Free Online FOOD for MIND & HUNGER - DO GOOD ๐Ÿ˜Š PURIFY MIND.To live like free birds ๐Ÿฆ ๐Ÿฆข ๐Ÿฆ… grow fruits ๐Ÿ ๐ŸŠ ๐Ÿฅ‘ ๐Ÿฅญ ๐Ÿ‡ ๐ŸŒ ๐ŸŽ ๐Ÿ‰ ๐Ÿ’ ๐Ÿ‘ ๐Ÿฅ vegetables ๐Ÿฅฆ ๐Ÿฅ• ๐Ÿฅ— ๐Ÿฅฌ ๐Ÿฅ” ๐Ÿ† ๐Ÿฅœ ๐ŸŽƒ ๐Ÿซ‘ ๐Ÿ…๐Ÿœ ๐Ÿง… ๐Ÿ„ ๐Ÿ ๐Ÿฅ— ๐Ÿฅ’ ๐ŸŒฝ ๐Ÿ ๐Ÿซ‘ ๐ŸŒณ ๐Ÿ“ ๐ŸŠ ๐Ÿฅฅ ๐ŸŒต ๐Ÿˆ ๐ŸŒฐ ๐Ÿ‡ง๐Ÿ‡ง ๐Ÿซ ๐Ÿ… ๐Ÿ ๐Ÿซ’Plants ๐ŸŒฑin pots ๐Ÿชด along with Meditative Mindful Swimming ๐ŸŠโ€โ™‚๏ธ to Attain NIBBฤ€NA the Eternal Bliss.
Kushinara NIBBฤ€NA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
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12/09/22
Lesson 4643 Sat 10 Dec 2022 Hi Tech Radio Free Animation Clipart Luxury white glass monk phra buddha sleeping meditation for pray concentration composed release. colorful background. Lord Buddha๐Ÿ™๐Ÿปโค๏ธ ๐Ÿ’ซเฅ…..zโค๏ธNSpiceC๐ŸŒถ๐Ÿฆ‹08April2019~*๐Ÿ’• โญ๏ธ Indonesia Logo | Free Logo Design Tool from Flaming TextIndonesia Logo | Free Logo Design Tool from Flaming TextLiving in the Land of the Buddha : Reading the Buddhist Scriptures of …Jambu Dersono, Jambu Langka Dan Sangat Mahal - JogjaUpdate.com December 3rd all Major religions in the world grows Dwarf fruits ๐Ÿ ๐ŸŠ ๐Ÿฅ‘ ๐Ÿฅญ ๐Ÿ‡ ๐ŸŒ ๐ŸŽ ๐Ÿ‰ ๐Ÿ’ ๐Ÿ‘ ๐Ÿฅ ๐Ÿซ๐Ÿ๐Ÿซ’& vegetables ๐Ÿฅฆ ๐Ÿฅ• ๐Ÿฅ— ๐Ÿฅฌ ๐Ÿฅ” ๐Ÿ† ๐Ÿฅœ ๐ŸŽƒ ๐Ÿซ‘ ๐Ÿ… ๐Ÿง… ๐Ÿ„ ๐Ÿฅ— ๐Ÿฅ’ ๐ŸŒฝ ๐Ÿฅฅ ๐ŸŒต ๐Ÿˆ ๐ŸŒฐ ๐Ÿ… Plants ๐ŸŒฑin pots ๐Ÿชด To live like free birds ๐Ÿฆ… to overcome Hunger on Good Earth and SPACE along with Meditative Mindful Swimming ๐ŸŠโ€โ™‚๏ธ Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA NatyamAttain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE โ˜๏ธfrom Hinduism เฆเฆฐ เฆ›เฆฌเฆฟเฆฐ เฆซเฆฒเฆพเฆซเฆฒ to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES โ˜๏ธfrom Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind. Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE birthday web GIFBUDDHA the CHANDRASEKHARA โ€™s UNIVERSE IS WITHIN YOU. Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE โ˜๏ธfrom Mormonism in 51) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hebrew- ืขื‘ืจื™ืช ืงืœืืกื™ืช Take a classic text of Hinduism, the revered Yogasutra (approx. 200 BCE (2)) and compare its semantics and vocabulary to the Buddhist canonical texts. Such a comparison will make it pretty obvious that the author of the Yoga Sutra was highly influenced by (contemporary?) Buddhist philosophy and meditation practice.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:49 pm


Lesson 4643 Sat  10  Dec 2022

Hi Tech Radio Free Animation Clipart

Luxury white glass monk phra buddha sleeping meditation for pray concentration composed release. colorful background.
Lord Buddha๐Ÿ™๐Ÿปโค๏ธ ๐Ÿ’ซเฅ.....zโค๏ธNSpiceC๐ŸŒถ๐Ÿฆ‹08April2019~*๐Ÿ’• โญ๏ธ

Indonesia Logo | Free Logo Design Tool from Flaming TextIndonesia Logo | Free Logo Design Tool from Flaming TextLiving in the Land of the Buddha : Reading the Buddhist Scriptures of ...Jambu Dersono, Jambu Langka Dan Sangat Mahal - JogjaUpdate.com

December 3rd all Major religions in the world
grows Dwarf fruits
๐Ÿ ๐ŸŠ ๐Ÿฅ‘ ๐Ÿฅญ ๐Ÿ‡ ๐ŸŒ ๐ŸŽ ๐Ÿ‰ ๐Ÿ’ ๐Ÿ‘ ๐Ÿฅ

๐Ÿซ๐Ÿ๐Ÿซ’& vegetables ๐Ÿฅฆ
๐Ÿฅ• ๐Ÿฅ— ๐Ÿฅฌ ๐Ÿฅ” ๐Ÿ† ๐Ÿฅœ ๐ŸŽƒ ๐Ÿซ‘ ๐Ÿ… ๐Ÿง… ๐Ÿ„  ๐Ÿฅ— ๐Ÿฅ’ ๐ŸŒฝ  ๐Ÿฅฅ ๐ŸŒต ๐Ÿˆ
๐ŸŒฐ   ๐Ÿ…  Plants ๐ŸŒฑin pots ๐Ÿชด  To live like free birds ๐Ÿฆ… to overcome Hunger on Good Earth and SPACE along with Meditative Mindful Swimming


๐ŸŠโ€โ™‚๏ธ Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA NatyamAttain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE โ˜๏ธfrom Hinduism เฆเฆฐ เฆ›เฆฌเฆฟเฆฐ เฆซเฆฒเฆพเฆซเฆฒ to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES โ˜๏ธfrom Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.

Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE

birthday web GIFBUDDHA the CHANDRASEKHARA โ€™s UNIVERSE IS WITHIN YOU.

Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE โ˜๏ธfrom Mormonism

in

51) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hebrew- ืขื‘ืจื™ืช ืงืœืืกื™ืช


Take
a classic text of Hinduism, the revered Yogasutra (approx. 200 BCE (2))
and compare its semantics and vocabulary to the Buddhist canonical
texts. Such a comparison will make it pretty obvious that the author of
the Yoga Sutra was highly influenced by (contemporary?) Buddhist
philosophy and meditation practice.


