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| Children thrilling at the event |
In his speech, Ikechukwu Okafor who was also the chairman of the occasion said that research increasingly shows that children’s ability to learn a second or additional local language and an international language such as English, French, or German, does not suffer when their mother tongue is the primary language of instruction throughout primary school.
He added that, Fluency and literacy in the mother tongue lay a concrete and linguistic foundation for learning additional languages.
When children receive formal instruction in their first language throughout primary school and then gradually transits to academic learning in the second language, they learn the second language quickly. If they continue to have opportunities to develop their first language skills in secondary school, they emerge as fully bilingual (or multilingual) learners.
As is customary with Igbo Ga Adi Foundation, an organisation saddled with the responsibilities of reviving, projecting and promoting the Igbo Language, culture and identity, joining hands with the Irene Menakaya Schools, AFRICAN UNION and UNESCO rolled out its program for 2014 Day of African Child with the theme ''Child Friendly, Quality, Free & Compulsory Education for Igbo Children"
Day of African Child holds every 16th June in commemoration of the slain African Children whose only crime was to agitate for quality education and to be taught in their indigenous language.
Igbo Ga Adi Foundation ceased the opportunity to not only remember these fallen heroes, but to keep their dreams alive by promoting our indigenous language (Igbo), culture and heritage. We are fast reversing the trend of putting our indigenous language behind others. We insist on proving the prediction of Igbo language going extinct wrong by insisting that Igbo parents, guardians and teachers relate with and teach our children in our native language first before any other language.
The celebration proper which held on Thursday, June 19, 2014 had in attendance, Her Excellency, Chief Mrs. E.V Obiano, First lady of Anambra state, Princewill Onyedinefu (Ass. Director of Education, Nigerian National Commission for UNESCO), Mrs. Magdaline Anene-Maidoh (Sec. Gen, Nigerian National Commission for UNESCO), Prof. Kate Azuka Omenugha (Hon. Commissioner of Education, Anambra State), Chief Dr. Cosmos Ndukwe (Chief of Staff to Abia State Governor) ably represented, Prof. Leonard Muoghalu, Eze Prof. Mark Odu, Her Royal Majesty,Lady Dora Ekpeh, Representatives of Post Primary School Service Commission, students of various Secondary and Primary Schools, Parents/Guardians, Grand Cereals Ltd.
Wreaths was laid to commemorate the dead children of Soweto who sacrificed their lives in pursuit of today’s gathering.
Speaking on the theme of the event “A child friendly, Quality, Free and Compulsory Education for Igbo Children”, Prof. Kate Azuka Omenugha, Hon. Commissioner for Education Anambra State presented a paper on the importance of "Child Friendly Education".
While speaking, Prof. Leonard Muoghalu who addressed the students, teachers, parents and other dignitaries ceased the opportunity to talk on the prevalent challenge of the Nigerian/African youth – UNEMPLOYMENT. He therefore advocated for free and compulsory education aimed at equipping our Igbo sons and daughters with the right skills to better livelihood as against the massive migration to the white man’s land in search of greener pasture in which most cases see them working tirelessly in the most degrading and inhuman conditions.
Making the occasion more credible was a well researched article laced with personal experience of the Chief of Staff to the Abia State Governor, Chief Dr Cosmos Ndukwe, on the dearth of Igbo Language as well as steps to reviving it in his article titled "Igbo Language- a key communication tool to self pride and identity".
The event also enjoyed the presence of traditional rulers, one of whom was Eze Prof. Mark Odu, who presented an article titled: A LETTER TO IGBO YOUTH.
The children thrilled the audience with Igbo cultural dances, songs, drama and “akuko uwa" on the importance of Education for the Igbo and African children.
Dr. Adaeze Okika, the proprietress of the co-host school (Irene Menakaya Schools), though resident in the United States, joined the event via skype call to read her address which was directed to every stake-holder in child training.
The President and founder of IFMA/Igbo Ga Adi Foundation the host of the event, Ikechukwu Okafor ensured that participating schools and individual children went home with educational materials and other gift items such as branded exercise books and pens, Grand Vita, Grand Oil etc (products of Grand Cereals Ltd).
Ikechukwu Okafor while addressing guests stressed that the mother tongue is part of a child’s personal, social and cultural identity, It is this identification we get from speaking our mother tongue that enforces successful social patterns of acting and speaking. Our diverse social background makes us unique and appealing in society.
The mother tongue is an indispensable instrument for the development of intellectual, physical and moral aspects of education. Habits, conducts, values, virtues, customs and beliefs are all shaped through the mother tongue. This automatically means that weakness in the mother tongue means a paralysis of all thought and power of expression.
