Posted by: site admin @ 7:49 pm
in pots 
To live like free birds 
to overcome Hunger 
from Christianity,Islam, Buddhism,Judaism,Hinduism,
מהמורמוניזםרוב חסידי תנועת הקדושים האחרונים, ספר המורמון הוא תרגום מהמאה ה-19 של
תיעוד של תושבים קדומים של יבשת אמריקה, שנכתב בכתב שהספר מתייחס אליו
כ”מצרי רפורמי”.
נפוץ המשמש לתיאור התורה והדוקטרינה של כנסיית ישוע המשיח של קדושי אחרית
הימים. טענה זו, כמו גם כל הטענות לאותנטיות היסטורית של ספר המורמון,
נדחות על ידי היסטוריונים ומדענים שאינם קדושי הימים האחרונים.
בורמזית של העולם” המציגה את ג’מבודיפה או “אי התפוחים הוורדים” שהוא ביתם
של כל המין האנושי. בקוסמולוגיה הבודהיסטית, ההינדית והג’ינית Jambudipa
או Zambudipa בבורמזית היא היבשות הדרומית מבין ארבע. האחרים אינם נגישים
לבני אדם. הר מרו ניצב במרכז כל הארבעה. אצלנו יש עץ תפוח ורדים ענק, כמו
גם הרים גדולים בראש ואיים קטנים מהחוף. יש בה גם אלפי ערים (פורה) ובדרך
כלל נשלטת על ידי צ’קוואטי (סקיאוואדי בבורמזית) מפה זו שוחזרה במקדשי Sir
RC “Thirty Seven Nats” שפורסם בלונדון 1906.
רוצח המוסדות הדמוקרטיים (מודי) שחיבל את EVMs הונאה כדי לזלול את המפתח הראשי 
ב-JAMBUDIPA הנצחי, המהולל, הידידותי, הנדיב, החמלה אינם מסכימים. הם
מעדיפים להחרים את כל הבחירות עד שמכשירי ההונאה יוחלפו בקלפי.
למחלוקת בנוגע לאמינותן של מכונות הצבעה אלקטרוניות (EVMs) שנחקרו על ידי
מפלגות פוליטיות, ה-RSS של מוהן בגאוואט ביקש היום מוועדת הבחירות (EC)
לחזור לפתקי הצבעה בדוקים ונבדקים ולהכפיף את EVM לבדיקה ציבורית אם
הגאדג’טים האלה הם הוכחה לפגיעה. במאמר מערכת שכותרתו ‘האם אנחנו יכולים
לסמוך על ה-EVMs שלנו?’, The Organizer, ה-RSS של שופר מוהאן בגאוואט, ציין
שעד היום לא הומצאה מכונה חסינת חבלה לחלוטין ואמינות של מערכת כלשהי
תלויה ב’שקיפות אימות ואמינות’ מאשר על אמונה עיוורת ואטוויסטית בחוסר
הטעות שלה. הנושא אינו ‘עניין פרטי’ והוא כרוך בעתידה של ג’מבודיפה הנצחית
והמהוללת וידידותית מיטיבה. גם אם ה-EVMs היו אמיתיים, לא הייתה שום סיבה
שה-EC תהיה רגישה לגבי זה, הגיב העיתון. הממשלה והאיחוד האירופי לא יכולות
לכפות EVMs כעובדה מוגמרת על דמוקרטיה ג’מבודיפאנית נצחית וידידותית מטיבה
וחמלה כאפשרות היחידה בפני הבוחר. היו פגמים כמו לכידת דוכנים, זיוף, הצבעה
מזויפת, חבלה וחטיפת פתקי הצבעה במערכת פתקי ההצבעה שהובילו את המדינה
לעבור ל-EVM וכל הבעיות הללו היו רלוונטיות גם ב-EVMs. חיסול היה אפשרי
אפילו בשלב הספירה. מה שהפך את פתקי ההצבעה לידידותיים לבוחר הוא שכל
הסטיות מתרחשות לעיני הציבור ולכן פתוחות לתיקונים בעוד שהמניפולציות ב-EVM
נמצאות לחלוטין בידי הסמכויות הקיימות והממונים הפוליטיים שמאיישים את
המערכת. . ל-EVM יש רק יתרון אחד - ‘מהירות’, אבל היתרון הזה התערער על ידי
הסקרים המדורגים לפעמים שנפרשו על פני שלושה עד ארבעה חודשים. “זה כבר הרג
את הכיף בתהליך הבחירות”, ציין העיתון. מתוך תריסר הבחירות הכלליות שנערכו
במדינה, רק שתיים בוצעו באמצעות EVMs ובמקום להתייחס באופן רציונלי לספקות
המופיעים על ידי מוסדות ומומחים נחשבים, פנתה הממשלה להשתיק את מבקריה על
ידי “הפחדה ומעצרים בהאשמות שווא”, ציין העיתון. , מזכיר את מעצרו של
הטכנוקרט הארי פראסד מהיידראבאד על ידי משטרת מומבאי. המחקר של פראסד הוכיח
שה-EVMs היו “פגיעים להונאה”. הרשויות רוצות לשלוח מסר שכל מי שקורא תיגר
על האיחוד האירופי מסתכן ברדיפה והטרדה, ציין ה-RSS.
