121 Buddha’s Most Powerful Positive Own Words
𝓛𝓔𝓢𝓢𝓞𝓝 4430 Wed 11 May 2022
Dhammapada is one of the best known books of the Pitaka. It is a
collection of the teachings of the Buddha expressed in clear, pithy
verses. These verses were culled from various discourses given by the
Buddha in the course of forty-five years of his teaching, as he
travelled in the valley of the Ganges (Ganga) and the sub-mountain tract
of the Himalayas. These verses are often terse, witty and convincing.
Whenever similes are used, they are those that are easily understood
even by a child, e.g., the cart’s wheel, a man’s shadow, a deep pool,
flowers. Through these verses, the Buddha exhorts one to achieve that
greatest of all conquests, the conquest of self; to escape from the
evils of passion, hatred and ignorance; and to strive hard to attain
freedom from craving and freedom from the round of rebirths. Each verse
contains a truth (dhamma), an exhortation, a piece of advice.
Dhammapada verses are often quoted by many in many countries of the
world and the book has been translated into many languages. One of the
earliest translations into English was made by Max Muller in 1870. Other
translations that followed are those by F.L. Woodward in 1921, by
Wagismara and Saunders in 1920, and by A.L. Edmunds (Hymns of the Faith)
in 1902. Of the recent translations, that by Narada Mahathera is the
most widely known. Dr. Walpola Rahula also has translated some selected
verses from the Dhammapada and has given them at the end of his book
“What the Buddha Taught,” revised edition. The Chinese translated the
Dhammapada from Sanskrit. The Chinese version of the Dhammapada was
translated into English by Samuel Beal (Texts from the Buddhist Canon
known as Dhammapada) in 1878.
In Burma, translations have been made into Burmese, mostly in
prose, some with paraphrases, explanations and abridgements of stories
relating to the verses. In recent years, some books on Dhammapada with
both Burmese and English translations, together with Pali verses, have
also been published.
The Dhammapada is the second book of the Khuddaka Nikaya of the
Suttanta Pitaka, consisting of four hundred and twenty-three verses in
twenty-six chapters arranged under various heads. In the Dhammapada are
enshrined the basic tenets of the Buddha’s Teaching.
Verse (21) which begins with “Appamado amatapadam” meaning
“Mindfulness is the way to Nibbana, the Deathless,” is a very important
and significant verse. Mindfulness is the most important element in
Tranquillity and Insight Meditation. The last exhortation of the Buddha
just before he passed away was also to be mindful and to endeavour
diligently (to complete the task of attaining freedom from the round of
rebirths through Magga and Phala). It is generally accepted that it was
on account of this verse on mindfulness that the Emperor Asoka of India
and King Anawrahta of Burma became converts to Buddhism. Both kings had
helped greatly in the propagation of Buddhism in their respective
countries.
In verse (29) the Buddha has coupled his call for mindfulness with a
sense of urgency. The verse runs: “Mindful amongst the negligent,
highly vigilant amongst the drowsy, the wise man advances like a race
horse, leaving the jade behind.”
Verses (1) and (2) illustrate the immutable law of Kamma, under
which every deed, good or bad, comes back to the doer. Here, the Buddha
emphasizes the importance of mind in all our actions and speaks of the
inevitable consequences of our deeds, words and thoughts.
Verses (153) and (154) are expressions of sublime and intense joy
uttered by the Buddha at the very moment of his Enlightenment. These two
verses give us a graphic account of the culmination of the Buddha’s
search for Truth.
tell us about the Buddha finding the ‘house-builder,’ Craving, the
cause of repeated births in Samsara. Having rid of Craving, for him no
more houses (khandhas) shall be built by Craving, and there will be no
more rebirths.
Verses (277), (278) and (279) are also important as they tell us
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.
Then the Buddha shows us the Path leading to the liberation from
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”
In Verse (24) the Buddha shows us the way to success in life, thus:
“If a person is energetic, mindful, pure in thought, word and deed, if
he does everything with care and consideration, restrains his senses;
earns his living according to the Dhamma and is not unheedful, then, the
fame and fortune of that mindful person increase.”
These are some of the examples of the gems to be found in the
Dhammapada. Dhammapada is, indeed, a philosopher, guide and friend to
all.
This translation of verses is from Pali into English. The Pali text
used is the Dhammapada Pali approved by the Sixth International
Buddhist Synod. We have tried to make the translation as close to the
text as possible, but sometimes it is very difficult, if not impossible,
to find an English word that would exactly correspond to a Pali word.
For example, we cannot yet find a single English word that can convey
the real meaning of the word “dukkha” used in the exposition of the Four
Noble Truths. In this translation, wherever the term “dukkha” carries
the same meaning as it does in the Four Noble Truths, it is left
untranslated; but only explained.
When there is any doubt in the interpretation of the dhamma concept
of the verses or when the literal meaning is vague or unintelligible,
we have referred to the Commentary (in Pali) and the Burmese translation
of the Commentary by the Nyaunglebin Sayadaw, a very learned thera. On
many occasions we have also consulted the teachers of the Dhamma
(Dhammacariyas) for elucidation of perplexing words and sentences.
In addition we have also consulted Burmese translations of the
Dhammapada, especially the translation by the Union Buddha Sasana
Council, the translation by the Sangaja Sayadaw (1805-1876), a leading
Maha thera in the time of King Mindon and King Thibaw, and also the
translation by Sayadaw U Thittila, an Ovadacariya Maha thera of the
Burma Pitaka Association. The book by the Sangaja Sayadaw also includes
paraphrases and abridgements of the Dhammapada stories.
Summaries of the Dhammapada stories are given in the second part of
the book as it is generally believed that the Dhammapada Commentary
written by Buddhaghosa (5th century A.D.) is a great help towards a
better understanding of the Dhammapada. Three hundred and five stories
are included in the Commentary. Most of the incidents mentioned in the
stories took place during the life-time of the Buddha. In some stories,
some facts about some past existences were also retold.
In writing summaries of stories we have not tried to translate the
Commentary. We have simply culled the facts of the stories and have
rewritten them briefly: A translation of the verses is given at the end
of each story.
It only remains for me now to express my deep and sincere gratitude
to the members of the Editorial Committee, Burma Pitaka Association,
for having meticulously gone through the script; to Sayagyi Dhammacariya
U Aung Moe and to U Thein Maung, editor, Burma Pitaka Association, for
helping in the translation of the verses.
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ধম্মপদ: বিশ্বৰ 119 টা শাস্ত্ৰীয় ভাষাত শ্লোক আৰু কাহিনী ** প্ৰস্তাৱনা