Mazi Ikechukwu Okafor, the host of the event who doubled as the chairman of the occasion in his closing remarks thanked all who contributed to the success of the ceremony, he thanked the foundation’s PRO/Image maker, Amb. Nelda Chioma and its Zonal Coordinator Mr. Emmanuel Ugokwe for their great contribution to the success of the event.
Okafor also noted that in keeping to the organization’s motto 'Preserving, Projecting & Promoting the Igbo Language, Culture & Identity" it recently concluded Igbo Language Essay Competition in Anambra State, and the Igbo Children's Day for culture held in Abuja. This he said would be organized in all the Eastern States, with Abia State being the next in line.
The ceremony was made even more colorful as Ikechukwu Okafor utilized the opportunity to honour winners of the recently held Igbo language essay competition for all secondary schools students in Anambra State, a program initiated and organized by - Igbo Ga Adi Foundation.
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4) This ariya aṭṭhaṅgika magga, sammā·diṭṭhi sammā·saṅkappa sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati sammā·samādhi.
This, is majjhima paṭipada to which the Tathāgata has awaken, produces vision ñāṇa, & leads to appeasement, to abhiñña, sambodhi, Nibbāna.
5) This is dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha,
Dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna'k'khandhas are dukkha.
6) This is dukkha·samudaya ariya·sacca: taṇhā leading to rebirth, connected with desire & enjoyment, finding delight here or there.
That is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
7) This is the dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning, forsaking, emancipation and freedom from that very taṇhā.
8) This is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just this ariya aṭṭhaṅgika magga.
That is to say: sammā·diṭṭhi, sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma, sammā·sati and sammā·samādhi.
9) 'Now, this dukkha ariyasacca is to be completely known': in me, in regard to things unheard before, the eye, ñāṇa,paññā, vijjā, light arose.
'Now, this dukkha·samudaya ariyasacca has been abandoned': in me,in regard to things unheard before, the eye,ñāṇa, paññā, vijjā, light arose
10) 'Now, this dukkha·nirodha ariyasacca has been experienced': in me, in regard to things unheard before,the eye,ñāṇa,paññā,vijjā,light arose
11) 'Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed': in me.
In regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.
12) And so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was not quite pure.
I did not claim in the loka with its devas, Māras, Brahmās, samaṇas and brahmins, in this generation with its devas and humans.
To have fully awakened to the supreme sammā·sambodhi.
4) Þessi Ariya aṭṭhaṅgika Magga, Samma · diṭṭhi Samma · saṅkappa Samma · Vaca Samma · kammanta Samma · ājīva Samma · vāyāma Samma · sati Samma · samadhi.
Þetta er majjhima paṭipada sem Tathāgata hefur vakna, framleiðir framtíðarsýn nana, og leiðir til appeasement, að abhiñña, sambodhi, Nibbāna.
5) Þetta er dukkha Ariya · sacca: Jati er dukkha, Jara er dukkha (veikindi er dukkha) MARANA er dukkha, tengsla við það sem er disliked er dukkha,
Sundrun frá hvað er hrifinn er dukkha, ekki að fá það sem maður vill er dukkha; í stuttu máli, eru fimm upādāna'k'khandhas dukkha.
6) Þetta er dukkha · samudaya Ariya · sacca: taṇhā leiðir til endurfæðingar, tengdur við löngun og ánægju, finna gleði hér eða þar.
Það er að segja: Kama-taṇhā, bhava-taṇhā og vibhava-taṇhā.
7) Þetta er dukkha · nirodha Ariya · sacca: heill virāga, nirodha, yfirgefa, forsaking, Emancipation og frelsi frá því að mjög taṇhā.
8) Þetta er dukkha · nirodha · gāminī paṭipada Ariya · sacca: bara þetta Ariya aṭṭhaṅgika Magga.
Það er að segja: Samma · diṭṭhi, Samma · saṅkappa, Samma · Vaca Samma · kammanta, Samma · ājīva, Samma · vāyāma, Samma · sati og Samma · samadhi.
9) "Nú, þetta dukkha ariyasacca er að vera alveg þekkt": í mér, í sambandi við hluti óheyrður áður, augað, Nana, Panna, vijjā, ljós upp.
"Nú, þetta dukkha · samudaya ariyasacca hefur verið yfirgefin ': í mér, í sambandi við hluti óheyrður áður, augað, Nana, Panna, vijjā, ljós upp
10) "Nú, þetta dukkha · nirodha ariyasacca hefur verið reyndur ': í mér, í sambandi við hluti óheyrður áður, augað, Nana, Panna, vijjā, ljós upp
11) "Nú, þetta dukkha · nirodha · gāminī paṭipadā ariyasacca hefur verið þróuð": í mér.