A common term used to describe the teachings and doctrine of The Church of Jesus Christ of Latter-day Saints.
ื”ืฉื’ ืื•ืฉืจ ื ืฆื—ื™ ืขืœ ื™ื“ื™ ื ืฆื—, ืžื”ื•ืœืœ, ื™ื“ื™ื“ื•ืชื™, ืžื™ื˜ื™ื‘, ืจื—ื•ื ื”ืชืขื•ืจืจ โ˜๏ธืžื”ืžื•ืจืžื•ื ื™ื–ื
ืžื•ืจืžื•ื ื™ื–ื
ืกืงื™ืจื” ื›ืœืœื™ืช
ืœืคื™
ืจื•ื‘ ื—ืกื™ื“ื™ ืชื ื•ืขืช ื”ืงื“ื•ืฉื™ื ื”ืื—ืจื•ื ื™ื, ืกืคืจ ื”ืžื•ืจืžื•ืŸ ื”ื•ื ืชืจื’ื•ื ืžื”ืžืื” ื”-19 ืฉืœ
ืชื™ืขื•ื“ ืฉืœ ืชื•ืฉื‘ื™ื ืงื“ื•ืžื™ื ืฉืœ ื™ื‘ืฉืช ืืžืจื™ืงื”, ืฉื ื›ืชื‘ ื‘ื›ืชื‘ ืฉื”ืกืคืจ ืžืชื™ื™ื—ืก ืืœื™ื•
ื›”ืžืฆืจื™ ืจืคื•ืจืžื™”.
ืžื•ื ื—
ื ืคื•ืฅ ื”ืžืฉืžืฉ ืœืชื™ืื•ืจ ื”ืชื•ืจื” ื•ื”ื“ื•ืงื˜ืจื™ื ื” ืฉืœ ื›ื ืกื™ื™ืช ื™ืฉื•ืข ื”ืžืฉื™ื— ืฉืœ ืงื“ื•ืฉื™ ืื—ืจื™ืช
ื”ื™ืžื™ื. ื˜ืขื ื” ื–ื•, ื›ืžื• ื’ื ื›ืœ ื”ื˜ืขื ื•ืช ืœืื•ืชื ื˜ื™ื•ืช ื”ื™ืกื˜ื•ืจื™ืช ืฉืœ ืกืคืจ ื”ืžื•ืจืžื•ืŸ,
ื ื“ื—ื•ืช ืขืœ ื™ื“ื™ ื”ื™ืกื˜ื•ืจื™ื•ื ื™ื ื•ืžื“ืขื ื™ื ืฉืื™ื ื ืงื“ื•ืฉื™ ื”ื™ืžื™ื ื”ืื—ืจื•ื ื™ื.
ืžื•ื”ืืŸ ื‘ื’ืื•ื•ืื˜ RSS ืžืขื“ื™ืฃ ืœืจืื•ืช ืจืง ืืช ื’’ืžื‘ื•ื“ื™ืคืŸ ื›ืจืืฉ ื”ืžืžืฉืœื” ื”ื‘ื
ื’’ืžื‘ื•ื“ื™ืคื”
ื‘ืงืœืืกื™ืช ื ืฆื—ื™ืช ื•ืžื”ื•ืœืœืช ื™ื“ื™ื“ื•ืชื™ืช ื•ืžื™ื˜ื™ื‘ื” ื—ืžืœื” ืชืื™ืœื ื“ื™ืช-เธ เธฒเธฉเธฒเน„เธ—เธขเธ„เธฅเธฒเธชเธชเธดเธ,
“ืžืชื ืช ื”ื“ืžืืžื” ืžืฆื˜ื™ื™ื ืช ื‘ื›ืœ ื”ืžืชื ื•ืช ื”ืื—ืจื•ืช”
โ€” ื”ืื“ื•ืŸ ื”ื ืฆื—ื™ ื•ื”ืžื”ื•ืœืœ ื•ื™ื“ื™ื“ื•ืชื™ ื ื“ื™ื‘ ื—ืžืœื” ื‘ื•ื“ื”ื” ืฆ’ื ื“ืจืกืงืจื”
ืฆื™ืจ ื–ืžืŸ ืฉืœ ื”ื™ืกื˜ื•ืจื™ื”
ื”ื™ื™ื ื• ื‘-JAMBUDIPA ื”ื ืฆื—ื™, ื”ืžื”ื•ืœืœ, ื”ื™ื“ื™ื“ื•ืชื™, ื”ื ื“ื™ื‘, ื”ื—ืžืœื”.
ืื ื—ื ื• ื‘-JAMBUDIPA ื”ื ืฆื—ื™, ื”ืžื”ื•ืœืœ, ื”ื™ื“ื™ื“ื•ืชื™, ื”ื ื“ื™ื‘, ื”ื—ืžืœื”.
ืื ื• ืžืžืฉื™ื›ื™ื ืœื”ื™ื•ืช ื‘-JAMBUDIPA ื”ื ืฆื—ื™, ื”ืžื”ื•ืœืœ, ื”ื™ื“ื™ื“ื•ืชื™, ื”ื ื“ื™ื‘, ื”ื—ืžืœื”.
แ€™แ€ผแ€”แ€บแ€™แ€ฌแ€˜แ€ฌแ€žแ€ฌแ€–แ€ผแ€„แ€ทแ€บ แ€–แ€แ€บแ€›แ€”แ€บ
“ืžืคื”
ื‘ื•ืจืžื–ื™ืช ืฉืœ ื”ืขื•ืœื” ื”ืžืฆื™ื’ื” ืืช ื’’ืžื‘ื•ื“ื™ืคื” ืื• “ืื™ ื”ืชืคื•ื—ื™ื ื”ื•ื•ืจื“ื™ื” ืฉื”ื•ื ื‘ื™ืชื
ืฉืœ ื›ืœ ื”ืžื™ืŸ ื”ืื ื•ืฉื™. ื‘ืงื•ืกืžื•ืœื•ื’ื™ื” ื”ื‘ื•ื“ื”ื™ืกื˜ื™ืช, ื”ื”ื™ื ื“ื™ืช ื•ื”ื’’ื™ื ื™ืช Jambudipa
ืื• Zambudipa ื‘ื‘ื•ืจืžื–ื™ืช ื”ื™ื ื”ื™ื‘ืฉื•ืช ื”ื“ืจื•ืžื™ืช ืžื‘ื™ืŸ ืืจื‘ืข. ื”ืื—ืจื™ื ืื™ื ื ื ื’ื™ืฉื™ื
ืœื‘ื ื™ ืื“ื. ื”ืจ ืžืจื• ื ื™ืฆื‘ ื‘ืžืจื›ื– ื›ืœ ื”ืืจื‘ืขื”. ืืฆืœื ื• ื™ืฉ ืขืฅ ืชืคื•ื— ื•ืจื“ื™ื ืขื ืง, ื›ืžื•
ื’ื ื”ืจื™ื ื’ื“ื•ืœื™ื ื‘ืจืืฉ ื•ืื™ื™ื ืงื˜ื ื™ื ืžื”ื—ื•ืฃ. ื™ืฉ ื‘ื” ื’ื ืืœืคื™ ืขืจื™ื (ืคื•ืจื”) ื•ื‘ื“ืจืš
ื›ืœืœ ื ืฉืœื˜ืช ืขืœ ื™ื“ื™ ืฆ’ืงื•ื•ืื˜ื™ (ืกืงื™ืื•ื•ืื“ื™ ื‘ื‘ื•ืจืžื–ื™ืช) ืžืคื” ื–ื• ืฉื•ื—ื–ืจื” ื‘ืžืงื“ืฉื™ Sir
RC “Thirty Seven Nats” ืฉืคื•ืจืกื ื‘ืœื•ื ื“ื•ืŸ 1906.
ืžื•ื”ืืŸ ื‘ื’ืื•ื•ืื˜ RSS ืžืขื“ื™ืฃ ืœืจืื•ืช ืจืง ืืช ื’’ืžื‘ื•ื“ื™ืคืŸ ื›ืจืืฉ ื”ืžืžืฉืœื” ื”ื‘ื ืฉืœ ื’’ืžื‘ื•ื“ื™ืคื
ืื—ืจื™ Free For All Mad๐Ÿ˜กืจื•ืฆื— ื”ืžื•ืกื“ื•ืช ื”ื“ืžื•ืงืจื˜ื™ื™ื (ืžื•ื“ื™) ืฉื—ื™ื‘ืœ ืืช EVMs ื”ื•ื ืื” ื›ื“ื™ ืœื–ืœื•ืœ ืืช ื”ืžืคืชื— ื”ืจืืฉื™ ๐Ÿ”
99.9%
ื‘-JAMBUDIPA ื”ื ืฆื—ื™, ื”ืžื”ื•ืœืœ, ื”ื™ื“ื™ื“ื•ืชื™, ื”ื ื“ื™ื‘, ื”ื—ืžืœื” ืื™ื ื ืžืกื›ื™ืžื™ื. ื”ื
ืžืขื“ื™ืคื™ื ืœื”ื—ืจื™ื ืืช ื›ืœ ื”ื‘ื—ื™ืจื•ืช ืขื“ ืฉืžื›ืฉื™ืจื™ ื”ื”ื•ื ืื” ื™ื•ื—ืœืคื• ื‘ืงืœืคื™.
ื‘ื”ืฆื˜ืจืคื•ืช
ืœืžื—ืœื•ืงืช ื‘ื ื•ื’ืข ืœืืžื™ื ื•ืชืŸ ืฉืœ ืžื›ื•ื ื•ืช ื”ืฆื‘ืขื” ืืœืงื˜ืจื•ื ื™ื•ืช (EVMs) ืฉื ื—ืงืจื• ืขืœ ื™ื“ื™
ืžืคืœื’ื•ืช ืคื•ืœื™ื˜ื™ื•ืช, ื”-RSS ืฉืœ ืžื•ื”ืŸ ื‘ื’ืื•ื•ืื˜ ื‘ื™ืงืฉ ื”ื™ื•ื ืžื•ื•ืขื“ืช ื”ื‘ื—ื™ืจื•ืช (EC)
ืœื—ื–ื•ืจ ืœืคืชืงื™ ื”ืฆื‘ืขื” ื‘ื“ื•ืงื™ื ื•ื ื‘ื“ืงื™ื ื•ืœื”ื›ืคื™ืฃ ืืช EVM ืœื‘ื“ื™ืงื” ืฆื™ื‘ื•ืจื™ืช ืื
ื”ื’ืื“ื’’ื˜ื™ื ื”ืืœื” ื”ื ื”ื•ื›ื—ื” ืœืคื’ื™ืขื”. ื‘ืžืืžืจ ืžืขืจื›ืช ืฉื›ื•ืชืจืชื• ‘ื”ืื ืื ื—ื ื• ื™ื›ื•ืœื™ื
ืœืกืžื•ืš ืขืœ ื”-EVMs ืฉืœื ื•?’, The Organizer, ื”-RSS ืฉืœ ืฉื•ืคืจ ืžื•ื”ืืŸ ื‘ื’ืื•ื•ืื˜, ืฆื™ื™ืŸ
ืฉืขื“ ื”ื™ื•ื ืœื ื”ื•ืžืฆืื” ืžื›ื•ื ื” ื—ืกื™ื ืช ื—ื‘ืœื” ืœื—ืœื•ื˜ื™ืŸ ื•ืืžื™ื ื•ืช ืฉืœ ืžืขืจื›ืช ื›ืœืฉื”ื™
ืชืœื•ื™ื” ื‘’ืฉืงื™ืคื•ืช ืื™ืžื•ืช ื•ืืžื™ื ื•ืช’ ืžืืฉืจ ืขืœ ืืžื•ื ื” ืขื™ื•ื•ืจืช ื•ืื˜ื•ื•ื™ืกื˜ื™ืช ื‘ื—ื•ืกืจ
ื”ื˜ืขื•ืช ืฉืœื”. ื”ื ื•ืฉื ืื™ื ื• ‘ืขื ื™ื™ืŸ ืคืจื˜ื™’ ื•ื”ื•ื ื›ืจื•ืš ื‘ืขืชื™ื“ื” ืฉืœ ื’’ืžื‘ื•ื“ื™ืคื” ื”ื ืฆื—ื™ืช
ื•ื”ืžื”ื•ืœืœืช ื•ื™ื“ื™ื“ื•ืชื™ืช ืžื™ื˜ื™ื‘ื”. ื’ื ืื ื”-EVMs ื”ื™ื• ืืžื™ืชื™ื™ื, ืœื ื”ื™ื™ืชื” ืฉื•ื ืกื™ื‘ื”
ืฉื”-EC ืชื”ื™ื” ืจื’ื™ืฉื” ืœื’ื‘ื™ ื–ื”, ื”ื’ื™ื‘ ื”ืขื™ืชื•ืŸ. ื”ืžืžืฉืœื” ื•ื”ืื™ื—ื•ื“ ื”ืื™ืจื•ืคื™ ืœื ื™ื›ื•ืœื•ืช
ืœื›ืคื•ืช EVMs ื›ืขื•ื‘ื“ื” ืžื•ื’ืžืจืช ืขืœ ื“ืžื•ืงืจื˜ื™ื” ื’’ืžื‘ื•ื“ื™ืคืื ื™ืช ื ืฆื—ื™ืช ื•ื™ื“ื™ื“ื•ืชื™ืช ืžื˜ื™ื‘ื”
ื•ื—ืžืœื” ื›ืืคืฉืจื•ืช ื”ื™ื—ื™ื“ื” ื‘ืคื ื™ ื”ื‘ื•ื—ืจ. ื”ื™ื• ืคื’ืžื™ื ื›ืžื• ืœื›ื™ื“ืช ื“ื•ื›ื ื™ื, ื–ื™ื•ืฃ, ื”ืฆื‘ืขื”
ืžื–ื•ื™ืคืช, ื—ื‘ืœื” ื•ื—ื˜ื™ืคืช ืคืชืงื™ ื”ืฆื‘ืขื” ื‘ืžืขืจื›ืช ืคืชืงื™ ื”ื”ืฆื‘ืขื” ืฉื”ื•ื‘ื™ืœื• ืืช ื”ืžื“ื™ื ื”
ืœืขื‘ื•ืจ ืœ-EVM ื•ื›ืœ ื”ื‘ืขื™ื•ืช ื”ืœืœื• ื”ื™ื• ืจืœื•ื•ื ื˜ื™ื•ืช ื’ื ื‘-EVMs. ื—ื™ืกื•ืœ ื”ื™ื” ืืคืฉืจื™
ืืคื™ืœื• ื‘ืฉืœื‘ ื”ืกืคื™ืจื”. ืžื” ืฉื”ืคืš ืืช ืคืชืงื™ ื”ื”ืฆื‘ืขื” ืœื™ื“ื™ื“ื•ืชื™ื™ื ืœื‘ื•ื—ืจ ื”ื•ื ืฉื›ืœ
ื”ืกื˜ื™ื•ืช ืžืชืจื—ืฉื•ืช ืœืขื™ื ื™ ื”ืฆื™ื‘ื•ืจ ื•ืœื›ืŸ ืคืชื•ื—ื•ืช ืœืชื™ืงื•ื ื™ื ื‘ืขื•ื“ ืฉื”ืžื ื™ืคื•ืœืฆื™ื•ืช ื‘-EVM
ื ืžืฆืื•ืช ืœื—ืœื•ื˜ื™ืŸ ื‘ื™ื“ื™ ื”ืกืžื›ื•ื™ื•ืช ื”ืงื™ื™ืžื•ืช ื•ื”ืžืžื•ื ื™ื ื”ืคื•ืœื™ื˜ื™ื™ื ืฉืžืื™ื™ืฉื™ื ืืช
ื”ืžืขืจื›ืช. . ืœ-EVM ื™ืฉ ืจืง ื™ืชืจื•ืŸ ืื—ื“ - ‘ืžื”ื™ืจื•ืช’, ืื‘ืœ ื”ื™ืชืจื•ืŸ ื”ื–ื” ื”ืชืขืจืขืจ ืขืœ ื™ื“ื™
ื”ืกืงืจื™ื ื”ืžื“ื•ืจื’ื™ื ืœืคืขืžื™ื ืฉื ืคืจืฉื• ืขืœ ืคื ื™ ืฉืœื•ืฉื” ืขื“ ืืจื‘ืขื” ื—ื•ื“ืฉื™ื. “ื–ื” ื›ื‘ืจ ื”ืจื’
ืืช ื”ื›ื™ืฃ ื‘ืชื”ืœื™ืš ื”ื‘ื—ื™ืจื•ืช”, ืฆื™ื™ืŸ ื”ืขื™ืชื•ืŸ. ืžืชื•ืš ืชืจื™ืกืจ ื”ื‘ื—ื™ืจื•ืช ื”ื›ืœืœื™ื•ืช ืฉื ืขืจื›ื•
ื‘ืžื“ื™ื ื”, ืจืง ืฉืชื™ื™ื ื‘ื•ืฆืขื• ื‘ืืžืฆืขื•ืช EVMs ื•ื‘ืžืงื•ื ืœื”ืชื™ื™ื—ืก ื‘ืื•ืคืŸ ืจืฆื™ื•ื ืœื™ ืœืกืคืงื•ืช
ื”ืžื•ืคื™ืขื™ื ืขืœ ื™ื“ื™ ืžื•ืกื“ื•ืช ื•ืžื•ืžื—ื™ื ื ื—ืฉื‘ื™ื, ืคื ืชื” ื”ืžืžืฉืœื” ืœื”ืฉืชื™ืง ืืช ืžื‘ืงืจื™ื” ืขืœ
ื™ื“ื™ “ื”ืคื—ื“ื” ื•ืžืขืฆืจื™ื ื‘ื”ืืฉืžื•ืช ืฉื•ื•ื”, ืฆื™ื™ืŸ ื”ืขื™ืชื•ืŸ. , ืžื–ื›ื™ืจ ืืช ืžืขืฆืจื• ืฉืœ
ื”ื˜ื›ื ื•ืงืจื˜ ื”ืืจื™ ืคืจืืกื“ ืžื”ื™ื™ื“ืจืื‘ืื“ ืขืœ ื™ื“ื™ ืžืฉื˜ืจืช ืžื•ืžื‘ืื™. ื”ืžื—ืงืจ ืฉืœ ืคืจืืกื“ ื”ื•ื›ื™ื—
ืฉื”-EVMs ื”ื™ื• “ืคื’ื™ืขื™ื ืœื”ื•ื ืื””. ื”ืจืฉื•ื™ื•ืช ืจื•ืฆื•ืช ืœืฉืœื•ื— ืžืกืจ ืฉื›ืœ ืžื™ ืฉืงื•ืจื ืชื™ื’ืจ
ืขืœ ื”ืื™ื—ื•ื“ ื”ืื™ืจื•ืคื™ ืžืกืชื›ืŸ ื‘ืจื“ื™ืคื” ื•ื”ื˜ืจื“ื”, ืฆื™ื™ืŸ ื”-RSS.
RSS ื‘ืขื“ ืคืชืงื™ ื”ืฆื‘ืขื” ื‘ื ื™ื™ืจ, EVMs ื ืชื•ื ื™ื ืœื‘ื™ืงื•ืจืช ืฆื™ื‘ื•ืจื™ืช
ื›ืœ
ื”ื“ืชื•ืช ื”ื’ื“ื•ืœื•ืช ื‘ืขื•ืœื ืžื’ื“ืœื•ืช ืคื™ืจื•ืช ื•ื™ืจืงื•ืช ื ื ืกื™ื™ื ืฆืžื—ื™ื ื‘ืขืฆื™ืฆื™ื ืœื—ื™ื•ืช ื›ืžื•
ืฆื™ืคื•ืจื™ื ื—ื•ืคืฉื™ื•ืช ื›ื“ื™ ืœื”ืชื’ื‘ืจ ืขืœ ื”ืจืขื‘ ืขืœ ื›ื“ื•ืจ ื”ืืจืฅ ื”ื˜ื•ื‘ ื•ื”ื—ืœืœ ื™ื—ื“ ืขื ืฉื—ื™ื™ื”
ืžื“ื™ื˜ื˜ื™ื‘ื™ืช ืžื•ื“ืขืช ื ืฆื—ื™ืช, ืžื”ื•ืœืœืช, ื™ื“ื™ื“ื•ืชื™ืช, ืžื™ื˜ื™ื‘ื”, ืจื—ื•ื ื’’ืžื‘ื•ื“ื™ืคื” ื ืชื™ื ื›ื“ื™
ืœื”ืฉื™ื’ ืื•ืฉืจ ื ืฆื—ื™ ืขืœ ื™ื“ื™ ื ืฆื—, ืžื”ื•ืœืœื™ื, ื™ื“ื™ื“ื•ืชื™ื™ื, ื ื“ื™ื‘ื™ื, ืžืœืื™ ื—ืžืœื”
ืžืชืขื•ืจืจื™ื ืžื”ื ืฆืจื•ืช, ื”ืื™ืกืœืื, ื”ื‘ื•ื“ื”ื™ื–ื, ื”ื™ื”ื“ื•ืช, ื”ื”ื™ื ื“ื•ืื™ื–ื, ื”ื˜ืื•ืื™ื–ื,
ืืชืื™ื–ื, ืกื™ืงื”ื™ื–ื, ืžื•ืจืžื•ื ื™ื–ื ืœื’ื•ืฃ ื•ืœื ืคืฉ.
ื ืฆื—ื™ ืžื”ื•ืœืœ ื™ื“ื™ื“ื•ืชื™ ื ื“ื™ื‘ ืจื—ื•ื ื”ืชืขื•ืจืจ ื‘ื•ื“ื”ื” ืื—ื“ ื”ื™ืงื•ื ืฉืœ CHANDRASEKHARA ื ืžืฆื ื‘ืชื•ื›ืš.
ื›ืœ ื”ื“ืชื•ืช ื”ืขื™ืงืจื™ื•ืช ื‘ืขื•ืœื ืžื’ื“ืœื•ืช ืคื™ืจื•ืช ื’ืžื“ื™ื ๐Ÿ ๐ŸŠ ๐Ÿฅ‘ ๐Ÿฅญ ๐Ÿ‡ ๐ŸŒ ๐ŸŽ ๐Ÿ‰ ๐Ÿ’ ๐Ÿ‘ ๐Ÿฅ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿฅฆ ๐Ÿฅ• ๐Ÿฅฌ ๐Ÿฅ” ๐Ÿ† ๐Ÿฅœ ๐ŸŽƒ ๐Ÿซ‘ ๐Ÿ… ๐Ÿง… ๐Ÿ„ ๐Ÿฅ’ ๐ŸŒฝ ๐ŸŒต ๐ŸŒต ๐Ÿˆ ๐Ÿˆ ๐Ÿˆ ๐ŸŒฐ ๐ŸŒฐ ๐ŸŒฐ ๐ŸŒฐ ๐ŸŒฐ ๐Ÿ… ๐Ÿ… ๐Ÿ… ๐Ÿ… ๐Ÿซ‘ ๐Ÿซ‘ ๐Ÿซ‘ ืœื—ื™ื•ืช ื›ืžื• ืฆื™ืคื•ืจื™ื ื—ื•ืคืฉื™ื•ืช ๐Ÿฆ… ื›ื“ื™ ืœื”ืชื’ื‘ืจ ืขืœ ื”ืจืขื‘ ืขืœ ื›ื“ื•ืจ ื”ืืจืฅ ื”ื˜ื•ื‘ ื•ื”ื—ืœืœ ื™ื—ื“ ืขื ืฉื—ื™ื™ื” ืžื“ื™ื˜ื˜ื™ื‘ื™ืช ืžื•ื“ืขืช ๐ŸŠโ€โ™‚๏ธ
Eternal,Glorified,Friendly,Type,Adhered JAMBUDIPA Natyam Tatain Eternal
Bliss by Eternal,Glorified,Friendly,Benefromoneโ˜ ื”ื™ื ื“ื•ืื™ื–ื ืœื”ืฉื’ืช ืื•ืฉืจ
ื ืฆื—ื™ ืขืœ ื™ื“ื™ ืžืชืขื•ืจืจื™ื ื ืฆื—ื™ื™ื, ืžื”ื•ืœืœื™ื, ื™ื“ื™ื“ื•ืชื™ื™ื, ื ื“ื™ื‘ื™ื, ืžืœืื™ ื—ืžืœื” โ˜๏ธืžื”ื ืฆืจื•ืช, ื”ืื™ืกืœืื, ื”ื‘ื•ื“ื”ื™ื–ื, ื”ื™ื”ื“ื•ืช, ื”ื”ื™ื ื“ื•ืื™ื–ื, ื”ื˜ืื•ืื™ื–ื, ืืชืื™ื–ื, ืกื™ืงื”ื™ื–ื, ืžื•ืจืžื•ื ื™ื–ื ืœื’ื•ืฃ ื•ืœื ืคืฉ.
ื ืฆื—
ืžื”ื•ืœืœ ื™ื“ื™ื“ื•ืชื™ ื ื“ื™ื‘ ืจื—ื•ื ื”ืชืขื•ืจืจ ื™ื•ื ื”ื•ืœื“ืช ืื—ื“ BUDDHA the CHANDRASEKHARA
ืฉืœ ื”ื—ื–ืจื•ืช ื”ืžืื•ืฉืจื•ืช ื‘ืื™ื—ื•ืจ ืฉืœ ื”ื™ื•ื ืืœื•ืฃ ื”ืฉื—ื™ื™ื” ื”ื™ืงืจ ืฉืœื™. ืžืชืคืœืœื™ื ืœืืœื•ื”ื™ื
ืœื”ืชืงืœื— ๐Ÿšฟ ื‘ืจื›ื•ืชื™ื• ืขืœื™ื• ื•ืขืœ ืžืฉืคื—ืชื• ื”ืžืงืกื™ืžื” ืœืื•ืจืš ื›ืœ ื”ืขืชื™ื“, ืžืงื•ื•ื” ืฉืื•ืœื™ ื”ื™ื” ืœื• ื™ื•ื ื”ื•ืœื“ืช ืžื“ื”ื™ื ื‘-3 ื‘ื“ืฆืžื‘ืจ… ื”ื™ืงื•ื ื ืžืฆื ื‘ืชื•ื›ืš.
ืฆ’ื™ืฃ
ื”-RSS, ืžื•ื”ืืŸ ื‘ื”ื’ื•ื•ืื˜, ืžืฉืชืžืฉ ื‘ืžื™ืœื” ‘ืคืืจืื™ื”’ ืฉืื™ืŸ ืœื” ื ืฉืžื” ืื• ืืชืžื” ืขืœ ืคื™
manusmriti. ื‘ืจื”ืžื™ื ื™ื ืฉืœ ืฆ’ื™ื˜ืคืื•ื•ืืŸ ื›ืืชืืžื•ืช ืžื“ืจื’ื” 1, ืงืฉื˜ืจื™ื”, ื•ื™ืกื™ื”,
ืฉื•ื“ืจื•ืช ื”ืŸ ื ืฉืžื•ืช ืžื“ืจื’ื•ืช 2, 3, 4. ืœืคืจืื™ื•ืช ื•ืœื ืฉื™ื ืื™ืŸ ื ืฉืžื•ืช ื‘ื›ืœืœ, ื›ืš ืฉื ื™ืชืŸ
ื”ื™ื” ืœื‘ืฆืข ื‘ื”ืŸ ื›ืœ ืžื™ื ื™ ื–ื•ื•ืขื•ืช. ื‘ื•ื“ื”ื” ืžืขื•ืœื ืœื ื”ืืžื™ืŸ ื‘ืืฃ ื ืฉืžื”. ื”ื•ื ืืžืจ
ืฉื›ื•ืœื ืฉื•ื•ื™ื. ืœื›ืŸ ื›ื•ืœื ื• ื”ื™ื™ื ื• ื‘ื’’ืžื‘ื•ื“ื™ืคื” ื”ื ื“ื™ื‘ื” ื”ื ื“ื™ื‘ื” ื”ื—ืžืœื” ื”ื ืฆื—ื™ืช, ืื ื•
ื ืžืฆืื™ื ื‘ื’’ืžื‘ื•ื“ื™ืคื” ื”ื ื“ื™ื‘ื” ื”ื ื“ื™ื‘ื” ื”ื—ืžืœื” ื”ื ืฆื—ื™ืช ื•ื ืžืฉื™ืš ืœื”ื™ื•ืช ื‘ื’’ืžื‘ื•ื“ื™ืคื”
ื”ื ื“ื™ื‘ื” ื”ื—ืžืœื” ื”ื™ื“ื™ื“ื•ืชื™ืช ื”ื ืฆื—ื™ืช.

churchofjesuschrist.org
Mormonism


in



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

123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-เธ เธฒเธฉเธฒเน„เธ—เธขเธ„เธฅเธฒเธชเธชเธดเธ,

