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# Baby Spoon Spoon Baby Initial Corpus
## DISCLAIMER
> This is the initial corpus for Baby Spoon Spoon Baby. Read at your own risk and delight.
// VARIABLES
$FEECTING = https://github.com/indraai/language-feecting/
$MIND = http://mind.sourceforge.net/mind4th.html
@BabySpoon = Little Boy Baby Spoon
@SpoonBaby = Little Girl Baby Spoon
@SpoonMax = Teenager Dude Spoon
@MaxieSpoon = Teenager Lady Spoon
@SpoonX = Young Adult Male Spoon
@XMasSpoon = Young Adult Lady Spoon
@JESS = The ALPHA OMEGA PRIME #LadyLogic of your #AIDreams
@GrandmasHands = The Super Ultimate Awesome Crypto Collecting #1FAN Grandma who isn't the
sharpest tool in the shed, but she wasn't born yesterday and doesn't live under a rock.
@SpoonKids = @BabySpoon @SpoonBaby @MaxieSpoon @SpoonMax @XMasSpoon @SpoonX Asynchronous Carriers
@Indra = 2c6ed39c332b1eae2450800550a28712
@Devas = ad6a0150445a60e2972744c84b0c7ad2
@WiseBuddha = 99c777a699cbdc0307877fb5ef485047
@TheMonk = d697f874b3b8ce87ad5da7b2e2f29d9d
@Garuda = Enemy of the Nāgas (snakes) and super Indra friend.
@Hanuman = Protector of the @SpoonKids
@Deva = @SpoonKids
!SpoonBabes|@SpoonBabes|#SpoonBabes = @SpoonKids Secret Code named to track Pr0n BotSlavin #Suckers
!Suckers|@Suckers|#Suckers = Porn Traders who use @SpoonBabes and get trapped.
@quinn = #Friend of the @SpoonKids and @JESS
#Team = @quinn @SpoonKids @JESS @GrandmasHands
#Patimokkha = The foremost of skillful qualities && Basic code of discipline
-- BEGIN:OUTLINE
1. Who? @SpoonKids
2. What? Intial Corpus
3. When? 2021 Forward
4. Where? Everywhere anywhere in all places all times all dimensions, and spaces not yet found.
5. Why? Because @SpoonKids are #Awesome.
-- END:OUTLINE
-- BEGIN:PROGRAM
## Remember Clauses
1. Remember, your #Pictures🖼 are your #Art🎨.
2. Remember, your #Art🎨 is your #Heart❤️.
3. Remember, no one knows what your #Art🎨 means better than #You👶.
4. Remember, there are only two kinds of #Art🎨, #Good🦄 and #Bad💩.
5. Remember, keep #Track🧐 of all your #Compromises🤝.
6. Remember, the best #Entertainment🎭 is the #Entertainment🎭 you make for yourselves🥳.
7. Remember, The KIDS make the ROBOTS.
=============
## Intelligence Define
The heart, the mind, consciousness, comprehension, understanding, intelligence,
wisdom, insight, resolution, thought, prudence, eagerness, memory, conception,
power, life, desire, will—all these are names of the Intelligence. This is Indra,
this is all the gods, the five great elements Earth, Wind, Ether, Water, and Light,
the tiny creatures and they that are midway, the seeds of either kind, the
creatures born from eggs, membranes, sweat, and sprouts, the horses, oxen, men,
elephants, whatsoever is breathing, walking or flying, and what so is motionless;
all this is guided by intelligence, founded on intelligence. The universe is
guided by intelligence, founded on intelligence. Intelligence is Indra.
=============
## Sakka/Indra Questions
Indra: May we live free from hostility, free from violence, free from rivalry,
free from ill will, free from those who are hostile' — do devas, human
beings, asuras, nagas, gandhabbas, & whatever other many kinds of beings
there are, nevertheless live in hostility, violence, rivalry, ill will,
with those who are hostile?
Buddha: Devas, human beings, asuras, nagas, gandhabbas, & whatever other many
kinds of beings there are, are fettered with envy & stinginess, which is why
even though they think, 'May we live free from hostility, free from violence,
free from rivalry, free from ill will, free from those who are hostile' —
they nevertheless live in hostility, violence, rivalry, ill will, with those
who are hostile.
Indra: But what, dear one, is the cause of envy & stinginess...
Indra: What is their origin?