Í tengslum við hluti óheyrður áður, augað upp, að nana upp, að Panna upp, að vijjā upp, ljósið upp.
12) Og svo lengi, bhikkhus, sem yathā minn · bhūtaṃ þekkingu og sýn á þessum fjórum ariyasaccas í þessum tólf vegu með triads var ekki alveg hreint.
Ég vissi ekki kröfu í LOKA með Devas þess, Maras, Brahmās, samaṇas og Brahmins, í þessari kynslóð með Devas þess og mönnum.
Hafa að fullu vakna til Hæstaréttar Samma · sambodhi.
13) En þegar bhikkhus, yathā minn · bhūtaṃ þekkingu og sýn á þessum fjórum ariyasaccas í þessum tólf vegu með triads var alveg hreint, hélt ég
í LOKA með Devas þess, Maras, Brahmās, samaṇas & Brahmins, í þessari kynslóð með Devas hennar & mönnum, að hafa fullan awakened.To á
Æðsta Samma · sambodhi & þekking og framtíðarsýn upp í mig: vimutti minn er unshakeable, þetta er síðasta Jati minn, nú er engin frekari bhava
14) Þetta er það sem Bhagavā sagði. Ánægð, hópurinn fimm bhikkhus samþykkt af orðum Bhagavā er.
Og á meðan þetta greinargerð var talað, reis upp í āyasmā Koṇḍañña á Dhamma auga sem er frjáls frá ástríðu og ryðfríu:
"Allt sem hefur eðli samudaya hefur eðli nirodha '.
15) Og þegar Bhagavā hafði sett í gang hjólinu Dhamma er Devas jarðarinnar lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
16) Eftir að hafa heyrt kvein Devas jarðarinnar, sem Cātumahārājika Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
17) Eftir að hafa heyrt kvein Cātumahārājika Devas er Tāvatiṃsa Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
18) Eftir að hafa heyrt kvein Tāvatiṃsa Devas er Yama Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
19) Eftir að hafa heyrt kvein Yama Devas er Tusitā Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
20) Eftir að hafa heyrt kvein Tusitā Devas er Nimmānarati Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
21) Eftir að hafa heyrt kvein Nimmānarati Devas er Paranimmitavasavatti Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
22) Eftir að hafa heyrt kvein Paranimmitavasavatti Devas er brahmakāyika Devas lýsti upphátt:
'Á Varanasi, í Deer Grove á Isipatana er Bhagavā hefur sett á hreyfingu æðsta hjólið á Dhamma,
sem ekki er hægt að stöðva með því að samaṇas eða Brahmins, Devas, Maras, Brahma eða einhver í heiminum. "
23) Því í því augnabliki, í því augnablik, að gráta dreifðri allt að Brahma · LOKA.
Og þetta tíu þúsundfölduðust heiminum kerfi skalf nötraði, og skalf,
og mikill, takmarkalaus útgeislun birtist í heiminum, framúrskarandi effulgence á Devas
24) Þá Bhagavā kvað udāna: 'Koṇḍañña virkilega skilið! Koṇḍañña skilið í raun! "
Og það er hvernig āyasmā Koṇḍañña keypti nafnið 'Aññāsi · Koṇḍañña'
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Dhammacakkapavattana Sutta
1) Tipitaka nke 3 baskets.1) na nkata nke ịdọ aka ná ntị (Vinaya), 2) nke Discourses (Sutta) & 3) nke Jisọs-akụzi (Abhidhamma) Pitakas.
2) otu onye nwere ike isi na-aghọta otú ngannuche edemede akpa, ihe-ọmụma mgbe, na otú ebili nke ihe ọmụma si n'aka ịda nghọta.
3) Dhammacakkapavattana Sutta Abụọ ókè ekwesịghị anabatala onye ọwọrọde n'ụlọ ndụ.
1 dum fee hedonism kwupụta kāma, nke usụhọde, ghara ịdị. 2 ntinye onwe-mortification, nke dukkha, ghara ịnapụ uru.
4) Nke a ariya aṭṭhaṅgika magga, sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Nke a bụ majjhima paṭipada ka nke Tathāgata ka idap, na-arụpụta ọhụụ nana, & na-eduga ná appeasement, ka abhiñña, sambodhi, Nibbāna.
5) Nke a bụ dukkha ariya · sacca: jāti bụ dukkha, jarā bụ dukkha (ọrịa bụ dukkha) maraṇa bụ dukkha, mkpakọrịta ihe na-disliked bụ dukkha,
Dissociation ihe na mmasị dị dukkha, ọ bụghị iji nweta ihe onye chọrọ bụ dukkha; ke mkpụmkpụ, ise upādāna'k'khandhas bụ dukkha.