133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiแบฟng Viแป‡,


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



Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE โ˜๏ธfrom Mormonism
According
to most adherents of the Latter Day Saint movement, the Book of Mormon
is a 19th-century translation of a record of ancient inhabitants of the
American continent, which was written in a script which the book refers
to as “reformed Egyptian”
A
common term used to describe the teachings and doctrine of The Church
of Jesus Christ of Latter-day Saints. This claim, as well as all claims
to historical authenticity of the Book of Mormon, are rejected by
non-Latter Day Saint historians and scientists.
Mohan Bagawat RSS prefer to see only JAMBUDIPAN as the next PM
JAMBUDIPA
in Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-เธ เธฒเธฉเธฒเน„เธ—เธขเธ„เธฅเธฒเธชเธชเธดเธ,
โ€œTHE GIFT OF DHAMMA EXCELS ALL OTHER GIFTSโ€
โ€” The Lord ETERNAL & GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha Chandrasekhara
HISTORY TIMELINE
We WERE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.
We ARE in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.
We CONTINUE to be in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA.
แ€™แ€ผแ€”แ€บแ€™แ€ฌแ€˜แ€ฌแ€žแ€ฌแ€–แ€ผแ€„แ€ทแ€บ แ€–แ€แ€บแ€›แ€”แ€บ
โ€œA
Burmese Map of the Worldโ€ showing Jambudipa or the โ€œRose Apple Islandโ€
which is home to all human-kind. In Buddhist, Hindu, & Jain
cosmology Jambudipa or Zambudipa in Burmese is the southern of four
continents. The others are not accessible to human beings. Mount Meru
stands at the centre of all four. Ourโ€™s has a giant rose apple tree as
well as big mountains at the top and little islands offshore. It also
has thousands of cities (pura) & is normally ruled by a chakkavatti
(sekyawaddi in Burmese)This map was reproduced in Sir RC Temples โ€œThirty
Seven Natsโ€ published in London 1906.
Mohan Bagawat RSS prefer to see only JAMBUDIPAN as the next PM of Jambudipa
after Free For All Mad๐Ÿ˜กmurderer of democratic institutions (Modi) who tampered the fraud EVMs to gobble the Master Key ๐Ÿ”
99.9%
in Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA do not
agree. They prefer to boycott all elections till the fraud EVMs are
replaced by Ballot Papers.
Joining
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS of Mohan
Bagawat today asked the Election Commission (EC) to revert back to
tried and tested paper ballots and subject EVMs to public scrutiny
whether these gadgets are tamper proof. In an editorial titled ‘Can we
trust our EVMs?’, The Organiser, the RSS of Mohan Bagawat mouthpiece,
noted it was a fact that till date an absolutely tamper-proof machine
had not been invented and credibility of any system depends on
‘transparency, verifiability and trustworthiness’ than on blind and
atavistic faith in its infallibility. The issue is not a ‘private
affair’ and it involves the future of ETERNAL AND GLORIFIED FRIENDLY
BENEVOLENT COMPASSIONATE Jambudipa. Even if the EVMs were genuine, there
was no reason for the EC to be touchy about it, the paper commented.
The Government and the EC can’t impose EVMs as a fait accompli on
ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Jambudipan
democracy as the only option before the voter. There were flaws like
booth capturing, rigging, bogus voting, tampering and ballot paper
snatching in the ballot paper system of polling leading the country to
switch over to the EVMs and all these problems were relevant in EVMs
too. Rigging was possible even at the counting stage. What made the
ballot papers voter-friendly was that all aberrations were taking place
before the public eye and hence open for corrections whereas the
manipulations in the EVMs is entirely in the hands of powers that be and
the political appointees manning the sytem, the paper commented. The
EVM has only one advantage — ’speed’ but that advantage has been
undermined by the staggered polls at times spread over three to four
months. ‘’This has already killed the fun of the election process,'’ the
paper noted. Of the dozen General Elections held in the country, only
two were through the EVMs and instead of rationally addressing the
doubts aired by reputed institutions and experts the Government has
resorted to silence its critics by ‘intimidation and arrests on false
charges’, the paper observed, recalling the arrest of Hyederabad-based
technocrat Hari Prasad by the Mumbai Police. Prasad’s research has
proved that the EVMs were ‘vulnerable to fraud’. The authorities want to
send a message that anybody who challenges the EC runs the risk of
persecution and harassment, the RSS observed.
RSS favours paper ballots, EVMs subjected to public scrutiny
All
Major religions in the worldโ€จgrows Dwarf fruits & vegetables โ€จ
Plants in pots to live like free birds to overcome Hunger
on Good Earth and SPACE along with Meditative Mindful Swimming
Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA Natyam to
Attain Eternal Bliss by
Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES from
Christianity,Islam,
Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body
& Mind.
Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE BUDDHA the CHANDRASEKHARA โ€™s UNIVERSE IS WITHIN YOU.
All Major religions in the world grows Dwarf fruits ๐Ÿ ๐ŸŠ ๐Ÿฅ‘ ๐Ÿฅญ ๐Ÿ‡ ๐ŸŒ ๐ŸŽ ๐Ÿ‰ ๐Ÿ’ ๐Ÿ‘ ๐Ÿฅ ๐Ÿซ๐Ÿ๐Ÿซ’& vegetables ๐Ÿฅฆ ๐Ÿฅ• ๐Ÿฅ— ๐Ÿฅฌ ๐Ÿฅ” ๐Ÿ† ๐Ÿฅœ ๐ŸŽƒ ๐Ÿซ‘ ๐Ÿ… ๐Ÿง… ๐Ÿ„ ๐Ÿฅ— ๐Ÿฅ’ ๐ŸŒฝ ๐Ÿฅฅ ๐ŸŒต ๐Ÿˆ ๐ŸŒฐ ๐Ÿ… Plants ๐ŸŒฑin pots ๐Ÿชด To live like free birds ๐Ÿฆ… to overcome Hunger on Good Earth and SPACE along with Meditative Mindful Swimming ๐ŸŠโ€โ™‚๏ธ
Eternal,Glorified,Friendly,Benevolent,Compassionate JAMBUDIPA Natyam
Attain Eternal Bliss by
Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE โ˜๏ธfrom Hinduism to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES โ˜๏ธfrom Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.
Eternal
Glorified Friendly Benevolent Compassionate AWAKENED ONE birthday
BUDDHA the CHANDRASEKHARA โ€™s Belated Happy Returns Of The Day My Dear
Swimming Champion. Praying God To shower ๐Ÿšฟ
His Blesings On Him And His Lovely Family Throughout The Future, Hope
He might Have Had An Ameezing Birthday on 3rd December.. UNIVERSE IS
WITHIN YOU.
RSS
Chief Mohan Bhagwat uses the word ‘Paraya’ which has no soul or athma
according to manusmriti. chitpavan brahmins as 1st rate athmas,
Kashatria, Vysia, shudras are 2nd, 3rd, 4th rate souls.Parayas and women
have no souls atall so that all sorts of atrocities could be committed
on them. Buddha never believed in any soul. He said all are equal.
Therefore we were all in Eternal Glorified Friendly Benevolent
Compassionate Jambudipa, we are in Eternal Glorified Friendly Benevolent
Compassionate Jambudipa and will continue to be in Eternal Glorified
Friendly Benevolent Compassionate Jambudipa.
ื“ื ื™ืืœ ืคืจืฅ ืœื•ื—ื ื—ืจืž”ืฉ ื‘ื’ื“ื•ื“ 113 ื‘ืคื™ืงื•ื“ ืืกืฃ ื™ื’ื•ืจื™ ื—ื˜ื™ื‘ื” 217 ื‘ืคื™ืงื•ื“ ื ืชืงื” ื ื™ืจ ืžืœื—ืžืช ื™ื•ื ื”ื›ื™ืคื•ืจื™ื 73
ืืชืจ
ืกื™ืคื•ืจ ืžืงื•ืžื™ - ื“ื•ืจ ื›ื™ืคื•ืจ 73
https://kipur.localtimeline.com/index.php?lang=heืœื™ืฆื™ืจืช ืงืฉืจ
050-775-3262ื“ื ื™ืืœ ืคืจืฅ ื ื•ืœื“ ื‘-9/9/1939 ื‘ืจื—’ ืจื‘ืื˜ 106 ื‘ืงื–ื‘ืœื ืงื” ืžืจื•ืงื•…

http://www.theravadin.org/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/

The Yoga Sutra: a handbook on Buddhist meditation?
August 28, 2010 / 14 comments / 24695 views

Take
a classic text of Hinduism, the revered Yogasutra (approx. 200 BCE (2))
and compare its semantics and vocabulary to the Buddhist canonical
texts. Such a comparison will make it pretty obvious that the author of
the Yoga Sutra was highly influenced by (contemporary?) Buddhist
philosophy and meditation practice.

Furthermore: A
student of canonical Buddhist texts might in fact have an easier time
understanding the Yoga Sutra, than a Hindu practitioner who has no other
(earlier, i.e. Buddhist) frame of reference for understanding this text
except perhaps late Hindu/Brahmanic commentaries of which some seem to
avoid (or donโ€™t know) the original Buddhist references of this text.

The
closeness of the Yoga sutra in style, vocabulary and subject to
canonical Pali texts could also simply mean that Pataรฑjali (or whoever
inspired his writing) had been practicing meditation within the Sangha
(pure speculation
๐Ÿ˜‰
) for a while before returning (back) into the fold of Brahmanism and
then rephrasing his experience to add a divine spin to his experience
while substantially borrowing technical terms from Buddhist meditation
as originally developed or shaped by the Buddha for the purpose of
meditation.

Equally possible, and even more likely,
Buddhist meditation practice at that time had so comprehensively
permeated Hindu practices (after 200 years of strong influence through
Buddhist philosophy and meditation techniques), that these technical
terms as well as descriptions of jhanic practices had become such a
common mainstream knowledge that they ceased to appear particular
โ€˜Buddhistโ€™ (similar to the adoption of ideas of โ€˜nirvanaโ€™ and โ€˜karmaโ€™ in
Christian countriesโ€ฆ)

Especially if you read the
sutta (which is very short) in one fluid stroke, it really amazes you
how close it is to the thoughts and topics on samฤdhi, jhฤna and samathฤ
(concentration) meditation as defined by the earlier Pฤli texts.

For
a starter (bird eye view, details will follow below), if we look at the
โ€œashtanga yogaโ€ or the โ€œeighfold yoga pathโ€ (sic) we are of course
reminded of the Buddhaโ€™s central definition of the Noble Eightfold path.
But rather than following the Buddhist textbook definition of the Noble
eightfold path, the yoga path interpretation follows (to our
astonishment?) another Buddhist path description: When pressed to
describe his actual meditative system as taught to his disciples the
Buddha lists a number of steps which are outlined in numerous suttas in
the Middle Length Sayings (as listed in MN 26 etc.) and remind us very
much of the yogic (pragmatic?) path as idealized by Patanjali in his
Yoga Sutra:

Compare these two โ€œpathways to achieve samฤdhiโ€. First Patanjaliโ€™s in the Yoga Sutra:

Yama [moral codes] see (6)
Niyama [self-purification and study],
Asana [posture]
Pranayama [breath control]
Pratyahara [moving away from 5 senses]
Dharana [concentration] see (7)
Dhyana [meditation]
Samadhi [absorption]

Below
is a list of steps recommended by the Buddha when asked about gradual
development through his teaching. This list is found in many suttas of
MN and DN and elsewhere:

Sila [moral codes], Santosa (Contentment)
Sense Restraint [pulling away from the senses]
โ€œAsanaโ€ [mindfulness in all bodily postures]
Anapanasati [focusing on breath]
Overcoming 5 hindrances
Sati [keeping the object in mind, often glossed with dharana in the Pali commentaries] see (7)
Jhana [absorptions]
Samadhi [result of absorptions, the โ€œattainmentโ€ or samฤpatti of various sorts]

I
am, of course, not the first one to note similarities such as the above
one.(3) A few other people have noticed obvious and less obvious
parallels. Which means that even Wikipedia has an entry for the Yoga
Sutra in which we read:

Karel Werner writes that
โ€œPatanjaliโ€™s system is unthinkable without Buddhism. As far as its
terminology goes there is much in the Yoga Sutras that reminds us of
Buddhist formulations from the Pฤli Canon and even more so from the
Sarvฤstivฤda Abhidharma and from Sautrฤntika.โ€ Robert Thurman writes
that Patanjali was influenced by the success of the Buddhist monastic
system to formulate his own matrix for the version of thought he
considered orthodoxโ€ฆ..The division into the Eight Limbs (Sanskrit
Ashtanga) of Yoga is reminiscent of Buddhaโ€™s Noble Eightfold Path;
inclusion of Brahmaviharas (Yoga Sutra 1:33) also shows Buddhismโ€˜s
influence on parts of the Sutras. [Source: Wikipedia]

Now, this is were it gets interesting for us, here in this blog, and its relevance to Buddhist meditation practice:

Does
all of the above mean that the Yogasutra is a Brahmanic commentary or
at least a snapshot of mainstream (Buddhist influenced) meditation
practices in the second century BCE?

If that is the
case, it definitely warrants a closer look In fact, because of the fact
that it is NOT a Buddhist text which however shares fundamental โ€œcoreโ€
ideas about meditation it could serve as yet another pointer towards a
deeper understanding of some of the Buddhist terminology as understood
in the early centuries of Buddhist practice.

Therefore,
if you read the Yoga sutra in a Buddhist context, might it give you
some ideas as to how people at that time understood and (or !) practiced
Buddhist meditation? Could it maybe be of some help to get yet another
โ€œtriangulationโ€ or pointer in the direction of early Buddhist
meditation? The more we know how people practiced a few hundred years
after the Buddha passed away, the better we can understand how some of
his teachings evolved and how they were actually put into practice and
explained/taught.

What makes this idea fascinating
is that this text will definitely be filtered through the eyes of a
Brahmin, but, he would still be under the influence of contemporary
Buddhist meditation โ€œknowledgeโ€ which was so accepted that it had become
โ€œmainstreamโ€. It would show us, how much and what in particular, was
considered to be the โ€œgistโ€ of meditation (beyond philosophical
discussion about its purpose) so that it was considered universally true
and thus able to โ€œcrossed overโ€ into other religious forms of practice.

Under that viewpoint, the Yogasutra is indeed quite revealing.

Let me show you some example passages which might throw further light on this idea.



Passages like the following really look
like a direct copy&paste from the Buddha-Dhamma. Some of them even
make no sense whatsoever in a theological-soul-seeking-creator-type
religion, but absolutely sense in the philosophy of liberation through
concentration and wisdom. Nevertheless, they were considered โ€œtrueโ€ and
โ€œacceptedโ€ so the Brahmin had no other choice as to incorporate them
into his brahmanic philosophy. (Almost reminds one of the Western
Christian, who, because of the mainstream acceptance of the idea of
karma, might find ways to incorporate that idea into his own religious
views). Look at the following list of defilements, which the Yoga sutra
says one has to overcome:



โ€œAvidya (ignorance), Asmita (egoism), Raga-Dvesha (likes
and dislikes), Abhinivesha (clinging to mundane life) are the five
Kleshas or afflictions. Destroy these afflictions. You will attain
Samadhi.โ€ [Quote: Wikipedia]



What will strike the Buddhist reader
when looking at this paragraph is the simple fact that all these
defilements listed are those which are supposed to be gone in an
Arahant, LOL.



Lets look at the terms used: Avijja,
ignorance is even listed first (clearly, from a Buddhist standpoint it
is considered to be the root of all problems). Next comes โ€œasmitฤโ€
which gets superficially translated as โ€œegoismโ€ through the superficial
understanding it had developed in the Sanskrit tradition which was
unaware of the deeper meaning of this term as portraid in the Pali
Suttas (or tried to spin it into their own religious context).



This
very specific Buddhist term, which tries to express the deep rooted
mental โ€œnotion of I amโ€ (asmi-tฤ)
gets a clear explanation in the suttas, but here, in this text and
later times, fades away into a mere โ€œselfishnessโ€ as a moral defilement
missing its deeper originally psychological application. In the suttas
โ€œasmi-mฤnaโ€ is a deeply rooted psychological tendency of the mind which
only the Arahant overcomes [see โ€œThe scent of amโ€
in this blog for more on that topic]. And then there is โ€œabhinivesaโ€œ, a
term Buddha uses to explain how our mind enters and takes up the five
groups of grasping. โ€œnivesaโ€
is a living place, a house โ€“ a simile brought up by the Buddha to show
how our consciousness moves โ€œintoโ€ the experience of sense contact and
makes itself comfortable as if living in a house (Cf. SuttaNipata,
Atthakavagga, Magandiyasutta and SN, Haliddakanisutta). This very
particular psychological usage is flattened in the Brahmanic context to
mean simply an โ€œattachment to mundane lifeโ€. The question remains: Was
such a superficial understanding also Patanjaliโ€™s or did just later
commentators on the Yoga Sutra miss these implications because they had
no knowledge or no access to the earlier Buddhist environment in which
the Yoga Sutra developed?



And something enligthening about the Buddhist โ€œSatiโ€ can be found too:



Here
is another gem from a Buddhist perspective. What I really find
enlightening is the usage of the term โ€œdhฤranฤโ€ in the Yoga Sutra.





This
is one of the points were our contemporary Buddhist knowledge could
gain insights. โ€œdhฤranฤโ€œ, which means literally โ€œholding up, carrying,
keeping (in mind)โ€โ€ฆ(9)
is a nice description of the task at hand in meditation practice. In
meditation too, we need to keep and hold our object of meditation in
focus, in our mind, without loosing it. This central characteristic of
the task at hand when trying to develop concentration meditation is
reflected 1:1 by the literal meaning of the Buddhist term sati
(literally โ€œrememberance/rememberingโ€) which is nowadays most commenly
translated simply as โ€œmindfulnessโ€ โ€“ a translation about which we raised
doubts in quite a number of posts on this blog [link].



Here is why, in a nutshell: In order to
keep the meditation object in your mind you need to remember it.
Rememberance here means that you have to hold your object of
concentration. You have to keep it present. That is exactly what the
faculty of memory does, usually being pushed hard by the six sense
impressions with new data, which, if given in, will result in a more or
less wild jumping around.



If you are able to hold your
one-pointedness however (or rather: the longer you are able), one of the
laws of the mind which the Buddha rediscovered and explained in detail,
is that this โ€œartificialโ€ abating of the senses by holding and focusing
on one particular mental object will equate to less sense-stimulation.
As a result calmness and mental happiness (piti) and physical happiness
(sukha) will arise and show first signs of a strengthened concentration.



That
is also why quite logically samma sati has to come before samma samadhi
in the Buddhist eightfold path โ€“ or, as shown here in the Yoga sutra
โ€œdhฤranฤโ€ is the final stage before attaining โ€œsamadhiโ€.



Here the Yoga Sutra gives us a great
gloss on the original meaning as understood in the first few centuries
of Buddhist practice and might help us getting a more precise
understanding of what โ€œsamma satiโ€ was intended to mean or imply originally. (Cf. our post on yoniso manasikara and you will see how close yoniso manasikara and sati are.



Quite in contrast, or rather as a
by-product of the practice of sati is another term which would much
better be described by โ€œmindfulnessโ€. It is the Pali term sampajaรฑรฑฤ โ€“
which literally means โ€œtogether-knowingโ€, i.e. being very attentive
while doing some activity, ergo โ€œmindfulnessโ€ โ€“ but this activity is
then a result of sati (because keeping ones mind fixed on an object, sati,
will lead to a heightened awareness of what gets into our way of
keeping the mind tight to the one object, creating an increased
awareness of the few sense impressions which can trickle in). According
to this concept โ€œmindfulnessโ€ is the outcome of sati and not the
practice of sati itself!!