הדתות הגדולות בעולם מגדלות פירות וירקות ננסיים צמחים בעציצים לחיות כמו
ציפורים חופשיות כדי להתגבר על הרעב על כדור הארץ הטוב והחלל יחד עם שחייה
מדיטטיבית מודעת נצחית, מהוללת, ידידותית, מיטיבה, רחום ג’מבודיפה נתים כדי
להשיג אושר נצחי על ידי נצח, מהוללים, ידידותיים, נדיבים, מלאי חמלה
מתעוררים מהנצרות, האיסלאם, הבודהיזם, היהדות, ההינדואיזם, הטאואיזם,
אתאיזם, סיקהיזם, מורמוניזם לגוף ולנפש.
לחיות כמו ציפורים חופשיות 
כדי להתגבר על הרעב על כדור הארץ הטוב והחלל יחד עם שחייה מדיטטיבית מודעת 
Eternal,Glorified,Friendly,Type,Adhered JAMBUDIPA Natyam Tatain Eternal
Bliss by Eternal,Glorified,Friendly,Benefromone❘ הינדואיזם להשגת אושר
נצחי על ידי מתעוררים נצחיים, מהוללים, ידידותיים, נדיבים, מלאי חמלה
מהנצרות, האיסלאם, הבודהיזם, היהדות, ההינדואיזם, הטאואיזם, אתאיזם, סיקהיזם, מורמוניזם לגוף ולנפש.מהולל ידידותי נדיב רחום התעורר יום הולדת אחד BUDDHA the CHANDRASEKHARA
של החזרות המאושרות באיחור של היום אלוף השחייה היקר שלי. מתפללים לאלוהים
להתקלח
ברכותיו עליו ועל משפחתו המקסימה לאורך כל העתיד, מקווה שאולי היה לו יום הולדת מדהים ב-3 בדצמבר… היקום נמצא בתוכך.ה-RSS, מוהאן בהגוואט, משתמש במילה ‘פאראיה’ שאין לה נשמה או אתמה על פי
manusmriti. ברהמינים של צ’יטפאוואן כאתאמות מדרגה 1, קשטריה, ויסיה,
שודרות הן נשמות מדרגות 2, 3, 4. לפראיות ולנשים אין נשמות בכלל, כך שניתן
היה לבצע בהן כל מיני זוועות. בודהה מעולם לא האמין באף נשמה. הוא אמר
שכולם שווים. לכן כולנו היינו בג’מבודיפה הנדיבה הנדיבה החמלה הנצחית, אנו
נמצאים בג’מבודיפה הנדיבה הנדיבה החמלה הנצחית ונמשיך להיות בג’מבודיפה
הנדיבה החמלה הידידותית הנצחית.
in
34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman,
123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,
133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,
34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman,
from Mormonismto 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”
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.
Burmese Map of the World” showing Jambudipa or the “Rose Apple Island”
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. Our’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 “Thirty
Seven Nats” published in London 1906.
murderer of democratic institutions (Modi) who tampered the fraud EVMs to gobble the Master Key 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.
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.
Major religions in the world grows Dwarf fruits & vegetables
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.
& vegetables 
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
Attain Eternal Bliss by
Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONE
from Hinduism 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.Glorified Friendly Benevolent Compassionate AWAKENED ONE birthday
BUDDHA the CHANDRASEKHARA ’s Belated Happy Returns Of The Day My Dear
Swimming Champion. Praying God To shower
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.
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.
סיפור מקומי - דור כיפור 73
https://kipur.localtimeline.com/index.php?lang=heליצירת קשר
050-775-3262דניאל פרץ נולד ב-9/9/1939 ברח’ רבאט 106 בקזבלנקה מרוקו…
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 don’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 Patañjali (or whoever
inspired his writing) had been practicing meditation within the Sangha
(pure speculation 
) 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
‘Buddhist’ (similar to the adoption of ideas of ‘nirvana’ and ‘karma’ in
Christian countries…)
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 samādhi, jhāna and samathā
(concentration) meditation as defined by the earlier Pāli texts.
For
a starter (bird eye view, details will follow below), if we look at the
“ashtanga yoga” or the “eighfold yoga path” (sic) we are of course
reminded of the Buddha’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 “pathways to achieve samādhi”. First Patanjali’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]
“Asana” [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 “attainment” or samāpatti 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
“Patanjali’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 Pāli Canon and even more so from the
Sarvāstivāda Abhidharma and from Sautrāntika.” 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 orthodox…..The division into the Eight Limbs (Sanskrit
Ashtanga) of Yoga is reminiscent of Buddha’s Noble Eightfold Path;
inclusion of Brahmaviharas (Yoga Sutra 1:33) also shows Buddhism‘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 “core”
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
“triangulation” 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 “knowledge” which was so accepted that it had become
“mainstream”. It would show us, how much and what in particular, was
considered to be the “gist” of meditation (beyond philosophical
discussion about its purpose) so that it was considered universally true
and thus able to “crossed over” 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 “true” and
“accepted” 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:
“Avidya (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.” [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 “asmitā”
which gets superficially translated as “egoism” 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 “notion of I am” (asmi-tā)
gets a clear explanation in the suttas, but here, in this text and
later times, fades away into a mere “selfishness” as a moral defilement
missing its deeper originally psychological application. In the suttas
“asmi-māna” is a deeply rooted psychological tendency of the mind which
only the Arahant overcomes [see “The scent of am”
in this blog for more on that topic]. And then there is “abhinivesa“, a
term Buddha uses to explain how our mind enters and takes up the five
groups of grasping. “nivesa”
is a living place, a house – a simile brought up by the Buddha to show
how our consciousness moves “into” 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 “attachment to mundane life”. The question remains: Was
such a superficial understanding also Patanjali’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 “Sati” can be found too:
Here
is another gem from a Buddhist perspective. What I really find
enlightening is the usage of the term “dhāranā” in the Yoga Sutra.