ধম্মপদ পিতাকাৰ অন্যতম জনাজাত গ্ৰন্থ। ই হৈছে স্পষ্ট, পিথি শ্লোকত প্ৰকাশ
কৰা বুদ্ধৰ শিক্ষাৰ এক সংগ্ৰহ। এই পদবোৰ বুদ্ধই তেওঁৰ শিক্ষাদানৰ
পঁয়তাল্লিশ বছৰৰ সময়ছোৱাত দিয়া বিভিন্ন বক্তৃতাৰ পৰা সংগ্ৰহ কৰা হৈছিল,
যিহেতু তেওঁ গঙ্গা (গংগা) উপত্যকা আৰু হিমালয়ৰ উপ-পৰ্বতঅঞ্চলত ভ্ৰমণ
কৰিছিল। এই পদবোৰ প্ৰায়ে সংক্ষিপ্ত, কৌতুকপূৰ্ণ আৰু বিশ্বাসযোগ্য হয়।
যেতিয়াই উপমা ব্যৱহাৰ কৰা হয়, সেইবোৰ হৈছে সেইবোৰ যিবোৰ শিশুৱেও সহজে
বুজি পায়, যেনে গাড়ীৰ চকা, এজন মানুহৰ ছাঁ, গভীৰ পুখুৰী, ফুল। এই পদসমূহৰ
জৰিয়তে বুদ্ধই সকলো বিজয়ৰ ভিতৰত সৰ্বশ্ৰেষ্ঠ, আত্মবিজয় প্ৰাপ্ত কৰিবলৈ
অনুৰোধ জনাইছে; আবেগ, ঘৃণা আৰু অজ্ঞতাৰ কুফলৰ পৰা পৰিত্ৰাণ পাবলৈ; আৰু
পুনৰ্জন্মৰ পৰ্যায়ৰ পৰা হেঁপাহ আৰু স্বাধীনতাৰ পৰা মুক্তি পাবলৈ কঠোৰ
পৰিশ্ৰম কৰা। প্ৰতিটো পদত এটা সত্য (ধম্ম), এটা উপদেশ, এটা উপদেশ থাকে।
পদ ধম্মপদৰ পদসমূহ প্ৰায়ে পৃথিৱীৰ বহুতো দেশৰ বহুতে উদ্ধৃত কৰে আৰু
কিতাপখন বহুতো ভাষালৈ অনুবাদ কৰা হৈছে। ইংৰাজীলৈ প্ৰাৰম্ভিক অনুবাদসমূহৰ
এটা ১৮৭০ চনত মেক্স মুলাৰে কৰিছিল। ইয়াৰ পিছত হোৱা অন্যান্য অনুবাদবোৰ
হৈছে ১৯২১ চনত এফ.এল. উডৱাৰ্ডৰ দ্বাৰা, ১৯২০ চনত ৱাগিচমাৰা আৰু চণ্ডাৰ্ছৰ
দ্বাৰা, আৰু ১৯০২ চনত এ.এল. এডমণ্ডছৰ (বিশ্বাসৰ স্তোত্ৰ) দ্বাৰা। শেহতীয়া
অনুবাদবোৰৰ ভিতৰত, নাৰদা মহাথেৰাৰ দ্বাৰা সৰ্বাধিক জনাজাত। ড. ৱালপোলা
ৰাহুলাই ধম্মপদৰ পৰা কিছুমান নিৰ্বাচিত শ্লোক অনুবাদ কৰিছে আৰু সংশোধিত
সংস্কৰণ “বুদ্ধই কি শিকাইছিল” নামৰ কিতাপখনৰ শেষত সেইবোৰ দিছে। চীনাসকলে
সংস্কৃতৰ পৰা ধম্মপদ অনুবাদ কৰিছিল। ধম্মপদৰ চীনা সংস্কৰণটো ১৮৭৮ চনত
চেমুৱেল বিলৰ দ্বাৰা ইংৰাজীলৈ অনুবাদ কৰা হৈছিল (ধম্মপদ নামেৰে জনাজাত
বৌদ্ধ কেননৰ পাঠ)।
বাৰ্মাত অনুবাদবোৰ বাৰ্মিজ লৈ নিৰ্মাণ কৰা হৈছে, বেছিভাগ গদ্যত, কিছুমানত
পদসমূহৰ সৈতে সম্পৰ্কিত কাহিনীবোৰৰ বাক্যাংশ, ব্যাখ্যা আৰু সংক্ষিপ্তি আছে।
শেহতীয়া বছৰবোৰত, বাৰ্মিজ আৰু ইংৰাজী দুয়োটা অনুবাদৰ সৈতে ধম্মপদৰ ওপৰত
কিছুমান কিতাপ, পালি পদৰ সৈতে, প্ৰকাশ িত হৈছে। ধম্মপদ হৈছে সুতান্ত া
পিটাকাৰ খুদকনিকায়াৰ দ্বিতীয় খন কিতাপ, য’ত বিভিন্ন মুৰৰ তলত সজ্জিত
ছাব্বিশটা অধ্যায়ৰ চাৰিশ তেশটা শ্লোক আছে। ধম্মপদত বুদ্ধৰ শিক্ষাৰ মূল
নীতিসমূহ সন্নিবিষ্ট কৰা হৈছে।
(21) যি “আপ্পামাডো আমাতাপাদম”ৰ সৈতে আৰম্ভ হয়, যাৰ অৰ্থ হৈছে “মননশীলতা
হৈছে নিব্বানা, মৃত্যুহীনৰ পথ,” এক অতি গুৰুত্বপূৰ্ণ আৰু গুৰুত্বপূৰ্ণ
শ্লোক। প্ৰশান্তি আৰু অন্তৰ্দৃষ্টি ধ্যানৰ আটাইতকৈ গুৰুত্বপূৰ্ণ উপাদান
হৈছে মনোযোগ। বুদ্ধৰ মৃত্যুৰ ঠিক আগতে তেওঁৰ অন্তিম উপদেশটো আছিল সতৰ্ক
হোৱা আৰু নিষ্ঠাৰে চেষ্টা কৰা (মাগ্গা আৰু ফালাৰ জৰিয়তে পুনৰ্জন্মৰ
ৰাউণ্ডৰ পৰা স্বাধীনতা প্ৰাপ্ত কৰাৰ কাম সম্পূৰ্ণ কৰা)। সাধাৰণতে এইটো
স্বীকাৰ কৰা হয় যে মননশীলতাৰ ওপৰত এই শ্লোকটোৰ বাবেই ভাৰতৰ সম্ৰাট আছোকা
আৰু বাৰ্মাৰ ৰজা আনাৱৰাহতা বৌদ্ধ ধৰ্মলৈ ধৰ্মান্তৰিত হৈছিল। দুয়োজন ৰজাই
তেওঁলোকৰ নিজ নিজ দেশত বৌদ্ধ ধৰ্মৰ প্ৰচাৰত যথেষ্ট সহায় কৰিছিল। শ্লোকত
(২৯) বুদ্ধই তেওঁৰ মনোযোগৰ আহ্বানক তাৎক্ষণিক তাৎক্ষণিকতাৰে সংযুক্ত কৰিছে।
এই পদটোত এইদৰে কোৱা হৈছে: “নিদ্ৰাহীন লোকসকলৰ মাজত অৱহেলাকৰা, অত্যাধিক
সতৰ্ক হৈ থকা জ্ঞানী ব্যক্তিজনে জাতিৰ ঘোঁৰাৰ দৰে আগবাঢ়ি যায় আৰু জেডক
এৰি যায়।”
(1) আৰু (2) কাম্মাৰ অপৰিৱৰ্তনীয় নিয়মৰ বিষয়ে বৰ্ণনা কৰে, যাৰ অধীনত
ভাল বা বেয়া প্ৰতিটো কাম কৰ্তাৰ ওচৰলৈ ঘূৰি আহে। ইয়াত, বুদ্ধই আমাৰ সকলো
কামত মনৰ গুৰুত্বৰ ওপৰত গুৰুত্ব আৰোপ কৰে আৰু আমাৰ কাম, শব্দ আৰু চিন্তাৰ
অনিবাৰ্য পৰিণামৰ কথা কয়। পদসমূহ (১৫৩) আৰু (১৫৪) হৈছে বুদ্ধই তেওঁৰ
জ্ঞানলাভৰ মুহূৰ্তত উচ্চাৰণ কৰা উদাত্ত আৰু তীব্ৰ আনন্দৰ অভিব্যক্তি। এই
দুটা পদে আমাক বুদ্ধৰ সত্যৰ সন্ধানৰ সমাপ্তিৰ এক গ্ৰাফিক বিৱৰণ দিয়ে।
তেওঁলোকে আমাক বুদ্ধই ‘গৃহ নিৰ্মাতা’ বিচাৰি পোৱাৰ বিষয়ে কয়, ক্ৰেভিং,
সম্ৰাত বাৰে বাৰে জন্ম হোৱাৰ কাৰণ। হেঁপাহৰ পৰা পৰিত্ৰাণ পোৱাৰ পিছত, তেওঁৰ
বাবে আৰু কোনো ঘৰ (খান্ধা) নিৰ্মাণ কৰা নহ’ব, আৰু আৰু কোনো পুনৰ্জন্ম
নহ’ব।
(277), (278) আৰু (279) গুৰুত্বপূৰ্ণ কিয়নো তেওঁলোকে আমাক সকলো চৰ্তযুক্ত
বস্তুৰ অস্থায়ী, অসন্তোষজনক আৰু অ-স্বপ্ৰকৃতিৰ বিষয়ে কয়; এইটো অতি
গুৰুত্বপূৰ্ণ যে এজনে সকলো কণ্ডিচনড বস্তুৰ প্ৰকৃত প্ৰকৃতি অনুভৱ কৰিব লাগে
আৰু খান্ধবোৰৰ পৰা ভাগৰুৱা হ’ব লাগে, কিয়নো এয়া হৈছে বিশুদ্ধতাৰ পথ।
তেতিয়া বুদ্ধই আমাক পুনৰ্জন্মৰ ৰাউণ্ডৰ পৰা মুক্তিৰ পথ দেখুৱায়, অৰ্থাৎ
পদ্য (273)ত আঠটা উপাদানৰ (আথাংগিকো মেগগো) সৈতে পথ। তদুপৰি, বুদ্ধই আমাক
পদ্য (২৭৬)ত আমাৰ নিজৰ প্ৰচেষ্টা কৰিবলৈ অনুৰোধ জনাই কয়, “আপুনি নিজেই
প্ৰচেষ্টা কৰা উচিত, তথাগাটাসকলে কেৱল পথ দেখুৱায়।” পদ্য (১৮৩) আমাক
বুদ্ধসকলৰ শিক্ষা প্ৰদান কৰে। ইয়াত কোৱা হৈছে, “কোনো বেয়া নকৰিব, যোগ্যতা
গঢ়িব, নিজৰ মন শুদ্ধ কৰিব; এয়া হৈছে বুদ্ধসকলৰ শিক্ষা।”
(২৪) ত বুদ্ধই আমাক জীৱনত সফলতাৰ পথ দেখুৱাই এইদৰে কৈছিল: “যদি এজন
ব্যক্তি উদ্যমী, মনোযোগী, চিন্তা, শব্দ আৰু কামত শুদ্ধ হয়, যদি তেওঁ
সকলোবোৰ যত্ন আৰু বিবেচনাৰে কৰে, তেন্তে তেওঁৰ ইন্দ্ৰিয়ক নিয়ন্ত্ৰণ কৰে;
ধম্ম অনুসৰি নিজৰ জীৱিকা উপাৰ্জন কৰে আৰু সেই মনোযোগী ব্যক্তিজনৰ খ্যাতি
আৰু ভাগ্য বৃদ্ধি পায়। ধম্মপদত পোৱা ৰত্নবোৰৰ এইবোৰ কেইটামান উদাহৰণ।
ধম্মপদ সঁচাকৈয়ে এজন দাৰ্শনিক, পথপ্ৰদৰ্শক আৰু সকলোৰে বাবে বন্ধু।
এই অনুবাদ পালিৰ পৰা ইংৰাজীলৈ। ব্যৱহৃত পালি পাঠহৈছে ষষ্ঠ আন্তৰ্জাতিক
বৌদ্ধ ধৰ্মসভাৰ দ্বাৰা অনুমোদিত ধম্মপদ পালি। আমি অনুবাদটো যিমান সম্ভৱ
পাঠৰ ওচৰত ৰাখিবলৈ চেষ্টা কৰিছো, কিন্তু কেতিয়াবা এটা ইংৰাজী শব্দ বিচাৰি
উলিওৱাটো অতি কঠিন, যদি অসম্ভৱ নহয়, যিটো এটা পালি শব্দৰ সৈতে একেবাৰে খাপ
খায়। উদাহৰণ স্বৰূপে, আমি এতিয়ালৈকে এটাও ইংৰাজী শব্দ বিচাৰি পোৱা নাই
যিয়ে চাৰিটা নবেল সত্যৰ প্ৰদৰ্শনত ব্যৱহৃত “দুক্খা” শব্দটোৰ প্ৰকৃত অৰ্থ
প্ৰকাশ কৰিব পাৰে। এই অনুবাদত, য’তেই “দুখা” শব্দটোৱে চাৰিটা নবেল সত্যৰ
দৰে একে অৰ্থ বহন কৰে, ইয়াক অনুবাদ নকৰাকৈ ৰখা হৈছে; কিন্তু কেৱল বৰ্ণনা
কৰিছিল।
শ্লোকবোৰৰ ধম্ম ধাৰণাটোৰ ব্যাখ্যাত কোনো সন্দেহ থাকে বা যেতিয়া আক্ষৰিক
অৰ্থ অস্পষ্ট বা বোধগম্য নহয়, আমি ভাষ্য (পালিত) আৰু নিয়াউংলেবিন
ছায়াদাওৰ দ্বাৰা ভাষ্যৰ বাৰ্মিজ অনুবাদৰ কথা উল্লেখ কৰিছোঁ, যি হৈছে এক
অতি শিকা থেৰা। বহুসময়ত আমি ধম্ম (ধাম্মাকাৰিয়া)ৰ শিক্ষকসকলৰ সৈতে ও জটিল
শব্দ আৰু বাক্যৰ ব্যাখ্যাৰ বাবে পৰামৰ্শ লৈছো। ইয়াৰ উপৰিও আমি ধম্মপদৰ
বাৰ্মিজ অনুবাদ, বিশেষকৈ ইউনিয়ন বুদ্ধ চাচানা পৰিষদৰ অনুবাদ, সংগজা
ছায়াদাওৰ (১৮০৫-১৮৭৬) অনুবাদ, ৰজা মিণ্ডন আৰু ৰজা থিবাওৰ সময়ত এক আগশাৰীৰ
মহা থেৰা আৰু লগতে বাৰ্মাৰ মহা পিত্ৰা মহা পিত্ৰা অভা কাৰ্মা ৰ জাতক
সংস্থাৰ ছায়াদাও উথিলাৰ অনুবাদৰ পৰামৰ্শ লৈছো। সংগজা চয়াদাওৰ কিতাপখনত
ধম্মপদ কাহিনীৰ বাক্যাংশ আৰু সংক্ষিপ্তিও অন্তৰ্ভুক্ত আছে।
কাহিনী ধম্মপদ কাহিনীৰ সাৰাংশ কিতাপখনৰ দ্বিতীয় অংশত দিয়া হৈছে কিয়নো
সাধাৰণতে বিশ্বাস কৰা হয় যে বুদ্ধঘোচাৰ দ্বাৰা লিখা ধম্মপদ ভাষ্য (খ্ৰীঃ
পঞ্চম শতিকা) ধম্মপদৰ উন্নত বুজাবুজিৰ দিশত এক ডাঙৰ সহায়। ভাষ্যত তিনিশ
পাঁচটা কাহিনী অন্তৰ্ভুক্ত কৰা হৈছে। কাহিনীবোৰত উল্লেখ কৰা বেছিভাগ ঘটনা
বুদ্ধৰ জীৱনকালত সংঘটিত হৈছিল। কিছুমান কাহিনীত, কিছুমান অতীতৰ অস্তিত্বৰ
বিষয়ে কিছুমান তথ্যও পুনৰ কোৱা হৈছিল। কাহিনীবোৰৰ সাৰাংশ লিখিতভাৱে আমি
ভাষ্যটো অনুবাদ কৰিবলৈ চেষ্টা কৰা নাই। আমি কেৱল কাহিনীবোৰৰ তথ্যবোৰ কটালো
আৰু সেইবোৰ চমুকৈ পুনৰ লিখিছোঁ: প্ৰতিটো কাহিনীৰ শেষত পদবোৰৰ এটা অনুবাদ
দিয়া হয়।
অতি সতৰ্কতাৰে পাৰ হোৱাৰ বাবে সম্পাদকীয় সমিতি, বাৰ্মা পিটাকা
এছ’চিয়েশ্যনৰ সদস্যসকলৰ প্ৰতি মোৰ গভীৰ আৰু আন্তৰিক কৃতজ্ঞতা প্ৰকাশ কৰাটো
এতিয়া মোৰ বাবে বাকী আছে; শ্লোকসমূহৰ অনুবাদত সহায় কৰাৰ বাবে ছায়াগি
ধাম্মাকাৰিয়া ইউ অং মো আৰু বাৰ্মা পিটাকা এছ’চিয়েশ্যনৰ সম্পাদক ইউ থেইন
মাউঙলৈ।
છંદોમાં વ્યક્ત કરાયેલા બુદ્ધના ઉપદેશોનો સંગ્રહ છે. આ છંદો તેમના શિક્ષણના
પંચાવન વર્ષ દરમિયાન બુદ્ધ દ્વારા આપવામાં આવેલા વિવિધ પ્રવચનોથી ખેંચી
લેવામાં આવ્યા હતા, કારણ કે તે ગંગાની ખીણ (ગંગા) અને હિમાલયના પેટા માઉન્ટ
માર્ગમાં પ્રવાસ કરતો હતો. આ છંદો ઘણીવાર કંટાળાજનક, વિનોદી અને
ખાતરીપૂર્વક હોય છે. જ્યારે પણ સિમલ્સનો ઉપયોગ કરવામાં આવે છે, ત્યારે તે
તે છે જે બાળક દ્વારા પણ સરળતાથી સમજી શકાય છે, દા.ત., કાર્ટનું ચક્ર,
માણસની છાયા, deep ંડા પૂલ, ફૂલો. આ છંદો દ્વારા, બુદ્ધ બધા વિજય, સ્વનો
વિજય મેળવવાની તે પ્રાપ્ત કરવા માટે એકને પ્રોત્સાહન આપે છે; ઉત્કટ, દ્વેષ
અને અજ્ orance ાનતાની દુષ્ટતામાંથી બચવા માટે; અને પુનર્જન્મના રાઉન્ડથી
તૃષ્ણા અને સ્વતંત્રતામાંથી સ્વતંત્રતા મેળવવા માટે સખત પ્રયત્ન કરવો. દરેક
શ્લોકમાં સત્ય (ધમ્મ), એક પ્રોત્સાહન, સલાહનો ટુકડો હોય છે.
