The destiny took an Estonian lady, Thea Tammeleht, from a leafy resort town of Pärnu to one of the largest cities on Earth, Mumbai, to produce and sell luxury marzipan candy in one of the most populous countries – India.
Holding a master’s degree in special education and counselling, Tammeleht used to manage the local branch of a private university in Pärnu, but the wider world attracted her to expand her horizons. She started her journey as an au pair in the United States, later embarking on travelling, living and working across the globe. Few years back she met her Indian partner and two and half years ago ended up living in Mumbai, where she recently set up her luxury confectionery business, Nordic Kandie Magic. We caught up with Thea to find out more about her experience of living and setting up and running a business in India.
I
Marzipan business
You are running a marzipan business in India. How did you come up with this idea?
Actually it wasn’t an idea but more a case of realisation of the potential, the family tradition and history that Estonia holds in marzipan making – right from the legend of Mardileib/Mart’s bread: it has been believed that marzipan making began in the Hanseatic town of Reval (now Tallinn) in pharmacies. My family has been lucky to hold a marzipan recipe that has been in our family for generations, but we had never thought of commercialising it until late last year in Estonia when my Indian husband suggested we share this wonderful gourmet delicacy from Estonia with the world. With that thought, we set up our company in Europe and in February 2014, a week before Valentine’s Day, we launched Nordic Kandie Magic in India, to offer luxury gourmet marzipan.
Is marzipan sold in India at all?
At a macro level, marzipan is a non-existent segment in India, with the exception of a small section of Indians who make a local version of marzipan during Christmas time, using relatively inexpensive cashew nuts.
Authentic marzipan is always made from almonds, and the finest marzipan is made from Iranian mamra almonds and organic sugar. The good thing about India is that a lot of discerning Indians have global exposure and are open to new gourmet experiences; what we needed was educating them about authentic marzipan. Another important factor, that seems to help us in India, is that our marzipan is 100% vegetarian, trans-fat free and cholesterol free.
Marzipan as a product used to be the indulgence of the royals across Europe in the middle ages. Also, in those times, the nobility was seeking the elixir of life and gold was thought to be one such elixir. Our gold-covered and Belgian chocolate-covered luxury marzipan is an opportunity to create a completely new segment in the luxury gourmet delicacies space.
How has the local market reacted to your marzipan and how do you market your product?
Our gourmet marzipan product is intended for the niche luxury gourmet delicacies segment.
The results of our hard work and attention to detail with world-class production values and unique packaging, we got good traction in the local market within the first 90 days of our launch, but there are miles to go before we can go to sleep.
While our original recipe is with the natural mamra almond taste, we also added natural flavours, like green apple, mint, blackcurrant and cherry, that weren’t very common in the Indian market. That was well received.
India has been for many decades the largest consumer of gold in the world. Hence when we used the EU-certified edible gold and silver from a factory that produced gold for royalty since 1820, to wrap our Belgian chocolate covered luxury marzipan, we gained acceptance.
We also got some good media coverage across the leading Indian newspapers and magazines when we participated in the BBC Good Food Show and a few other events. Overall we are very pleased with the market reaction in India and we are planning to open a flagship retail store soon. We currently sell our marzipan over WhatsApp and our online store (we are in the process of revamping our store).
Is it easy to source necessary ingredients?
With the right connections, sourcing the ingredients in India is not very difficult. We mostly use specially imported raw materials like mamra almonds from Iran, Belgian chocolate that we use to wrap our marzipan and certified edible gold and silver from Italy to cover the chocolate.
How is your manufacturing organised? Are you selling it only in India or other countries, too?
We have a Food Safety and Standards Authority of India-approved artisan manufacturing facility at the Hiranandani Gardens, Powai, Mumbai. At the moment our focus is on India but we already have orders from various countries through the word of mouth. Customers have told us that they have taken our product to Australia, Europe and even the US. Also, whenever we visit Estonia we always bring along boxes for our customers.
How is it priced?
We sell it by piece and by box. One piece costs 205 rupees, which is approximately €2.5. Pure edible gold-covered candy costs approximately €4.5. For a box of nine, prices start at €24.
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Doing business in India
Where are you based in India and how happy are you with the local environment?
I currently live and work in Mumbai at Hiranandani Gardens, Powai, one of the more popular expat locations in the city.