This
is one of the points were our contemporary Buddhist knowledge could
gain insights. “dhāranā“, which means literally “holding up, carrying,
keeping (in mind)”…(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 “rememberance/remembering”) which is nowadays most commenly
translated simply as “mindfulness” – 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 “artificial” 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 – or, as shown here in the Yoga sutra
“dhāranā” is the final stage before attaining “samadhi”.
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 “samma sati” 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 “mindfulness”. It is the Pali term sampajaññā –
which literally means “together-knowing”, i.e. being very attentive
while doing some activity, ergo “mindfulness” – 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 “mindfulness” 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 –
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 – 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 “Buddhist” interpretations idealize).
There is a difference between getting
purposely carried away by the sense impressions by focusing on their
physical benefit and increasing/supporting rāga and nandi
– 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 vipassanā
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 (yathābhūta).
One
could say, vipassanā 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 won’t
hear of vipassana but sati in the Yogasutra, whereas the Buddhist texts
will clearly mention (think: aniccanupassana) how samādhi is just the
start of your insight journey. (4)
But we got side-tracked . 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 won’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 –
something which would not at all fit into the world view of an
eternalist – 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 – 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
“devine sign of God touching him” – 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 – including the mental
impressions/thoughts/feelings/perceptions.
To stay in the Christian context for a
moment longer: Let’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 – 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 don’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
“translated” (or rather transliterated, as these languages are so close)
the Sanskrit Yoga sutra text “back” into Pāli. 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
“headers” and translation are by this author, some key Buddhist
technical terms have been underlined):
==&&==
Patañjalino yogasuttaṃ (Part I of IV)
Introduction
atha yogānusāsanaṃ ||1||
And now an instruction in yoking
yogo citta-vaṭṭi-nirodho ||2||
Yoking is the extinction of mind movement
tadā diṭṭhā (muni) svarūpe’avaṭṭhānaṃ ||3||
(Only) Then the seer allows (to be) in (his) true nature.
vaṭṭi-sarūpam itaritaraṃ ||4||
(Else) at other times one becomes (equal to) that (mental) activity.
Challenges
vaṭṭī pañcā; kilesā ca akilesā ca ||5||
(Mental) Activities there are five; some defiling and some non-defiling:
pamāṇa-vipariyesa-vikappa-niddā-sati ||6||
Experience (Evidence), Misperception (Illusion), Thinking, Sleep, Memory.
Paccakkh’ānumān’āgamā honti pamāṇāni ||7||
That which one directly sees (paccakkha) and analyzes, taking it as a reference – that is called experience.
vipariyeso miccā-ñāṇam atad-rūpa-patiṭṭhitaṃ ||8||
Illusion is wrong knowledge, based on something (lit. “a form”) which is not such.
sadda-ñāṇānupattī vatthu-suñño vikappo ||9||
Thinking is sound-knowledge without sound-sense-base.
abhāva-paccay’-ārammaṇā vaṭṭi niddā ||10||
Lacking/Not having sense objects as a cause is the mental activity called sleep.
anubhūta-visayāsammosā sati ||11||
Non-confusion (or not losing) the (sense) object previously experienced is called memory
abhyāsa-virāgehi tesaṃ nirodho ||12||
Their [i.e. of those activities] extinction (comes about) through the practice of detachment (virāga).
Training
tatra tiṭṭha-yatano abhyāso ||13||
Here now “practice” means the endeavour of staying (i.e. becoming unmovable mentally – a great description for concentration)
so pana dīgha-kāla-nirantara-sakkār’āsevito daḷha-bhūmi ||14||
But that (practice) has to be on the firm basis of long uninterrupted careful exercise [yep, how true! ]
diṭṭhānusavika-visaya-vitaṇhāya vasīkāra-saññā virāgaṃ ||15||
Detachment is the mastery (vasi-kāra) of perception, of not-thirsting
(vitaṇhā) for what follows (anu-savika, lit. after-flow) the sense
experience of seeing.
taṃ paramaṃ purisa-akkhātā guṇa-vitaṇhaṃ ||16||
This is the highest: the thirstless-ness for the senses (cp. kāma-guṇa in Pali!) based on the knowledge of the purisa, i.e soul.
Attainment – the Jhānas
1st Jhāna
vitakka-vicār-ānand-āsmitā rūp’ānugamā sampajaññatā ||17||
An awareness of the (realm of) form: a self-awareness based on thought, remaining (with it) and inner happiness.
virāma-paṭicca-ābhyāsa-pubbo saṃkhāraseso añño ||18||
(This attainment) is based on detachment practiced before and of other remaining activities
bhava-paṭicca videha-prakṛti-layānām ||19||
(For instance) Based on (this) existence and ones own personal characteristics
saddhā-viriya-sati-samādhi-paññā-pubbaka itaresam ||20||
and further ( based on such qualities) like saddhā (faith), viriya
(strength), sati (remembrance), samādhi (concentration), and paññā
(wisdom)
tibba-saṃvegānām āsanno||21||
(for such ones) with strong dedication attain (this goal, the first jhāna).
