Protection) Agreement on Price Assurance and
Farm Services Act, 2020; and Essential Commodities (Amendment) Act,
2020.
By September 2020, these ordinances were made into law without
sufficient parliamentary discussion or any talks with the farmerâs
representative and its possible ramifications on their lives.
It
is worrying to see the subversion of democratic norms and enactment of
pro-corporate laws against farmers, workers and toiling masses. India
already witnessed a huge humanitarian crisis in wake of the strict
lockdown and millions of migrant workers, small and marginal farmers
were left to fend for themselves, as the institutional mechanisms were
not set in place to safeguard them.
There is an unfolding economic
crisis but rather than taking steps to help people, another set of
anti-people laws have been passed further affecting millions of people
again.
The farms bills are going to affect not only the farmers of
India but also the agricultural workers, small traders, and common
people and promote large scale corporate control of the farming sector
impacting the food security and sovereignty.
Farmers and workers
have been protesting these laws since its inception and then passage in
the Parliament. With the demand to repeal these three farm laws,
Thousands of farmers from across India started their march towards Delhi
on November 25, 2020. They were stopped at the State borders, brutally
lathi charged, and faced tear gas shells and water cannons on the way.
They
are camping for two weeks now at the borders of Delhi and were joined
by trade unions, small traders associations, feminist organisations and
others in their call for all India strike on December 8th. Support from
different parts of the world has been pouring in too and farmers protest
have also stood with the political prisoners in the country ,
broadening the ambit of the struggle for social justice.
We urge the
Modi to talk to farmers and repeal these anti farmer laws. We stand in
solidarity with the farmers and agrarian workers in their strike for
justice, freedom and sovereignty,
https://yesterland.com/
How many languages are there in the world?
That
number is constantly in flux, because weâre learning more about the
worldâs languages every day. And beyond that, the languages themselves
are in flux. Theyâre living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the worldâs population.
When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language/
which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by
https://translate.google.com
2. GIG ECONOMY,
3. STOCK MARKET INVESTING,
4. HOME GARDENING,
5. ONLINE COACHI
6. MENTAL HEALTH,
7. ALTERNATE ENERGY,
8. INSURANCE,
9. ALTERNATE MEDICINES,
10. GAMING,
11. HEALTHCARE,
12. AFFILIATE MARKET,
13. NETWORK MARKETING,
14. DATA SCIENCES,
15. SPIRITUAL SCIENCES.
04) Classical Hela Basa (Hela Language),
05) Classical PÄḡi
07) Classical Cyrillic
08) Classical Afrikaansâ Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-á áááá á ááá,
11) Classical Arabic-اŮŮغ؊ اŮؚعبŮŘŠ اŮŮŘľŘŮ
12) Classical Armenian-Ő¤ŐĄŐ˝ŐĄŐŻŐĄŐś Ő°ŐĄŐľŐĽÖŐĽŐś,
13) Classical Azerbaijani- Klassik AzÉrbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-ĐНаŃŃŃĐ˝Đ°Ń ĐąĐľĐťĐ°ŃŃŃкаŃ,
16) Classical Bengali-ŕŚŕ§ŕŚ˛ŕŚžŕŚ¸ŕŚżŕŚŕ§ŕŚŻŕŚžŕŚ˛ বাŕŚŕŚ˛ŕŚž,
17) Classical Bosnian-KlasiÄni bosanski,