6) Nke a bụ dukkha · samudaya ariya · sacca: taṇhā eduga Olee banyere anyị taa, ejikọrọ na ọchịchọ & ụtọ, achọta obi ụtọ a ma ọ bụ n'ebe ahụ.
Nke ahụ bụ sị: kāma-taṇhā, bhava-taṇhā na vibhava-taṇhā.
7) Nke a bụ dukkha · nirodha ariya · sacca: zuru ezu virāga, nirodha, agbahapụ, ịhapụ, emancipation na ohere na nke ukwuu taṇhā.
8) Nke a bụ dukkha · nirodha · gāminī paṭipada ariya · sacca: naanị nke a ariya aṭṭhaṅgika magga.
Nke ahụ bụ sị: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā · sati na sammā · samādhi.
9) 'Ugbu a, nke a na dukkha ariyasacca a ga-kpamkpam mara': m, n'ihe gbasara ihe a emetụbeghị n'ihu, anya, nana, paññā, vijjā, ọkụ, bilie.
'Ugbu a, nke a na dukkha · samudaya ariyasacca a gbahapụrụ': m, n'ihe gbasara ihe a emetụbeghị n'ihu, anya, nana, paññā, vijjā, ọkụ, bilie
10) 'Ugbu a, nke a na dukkha · nirodha ariyasacca e osobo': m, n'ihe gbasara ihe a emetụbeghị n'ihu, anya, nana, paññā, vijjā, ọkụ, bilie
11) 'Ugbu a, nke a na dukkha · nirodha · gāminī paṭipadā ariyasacca e mepụtara': m.
N'ihe gbasara ihe a emetụbeghị n'ihu, anya bilie, ndị nana bilie, ndị paññā bilie, ndị vijjā bilie, ìhè bilie.
12) Ya mere anya, bhikkhus, dị ka m yathā · bhūtaṃ ihe ọmụma na ọhụụ a anọ ariyasaccas ndị mmadụ iri na abụọ ụzọ site triads bụghị nnọọ ọcha.
M na-ekwu na loka ya devas, Māras, Brahmās, samaṇas na brahmins, ke emana emi ya devas ma ụmụ mmadụ.
Ka n'ụzọ zuru ezu-akpọte n'ụra ka akakan sammā · sambodhi.
13) Ma mgbe, bhikkhus m, yathā · bhūtaṃ ihe ọmụma & ọhụụ ndị a anọ ariyasaccas a iri na abụọ ụzọ site triads bụ ezi dị ọcha, m na-ekwu
ke loka ya devas, Māras, Brahmās, samaṇas & brahmins, ke emana emi ya devas & ụmụ mmadụ, nwere n'ụzọ zuru ezu awakened.To na
Kasị Elu sammā · sambodhi & na ihe ọmụma & ọhụụ ẹkesidude ke m: m vimutti bụ unshakeable, nke a bụ m ikpeazụ jāti, ugbu a, e nweghị n'ihu bhava
14) Nke a bụ ihe Bhagavā kwuru. Obi ụtọ, otu oro ise bhikkhus mma nke Bhagavā kwuru.
Mgbe nke a exposition e kwuru, e kwes ke āyasmā Koṇḍañña na Dhamma anya nke na ahuhu na igwe anaghị agba:
'Ihe niile nwere ọdịdị nke samudaya nwere ọdịdị nke nirodha.
15) Ndien ke ini Bhagavā ama ekenịm ke ukporo na ụkwụ anọ nke Dhamma, ndị devas nke ụwa kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
16) Ebe nụrụ mkpu nke devas nke ụwa, Cātumahārājika devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
17) Ebe nụrụ mkpu nke Cātumahārājika devas, ndị Tāvatiṃsa devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
18) Ebe nụrụ mkpu nke Tāvatiṃsa devas, ndị Yāma devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
19) Ebe nụrụ mkpu nke Yāma devas, ndị Tusitā devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
20) Ebe nụrụ mkpu nke Tusitā devas, ndị Nimmānarati devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
21) Ebe nụrụ mkpu nke Nimmānarati devas, ndị Paranimmitavasavatti devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
22) Ebe nụrụ mkpu nke Paranimmitavasavatti devas, ndị brahmakāyika devas kwusara mkpu:
'Mgbe Varanasi, ke mgbada Grove na Isipatana, ndị Bhagavā emenịm ke ukporo ihe kasị ụkwụ anọ nke Dhamma,
nke ike-akwụsị tupu samaṇas ma ọ bụ brahmins, devas, Māras, Brahmā ma ọ bụ na onye ọ bụla nọ n'ụwa. '
23) Ya mere na oge, na ozugbo, na iti-nkpu diffused ruo Brahma · loka.