Further into the jhānas. Tips and tricks.
mudu-majjhim’ādhi-mattatā tato’pi viseso ||22||
There is also a difference (in result) as the “lesser”, “middle” and “higher” (achievement).
issara-paṇidhānā vā ||23||
Or based on the application (devotion) to aLord (a meditation master).
kilesa-kamma-vipākāsayā aparāmissā purisa-vises’ issaro ||24||
The master is a person not affected by the karmic result of (past) defilements and desires.
tatra niratisayaṃ sabbaññatā-bījaṃ ||25||
Therein lies the unsurpassable seed for omniscience.
sa pubbesam api guru kālen’ānavacchedanā ||26||
Such a teacher those (in) former (times) would never leave.
tassa vācako pāṇavo ||27||
His saying (is) life/breath/utterance
taj-jappo tad-attha-bhāvanam ||28||
praying that (repeatedly saying that) – this is the meaning/goal of meditation
tato pratyak-cetanādhigamo’pi antarāyābhāvo ca ||29||
Then one attains one’s own mind and destroys all hindrances:
vyādhi-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni
Disease, doubts, not being removed from clinging to indolence, mistaken
vision, and not having had attained (meditative) stages, or not firm
(in them).
citta-vikkhepā te’ntarāyā ||30||
Those are the (causes of) mental-distractions (which he overcomes).
dukkha-domanass’aṅgam ejayatv’assāsa-passāsā vikkhepa-saha-bhuvaḥ ||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-pratiṣedhārtham ekatattābhyāsaḥ ||32|| In order to subdue those (use) this practice of oneness:
mettā-karuṇā-mudita-upekkhā sukha-dukkha-puññāpuñña-visayānaṃ bhāvanātassa cittapasādanaṃ||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-vidhāraṇābhyāṃ vā prāṇasya ||34|| Or inbreathing and outbreathing is also a (great) meditation exercise.
visayavatī vā pa-vatti uppannā
manaso thiti-nibandhinī ||35|| It helps to stop and bind down the
mind’s arising activity which is due to the power of the senses.
visokā vā jotimatī ||36|| And makes the mind free of sorrow and radiant.
vīta-rāga-visayaṃ vā cittam ||37|| Free from desire for the senses.
svapna-niddā-jnānālambanaṃ vā ||38|| Dream, sleep,
yathābhimata-dhyānād vā ||39||
param-aṇu-parama-mahattvānto’ssa vasīkāri ||40||
kkhīṇa-vaṭṭi abhijātass’eva maṇī grahītṛ-grahaṇa-grāhyeṣu tat-stha-tad-anjanatāsamāpatti
||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 – that standing still, that is known as an
attainment.
tatra saddattha-ñāṇa-vikappaiḥ saṃkiṇṇā savitakkā samāpatti, ||42||
There is the attainment/state which is “with thought” and defiled by meaning-of-sound-knowing-thoughts
sati-parisuddhaṃ svarūpa-suññevattha-matta-nibbhāsā nivitakkā ||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 savicārā nirvicārā ca sukkhuma-visayā akkhātā ||44||
In the same way a state of with-vicara and without-vicara can be explained due to the subtleness of the object.
sukkhuma-visayattaṃ c’āliṅga-pary’avasānam ||45|| It culminates in a subtle object without characteristics.
tā eva sa-bījo samādhi ||46|| That though still is samadhi with a seed.
nirvicāra-visārad’ajjhatta-pasādo
||47|| You gain inner happiness through confidence in (concentration)
without reflection (vicara, related to vitakka).
itaṃbharā tatra paññā ||48|| Thus filled with truth there is wisdom.
sut’ānumāna-paññāyā
añña-visayā vises’atthatā ||49|| This wisdom is of a different realm
than the knowledged gained through learning.
taj-jo saṃkhāro’ñña-saṃkhāra-paṭibaddhī ||50||
That such born (induced) (meditative) activity obstructs (all) other activities.
tassāpi nirodhe sabba-nirodhā nibbījo samādhi ||51||
From the extinction of that too all is extinguished – and that is the seedless-samadhi.
iti patañjali-viracite yoga-sutte paṭhamo samādhi-pādo |||
Such is Patañjali’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 (anusāsana) in meditation practice (yoga).
[2] vaṭṭi:
turbulence, whirlpool, activity, lit. going round and round. fig.
derived from lit. ‘wick’ (something turned in circles) In this context,
simply: “meditation is … ‘stopping of the busy mind’” (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 ḍṛistar
does not exist, it would rather use something like muni; meaning is the
same – except, of course, that “seer” reminds one in this case really
more of the “seeing” part in the process. I pali-ised the Sanskrit
ḍṛistar into Pāli diṭṭhār to show that semantic relationship with
diṭṭha. Alternative translation: “Then the seer allows for (or has an
opportunity – avaṭṭhāna) [to be] in the true nature (his or the nature
of things – whatever Patañjali’s philosophy would call for.
[7] Lit.: ”What comes through direct seeing and measurement is called experience”.
[9]
Or: “Thinking is sound-knowledge without physical sound object
(vatthu)”. 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] Virāga 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: “Tathā
hi sasambhārābyāso, dīghakālābyāso, nirantarābyāso, sakkaccābyāsoti
cattāro abyāsā caturadhiṭṭhānaparipūritasambandhā anupubbena
mahābodhiṭṭhānā sampajjanti.” These definitions of strong
determination looking very similar to the Yogasutra are only found in
that subcommentary and – what a surprise, it also is one of the only few
places to use daḷha and bhūmi in the same sentence…Would 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 taṇhā.
This little sentence gives so much away! Still, here at this point in
time, Patañjali is so convinced of the Buddhist goal “giving up craving,
getting rid of thirst”, i.e. vitaṇhā, 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 “purisa” or soul into the
discussion (if it is read this way), stating that by being closer to
your “true nature” (svarūpa) and inner man “purisa”, i.e. soul, you can
clear yourself of thirst/craving. Nice try.