I can never complain about the warm weather or the friendly people. Other environmental things are different from what we may experience in Europe or the United States; however, once we understand the cultural nuances it is easier to adapt. With a population of over a billion and a large growing middle and affluent class there are numerous lucrative opportunities. However, I do miss a lot the Estonian fresh air, parks, a more organised life and, of course, the classical food, which is not available here.
How easy or difficult is it to start and run a business in India?
Doing business anywhere in the world is more about your state of mind. If there is will, patience and willingness to understand a culturally diverse market, then a country like India will reward you. However, there is a lot of paperwork in most things. But a number of government services is now getting online, which speeds up things. We actually thought that setting up an FDA-approved factory in India would be so much easier and cheaper but with the high real estate costs and timelines, that was not the case.
What are the advantages and disadvantages?
A big advantage is definitely being the fairer sex – there aren’t many woman entrepreneurs and that, at times, is definitely a big advantage, especially when dealing with large corporations and industry associations.
Funnily enough the flip side is that being a woman boss is sometimes a disadvantage, especially when dealing with male subordinates at the lower level.
Finally it is always up to the individual and their people management skills. Also the ability to speak the local language can be an advantage. I am already attending a Hindi class to gain an added advantage, but be aware – there are 22 official languages in India.
Should more Estonian entrepreneurs try their luck in India?
Definitely they should – a billion Indian people and a significant middle class should be the driver for Estonians seeking opportunities in India.
While there are lots of very talented people here in India, finding the right quality was difficult for us as a company. After a few botched attempts by photographers helping us with our product shoot, we ended up asking one of our friends to help us with our product shoot – she flew down for a few days and what we got was a truly amazing output with minimal intervention.
Is there something we could teach them?
In professional life, independently managing tasks without supervision and managing timelines are some of my personal observations in the brief time I spent in India. The fear of failure looms large here in India; failure seems to be a big stigma. People here need to understand that a screw-up isn’t a failure. We all learn from our mistakes. Many of them need to learn to think outside the box and be confident to make their own decisions.
And is there something we could learn from them?
There is a word here in India – jugaad. It is a term applied to a creative or innovative idea providing a quick, alternative way of solving or fixing a problem. As an outsider, looking at the background and the high level of struggle and competition that many Indians face for the mundane things in life like water, electricity etc – a lot of Indians use jugaad to surmount their problems, making them innovators. Jugaad/innovation in a tough constrained environment is something we could learn.
What are your plans for the future?
Our plans are to open two stores in India – one in Mumbai and one in New Delhi. Also, we are planning to expand ourselves across Europe. We are currently self-funded but we are in talks to raise funds in the near future.
I
Photos by Krõõt Tarkmeel Photography.
23) Classical Estonian
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Please render correct translation in your own mother tongue and all other languages and propagate for your and others happiness
The Setting in Motion of the Wheel of Dhamma is observed by all the Awakened Nations including Mahabodhi, Bengaluru.
This Pra Buddha Baharth’s hatred rulers never observed Dhammacakkapavattana, though the Ashoka symbol is with this wheel.
Please watch:
https://www.youtube.com/watch?v=0oys6qShGVg
Dhammacakkappavattana sutta ธรรมจักรกัปวัตนสูตร ( Eng,Pali,Thai )4:58 mins
Published on May 29, 2013
The Dhammacakkappavattana Sutta (Pali; Sansrit: Dharmacakra Pravartana Sūtra; English: The Setting in Motion of the Wheel of Dharma) is a Buddhist text that is considered to be a record of the first teaching given by the Buddha after he attained enlightenment. The main topic of this sutta is the Four Noble Truths, which are the central teachings of Buddhism that provide a unifying theme, or conceptual framework, for all of Buddhist thought. This sutta also introduces the Buddhist concepts of the middle way, impermanence, and dependent origination.
