View allAll Photos Tagged dipam
Kodi (Flag) a closer view.
Chatra (Kodai ), Surya and Candra, Yugmacamara (pair of Venchamaram), Damaruka (Uddukkai), Swastika, Nandi, Trident (Trisula),Darpana (Kannadi), Dipam, Pancapatram, Purnakumbham, Conch (Changu),Ghanta (Bell),Shiva kona, the bindu.
The dot (• or the bindu) signifies the focalized energy and its intense concentration. It can be evnisaged as a kind of energy deposit which can in turn radiate energy under other forms. The dot is usually surrounded by either a triangle, a hexagon, a circle etc. These forms depend on the characteristic of the deity or aspect represented by the Yantra. In the tantric iconography, the dot is named bindu; in tantra bindu is symbolically considered to be Shiva himself, the source of the whole creation.
Triangle is pointing upwards it signifies intense spiritual aspiration, the sublimation of one's nature into the most subtle planes and the element of fire (Agni Tattva). The fire is always oriented upwards, thus the correlation with the upward triangle - Shiva kona.
Damarukam (sabdam-sound) and the entwined snake (sarpam) signifies space and time.
Om (written universally as ॐ; in Devanagari as ओं oṃ [õː], औं auṃ [ə̃ũ], or 'ओ३म्' om [õːm]) is a mantra and mystical Sanskrit sound of Hindu origin (geographically India), sacred and important in various Dharmic religions such as Hinduism, Buddhism Sikhism and Jainism. The syllable is also referred to as omkara (ओंकार oṃkāra) or aumkara (औंकार auṃkāra), literally "om syllable", and in Sanskrit it is sometimes referred to as praṇava, literally "that which is sounded out loudly".
Om is also written ओ३म् (ō̄m [õːːm]), where ३ is pluta ("three times as long"), indicating a length of three morae (that is, the time it takes to say three syllables)—an overlong nasalised close-mid back rounded vowel—though there are other enunciations adhered to in received traditions. It is placed at the beginning of most Hindu texts as a sacred incantation to be intoned at the beginning and end of a reading of the Vedas or prior to any prayer or mantra. It is used at the end of the invocation to the god being sacrificed to (anuvakya) as an invitation to and for that God to partake of the sacrifice.
The Sanskrit name for the syllable is praṇava, from a root nu "to shout, sound", verbal pra-nu- being attested as "to make a humming or droning sound" in the Brahmanas, and taking the specific meaning of "to utter the syllable om" in the Chāndogya Upanishad and the Shrauta Sutras. More rarely used terms are akṣara (lit. symbol, character) or ekākṣara (lit. one symbol, character), and in later times omkāra becomes prevalent.
Phonologically, the syllable is /aum/, which is regularly monophthongised to [õː] in Sanskrit. It is sometimes also written with pluti, as o3m (ओ३म्), notably by Arya Samaj. When occurring within a Sanskrit utterance, the syllable is subject to the normal rules of sandhi in Sanskrit grammar, however with the additional peculiarity that after preceding a or ā, the au of aum does not form vriddhi (au) but guna (o) per Pāṇini 6.1.95 (i.e. 'om').
The om symbol Aum.svg is a ligature of Devanagari ओ (U+0913) + ँ (U+0901) (oṃ, encoded in Unicode at U+0950 ॐ, the Tibetan script variant ༀ at U+0F00, the Tamil variant ௐ at U+0BD0, and the Chinese version 唵 at U+5535 or 吽 at U+543D).