[17] Here we have our
copy-cat description of the first jhāna very similar to the way the
Buddha describes it time and again in the Pali texts: “So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.”
But, to his credit, the first jhāna 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 jhāna: An explanation that the first jhāna is a form of
sampajaññatā (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 “I am” (asmitā – the term is being
used more losely in this place as the suttas would allow). Nevertheless,
the listing of vitakka/vicāra at the first mentioning of meditative
absorption is a clear reference to the Yogasutra’s Buddhist origin.
Interesting also, is the connection which is being made at this point
with sampajaññatā: Think about everything we said before about sati. If
sati is really simply the holding of an object (sati’s paṭṭhāna,
so to speak) then it is interesting to see how sampajaññā in this case
gets identified with the state of the first jhāna. Could that mean, that
when the Buddha mentions those two in the Pāli texts, he implicitly
meant samathā-vipassanā? 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 jhāna. Could it then be that this term
“sampajaññatā”
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 impressions…
[20]
The Buddha mentions these 5 factors when he was training arūpa-jhāna
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 “powers” (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 McNally’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 “the Lord” (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 “master”.
Interesting is also the word āsayih…which I substituted with the simple
Pāli word for wish/desire “āsā”. However, it “almost” sounds like
“āsava” which would fit even better in the context of kamma and vipāka.
But the idea of āsava
is very particular (“that which flows into you, overwhelming you) and
may or may not have been intended in this place. BTW, the Sanskrit
aparāmṛṣṭaḥ took a while to crack. It comes from a+parā+mṛṣṭaḥ which in
Pali (literally) turns into aparā+missā
(lit. “by nothing higher mixed/shaken”. In the Pali canon, however,
such a word cannot be found (another Pali-zation). A Buddha’s
contemporary “Kosalan” (if I may throw that theory in here) would
probably have opted for a word like “apariyuṭṭhāna” instead, which
offers a similar meaning.
[26] Lit. would not “cut loose” (an+ava+chedana), i.e. abandon -not even for a (short) time (kalena).
[27] panavah
(interpretated as “om” in Hindu literature). It all depends if you read
verses 24-27 as implying “issaro” to mean ‘God’ 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 “issara” was in used to denote ones teacher (see Theragatha for
instance).
[31] Here we have
dukkha and domanassa mentioned. They too appear in the Buddha’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 “quotes” 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 : “iminā vihārena bahulaṃ viharato neva kāyo kilamati na cakkhūni;
And through dwelling very often in this abiding o monks, neither did my
body get tired nor my eyes; ” [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 – that
realization is important and shows that the author did know what he was
talking about – 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 “savitakka-jhana”.
[43] sati-parisuddham is of course the Buddha’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 Buddha’s definition of “phalasamāpatti” – a
jhānic state, which can only come about after someone has had an
attainment of that particular nirvanic insight, which allows him to
enter such a samādhi that is without “seeds” (nibbīja). 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 samādhi,
to explain it. Did the Buddhist talk about this in such terms that in
“mainstream” philosophical circles this was automatically understood to
mean “the highest you can achieve” 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: “Khīṇaṃ purāṇaṃ
navam natthi sambhavaṃ, virattacittāyatike bhavasmiṃ; Te khīṇabījā
avirūḷhichandā, nibbanti dhīrā yathāyaṃ padīpo;” Snip. v. 238
(Ratanasutta). We would call that Nirvana Or more specifically,
something you would target for when you try “saññā-vedayita-nirodha”,
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
(sankhāra) 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 bhasamano… Dhp 19!
Footnotes
- 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 - …which puts it right in the vicinity of the Milindapanha, Patisambhiddamagga and similar texts
- 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/ - …which is why once in a
while we see two more items being added to the noble eightfold path.
After “samma samadhi” comes “samma panya” and then samma vimutti”. 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. - Yā sati anussati paṭissati
sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ
satibalaṃ sammāsati satisambojjhaṅgo ekāyanamaggo, ayaṃ vuccati sati.
Imāya satiyā upeto hoti samupeto upagato samupagato upapanno samupapanno
samannāgato, so vuccati sato. MahaNiddesa, for example, PTS 1.10 - Yamo is defined as “Ahiṁsāsatyāsteyabrahmacaryāparigrahā yamāḥ”
– 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 “achinnam” 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). - Dharana
defined in YS III, 1: “Concentration (dhāraṇā) is the mind’s (cittasya)
fixation (bandháḥ) on one area (deśá)”. Or in Pāli: cittassa
desabandhanā dhāraṇā. – beautiful description of sati, isn’t it ! - “You might also like to look at
Johannes Bronkhorst’s 2007 work Greater Magadha where he discusses the
so-called influence of the Upanishads on the Buddha’s teachings and
concludes that it was probably the other way around – that the teachings
of religions in what he calls Greater Magadha – 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)” [Quoted from palistudy%40yahoogroups.com] [link] - In the PED “dharana” is defined as “Dhāraṇa (nt.) [cp. Sk. dhāraṇa, to dhāreti] 1. wearing, in mālā˚ (etc.) D i.5=A ii.210=Pug 58; KhA 37; cīvara˚ A ii.104=Pug 45. — 2. maintaining, sustaining, keeping up Miln 320 (āyu˚ bhojana). — 3. bearing in mind, remembrance Vin iv.305; M ii.175
(dhamma˚).” 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).
Recomended translations and readings:
-
from another Buddhist perspective: The Essential Yoga Sutra.