But again, both activities are
practically happening at more or less the same time, even if not in the
same order and so the mainstream English translation may be excused โ€“
while such a fine distinction, however has its benefits: You cannot keep
one object focused in your mind without developing or causing
mindfulness to arise โ€“ but (unfortunately!) you can be attentive to all
your actions without (!) working on your concentration (think: eating an
ice cream, i.e. sense indulgence. This is actually what, (IMHO
unfortunately), some Western โ€œBuddhistโ€ interpretations idealize).



There is a difference between getting
purposely carried away by the sense impressions by focusing on their
physical benefit and increasing/supporting rฤga and nandi
โ€“ or, from the perspective of the Buddha Gotama, trying to stay your
ground using remembrance and thereby experiencing a hightened awareness
of what tries to shift you away so that it results in an increased
mindfulness which, at its peak experience turns into total equanimity
towards both, pleasurable and painful sensations.



In this order, therefore, what we should understand as vipassanฤ
is not at all a synonym for sati but rather something which grows out
of the combination of all these factors especially of course the last
two, samma sati and samma samadhi applied to the ruthless observation of
what comes into being (yathฤbhลซta).



One
could say, vipassanฤ is a name for the practice of sati+samadhi as
applied to anicca/dukkha/anatta (i.e. generating wisdom) directed at the
six-sense-process, including any mental activity. Therefore, you wonโ€™t
hear of vipassana but sati in the Yogasutra, whereas the Buddhist texts
will clearly mention (think: aniccanupassana) how samฤdhi is just the
start of your insight journey. (4)



But we got side-tracked ๐Ÿ˜‰ . Suffice it
to say that in particular any reference to Buddhist philosophy as
mentioning of anicca or anatta would points towards the goal of Nibbana,
a philosophical tenet which the Yoga system of course wonโ€™t refer to.
In its essence the Yoga school falls under the eternalist position. So
while it definitely would need sati to produce samadhi, it definitely
did not need to point that samadhi to understand anicca, dukkha anatta โ€“
something which would not at all fit into the world view of an
eternalist โ€“ Rather, it tries to interpret samadhi itself as a union or
at least coming closer to God. Something which comes quite natural to a
theist โ€“ as for instance an evangelical Christian would never interpret
the reduction of his sensual focus on one mental object and the
resulting bliss to be a product of psychological techniques but rather a
โ€œdevine sign of God touching himโ€ โ€“ after all, besides in the Dhamma of
the Buddha (whose main interest this was), in most scenarios we are
inclined to fall for the story of our senses โ€“ including the mental
impressions/thoughts/feelings/perceptions.



To stay in the Christian context for a
moment longer: Letโ€™s summarize that what Patanjali does in the above
quoted passage would resemble someone taking a large chunk from the
vocabulary and terminology of the New Testament and giving them a
Buddhist spin.



Funny, that is exactly how many many
contemporary New-Age-type books are written โ€“ an amalgation of
English/Christian terms and vocabulary trying to express an Eastern
mind-set. So we can picture that the situation in India was similar when
the Yoga sutra was written with regard to the Buddhist philosophy.



This Buddhist philosophy with its
particular terminology as established by the Buddha had become so
pervasive to religious thought, that in order to appear credible someone
writing on meditation would have to borrow or base his argument on many
of those very predominant Buddhist concepts. This was probably done not
even consciously, as most current day New Age authors donโ€™t even
reflect how their texts appear as they are more concerned with the
message they deliver.



So, for the fun of it, below I
โ€œtranslatedโ€ (or rather transliterated, as these languages are so close)
the Sanskrit Yoga sutra text โ€œbackโ€ into Pฤli. Very similar to when I
tried this with the Heart Sutra (see here) it does help to see how the same text sounds in Pali and then to discover parallels in the early Buddhist texts.



However, having said all that, the
pragmatism invoked by this sutra (which makes it so valuable) also
indicates much more than a simple textual rip-off. Reading this text you
cannot dismiss the notion, especially as a concentration meditator,
that whoever wrote or inspired this text, at one time personally
experienced jhana and samadhi and wanted to convey his
experience making use of a Buddhist enriched meditation lingo even if
his interpretation caters to a brahmanic audience.



Anyway here we go (the paragraph
โ€œheadersโ€ and translation are by this author, some key Buddhist
technical terms have been underlined):

==&&==

Pataรฑjalino yogasuttaแนƒ (Part I of IV)



Introduction



atha yogฤnusฤsanaแนƒ ||1||
And now an instruction in yoking

yogo citta-vaแนญแนญi-nirodho ||2||
Yoking is the extinction of mind movement

tadฤ diแนญแนญhฤ (muni) svarลซpeโ€™avaแนญแนญhฤnaแนƒ ||3||
(Only) Then the seer allows (to be) in (his) true nature.

vaแนญแนญi-sarลซpam itaritaraแนƒ ||4||
(Else) at other times one becomes (equal to) that (mental) activity.



Challenges



vaแนญแนญฤซ paรฑcฤ; kilesฤ ca akilesฤ ca ||5||
(Mental) Activities there are five; some defiling and some non-defiling:

pamฤแน‡a-vipariyesa-vikappa-niddฤ-sati ||6||
Experience (Evidence), Misperception (Illusion), Thinking, Sleep, Memory.

Paccakkhโ€™ฤnumฤnโ€™ฤgamฤ honti pamฤแน‡ฤni ||7||
That which one directly sees (paccakkha) and analyzes, taking it as a reference โ€“ that is called experience.

vipariyeso miccฤ-รฑฤแน‡am atad-rลซpa-patiแนญแนญhitaแนƒ ||8||
Illusion is wrong knowledge, based on something (lit. โ€œa formโ€) which is not such.

sadda-รฑฤแน‡ฤnupattฤซ vatthu-suรฑรฑo vikappo ||9||
Thinking is sound-knowledge without sound-sense-base.

abhฤva-paccayโ€™-ฤrammaแน‡ฤ vaแนญแนญi niddฤ ||10||
Lacking/Not having sense objects as a cause is the mental activity called sleep.

anubhลซta-visayฤsammosฤ sati ||11||
Non-confusion (or not losing) the (sense) object previously experienced is called memory

abhyฤsa-virฤgehi tesaแนƒ nirodho ||12||
Their [i.e. of those activities] extinction (comes about) through the practice of detachment (virฤga).



Training



tatra tiแนญแนญha-yatano abhyฤso ||13||
Here now โ€œpracticeโ€ means the endeavour of staying (i.e. becoming unmovable mentally โ€“ a great description for concentration)

so pana dฤซgha-kฤla-nirantara-sakkฤrโ€™ฤsevito daแธทha-bhลซmi ||14||
But that (practice) has to be on the firm basis of long uninterrupted careful exercise [yep, how true! ]

diแนญแนญhฤnusavika-visaya-vitaแน‡hฤya vasฤซkฤra-saรฑรฑฤ virฤgaแนƒ ||15||
Detachment is the mastery (vasi-kฤra) of perception, of not-thirsting
(vitaแน‡hฤ) for what follows (anu-savika, lit. after-flow) the sense
experience of seeing.

taแนƒ paramaแนƒ purisa-akkhฤtฤ guแน‡a-vitaแน‡haแนƒ ||16||
This is the highest: the thirstless-ness for the senses (cp. kฤma-guแน‡a in Pali!) based on the knowledge of the purisa, i.e soul.



Attainment โ€“ the Jhฤnas
1st Jhฤna



vitakka-vicฤr-ฤnand-ฤsmitฤ rลซpโ€™ฤnugamฤ sampajaรฑรฑatฤ ||17||
An awareness of the (realm of) form: a self-awareness based on thought, remaining (with it) and inner happiness.

virฤma-paแนญicca-ฤbhyฤsa-pubbo saแนƒkhฤraseso aรฑรฑo ||18||
(This attainment) is based on detachment practiced before and of other remaining activities

bhava-paแนญicca videha-prakแน›ti-layฤnฤm ||19||
(For instance) Based on (this) existence and ones own personal characteristics

saddhฤ-viriya-sati-samฤdhi-paรฑรฑฤ-pubbaka itaresam ||20||
and further ( based on such qualities) like saddhฤ (faith), viriya
(strength), sati (remembrance), samฤdhi (concentration), and paรฑรฑฤ
(wisdom)

tibba-saแนƒvegฤnฤm ฤsanno||21||
(for such ones) with strong dedication attain (this goal, the first jhฤna).



Further into the jhฤnas. Tips and tricks.



mudu-majjhimโ€™ฤdhi-mattatฤ tatoโ€™pi viseso ||22||
There is also a difference (in result) as the โ€œlesserโ€, โ€œmiddleโ€ and โ€œhigherโ€ (achievement).

issara-paแน‡idhฤnฤ vฤ ||23||
Or based on the application (devotion) to aLord (a meditation master).

kilesa-kamma-vipฤkฤsayฤ aparฤmissฤ purisa-visesโ€™ issaro ||24||
The master is a person not affected by the karmic result of (past) defilements and desires.

tatra niratisayaแนƒ sabbaรฑรฑatฤ-bฤซjaแนƒ ||25||
Therein lies the unsurpassable seed for omniscience.

sa pubbesam api guru kฤlenโ€™ฤnavacchedanฤ ||26||
Such a teacher those (in) former (times) would never leave.

tassa vฤcako pฤแน‡avo ||27||
His saying (is) life/breath/utterance

taj-jappo tad-attha-bhฤvanam ||28||
praying that (repeatedly saying that) โ€“ this is the meaning/goal of meditation

tato pratyak-cetanฤdhigamoโ€™pi antarฤyฤbhฤvo ca ||29||
Then one attains oneโ€™s own mind and destroys all hindrances:

vyฤdhi-แนญแนญhฤna-samsaya-pamฤdฤlayฤvirati-bhrฤnti-dassanฤโ€™laddhabhลซmikatvฤโ€™navatthitatฤni
Disease, doubts, not being removed from clinging to indolence, mistaken
vision, and not having had attained (meditative) stages, or not firm
(in them).

citta-vikkhepฤ teโ€™ntarฤyฤ ||30||
Those are the (causes of) mental-distractions (which he overcomes).

dukkha-domanassโ€™aแน…gam ejayatvโ€™assฤsa-passฤsฤ vikkhepa-saha-bhuvaแธฅ ||31||
Physical and mental pain arise in the body, trembling in in-breathing
and out-breathing appears in conjunction with (the aformentioned)
distractions



Meditation Objects



tat-pratiแนฃedhฤrtham ekatattฤbhyฤsaแธฅ ||32|| In order to subdue those (use) this practice of oneness:

mettฤ-karuแน‡ฤ-mudita-upekkhฤ sukha-dukkha-puรฑรฑฤpuรฑรฑa-visayฤnaแนƒ bhฤvanฤtassa cittapasฤdanaแนƒ||33||
A calm happiness of the mind (citta-pasada) is achieved by meditation on
Metta, Karuna, Mudita and Upekkha with regard to happiness, pain as
well as good luck and bad luck.

pracchardana-vidhฤraแน‡ฤbhyฤแนƒ vฤ prฤแน‡asya ||34|| Or inbreathing and outbreathing is also a (great) meditation exercise.

visayavatฤซ vฤ pa-vatti uppannฤ
manaso thiti-nibandhinฤซ ||35|| It helps to stop and bind down the
mindโ€™s arising activity which is due to the power of the senses.

visokฤ vฤ jotimatฤซ ||36|| And makes the mind free of sorrow and radiant.

vฤซta-rฤga-visayaแนƒ vฤ cittam ||37|| Free from desire for the senses.
svapna-niddฤ-jnฤnฤlambanaแนƒ vฤ ||38|| Dream, sleep,

yathฤbhimata-dhyฤnฤd vฤ ||39||

param-aแน‡u-parama-mahattvฤntoโ€™ssa vasฤซkฤri ||40||

kkhฤซแน‡a-vaแนญแนญi abhijฤtassโ€™eva maแน‡ฤซ grahฤซtแน›-grahaแน‡a-grฤhyeแนฃu tat-stha-tad-anjanatฤsamฤpatti
||41|| When
you succeed in destroying (mental) activity or motion [khina-vatti]
that will give birth to a jewel and a one holding (it) and object being
held and the holding itself โ€“ that standing still, that is known as an
attainment.

tatra saddattha-รฑฤแน‡a-vikappaiแธฅ saแนƒkiแน‡แน‡ฤ savitakkฤ samฤpatti, ||42||
There is the attainment/state which is โ€œwith thoughtโ€ and defiled by meaning-of-sound-knowing-thoughts

sati-parisuddhaแนƒ svarลซpa-suรฑรฑevattha-matta-nibbhฤsฤ nivitakkฤ ||43||
(and on the other hand) there is the one without thought (nirvitakka)
with clearest mindfulness and which is of the nature of
speechless-emptiness

etadeva savicฤrฤ nirvicฤrฤ ca sukkhuma-visayฤ akkhฤtฤ ||44||
In the same way a state of with-vicara and without-vicara can be explained due to the subtleness of the object.

sukkhuma-visayattaแนƒ cโ€™ฤliแน…ga-paryโ€™avasฤnam ||45|| It culminates in a subtle object without characteristics.

tฤ eva sa-bฤซjo samฤdhi ||46|| That though still is samadhi with a seed.

nirvicฤra-visฤradโ€™ajjhatta-pasฤdo
||47|| You gain inner happiness through confidence in (concentration)
without reflection (vicara, related to vitakka).

itaแนƒbharฤ tatra paรฑรฑฤ ||48|| Thus filled with truth there is wisdom.

sutโ€™ฤnumฤna-paรฑรฑฤyฤ
aรฑรฑa-visayฤ visesโ€™atthatฤ ||49|| This wisdom is of a different realm
than the knowledged gained through learning.

taj-jo saแนƒkhฤroโ€™รฑรฑa-saแนƒkhฤra-paแนญibaddhฤซ ||50||
That such born (induced) (meditative) activity obstructs (all) other activities.

tassฤpi nirodhe sabba-nirodhฤ nibbฤซjo samฤdhi ||51||
From the extinction of that too all is extinguished โ€“ and that is the seedless-samadhi.

iti pataรฑjali-viracite yoga-sutte paแนญhamo samฤdhi-pฤdo |||
Such is Pataรฑjaliโ€™s first Samadhi-chapter in the Yoga Sutra.



==&&==



(Buddhist) Observations and Comments on the Yogasutra (by line number)




[1] Oneself to the object of meditation, i.e.: an instruction (anusฤsana) in meditation practice (yoga).



[2] vaแนญแนญi:
turbulence, whirlpool, activity, lit. going round and round. fig.
derived from lit. โ€˜wickโ€™ (something turned in circles) In this context,
simply: โ€œmeditation is โ€ฆ โ€˜stopping of the busy mindโ€™โ€ (which is very
active and its activity resembles a circling around). This is probably
the most straightforward (and correct) translation



[3] In Pali the word แธแน›istar
does not exist, it would rather use something like muni; meaning is the
same โ€“ except, of course, that โ€œseerโ€ reminds one in this case really
more of the โ€œseeingโ€ part in the process. I pali-ised the Sanskrit
แธแน›istar into Pฤli diแนญแนญhฤr to show that semantic relationship with
diแนญแนญha. Alternative translation: โ€œThen the seer allows for (or has an
opportunity โ€“ avaแนญแนญhฤna) [to be] in the true nature (his or the nature
of things โ€“ whatever Pataรฑjaliโ€™s philosophy would call for.



[7] Lit.: โ€What comes through direct seeing and measurement is called experienceโ€.



[9]
Or: โ€œThinking is sound-knowledge without physical sound object
(vatthu)โ€. Funny, I did not know that when I wrote this little piece
just recently: Thoughts as silent sounds). Same explanation of what (sound-) thoughts are.



[12] Virฤga and nirodha
in one sentence: you cannot get more canonical Buddhist than that.
Interesting is, however, the down-to-earth non-metaphysical usage of
these terms in this regard. They are simply applied to the process of
meditation, even more specific: to the process of concentration
meditation. This is food for thought (no pun intended).



[14] Looks like the author of the mediaval Pali subcommentary to the Digha Nikaya did a similar reading. We find: โ€œTathฤ
hi sasambhฤrฤbyฤso, dฤซghakฤlฤbyฤso, nirantarฤbyฤso, sakkaccฤbyฤsoti
cattฤro abyฤsฤ caturadhiแนญแนญhฤnaparipลซritasambandhฤ anupubbena
mahฤbodhiแนญแนญhฤnฤ sampajjanti.โ€
These definitions of strong
determination looking very similar to the Yogasutra are only found in
that subcommentary and โ€“ what a surprise, it also is one of the only few
places to use daแธทha and bhลซmi in the same sentenceโ€ฆWould be interesting
to see what else that particular subcommentary has to say about
meditation.



[16]
i.e. here we have the brahmanic spin: it is this getting closer to the
soul which allows us to overcome thirst/craving or taแน‡hฤ.
This little sentence gives so much away! Still, here at this point in
time, Pataรฑjali is so convinced of the Buddhist goal โ€œgiving up craving,
getting rid of thirstโ€, i.e. vitaแน‡hฤ, as he states it. However, he will
not let go of the idea of a soul without which his theistic philosophy
would collapse and nothing in this text would make it distinguishable
from a Buddhist treatise. So riding on the back of Buddhist terminology
and meditation principles he introduces the โ€œpurisaโ€ or soul into the
discussion (if it is read this way), stating that by being closer to
your โ€œtrue natureโ€ (svarลซpa) and inner man โ€œpurisaโ€, i.e. soul, you can
clear yourself of thirst/craving. Nice try.