18) Classical Bulgaria- ĐНаŃиŃĐľŃки ĐąŃНгаŃŃĐş,
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-ĺ¤ĺ ¸ä¸ćďźçŽä˝ďź,
23) Classical Chinese (Traditional)-ĺ¤ĺ ¸ä¸ćďźçšéŤďź,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-KlasiÄna hrvatska,
26) Classical Czech-KlasickĂĄ ÄeĹĄtina
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman,
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino klassikaline filipiinlane,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-ClĂĄsico galego,
37) Classical Georgian-ááááĄáááŁá á áĽáá ááŁáá,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-ÎΝιĎĎΚκΏ ÎΝΝΡνΚκΏ,
40) Classical Gujarati-ŕŞŕŤŕŞ˛ŕŞžŕŞ¸ŕŞżŕŞŕŞ˛ ŕŞŕŤŕŞŕŞ°ŕŞžŕŞ¤ŕŤ,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- ע×ר×ת ק××ץ×ת
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-KlassĂsk Ăslensku,
48) Classical Igbo,KlassĂskt Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-IndinĂŠisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-ĺ¤ĺ
¸çăŞă¤ăżăŞă˘čŞ,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಜಞಸŕłŕ˛¤ŕłŕ˛°ŕłŕ˛Ż ŕ˛ŕ˛¨ŕłŕ˛¨ŕ˛Ą,
55) Classical Kazakh-ĐНаŃŃикаНŃŇ ŇаСаŇ,
56) Classical Khmer- áááááááťááśá,
59) Classical Kurdish (Kurmanji)-KurdĂŽ (KurmancĂŽ),
60) Classical Kyrgyz-ĐНаŃŃикаНŃĐş ĐŃŃĐłŃС,
61) Classical Lao-ŕşŕşĽŕş˛ŕşŞŕşŞŕş´ŕşŕşĽŕş˛ŕş§,
62) Classical Latin-LXII) Classical Latin,
63) Classical Latvian-KlasiskÄ latvieĹĄu valoda,
64) Classical Lithuanian-KlasikinÄ lietuviĹł kalba,
65) Classical Luxembourgish-Klassesch LĂŤtzebuergesch,
66) Classical Macedonian-ĐНаŃиŃон ПакодОнŃки,
67) Classical Malagasy,кНаŃиŃон ПаНгаŃки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ŕ´ŕľŕ´˛ŕ´žŕ´¸ŕ´żŕ´ŕľŕ´ŕľ˝ എലയഞളŕ´,
70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-ŕ¤ŕĽŕ¤˛ŕ¤žŕ¤¸ŕ¤żŕ¤ŕ¤˛ ऎञŕ¤ŕ¤°ŕĽ,
73) Classical Mongolian-ХОнгОдОг ĐОнгОН,
74) Classical Myanmar (Burmese)-Classical ááźááşáᏠ(áááŹ),
75) Classical Nepali-जञसŕĽŕ¤¤ŕĽŕ¤°ŕĽŕ¤Ż ऎŕĽŕ¤Żŕ¤žŕ¤ŕ¤Žŕ¤žŕ¤° (एरŕĽŕ¤Žŕ¤ž),
76) Classical Norwegian-Klassisk norsk,
79) Classical Persian-ÚŠŮاسŰÚŠ ŮاعسŰ
80) Classical Polish-JÄzyk klasyczny polski,
81) Classical Portuguese-PortuguĂŞs ClĂĄssico,
82) Classical Punjabi-ŕ¨ŕ¨˛ŕ¨žŕ¨¸ŕŠŕ¨ŕ¨˛ ਪੰŕ¨ŕ¨žŕ¨ŹŕŠ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-ĐНаŃŃиŃĐľŃкиК ŃŃŃŃкиК,
87) Classical Scots Gaelic-GĂ idhlig Albannach Clasaigeach,
89) Classical Sesotho-Seserbia ea boholo-holo,
90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-ŕˇŕś¸ŕˇŕśˇŕˇŕˇŕˇŕśş ŕˇŕˇŕśŕˇŕś˝,
93) Classical Slovak-KlasickĂ˝ slovenskĂ˝,
94) Classical Slovenian-KlasiÄna slovenska,
95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-EspaĂąol clĂĄsico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,
99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-ŃОҡикӣ кНаŃŃикӣ,
101) Classical Tamil-பாரமŕŻŕŽŞŕŽ°ŕŽżŕŽŻ ŕŽŕŽŕŻŕŽ¤ŕŻŕŽ¤ŕŽŽŕŽżŕŽ´ŕŻ ŕŽŕŻŕŽŽŕŻŕŽŽŕŻŕŽ´ŕŽż,
104) Classical Thai-ภาชาŕšŕ¸ŕ¸˘ŕ¸ŕ¸Ľŕ¸˛ŕ¸Şŕ¸Şŕ¸´ŕ¸,
105) Classical Turkish-Klasik TĂźrk,
108) Classical Urdu- ÚŠŮاسŰÚŠŰ Ř§ŘąŘŻŮ
109) Classical Uyghur,
110) Classical Uzbek-Klassik oâz,
111) Classical Vietnamese-Tiáşżng Viáť,
112) Classical Welsh-Cymraeg Clasurol,
113) Classical Xhosa-IsiXhosa zesiXhosa,
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
 Classical Buddhism (Teachings of the Awakened One with Awareness) belong to the world, and everyone have exclusive rights: JC |
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.
UPASAKA JAGATHEESAN CHANDRASEKHARAN