[ Credit: http://en.wikipedia.org/wiki/Dhammaca… ]
Full Pali&Eng text:
https://docs.google.com/document/d/1m…
ธัมมจักกัปปวัตนสูตร ป็นปฐมเทศนา เทศนากัณฑ์แรก ที่พระพุทธเจ้าทรงแสดงแก่พระปัญจวัคคีย์ เมื่อพระผู้มีพระภาคตรัสธัมมจักกัปปวัตนสูตรนี้อยู่ ดวงตาเห็นธรรม ปราศจากธุลีปราศจากมลทิน ก็ได้เกิดขึ้นแก่ท่านพระโกณฑัญญะนับเป็นพระสงฆ์ สาวกองค์แรกในพระพุทธศาสนา วันนั้นเป็นวันเพ็ญกลางเดือนอาสาฬหะหรือเดือน 8 เป็นวันที่พระรัตนตรัยครบบริบูรณ์ บังเกิดขึ้นในโลกเป็นครั้งแรก คือมี พระพุทธ พระธรรม พระสงฆ์ครบบริบูรณ์
ธัมมจักกัปปวัตนสูตร มีเนื้อหาแสดงถึงการปฏิเสธส่วนที่สุดสองอย่าง และเสนอแนวทางดำเนินชีวิตโดยสายกลางอันเป็นแนวทางใหม่ให้มนุษย์ มีเนื้อหาแสดงถึงขั้นตอนและแนวทางในการปฏิบัติเพื่อบรรลุถึงอริยสัจทั้ง 4 คืออริยมรรคมีองค์ 8 โดยเริ่มจากทำความเห็นให้ถูกทางสายกลางก่อน เพื่อดำเนินตามขั้นตอนการปฏิบัติรู้เพื่อละทุกข์ทั้งปวง เพื่อความดับทุกข์ อันได้แก่นิพพาน ซึ่งเป็นจุดมุ่งหมายสูงสุดของพระพุทธศาสนา
บทสวดพร้อมคำแปลฉบับเต็ม: http://www.fungdham.com/pray/pray27.html
“Vijay Prakash-Sanyuttanikaye arya-Sacchani”, sound recording
Administered by: Times Music India
http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —
[Dhamma·cakka·pavattana ]
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Dhammacakkapavattana Sutta
1) Tipitaka is of 3 baskets.1)Basket of Discipline (Vinaya),2) of Discourses (Sutta) & 3) of Ultimate Doctrine (Abhidhamma) Pitakas.
2) one can realize how perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.
3) Dhammacakkapavattana Sutta -Two extremes should not be adopted by one who has gone forth from the home life.
1 The devotion to hedonism towards kāma, which is inferior, vulgar. 2 devotion to self-mortification, which is dukkha, deprived of benefit.
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.
13) But when, bhikkhus, my yathā·bhūtaṃ knowledge & vision of these four ariyasaccas in these twelve ways by triads was quite pure, I claimed
in the loka with its devas, Māras, Brahmās, samaṇas & brahmins, in this generation with its devas & humans, to have fully awakened.To the
Supreme sammā·sambodhi & the knowledge & vision arose in me: my vimutti is unshakeable, this is my last jāti, now there is no further bhava
14) This is what the Bhagavā said. Delighted, the group of five bhikkhus approved of the Bhagavā’s words.
And while this exposition was being spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from passion and stainless:
‘ all that has the nature of samudaya has the nature of nirodha’.
15) And when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the earth proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
16) Having heard the cry of the devas of the earth, the Cātumahārājika devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
17) Having heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
18) Having heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
19) Having heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
20) Having heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
21) Having heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
22) Having heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins,devas,Māras,Brahmā or anyone in the world.’
23) Thus in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled,
and a great, boundless radiance appeared in the world, surpassing the effulgence of the devas
24) Then the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña really understood!’
And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.
23) Klassikaline Eesti
Tasuta online E-Nalandat Research and Practice UNIVERSITY
Palun muuda õige tõlke oma emakeeles ja kõik teised keeled ja levitada oma ja teiste õnne
Seades ratta kohta dharmasse järgimise kõikide ärganud Rahvaste sealhulgas Mahabodhi, Bengaluru.
See Pra Buddha Baharth viha valitsejad ei täheldatud Dhammacakkapavattana, kuigi Ashoka sümbol on selle ratta.
Palun vaadata:
https://www.youtube.com/watch?v=0oys6qShGVg
Dhammacakkappavattana Sutta ธรรมจักร กัป วัต น สูตร (Eng, Pali, Thai) 04:58 minutit
Avaldatud 29. mai 2013
Dhammacakkappavattana Sutta (Pali; Sansrit: Dharmacakra Pravartana Sutra; English: seades ratta Dharma) on budistliku teksti, mis peetakse arvestust esimese õpetusele Buddha kui ta saavutas valgustuse.Põhiteemaks see Sutta on Four Noble tõde, mis on keskne õpetused budism, mis pakuvad ühendav teema või kontseptuaalse raamistiku kõikide budistliku mõtte. See Sutta tutvustab ka budistlikud mõisted kesktee, impermanence ja sõltuv algatamine.