પુસ્તકનું ઘણી ભાષાઓમાં ભાષાંતર કરવામાં આવ્યું છે. અંગ્રેજીમાંના
પ્રારંભિક અનુવાદોમાંથી એક 1870 માં મેક્સ મ્યુલર દ્વારા કરવામાં આવ્યું
હતું. ત્યારબાદના અન્ય અનુવાદો એફ.એલ. વુડવર્ડ 1921 માં, 1920 માં
વાગીસ્મારા અને સોન્ડર્સ દ્વારા, અને 1902 માં એ.એલ. એડમંડ્સ (વિશ્વાસના
સ્તોત્રો) દ્વારા. તાજેતરના અનુવાદોમાં, કે નારદા મહારાધરા દ્વારા સૌથી વધુ
જાણીતા છે. ડ Dr .. વોલપોલા રાહુલાએ પણ ધમ્મપદમાંથી કેટલાક પસંદ કરેલા
શ્લોકોનો ભાષાંતર કર્યો છે અને તેમના પુસ્તક “ધ બુદ્ધ ટીચડ”, સુધારેલી
આવૃત્તિના અંતે તેમને આપ્યા છે. ચીનીઓએ સંસ્કૃતથી ધમ્મપદનું ભાષાંતર
કર્યું. ધમ્મપદના ચાઇનીઝ સંસ્કરણને 1878 માં સેમ્યુઅલ બીલ (ધમપડા તરીકે
ઓળખાતા બૌદ્ધ કેનનનાં ગ્રંથો) દ્વારા અંગ્રેજીમાં ભાષાંતર કરવામાં આવ્યું
હતું.
કેટલાકને છંદોને લગતી વાર્તાઓના પેરાફ્રેઝ, ખુલાસા અને સંક્ષિપ્તમાં.
તાજેતરના વર્ષોમાં, ધમ્મપાદા પરના કેટલાક પુસ્તકો બર્મીઝ અને અંગ્રેજી બંને
અનુવાદો સાથે, પાલી શ્લોકો સાથે, પણ પ્રકાશિત કરવામાં આવ્યા છે.
વિવિધ વડાઓ હેઠળ ગોઠવાયેલા છવીસ પ્રકરણોમાં ચારસો અને તેવીસ છંદોનો સમાવેશ
થાય છે. ધમ્મપદમાં બુદ્ધના શિક્ષણના મૂળભૂત સિધ્ધાંતો સ્થાપિત કરવામાં
આવ્યા છે.
“માઇન્ડફુલનેસ એ નિબબાના, ડેથલેસ,” એક ખૂબ જ મહત્વપૂર્ણ અને નોંધપાત્ર
શ્લોક છે. માઇન્ડફુલનેસ એ સુલેહ -શાંતિ અને આંતરદૃષ્ટિ ધ્યાનમાં સૌથી
મહત્વપૂર્ણ તત્વ છે. બુદ્ધનું તેમનું નિધન થાય તે પહેલાં જ છેલ્લું
પ્રોત્સાહન પણ ધ્યાનપૂર્વક હતું અને ખંતપૂર્વક પ્રયાસ કરવો (મેગ્ગા અને ફલા
દ્વારા પુનર્જન્મના રાઉન્ડમાંથી સ્વતંત્રતા પ્રાપ્ત કરવાનું કાર્ય પૂર્ણ
કરવું). સામાન્ય રીતે તે સ્વીકારવામાં આવે છે કે માઇન્ડફુલનેસ પર આ શ્લોકને
કારણે તે ભારતનો સમ્રાટ અસોકા અને બર્માના રાજા અનાવરહતા બૌદ્ધ ધર્મમાં
ફેરવાઈ ગયો. બંને રાજાઓએ તેમના સંબંધિત દેશોમાં બૌદ્ધ ધર્મના પ્રસારમાં ખૂબ
મદદ કરી હતી.
call લને જોડી દીધા છે. આ શ્લોક ચાલે છે: “નિંદ્રામાં બેદરકારી, ખૂબ જાગૃત
લોકોમાં, જ્ wise ાની માણસ રેસ ઘોડાની જેમ આગળ વધે છે, જેડને પાછળ છોડી દે
છે.”
દરેક ખત, સારા કે ખરાબ, પાછા આવનારા પર આવે છે. અહીં, બુદ્ધ આપણી બધી
ક્રિયાઓમાં મનના મહત્વ પર ભાર મૂકે છે અને આપણા કાર્યો, શબ્દો અને વિચારોના
અનિવાર્ય પરિણામોની વાત કરે છે.
ઉચ્ચાર અને તીવ્ર આનંદના અભિવ્યક્તિઓ છે. આ બે શ્લોકો અમને બુદ્ધની સત્યની
શોધની પરાકાષ્ઠાનો ગ્રાફિક એકાઉન્ટ આપે છે.
અમને બુદ્ધ વિશે કહે છે કે સંસારમાં વારંવાર જન્મોનું કારણ ‘ઘરના બિલ્ડર’,
તૃષ્ણા. તૃષ્ણાથી છૂટકારો મેળવ્યો, તેના માટે કોઈ વધુ મકાનો (ખંડ) તૃષ્ણા
દ્વારા બનાવવામાં આવશે નહીં, અને વધુ પુનર્જન્મ નહીં થાય.
અસ્થાયી, અસંતોષકારક અને બધી કન્ડિશન્ડ વસ્તુઓના સ્વ-સ્વ-પ્રકૃતિ વિશે કહે
છે; તે ખૂબ જ મહત્વપૂર્ણ છે કે વ્યક્તિએ બધી કન્ડિશન્ડ વસ્તુઓના સાચા
સ્વભાવને સમજવું જોઈએ અને ખાંડથી કંટાળી જવું જોઈએ, કારણ કે આ શુદ્ધતાનો
માર્ગ છે.
બતાવે છે, એટલે કે, શ્લોક (273) માં આઠ ઘટકો (એટંગિકો મેગ્ગો) સાથેના
માર્ગ. આગળ, બુદ્ધ અમને શ્લોક (276) માં પોતાનો પ્રયાસ કરવા માટે
પ્રોત્સાહિત કરે છે કે, “તમારે જાતે જ પ્રયાસ કરવો જોઈએ, તથાગાટનો ફક્ત
રસ્તો બતાવવામાં આવશે.” શ્લોક (183) આપણને બુદ્ધોનું શિક્ષણ આપે છે. તે કહે
છે, “કોઈ દુષ્ટ ન કરો, યોગ્યતા કેળવશો, કોઈનું મન શુદ્ધ કરો; આ બુદ્ધોનું
શિક્ષણ છે.”
(૨)) બુદ્ધ અમને જીવનમાં સફળતાનો માર્ગ બતાવે છે, આમ: “જો કોઈ વ્યક્તિ get
ર્જાસભર, માઇન્ડફુલ, વિચારમાં શુદ્ધ, શબ્દ અને ખત છે, જો તે સંભાળ અને
વિચારણાથી બધું કરે છે, તો તેની સંવેદનાઓને નિયંત્રિત કરે છે; તેની કમાણી
કરે છે; ધમ્મ અનુસાર જીવવું અને તે બેભાન નથી, તો પછી, તે માઇન્ડફુલ
વ્યક્તિની ખ્યાતિ અને નસીબમાં વધારો થાય છે. “
ધમ્મપદ પાલી છે જે છઠ્ઠા આંતરરાષ્ટ્રીય બૌદ્ધ સિનોદ દ્વારા મંજૂર છે. અમે
અનુવાદને શક્ય તેટલું ટેક્સ્ટની નજીક બનાવવાનો પ્રયાસ કર્યો છે, પરંતુ
કેટલીકવાર તે ખૂબ જ મુશ્કેલ હોય છે, જો અશક્ય ન હોય તો, અંગ્રેજી શબ્દ
શોધવાનું કે જે પાલી શબ્દને અનુરૂપ છે. ઉદાહરણ તરીકે, આપણે હજી સુધી એક પણ
અંગ્રેજી શબ્દ શોધી શકતા નથી જે ચાર ઉમદા સત્યના પ્રદર્શનમાં ઉપયોગમાં
લેવાતા “દુખા” શબ્દનો વાસ્તવિક અર્થ વ્યક્ત કરી શકે છે. આ અનુવાદમાં, જ્યાં
પણ “દુખા” શબ્દ ચાર ઉમદા સત્યમાં કરે છે તે જ અર્થ વહન કરે છે, ત્યાં તે
અનુલક્ષીને બાકી છે; પરંતુ માત્ર સમજાવ્યું.
શાબ્દિક અર્થ અસ્પષ્ટ અથવા અસ્પષ્ટ હોય, ત્યારે આપણે કોમેન્ટરી (પાલી) અને
ન્યુંગલબિન સયાદાવ દ્વારા ટિપ્પણીના બર્મીઝ અનુવાદનો ઉલ્લેખ કર્યો છે, જે
ખૂબ જ વિદ્વાન છે થેરા. ઘણા પ્રસંગોએ અમે ધમની અને વાક્યોની સ્પષ્ટતા માટે
ધમ્મ (ધમ્મકરીયા) ના શિક્ષકોની સલાહ પણ લીધી છે.
યુનિયન બુદ્ધ સાસના કાઉન્સિલ દ્વારા અનુવાદ, સંગજા સયાદાવ (1805-1876)
દ્વારા અનુવાદ, કિંગ મિંડન અને કિંગ થિબાના સમયમાં અગ્રણી મહા થેરા, અને તે
પણ બર્મા પિટાકા એસોસિએશનના ઓવાડકરીયા મહા થેરા સૈયદાવ યુ થિટિલા દ્વારા
અનુવાદ. સંગજા સૈયદાવના પુસ્તકમાં ધમ્મપદ વાર્તાઓના પેરાફ્રેસેસ અને
સંક્ષિપ્તમાં પણ શામેલ છે.
સામાન્ય રીતે માનવામાં આવે છે કે બુદ્ધઘોસા (5 મી સદી એ.ડી.) દ્વારા લખેલી
ધમ્મપદ ટિપ્પણી એ ધમમપડાની સારી સમજણ માટે એક મોટી મદદ છે. ટિપ્પણીમાં
ત્રણસો અને પાંચ વાર્તાઓ શામેલ છે. વાર્તાઓમાં ઉલ્લેખિત મોટાભાગની ઘટનાઓ
બુદ્ધના જીવનકાળ દરમિયાન થઈ હતી. કેટલીક વાર્તાઓમાં, કેટલાક ભૂતકાળના
અસ્તિત્વ વિશેની કેટલીક તથ્યો પણ ફરીથી લાવવામાં આવી હતી.
નથી. અમે ફક્ત વાર્તાઓના તથ્યોને કાબૂમાં રાખ્યા છે અને ટૂંકમાં તેમને
ફરીથી લખ્યું છે: દરેક વાર્તાના અંતમાં છંદોનો અનુવાદ આપવામાં આવ્યો છે.
સાવચેતીપૂર્વક સ્ક્રિપ્ટમાંથી પસાર થયા માટે મારા deep ંડા અને નિષ્ઠાવાન
આભાર વ્યક્ત કરવા માટે હવે મારા માટે જ બાકી છે; સૈયાગી ધમ્મકરીયા યુ આંગ
મો અને બર્મા પિટાકા એસોસિએશનના સંપાદક, થિન મૌંગને છંદોના અનુવાદમાં મદદ
કરવા માટે.