-
and another Buddhist peak focusing less
on the Tipitaka but general Buddhist/Yoga: Samādhi: the numinous and
cessative in Indo-Tibetan yoga By Stuart Ray Sarbacker
123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,
แสดงจัมบุทิปาหรือ “เกาะกุหลาบ” ซึ่งเป็นที่อยู่ของมวลมนุษยชาติ ในทางพุทธ
ฮินดู และเชน จักรวาลวิทยา จัมบูทิปาหรือซัมบูทิ
นอกชายฝั่ง นอกจากนี้ยังมีเมืองหลายพันแห่ง (ปุระ)
และปกติปกครองโดยจักรพรรดิ์ (เสกยาวดีในภาษาพม่า) แผนที่นี้สร้างซ้ำใน Sir
RC Temples “Thirty Seven Nats” ที่ตีพิมพ์ในลอนดอน พ.ศ. 2449
ฆาตกรสถาบันประชาธิปไตย (Modi) ที่ดัดแปลง EVM จอมปลอมเพื่อฮุบมาสเตอร์คีย์ 
ในบทบรรณาธิการที่ชื่อว่า ‘เราเชื่อ EVM ของเราได้ไหม’ ผู้จัด RSS
กระบอกเสียงของ Mohan Bagawat ตั้งข้อสังเกตว่าจนถึงปัจจุบั
และความน่าเชื่อถือของระบบใดๆ ขึ้นอยู่กับ ‘ความโปร่งใส’
ตรวจสอบได้และเชื่อถือได้’ มากกว่าความเชื่อที่มื
แม้ว่า EVMs จะเป็นของแท้ แต่ก็ไม่มีเหตุผลใดที่ EC จะงอนเรื่องนี้
รัฐบาลและ EC ไม่สามารถกำหนด EVMs ให้สำเร็จตามระบอบประชาธิปไตยจั
มีสตินิรันดร์ สรรเสริญ เป็นมิตร มีเมตตา มีเมตตา JAMBUDIPA Natyam to
Attain Eternal Bliss by Eternal, สรรเสริญ เป็นมิตร มีเมตตา มีเมตตา
ผู้ตื่นจากศาสนาคริสต์ อิสลาม พุทธ ยูดาย ฮินดู เต๋า อเทวนิยม ซิกข์
มอร์มอนสำหรับร่างกายและจิตใจ
ใช้ชีวิตเหมือนนกที่เป็นอิสระ 
เอาชนะความหิวบนโลกที่ดี
ชั่วนิรันดร์,สรรเสริญ,เป็นมิ
จากศเป็นมิตร มีเมตตา มีเมตตา ตื่นวันคล้ายวันประสูติหนึ่งวัน พระพุทธเจ้า
จันทรเสกขระ ขอคืนความสุขของวัน แชมป์ว่ายน้ำที่รักของฉัน
อธิษฐานขอให้พระเจ้าอาบน้ำ
อวยพรให้เขาและครอบครัวที่น่ารั
has been our tradition to invite eminent people at our functions.
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-Tiếng Việ,
đồ thế giới của người Miến Điện” cho thấy Jambudipa hay “Đảo Hoa Hồng
Apple” là quê hương của toàn nhân loại. Trong vũ trụ học Phật giáo, Ấn
Độ giáo và Kỳ Na giáo, Jambudipa hoặc Zambudipa trong tiếng Miến Điện là
phía nam của bốn lục địa. Những người khác không thể tiếp cận với con
người. Núi Tu Di đứng ở trung tâm của cả bốn. Của chúng tôi có một cây
táo hồng khổng lồ cũng như những ngọn núi lớn trên đỉnh và những hòn đảo
nhỏ ngoài khơi. Nó cũng có hàng ngàn thành phố (pura) và thường được
cai trị bởi một chakkavatti (sekyawaddi trong tiếng Miến Điện) Bản đồ
này được sao chép trong Sir RC Temples “Ba mươi bảy Nats” xuất bản ở
London 1906.
kẻ giết các thể chế dân chủ (Modi), kẻ đã giả mạo các EVM gian lận để ngấu nghiến Master Key trong JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi không
đồng ý. Họ muốn tẩy chay tất cả các cuộc bầu cử cho đến khi EVM gian lận
được thay thế bằng Lá phiếu.