A iri thousandfold ụwa usoro kwara, N'agbanyeghị na makwara jijiji,
na ukwu, keenweghi oke radiance pụtara ke ererimbot, ịmata na effulgence nke devas
24) Mgbe ahụ, Bhagavā ọtụtụ a udāna: 'Koṇḍañña ghọtara! Koṇḍañña ghọtara! '
Nakwa na otú āyasmā Koṇḍañña enwetara aha 'Aññāsi · Koṇḍañña'
39) Classical Igbo
FREE ONLINE E-Nālanda Research and Practice UNIVERSITY
Please render correct translation in your own mother tongue
MAY ALL BE EVER HAPPY, WELL AND SECURE !
MAY ALL LIVE LONG !
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY !
MAY ALL BE EVER CALM, QUIET, ALERT, ATTENTIVE AND
HAVE EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING!
TO ATTAIN ETERNAL BLISS AS FINAL GOAL!
1956 - Baba Saheb Dr.B.R.Ambedkar father of our Constitution Revives Buddhism, spearheads Buddhist movement
1959 - Tibetans find a home in this Country Jambudvipa i.e., Prabuddha Bharath
MAY THE CJI ORDER FOR FRESH LOK SABHA ELECTIONS BY
SCRAPING THE PRESENT GOVERNMENT TILL ALL THE DUBA KOR (FRAUD) EVMS THOSE ARE TAMPERABLE ARE REPLACED WITH FOOL PROOF VOTING SYSTEM !
TO STOP MURDER OF DEMOCRACY
AND SAVE EQUALITY, FRATERNITY AND LIBERTY
AS ENSHRINED IN THE CONSTITUTION
MAY ALL AWAKE WITH AWARENESS
99% UNITE FOR SARVJAN HITAYE SARVJAN SUKHAYE i.e., FOR WELFARE, PEACE AND HAPPINESS OF ALL SOCIETIES
INCLUDING SC/STs/OBCs/MINORITIES/POOR UPPER CASTE BRAHMINS
AGAINST 1% CHITPAWANS OF RSS's BJP WHO ARE POWER GREEDY FULL OF HATRED, ANGER, JEALOUSY, THAT IS DEFILEMENT OF MIND, WHICH IS MADNESS, REQUIRING MENTAL TREATMENT IN MENTAL ASYLUM
39) oge gboo Igbo
FREE ONLINE E-Nālanda Research na Omume Mahadum
Biko-aza ziri ezi nsụgharị gị onwe gị na nne ire
Niile wee bụrụ mgbe OBI ụtọ, nakwa NA SECURE!
Niile wee Na OGOLOGO oge!
Niile wee SENTIENT na-abụghị ndị SENTIENT ndụ KA mgbe OBI ụtọ!
Niile wee bụrụ mgbe jụụ, jụụ, anya, enyịn NA
Ò EQUANIMITY uche A nghọta doro anya
Ihe niile na-agbanwe agbanwe!
Bịaruo ebighi ebi BLISS AS ikpeazụ mgbaru ọsọ!
1956 - Baba Saheb Dr.BRAmbedkar nna anyị Ụkpụrụ Iwu Revives okpukpe Buddha, spearheads Buddha ije
1959 - Tibetans chọta ụlọ na a Country Jambudvipa bu, Prabuddha Bharath
Ka CJI ka ọhụrụ LOK SABHA ntuli aka BY
SCRAPING ugbu Gọọmenti ruo mgbe niile DUBA KOR (wayo) EVMS NDỊ na-TAMPERABLE na-dochie ya nzuzu Gosiri na ịtụ vootu usoro!
Ịkwụsị ẹwot ochichi onye kwuo uche
Zọpụta hara, FRATERNITY NA nnwere onwe
DỊ KA ENSHRINED NA Ụkpụrụ Iwu na-
Niile wee ANYA NDỊ maara
99% dịrị n'otu MAKA SARVJAN HITAYE SARVJAN SUKHAYE bu, MAKA ọdịmma, udo na obi ụtọ niile Societies
Gụnyere SC / STs / OBCs / nta n'ọnụ ọgụgụ / ogbenye elu CASTE BRAHMINS
MEGIDE 1% CHITPAWANS NKE RSS si BJP WHO na-IKE anyaukwu Na ịkpọasị, iwe, ekworo, na mmerụ nke uche, nke a na-ara, chọrọ Uche ọgwụgwọ NA Uche mgbapu
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