शिक्षाहरूको संग्रह प्रस्ट, पिध्येजहरू व्यक्त गरिएको छ। यी पदहरूले
बुद्धले गरेका विभिन्न भाषणहरूबाट उनको उनको शिक्षणको क्रममा उनको पुष्टि
भयो, किनकि उनी गंगाको बेंसीमा यात्रा गरे (गंगा) र हिमालयको उप-पर्खालको
उप-पर्वतको उपस्राफ। यी पदहरू प्रायः ट्यूसेस र चित्तबुझ्दो हुन्छन्।
Whenever similes are used, they are those that are easily understood
even by a child, e.g., the cart’s wheel, a man’s shadow, a deep pool,
flowers. यी पदहरू मार्फत बुद्धले सबैलाई अर्कै विजय प्राप्त गर्न आग्रह
गरे जुन उहाँमाथि विजय प्राप्त गर्न आग्रह गर्दछ; जोश, घृणा र अज्ञानता को
दुष्टता बाट उम्कन; र शव्द र शव्दको साथ पेज र स्वतन्त्रबाट स्वतन्त्रता
प्राप्त गर्न कडा प्रयत्न गर्न कडा प्रयत्न। प्रत्येक पदमा एक सत्य
(धम्मणा), एक सल्लाह, सल्लाह को एक टुक्रा समावेश गर्दछ।
पुस्तक धेरै भाषाहरूमा अनुवाद गरिएको छ। अ English ्ग्रेजीमा सब भन्दा
चाँडो अनुवाद 1 18700 मा अधिकतम मलर द्वारा बनाइएको थियो। अन्य अनुवादहरू
जुन fr.l द्वारा ती हुन्। सन् 1 192 .1 मा दसवतको 1 192 .1 मा, 1 190 20 मा
वैसासम्यारा र सौरंडहरू (विश्वासका भजनहरू) 1 190 02 मा हालसालै
अनुवादहरू, कि नाराद महो्राभर सबैभन्दा व्यापक रूपमा परिचित छ। डा।
वास्प्लाला राहलाले पनि pumaapapada बाट केही चयनित पदहरू अनुवाद गरेका छन्
र उनीहरूले “बुद्ध के सिकाउने के हो,” संशोधित संस्करण। चिनियाँहरूले
संस्मानपाडाडालाई संस्माताबाट अनुवाद गरे। धमम्मापादाको चिनियाँ संस्करण
शमूएल बेयरमा अनुवाद गरिएको थियो (बौद्ध क्याननबाट धमारमाप्राडाका पदहरू
धममापादाका रूपमा चिनिन्थे।
स्पष्टीकरण र अनुच्छेदको साथ वर्णन गरिएको छ। हालसालैका वर्षहरूमा
धम्मतापादाका केही पुस्तकहरूका केही पुस्तकहरू र अ English ्ग्रेजी
अनुवादहरू, सीएलआई पदहरु संग, पनि प्रकाशित गरिएको छ।
चार सय तीन पदहरूमा विभिन्न टाउको मुनिको व्यवस्था गरे। दरमापाडामा
बुद्धको शिक्षाको आधारभूत टेनेटलाई आकार दिइन्छ।
मनोनयन नीबिनको बाटो हो, “एक महत्त्वपूर्ण र महत्वपूर्ण पद हो। दिमागले
शान्ति र अन्तर्राष्ट्रिय मनसायको सबैभन्दा महत्त्वपूर्ण तत्व हो। बित्नु
अघि नै बुद्धको अन्तिम सल्लाह पनि ध्यान दिएर र लगनशील भई प्रयास
गर्नुपर्थ्यो (म्यागा र फिला मार्फत पुनर्जन्मबाट स्वतन्त्रता प्राप्त
गर्ने काम पूरा गर्न)। यो सामान्यतया स्वीकार्य छ कि भारत भारत र भारदार
अरोटाको सम्राट अरोकार र बर्माको राजा अंधालाई धर्म परिवर्तन गर्थ्यो। दुबै
राजाले आराधक देशहरूमा बौद्ध धर्मको घोषणामा ठूलो सहयोग गरेका थिए।
पद रनले यसो भन्छ: “लापरवाही, निकै कठोर, निन्द्राहरूबीच अत्यन्तै सतर्क,
ज्ञानी मानिसहरू एक रेस घोडामा बढ्दै गए, जेडलाई पछाडि छोडिदिए।”
प्रत्येक काममा, राम्रो वा नराम्रो, फेरि डोररमा फर्कन्छ। यहाँ, बुद्धले
हाम्रा सबै कार्यहरूमा दिमागको महत्त्वलाई जोड दिन्छ र हाम्रो कार्य, शब्द र
विचारहरूको अपरिहार्य परिणामहरूको कुरा गर्दछ।
uttered by the Buddha at the very moment of his Enlightenment. These two
verses give us a graphic account of the culmination of the Buddha’s
search for Truth.
tell us about the Buddha finding the ‘house-builder,’ Craving, the
cause of repeated births in Samsara. Having rid of Craving, for him no
more houses (khandhas) shall be built by Craving, and there will be no
more rebirths.
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”
(2 24) बुद्धले हामीलाई जीवनमा सफलताको बाटो देखाउँदछ, यसरी: “यदि एक
व्यक्ति ऊर्जावान, शब्द, यदि उसले विचार, शब्द र कार्यमा सबै कुरा गर्छ भने
उसको इन्द्रियलाई संयम गर्दछ। धम्मणाका अनुसार बाँचिरहेका छन् र
अविश्वसनीय छैन, तब, प्रख्यात व्यक्तिको प्रख्यात व्यक्तित्व र भाग्य बढ्ने
छ। “
पाठ छैठौं अन्तर्राष्ट्रिय बौद्ध सिकारले अनुमोदित भएको छ। हामीले अनुवाद
पाठको रूपमा पाठको नजिक बनाउनको लागि प्रयास गरेका छौं, तर कहिलेकाँही यो
धेरै गाह्रो हुन्छ, यदि असम्भव छैन भने, एक अंग्रेजी शब्द पत्ता लगाउन जुन
सिली शब्दमा ठीक छ। उदाहरण को लागी, हामी अझै एकल अंग्रेजी शब्द पाउन
सक्दैनौं कि चार महान सत्यको पर्दाफासनमा प्रयोग गरिएको “डर्कहा” शब्दको
वास्तविक अर्थ प्रदान गर्न सक्दैन। यस अनुवादमा जहाँ जहाँ शर्त “डर्कख” वजन
चार महान सत्यहरूमा जत्तिकै यसको अर्थ राख्छ, यो अक्सर छोडियो; तर मात्र
व्याख्या गरियो।
अस्थिरता हो, हामीले कमबिनबिनले बौलार्य अनुवादलाई र एक धेरै सिकेका छौं
अती। धेरै अवसरहरूमा हामीले अलमल्ल गर्दै शब्दहरू र वाक्यको इम्प्लेसिंगको
लागि धम्मेद (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता
(धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता
(धम्मता (धम्मता (धम्मता (धम्मता (धम्मता (धम्मता) का लागि परामर्श लिएको
छ।
अनुवादन्युले अनुवाद गरेका छौं। बर्नम डामाला एन्भ्यामारियाको अनुवाद,
बुम्मोदमारियाको एक ओभिडेखारीमा महरियाको संघ। संघजाको पुस्तकले धमाटकपडा
कथाहरूको प्याराफ्रास र अपहरणको प्याराफ्रास र अपहरण पनि समावेश गर्दछ।
बुधर्ग (5th औं शताब्दी ए.डी.) को राम्रो समझतर्फ लिखित एक ठूलो मद्दत हो।
कमेन्टरीमा तीन सय पाँच कथाहरू समावेश छन्। कथाहरूमा उल्लेख गरिएका धेरैजसो
घटनाहरू बुद्धको जीवनशैलीको क्रममा भएको अधिकांश घटनाहरू भयो। केहि
कथाहरूमा, केहि विगतको अस्तित्वको बारेमा केहि तथ्यहरू पुनः प्राप्त गरियो।
छैनौं। हामीले केवल कथाहरूको तथ्यलाई औंल्यायौं र तिनीहरूलाई संक्षिप्तमा