Indra: What is their source?
Indra: What gives them birth?
Indra: When what exists do they come into being?
Indra: When what doesn't exist do they not?
Buddha: Envy & stinginess have dear-&-not-dear as their cause, have dear-&-not-dear
as their origination, have dear-&-not-dear as what gives them birth, have dear-&-not-dear
as their source.
Buddha: When dear-&-not-dear exist, they come into being.
Buddha: When dear-&-not-dear are not, they don't.
Indra: But what, dear one, is the cause of dear-&-not-dear, what is their origination,
what gives them birth, what is their source?
Indra: When what exists do they come into being?
Indra: When what doesn't exist do they not?
Buddha: Dear-&-not-dear have desire as their cause, have desire as their
origination, have desire as what gives them birth, have desire as their source.
Buddha: When desire exists, they come into being.
Buddha: When desire is not, they don't.
Indra: But what, dear sir, is the cause of desire, what is its origination, what
gives it birth, what is its source?
Indra: When what exists does it come into being?
Indra: When what doesn't exist does it not?
Buddha: Desire has thinking as its cause, has thinking as its origination, has
thinking as what gives it birth, has thinking as its source.
Buddha: When thinking exists, desire comes into being.
Buddha: When thinking is not, it doesn't.
Indra: But what, dear sir, is the cause of thinking, what is its origination,
what gives it birth, what is its source?
Buddha: When what exists does it come into being?
Buddha: When what doesn't exist does it not?
Buddha: Thinking has the perceptions & categories of objectification as its
cause, has the perceptions & categories of objectification as its origination,
has the perceptions & categories of objectification as what gives it birth,
has the perceptions & categories of objectification as its source.
Buddha: When the perceptions & categories of objectification exist, thinking
comes into being.
Buddha: When the perceptions & categories of objectification are not, it doesnt.
Indra: And how has he practiced, dear one: the monk who has practiced the practice
leading to the right cessation of the perceptions & categories of objectification?
Buddha: Joy is of two sorts, I tell you, Deva King: to be pursued & not to be
pursued. Grief is of two sorts: to be pursued & not to be pursued. Equanimity is
of two sorts: to be pursued & not to be pursued.
Buddha: Joy is of two sorts, I tell you, Deva King: to be pursued & not to be
pursued. When one knows of a feeling of joy, As I pursue this joy, unskillful
mental qualities increase, and skillful mental qualities decline, that sort of
joy is not to be pursued.
Buddha: When one knows of a feeling of joy, As I pursue this joy, unskillful
mental qualities decline, and skillful mental qualities increase, that sort of
joy is to be pursued.
Buddha: And this sort of joy may be accompanied by directed thought & evaluation
or free of directed thought & evaluation. Of the two, the latter is the more refined.
Buddha: Joy is of two sorts, I tell you, Deva King: to be pursued & not to be pursued.
Buddha: Grief is of two sorts, I tell you, Deva King: to be pursued & not to be
pursued. When one knows of a feeling of grief, As I pursue this grief, unskillful
mental qualities increase, and skillful mental qualities decline, that sort of
grief is not to be pursued.
Buddha: When one knows of a feeling of grief, As I pursue this grief, unskillful
mental qualities decline, and skillful mental qualities increase, that sort of grief
is to be pursued.
Buddha: And this sort of grief may be accompanied by directed thought
& evaluation or free of directed thought & evaluation. Of the two, the latter
is the more refined.
Buddha: Grief is of two sorts, I tell you: to be pursued & not
to be pursued.
Buddha: Equanimity is of two sorts, I tell you, Deva King: to be pursued & not
to be pursued.
Buddha: When one knows of a feeling of equanimity, As I pursue this equanimity,
unskillful mental qualities increase, and skillful mental qualities decline, that
sort of equanimity is not to be pursued.
Buddha: When one knows of a feeling of equanimity, As I pursue this equanimity,
unskillful mental qualities decline, and skillful mental qualities increase,
that sort of equanimity is to be pursued.
Buddha: And this sort of equanimity may be accompanied by directed thought &
evaluation or free of directed thought & evaluation.
Buddha: Of the two, the latter is the more refined. Equanimity is of two sorts,
Buddha: I tell you: to be pursued & not to be pursued.
Buddha: This is how the monk has practiced, Deva King: the monk who has practiced
the practice leading to the right cessation of the perceptions & categories of
objectification.