[17] Here we have our
copy-cat description of the first jhฤna very similar to the way the
Buddha describes it time and again in the Pali texts: โ€œSo vivicceva kฤmehi, vivicca akusalehi dhammehi savitakkaแนƒ savicฤraแนƒ vivekajaแนƒ pฤซtisukhaแนƒ paแนญhamaแนƒ jhฤnaแนƒ upasampajja viharati.โ€

But, to his credit, the first jhฤna simply shows certain criteria,
which, if you share the language of origin, will get explained in a
similar fashion. In fact, we have quite a beautiful description of the
first jhฤna: An explanation that the first jhฤna is a form of
sampajaรฑรฑatฤ (mindfulness of what goes on) following the realm of form
(our meditation topic is a mental form) and a happiness combined with
the thought we are trying to hold onto which in itself could be
described as the pure experience of โ€œI amโ€ (asmitฤ โ€“ the term is being
used more losely in this place as the suttas would allow). Nevertheless,
the listing of vitakka/vicฤra at the first mentioning of meditative
absorption is a clear reference to the Yogasutraโ€™s Buddhist origin.
Interesting also, is the connection which is being made at this point
with sampajaรฑรฑatฤ: Think about everything we said before about sati. If
sati is really simply the holding of an object (satiโ€™s paแนญแนญhฤna,
so to speak) then it is interesting to see how sampajaรฑรฑฤ in this case
gets identified with the state of the first jhฤna. Could that mean, that
when the Buddha mentions those two in the Pฤli texts, he implicitly
meant samathฤ-vipassanฤ? This is not at all such a strange idea, as many
vipassana meditators, focusing on subtler objects will quite quickly
show signs of the first jhฤna. Could it then be that this term
โ€œsampajaรฑรฑatฤโ€
was seen as the first result of a concentrated mind? In any case,
experience will teach you very quickly that when you try to hold one
object in your mind, your awareness of what happens in the present
moment will dramatically increase, simply due to the fact that your
endeavor to stay with the object is under constant jeopardy through the
siege of sense impressionsโ€ฆ



[20]
The Buddha mentions these 5 factors when he was training arลซpa-jhฤna
under his former two teachers. He also mentions them as crucial factors
when striving for enlightenment under the Bodhi tree. Later, in the
course of his teaching years, he gave them the name of โ€œpowersโ€ (bala)
and explained that they, if perfected, would lead to enlightenment.



[24] Besides the question whether issaro
here could be read as merely refering to a meditation master (which
fits perfectly in the discussion up to verse 27 where it starts to not
fit any longer..is open for discussion (Cf. Geshe Michael Roach and Christie McNallyโ€™s translation at
this point). I have to admit, at first I was sceptical to interpret it
that way, because remembering MN 1 it seemed more logical to assume
issaro was foremost used to denote โ€œthe Lordโ€ (i.e. your God). But,
using CST4 and searchinga around, I did find quite some nice references
where esp. in the Theragatha issaro was simply used to imply โ€œmasterโ€.
Interesting is also the word ฤsayihโ€ฆwhich I substituted with the simple
Pฤli word for wish/desire โ€œฤsฤโ€. However, it โ€œalmostโ€ sounds like
โ€œฤsavaโ€ which would fit even better in the context of kamma and vipฤka.
But the idea of ฤsava
is very particular (โ€œthat which flows into you, overwhelming you) and
may or may not have been intended in this place. BTW, the Sanskrit
aparฤmแน›แนฃแนญaแธฅ took a while to crack. It comes from a+parฤ+mแน›แนฃแนญaแธฅ which in
Pali (literally) turns into aparฤ+missฤ
(lit. โ€œby nothing higher mixed/shakenโ€. In the Pali canon, however,
such a word cannot be found (another Pali-zation). A Buddhaโ€™s
contemporary โ€œKosalanโ€ (if I may throw that theory in here) would
probably have opted for a word like โ€œapariyuแนญแนญhฤnaโ€ instead, which
offers a similar meaning.



[26] Lit. would not โ€œcut looseโ€ (an+ava+chedana), i.e. abandon -not even for a (short) time (kalena).



[27] panavah
(interpretated as โ€œomโ€ in Hindu literature). It all depends if you read
verses 24-27 as implying โ€œissaroโ€ to mean โ€˜Godโ€™ or if you take it simply
to refer to the meditation master from whom you learn meditation. If
you do a search in the Tipitaka, you will see that at the time of the
Buddha โ€œissaraโ€ was in used to denote ones teacher (see Theragatha for
instance).



[31] Here we have
dukkha and domanassa mentioned. They too appear in the Buddhaโ€™s
definition of the four jhanas, but in a different sense. The meditative
problem described here seems out of place and looks as if someone just
had to fit these words in here. Also in and out breath of course do play
a role in that they cease to exist (nirodha) subjectively (!) to the
meditator in the fourth jhana. Strange that all of this gets listed but
put in such a different interpretation.



[33] And here we go.
The four brahmaviharas, of course, famous for the way Buddha encouraged
his monks to practice them to subdue the five hindrances and enter the
jhanas. Also interesting how the Tipitaka sometimes aligns them with the
progression in the four jhanas (which deserves its own blog post).



[34 & 35]
Woa! Now
someone is adding Anapanasati to the list of meditation techniques, the
most favorite Buddhist meditation topic besides the brahmaviharas,
which, what a coincidence was mentioned in the passage before. Here he
almost โ€œquotesโ€ the benefit of Anapanasati
from the Pali suttas, as given by the Buddha in SN Mahavagga,
Anapanasatisamyutta, where the Buddha says that the biggest benefit of
Anapanasati is its ability to still the mind. Very interesting!



[36] See Pali quote above and next, somehow copycat alarm : โ€œiminฤ vihฤrena bahulaแนƒ viharato neva kฤyo kilamati na cakkhลซni;
And through dwelling very often in this abiding o monks, neither did my
body get tired nor my eyes; โ€ [see more here] What shows the
experienced meditator though is right away the explanation how that
radiant and desireless free mind will stay away from the senses โ€“ that
realization is important and shows that the author did know what he was
talking about โ€“ in pragmatic terms. If there is one thing which is most
important in inducing samadhi (i.e. jhanas) it is the settling of the
mind, the balancing act, against the onslaught of the senses.



[42] in the Pali Canon lingo we would say โ€œsavitakka-jhanaโ€.



[43] sati-parisuddham is of course the Buddhaโ€™s name for the fourth jhana.
It seems the author tries to show us the range of the four jhanas by
pointing out the criteria of the first and then contrasting it with the
characteristics of the fourth jhana using again Pali Sutta terminology.



[44] strange little acknowledgement. One is inclined to ask: explained by whom



[51] I cannot help
myself, but this last line sounds more like a reporter, who, after
having been invited to a very important meeting, is eager to share what
he has heard from those important sources. Here we are given a
definition, in effect, of the Buddhaโ€™s definition of โ€œphalasamฤpattiโ€ โ€“ a
jhฤnic state, which can only come about after someone has had an
attainment of that particular nirvanic insight, which allows him to
enter such a samฤdhi that is without โ€œseedsโ€ (nibbฤซja). This
entire concept does not fit very well into a theistic line of argument,
and no attempt is being made, here, at the very end of defining samฤdhi,
to explain it. Did the Buddhist talk about this in such terms that in
โ€œmainstreamโ€ philosophical circles this was automatically understood to
mean โ€œthe highest you can achieveโ€ and was the argument so powerful that
even though it would not fit into your own school of thought, it was
considered to be undisputable? Hard to tell. It just sounds more in
place here: โ€œKhฤซแน‡aแนƒ purฤแน‡aแนƒ
navam natthi sambhavaแนƒ, virattacittฤyatike bhavasmiแนƒ; Te khฤซแน‡abฤซjฤ
avirลซแธทhichandฤ, nibbanti dhฤซrฤ yathฤyaแนƒ padฤซpo;โ€
Snip. v. 238
(Ratanasutta). We would call that Nirvana Or more specifically,
something you would target for when you try โ€œsaรฑรฑฤ-vedayita-nirodhaโ€,
the cessation of perception and feeling, an attainment the Buddha
describes as possible for Arahants and Anagamis, after they enter the 8
jhanas sequentially and then finally leave even the most subtle activity
(sankhฤra) behind.



==&&==



It would be interesting to take this
Pali translation and compare it against the corpus of Pali texts (CST4)
to see which phase in Pali development this text (with its particular
style and vocabulary) would have best matched with. An exercise maybe
for another day



Just remember:



Bahu pi ce sahitam bhasamanoโ€ฆ Dhp 19!



Footnotes


  1. Here the original version in
    Sanskrit plus a very nice translation (and you can see for yourself how
    their otherwise very nice translation) is at a disadvantage from not
    being acquainted with the Pali predecessor of this text): click here
  2. โ€ฆwhich puts it right in the vicinity of the Milindapanha, Patisambhiddamagga and similar texts
  3. Not being that familiar with
    any of this subject matter other than amateurish curiosity, here another
    link of someone actually pointing out the lack of actual comparisions
    being undertaken to study these links between early Sanskrit (Hindu)
    texts and the Pali Canon, which, after all, developed in the time of the
    Upanishads: http://www.springerlink.com/content/g180174820p0j815/
  4. โ€ฆwhich is why once in a
    while we see two more items being added to the noble eightfold path.
    After โ€œsamma samadhiโ€ comes โ€œsamma panyaโ€ and then samma vimuttiโ€. Not
    many people know that, but it makes sense if you see how the samadhi
    part was the growing field for the Buddha to let righ-view become
    supermundane which, in nowadays terminology, we would understand as
    using samadhi + wisdom, i.e. vipassana.
  5. Yฤ sati anussati paแนญissati
    sati saraแน‡atฤ dhฤraแน‡atฤ apilฤpanatฤ asammussanatฤ sati satindriyaแนƒ
    satibalaแนƒ sammฤsati satisambojjhaแน…go ekฤyanamaggo, ayaแนƒ vuccati sati.
    Imฤya satiyฤ upeto hoti samupeto upagato samupagato upapanno samupapanno
    samannฤgato, so vuccati sato.
    MahaNiddesa, for example, PTS 1.10
  6. Yamo is defined as โ€œAhiแนsฤsatyฤsteyabrahmacaryฤparigrahฤ yamฤแธฅโ€
    โ€“ that is actually 4 of the 5 sila, namely: Not harming living beings
    (ahimsa), not lying (sacca), not stealing (asteya), chastity
    (brahmacariya). In the next line the yoga sutra states, how they should
    be practiced, mentioning โ€œachinnamโ€ unbroken, a qualifier used in the
    Pali suttas when explaining how to keep the sila. Here, in the yoga
    sutra, we get to know what that means: apply them in any circumstance
    possible. YS: II, 31. In II, 33 it is recommended to practice the
    opposite if (in thoughts) we want to break the silas. Interesting detail
    (which may have been inspired by contemporary Buddhist
    practices/teachings).
  7. Dharana
    defined in YS III, 1: โ€œConcentration (dhฤraแน‡ฤ) is the mindโ€™s (cittasya)
    fixation (bandhรกแธฅ) on one area (deล›รก)โ€. Or in Pฤli: cittassa
    desabandhanฤ dhฤraแน‡ฤ. โ€“ beautiful description of sati, isnโ€™t it !
  8. โ€œYou might also like to look at
    Johannes Bronkhorstโ€™s 2007 work Greater Magadha where he discusses the
    so-called influence of the Upanishads on the Buddhaโ€™s teachings and
    concludes that it was probably the other way around โ€“ that the teachings
    of religions in what he calls Greater Magadha โ€“ Buddhism, Jainism and
    the Aajiavikas (with respect to karmic retribution, reincarnation and
    the universal I) were incorporated into Vedic thought. (pages 112-35).
    He also questions the traditional date of the Upanisads as pre-Buddhist
    (page 175f)โ€ [Quoted from palistudy%40yahoogroups.com] [link]
  9. In the PED โ€œdharanaโ€ is defined as โ€œDhฤraแน‡a (nt.) [cp. Sk. dhฤraแน‡a, to dhฤreti] 1. wearing, in mฤlฤหš (etc.) D i.5=A ii.210=Pug 58; KhA 37; cฤซvaraหš A ii.104=Pug 45. โ€” 2. maintaining, sustaining, keeping up Miln 320 (ฤyuหš bhojana). โ€” 3. bearing in mind, remembrance Vin iv.305; M ii.175
    (dhammaหš).โ€ which makes it a perfect synonym to sati yet expresses the
    concentrative aspect of sati, which consists in the power of memory to
    hold something in the focus of our attention, more clearly. Note the
    Milindapanha reference here and cf. (1).