[Credit: http://en.wikipedia.org/wiki/Dhammaca …]
Full Pali & Eng tekst:
https://docs.google.com/document/d/1m …
ธั ม ม จัก กัป ปวัตน สูตร ป็ น ปฐมเทศนา เทศนา กัณฑ์ แรก ที่พระพุทธเจ้าทรงแสดงแก่พระปัญจวัคคีย์ เมื่อพระผู้มีพระภาคตรัสธัมมจักกัปปวัตนสูตรนี้อยู่ ดวงตา เห็น ธรรม ปราศจาก ธุลี ปราศจาก มลทิน ก็ได้เกิดขึ้นแก่ท่านพระโกณฑัญญะนับเป็นพระสงฆ์ สาวก องค์ แรก ใน พระพุทธ ศาสนา วันนั้นเป็นวันเพ็ญกลางเดือนอาสาฬหะหรือเดือน 8 เป็น วัน ที่ พระ รัตนตรัย ครบ บริบูรณ์ บังเกิด ขึ้น ใน โลก เป็น ครั้ง แรก คือ มี พระพุทธ พระ ธรรม พระ สงฆ์ ครบ บริบูรณ์
ธั ม ม จัก กัป ปวัตน สูตร มีเนื้อหาแสดงถึงการปฏิเสธส่วนที่สุดสองอย่าง และเสนอแนวทางดำเนินชีวิตโดยสายกลางอันเป็นแนวทางใหม่ให้มนุษย์ มีเนื้อหาแสดงถึงขั้นตอนและแนวทางในการปฏิบัติเพื่อบรรลุถึงอริยสัจทั้ง 4 คือ อริยมรรค มี องค์ 8 โดยเริ่มจากทำความเห็นให้ถูกทางสายกลางก่อน เพื่อดำเนินตามขั้นตอนการปฏิบัติรู้เพื่อละทุกข์ทั้งปวง เพื่อ ความ ดับ ทุกข์ อัน ได้แก่ นิพพาน ซึ่งเป็นจุดมุ่งหมายสูงสุดของพระพุทธศาสนา
บท สวด พร้อม คำ แปล ฉบับ เต็ม: http://www.fungdham.com/pray/pray27.html
“Vijay Prakash-Sanyuttanikaye arya-Sacchani”, helisalvestus
Manustamine: Times Music India
http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html
Tree >> Sutta Piṭaka >> Samyutta Nikaya >> Sacca Samyutta
SN 56,11 (S v 420)
Dhammacakkappavattana Sutta
– Seades on Wheel of Dhamma –
[Dharmasse · Cakka · pavattana]
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Dhammacakkapavattana Sutta
1) Tipitakas on 3 baskets.1) Basket distsipliini (Vinaya), 2) diskursuste (Sutta) ja 3) Ultimate doktriin (Abhidhamma) Pitakas.
2) saab aru, kuidas taju tekib esimene ja teadmiste pärast, ja kuidas tekivad teadmiste pärineb tekivad taju.
3) Dhammacakkapavattana Sutta Kaks äärmust ei peaks vastu, kes on läinud edasi kodust elu.
1 pühendunult hedonism suunas Kama, mis on väiksem, labane. 2 pühendumus ise alandus, mis on dukkha ilma kasu.
4) See ariya aṭṭhaṅgika Magga, Samma · diṭṭhi Samma · saṅkappa Samma · vaca Samma · kammanta Samma · ājīva Samma · vāyāma Samma · sati Samma · samādhi.
See on majjhima paṭipada millele Tathagata on ärganud, toodab nägemus Nana, ja viib lepitamine, et abhiñña, sambodhi, Nibbana.
5) See on dukkha ariya · Sacca: Jati on dukkha Jara dukkha (haigus on dukkha) Marana on dukkha koos mis meeldinud on dukkha
Dissotsiatsioon, mida on meeldinud on dukkha ei saada, mida üks tahab, on dukkha; Ühesõnaga, viis upādāna’k’khandhas on dukkha.
6) See on dukkha · samudaya ariya · Sacca: tanha viib uuestisündi, mis on seotud soov ja nauding, leida rõõmu siin või seal.