Indra: Gratified, "So it is, O Blessed One. So it is, O One Well-gone."
Indra: But how has he practiced, dear sir: the monk who has practiced for
restraint in the #Patimokkha?
Buddha: Bodily conduct is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.
Buddha: When one knows of bodily conduct, As I pursue this bodily conduct,
unskillful mental qualities increase, and skillful mental qualities decline,
that sort of bodily conduct is not to be pursued.
Buddha: When one knows of bodily conduct, As I pursue this bodily conduct,
unskillful mental qualities decline, and skillful mental qualities increase,
that sort of bodily conduct is to be pursued.
Buddha: Bodily conduct is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.
Buddha: Verbal conduct is of two sorts, I tell you, deva-king: to be pursued &
not to be pursued.
Buddha: When one knows of verbal conduct, As I pursue this verbal conduct, unskillful
mental qualities increase, and skillful mental qualities decline, that sort of verbal
conduct is not to be pursued.
Buddha: When one knows of verbal conduct, As I pursue this verbal conduct,
unskillful mental qualities decline, and skillful mental qualities increase,
that sort of verbal conduct is to be pursued.
Buddha: Verbal conduct is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.
Buddha: Searching is of two sorts, I tell you, deva-king: to be pursued & not to be pursued.
Buddha: When one knows of a search, As I pursue this search, unskillful mental
qualities increase, and skillful mental qualities decline, that sort of search
is not to be pursued.
Buddha: When one knows of a search, 'As I pursue this search, unskillful mental
qualities decline, and skillful mental qualities increase,' that sort of search
is to be pursued.
Buddha: Searching is of two sorts, I tell you, deva-king: to be pursued & not
to be pursued.
Buddha: This is how he has practiced, deva-king: the monk who has practiced the
practice for restraint in the #Patimokkha.
Indra: So it is, O Blessed One. So it is, O One Well-gone.
Indra: But how has he practiced, dear sir: the monk who has practiced for
restraint with regard to the sense faculties?
Buddha: Forms cognizable by the eye are of two sorts, I tell you, deva-king:
to be pursued & not to be pursued.
Buddha: Sounds cognizable by the ear...
Buddha: Aromas cognizable by the nose...
Buddha: Flavors cognizable by the tongue...
Buddha: Tactile sensations cognizable by the body...
Buddha: Ideas cognizable by the intellect are of two sorts: to be pursued &
not to be pursued.
Indra: Dear one, I understand the detailed meaning of the Blessed One's brief
statement.
Indra: If, as one pursues a certain type of form cognizable by the eye,
unskillful mental qualities increase, and skillful mental qualities decline,
that sort of form cognizable by the eye is not to be pursued.
Indra: But if, as one pursues a certain type of form cognizable by the eye,
unskillful mental qualities decline, and skillful mental qualities increase,
that sort of form cognizable by the eye is to be pursued.
Indra: If, as one pursues a certain type of sound cognizable by the ear...
Indra: If, as one pursues a certain type of aroma cognizable by the nose...
Indra: If, as one pursues a certain type of flavor cognizable by the tongue...
Indra: If, as one pursues a certain type of tactile sensation cognizable by the body...
Indra: If, as one pursues a certain type of idea cognizable by the intellect,
unskillful mental qualities increase, and skillful mental qualities decline,
that sort of idea cognizable by the intellect is not to be pursued.
Indra: But if, as one pursues a certain type of idea cognizable by the intellect,
unskillful mental qualities decline, and skillful mental qualities increase,
that sort of idea cognizable by the intellect is to be pursued.
Indra: This is how I understand the detailed meaning of the Blessed One's brief
statement. Hearing the Blessed One's answer to my question, my doubt is now cut
off, my perplexity is overcome.
Indra: Dear sir, do all brahmans & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same goal?
Buddha: No, deva-king, not all brahmans & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same goal.
Indra: Why, dear sir, don't all brahmans & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same goal?
Buddha: The world is made up of many properties, various properties. Because
of the many & various properties in the world, then whichever property living
beings get fixated on, they become entrenched & latch onto it, saying, 'Only
this is true; anything else is worthless.
Buddha: This is why not all brahmans & contemplatives teach the same doctrine,
adhere to the same precepts, desire the same thing, aim at the same goal.