gia tranh cãi về độ tin cậy của Máy bỏ phiếu điện tử (EVM) đã bị các
đảng phái chính trị nghi ngờ, RSS của Mohan Bagawat hôm nay đã yêu cầu
Ủy ban Bầu cử (EC) quay trở lại các lá phiếu giấy đã được kiểm tra và
thử nghiệm và đưa EVM ra giám sát công khai. những tiện ích này là bằng
chứng giả mạo. Trong một bài xã luận có tiêu đề ‘Chúng ta có thể tin
tưởng EVM của mình không?’, Người tổ chức, cơ quan ngôn luận RSS của
Mohan Bagawat, đã lưu ý rằng thực tế là cho đến nay vẫn chưa có một cỗ
máy chống giả mạo nào được phát minh và độ tin cậy của bất kỳ hệ thống
nào đều phụ thuộc vào ’sự minh bạch’ , có thể kiểm chứng và đáng tin
cậy’ hơn là dựa trên niềm tin mù quáng và tàn bạo vào tính không thể sai
lầm của nó. Vấn đề không phải là ‘chuyện riêng tư’ và nó liên quan đến
tương lai của Jambudipa THIÊN PHỦ VĨNH VIỄN VÀ THÂN THIỆN VĨNH VIỄN. Tờ
báo nhận xét rằng ngay cả khi các EVM là chính hãng, thì không có lý do
gì để EC phải nhạy cảm về nó. Chính phủ và EC không thể áp đặt EVM như
một việc đã rồi đối với nền dân chủ Jambudipan THÂN THIỆN VĨNH CỬU VÀ
ĐƯỢC TÔN VINH LÀ lựa chọn duy nhất trước cử tri. Có những sai sót như
chiếm gian hàng, gian lận, bỏ phiếu giả mạo, giả mạo và giật phiếu bầu
trong hệ thống bỏ phiếu bằng phiếu bầu khiến quốc gia chuyển sang EVM và
tất cả những vấn đề này cũng liên quan đến EVM. Có thể gian lận ngay cả
ở giai đoạn đếm. Tờ báo nhận xét rằng điều khiến các lá phiếu trở nên
thân thiện với cử tri là tất cả các sai lệch đều diễn ra trước mắt công
chúng và do đó có thể sửa chữa trong khi các thao túng trong EVM hoàn
toàn nằm trong tay các thế lực và những người được bổ nhiệm chính trị
điều hành hệ thống. . EVM chỉ có một lợi thế — ‘tốc độ’ nhưng lợi thế
đó đã bị hủy hoại bởi các cuộc thăm dò so le đôi khi kéo dài trong ba
đến bốn tháng. “Điều này đã giết chết niềm vui của quá trình bầu cử,” tờ
báo lưu ý. Trong số hàng chục cuộc Tổng tuyển cử được tổ chức trong
nước, chỉ có hai cuộc là thông qua EVM và thay vì giải quyết một cách
hợp lý những nghi ngờ do các tổ chức và chuyên gia có uy tín đưa ra,
Chính phủ đã phải dùng đến việc bịt miệng những người chỉ trích bằng
cách ‘đe dọa và bắt giữ những cáo buộc sai trái’, tờ báo nhận xét , nhắc
lại vụ bắt giữ nhà kỹ trị Hari Prasad có trụ sở tại Hyederabad của Cảnh
sát Mumbai. Nghiên cứu của Prasad đã chứng minh rằng EVM ‘dễ bị gian
lận’. Các nhà chức trách muốn gửi một thông điệp rằng bất kỳ ai thách
thức EC đều có nguy cơ bị đàn áp và quấy rối, RSS nhận xét.
cả các tôn giáo lớn trên thế giới đều trồng các loại trái cây và rau
của Người lùn Cây trong chậu để sống như những chú chim tự do để vượt
qua Cái đói trên Trái đất và KHÔNG GIAN tốt lành cùng với Bơi lội trong
chánh niệm Thiền định Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi
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giáo, Hồi giáo, Phật giáo, Do Thái giáo, Ấn Độ giáo, Đạo giáo, Đạo giáo,
Chủ nghĩa vô thần, Đạo Sikh, Đạo Mormon cho Cơ thể & Tâm trí.
Sống như những chú chim tự do để vượt qua cơn đói trên Trái đất và KHÔNG GIAN trong lành cùng với bơi lội chánh niệm trong thiền định JAMBUDIPA Vĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi Natyam Đạt được Hạnh phúc Vĩnh cửu nhờ MỘT từVĩnh cửu, Vinh quang, Thân thiện, Nhân từ, Từ bi Ấn Độ giáo để đạt được
niềm hạnh phúc vĩnh cửu bởi những người đã thức tỉnh vĩnh cửu, được tôn
vinh, thân thiện, nhân từ, từ bi
từ Cơ đốc giáo, Hồi giáo, Phật giáo, Do Thái giáo, Ấn Độ giáo, Đạo
giáo, Thuyết vô thần, Đạo Sikh, Đạo Mormon cho Cơ thể & Tâm trí.
cửu Thân thiện được tôn vinh Nhân từ Từ bi ĐÃ THỨC TỈNH MỘT ngày sinh
nhật PHẬT CHANDRASEKHARA Hạnh phúc trở về muộn màng trong ngày Nhà vô
địch bơi lội thân yêu của tôi. Cầu nguyện Chúa ban
Phước lành cho anh ấy và gia đình đáng yêu của anh ấy trong suốt tương
lai, hy vọng anh ấy có thể có một sinh nhật vui vẻ vào ngày 3 tháng 12..
VŨ TRỤ Ở TRONG BẠN.
Trưởng RSS Mohan Bhagwat sử dụng từ ‘Paraya’ không có linh hồn hay bệnh hen suyễn theo manusmriti. Bà
la môn chitpavan là athmas hạng nhất, Kashatria, Vysia, shudras là
những linh hồn hạng 2, 3, 4. Parayas và phụ nữ không có linh hồn nào cả
nên có thể thực hiện đủ loại tội ác đối với họ. Đức Phật chưa bao giờ tin vào bất kỳ linh hồn nào. Ông nói tất cả đều bình đẳng. Do
đó, tất cả chúng ta đều ở trong Jambudipa Từ bi Thân thiện Vinh quang
Vĩnh cửu, chúng ta ở trong Jambudipa Từ bi Thân thiện Vinh quang Vĩnh
cửu và sẽ tiếp tục ở trong Jambudipa Thân thiện Từ bi Vinh quang Vĩnh
cửu.