लेख्यौं: प्रत्येक कथाको अन्त्यमा पदहरूको अनुवाद दिइन्छ।
ईमान्दार कृतज्ञता व्यक्त गर्ने समय मात्र छ, किनकि स्क्रिप्टबाट सधैं
उल्लेख गरिएको छ; भन्नुपर्दा VANGIEI U UING MOE र U जेन मुंग, सम्पादक,
बर्मा पिटाका संघमा, पदहरूको अनुवादमा मद्दतको लागि।
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78) Classical Odia (Oriya)
DHAMMapda: ବିଶ୍ୱର 119 ଶାସ୍ତ୍ରୀୟ ଭାଷାରେ ପଦ ଏବଂ କାହାଣୀଗୁଡିକ ********କେବଳ ଧାମର ଉପହାର ଭାବରେ ମାଗଣା ବଣ୍ଟନ ପାଇଁ |ଉପକ୍ରମଣିକାଗାମପର୍ଡର ସର୍ବୋତ୍ତମ ଜଣାଶୁଣା ପୁସ୍ତକ ମଧ୍ୟରୁ ଗୋଟିଏ | ବୁଦ୍ଧର
ଶିକ୍ଷାଗୁଡ଼ିକ ସ୍ୱଚ୍ଛ, ପିଥ୍ ପଦଗୁଡ଼ିକ ପ୍ରକାଶିତ କରୁଥିବା ଶିକ୍ଷାଗୁଡ଼ିକ | ସେ
ଚତୁମାଙ୍କ ଦ୍ by ାରା ଦିଆଯାଇଥିବା ବିଭିନ୍ନ ଶିକ୍ଷାଠାରୁ ବହୁ ସଂଖ୍ୟାରେ ବିଭିନ୍ନ
ପରାଜିତତା ଘରୁ ଚତୁର ଶିକ୍ଷାଠାରୁ ଚତୁର ବିଭିନ୍ନ ଶିକ୍ଷାଠାରୁ ଦୂରେଇ ରହାଯାଇଥିଲା,
ଯେତେବେଳେ ସେ ହିମାଳୟର ଉପତ୍ୟକାଗର ଉପତ୍ୟକାରେ ଯାତ୍ରା କରିଥିଲେ। ଏହି ବିଭାଗଗୁଡ଼ିକ
ପ୍ରାୟତ tes ଟର୍ସ, ଚତୁର ଏବଂ ବିଶ୍ୱାସଯୋଗ୍ୟ | ଯେବେ ବି ସିମିଲ୍ ବ୍ୟବହୃତ ହୁଏ,
ସେମାନେ ସେହି ସ୍ଥାନଗୁଡ଼ିକରେ ସହଜରେ ବୁ understood ିହେଲେ, ଯଥା, କାର୍ଟର ଚକ୍ର,
ମନୁଷ୍ୟର ଛାୟା, ଏକ ଶିଙ୍ଗର ଛାୟା, ଏକ ଗଭୀର ପୁଲ୍, ଫୁଲ | ଏହି ପଦଗୁଡ଼ିକ ମାଧ୍ୟମରେ
ବୁଦ୍ଧ ସମସ୍ତ ପ୍ରେରିତମାନଙ୍କ ମଧ୍ୟରୁ ଶ୍ରେଷ୍ଠମାନଙ୍କୁ ସଂରକ୍ଷଣ କରିବାକୁ, ଆତ୍ମର
ନକିକତା ହାସଲ କରିବାକୁ ଗୋଟିଏକୁ ଉତ୍ସାହିତ କରେ; ଉତ୍ସାହ, ଘୃଣା ଏବଂ ଅଜ୍ଞତା ମନ୍ଦରୁ
ରକ୍ଷା ପାଇବା ପାଇଁ; ଏବଂ ରାଣ୍ବିର ରାଉଣ୍ଡରୁ ମୁକ୍ତି ପାଇବା ପାଇଁ ସ୍ୱାଧୀନତା ହାସଲ
କରିବା ଏବଂ ସ୍ୱାଧୀନତା ପାଇବାକୁ କଠିନ ଚେଷ୍ଟା କରିବା | ପ୍ରତ୍ୟେକ ପଦରେ ଏକ ସତ୍ୟ
(ଧାମମା), ଏକ ପରାମର୍ଶ, ପରାମର୍ଶର ଏକ ଧାରଣା ଅଛି |Dhamapdas ପଦଗୁଡ଼ିକ |ପାର୍ମ୍ାପଡା ପଦଗୁଡିକ ବିଶ୍ୱର ଅନେକ ଦେଶ ମଧ୍ୟରେ ଅନେକଙ୍କ ନିକଟରେ ଉଦ୍ଧୃତ
ହୋଇଛି ଏବଂ ପୁସ୍ତକଟି ଅନେକ ଭାଷାରେ ଅନୁବାଦ କରାଯାଇଛି | ଇଂରାଜୀରେ ଇଂରାଜୀରେ ଅଧିକ
ଚରାୟ ଅନୁବାଦଗୁଡିକ 1870 ରେ ସର୍ବାଧିକ ମଲଲର ଦ୍ୱାରା କରାଯାଇଥିଲା | ଅନ୍ୟ
ଅନୁବାଦଗୁଡିକ ଯାହା F.L. 1921 ରେ ୱାଗିସ୍ ଆରେୱାର୍ଡସ୍, ୱାଗିସ୍ମିମମାରା ଏବଂ ଗ୍ରେ
ବିଶ୍ on ର 172 ରେ କାଠୱାର୍ଡ | ନିକଟରେ ଡାଲପୋଲା ରହୁଲା ମଧ୍ୟ Dhamapapda ରୁ କିଛି
ମନୋନୀତ ପଦଗୁଡିକୁ ଅନୁବାଦ କରିଛନ୍ତି ଏବଂ ସେଗୁଡିକୁ ତାଙ୍କ ପୁସ୍ତକର ଶେଷରେ
ଦେଇଛନ୍ତି? ବିଦାୟ ଦୃଶ୍ୟମାନ ହୋଇଥିଲା। ଚାଇନିଜ୍ମାନେ ସଂସ୍କୃତିରୁ ଦାମାପଡା ଅନୁବାଦ
କରିଥିଲେ | Dhamapapda ର ଚାଇନିଜ୍ ସଂସ୍କରଣ ହେଉଛି ସାମଥନ୍ ବାଇହକ୍ ବାଇଲଙ୍କ
ଇଂରାଜୀ ସହିତ ଅନୁବାଦ କରାଯାଇଥିଲା (ବ h ଦ୍ଧ ତୋସଙ୍କଠାରୁ ଚିଠି 1278 ରେ ଦାମାପାଦାନ
ବୋଲି କହିଥିଲା।ବର୍ମାରେ ଥିବା ମୁଣ୍ଡରେ, ଅନୁବାଦଗୁଡିକରେ ଚାବୁକରେ କରାଯାଇଛି, ପ୍ରାୟତ the
ବାଣିଜ୍ୟ, ବ୍ୟାଖ୍ୟା, ବ୍ୟାଖ୍ୟାରେ ବର୍ଣ୍ଣନା କରୁଥିବା କାହାଣୀ ଏବଂ ବ୍ୟାଖ୍ୟା ସହିତ
କେତେକ | ନିକଟ ଅତୀତରେ, ଧରାପାପଡା ଏବଂ ଇଂରାଜୀ ବିଲ୍ ସହିତ ଉଭୟ ବର୍ମେଜ୍ ଏବଂ
ଇଂରାଜୀ ଅନୁବାଦଗୁଡ଼ିକ ସହିତ ପାଲୀ ପଦ ସହିତ, ଏକତ୍ରିତ ହୋଇଛି, ଯାହା ମଧ୍ୟ ପ୍ରକାଶ
କରାଯାଇଛି |ଦମ୍ଗାପଡା ହେଉଛି ସୁଟାନ୍ଟା ପିଙ୍ଗୁଟର କିରାଦାର ନିଡିକାୟା ର ଦ୍ୱିତୀୟ ପୁସ୍ତକ |
Dhamapapada ରେ ବୁଦ୍ଧଙ୍କ ଶିକ୍ଷାଦାନ ର ମ basic ଳିକ ଟିଣ୍ଟେଟଗୁଡିକ ମିଳିତ
ହୋଇଛି |ପଦ (21) ଯାହା “ଆପମ୍ପାଡୋ ଅମାଟାପାଡାମ” ଅର୍ଥ “ସହିତ ଆରମ୍ଭ ହୁଏ,
ନିଶ୍ୱାସୀନତା, ମୃତ୍ୟୁହୀନ, ମୃତ୍ୟୁହୀନ,” ଅତ୍ୟନ୍ତ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଏବଂ
ମହତ୍ତ୍ୱପୂର୍ଣ୍ଣ ପଦ | ଶାନ୍ତତା ଏବଂ ବୁଦ୍ଧିମାନ ଧ୍ୟାନ କରିବା ଅତ୍ୟନ୍ତ
ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଉପାଦାନ | ଦେହରେ ଯିବା ପୂର୍ବରୁ ବୁଦ୍ଧଙ୍କ ଶେଷ ଉପଦେଶ ମଧ୍ୟ ମନେ
ହେବା ଏବଂ ଯତ୍ନର ସହ ସ୍ୱାଧୀନତାର ଅପେକ୍ଷା ମାମଗା ଏବଂ ଫାଲା ହାସଲ କରିବା ପାଇଁ) |
ଏହା ସାଧାରଣତ adced ଗ୍ରହଣ କରାଯାଇଛି ଯେ ଏହା ମନେର ପଦକାତ୍ରୀ କାରଣ ହୋଇଥିଲା ଯେ
ଭାରତର ଆସୋକା ଭାରତର ଆନାକ୍ରାଟର ଆନାଭାମନ୍ ସହିତ ରୂପାନ୍ତରିତ ହୋଇଥିଲେ | ନିଜ ଦେଶରେ
ବ h ଦ୍ଧ ଧର୍ମ ପ୍ରସଙ୍ଗରେ ଉଭୟ ରାଜାଙ୍କୁ ସାହାଯ୍ୟ କରିଥିଲେ।ପଦରେ (29) ବୁଦ୍ଧ ମାନଙ୍କର ଏକ ଅନୁତାଙ୍କ ସହିତ ମନକୁ ମନକୁ ସାହାଯ୍ୟ କରିଛି |
ପଦଟି ଚାଲିଥାଏ: ଅବହେଳନା ମଧ୍ୟରେ ମନାଯାତତା ଚାଲିଥାଏ, ବୁଡ଼ିଯିବା ମଧ୍ୟରେ ଅତ୍ୟଧିକ
ମହାନ୍, ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ଏକ ରେସ ଘୋଡା ପରି ଅଗ୍ରଗତି କରନ୍ତି, ପଛରେ ଜଡେଡ୍
ଛାଡିଥିବେ। “ପଦ (1) ଏବଂ (୨) କାମୋମା ର ଏକ ନିୟମକୁ ବର୍ଣ୍ଣନା କରେ, ଯାହା ଅନୁଯାୟୀ
ପ୍ରତ୍ୟେକ କାର୍ଯ୍ୟରେ, ଭଲ କିମ୍ବା ଖରାପ, ସେହିଠାରେସମ୍ପୁଙ୍କ ନିକଟକୁ ଫେରିଯାଆନ୍ତି |
ଏଠାରେ, ବୁଦ୍ଧ ଆମର ସମସ୍ତ କାର୍ଯ୍ୟରେ ମନର ଗୁରୁତ୍ୱକୁ ଗୁରୁତ୍ୱ ଦେଇଥାଏ ଏବଂ ଆମର
କାର୍ଯ୍ୟର ଅପରିହାର୍ଯ୍ୟ ପରିଣାମ ବିଷୟରେ ଅଧିକ ଗୁରୁତ୍ୱ ଦେଇଥାଏ |Verses (153) and (154) are expressions of sublime and intense joy
uttered by the Buddha at the very moment of his Enlightenment. These two
verses give us a graphic account of the culmination of the Buddha’s
search for Truth.They
tell us about the Buddha finding the ‘house-builder,’ Craving, the
cause of repeated births in Samsara. Having rid of Craving, for him no
more houses (khandhas) shall be built by Craving, and there will be no
more rebirths.Verses (277), (278) and (279) are also important as they tell us
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.Then the Buddha shows us the Path leading to the liberation from
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”ପଦରେ
(24) ବୁଦ୍ଧ ଆମ ଜୀବନରେ ସଫଳତାର ଉପାୟ ଦେଖାଏ, ଯଦି ଜଣେ ବ୍ୟକ୍ତି ଶକ୍ତିଶାଳୀ,
ଚିନ୍ତାଧାରା, ଶବ୍ଦ ଏବଂ ଧ୍ୟାନ ସହିତ, ଯଦି ସେ ସବୁକିଛି ନିଜର କାର୍ଯ୍ୟକୁ ପ୍ରତିବଦ
କରନ୍ତି; ତାଙ୍କୁ ରଚନା କରନ୍ତି | ଧାମମା ଅନୁଯାୟୀ ବଞ୍ଚିବା ଅନାଡିକାର ମୁଖ, ସେ ମନ ଓ
ଦୃ fortର କ୍ଷଣ ବୃଦ୍ଧି ହୁଏ ନାହିଁ। “ଦାମାପଡା ରେ ମିଳିବାର ମିଳିବାର ଏଗୁଡ଼ିକ ହେଉଛି ରତ୍ନର କିଛି ଉଦାହରଣ | ଧର୍ମାପଡା ପ୍ରକୃତରେ, ସମସ୍ତଙ୍କୁ ଏକ ଦାର୍ଶନିକ, ଗାଇଡ୍ ଏବଂ ବନ୍ଧୁ |ପଦଗୁଡ଼ିକର ଅନୁବାଦ ପାଲିଙ୍କଠାରୁ ଇଂରାଜୀକୁ | ପାଲି ପାଠ୍ୟ ବ୍ୟବହୃତ ହେଉଛି