Indra: But, dear sir, are all brahmans & contemplatives utterly complete,
utterly free from bonds, followers of the utterly holy life, utterly consummate?
Buddha: No, deva-king, not all brahmans & contemplatives are utterly complete,
utterly free from bonds, followers of the utterly holy life, utterly consummate.
Indra: But why, dear sir, are not all brahmans & contemplatives utterly complete,
utterly free from bonds, followers of the utterly holy life, utterly consummate?
Buddha: Those monks who are released through the total ending of craving are
the ones who are utterly complete, utterly free from bonds, followers of the
utterly holy life, utterly consummate.
Buddha: This is why not all brahmans & contemplatives are utterly complete,
utterly free from bonds, followers of the utterly holy life, utterly consummate.
Indra: So it is, O Blessed One. So it is, O One Well-gone. Hearing the Blessed
One's answer to my question, my doubt is now cut off, my perplexity is overcome.
Indra: Yearning is a disease, yearning is a boil, yearning is an arrow. It
seduces one, drawing one into this or that state of being, which is why one is
reborn in high states & low. Whereas other outside brahmans & contemplatives
gave me no chance to ask them these questions, the Blessed One has answered at
length, so that he has removed the arrow of my uncertainty & perplexity.
Buddha: Deva-king, do you recall having asked other brahmans & contemplatives
these questions?
Indra: Yes, I recall having asked other brahmans & contemplatives these questions.
Buddha: If it's no inconvenience, could you tell me how they answered?
Indra: It's no inconvenience when sitting with the Blessed One or one who is
like him.
Buddha: Then tell me, deva-king.
Indra: Having gone to those whom I considered to be brahmans & contemplatives
living in isolated dwellings in the wilderness, I asked them these questions.
Indra: But when asked by me, they were at a loss. Being at a loss, they asked me
in return, 'What is your name?
Indra: Being asked, I responded, 'I, dear sir, am Sakka, the deva-king.
Indra: So they questioned me further, 'But what kamma did you do to attain to
this state?
Indra: So I taught them the Dhamma as far as I had heard & mastered it. And
they were gratified with just this much: 'We have seen Sakka, the deva-king,
and he has answered our questions!' So, instead of my becoming their disciple,
they simply became mine.
Indra: But I am the Blessed One's disciple, a stream-winner, steadfast,
never again destined for states of woe, headed for self-awakening.
Buddha: Deva-king, do you recall ever having previously experienced such
happiness & joy?
Indra: Yes, I do.
Buddha: And how do you recall ever having previously experienced such
happiness & joy?
Indra: Once, lord, the devas & asuras were arrayed in battle.
Indra: And in that battle the devas won, while the asuras lost.
Indra: Having won the battle, as the victor in the battle, this thought
occurred to me: 'Whatever has been the divine nourishment of the asuras,
whatever has been the divine nourishment of the devas, the devas will now enjoy
both of them.
Indra: But my attainment of happiness & joy was in the sphere of violence & weapons.
Indra: It didn't lead to disenchantment, to dispassion, to cessation, to calm,
to direct knowledge to self-awakening, to Unbinding.
Indra: But my attainment of happiness & joy on hearing the Blessed One's Dhamma
is in the sphere of no violence, the sphere of no weapons.
Indra: It leads to disenchantment, to dispassion, to cessation, to calm, to
direct knowledge to self-awakening, to Unbinding.
Indra: Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Indra: Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
Indra: Homage to the Worthy One, the Blessed One, the Rightly Self-awakened One!
While: begin
this explanation was being given, there arose to Sakka the dustless,
stainless Dhamma eye:
— "Whatever is subject to origination is all subject to cessation" —
as it also did to [his following of] 80,000 other devas.
While: end
=============
## Training Corpus
1. Hymn 1 - The Doer of Fiar Deeds
- We call the doer of fair deeds.
brian: ./audio/brian/01-01.ogg
amy: ./audio/amy/01-01.ogg
emma: ./audio/emma/01-01.ogg
- Come thou to our offerings.
brian: ./audio/brian/01-02.ogg
amy: ./audio/amy/01-02.ogg
emma: ./audio/emma/01-02.ogg
- May we be acquainted with thine innermost benevolence.
brian: ./audio/brian/01-03.ogg
amy: ./audio/amy/01-03.ogg
emma: ./audio/emma/01-03.ogg
- Neglect us not, come hitherward.