The syllable "om" is first described as all-encompassing mystical entity in the Upanishads. Today, in all Hindu art and all over India and Nepal, 'om' can be seen virtually everywhere, a common sign for Hinduism and its philosophy and theology. Hindus believe that as creation began, the divine, all-encompassing consciousness took the form of the first and original vibration manifesting as sound "OM".[1] Before creation began it was "Shunyākāsha", the emptiness or the void. Shunyākāsha, meaning literally "no sky", is more than nothingness, because everything then existed in a latent state of potentiality. The vibration of "OM" symbolises the manifestation of God in form ("sāguna brahman"). "OM" is the reflection of the absolute reality, it is said to be "Adi Anadi", without beginning or the end and embracing all that exists.[1] The mantra "OM" is the name of God, the vibration of the Supreme. When taken letter by letter, A-U-M represents the divine energy (Shakti) united in its three elementary aspects: Bhrahma Shakti (creation), Vishnu Shakti (preservation) and Shiva Shakti (liberation, and/or destruction).[1]
Early Vedantic literature[edit]
Further information: Mandukya Upanishad
The syllable is mentioned in all the Upanishads, specially elaborated upon in the Taittiriya, Chāndogya and Māndukya Upanishad set forth as the object of profound religious meditation, the highest spiritual efficacy being attributed not only to the whole word but also to the three sounds a (a-kāra), u (u-kāra), m (ma-kāra), of which it consists. A-kara means form or shape like earth, trees, or any other object. U-kāra means formless or shapeless like water, air or fire. Ma-kāra means neither shape nor shapeless (but still exists) like the dark energy content of the Universe. When we combine all three syllables we get AUM which is a combination of A-kāra, U-kāra, and Ma-kāra.[2]
The Katha Upanishad states:
"The goal, which all Vedas declare, which all austerities aim at, and which humans desire when they live a life of conscience, I will tell you briefly it is aum"
"The one syllable [evākṣara, viz. aum] is indeed Brahman. This one syllable is the highest. Whosoever knows this one syllable obtains all that he desires.
"This is the best support; this is the highest support. Whosoever knows this support is adored in the world of Brahma." (1.2.15–17)[3]
The Chāndogya Upanishad (1.1.1-1) states:
om ity-etad akṣaram udgītham upāsīta / aum iti hy udgāyati / tasyopavyākhyānam
"The udgi:tā ["the chanting", that is, the syllable om] is the best of all essences, the highest, deserving the highest place, the eighth."
The Bhagavad Gi:tā (8.13) states that:
Uttering the monosyllable Aum, the eternal world of Brahman, One who departs leaving the body (at death), he attains the Supreme Goal (i.e., he reaches God).
In Bhagavad Gi:tā (9.17): Lord Krishna says to Arjuna – "I am the father of this universe, the mother, the support and the grandsire. I am the object of knowledge, the purifier and the syllable oṃ. I am also the Ṛig, the Sāma and the Yajur Vedas."
The Bhagvad Gi:tā (17.23) has:
om tatsatiti nirdesho brahmanstrividhah samratah
"OM, tat and sat has been declared as the triple appellation of Brahman, who is Truth, Consciousness and Bliss."
In the following sūtra it emphasises, "The repetition of om should be made with an understanding of its meaning".[4]
In Purānic Hinduism, om is the mystic name for the Hindu Trimurti, and represents the union of the three gods, viz. a for Brahma, u for Vishnu and m for Mahadev which is another name of Shiva. The three sounds also symbolise the three Vedas, namely (Rigveda, Samaveda, Yajurveda).
According to Hindu philosophy (see Māndukya Upanishad), the letter A represents creation, when all existence issued forth from Brahma's golden nucleus; the letter U refers to Vishnu the God of the middle who preserves this world by balancing Brahma on a lotus above himself, and the letter M symbolises the final part of the cycle of existence, when Brahma falls asleep and Shiva has to breathe in so that all existing things have to disintegrate and are reduced to their essence to him. More broadly, om is said to be the primordial sound that was present at the creation of the universe. It is said to be the original sound that contains all other sounds, all words, all languages and all mantras.
The Māndukya Upanishad is entirely devoted to the explanation of the syllable. The syllable consists of three phonemes, a (Vaishvanara),[5] u (Hiranyagarbha), and m (Ishvara), which symbolise the beginning, duration, and dissolution of the universe and the associated gods Brahma, Vishnu, and Shiva, respectively.[6]
Advaita[edit]
Question book-new.svg
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Aum symbol on a temple elephant's forehead
In Advaita philosophy it is frequently used to represent three subsumed into one, a triune, a common theme in Hinduism. It implies that our current existence is mithyā and maya, "falsehood", that in order to know the full truth we must comprehend beyond the body and intellect the true nature of infinity. Essentially, upon moksha (mukti, samādhi) one is able not only to see or know existence for what it is, but to become it. When one gains true knowledge, there is no split between knower and known: one becomes knowledge/consciousness itself. In essence, Om is the signifier of the ultimate truth that all is one.