ଧାମାପଡା ପାଲି ଷଷ୍ଠ ଆନ୍ତର୍ଜାତୀୟ ବ bnusts ଣସି ଅନୁମୋଦିତ ହୋଇଛି | ଆମେ ଆପଣଙ୍କୁ
ବାରମ୍ବାର ପାଠ୍ୟ ନିକଟରେ ବ୍ୟବହାର କରିବାକୁ ଚେଷ୍ଟା କରିଛୁ, କିନ୍ତୁ ବେଳେବେଳେ ଏହା
ବହୁତ କଷ୍ଟସାଧ୍ୟ, ଯଦି ଏକ ଇଂରାଜୀ ଶବ୍ଦ ଖୋଜିବା ପାଇଁ, ଠିକ୍ ଶବ୍ଦ ଖୋଜିବା |
ଉଦାହରଣ ସ୍ୱରୂପ, ଆମେ ଏପର୍ଯ୍ୟନ୍ତ ଗୋଟିଏ ଇଂରାଜୀ ଶବ୍ଦ ପାଇପାରୁ ଯାହା ଚାରି
ସମ୍ଭ୍ରାନ୍ତ ସତ୍ୟର ଦୃଶ୍ୟରେ ବ୍ୟବହୃତ ହେଉଥିବା ଶବ୍ଦର ପ୍ରକୃତ ଅର୍ଥକୁ ଜଣାଇ ପାରିବ
ନାହିଁ | ଏହି ଅନୁବାଦରେ, ଯେଉଁଠାରେ ହାଦଖ “ଶବ୍ଦ ଚାରି ସମ୍ଭ୍ରାନ୍ତ ସତ୍ୟରେ ଯାହା
କରେ, ତାହା ହେଉଛି ସମାନ ଅର୍ଥ ନେଇଥାଏ, ଏହା ଅନୁବାଦ ହୋଇ ରହିଥାଏ; କିନ୍ତୁ କେବଳ
ବ୍ୟାଖ୍ୟା କରାଯାଇଛି |ଯେତେବେଳେ ଭଏସ୍ ଖଣ୍ଡଗୁଡ଼ିକର ବ୍ୟାଖ୍ୟା ମିଳିବ କିମ୍ବା ଯେତେବେଳେ ଆକ୍ଷରିକ
ଅର୍ଥ ଅସ୍ପଷ୍ଟ କିମ୍ବା ଅଜ୍ଞାତରେ, ଆମେ ନୟାଗେଲିନ୍ ସର୍ଟାରୀଙ୍କ ବର୍ମେଜ୍ ଅନୁବାଦକୁ
ବାରମ୍ବାର ଅନୁବାଦ ଏବଂ ବହୁତ ଶିକ୍ଷିତ ଅନୁବାଦକୁ ଜଣାଇଲୁ | ଥେରା ଅନେକ ଥର ଆମେ
ବିସ୍ମିତ ଶବ୍ଦ ଏବଂ ବାକ୍ୟର ଏସେକିଡେସନ୍ ପାଇଁ ଶିକ୍ଷକମାନଙ୍କୁ ମଧ୍ୟ ପରାମର୍ଶ ଦେଇଛୁ
|ଏହା ସହିତ, Dhamapdadda ର ବର୍ମେଜ୍ ଅନୁବାଦ, ବିଶେଷକିଙ୍ଗର ୟୁନିଅନ୍ ବୁସାନା
ପରିଷଦ (1805-1876) ଦ୍ Manken ାରା ଅନୁବାଦ ଏକ ଅଗ୍ରଣୀ ମହା ଆକା ବୁଦ୍ଧା ଏବଂ ମଧ୍ୟ
| ବିଟାଡା ମିଥିଲା ଦ୍ୱାରା ଅନୁବାଦ, ଉଭମା ପିଟା ସମାର୍କ୍ରିଆନ ଅଫ୍ ସାୟକା ଥେରା |
ସାଙ୍ଗଜାଷ୍ଟ୍ରିବଦାୱାର୍ ଦ୍ 7 ାରା ପୁସ୍ତକ Dhamapdack ର ଦୃଷ୍ଟାନ୍ତ ଏବଂ
ଆବ୍ରିଙ୍ଗ୍ ଅନ୍ତର୍ଭୂକ୍ତ କରେ |Dhamapdas କାହାଣୀଗୁଡିକ |ଦାମାପାଟରର ସାରାଂଶଗୁଡିକ ବହିର ଦ୍ୱିତୀୟ ଭାଗରେ ଦିଆଯାଏ ଯେପରି ବିଶ୍ believed
ାସ କରାଯାଏ ଯେ Dhamapapda boUmGhosa ଦ୍ୱାରା ଲିଖିତ DHAMAPAPDAD ମନ୍ତବ୍ୟ:
DHAMMAPDA ର ଏକ ଉତ୍ତମ ବୁ understanding ାମଣା ପ୍ରତି ଏକ ଉତ୍ତମ ସାହାଯ୍ୟ |
ମନ୍ତବ୍ୟରେ ତିନି ଶହରୁ ପାଞ୍ଚ କାହାଣୀ ଅନ୍ତର୍ଭୁକ୍ତ | କାହାଣୀରେ ଉଲ୍ଲେଖ
କରାଯାଇଥିବା ଅଧିକାଂଶ ଘଟଣା ବୁଦ୍ଧଙ୍କ ଜୀବନକାଳ ପର୍ଯ୍ୟନ୍ତ ଘଟିଥିଲା | କିଛି
କାହାଣୀରେ, କିଛି ଅତୀତର ଅସ୍ତିତ୍ୱ ବିଷୟରେ କିଛି ତଥ୍ୟ ମଧ୍ୟ ପୁନ ret ନିର୍ମାଣ
କରାଯାଇଥିଲା |କାହାଣୀଗୁଡିକର ସାରାଂଶଗୁଡ଼ିକର ବିଚାରରେ ଆମେ ମନ୍ତବ୍ୟକୁ ଅନୁବାଦ କରିବାକୁ
ଚେଷ୍ଟା କରିନାହୁଁ | ଆମେ କେବଳ କାହାଣୀଗୁଡିକର ତଥ୍ୟକୁ ଖଣ୍ଡନ କରିଛୁ ଏବଂ ସେମାନଙ୍କୁ
ସଂକ୍ଷେପରେ ପୁନ r ଲେଖାଇଛୁ: ପ୍ରତ୍ୟେକ କାହାଣୀର ଶେଷରେ ପଦାର୍ଥର ଏକ ଅନୁବାଦ
ଦିଆଯାଇଛି |ଏହା କେବଳ ମୋ ଗଭୀର ଏବଂ ଆନ୍ତରିକ କମିଟିର ସଦସ୍ୟମାନଙ୍କୁ ଜଣାଇବା ପାଇଁ ମୋର
ଗଭୀର ଏବଂ ଆନ୍ତରିକ କମିଟି, ବର୍ଦ୍ଧିତ ଭାବରେ ଗଲା; କହିବାକୁ ଧତ୍ରାକାରୀ ୟୁ ଅଙ୍ଗ ମୋ
ଏବଂ ୟୁ ଥିନ୍ ମଙ୍ଗ, ଏଡିଟର୍, ବୁରମା ପିଙ୍ଗା ୱିଜିୟା, ଏଡିଟର୍, ବୁରମା ପିଙ୍ଗା
ୱିଜିୟା, ଏଡିଟର୍, ବୁରମା ପିଟା ଆସୋସିଏସନ,ଚଢ଼େୟାଣୀ ବନଦେବୀଙ୍କୁ ପ୍ରାଥନା / D Patapur Danda Nacha / Danda Charitra / Danda Suanga / Ganjam Danda
ਸਪੱਸ਼ਟ, ਪਿਥੀ ਆਇਤਾਂ ਵਿੱਚ ਪ੍ਰਗਟ ਹੋਏ ਬੁੱਧ ਦੀਆਂ ਸਿੱਖਿਆਵਾਂ ਦੀਆਂ ਸਿੱਖਿਆਵਾਂ ਦਾ
ਸੰਗ੍ਰਹਿ ਹੈ. ਇਹ ਬਾਣੀ ਬੁੱਧ ਦੁਆਰਾ ਬੁੱਧ ਦੇ ਚਾਲੀ-ਪੰਜ ਸਾਲਾਂ ਦੇ ਉਪਦੇਸ਼ ਦੇ ਦੌਰਾਨ
ਭੇਜੇ ਗਏ ਸਨ, ਕਿਉਂਕਿ ਉਹ ਗੰਗਾ (ਗੰਗਾ) ਅਤੇ ਹਿਮਾਲੀਆ ਦੇ ਉਪ-ਪਹਾੜੀ ਟ੍ਰੈਕਟ ਦੀ
ਯਾਤਰਾ ਕੀਤੀ ਸੀ. ਇਹ ਆਇਤਾਂ ਅਕਸਰ ਤੀਰਥ, ਸਮਝਦਾਰ ਅਤੇ ਯਕੀਨ ਨਾਲ ਹੁੰਦੀਆਂ ਹਨ. ਜਦੋਂ
ਵੀ ਸਿਪਾਹਾਂ ਦੀ ਵਰਤੋਂ ਕੀਤੀ ਜਾਂਦੀ ਹੈ, ਉਹ ਉਹ ਹੁੰਦੇ ਹਨ ਜੋ ਕਿਸੇ ਬੱਚੇ ਦੁਆਰਾ ਵੀ
ਇੱਕ ਬੱਚੇ, ਐੱਮ.ਆਰ. ਦੇ ਸ਼ੈਡੋ, ਇੱਕ ਡੂੰਘੇ ਤਲਾਅ, ਫੁੱਲਾਂ ਦੇ ਪਹੀਏ ਦੁਆਰਾ ਅਸਾਨੀ
ਨਾਲ ਸਮਝਦੇ ਹਨ. ਇਨ੍ਹਾਂ ਆਇਤਾਂ ਦੇ ਜ਼ਰੀਏ, ਬੁੱਧ ਨੇ ਸਭ ਤੋਂ ਵੱਡੀ ਜਿੱਤ ਪ੍ਰਾਪਤ ਕਰਨ
ਲਈ ਇਕ ਨੂੰ ਅਹਿਮਾਨ ਕਰ ਦਿੱਤਾ, ਆਪਿਆਂ ਦੀ ਜਿੱਤ; ਜਨੂੰਨ, ਨਫ਼ਰਤ ਅਤੇ ਅਗਿਆਨਤਾ ਦੀਆਂ
ਬੁਰਾਈਆਂ ਤੋਂ ਬਚਣ ਲਈ; ਅਤੇ ਪੁਨਰ ਜਨਮ ਦੇ ਦੌਰ ਤੋਂ ਲਾਲਸਾ ਅਤੇ ਆਜ਼ਾਦੀ ਤੋਂ
ਛੁਟਕਾਰਾ ਪਾਉਣ ਲਈ ਸਖਤ ਕੋਸ਼ਿਸ਼ ਕਰਨ ਲਈ. ਹਰ ਇਕ ਆਇਤ ਵਿਚ ਇਕ ਸੱਚਾਈ (ਧਮਾਮਾ), ਸਲਾਹ
ਦਾ ਟੁਕੜਾ ਹੁੰਦਾ ਹੈ.
ਕੀਤੀ ਗਈ ਹੈ. ਅੰਗਰੇਜ਼ੀ ਵਿਚ ਸਭ ਤੋਂ ਪੁਰਾਣੇ ਅਨੁਵਾਦ 1870 ਵਿਚ ਵੱਧ ਤੋਂ ਵੱਧ ਮਿਕਲਰ
ਦੁਆਰਾ ਬਣਾਇਆ ਗਿਆ ਸੀ. ਹੋਰ ਅਨੁਵਾਦ ਜੋ ਉਹ ਹਨ ਜੋ ਐਫ.ਆਈ.ਐਲ. 1921 ਵਿਚ ਵੁਡਵਰਡ
1902 ਵਿਚ ਵਾਗਿਸਮਾਰਾ ਅਤੇ ਸਵਾਰਾਂ ਦੁਆਰਾ, ਅਤੇ ਇਕਸਾਰ ਦੇ ਸੰਸਦ (ਵਿਸ਼ਵਾਸ ਦੇ ਨਿਹਚਾ
ਦੇ ਭਜਨ) ਵਿਚ. ਨਵੇਂ ਗਏ ਅਨੁਵਾਦਾਂ ਦੁਆਰਾ ਸਭ ਤੋਂ ਜ਼ਿਆਦਾ ਜਾਣਿਆ ਜਾਂਦਾ ਹੈ. ਡਾ.
ਵਾਲਪਲਾ ਰਾਹੁਲੇ ਨੇ ਧੰਮੇਪਾ ਦੇ ਕੁਝ ਆਇਤਾਂ ਦਾ ਅਨੁਵਾਦ ਕੀਤਾ ਹੈ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ
ਆਪਣੀ ਕਿਤਾਬ “ਜੋ ਪੜ੍ਹਿਆ” ਕਿਤਾਬ ਦੇ ਅੰਤ ਵਿੱਚ ਦਿੱਤੇ ਹਨ, “ਬੁੱਧ ਨੇ ਕੀ ਸਿਖਾਇਆ
ਹੈ. ਚੀਨੀ ਨੇ ਧਾਮਾਪਦਾ ਸੰਸਕ੍ਰਿਤ ਤੋਂ ਅਨੁਵਾਦ ਕੀਤਾ. 1878 ਵਿਚ ਹੀ ਧੰਥੀ ਪੀਲ ਦੇ
ਚੀਨੀ ਸੰਸਕਰਣ ਦਾ ਅੰਗਰੇਜ਼ੀ ਵਿਚ ਅਨੁਵਾਦ ਕੀਤਾ ਗਿਆ ਸੀ (ਬੋਧੀ ਕੈਨਨ ਦੇ ਪਾਠਾਂ ਵਜੋਂ
ਜਾਣੇ ਜਾਂਦੇ ਬੁੱਧ ਦੇ ਨਾਮ ਦੇ ਤੌਰ ਤੇ ਜਾਣੇ ਜਾਂਦੇ).
ਵਿਆਖਿਆ ਅਤੇ ਕਹਾਣੀਆਂ ਸੁਣਾਉਣ ਵਾਲੀਆਂ ਕਹਾਣੀਆਂ ਦੇ ਸੰਖੇਪ ਵਿੱਚ ਹਨ. ਹਾਲ ਹੀ ਦੇ
ਸਾਲਾਂ ਵਿਚ, ਧੰਮ੍ਹ ਦੀਆਂ ਕੁਝ ਕਿਤਾਬਾਂ, ਪਾਲੀ ਵਰਸਿਆਂ ਦੇ ਨਾਲ ਮਿਲ ਕੇ, ਪਾਲੀ ਬਾਣੀ
ਦੇ ਨਾਲ, ਪ੍ਰਕਾਸ਼ਤ ਕੀਤੀਆਂ ਗਈਆਂ ਹਨ.
ਚੌਵੀ ਅਧਿਆਵਾਂ ਦੇ ਚਾਰ ਸੌ ਅਤੇ ਤੀਹ ਦੀਆਂ ਆਇਤਾਂ ਵੱਖ-ਵੱਖ ਸਿਰਾਂ ਵਿਚ ਹਨ. ਧਮਪੁਰ
ਵਿੱਚ ਬੁੱਧ ਦੇ ਉਪਦੇਸ਼ ਦੇ ਬੁਨਿਆਦੀ ਸਿਧਾਂਤਾਂ ਨੂੰ ਜੋੜ ਕੇ ਕੀਤਾ ਜਾਂਦਾ ਹੈ.
ਨਾਂ ਦਾ ਰਾਹ ਹੈ,” ਬਹੁਤ ਮਹੱਤਵਪੂਰਣ ਅਤੇ ਮਹੱਤਵਪੂਰਣ ਆਇਤ ਹੈ. ਚੰਗੀ ਤਰ੍ਹਾਂ ਸ਼ਾਂਤੀ
ਅਤੇ ਸਮਝਦਾਰੀ ਦਾ ਧਿਆਨ ਰੱਖਣਾ ਸਭ ਤੋਂ ਮਹੱਤਵਪੂਰਣ ਤੱਤ ਹੁੰਦਾ ਹੈ. ਬੁੱਧ ਦਾ ਆਖਰੀ
ਉਪਾਸਨਾ ਵੀ ਚੇਤੇ ਹੋਣ ਅਤੇ ਮਿਹਨਤ ਨਾਲ ਕੋਸ਼ਿਸ਼ ਕਰਨ ਲਈ ਸੀ (ਪੂਰੀ ਤਰ੍ਹਾਂ ਜਨਮ ਲੈਣ
ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਨ ਲਈ (ਮੈਗਾਜ਼ ਅਤੇ ਫਾਲਾ ਦੇ ਜ਼ਰੀਏ ਆਜ਼ਾਦੀ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ ਆਜ਼ਾਦੀ
ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ). ਇਹ ਆਮ ਤੌਰ ‘ਤੇ ਸਵੀਕਾਰਿਆ ਜਾਂਦਾ ਹੈ ਕਿ ਇਸ ਕਵਿਤਾ ਦੇ ਕਾਰਨ ਇਹ
ਆਇਤ’ ਤੇ ਸੀ ਕਿ ਬਾਬਾ ਦਾ ਸਮਰਾਟ ਅਸੋਕਾ ਬੁੱਧ ਧਰਮ ਵਿਚ ਬਦਲ ਗਿਆ. ਦੋਵਾਂ ਰਾਜਿਆਂ ਨੇ
ਆਪਣੇ-ਆਪਣੇ ਦੇਸ਼ਾਂ ਵਿੱਚ ਬੁੱਧ ਧਰਮ ਦੇ ਪ੍ਰਚਾਰ ਵਿੱਚ ਬਹੁਤ ਮਦਦ ਕੀਤੀ ਸੀ.
sense of urgency. ਤੁਕ ਦੌੜਦਾ ਹੈ: “ਤ੍ਰਿਪਤ ਤੌਰ ‘ਤੇ ਲਾਪਰਵਾਹੀ ਦੇ ਵਿਚਕਾਰ
ਚੇਤੰਨ, ਸੂਝਵਾਨ ਆਦਮੀ ਇਕ ਰੇਸ ਘੋੜੇ ਵਾਂਗ ਉੱਨਦਾ ਹੈ, ਜੇਡ ਨੂੰ ਪਿੱਛੇ ਛੱਡ ਗਿਆ.”