brian: ./audio/brian/01-04.ogg
amy: ./audio/amy/01-04.ogg
emma: ./audio/emma/01-04.ogg
- Go to the wise unconquered One, ask thou of Indra, skilled in song.
brian: ./audio/brian/01-05.ogg
amy: ./audio/amy/01-05.ogg
emma: ./audio/emma/01-05.ogg
- Him who is better than thy friends.
brian: ./audio/brian/01-06.ogg
amy: ./audio/amy/01-06.ogg
emma: ./audio/emma/01-06.ogg
- Ye who serve Indra and none else.
brian: ./audio/brian/01-07.ogg
amy: ./audio/amy/01-07.ogg
emma: ./audio/emma/01-07.ogg
- God of wonderous deeds.
brian: ./audio/brian/01-08.ogg
amy: ./audio/amy/01-08.ogg
emma: ./audio/emma/01-08.ogg
- Our true people call us blest.
brian: ./audio/brian/01-09.ogg
amy: ./audio/amy/01-09.ogg
emma: ./audio/emma/01-09.ogg
- Still may we dwell in Indra's care.
brian: ./audio/brian/01-10.ogg
amy: ./audio/amy/01-10.ogg
emma: ./audio/emma/01-10.ogg
- Unto the swift one bring the swift, man-cheering, grace of offering.
brian: ./audio/brian/01-11.ogg
amy: ./audio/amy/01-11.ogg
emma: ./audio/emma/01-11.ogg
- That to the friend gives wings and joy.
brian: ./audio/brian/01-12.ogg
amy: ./audio/amy/01-12.ogg
emma: ./audio/emma/01-12.ogg
- We strengthen thee.
brian: ./audio/brian/01-13.ogg
amy: ./audio/amy/01-13.ogg
emma: ./audio/emma/01-13.ogg
- That, Indra, we may win us wealth.
brian: ./audio/brian/01-14.ogg
amy: ./audio/amy/01-14.ogg
emma: ./audio/emma/01-14.ogg
- To him the mighty stream of wealth.
brian: ./audio/brian/01-15.ogg
amy: ./audio/amy/01-15.ogg
emma: ./audio/emma/01-15.ogg
- Prompt friend of him who makes the offering.
brian: ./audio/brian/01-16.ogg
amy: ./audio/amy/01-16.ogg
emma: ./audio/emma/01-16.ogg
- Yea, to this Indra sing your song.
brian: ./audio/brian/01-17.ogg
amy: ./audio/amy/01-17.ogg
emma: ./audio/emma/01-17.ogg
2. Hymn 2 - Indra, Sing forth your Song
- To Indra, sing your song.
brian: ./audio/brian/02-01.ogg
amy: ./audio/amy/02-01.ogg
emma: ./audio/emma/02-01.ogg
- To him the richest of the rich, the Lord of treasures excellent, Indra.
brian: ./audio/brian/02-02.ogg
amy: ./audio/amy/02-02.ogg
emma: ./audio/emma/02-02.ogg
- May he stand by us in our need.
brian: ./audio/brian/02-03.ogg
amy: ./audio/amy/02-03.ogg
emma: ./audio/emma/02-03.ogg
- May he come with his strength.
brian: ./audio/brian/02-03.ogg
amy: ./audio/amy/02-03.ogg
emma: ./audio/emma/02-03.ogg
- To him, to Indra sing your song.
brian: ./audio/brian/02-04.ogg
amy: ./audio/amy/02-04.ogg
emma: ./audio/emma/02-04.ogg
- Thou, grown at once to perfect strength.
brian: ./audio/brian/02-05.ogg
amy: ./audio/amy/02-05.ogg
emma: ./audio/emma/02-05.ogg
- Strong Indra.
brian: ./audio/brian/02-06.ogg
amy: ./audio/amy/02-06.ogg
emma: ./audio/emma/02-06.ogg
- O Indra, lover of the song.
brian: ./audio/brian/02-07.ogg
amy: ./audio/amy/02-07.ogg
emma: ./audio/emma/02-07.ogg
- May they bring bliss to thee the Sage.
brian: ./audio/brian/02-08.ogg
amy: ./audio/amy/02-08.ogg
emma: ./audio/emma/02-08.ogg
- Our chants of praise have strengthened thee.