Jainism[edit]
Depiction of om in Jain script
In Jainism, om is regarded to be a condensed form of reference to the Pañca-Parameṣṭhi, by their initials A+A+A+U+M (o3m). The Dravyasamgraha quotes a Prakrit line:
ओम एकाक्षर पञ्चपरमेष्ठिनामादिपम् तत्कथमिति चेत "अरिहंता असरीरा आयरिया तह उवज्झाया मुणियां"
oma ekākṣara pañca-parameṣṭhi-nāmā-dipam tatkabhamiti ceta "arihatā asarīrā āyariyā taha uvajjhāyā muṇiyā"
"Om" is one syllable made from the initials of the five parameshthis. It has been said: "Arihant, Ashiri, Acharya, Upajjhaya, Muni" .
Thus, ओं नमः (oṃ namaḥ) is a short form of the Navkar Mantra.
Buddhism[edit]
Buddhists place om at the beginning of their Vidya-Sadaksari ("om mani padme hum") as well in as most other mantras and dharanis. Moreover, as a seed syllable (a bija mantra) aum is considered holy in Esoteric Buddhism.
In Buddhist texts of East Asian provenance, om is often written as the Chinese character 唵 (pinyin ǎn) or 嗡 (pinyin wēng).
A key distinction should be made here between Buddhism as it arose in Nepal, and Buddhism after the migration of the teachings to Tibet under the guidance of Padmasambhava. In its original form, Buddhism in Nepal was characterised mainly by types of mindfulness meditation and did not involve the chanting of om or of mantras.[7] Tibetan Buddhism, with heavy Hindu influence and merger with Bon Shamanism, is now characterised by the AH[clarification needed] bija, which can be roughly translated as representing pure spirit (the fifth in the Tibetan system of elements). -->
Modern Literature[edit]
Eben Alexander (author) III (born December, 1953 in Charlotte, North Carolina) is a neurosurgeon and the author of the best-selling Proof of Heaven: A Neurosurgeon's Journey into the Afterlife, in which he shares his thoughts on his near-death experience and whether science can explain that heaven really does exist. In his book Eben says " "I will occasionally use Om as the pronoun for God","OM" was the sound I remembered hearing associated with that omniscient,omnipotent,and unconditionally loving god".
"Onkar" in Sikhism
Ik Onkar, in modern Punjabi spelt out as ਇੱਕ ਓਅੰਕਾਰ, but iconically represented as ੴ in the Guru Granth Sahib (although sometimes spelt out in full as ਏਕੰਕਾਰੁ) is the statement of the uniqueness of God in Sikhism,[8] and is commonly translated simply as "one God".[9] Within the phrase, "ik" is the Punjabi word for "one", and "onkar" figuratively means "God" but literally means "creater of Om";[10] the suffix "-kar" derived from the verb "create", "work", or "action".[11] Thus, although "Om" is referenced, Sikhism uses it only to starkly emphasize its monotheism without subscribing to its philosophy in and of itself.[10]
Modern reception[edit]
The Brahmic script om-ligature has become widely recognised in western counterculture since the 1960s. As to its precise graphic form, the Vedic or Indian om is what most Westerners are used to, and the Tibetan alphabet om is less widespread in popular culture.[12] Even Tibetan handicrafts made in India tend to use the Nepali-script om for
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
This is an attempt to capture the moods of people during the recent car festival of Lord Sri Jagannath. Devotees make their offerings in different forms and with different emotions.
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
Kodi (Flag) a closer view.
Chatra (Kodai ), Surya and Candra, Yugmacamara (pair of Venchamaram), Damaruka (Uddukkai), Swastika, Nandi, Trident (Trisula),Darpana (Kannadi), Dipam, Pancapatram, Purnakumbham, Conch (Changu),Ghanta (Bell),Shiva kona, the bindu.
L-R: Chris C, Jaswant P, meself, Dipam P (in door window), Rob E, Guy H, Simon R
(photographer: faryar-nyc)
Prayer to Khandro Tsering Chödrön
With the blessings of Tsogyal, wisdom dakini of great bliss,
Emanation of the lady of Shelkar,
Ayu Dharma Dipam (Long Life, Lamp of the Dharma), to you I pray.
Grant your blessing so that all our wishes in accordance with the Dharma be fulfilled.
By Chökyi Lodrö
Kodi (Flag) a closer view.
Chatra (Kodai ), Surya and Candra, Yugmacamara (pair of Venchamaram), Damaruka (Uddukkai), Swastika, Nandi, Trident (Trisula),Darpana (Kannadi), Dipam, Pancapatram, Purnakumbham, Conch (Changu),Ghanta (Bell),Shiva kona, the bindu.