ਕਮਰਾ, ਜਿਸ ਦੇ ਤਹਿਤ ਕਿ ਹਰ ਕੰਮ ਤੇ ਚੰਗਾ ਜਾਂ ਮਾੜਾ, ਵਾਪਸ ਕਰ ਰਹੇ ਹੋ. ਇੱਥੇ, ਬੁੱਧ
ਸਾਡੇ ਸਾਰੇ ਕਾਰਜਾਂ ਵਿੱਚ ਮਨ ਦੀ ਮਹੱਤਤਾ ਉੱਤੇ ਜ਼ੋਰ ਦਿੰਦਾ ਹੈ ਅਤੇ ਸਾਡੇ ਕਰਮਾਂ,
ਸ਼ਬਦਾਂ ਅਤੇ ਵਿਚਾਰਾਂ ਦੇ ਅਟੱਲ ਨਤੀਜਿਆਂ ਦੀ ਗੱਲ ਕਰਦਾ ਹੈ.
uttered by the Buddha at the very moment of his Enlightenment. ਇਹ ਦੋ
ਆਇਤਾਂ ਸਾਨੂੰ ਬੁੱਧ ਦੇ ਸੱਚਾਈ ਦੀ ਖੋਜ ਦੇ ਅੰਤ ਦੇ ਬਰਾਬਰ ਦਾ ਇੱਕ ਗ੍ਰਾਫਿਕ ਖਾਤਾ
ਦਿੰਦੀਆਂ ਹਨ.
tell us about the Buddha finding the ‘house-builder,’ Craving, the
cause of repeated births in Samsara. Having rid of Craving, for him no
more houses (khandhas) shall be built by Craving, and there will be no
more rebirths.
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”
ਵਿਚ (24) ਬੁੱਧ ਨੇ ਸਾਨੂੰ ਜ਼ਿੰਦਗੀ ਵਿਚ ਸਫਲਤਾ ਦਾ ਰਾਹ ਦਿਖਾਓ, ਇਸ ਤਰ੍ਹਾਂ: “ਜੇ
ਕੋਈ ਵਿਅਕਤੀ ਆਪਣੀ ਇਸ਼ਾਰਾ ਨੂੰ ਰੋਕਦਾ ਹੈ; ਉਸ ਨੂੰ ਕਮਾਉਂਦਾ ਹੈ; ਉਸ ਨੂੰ ਕਮਾਉਂਦਾ
ਹੈ ਧਾਮਾ ਅਨੁਸਾਰ ਜੀਉਣਾ ਅਤੇ ਨਾ ਪਾਗਲ ਨਹੀਂ ਹੁੰਦਾ, ਤਾਂ ਇਸ ਚੇਤੇ ਵਾਲੇ ਵਿਅਕਤੀ ਦੀ
ਪ੍ਰਸਿੱਧੀ ਅਤੇ ਕਿਸਮਤ ਵਧਦੀ ਜਾਂਦੀ ਹੈ. “
ਹੈ ਕਿ ਛੇਵੇਂ ਅੰਤਰਰਾਸ਼ਟਰੀ ਬੁੱਧਵਾਦੀ ਸਿਨੇਡ ਦੁਆਰਾ ਮਨਜ਼ੂਰਸ਼ੁਦਾ ਪਾਲੀ ਹੈ. ਅਸੀਂ
ਅਨੁਵਾਦ ਨੂੰ ਜਿੰਨਾ ਸੰਭਵ ਹੋ ਸਕੇ ਟੈਕਸਟ ਦੇ ਨੇੜੇ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ ਹੈ, ਪਰ ਕਈ
ਵਾਰ ਇਹ ਮੁਸ਼ਕਲ ਹੁੰਦਾ ਹੈ, ਬਿਲਕੁਲ ਇਕ ਪਾਲੀ ਸ਼ਬਦ ਦਾ ਬਿਲਕੁਲ ਮੇਲ ਖਾਂਦਾ ਹੁੰਦਾ.
ਉਦਾਹਰਣ ਦੇ ਲਈ, ਅਸੀਂ ਅਜੇ ਤੱਕ ਇੱਕ ਅੰਗਰੇਜ਼ੀ ਸ਼ਬਦ ਨਹੀਂ ਲੱਭ ਸਕਦੇ ਜੋ ਚਾਰ ਨੇਕ
ਸਚਾਈਆਂ ਦੇ ਪ੍ਰਦਰਸ਼ਨ ਵਿੱਚ ਸ਼ਬਦ “ਡਿਕਾਹਾ” ਸ਼ਬਦ ਦਾ ਅਸਲ ਅਰਥ ਦੱਸ ਸਕਦਾ ਹੈ. ਇਸ
ਅਨੁਵਾਦ ਵਿੱਚ, ਜਿੱਥੇ ਵੀ “ਡਕਖਾ” ਸ਼ਬਦ ਉਹੀ ਹੁੰਦਾ ਹੈ ਜਿਵੇਂ ਕਿ ਚਾਰ ਨੇਕ ਸਚਾਈਆਂ
ਵਿੱਚ ਹੁੰਦਾ ਹੈ, ਇਹ ਅਣਚਾਹੇ ਰਹਿ ਜਾਂਦਾ ਹੈ; ਪਰ ਸਿਰਫ ਸਮਝਾਇਆ.
ਅਸਲੀਅਤਵਾਦੀ ਅਰਥ ਅਸਪਸ਼ਟ ਜਾਂ ਨਾ ਕਿ ਇਸ ਨੂੰ ਨਿਆਗਲਬਲੇਬਿਨ ਸਟੇਡਿ. ਦੁਆਰਾ ਕੀਤੀ ਗਈ
ਟਿੱਪਣੀਆਂ ਦਾ ਮਾੜਾ ਥੈਰਾ. ਬਹੁਤ ਸਾਰੇ ਮੌਕਿਆਂ ‘ਤੇ ਅਸੀਂ ਹੈਰਾਨ ਕਰਨ ਵਾਲੇ ਸ਼ਬਦਾਂ
ਅਤੇ ਵਾਕਾਂ ਦੇ ਐਲੂਕੀ ਦੀ ਧਾਮਾ ਦੇ ਅਧਿਆਪਕਾਂ ਦੇ ਅਧਿਆਪਕਾਂ ਨਾਲ ਵੀ ਸਲਾਹ-ਮਸ਼ਵਰਾ
ਕੀਤੀ ਹੈ.
ਹੋਏ ਧਾਮਾਪਦਾ ਦੇ ਬਰਮੇ ਦੇ ਅਨੁਵਾਦ ਵੀ ਅਤੇ ਅਨੁਵਾਦ ਵੀ ਹਨ, ਜੋ ਕਿ ਰਾਜਾ ਮਨੋਰਥ ਅਤੇ
ਰਾਜਾ ਤਿੱਖ ਦੇ ਸਮੇਂ ਅਨੁਵਾਦ ਕੁਇਦਾਵ ਯੂ ਥਿਠਿੱਲਾ ਦੁਆਰਾ ਅਨੁਵਾਦ ਬਰਮਾ ਪਿਕਾਕਾ
ਐਸੋਸੀਏਸ਼ਨ ਦੇ ਓਵਦਸੀਦੀਆ ਮਹਿਲਾ. ਸੰਗਾਜਾ ਸਬਦਾਂ ਵੱਲੋਂ ਦਿੱਤੀ ਪੁਸਤਕ ਵਿੱਚ ਵੀ
ਸ਼ਾਮਲ ਹੈ ਪਰਦਾ ਸੁਣਾਉਂਦਾ ਹੈ.
ਜਿਵੇਂ ਕਿ ਇਹ ਆਮ ਤੌਰ ਤੇ ਵਿਸ਼ਵਾਸ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਕਿ ਬੁੱਧਹੋਸਾ (5 ਵੀਂ ਸਦੀ ਦੇ
ਏ.ਡੀ.) ਦੁਆਰਾ ਲਿਖੀ ਧਮਮਾਪਦਾ ਦੀ ਟਿੱਪਣੀ ਧਮਾਮਾਪਦਾ ਦੀ ਬਿਹਤਰ ਲੋੜ ਹੁੰਦੀ ਹੈ.
ਟਿੱਪਣੀ ਵਿੱਚ ਤਿੰਨ ਸੌ ਅਤੇ ਪੰਜ ਕਹਾਣੀਆਂ ਸ਼ਾਮਲ ਹਨ. ਜ਼ਿਆਦਾਤਰ ਲੋਕ ਕਹਾਣੀਆਂ ਵਿਚ
ਜ਼ਿਕਰ ਕੀਤੀਆਂ ਕਹਾਣੀਆਂ ਵਿਚ ਬੁੱਧ ਦੇ ਜੀਵਨ-ਸਮੇਂ ਦੌਰਾਨ ਹੋਈਆਂ ਸਨ. ਕੁਝ ਕਹਾਣੀਆਂ
ਵਿਚ, ਕੁਝ ਪਿਛਲੇ ਖਿੰਸੀ ਬਾਰੇ ਕੁਝ ਤੱਥ ਵੀ ਕੀਤੇ ਜਾਂਦੇ ਸਨ.
ਨਹੀਂ ਕੀਤੀ ਹੈ. ਅਸੀਂ ਕਹਾਣੀਆਂ ਦੇ ਤੱਥਾਂ ਨੂੰ ਸਿਰਫ਼ ਉਨ੍ਹਾਂ ਨੂੰ ਸਿਰਫ਼ ਉਨ੍ਹਾਂ
ਨੂੰ ਦੁਬਾਰਾ ਲਿਖਣਾ ਹੈ ਅਤੇ ਉਹਨਾਂ ਨੂੰ ਸੰਖੇਪ ਵਿੱਚ ਮੁੜ ਲਿਖ ਦਿੱਤਾ ਹੈ: ਬਾਣੀ ਦਾ
ਅਨੁਵਾਦ ਹਰ ਕਹਾਣੀ ਦੇ ਅੰਤ ਵਿੱਚ ਦਿੱਤਾ ਜਾਂਦਾ ਹੈ.
ਮੈਂਬਰਾਂ, ਧਿਆਨ ਨਾਲ ਸਕ੍ਰਿਪਟ ਦੁਆਰਾ ਚਲੀ ਗਈ ਹੈ; ਆਇਤ ਦੇ ਅਨੁਵਾਦ ਵਿੱਚ ਸਹਾਇਤਾ ਲਈ
ਕਹਿਣ ਲਈ ਸਗੀਯੀ ਧੂੰਏ ਅਤੇ ਯੂ ਆਇਨ ਮੈੰਗ, ਸੰਪਾਦਕ, ਬਮਾ ਪਿਕਾ ਟੋਕਾ ਐਸੋਸੀਏਸ਼ਨ ਲਈ.