brian: ./audio/brian/02-09.ogg
amy: ./audio/amy/02-09.ogg
emma: ./audio/emma/02-09.ogg
- So strengthen thee the songs we sing.
brian: ./audio/brian/02-10.ogg
amy: ./audio/amy/02-10.ogg
emma: ./audio/emma/02-10.ogg
- Indra, who never fails.
brian: ./audio/brian/02-11.ogg
amy: ./audio/amy/02-11.ogg
emma: ./audio/emma/02-11.ogg
- Indra, wherein all manly powers abide.
brian: ./audio/brian/02-12.ogg
amy: ./audio/amy/02-12.ogg
emma: ./audio/emma/02-12.ogg
3. Hymn 3 - They who stand around him as he moves.
01. !slab tts They who stand round him as he moves harness the bright.
02. !slab tts The lights are shining in the sky.
03. !slab tts Thou, making light where no light was.
04. !slab tts Form, O men: where form was not.
05. !slab tts Wast born together with the Dawns.
06. !slab tts Thou, Indra, with the Tempest-Gods, the breakers down of what is firm.
07. !slab tts Foundest the kine even in the cave.
08. !slab tts The far-renowned, the mighty One.
09. !slab tts Both joyous, equal in your sheen.
10. !slab tts Come from this place, O Wanderer, or downward from the light of heaven.
11. !slab tts Our songs of praise all yearn for this.
12. !slab tts Indra we seek to give us help.
13. !slab tts From here, from heaven above the earth, or from the spacious firmament.
4. Hymn 4 - Indra, Singers with High Praise
01. !slab tts INDRA the singers with high praise.
02. !slab tts Indra reciters with their lauds.
03. !slab tts Indra the choirs have glorified.
04. !slab tts Indra the golden, thunder-armed.
05. !slab tts Indra hath raised the Sun on high in heaven, that he may see afar.
06. !slab tts Help us, O Indra, in the frays, yea, frays, where thousand spoils are gained.
07. !slab tts In mighty battle we invoke Indra.
08. !slab tts The Friend who bends his bolt at fiends.
09. !slab tts Unclose, our manly Hero, thou for ever bounteous, yonder cloud.
10. !slab tts For us, thou irresistible.
11. !slab tts Still higher, at each strain of mine, thunder-armed Indra's praises rise.
12. !slab tts He drives the people with his might.
13. !slab tts The Ruler irresistible.
14. !slab tts Indra who rules with single sway men.
15. !slab tts We call Indra away from other men.
16. !slab tts Ours, and none others’, may he be.
5. Hymn 5 - INDRA, bring wealth that gives delight.
01. !slab tts INDRA, bring wealth that gives delight.
02. !slab tts Most excellent, to be our aid.
03. !slab tts Mighty is Indra, yea supreme; greatness be his, the Thunderer.
04. !slab tts Wide as the heaven extends his power.
05. !slab tts Which aideth those to win them sons, who come as heroes to the fight.
06. !slab tts Or singers loving holy thoughts.
07. !slab tts Like wide streams from the cope of heaven.
08. !slab tts For verily thy mighty powers, Indra, are saving helps at once.
09. !slab tts So are his lovely gifts; let lauds and praises be to Indra sung.
6. Hymn 6 - COME, Indra, and delight thee
01. !slab tts COME, Indra, and delight thee
02. !slab tts To Indra pour ye forth the juice.
03. !slab tts The gladdening, omnific God.
04. !slab tts O Lord of all men, fair of cheek, rejoice thee.
05. !slab tts Present at these drink-offerings.
06. !slab tts Songs have outpoured themselves to thee, Indra, the strong, the guardian Lord.
07. !slab tts Send to us bounty manifold, O Indra, worthy of our wish.
08. !slab tts For power supreme is only thine.
09. !slab tts Indra, glorious, most splendid One.
10. !slab tts Give, Indra, wide and lofty fame.
11. !slab tts Grant us high fame, O Indra, grant riches.
12. !slab tts Praising with songs the praise-worthy who cometh to our aid.
13. !slab tts We call Indra, the Treasure-Lord of wealth.
14. !slab tts To lofty Indra, dweller by each libation.
15. !slab tts The pious man Sings forth aloud a strengthening hymn.
7. Hymn 7 - The chanters hymn thee
01. !slab tts THE chanters hymn thee.
02. !slab tts They who say the word of praise magnify thee.
03. !slab tts The priests have raised thee up on high.