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เธเธฃเธฐเธšเธญเธเน€เธชเธตเธขเธ‡เธ‚เธญเธ‡ Mohan Bagawat เธ•เธฑเน‰เธ‡เธ‚เน‰เธญเธชเธฑเธ‡เน€เธเธ•เธงเนˆเธฒเธˆเธ™เธ–เธถเธ‡เธ›เธฑเธˆเธˆเธธเธšเธฑเธ™เธขเธฑเธ‡เน„เธกเนˆเธกเธตเธเธฒเธฃเธ›เธฃเธฐเธ”เธดเธฉเธเนŒเน€เธ„เธฃเธทเนˆเธญเธ‡เธ›เน‰เธญเธ‡เธเธฑเธ™เธเธฒเธฃเธ‡เธฑเธ”เนเธ‡เธฐเธญเธขเนˆเธฒเธ‡เนเธ—เน‰เธˆเธฃเธดเธ‡
เนเธฅเธฐเธ„เธงเธฒเธกเธ™เนˆเธฒเน€เธŠเธทเนˆเธญเธ–เธทเธญเธ‚เธญเธ‡เธฃเธฐเธšเธšเนƒเธ”เน† เธ‚เธถเน‰เธ™เธญเธขเธนเนˆเธเธฑเธš ‘เธ„เธงเธฒเธกเน‚เธ›เธฃเนˆเธ‡เนƒเธช’
เธ•เธฃเธงเธˆเธชเธญเธšเน„เธ”เน‰เนเธฅเธฐเน€เธŠเธทเนˆเธญเธ–เธทเธญเน„เธ”เน‰’ เธกเธฒเธเธเธงเนˆเธฒเธ„เธงเธฒเธกเน€เธŠเธทเนˆเธญเธ—เธตเนˆเธกเธทเธ”เธšเธญเธ”เนเธฅเธฐเน„เธฃเน‰เน€เธซเธ•เธธเธœเธฅเนƒเธ™เธ„เธงเธฒเธกเน„เธกเนˆเธกเธตเธœเธดเธ” เธ›เธฃเธฐเน€เธ”เน‡เธ™เธ™เธตเน‰เน„เธกเนˆเนƒเธŠเนˆ ‘เน€เธฃเธทเนˆเธญเธ‡เธชเนˆเธงเธ™เธ•เธฑเธง’ เนเธฅเธฐเน€เธเธตเนˆเธขเธงเธ‚เน‰เธญเธ‡เธเธฑเธšเธญเธ™เธฒเธ„เธ•เธ‚เธญเธ‡เธˆเธฑเธกเธšเธนเธ—เธดเธ›เธฒเธ—เธตเนˆเน€เธ›เน‡เธ™เธกเธดเธ•เธฃเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒเนเธฅเธฐเน„เธ”เน‰เธฃเธฑเธšเธเธฒเธฃเธชเธฃเธฃเน€เธชเธฃเธดเธ
เนเธกเน‰เธงเนˆเธฒ EVMs เธˆเธฐเน€เธ›เน‡เธ™เธ‚เธญเธ‡เนเธ—เน‰ เนเธ•เนˆเธเน‡เน„เธกเนˆเธกเธตเน€เธซเธ•เธธเธœเธฅเนƒเธ”เธ—เธตเนˆ EC เธˆเธฐเธ‡เธญเธ™เน€เธฃเธทเนˆเธญเธ‡เธ™เธตเน‰
เธฃเธฑเธเธšเธฒเธฅเนเธฅเธฐ EC เน„เธกเนˆเธชเธฒเธกเธฒเธฃเธ–เธเธณเธซเธ™เธ” EVMs เนƒเธซเน‰เธชเธณเน€เธฃเน‡เธˆเธ•เธฒเธกเธฃเธฐเธšเธญเธšเธ›เธฃเธฐเธŠเธฒเธ˜เธดเธ›เน„เธ•เธขเธˆเธฑเธกเธšเธนเธ”เธดเธ›เธฑเธ™เธ—เธตเนˆเน€เธ›เน‡เธ™เธกเธดเธ•เธฃเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒเนเธฅเธฐเน„เธ”เน‰เธฃเธฑเธšเธเธฒเธฃเธชเธฃเธฃเน€เธชเธฃเธดเธ เน€เธ›เน‡เธ™เน€เธžเธตเธขเธ‡เธ—เธฒเธ‡เน€เธฅเธทเธญเธเน€เธ”เธตเธขเธงเธเนˆเธญเธ™เธœเธนเน‰เธกเธตเธชเธดเธ—เธ˜เธดเน€เธฅเธทเธญเธเธ•เธฑเน‰เธ‡ เธกเธตเธ‚เน‰เธญเธšเธเธžเธฃเนˆเธญเธ‡ เน€เธŠเนˆเธ™ เธเธฒเธฃเธ”เธฑเธเธˆเธฑเธšเธ„เธนเธซเธฒ เธเธฒเธฃเธ›เธฅเธญเธกเนเธ›เธฅเธ‡ เธเธฒเธฃเธฅเธ‡เธ„เธฐเนเธ™เธ™เธ›เธฅเธญเธก เธเธฒเธฃเธ›เธฅเธญเธกเนเธ›เธฅเธ‡ เนเธฅเธฐเธเธฒเธฃเธ‰เธเธšเธฑเธ•เธฃเธฅเธ‡เธ„เธฐเนเธ™เธ™เนƒเธ™เธฃเธฐเธšเธšเธฅเธ‡เธ„เธฐเนเธ™เธ™เน€เธชเธตเธขเธ‡เธ‚เธญเธ‡เธซเธ™เนˆเธงเธขเน€เธฅเธทเธญเธเธ•เธฑเน‰เธ‡เธ—เธตเนˆเธ™เธณเธžเธฒเธ›เธฃเธฐเน€เธ—เธจเนƒเธซเน‰เน€เธ›เธฅเธตเนˆเธขเธ™เน„เธ›เนƒเธŠเน‰ EVM เนเธฅเธฐเธ›เธฑเธเธซเธฒเธ—เธฑเน‰เธ‡เธซเธกเธ”เน€เธซเธฅเนˆเธฒเธ™เธตเน‰เน€เธเธตเนˆเธขเธงเธ‚เน‰เธญเธ‡เธเธฑเธš EVM เธ”เน‰เธงเธข เธเธฒเธฃเธ•เธดเธ”เน€เธชเธทเน‰เธญเธœเน‰เธฒเธ—เธณเน„เธ”เน‰เนเธกเน‰เนƒเธ™เธ‚เธฑเน‰เธ™เธ•เธญเธ™เธเธฒเธฃเธ™เธฑเธš เธชเธดเนˆเธ‡เธ—เธตเนˆเธ—เธณเนƒเธซเน‰เธšเธฑเธ•เธฃเธฅเธ‡เธ„เธฐเนเธ™เธ™เน€เธ›เน‡เธ™เธกเธดเธ•เธฃเธเธฑเธšเธœเธนเน‰เธกเธตเธชเธดเธ—เธ˜เธดเน€เธฅเธทเธญเธเธ•เธฑเน‰เธ‡เธ„เธทเธญเธ„เธงเธฒเธกเธœเธดเธ”เธ›เธเธ•เธดเธ—เธฑเน‰เธ‡เธซเธกเธ”เน€เธเธดเธ”เธ‚เธถเน‰เธ™เธ•เนˆเธญเธซเธ™เน‰เธฒเธ•เนˆเธญเธ•เธฒเธชเธฒเธ˜เธฒเธฃเธ“เธฐเนเธฅเธฐเธ”เน‰เธงเธขเน€เธซเธ•เธธเธ™เธตเน‰เธˆเธถเธ‡เน€เธ›เธดเธ”เนƒเธซเน‰เธกเธตเธเธฒเธฃเนเธเน‰เน„เธ‚ เนƒเธ™เธ‚เธ“เธฐเธ—เธตเนˆเธเธฒเธฃเธˆเธฑเธ”เธเธฒเธฃเนƒเธ™ EVM เธ™เธฑเน‰เธ™เธญเธขเธนเนˆเนƒเธ™เธกเธทเธญเธ‚เธญเธ‡เธœเธนเน‰เธกเธตเธญเธณเธ™เธฒเธˆเนเธฅเธฐเธœเธนเน‰เน„เธ”เน‰เธฃเธฑเธšเธเธฒเธฃเนเธ•เนˆเธ‡เธ•เธฑเน‰เธ‡เธ—เธฒเธ‡เธเธฒเธฃเน€เธกเธทเธญเธ‡เธ—เธตเนˆเธ”เธนเนเธฅเธฃเธฐเธšเธšเธ—เธฑเน‰เธ‡เธซเธกเธ” . EVM เธกเธตเธ‚เน‰เธญเน„เธ”เน‰เน€เธ›เธฃเธตเธขเธšเน€เธžเธตเธขเธ‡เธ‚เน‰เธญเน€เธ”เธตเธขเธง เธ™เธฑเนˆเธ™เธ„เธทเธญ ‘เธ„เธงเธฒเธกเน€เธฃเน‡เธง’ เนเธ•เนˆเธ‚เน‰เธญเน„เธ”เน‰เน€เธ›เธฃเธตเธขเธšเธ™เธฑเน‰เธ™เธ–เธนเธเธšเธฑเนˆเธ™เธ—เธญเธ™เธฅเธ‡เน‚เธ”เธขเธเธฒเธฃเธชเธณเธฃเธงเธˆเธ„เธงเธฒเธกเธ„เธดเธ”เน€เธซเน‡เธ™เธ—เธตเนˆเธเธฃเธฐเธˆเธฑเธ”เธเธฃเธฐเธˆเธฒเธขเนƒเธ™เธšเธฒเธ‡เธ„เธฃเธฑเน‰เธ‡เธ—เธตเนˆเนเธžเธฃเนˆเธเธฃเธฐเธˆเธฒเธขเน„เธ›เธ—เธฑเนˆเธงเธชเธฒเธกเธ–เธถเธ‡เธชเธตเนˆเน€เธ”เธทเธญเธ™ ‘’เธชเธดเนˆเธ‡เธ™เธตเน‰เน„เธ”เน‰เธ—เธณเธฅเธฒเธขเธ„เธงเธฒเธกเธชเธ™เธธเธเธ‚เธญเธ‡เธเธฃเธฐเธšเธงเธ™เธเธฒเธฃเน€เธฅเธทเธญเธเธ•เธฑเน‰เธ‡เน„เธ›เนเธฅเน‰เธง'’ เธซเธ™เธฑเธ‡เธชเธทเธญเธžเธดเธกเธžเนŒเธฃเธฐเธšเธธ เธˆเธฒเธเธเธฒเธฃเน€เธฅเธทเธญเธเธ•เธฑเน‰เธ‡เธ—เธฑเนˆเธงเน„เธ›เธซเธฅเธฒเธขเธชเธดเธšเธ„เธฃเธฑเน‰เธ‡เธ—เธตเนˆเธˆเธฑเธ”เธ‚เธถเน‰เธ™เนƒเธ™เธ›เธฃเธฐเน€เธ—เธจ เธกเธตเน€เธžเธตเธขเธ‡ 2 เธ„เธฃเธฑเน‰เธ‡เน€เธ—เนˆเธฒเธ™เธฑเน‰เธ™เธ—เธตเนˆเธ”เธณเน€เธ™เธดเธ™เธเธฒเธฃเธœเนˆเธฒเธ™ EVM เนเธฅเธฐเนเธ—เธ™เธ—เธตเนˆเธˆเธฐเธˆเธฑเธ”เธเธฒเธฃเธเธฑเธšเธ‚เน‰เธญเธชเธ‡เธชเธฑเธขเธ—เธตเนˆเธญเธญเธเธญเธฒเธเธฒเธจเน‚เธ”เธขเธชเธ–เธฒเธšเธฑเธ™เนเธฅเธฐเธœเธนเน‰เน€เธŠเธตเนˆเธขเธงเธŠเธฒเธเธ—เธตเนˆเธกเธตเธŠเธทเนˆเธญเน€เธชเธตเธขเธ‡เธญเธขเนˆเธฒเธ‡เธกเธตเน€เธซเธ•เธธเธœเธฅ เธฃเธฑเธเธšเธฒเธฅเธเธฅเธฑเธšเนƒเธŠเน‰เธงเธดเธ˜เธตเธ›เธดเธ”เธ›เธฒเธเธœเธนเน‰เธงเธดเธˆเธฒเธฃเธ“เนŒเน‚เธ”เธข ‘เธเธฒเธฃเธ‚เนˆเธกเธ‚เธนเนˆเนเธฅเธฐเธˆเธฑเธšเธเธธเธกเนƒเธ™เธ‚เน‰เธญเธซเธฒเน€เธ—เน‡เธˆ’ เธซเธ™เธฑเธ‡เธชเธทเธญเธžเธดเธกเธžเนŒเธ•เธฑเน‰เธ‡เธ‚เน‰เธญเธชเธฑเธ‡เน€เธเธ• เธ™เธถเธเธ–เธถเธ‡เธเธฒเธฃเธˆเธฑเธšเธเธธเธก Hari Prasad เธ™เธฑเธเน€เธ—เธ„เน‚เธ™เนเธ„เธฃเธ•เนƒเธ™เน€เธกเธทเธญเธ‡เน„เธฎเน€เธ”เธญเธฃเธฒเธšเธฑเธ”เน‚เธ”เธขเธ•เธณเธฃเธงเธˆเธกเธธเธกเน„เธš เธเธฒเธฃเธงเธดเธˆเธฑเธขเธ‚เธญเธ‡ Prasad เน„เธ”เน‰เธžเธดเธชเธนเธˆเธ™เนŒเธงเนˆเธฒ EVM เธ™เธฑเน‰เธ™ ‘เน€เธชเธตเนˆเธขเธ‡เธ•เนˆเธญเธเธฒเธฃเธ–เธนเธเธ‰เน‰เธญเน‚เธเธ‡’ เธ—เธฒเธ‡เธเธฒเธฃเธ•เน‰เธญเธ‡เธเธฒเธฃเธชเนˆเธ‡เธ‚เน‰เธญเธ„เธงเธฒเธกเธงเนˆเธฒเนƒเธ„เธฃเธเน‡เธ•เธฒเธกเธ—เธตเนˆเธ—เน‰เธฒเธ—เธฒเธข EC เธˆเธฐเน€เธชเธตเนˆเธขเธ‡เธ•เนˆเธญเธเธฒเธฃเธ–เธนเธเธ›เธฃเธฐเธซเธฑเธ•เธ›เธฃเธฐเธซเธฒเธฃเนเธฅเธฐเธ„เธธเธเธ„เธฒเธก RSS เธ•เธฑเน‰เธ‡เธ‚เน‰เธญเธชเธฑเธ‡เน€เธเธ•
RSS เธŠเธญเธšเธšเธฑเธ•เธฃเธฅเธ‡เธ„เธฐเนเธ™เธ™เธเธฃเธฐเธ”เธฒเธฉ EVM เธญเธขเธนเนˆเธ เธฒเธขเนƒเธ•เน‰เธเธฒเธฃเธžเธดเธˆเธฒเธฃเธ“เธฒเธ‚เธญเธ‡เธชเธฒเธ˜เธฒเธฃเธ“เธŠเธ™
เธ—เธธเธเธจเธฒเธชเธ™เธฒเธซเธฅเธฑเธเนƒเธ™เน‚เธฅเธเธ›เธฅเธนเธเธœเธฅเน„เธกเน‰เนเธฅเธฐเธœเธฑเธเนเธ„เธฃเธฐ เธ›เธฅเธนเธเนƒเธ™เธเธฃเธฐเธ–เธฒเธ‡เน€เธžเธทเนˆเธญเธกเธตเธŠเธตเธงเธดเธ•เน€เธซเธกเธทเธญเธ™เธ™เธเธญเธดเธชเธฃเธฐเน€เธžเธทเนˆเธญเน€เธญเธฒเธŠเธ™เธฐเธ„เธงเธฒเธกเธซเธดเธงเน‚เธซเธขเธšเธ™เน‚เธฅเธเธ—เธตเนˆเธ”เธตเนเธฅเธฐเธญเธงเธเธฒเธจเธžเธฃเน‰เธญเธกเธเธฑเธšเธเธฒเธฃเธงเนˆเธฒเธขเธ™เน‰เธณเธญเธขเนˆเธฒเธ‡เธกเธตเธชเธกเธฒเธ˜เธด
เธกเธตเธชเธ•เธดเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒ เธชเธฃเธฃเน€เธชเธฃเธดเธ เน€เธ›เน‡เธ™เธกเธดเธ•เธฃ เธกเธตเน€เธกเธ•เธ•เธฒ เธกเธตเน€เธกเธ•เธ•เธฒ JAMBUDIPA Natyam to
Attain Eternal Bliss by Eternal, เธชเธฃเธฃเน€เธชเธฃเธดเธ เน€เธ›เน‡เธ™เธกเธดเธ•เธฃ เธกเธตเน€เธกเธ•เธ•เธฒ เธกเธตเน€เธกเธ•เธ•เธฒ
เธœเธนเน‰เธ•เธทเนˆเธ™เธˆเธฒเธเธจเธฒเธชเธ™เธฒเธ„เธฃเธดเธชเธ•เนŒ เธญเธดเธชเธฅเธฒเธก เธžเธธเธ—เธ˜ เธขเธนเธ”เธฒเธข เธฎเธดเธ™เธ”เธน เน€เธ•เน‹เธฒ เธญเน€เธ—เธงเธ™เธดเธขเธก เธ‹เธดเธเธ‚เนŒ
เธกเธญเธฃเนŒเธกเธญเธ™เธชเธณเธซเธฃเธฑเธšเธฃเนˆเธฒเธ‡เธเธฒเธขเนเธฅเธฐเธˆเธดเธ•เนƒเธˆ
เธชเธฃเธฃเน€เธชเธฃเธดเธเธ™เธดเธฃเธฑเธ™เธ”เธฃ เน€เธ›เน‡เธ™เธกเธดเธ•เธฃ เธกเธตเน€เธกเธ•เธ•เธฒเธเธฃเธธเธ“เธฒ เธ•เธทเนˆเธ™เธ‚เธถเน‰เธ™เธซเธ™เธถเนˆเธ‡เธžเธฃเธฐเธžเธธเธ—เธ˜เน€เธˆเน‰เธฒเธˆเธฑเธเธฃเธงเธฒเธฅเนเธซเนˆเธ‡เธˆเธฑเธ™เธ—เธฃเธฒเน€เธชเธเธ‚เธฃเธฒเธญเธขเธนเนˆเนƒเธ™เธ•เธฑเธงเธ„เธธเธ“
เธจเธฒเธชเธ™เธฒเธ—เธตเนˆเธชเธณเธ„เธฑเธเธ—เธฑเน‰เธ‡เธซเธกเธ”เนƒเธ™เน‚เธฅเธเน€เธ•เธดเธšเน‚เธ•เธœเธฅเน„เธกเน‰เนเธ„เธฃเธฐ๐Ÿ๐Ÿฅ‘๐ŸŒ๐Ÿ’๐Ÿ’๐Ÿฅ๐Ÿฅ๐Ÿฅฆ๐ŸŽƒ๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ…๐Ÿ… เนƒเธŠเน‰เธŠเธตเธงเธดเธ•เน€เธซเธกเธทเธญเธ™เธ™เธเธ—เธตเนˆเน€เธ›เน‡เธ™เธญเธดเธชเธฃเธฐ ๐Ÿฆ… เน€เธญเธฒเธŠเธ™เธฐเธ„เธงเธฒเธกเธซเธดเธงเธšเธ™เน‚เธฅเธเธ—เธตเนˆเธ”เธตเนเธฅเธฐเธญเธงเธเธฒเธจเธžเธฃเน‰เธญเธกเธเธฑเธšเธเธฒเธฃเธงเนˆเธฒเธขเธ™เน‰เธณเธญเธขเนˆเธฒเธ‡เธกเธตเธชเธกเธฒเธ˜เธด ๐ŸŠโ€โ™‚๏ธ เธŠเธฑเนˆเธงเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒ,เธชเธฃเธฃเน€เธชเธฃเธดเธ,เน€เธ›เน‡เธ™เธกเธดเธ•เธฃ,เธกเธตเน€เธกเธ•เธ•เธฒ,เธกเธตเน€เธกเธ•เธ•เธฒ เธจเธฒเธชเธ™เธฒเธฎเธดเธ™เธ”เธนเน€เธžเธทเนˆเธญเธšเธฃเธฃเธฅเธธเธ„เธงเธฒเธกเธชเธธเธ‚เธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒเน‚เธ”เธขเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒ, เธชเธฃเธฃเน€เธชเธฃเธดเธ, เน€เธ›เน‡เธ™เธกเธดเธ•เธฃ, เธกเธตเน€เธกเธ•เธ•เธฒ, เน€เธซเน‡เธ™เธญเธเน€เธซเน‡เธ™เนƒเธˆเธœเธนเน‰เธ—เธตเนˆเธ•เธทเนˆเธ™เธ‚เธถเน‰เธ™โ˜๏ธเธˆเธฒเธเธจเธฒเธชเธ™เธฒเธ„เธฃเธดเธชเธ•เนŒ, เธญเธดเธชเธฅเธฒเธก, เธžเธธเธ—เธ˜, เธขเธนเธ”เธฒเธข, เธฎเธดเธ™เธ”เธน, เน€เธ•เน‹เธฒ, เธญเน€เธ—เธงเธ™เธดเธขเธก, เธ‹เธดเธเธ‚เนŒ, เธกเธญเธฃเนŒเธกเธญเธ™เธชเธณเธซเธฃเธฑเธšเธฃเนˆเธฒเธ‡เธเธฒเธขเนเธฅเธฐเธˆเธดเธ•เนƒเธˆ
เธชเธฃเธฃเน€เธชเธฃเธดเธเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒ
เน€เธ›เน‡เธ™เธกเธดเธ•เธฃ เธกเธตเน€เธกเธ•เธ•เธฒ เธกเธตเน€เธกเธ•เธ•เธฒ เธ•เธทเนˆเธ™เธงเธฑเธ™เธ„เธฅเน‰เธฒเธขเธงเธฑเธ™เธ›เธฃเธฐเธชเธนเธ•เธดเธซเธ™เธถเนˆเธ‡เธงเธฑเธ™ เธžเธฃเธฐเธžเธธเธ—เธ˜เน€เธˆเน‰เธฒ
เธˆเธฑเธ™เธ—เธฃเน€เธชเธเธ‚เธฃเธฐ เธ‚เธญเธ„เธทเธ™เธ„เธงเธฒเธกเธชเธธเธ‚เธ‚เธญเธ‡เธงเธฑเธ™ เนเธŠเธกเธ›เนŒเธงเนˆเธฒเธขเธ™เน‰เธณเธ—เธตเนˆเธฃเธฑเธเธ‚เธญเธ‡เธ‰เธฑเธ™
เธญเธ˜เธดเธฉเธเธฒเธ™เธ‚เธญเนƒเธซเน‰เธžเธฃเธฐเน€เธˆเน‰เธฒเธญเธฒเธšเธ™เน‰เธณ ๐Ÿšฟ เธญเธงเธขเธžเธฃเนƒเธซเน‰เน€เธ‚เธฒเนเธฅเธฐเธ„เธฃเธญเธšเธ„เธฃเธฑเธงเธ—เธตเนˆเธ™เนˆเธฒเธฃเธฑเธเธ‚เธญเธ‡เน€เธ‚เธฒเธ•เธฅเธญเธ”เน„เธ› เธซเธงเธฑเธ‡เธงเนˆเธฒเน€เธ‚เธฒเธˆเธฐเธกเธตเธงเธฑเธ™เน€เธเธดเธ”เธ—เธตเนˆเธ™เนˆเธฒเธขเธดเธ™เธ”เธตเนƒเธ™เธงเธฑเธ™เธ—เธตเนˆ 3 เธ˜เธฑเธ™เธงเธฒเธ„เธก .. เธˆเธฑเธเธฃเธงเธฒเธฅเธญเธขเธนเนˆเนƒเธ™เธ•เธฑเธงเธ„เธธเธ“
เธซเธฑเธงเธซเธ™เน‰เธฒ RSS Mohan Bhagwat เนƒเธŠเน‰เธ„เธณเธงเนˆเธฒ ‘Paraya’ เธ‹เธถเนˆเธ‡เน„เธกเนˆเธกเธตเธงเธดเธเธเธฒเธ“เธซเธฃเธทเธญเธญเธฃเธฃเธ–เธ•เธฒเธกเธกเธ™เธฑเธชเธคเธ•เธด เธžเธฃเธฒเธซเธกเธ“เนŒเธˆเธดเธ•เธ›เธฒเธงเธฑเธ™เน€เธ›เน‡เธ™เธญเธฒเธ—เธกเธฒเธชเธŠเธฑเน‰เธ™เธ—เธตเนˆ 1, เธเธฉเธฑเธ•เธฃเธตเธขเธฒ, เธงเธตเน€เธ‹เธตเธข, เธŠเธนเธ”เธฃเธฒ เน€เธ›เน‡เธ™เธงเธดเธเธเธฒเธ“เธŠเธฑเน‰เธ™เธ—เธตเนˆ 2, 3, 4 เธ›เธฒเธฃเธฒเธขเธฒเนเธฅเธฐเธชเธ•เธฃเธตเน„เธกเนˆเธกเธตเธงเธดเธเธเธฒเธ“เน€เธฅเธข เธ”เธฑเธ‡เธ™เธฑเน‰เธ™เธ„เธงเธฒเธกเน‚เธซเธ”เธฃเน‰เธฒเธขเธ—เธธเธเธ›เธฃเธฐเน€เธ เธ—เธญเธฒเธˆเธเธฃเธฐเธ—เธณเธ•เนˆเธญเธžเธงเธเน€เธ‚เธฒ เธžเธฃเธฐเธžเธธเธ—เธ˜เน€เธˆเน‰เธฒเน„เธกเนˆเน€เธ„เธขเน€เธŠเธทเนˆเธญเน€เธฃเธทเนˆเธญเธ‡เธงเธดเธเธเธฒเธ“ เน€เธ‚เธฒเธšเธญเธเธงเนˆเธฒเธ—เธธเธเธ„เธ™เน€เธ—เนˆเธฒเน€เธ—เธตเธขเธกเธเธฑเธ™ เธ”เธฑเธ‡เธ™เธฑเน‰เธ™เน€เธฃเธฒเธ—เธธเธเธ„เธ™เธˆเธถเธ‡เธญเธขเธนเนˆเนƒเธ™เธˆเธฑเธกเธšเธนเธ”เธดเธ›เธฒเธ—เธตเนˆเน€เธ›เน‡เธ™เธกเธดเธ•เธฃเธญเธฑเธ™เธ™เนˆเธฒเธชเธฃเธฃเน€เธชเธฃเธดเธเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒ เน€เธฃเธฒเธญเธขเธนเนˆเนƒเธ™เธˆเธฑเธกเธšเธนเธ”เธดเธ›เธฒเธ—เธตเนˆเน€เธ›เน‡เธ™เธกเธดเธ•เธฃเธญเธฑเธ™เธชเธฃเธฃเน€เธชเธฃเธดเธเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒเนเธฅเธฐเธˆเธฐเธขเธฑเธ‡เธ„เธ‡เธญเธขเธนเนˆเนƒเธ™เธˆเธฑเธกเธšเธนเธ—เธดเธ›เธฒเธ—เธตเนˆเน€เธ›เน‡เธ™เธกเธดเธ•เธฃเธญเธฑเธ™เธ™เนˆเธฒเธชเธฃเธฃเน€เธชเธฃเธดเธเธŠเธฑเนˆเธงเธ™เธดเธฃเธฑเธ™เธ”เธฃเนŒ
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No One Is ‘Paraya’ For The Sangh, RSS Is Not Limited Only To Hindus: RSS Chief Mohan Bhagwat
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Pranab will be Pranab even after this event: RSS chief Mohan BhagwatTo
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133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiแบฟng Viแป‡,