OFFERING IN BUDDHISM
In Buddhism, symbolic offerings are made to the Triple Gem, giving rise to contemplative gratitude and inspiration. Typical material offerings involve simple objects such as a lit candle or oil lamp, burning incense, flowers, food, fruit, water or drinks.
Contemporary Western practitioners often find the making of offerings to be occasions for gracious mindfulness. Within the traditional Buddhist framework of karma and rebirth, offerings also lead to:
a better rebirth in the cycle of birth and death (Pali: vattagamini-kusala)
progress towards release from suffering (Pali: vivattagamini-kusala).
These offerings often act as preparation for meditation.
THERAVADA PRACTICES
Material offerings nurture generosity (Pali:dāna) and virtue (Pali: sīla). The act further honors the Triple Gem (the Buddha, Dhamma and Sangha), deepening one's commitment to the Buddha's path. For instance, traditional chants (in English and Pali) when offering lit candles (padīpa pūjā) and incense (sugandha pūjā) to an image of the Buddha are:
With lights brightly shining
Abolishing this gloom
I adore the Enlightened One,
The Light of the three worlds.
With perfumed incense
And fragrant smoke
I worship the Exalted One,
Who is great and worthy of worship.
Ghanasārappadittena
Dīpena tama-dhaṃsinā
Tiloka-dīpaṃ sambuddhaṃ
Pūjayāmi tamo-nudaṃ
Ghandha-sambhāra-yuttena
Dhūpenāhaṃ sugandhinā
Pūjaye pūjaneyyaṃ taṃ
Pūjābhajanamuttamaṃ
Similarly, a traditional Pali incense-lighting verse speaks of the Buddha's "fragrant body and fragrant face, fragrant with infinite virtues."
By contemplating on an offering, one tangibly sees life's impermanence (Pali: anicca), one of the three characteristics of all things upon which the Buddha encouraged his disciplines to recollect. For instance, the end of a traditional chant (in English and Pali) when offering flowers (puppha pūjā) to an image of the Buddha is:
I worship the Buddha with these flowers;
May this virtue be helpful for my emancipation;
Just as these flowers fade,
Our body will undergo decay.
Pujemi Buddham kusumenanena
Puññenametena ca hotu mokkham
Puppham milāyāti yathā idam me
Kāyo tathā yāti vināsa-bhavam
MAHAYANA PRACTICES
Mahayana material offerings might be imbued with the following symbology:
the lighting of a candle or an oil lamp represents the light of wisdom illuminating the darkness of ignorance.
the burning of incense represents the fragrant scent of morality.
flowers represents the aspiration to achieve the body of the Buddha with the thirty-two marks of the Buddha as well as the teaching of impermanence. Alternately, a Zen verse expresses the desire for the mind's "flowers" to "bloom in the springtime of enlightenment."
food, fruit, water, drinks represents the nectar of Dharma and the wish to achieve it.
In Northern Buddhism, sacred images have set before them:
water (representing hospitality, to wash the face and feet)
scarves (Tib. kha-btags, offering friendship)
flowers, incense, lamps, perfume and food (representing one's devoting all their senses to their spiritual practice).
NON-MATERIAL OFFERINGS
In some traditions, two different types of offerings are identified:
material or hospitality offerings (Pali: amisa-puja or sakkara-puj]
practice offerings (Pali: patipatti-puja)
In this context, material offerings are considered external offerings of "words and deeds."
Practice offerings may be manifested by practicing:
giving (Pali: dāna)
moral conduct (sīla)
meditation (samādhi)
wisdom (pañña)
In the Pali Canon, the Buddha declared practice offerings as "the best way of honoring the Buddha" and as the "supreme" offering. This is primarily an internal offering for mental development (Pali: citta, bhāvanā and samādhi).
WIKIPEDIA
Kodi (Flag) a closer view.
Chatra (Kodai ), Surya and Candra, Yugmacamara (pair of Venchamaram), Damaruka (Uddukkai), Swastika, Nandi, Trident (Trisula),Darpana (Kannadi), Dipam, Pancapatram, Purnakumbham, Conch (Changu),Ghanta (Bell),Shiva kona, the bindu.
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
OFFERING IN BUDDHISM
In Buddhism, symbolic offerings are made to the Triple Gem, giving rise to contemplative gratitude and inspiration. Typical material offerings involve simple objects such as a lit candle or oil lamp, burning incense, flowers, food, fruit, water or drinks.