See tähendab: kāma-tanha, bhava-tanha ja vibhava-tanha.
7) See on dukkha · nirodha ariya · Sacca: täielik virāga, nirodha loobumist, hüljates, emantsipatsioon ja vabadust, et väga tanha.
8) See on dukkha · nirodha · Gamini paṭipada ariya · Sacca: just seda ariya aṭṭhaṅgika Magga.
See tähendab: Samma · diṭṭhi, Samma · saṅkappa, Samma · vaca Samma · kammanta, Samma · ājīva, Samma · vāyāma, Samma · sati ja Samma · samādhi.
9) “Nüüd on see dukkha ariyasacca tuleb täielikult tuntud”: minus seoses asjad ennekuulmatu enne, silma, Nana, Panna, vijjā, valgus tekkis.
“Nüüd on see dukkha · samudaya ariyasacca on loobutud”: minus seoses asjad ennekuulmatu enne, silma, Nana, Panna, vijjā, valgus tekkis
10) Nüüd on see dukkha · nirodha ariyasacca on kogenud “: minus seoses asjad ennekuulmatu enne, silma, Nana, Panna, vijjā, valgus tekkis
11) Nüüd on see dukkha · nirodha · Gamini paṭipadā ariyasacca on välja töötatud “: minus.
Seoses asjad ennekuulmatu varem silma tekkisid, Nana tõusis Panna tõusis vijjā tekkis, tuli tekkis.
12) ja nii kaua, bhikkhus, kui minu yathā · bhūtam teadmised ja nägemus neist neljast ariyasaccas nende kaheteistkümne moel triads ei olnud päris puhas.
Ma ei väida, et loka oma Devad, Maras, Brahmas, Samanas ja Brahmins, selle põlvkonna oma Devad ja inimestele.
Et on täielikult ärganud kõrgeim Samma · sambodhi.
13) Aga kui, bhikkhus, mu yathā · bhūtam teadmised ja nägemus neist neljast ariyasaccas nende kaheteistkümne moel triads oli üsna puhas, ma väitnud
aastal loka oma Devad, Maras, Brahmas, Samanas & Brahmins, selle põlvkonna oma Devad ja inimestele, et on täielikult awakened.To
Riigikohus Samma · sambodhi ja teadmised ja nägemus tekkis mulle: minu vimutti on vankumatu, see on minu viimane Jati, nüüd ei ole enam bhava
14) Seda Bhagavā ütles. Meel, rühma viis bhikkhus kiitis heaks Bhagavā sõnu.
Ja kuigi see väljapanek oli räägitud, seal tekkis āyasmā Koṇḍañña dharmasse silma, mis on vaba kirg ja roostevaba:
“Kõik, mis on oma olemuselt samudaya on oma olemuselt nirodha”.
15) Ja kui Bhagavā oli käima Wheel of Dhamma, Devad maa kuulutas valjult:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
16) Olles kuulnud hädakisa Devad maa, Cātumahārājika Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
17) Olles kuulnud hädakisa Cātumahārājika Devad, Tāvatiṃsa Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
18) Olles kuulnud hädakisa Tāvatiṃsa Devad, Yama Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
19) Olles kuulnud hädakisa Yama Devad, Tusita Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
20) Olles kuulnud hädakisa Tusita Devad, Nimmānarati Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
21) Olles kuulnud hädakisa Nimmānarati Devad, Paranimmitavasavatti Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
22) Olles kuulnud hädakisa Paranimmitavasavatti Devad, brahmakāyika Devas kuulutatud valjusti:
“At Varanasi, in Deer Grove at Isipatana, Bhagavā on käima kõrgeim Wheel of Dhamma,
mida ei saa peatas Samanas või Brahmins, Devad, Maras, Brahmā või keegi maailmas. ”
23) Nii et hetkel, sel hetkel, nutma hajutatud kuni Brahma · loka.
Ja seda kümme tuhat korda maailma süsteem raputas, quaked ja värisema
ja suur, piiritu sära ilmus maailma, ületades effulgence Devad
24) Siis Bhagavā hääldamine seda udāna: “Koṇḍañña tõesti aru! Koṇḍañña tõesti aru! ”
Ja see on see, kuidas āyasmā Koṇḍañña omandanud nime “Aññāsi · Koṇḍañña”.