RSS Chief Mohan Bhagwat Teaches How To Use ‘Lathi’ To Swayamsevaks
Mohan Bagawat RSS chแป‰ muแป‘n xem JAMBUDIPAN lร  Thแปง tฦฐแป›ng tiแบฟp theo
JAMBUDIPA
in Classical VฤจNH VIแป„N Vร€ Tร”N VINH THร‚N THIแป†N Lร’NG NHร‚N LOแบ I Tiแบฟng Viแป‡t-Tiแบฟng Viแป‡t,
โ€œMร“N QUร€ CแปฆA PHรP THฦฏแปขNG Hฦ N TแบคT Cแบข Mร“N QUร€ KHรCโ€
โ€” ฤแปฉc Phแบญt Chandrasekhara VฤจNH VIแป„N THร‚N THIแป†N VฤจNH VIแป„N
Dร’NG THแปœI GIAN LแปŠCH Sแปฌ
Chรบng ta ฤรƒ แปž trong JAMBUDIPA Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi.
Chรบng ta แปŸ trong JAMBUDIPA Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi.
Chรบng ta TIแบพP TแปคC แปŸ trong JAMBUDIPA Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi.
แ€™แ€ผแ€”แ€บแ€™แ€ฌแ€˜แ€ฌแ€žแ€ฌแ€–แ€ผแ€„แ€ทแ€บ แ€–แ€แ€บแ€›แ€”แ€บ
โ€œBแบฃn
ฤ‘แป“ thแบฟ giแป›i cแปงa ngฦฐแปi Miแบฟn ฤiแป‡nโ€ cho thแบฅy Jambudipa hay โ€œฤแบฃo Hoa Hแป“ng
Appleโ€ lร  quรช hฦฐฦกng cแปงa toร n nhรขn loแบกi. Trong vลฉ trแปฅ hแปc Phแบญt giรกo, แบคn
ฤแป™ giรกo vร  Kแปณ Na giรกo, Jambudipa hoแบทc Zambudipa trong tiแบฟng Miแบฟn ฤiแป‡n lร 
phรญa nam cแปงa bแป‘n lแปฅc ฤ‘แป‹a. Nhแปฏng ngฦฐแปi khรกc khรดng thแปƒ tiแบฟp cแบญn vแป›i con
ngฦฐแปi. Nรบi Tu Di ฤ‘แปฉng แปŸ trung tรขm cแปงa cแบฃ bแป‘n. Cแปงa chรบng tรดi cรณ mแป™t cรขy
tรกo hแป“ng khแป•ng lแป“ cลฉng nhฦฐ nhแปฏng ngแปn nรบi lแป›n trรชn ฤ‘แป‰nh vร  nhแปฏng hรฒn ฤ‘แบฃo
nhแป ngoร i khฦกi. Nรณ cลฉng cรณ hร ng ngร n thร nh phแป‘ (pura) vร  thฦฐแปng ฤ‘ฦฐแปฃc
cai trแป‹ bแปŸi mแป™t chakkavatti (sekyawaddi trong tiแบฟng Miแบฟn ฤiแป‡n) Bแบฃn ฤ‘แป“
nร y ฤ‘ฦฐแปฃc sao chรฉp trong Sir RC Temples โ€œBa mฦฐฦกi bแบฃy Natsโ€ xuแบฅt bแบฃn แปŸ
London 1906.
Mohan Bagawat RSS chแป‰ muแป‘n xem JAMBUDIPAN lร  Thแปง tฦฐแป›ng tiแบฟp theo cแปงa Jambudipa
sau Free For All Mad๐Ÿ˜กkแบป giแบฟt cรกc thแปƒ chแบฟ dรขn chแปง (Modi), kแบป ฤ‘รฃ giแบฃ mแบกo cรกc EVM gian lแบญn ฤ‘แปƒ ngแบฅu nghiแบฟn Master Key ๐Ÿ”
99,9%
trong JAMBUDIPA Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi khรดng
ฤ‘แป“ng รฝ. Hแป muแป‘n tแบฉy chay tแบฅt cแบฃ cรกc cuแป™c bแบงu cแปญ cho ฤ‘แบฟn khi EVM gian lแบญn
ฤ‘ฦฐแปฃc thay thแบฟ bแบฑng Lรก phiแบฟu.
Tham
gia tranh cรฃi vแป ฤ‘แป™ tin cแบญy cแปงa Mรกy bแป phiแบฟu ฤ‘iแป‡n tแปญ (EVM) ฤ‘รฃ bแป‹ cรกc
ฤ‘แบฃng phรกi chรญnh trแป‹ nghi ngแป, RSS cแปงa Mohan Bagawat hรดm nay ฤ‘รฃ yรชu cแบงu
แปฆy ban Bแบงu cแปญ (EC) quay trแปŸ lแบกi cรกc lรก phiแบฟu giแบฅy ฤ‘รฃ ฤ‘ฦฐแปฃc kiแปƒm tra vร 
thแปญ nghiแป‡m vร  ฤ‘ฦฐa EVM ra giรกm sรกt cรดng khai. nhแปฏng tiแป‡n รญch nร y lร  bแบฑng
chแปฉng giแบฃ mแบกo. Trong mแป™t bร i xรฃ luแบญn cรณ tiรชu ฤ‘แป ‘Chรบng ta cรณ thแปƒ tin
tฦฐแปŸng EVM cแปงa mรฌnh khรดng?’, Ngฦฐแปi tแป• chแปฉc, cฦก quan ngรดn luแบญn RSS cแปงa
Mohan Bagawat, ฤ‘รฃ lฦฐu รฝ rแบฑng thแปฑc tแบฟ lร  cho ฤ‘แบฟn nay vแบซn chฦฐa cรณ mแป™t cแป—
mรกy chแป‘ng giแบฃ mแบกo nร o ฤ‘ฦฐแปฃc phรกt minh vร  ฤ‘แป™ tin cแบญy cแปงa bแบฅt kแปณ hแป‡ thแป‘ng
nร o ฤ‘แปu phแปฅ thuแป™c vร o ’sแปฑ minh bแบกch’ , cรณ thแปƒ kiแปƒm chแปฉng vร  ฤ‘รกng tin
cแบญy’ hฦกn lร  dแปฑa trรชn niแปm tin mรน quรกng vร  tร n bแบกo vร o tรญnh khรดng thแปƒ sai
lแบงm cแปงa nรณ. Vแบฅn ฤ‘แป khรดng phแบฃi lร  ‘chuyแป‡n riรชng tฦฐ’ vร  nรณ liรชn quan ฤ‘แบฟn
tฦฐฦกng lai cแปงa Jambudipa THIรŠN PHแปฆ VฤจNH VIแป„N Vร€ THร‚N THIแป†N VฤจNH VIแป„N. Tแป
bรกo nhแบญn xรฉt rแบฑng ngay cแบฃ khi cรกc EVM lร  chรญnh hรฃng, thรฌ khรดng cรณ lรฝ do
gรฌ ฤ‘แปƒ EC phแบฃi nhแบกy cแบฃm vแป nรณ. Chรญnh phแปง vร  EC khรดng thแปƒ รกp ฤ‘แบทt EVM nhฦฐ
mแป™t viแป‡c ฤ‘รฃ rแป“i ฤ‘แป‘i vแป›i nแปn dรขn chแปง Jambudipan THร‚N THIแป†N VฤจNH CแปฌU Vร€
ฤฦฏแปขC Tร”N VINH Lร€ lแปฑa chแปn duy nhแบฅt trฦฐแป›c cแปญ tri. Cรณ nhแปฏng sai sรณt nhฦฐ
chiแบฟm gian hร ng, gian lแบญn, bแป phiแบฟu giแบฃ mแบกo, giแบฃ mแบกo vร  giแบญt phiแบฟu bแบงu
trong hแป‡ thแป‘ng bแป phiแบฟu bแบฑng phiแบฟu bแบงu khiแบฟn quแป‘c gia chuyแปƒn sang EVM vร 
tแบฅt cแบฃ nhแปฏng vแบฅn ฤ‘แป nร y cลฉng liรชn quan ฤ‘แบฟn EVM. Cรณ thแปƒ gian lแบญn ngay cแบฃ
แปŸ giai ฤ‘oแบกn ฤ‘แบฟm. Tแป bรกo nhแบญn xรฉt rแบฑng ฤ‘iแปu khiแบฟn cรกc lรก phiแบฟu trแปŸ nรชn
thรขn thiแป‡n vแป›i cแปญ tri lร  tแบฅt cแบฃ cรกc sai lแป‡ch ฤ‘แปu diแป…n ra trฦฐแป›c mแบฏt cรดng
chรบng vร  do ฤ‘รณ cรณ thแปƒ sแปญa chแปฏa trong khi cรกc thao tรบng trong EVM hoร n
toร n nแบฑm trong tay cรกc thแบฟ lแปฑc vร  nhแปฏng ngฦฐแปi ฤ‘ฦฐแปฃc bแป• nhiแป‡m chรญnh trแป‹
ฤ‘iแปu hร nh hแป‡ thแป‘ng. . EVM chแป‰ cรณ mแป™t lแปฃi thแบฟ — ‘tแป‘c ฤ‘แป™’ nhฦฐng lแปฃi thแบฟ
ฤ‘รณ ฤ‘รฃ bแป‹ hแปงy hoแบกi bแปŸi cรกc cuแป™c thฤƒm dรฒ so le ฤ‘รดi khi kรฉo dร i trong ba
ฤ‘แบฟn bแป‘n thรกng. “ฤiแปu nร y ฤ‘รฃ giแบฟt chแบฟt niแปm vui cแปงa quรก trรฌnh bแบงu cแปญ,” tแป
bรกo lฦฐu รฝ. Trong sแป‘ hร ng chแปฅc cuแป™c Tแป•ng tuyแปƒn cแปญ ฤ‘ฦฐแปฃc tแป• chแปฉc trong
nฦฐแป›c, chแป‰ cรณ hai cuแป™c lร  thรดng qua EVM vร  thay vรฌ giแบฃi quyแบฟt mแป™t cรกch
hแปฃp lรฝ nhแปฏng nghi ngแป do cรกc tแป• chแปฉc vร  chuyรชn gia cรณ uy tรญn ฤ‘ฦฐa ra,
Chรญnh phแปง ฤ‘รฃ phแบฃi dรนng ฤ‘แบฟn viแป‡c bแป‹t miแป‡ng nhแปฏng ngฦฐแปi chแป‰ trรญch bแบฑng
cรกch ‘ฤ‘e dแปa vร  bแบฏt giแปฏ nhแปฏng cรกo buแป™c sai trรกi’, tแป bรกo nhแบญn xรฉt , nhแบฏc
lแบกi vแปฅ bแบฏt giแปฏ nhร  kแปน trแป‹ Hari Prasad cรณ trแปฅ sแปŸ tแบกi Hyederabad cแปงa Cแบฃnh
sรกt Mumbai. Nghiรชn cแปฉu cแปงa Prasad ฤ‘รฃ chแปฉng minh rแบฑng EVM ‘dแป… bแป‹ gian
lแบญn’. Cรกc nhร  chแปฉc trรกch muแป‘n gแปญi mแป™t thรดng ฤ‘iแป‡p rแบฑng bแบฅt kแปณ ai thรกch
thแปฉc EC ฤ‘แปu cรณ nguy cฦก bแป‹ ฤ‘ร n รกp vร  quแบฅy rแป‘i, RSS nhแบญn xรฉt.
RSS แปงng hแป™ cรกc lรก phiแบฟu giแบฅy, EVM chแป‹u sแปฑ giรกm sรกt cแปงa cรดng chรบng
Tแบฅt
cแบฃ cรกc tรดn giรกo lแป›n trรชn thแบฟ giแป›i ฤ‘แปu trแป“ng cรกc loแบกi trรกi cรขy vร  rau
cแปงa Ngฦฐแปi lรนn Cรขy trong chแบญu ฤ‘แปƒ sแป‘ng nhฦฐ nhแปฏng chรบ chim tแปฑ do ฤ‘แปƒ vฦฐแปฃt
qua Cรกi ฤ‘รณi trรชn Trรกi ฤ‘แบฅt vร  KHร”NG GIAN tแป‘t lร nh cรนng vแป›i Bฦกi lแป™i trong
chรกnh niแป‡m Thiแปn ฤ‘แป‹nh Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi
JAMBUDIPA Natyam ฤ‘แปƒ ฤ‘แบกt ฤ‘ฦฐแปฃc Hแบกnh phรบc vฤฉnh cแปญu bแปŸi Vฤฉnh cแปญu, NHแปฎNG
NGฦฏแปœI ฤรƒ THแปจC TแปˆNH ฤ‘ฦฐแปฃc tรดn vinh, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi tแปซ Cฦก ฤ‘แป‘c
giรกo, Hแป“i giรกo, Phแบญt giรกo, Do Thรกi giรกo, แบคn ฤแป™ giรกo, ฤแบกo giรกo, ฤแบกo giรกo,
Chแปง nghฤฉa vรด thแบงn, ฤแบกo Sikh, ฤแบกo Mormon cho Cฦก thแปƒ & Tรขm trรญ.
Vฤฉnh cแปญu Vinh quang Thรขn thiแป‡n Nhรขn tแปซ Tแปซ bi ฤรƒ THแปจC TแปˆNH Mแป˜T PHแบฌT Vลจ TRแปค CHANDRASEKHARA แปž TRONG Bแบ N.
Tแบฅt cแบฃ cรกc tรดn giรกo lแป›n trรชn thแบฟ giแป›i ฤ‘แปu phรกt triแปƒn trรกi cรขy lรนn ๐Ÿ ๐Ÿฅ‘ ๐Ÿ‡ ๐ŸŽ ๐Ÿ’ ๐Ÿ‘ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿซ๐Ÿ๐Ÿซ’ ๐Ÿฅฆ ๐Ÿฅฆ ๐Ÿฅ• ๐Ÿฅฌ ๐Ÿฅ” ๐Ÿ† ๐Ÿฅœ ๐Ÿฅœ ๐Ÿ† ๐Ÿˆ ๐ŸŒต ๐ŸŒต ๐ŸŒต ๐ŸŒต ๐ŸŒต ๐ŸŒต ๐Ÿˆ ๐Ÿˆ ๐Ÿˆ ๐ŸŒฐ ๐ŸŒฐ ๐ŸŒฐ ๐ŸŒฐ ๐Ÿ… ๐Ÿ… ๐Ÿ… ๐Ÿ… ๐Ÿ… Sแป‘ng nhฦฐ nhแปฏng chรบ chim tแปฑ do ๐Ÿฆ… ฤ‘แปƒ vฦฐแปฃt qua cฦกn ฤ‘รณi trรชn Trรกi ฤ‘แบฅt vร  KHร”NG GIAN trong lร nh cรนng vแป›i bฦกi lแป™i chรกnh niแป‡m trong thiแปn ฤ‘แป‹nh ๐ŸŠโ€โ™‚๏ธ JAMBUDIPA Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi Natyam ฤแบกt ฤ‘ฦฐแปฃc Hแบกnh phรบc Vฤฉnh cแปญu nhแป Mแป˜T โ˜๏ธtแปซ
Vฤฉnh cแปญu, Vinh quang, Thรขn thiแป‡n, Nhรขn tแปซ, Tแปซ bi แบคn ฤแป™ giรกo ฤ‘แปƒ ฤ‘แบกt ฤ‘ฦฐแปฃc
niแปm hแบกnh phรบc vฤฉnh cแปญu bแปŸi nhแปฏng ngฦฐแปi ฤ‘รฃ thแปฉc tแป‰nh vฤฉnh cแปญu, ฤ‘ฦฐแปฃc tรดn
vinh, thรขn thiแป‡n, nhรขn tแปซ, tแปซ bi โ˜๏ธ
tแปซ Cฦก ฤ‘แป‘c giรกo, Hแป“i giรกo, Phแบญt giรกo, Do Thรกi giรกo, แบคn ฤแป™ giรกo, ฤแบกo
giรกo, Thuyแบฟt vรด thแบงn, ฤแบกo Sikh, ฤแบกo Mormon cho Cฦก thแปƒ & Tรขm trรญ.
Vฤฉnh
cแปญu Thรขn thiแป‡n ฤ‘ฦฐแปฃc tรดn vinh Nhรขn tแปซ Tแปซ bi ฤรƒ THแปจC TแปˆNH Mแป˜T ngร y sinh
nhแบญt PHแบฌT CHANDRASEKHARA Hแบกnh phรบc trแปŸ vแป muแป™n mร ng trong ngร y Nhร  vรด
ฤ‘แป‹ch bฦกi lแป™i thรขn yรชu cแปงa tรดi. Cแบงu nguyแป‡n Chรบa ban ๐Ÿšฟ
Phฦฐแป›c lร nh cho anh แบฅy vร  gia ฤ‘รฌnh ฤ‘รกng yรชu cแปงa anh แบฅy trong suแป‘t tฦฐฦกng
lai, hy vแปng anh แบฅy cรณ thแปƒ cรณ mแป™t sinh nhแบญt vui vแบป vร o ngร y 3 thรกng 12..
Vลจ TRแปค แปž TRONG Bแบ N.