Contemporary Western practitioners often find the making of offerings to be occasions for gracious mindfulness. Within the traditional Buddhist framework of karma and rebirth, offerings also lead to:
a better rebirth in the cycle of birth and death (Pali: vattagamini-kusala)
progress towards release from suffering (Pali: vivattagamini-kusala).
These offerings often act as preparation for meditation.
THERAVADA PRACTICES
Material offerings nurture generosity (Pali:dāna) and virtue (Pali: sīla). The act further honors the Triple Gem (the Buddha, Dhamma and Sangha), deepening one's commitment to the Buddha's path. For instance, traditional chants (in English and Pali) when offering lit candles (padīpa pūjā) and incense (sugandha pūjā) to an image of the Buddha are:
With lights brightly shining
Abolishing this gloom
I adore the Enlightened One,
The Light of the three worlds.
With perfumed incense
And fragrant smoke
I worship the Exalted One,
Who is great and worthy of worship.
Ghanasārappadittena
Dīpena tama-dhaṃsinā
Tiloka-dīpaṃ sambuddhaṃ
Pūjayāmi tamo-nudaṃ
Ghandha-sambhāra-yuttena
Dhūpenāhaṃ sugandhinā
Pūjaye pūjaneyyaṃ taṃ
Pūjābhajanamuttamaṃ
Similarly, a traditional Pali incense-lighting verse speaks of the Buddha's "fragrant body and fragrant face, fragrant with infinite virtues."
By contemplating on an offering, one tangibly sees life's impermanence (Pali: anicca), one of the three characteristics of all things upon which the Buddha encouraged his disciplines to recollect. For instance, the end of a traditional chant (in English and Pali) when offering flowers (puppha pūjā) to an image of the Buddha is:
I worship the Buddha with these flowers;
May this virtue be helpful for my emancipation;
Just as these flowers fade,
Our body will undergo decay.
Pujemi Buddham kusumenanena
Puññenametena ca hotu mokkham
Puppham milāyāti yathā idam me
Kāyo tathā yāti vināsa-bhavam
MAHAYANA PRACTICES
Mahayana material offerings might be imbued with the following symbology:
the lighting of a candle or an oil lamp represents the light of wisdom illuminating the darkness of ignorance.
the burning of incense represents the fragrant scent of morality.
flowers represents the aspiration to achieve the body of the Buddha with the thirty-two marks of the Buddha as well as the teaching of impermanence. Alternately, a Zen verse expresses the desire for the mind's "flowers" to "bloom in the springtime of enlightenment."
food, fruit, water, drinks represents the nectar of Dharma and the wish to achieve it.
In Northern Buddhism, sacred images have set before them:
water (representing hospitality, to wash the face and feet)
scarves (Tib. kha-btags, offering friendship)
flowers, incense, lamps, perfume and food (representing one's devoting all their senses to their spiritual practice).
NON-MATERIAL OFFERINGS
In some traditions, two different types of offerings are identified:
material or hospitality offerings (Pali: amisa-puja or sakkara-puj]
practice offerings (Pali: patipatti-puja)
In this context, material offerings are considered external offerings of "words and deeds."
Practice offerings may be manifested by practicing:
giving (Pali: dāna)
moral conduct (sīla)
meditation (samādhi)
wisdom (pañña)
In the Pali Canon, the Buddha declared practice offerings as "the best way of honoring the Buddha" and as the "supreme" offering. This is primarily an internal offering for mental development (Pali: citta, bhāvanā and samādhi).
WIKIPEDIA
Diwali or Deepavali is the Hindu festival of lights celebrated every year in autumn in the northern hemisphere (spring in southern hemisphere) it spiritually signifies the victory of light over darkness, good over evil, knowledge over ignorance, and hope over despair.
Diwali (English: /dɪˈwɑːliː/)[4] or Sanskrit dīpāvali means "series of lights"and is derived from dīpam "light, lamp" and oli "glow of light". Diwali is also known as dīpotsavam "festival of lights".
Kodi (Flag) a closer view.
Chatra (Kodai ), Surya and Candra, Yugmacamara (pair of Venchamaram), Damaruka (Uddukkai), Swastika, Nandi, Trident (Trisula),Darpana (Kannadi), Dipam, Pancapatram, Purnakumbham, Conch (Changu),Ghanta (Bell),Shiva kona, the bindu.
nābhikīrati
Uṭṭhānenappamādena,
Saṃyamena damena ca;
Dīpaṃ kayirātha medhāvī,
Yaṃ ogho nābhikīrati.