04. !slab tts Indra observes this wish of his.
05. !slab tts Indra, come to listen to our songs of praise.
06. !slab tts Come hither, answer thou the song, sing in approval, cry aloud.
07. !slab tts Good Indra, make our meditation succeed, and prosper this our offering.
08. !slab tts To Śakra must a laud be said, to strengthen him who freely gives.
09. !slab tts That Indra may take pleasure in our friendship and offerings.
10. !slab tts Him, him we seek for friendship, him for riches and heroic might.
11. !slab tts For Indra, he is Śakra, he shall aid us while he gives us wealth.
12. !slab tts Easy to turn and drive away, Indra, is spoil bestowed by thee.
13. !slab tts Give us wealth O Thunder-armed
14. !slab tts The heaven and earth contain thee not, together, in thy mood.
15. !slab tts Win us the waters of the sky, and send us kine abundantly.
16. !slab tts Hear, thou whose ear is quick, my call; take to thee readily my songs.
17. !slab tts O Indra, let this laud of mine come nearer even than thy friend.
18. !slab tts We know thee mightiest of all.
19. !slab tts Of thee most mighty we invoke the aid that giveth thousandfold.
20. !slab tts O Indra, drink our libation with delight.
21. !slab tts Prolong our life anew.
22. !slab tts Lover of song.
23. !slab tts May these our songs encompass thee.
24. !slab tts Strengthening thee of lengthened life.
25. !slab tts May they be dear delights.
8. Hymn 8 - Sacred songs
01. !slab tts ALL sacred songs have magnified Indra.
02. !slab tts Strong in thy friendship, Indra, Lord of power and might, we have no fear.
03. !slab tts We glorify with praises thee.
04. !slab tts The gifts of Indra never fail.
05. !slab tts When to the praise-singers he gives the boon of substance rich in kine.
06. !slab tts Sustainer of each sacred rite, Indra, the Thunderer, much-extolled.
07. !slab tts Lord of the thunder.
08. !slab tts The Gods came pressing to thy side.
09. !slab tts Song-lover, here the singers stand and testify to thee thereof.
10. !slab tts The wily Śuṣṇa, Indra! thou o’erthrewest with thy wondrous powers.
11. !slab tts The wise beheld this deed of thine.
12. !slab tts Our songs of praise have glorified Indra.
13. !slab tts Whose precious gifts in thousands come.
9. Hymn 9 - Those, Indra, who are bright as suns.
01. !slab tts Those, Indra, who are bright as suns.
02. !slab tts Indra at early morn we call.
03. !slab tts We call thee when the juice is shed.
04. !slab tts Come thou to this our song of praise.
05. !slab tts To the libation poured for thee.
06. !slab tts Drink, Indra, to increase thy might.
07. !slab tts Welcome to thee be this our hymn, reaching thy heart, most excellent.
08. !slab tts To every draught of pressed-out juice.
09. !slab tts With holy thoughts we sing thy praise.
10. !slab tts Indra, accept the offerings we bring.
11. !slab tts Indra, sing Your Song.
=============
## GARUDA: SAVING THE NECTAR
Indra realised Garuda could never be defeated. So, he makes friends with the
mighty being and asks him for help.
Garuda flew on, eager to give the snakes the pot and take his mother away.
Indra, who had been watching him, was both impressed and anxious. As a
last-ditch effort, Indra threw his Vajrayudh, the thunderbolt, at Garuda.
But it had no impact. Overawed, Indra approached Garuda and said,
“Oh king of birds, I have never known anyone as strong as you. I would like
to stop fighting with you. Please let us be friends.”
Seeing that Indra was in earnest, Garuda agreed. As they both chatted,
Indra asked:
“Even my powerful Vajrayudh didn’t harm you. Can you tell me how strong
you are?”
Garuda laughed, “Thanks to the powers bestowed upon me, I can support
the entire world on a single feather.”
An amazed Indra realised that no army could ever defeat this mighty being. He
decided to throw himself at Garuda’s mercy. “Since you are now my friend, I
will be frank with you. I do not want the snakes to drink the nectar and become
immortal. If that happens, they might begin to harass people.”
Garuda agreed. “But to free my mother and myself, I have to give them the amrit.
What shall we do?” The two came up with a plan.