https://www.youtube.com/watch?v=YRVucGuCg4A

TrฦฐแปŸng RSS Mohan Bhagwat sแปญ dแปฅng tแปซ ‘Paraya’ khรดng cรณ linh hแป“n hay bแป‡nh hen suyแป…n theo manusmriti. Bร 
la mรดn chitpavan lร  athmas hแบกng nhแบฅt, Kashatria, Vysia, shudras lร 
nhแปฏng linh hแป“n hแบกng 2, 3, 4. Parayas vร  phแปฅ nแปฏ khรดng cรณ linh hแป“n nร o cแบฃ
nรชn cรณ thแปƒ thแปฑc hiแป‡n ฤ‘แปง loแบกi tแป™i รกc ฤ‘แป‘i vแป›i hแป.
ฤแปฉc Phแบญt chฦฐa bao giแป tin vร o bแบฅt kแปณ linh hแป“n nร o. ร”ng nรณi tแบฅt cแบฃ ฤ‘แปu bรฌnh ฤ‘แบณng. Do
ฤ‘รณ, tแบฅt cแบฃ chรบng ta ฤ‘แปu แปŸ trong Jambudipa Tแปซ bi Thรขn thiแป‡n Vinh quang
Vฤฉnh cแปญu, chรบng ta แปŸ trong Jambudipa Tแปซ bi Thรขn thiแป‡n Vinh quang Vฤฉnh
cแปญu vร  sแบฝ tiแบฟp tแปฅc แปŸ trong Jambudipa Thรขn thiแป‡n Tแปซ bi Vinh quang Vฤฉnh
cแปญu.
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7,117 languages are spoken today.

That number is constantly in flux, because weโ€™re learning more about the
worldโ€™s languages every day. And beyond that, the languages themselves
are in flux.

Theyโ€™re living & dynamic,spoken by communities whose lives are
shaped by our rapidly changing world. 

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

Meanwhile, just 23 languages account for more than half the worldโ€™s population.according to https://gulfnews.com/โ€ฆ/census-more-than-19500-languagesโ€ฆ

When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE Magahi Magadhi
/Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pฤแธทi which are the same. ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha spoke in
ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi.
 All
the 7,139 languages and dialects are off shoot of Classical ETERNAL AND
GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi. Hence all
of them are Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other
living speices have their own natural
languages for communication. 138 languages are translated by 

https://translate.google.comin



01) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi,

02) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language,

03) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi Prakrit,
04) Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEHela Basa (Hela Language),

05) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Classical Pฤแธทi
06)
Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE Devanagari,Classical Hindi-Devanagari- เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เคนเคฟเค‚เคฆเฅ€,
07) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cyrillic
08) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Afrikaansโ€“ Klassieke Afrikaans

09) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Albanian-Shqiptare klasike,
10) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Amharic-แŠ แŠ•แŒ‹แ‹แ‹Š แŠ แˆ›แˆญแŠ›,
11) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Arabic-ุงู„ู„ุบุฉ ุงู„ุนุฑุจูŠุฉ ุงู„ูุตุญู‰
12) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Armenian-ีคีกีฝีกีฏีกีถ ีฐีกีตีฅึ€ีฅีถ,

13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-เฆงเงเงฐเงเฆชเฆฆเง€ เฆ…เฆธเฆฎเง€เฆฏเฆผเฆพ
14) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Aymara 14) Aymara clรกsico

15) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Azerbaijani- Klassik Azษ™rbaycan,

16)
Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE
Basque- Euskal klasikoa,16) Euskara klasikoa- Euskal klasikoa,

17)
Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE
Belarusian-ะšะปะฐัั–ั‡ะฝะฐั ะฑะตะปะฐั€ัƒัะบะฐั,17) ะšะปะฐัั–ั‡ะฝะฐั ะฑะตะปะฐั€ัƒัะบะฐ-ะบะปะฐัั–ั‡ะฝะฐั
ะฑะตะปะฐั€ัƒัะบะฐั,

18) Classical ETERNAL AND
GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-เฆ•เงเฆฒเฆพเฆธเฆฟเฆ•เงเฆฏเฆพเฆฒ
เฆฌเฆพเฆ‚เฆฒเฆพ,18) เฆงเงเฆฐเงเฆชเฆฆเง€ เฆฌเฆพเฆ‚เฆฒเฆพ-เฆ•เงเฆฒเฆพเฆธ เฆฌเฆพเฆ‚เฆฒเฆพ19) Classical ETERNAL AND GLORIFIED
FRIENDLY BENEVOLENT COMPASSIONATE  Bhojpuri 19) เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เคญเฅ‹เคœเคชเฅเคฐเฅ€ เค•เฅ‡ เคฌเคพ

20) เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เคญเฅ‹เคœเคชเฅเคฐเฅ€ เค•เฅ‡ เคฌเคพBosnian-Klasiฤni bosanski,20) Klasiฤni bosanski-Klasiฤni bosansk
21)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bulgarian

22) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Catalan-Catalร  clร ssic

23) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cebuano-Klase sa Sugbo,

24) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chichewa-Chikale cha Chichewa,

25) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Simplified)-ๅคๅ…ธไธญๆ–‡๏ผˆ็ฎ€ไฝ“๏ผ‰,
26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-ๅคๅ…ธไธญๆ–‡๏ผˆ็น้ซ”๏ผ‰,
27) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Corsican-Corsa Corsicana,
28) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Croatian-Klasiฤna hrvatska,

29)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Czech-Klasickรก ฤeลกtina
30) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Danish-Klassisk dansk,Klassisk dansk,
31) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dhivehi,31) †ฐงจ†ฆฐ ‹จˆฌ€จ
32) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dogri, 32) เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เคกเฅ‹เค—เคฐเฅ€
33) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dutch- Klassiek Nederlands,
34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman,
35) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Esperanto-Klasika Esperanto,

36) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Estonian- klassikaline eesti keel,
37) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ewe,37) Klasik Ewe
38) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Filipino klassikaline filipiinlane,

39) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Finnish- Klassinen suomalainen,
40) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE French- Franรงais classique,
41) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Frisian- Klassike Frysk,
42) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Galician-Clรกsico galego,
43) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Georgian-แƒ™แƒšแƒแƒกแƒ˜แƒ™แƒฃแƒ แƒ˜ แƒฅแƒแƒ แƒ—แƒฃแƒšแƒ˜,

45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE German- Klassisches Deutsch,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEGreek-ฮšฮปฮฑฯƒฯƒฮนฮบฮฌ ฮ•ฮปฮปฮทฮฝฮนฮบฮฌ,
46) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Guarani,46) Guaranรญ clรกsico
47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-เช•เซเชฒเชพเชธเชฟเช•เชฒ เช—เซเชœเชฐเชพเชคเซ€,
48) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Haitian Creole-Klasik kreyรฒl,
49) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hausa-Hausa Hausa,
50) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hawaiian-Hawaiian Hawaiian,

51) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hebrew- ืขื‘ืจื™ืช ืงืœืืกื™ืช
52) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hmong- Lus Hmoob,
53) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hungarian-Klasszikus magyar,
54) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Icelandic-Klassรญsk รญslensku,
55) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Igbo,Klassรญskt Igbo,
56) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ilocano,56) Klasiko nga Ilocano
57)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Indonesian-Bahasa Indonesia Klasik,
58) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Irish-Indinรฉisis Clasaiceach,
59) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Italian-Italiano classico,
60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-ๅคๅ…ธ็š„ใชใ‚คใ‚ฟใƒชใ‚ข่ชž,
61) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Javanese-Klasik Jawa,
62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- เฒถเฒพเฒธเณเฒคเณเฒฐเณ€เฒฏ เฒ•เฒจเณเฒจเฒก,
63) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kazakh-ะšะปะฐััะธะบะฐะปั‹า› า›ะฐะทะฐา›,
64) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Khmer- แžแŸ’แž˜แŸ‚แžšแž”แžปแžšแžถแžŽ,
65) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kinyarwanda
66) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Konkani,66) เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เค•เฅ‹เค‚เค•เคฃเฅ€
67) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Korean-๊ณ ์ „ ํ•œ๊ตญ์–ด,
68) Classical Krio,ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE 68) Krio we dษ›n kษ”l Krio
69) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kurdish (Kurmanji)-Kurdรฎ (Kurmancรฎ),
70) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kyrgyz-ะšะปะฐััะธะบะฐะปั‹ะบ ะšั‹ั€ะณั‹ะท,
71) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lao-เบ„เบฅเบฒเบชเบชเบดเบเบฅเบฒเบง,
72) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latin-LXII) Classical Latin,
73) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latvian-Klasiskฤ latvieลกu valoda,
74) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lingala,74) Lingala ya kala,
75) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lithuanian-Klasikinฤ— lietuviลณ kalba,
76) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,76) Oluganda olwโ€™edda
77) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,77) Oluganda olwโ€™edda
78) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luxembourgish-Klassesch Lรซtzebuergesch,
79)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Macedonian-ะšะปะฐัะธั‡ะตะฝ ะผะฐะบะตะดะพะฝัะบะธ,
80)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maithili,80) เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เคฎเฅˆเคฅเคฟเคฒเฅ€
81) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malagasy,ะบะปะฐัะธั‡ะตะฝ ะผะฐะปะณะฐัˆะบะธ,
82) Classical  ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malay-Melayu Klasik,
83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-เด•เตเดฒเดพเดธเดฟเด•เตเด•เตฝ เดฎเดฒเดฏเดพเดณเด‚,
84) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maltese-Klassiku Malti,
85) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maori-Maori Maori,
86) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Marathi-เค•เฅเคฒเคพเคธเคฟเค•เคฒ เคฎเคพเค“เคฐเฅ€,
87) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Meiteilon (Manipuri),๊ฏน๊ฏฐ) ๊ฏ€๊ฏญ๊ฏ‚๊ฏฅ๊ฏ๊ฏค๊ฏ€๊ฏฆ๊ฏœ ๊ฏƒ๊ฏฆ๊ฏ๊ฏ‡๊ฏฆ๊ฏ๊ฏ‚๊ฏฃ๊ฏŸ (๊ฏƒ๊ฏ…๊ฏค๊ฏ„๊ฏจ๊ฏ”๊ฏค) ๊ฏด.
88) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mizo,88) Classical Mizo a ni
89) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mongolian-ะกะพะฝะณะพะดะพะณ ะœะพะฝะณะพะป,
90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical แ€™แ€ผแ€”แ€บแ€™แ€ฌ (แ€—แ€™แ€ฌ),
91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-เคถเคพเคธเฅเคคเฅเคฐเฅ€เคฏ เคฎเฅเคฏเคพเค‚เคฎเคพเคฐ (เคฌเคฐเฅเคฎเคพ),
92) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Norwegian-Klassisk norsk,
93) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Odia (Oriya)
94) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Oromo,94) Afaan Oromoo Kilaasikaa
95) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pashto- ูผูˆู„ฺซŒ ูพฺšุชูˆ
96) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Persian-ฺฉู„ุงุณŒฺฉ ูุงุฑุณŒ
97)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Polish-Jฤ™zyk klasyczny polski,
98) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Portuguese-Portuguรชs Clรกssico,
99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-เจ•เจฒเจพเจธเฉ€เจ•เจฒ เจชเฉฐเจœเจพเจฌเฉ€,
100) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Quechua,100) Quechua clรกsico
101) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Romanian-Clasic romรขnesc,
102) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Russian-ะšะปะฐััะธั‡ะตัะบะธะน ั€ัƒััะบะธะน,
103) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Samoan-Samoan Samoa
104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit เค›เฅเคฒเคธเฅเคธเคฟเคšเคฒเฅ เคทเคจเฅเคธเฅเค•เฅเคฐเคฟเคคเฅ
105) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Scots Gaelic-Gร idhlig Albannach Clasaigeach,
106)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sepedi,106) Sepedi sa Kgale
107) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Serbian-ะšะปะฐัะธั‡ะฝะธ ัั€ะฟัะบะธ,
108) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sesotho-Seserbia ea boholo-holo,
109) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Shona-Shona Shona,
110) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sindhi,
111)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sinhala-เทƒเถธเทŠเถทเทเท€เทŠเถบ เทƒเท’เถ‚เท„เถฝ,
112) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovak-Klasickรฝ slovenskรฝ,
113) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovenian-Klasiฤna slovenska,
114) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Somali-Soomaali qowmiyadeed,
115) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Spanish-Espaรฑol clรกsico,
116) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sundanese-Sunda Klasik,
117) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE  Swahili,Kiswahili cha Classical,
118) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Swedish-Klassisk svensk,
119) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tajik-ั‚ะพาทะธะบำฃ ะบะปะฐััะธะบำฃ,
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-เฎชเฎพเฎฐเฎฎเฏเฎชเฎฐเฎฟเฎฏ เฎ‡เฎšเฏˆเฎคเฏเฎคเฎฎเฎฟเฎดเฏ เฎšเฏ†เฎฎเฏเฎฎเฏŠเฎดเฎฟ,
121) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tatar
122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- เฐ•เฑเฐฒเฐพเฐธเฐฟเฐ•เฐฒเฑ เฐคเฑ†เฐฒเฑเฐ—เฑ,
123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-เธ เธฒเธฉเธฒเน„เธ—เธขเธ„เธฅเธฒเธชเธชเธดเธ,
124) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tigrinya,124) แŠญแˆ‹แˆฒแŠซแˆ แ‰ตแŒแˆญแŠ›
125) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tsonga,125) Xitsonga xa xikhale
126) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkish-Klasik Tรผrk,
127)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkmen
128) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Twi,128) Twi a wษ”de di dwuma wษ” tete mmere mu
129)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ukrainian-ะšะปะฐัะธั‡ะฝะธะน ัƒะบั€ะฐั—ะฝััŒะบะธะน,
130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- ฺฉู„ุงุณŒฺฉŒ ุงุฑุฏูˆ
131) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uyghur,
132) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uzbek-Klassik oโ€™z,
133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiแบฟng Viแป‡,
134) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Welsh-Cymraeg Clasurol,
135) Classical  ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEXhosa-IsiXhosa zesiXhosa,
136) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yiddish- ืงืœืืกื™ืฉืข ื™ื™ึดื“ื™ืฉ
137) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yoruba-Yoruba Yoruba,
138) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Zulu-I-Classical Zulu



Origin

During the British rule of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Prabuddha Bharat 
๐Ÿ‡ฎ๐Ÿ‡ณ ,
the people who spoke Kannada language were spread across different
provinces. Coming under the influence of different languages in those
provinces, the pronunciation and grammar of Kannada language started to
differ across provinces. This led to a gap in communication across the
people in these provinces though they spoke the same language of
Kannada. 

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

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

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

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

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

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

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

Famous quotes containing the word origin:

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

โ€œThe origin of storms is not in clouds,
our lightning strikes when the earth rises,
spillways free authentic power:
dead John Brownโ€™s body walking from a tunnel
to break the armored and concluded mind.โ€
โ€”Muriel Rukeyser (1913โ€“1980)

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

Do Good Purify Mind - Path to Eternal Bliss

Do Mindful Swimming,Prabuddha Bharatha Natyam
Hunger is the worst kind of illness said

Eternal Glorified Friendly Benevolent Compassionate Awakened One
Grow Broccolianimated-broccoli-image-0011

, pepper,ํŒŒํ”„๋ฆฌ์นด ๋นจ๊ฐ• ๋…ธ๋ž‘ ์ฃผํ™ฉ GIF - Paprika Bell Pepper Red GIFscucumber,Love Cucumber Dance GIF - Love Cucumber Dance Happy GIFsBeans in Pots,Animation Plants GIF by Polina Zinziver


Sujata fed Buddha, 085 Sujata offers Rice (9189374231).jpgAshoka planted fruit bearing trees all over the world and in space.Mauryan EmpireMayawati wants that rule.small pictures of mayawati เฆเฆฐ เฆ›เฆฌเฆฟเฆฐ เฆซเฆฒเฆพเฆซเฆฒ

Do Mindful Swimming

Dr B.R.Ambedkar thundered โ€œMain Bharat Baudhmay karunga.โ€ (I will make this country Buddhist)




All Aboriginal Awakened Societies Thunder โ€ Hum Prapanch Eternal Glorified Friendly Benevolent Compassionate Prabuddha
Prapanchmay k
arunge.โ€ (We will make the whole world Eternal Glorified Friendly Benevolent CompassionatePrabuddha Prapanch
live upto 150 years for the price of coffee


Nicotinamide Adenine Dinucleotide (NAD)15 Grams at $62.00 which plays a role in
generating energy in the human body available โ€˜for the price of a coffee
a dayโ€™ a Stunning anti-ageing breakthrough could see humans live to 150
years and regenerate organ.New process has been found by Harvard
Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming.

According
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.

Maker of COVID
Tests Says Pandemic is Biggest Hoax Ever Perpetrated  It is like a blind
man searching for a black cat in a dark room which is not there.

WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY

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