chief Mohan Bhagwat teaches how to use ‘lathi’ to SwayamsevaksTo
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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 Pāḷi 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
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 Pāḷi
06)
Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cyrillic
08) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Afrikaans– Klassieke Afrikaans
09) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Albanian-Shqiptare klasike,
10) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Amharic-አንጋፋዊ አማርኛ,
11) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Arabic-اللغة العربية الفصحى
12) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Armenian-դասական հայերեն,
13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-ধ্ৰুপদী অসমীয়া
14) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Aymara 14) Aymara clásico
15) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Azerbaijani- Klassik Azərbaycan,
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-Класічная беларуская,17) Класічная беларуска-класічная
беларуская,
18) Classical ETERNAL AND
GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-ক্লাসিক্যাল
বাংলা,18) ধ্রুপদী বাংলা-ক্লাস বাংলা19) Classical ETERNAL AND GLORIFIED
FRIENDLY BENEVOLENT COMPASSIONATE Bhojpuri 19) शास्त्रीय भोजपुरी के बा
20) शास्त्रीय भोजपुरी के बाBosnian-Klasični bosanski,20) Klasični bosanski-Klasični bosansk
21)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bulgarian
22) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Catalan-Català clàssic
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)-古典中文（简体）,
26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-古典中文（繁體）,
27) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Corsican-Corsa Corsicana,
28) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Croatian-Klasična hrvatska,
29)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Czech-Klasická čeština
30) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Danish-Klassisk dansk,Klassisk dansk,
31) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dhivehi,31) ކްލާސިކަލް ދިވެހި
32) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dogri, 32) शास्त्रीय डोगरी
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- Français classique,
41) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Frisian- Klassike Frysk,
42) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Galician-Clásico galego,
43) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Georgian-კლასიკური ქართული,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE German- Klassisches Deutsch,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEGreek-Κλασσικά Ελληνικά,
46) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Guarani,46) Guaraní clásico
47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-ક્લાસિકલ ગુજરાતી,
48) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Haitian Creole-Klasik kreyòl,
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- עברית קלאסית
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-Klassísk íslensku,
55) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Igbo,Klassískt 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-Indinéisis Clasaiceach,
59) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Italian-Italiano classico,
60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-古典的なイタリア語,
61) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Javanese-Klasik Jawa,
62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
63) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kazakh-Классикалық қазақ,
64) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Khmer- ខ្មែរបុរាណ,
65) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kinyarwanda
66) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Konkani,66) शास्त्रीय कोंकणी
67) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Korean-고전 한국어,
68) Classical Krio,ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE 68) Krio we dɛn kɔl Krio
69) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kurdish (Kurmanji)-Kurdî (Kurmancî),
70) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kyrgyz-Классикалык Кыргыз,
71) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lao-ຄລາສສິກລາວ,
72) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latin-LXII) Classical Latin,
73) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latvian-Klasiskā latviešu valoda,
74) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lingala,74) Lingala ya kala,
75) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lithuanian-Klasikinė lietuvių kalba,
76) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,76) Oluganda olw’edda
77) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,77) Oluganda olw’edda
78) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luxembourgish-Klassesch Lëtzebuergesch,
79)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Macedonian-Класичен македонски,
80)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maithili,80) शास्त्रीय मैथिली
81) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malagasy,класичен малгашки,
82) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malay-Melayu Klasik,
83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-ക്ലാസിക്കൽ മലയാളം,
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-क्लासिकल माओरी,
87) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Meiteilon (Manipuri),꯹꯰) ꯀ꯭ꯂꯥꯁꯤꯀꯦꯜ ꯃꯦꯏꯇꯦꯏꯂꯣꯟ (ꯃꯅꯤꯄꯨꯔꯤ) ꯴.
88) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mizo,88) Classical Mizo a ni
89) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mongolian-Сонгодог Монгол,
90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-शास्त्रीय म्यांमार (बर्मा),
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- ټولګی پښتو
96) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Persian-کلاسیک فارسی
97)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Polish-Język klasyczny polski,
98) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Portuguese-Português Clássico,
99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
100) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Quechua,100) Quechua clásico
101) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Romanian-Clasic românesc,
102) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Russian-Классический русский,
103) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Samoan-Samoan Samoa
104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit छ्लस्सिचल् षन्स्क्रित्
105) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Scots Gaelic-Gàidhlig Albannach Clasaigeach,
106)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sepedi,106) Sepedi sa Kgale
107) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Serbian-Класични српски,
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-සම්භාව්ය සිංහල,
112) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovak-Klasický slovenský,
113) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovenian-Klasična slovenska,
114) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Somali-Soomaali qowmiyadeed,
115) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Spanish-Español clásico,
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-тоҷикӣ классикӣ,
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
121) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tatar
122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- క్లాసికల్ తెలుగు,
123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,
124) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tigrinya,124) ክላሲካል ትግርኛ
125) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tsonga,125) Xitsonga xa xikhale
126) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkish-Klasik Türk,
127)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkmen
128) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Twi,128) Twi a wɔde di dwuma wɔ tete mmere mu
129)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ukrainian-Класичний український,
130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- کلاسیکی اردو
131) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uyghur,
132) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uzbek-Klassik o’z,
133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,
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- קלאסישע ייִדיש
137) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yoruba-Yoruba Yoruba,
138) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Zulu-I-Classical Zulu
,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.
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:
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 littérateurs, 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.
from the Mysore province, the Karnataka Sahitya Parishat was
simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu
provinces.
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.”
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.”
cucumber,
Beans in Pots,
Ashoka planted fruit bearing trees all over the world and in space.
Mayawati wants that rule.
Prapanchmay karunge.” (We will make the whole world Eternal Glorified Friendly Benevolent CompassionatePrabuddha Prapanch
generating energy in the human body available ‘for the price of a coffee
a day’ 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.
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