Shall Not Destroy
Through diligence, heedfulness,
Restraint and self-mastery;
The wise make his refuge as a continent,
Where water cannot flood. (25)
The Buddha's words, as recorded in Dhammapada from the Tipiṭaka
World Tipiṭaka Translation 2010
ทำลายล้างไม่ได้
ด้วยความภาคเพียรและความไม่ประมาท,
ด้วยความสำรวมและความข่มใจ;
ผู้มีปัญญาย่อมสร้างที่พึ่งได้เหมือนทวีป,
ที่ห้วงนำ้ทำลายไม่ได้. (25)
พระพุทธพจน์จากพระไตรปิฎกปาฬิ
แปลจากพระไตรปิฎกสากล 2552
ธัมมบท หรือ ธัมมปทะ (Dhammapada) และแปลเป็นภาษาอังกฤษและภาษาไทย
ในวงเล็บ ( ) คือเลขลำดับธัมมบทเพื่ออ้างอิงสู่พระไตรปิฎกปาฬิ
จดหมายเหตุดิจิทัลจากกองทุนสนทนาธัมม์นำส ุข ท่านผู้หญิงมณีรัตน์ บุนนาค ในพระสังฆราชูปถัมภ์ฯ ผู้ดำเนินโครงการพระไตรปิฎกสากลอักษรโรมัน พ.ศ. 2542-ปัจจุบัน
Digital Archives from the M.L. Maniratana Bunnag Dhamma Society's World Tipiṭaka Project in Roman Script, 1999-2009.
World Tipiṭaka Project :
Archives 1999-present :
World Tipitaka Council B.E.2500 (1956)
World Tipiṭaka in Roman Script
nābhikīrati
Uṭṭhānenappamādena,
Saṃyamena damena ca;
Dīpaṃ kayirātha medhāvī,
Yaṃ ogho nābhikīrati. (25)
"Shall Not Destroy"
Through diligence, heedfulness,
Restraint and self-mastery;
The wise make his refuge as a continent,
Where water cannot flood. (25)
The Buddha's words, as recorded in Dhammapada from the Tipiṭaka
World Tipiṭaka Translation 2010
"ทำลายล้างไม่ได้"
ด้วยความเพียรและความไม่ประมาท,
ด้วยความสำรวมและความข่มใจ;
ผู้มีปัญญาย่อมสร้างที่พึ่งได้เหมือนทวีป,
ที่ห้วงนน้ำทำลายล้างไม่ได้. (25)
พระพุทธพจน์จากพระไตรปิฎกปาฬิ
แปลจากพระไตรปิฎกสากล 2552
ธัมมบท หรือ ธัมมปทะ (Dhammapada) และแปลเป็นภาษาอังกฤษและภาษาไทย
ในวงเล็บ ( ) คือเลขลำดับธัมมบทเพื่ออ้างอิงสู่พระไตรปิฎกปาฬิ
จดหมายเหตุดิจิทัลจากกองทุนสนทนาธัมม์นำส ุข ท่านผู้หญิงมณีรัตน์ บุนนาค ในพระสังฆราชูปถัมภ์ฯ ผู้ดำเนินโครงการพระไตรปิฎกสากลอักษรโรมัน พ.ศ. 2542-ปัจจุบัน
Digital Archives from the M.L. Maniratana Bunnag Dhamma Society's World Tipiṭaka Project in Roman Script, 1999-2009.
World Tipiṭaka Project :
Archives 1999-present :
World Tipitaka Council B.E.2500 (1956)
World Tipiṭaka in Roman Script
Adell and Dipam of Zero Degrees. Its public re-opening will shortly be announced.
Zero Degrees, 29-31 Montpelier Vale, Blackheath, SE3 0TJ
The Zero Degrees on Blackheath was the first of this company’s small chain of brew-pubs/restaurants. Although it’s called Zero Degrees this is only a brand name, the company name is Forthglen Investments. The limited company is run at senior level from home-offices by the family that set the business up. The director is Nick Desai who is assisted by Dipam Patel and other family members.
Zero Degrees, 29/31 Montpelier Vale, Blackheath, SE3 0TJ