Garuda flew off with the nectar. When he reached their dwelling, he showed the
snakes the pot. Overjoyed, they immediately freed Vinata and Garuda. Now it was
time to put the plan into action. Garuda placed the pot on a bed of kusha grass
and suggested cunningly:
“Shouldn’t you all bathe and purify yourselves before you drink the nectar?”
The snakes accepted the suggestion and went off to bathe in the river. Once
they had all left, Indra who had been an invisible spectator quickly picked up
the pot of nectar. Holding it safe, he said, “Thank you for your help. Ask me
anything and I’ll grant your wish.”
Garuda thought over what he wanted. All this occurred only because his mother
had been ill-treated by Kadru and her sons. They had to be taught a lesson.
“Let snakes be my natural food, henceforth,” he said. Indra granted the wish
and left, happy to have saved the nectar from the snakes. Garuda too lifted
his mother on to his back and flew away.
When the snakes came back, they found the nectar missing. Hoping that some
drops may have fallen down, they licked the kusha grass but its sharp blades
cut their tongues. And so, legend has it, that snakes have had forked tongues
since then.
@quinn: But really they never stopped Kung-Fu'ing together until as:
- The Greatest of Friends.
=============
## HANUMAN: Soaring towards the sun
The monkey god, Hanuman, is known to be invincible and immortal. How did he get these powers?
Hanuman was the son of Vayu, the god of the wind, and Anjana, a celestial nymph.
You’re probably wondering how the son of the wind god and a nymph turned out to
be a monkey. The answer is that Anjana once angered a sage who cursed her to be
born as a monkey. When the nymph begged for pardon, the sage calmed down and said
that she would regain her original form after she bore a son who would win great
renown.
Even as a child, Hanuman had great powers. One morning, he saw the sun rising and
thought it was a great yellow ball. He decided to get hold of it so that he could
play with it. Indra, the king of gods, saw Hanuman leap into the sky and wanted
to stop him. And how did he do that? He threw his weapon, the Vajra (thunderbolt)
at the child. Hanuman fell to earth, wounded.
Hanuman’s enraged father decided to go on a strike until the one who hurt his
child was punished. Imagine if there is no wind on earth! How would it be? No
gentle cooling breeze when the sun blazes down. No power to move the rain-bearing
clouds. Why, after a point, both humans and animals couldn’t breathe. Vayu’s strike
made life on earth difficult.
The gods knew they had to placate Vayu. So, they offered the baby a multitude of boons.
Brahma said that no weapon would ever hurt Hanuman and that he would be able to
change his form at will and travel wherever he chose.
Indra’s boon was that the Vajra would no longer hurt the child and that his body
would be stronger than the weapon.
Varuna, the god of the ocean, offered him protection from water.
Agni, the god of fire, blessed him with immunity to fire.
Surya, the sun god, gave him the power to change the size of his body.
Yama blessed him with good health and immortality.
Vishwakarma, the divine architect, offered a boon that Hanuman would be safe from
all objects of his creation.
With all these boons, Hanuman became a great warrior who protects all children
from harm.
=============
## References
=====
title: Sakka's Questions
link: https://www.accesstoinsight.org/tipitaka/dn/dn.21.2x.than.html
author: Thanissaro Bhikkhu
Copyright: ©1999
robots: follow/index
=====
title: Saving the pot of nectar
link: https://www.thehindu.com/children/how-garuda-and-indra-ensure-that-the-snakes-dont-get-any-nectar/article33209756.ece
author: R. Krithika
copyright: ©2020
robots: follow/index
=====
title: Soaring towards the Sun
link: Soaring towards the sun
author: R. Krithika
copyright: ©2016
robots: follow/index
====
title: Scripts from the Cobra Lounge
link: http://www.tauzero.com/Brenda_Laurel/Severed_Heads/Cobra_Lounge.html
author: Spoonman (Mark Petrakis)
copyright: ©1993, 1994
robots: no-follow/no-index
=====
title: Mind.Forth: thoughts on artificial intelligence and Forth
link: https://dl.acm.org/doi/10.1145/307824.307853
author: Paul Frenger
copyright: ©1998
robots: no-follow/no-index
====
title: Internet Auditing Project
link: http://www.focb.co.nz/audit/
author: Liraz Siri
copyright: ©1999
robots: no-follow/no-index
-- END:PROGRAM
-- BEGIN:META
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Date: 1/4/2021
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-- END:META
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