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Cलस्सिcअल् Sअन्स्क्रिट् छ्लस्सिचल् षन्स्क्रित्थे धम्मपडः Vएर्सेस् अन्ड् Sटोरिएस् इन् 119 Cलस्सिcअल् ळन्गुअगेस् ओफ़् ते Wओर्ल्ड् *********Fओर् फ़्री डिस्ट्रिबुटिओन् ओन्ल्य्, अस् अ गिफ़्ट् ओफ़् दम्म.Pरेफ़cएधम्मपड इस् ओने ओफ़् ते बेस्ट् क्नोwन् बूक्स् ओफ़् ते Pइटक. ईट् इस् अ
cओल्लेcटिओन् ओफ़् ते टेअचिन्ग्स् ओफ़् ते भुड्द एxप्रेस्सेड् इन् cलेअर्,
पित्य् वेर्सेस्. थेसे वेर्सेस् wएरे cउल्लेड् फ़्रोम् वरिओउस्
डिस्cओउर्सेस् गिवेन् ब्य् ते भुड्द इन् ते cओउर्से ओफ़् फ़ोर्ट्य्-फ़िवे
येअर्स् ओफ़् हिस् टेअचिन्ग्, अस् हे ट्रवेल्लेड् इन् ते वल्लेय् ओफ़् ते
ङन्गेस् (ङन्ग) अन्ड् ते सुब्-मोउन्टैन् ट्रcट् ओफ़् ते ःइमलयस्. थेसे
वेर्सेस् अरे ओफ़्टेन् टेर्से, wइट्ट्य् अन्ड् cओन्विन्cइन्ग्. Wहेनेवेर्
सिमिलेस् अरे उसेड्, तेय् अरे तोसे तट् अरे एअसिल्य् उन्डेर्स्टूड् एवेन्
ब्य् अ चिल्ड्, ए.ग्., ते cअर्ट्’स् wहील्, अ मन्’स् शडोw, अ डीप् पूल्,
फ़्लोwएर्स्. थ्रोउघ् तेसे वेर्सेस्, ते भुड्द एxहोर्ट्स् ओने टो अचिएवे तट्
ग्रेअटेस्ट् ओफ़् अल्ल् cओन्क़ुएस्ट्स्, ते cओन्क़ुएस्ट् ओफ़् सेल्फ़्; टो
एस्cअपे फ़्रोम् ते एविल्स् ओफ़् पस्सिओन्, हट्रेड् अन्ड् इग्नोरन्cए; अन्ड्
टो स्ट्रिवे हर्ड् टो अट्टैन् फ़्रीडोम् फ़्रोम् cरविन्ग् अन्ड् फ़्रीडोम्
फ़्रोम् ते रोउन्ड् ओफ़् रेबिर्त्स्. Eअच् वेर्से cओन्टैन्स् अ ट्रुत्
(दम्म), अन् एxहोर्टटिओन्, अ पिएcए ओफ़् अड्विcए.धम्मपड Vएर्सेस्धम्मपड वेर्सेस् अरे ओफ़्टेन् क़ुओटेड् ब्य् मन्य् इन् मन्य्
cओउन्ट्रिएस् ओफ़् ते wओर्ल्ड् अन्ड् ते बूक् हस् बीन् ट्रन्स्लटेड् इन्टो
मन्य् लन्गुअगेस्. Oने ओफ़् ते एअर्लिएस्ट् ट्रन्स्लटिओन्स् इन्टो ऍग्लिश्
wअस् मडे ब्य् ंअx ंउल्लेर् इन् 1870. Oतेर् ट्रन्स्लटिओन्स् तट्
फ़ोल्लोwएड् अरे तोसे ब्य् F.ळ्. Wऊड्wअर्ड् इन् 1921, ब्य् Wअगिस्मर अन्ड्
Sऔन्डेर्स् इन् 1920, अन्ड् ब्य् आ.ळ्. Eड्मुन्ड्स् (ःय्म्न्स् ओफ़् ते
Fऐत्) इन् 1902. Oफ़् ते रेcएन्ट् ट्रन्स्लटिओन्स्, तट् ब्य् णरड ंअहतेर इस्
ते मोस्ट् wइडेल्य् क्नोwन्. ढ्र्. Wअल्पोल ऱहुल अल्सो हस् ट्रन्स्लटेड्
सोमे सेलेcटेड् वेर्सेस् फ़्रोम् ते धम्मपड अन्ड् हस् गिवेन् तेम् अट् ते
एन्ड् ओफ़् हिस् बूक् “Wहट् ते भुड्द ठौघ्ट्,” रेविसेड् एडिटिओन्. थे छिनेसे
ट्रन्स्लटेड् ते धम्मपड फ़्रोम् Sअन्स्क्रिट्. थे छिनेसे वेर्सिओन् ओफ़् ते
धम्मपड wअस् ट्रन्स्लटेड् इन्टो ऍग्लिश् ब्य् Sअमुएल् भेअल् (ठेxट्स्
फ़्रोम् ते भुड्दिस्ट् Cअनोन् क्नोwन् अस् धम्मपड) इन् 1878.ईन् भुर्म, ट्रन्स्लटिओन्स् हवे बीन् मडे इन्टो भुर्मेसे, मोस्ट्ल्य्
इन् प्रोसे, सोमे wइत् परफ्रसेस्, एxप्लनटिओन्स् अन्ड् अब्रिड्गेमेन्ट्स्
ओफ़् स्टोरिएस् रेलटिन्ग् टो ते वेर्सेस्. ईन् रेcएन्ट् येअर्स्, सोमे
बूक्स् ओन् धम्मपड wइत् बोत् भुर्मेसे अन्ड् ऍग्लिश् ट्रन्स्लटिओन्स्,
टोगेतेर् wइत् Pअलि वेर्सेस्, हवे अल्सो बीन् पुब्लिशेड्.थे धम्मपड इस् ते सेcओन्ड् बूक् ओफ़् ते Kहुड्डक णिकय ओफ़् ते Sउट्टन्ट
Pइटक, cओन्सिस्टिन्ग् ओफ़् फ़ोउर् हुन्ड्रेड् अन्ड् ट्wएन्ट्य्-त्री वेर्सेस्
इन् ट्wएन्ट्य्-सिx चप्टेर्स् अर्रन्गेड् उन्डेर् वरिओउस् हेअड्स्. ईन् ते
धम्मपड अरे एन्श्रिनेड् ते बसिc टेनेट्स् ओफ़् ते भुड्द’स् ठेअचिन्ग्.Vएर्से (21) wहिच् बेगिन्स् wइत् “आप्पमडो अमटपडम्” मेअनिन्ग्
“ंइन्ड्फ़ुल्नेस्स् इस् ते wअय् टो णिब्बन, ते ढेअत्लेस्स्,” इस् अ वेर्य्
इम्पोर्टन्ट् अन्ड् सिग्निफ़िcअन्ट् वेर्से. ंइन्ड्फ़ुल्नेस्स् इस् ते मोस्ट्
इम्पोर्टन्ट् एलेमेन्ट् इन् ठ्रन्क़ुइल्लिट्य् अन्ड् ईन्सिघ्ट् ंएडिटटिओन्.
थे लस्ट् एxहोर्टटिओन् ओफ़् ते भुड्द जुस्ट् बेफ़ोरे हे पस्सेड् अwअय् wअस्
अल्सो टो बे मिन्ड्फ़ुल् अन्ड् टो एन्डेअवोउर् डिलिगेन्ट्ल्य् (टो
cओम्प्लेटे ते टस्क् ओफ़् अट्टैनिन्ग् फ़्रीडोम् फ़्रोम् ते रोउन्ड् ओफ़्
रेबिर्त्स् त्रोउघ् ंअग्ग अन्ड् Pहल). ईट् इस् गेनेरल्ल्य् अccएप्टेड् तट्
इट् wअस् ओन् अccओउन्ट् ओफ़् तिस् वेर्से ओन् मिन्ड्फ़ुल्नेस्स् तट् ते
Eम्पेरोर् आसोक ओफ़् ईन्डिअ अन्ड् Kइन्ग् आनwरह्ट ओफ़् भुर्म बेcअमे
cओन्वेर्ट्स् टो भुड्दिस्म्. भोत् किन्ग्स् हड् हेल्पेड् ग्रेअट्ल्य् इन्
ते प्रोपगटिओन् ओफ़् भुड्दिस्म् इन् तेइर् रेस्पेcटिवे cओउन्ट्रिएस्.ईन् वेर्से (29) ते भुड्द हस् cओउप्लेड् हिस् cअल्ल् फ़ोर्
मिन्ड्फ़ुल्नेस्स् wइत् अ सेन्से ओफ़् उर्गेन्cय्. थे वेर्से रुन्सः
“ंइन्ड्फ़ुल् अमोन्ग्स्ट् ते नेग्लिगेन्ट्, हिघ्ल्य् विगिलन्ट् अमोन्ग्स्ट्
ते ड्रोwस्य्, ते wइसे मन् अड्वन्cएस् लिके अ रcए होर्से, लेअविन्ग् ते जडे
बेहिन्ड्.”Vएर्सेस् (1) अन्ड् (2) इल्लुस्ट्रटे ते इम्मुटब्ले लw ओफ़् Kअम्म,
उन्डेर् wहिच् एवेर्य् डीड्, गूड् ओर् बड्, cओमेस् बcक् टो ते डोएर्. ःएरे,
ते भुड्द एम्फसिज़ेस् ते इम्पोर्टन्cए ओफ़् मिन्ड् इन् अल्ल् ओउर् अcटिओन्स्
अन्ड् स्पेअक्स् ओफ़् ते इनेविटब्ले cओन्सेक़ुएन्cएस् ओफ़् ओउर् डीड्स्,
wओर्ड्स् अन्ड् तोउघ्ट्स्.Vएर्सेस् (153) अन्ड् (154) अरे एxप्रेस्सिओन्स् ओफ़् सुब्लिमे अन्ड्
इन्टेन्से जोय् उट्टेरेड् ब्य् ते भुड्द अट् ते वेर्य् मोमेन्ट् ओफ़् हिस्
ऍलिघ्टेन्मेन्ट्. थेसे ट्wओ वेर्सेस् गिवे उस् अ ग्रफिc अccओउन्ट् ओफ़् ते
cउल्मिनटिओन् ओफ़् ते भुड्द’स् सेअर्च् फ़ोर् ठ्रुत्.थेय्
टेल्ल् उस् अबोउट् ते भुड्द फ़िन्डिन्ग् ते ‘होउसे-बुइल्डेर्,’ Cरविन्ग्,
ते cऔसे ओफ़् रेपेअटेड् बिर्त्स् इन् Sअम्सर. ःअविन्ग् रिड् ओफ़् Cरविन्ग्,
फ़ोर् हिम् नो मोरे होउसेस् (खन्दस्) शल्ल् बे बुइल्ट् ब्य् Cरविन्ग्, अन्ड्
तेरे wइल्ल् बे नो मोरे रेबिर्त्स्.Vएर्सेस् (277), (278) अन्ड् (279) अरे अल्सो इम्पोर्टन्ट् अस् तेय्
टेल्ल् उस् अबोउट् ते इम्पेर्मनेन्ट्, उन्सटिस्फ़cटोर्य् अन्ड् ते
नोन्-सेल्फ़् नटुरे ओफ़् अल्ल् cओन्डिटिओनेड् तिन्ग्स्; इट् इस् वेर्य्
इम्पोर्टन्ट् तट् ओने शोउल्ड् पेर्cएइवे ते ट्रुए नटुरे ओफ़् अल्ल्
cओन्डिटिओनेड् तिन्ग्स् अन्ड् बेcओमे wएअर्य् ओफ़् ते खन्दस्, फ़ोर् तिस् इस्
ते Pअत् टो Pउरिट्य्.थेन् ते भुड्द शोwस् उस् ते Pअत् लेअडिन्ग् टो ते लिबेरटिओन् फ़्रोम्
रोउन्ड् ओफ़् रेबिर्त्स्, इ.ए., ते Pअत् wइत् एइघ्ट् cओन्स्टिटुएन्ट्स्
(आट्तन्गिको ंअग्गो) इन् Vएर्से (273). Fउर्तेर्, ते भुड्द एxहोर्ट्स् उस्
टो मके ओउर् ओwन् एफ़्फ़ोर्ट् इन् Vएर्से (276) सयिन्ग्, “य़ोउ योउर्सेल्वेस्
शोउल्ड् मके ते एफ़्फ़ोर्ट्, ते ठतगटस् ओन्ल्य् शोw ते wअय्.” Vएर्से (183)
गिवेस् उस् ते टेअचिन्ग् ओफ़् ते भुड्दस्. ईट् सय्स्, “ढो नो एविल्,
cउल्टिवटे मेरिट्, पुरिफ़्य् ओने’स् मिन्ड्; तिस् इस् ते टेअचिन्ग् ओफ़् ते
भुड्दस्.”
#पद्यश्री शिवमणी यांनी कोल्हापुरात सिवमणी ट्रायो हा संगीत कला अविष्कार सादर केला - 1
تعلیمات کا ایک مجموعہ ہے جو واضح ، تیز آیات میں ظاہر ہوتا ہے۔ ان آیات کو
بدھ کے ذریعہ اس کی تعلیم کے پینتالیس سال کے دوران دیئے گئے مختلف
مباحثوں سے روک دیا گیا تھا ، جب وہ گنگا کی وادی (گنگا) اور ہمالیہ کے
ذیلی پہاڑ کی نالی میں سفر کرتا تھا۔ یہ آیات اکثر سخت ، لطیف اور قائل
ہوتی ہیں۔ جب بھی مثل کا استعمال کیا جاتا ہے ، وہ وہ ہوتے ہیں جو آسانی سے
کسی بچے کے ذریعہ سمجھے جاتے ہیں ، جیسے ، کارٹ کا پہیہ ، آدمی کا سایہ ،
ایک گہرا تالاب ، پھول۔ ان آیات کے ذریعہ ، بدھ ایک کو یہ نصیب کرتا ہے کہ
وہ اس سب سے بڑے فتوحات کو حاصل کرے ، جو خود کی فتح ہے۔ جذبے ، نفرت اور
لاعلمی کی برائیوں سے بچنے کے لئے۔ اور پنر جنم کے دور سے ترس اور آزادی سے
آزادی حاصل کرنے کے لئے سخت جدوجہد کرنا۔ ہر آیت میں ایک سچائی (دھما) ،
ایک نصیحت ، مشورے کا ایک ٹکڑا ہوتا ہے۔
حوالہ دیا جاتا ہے اور اس کتاب کا بہت سی زبانوں میں ترجمہ کیا گیا ہے۔
انگریزی میں ابتدائی ترجمے میں سے ایک میکس مولر نے 1870 میں بنایا تھا۔ اس
کے بعد دوسرے ترجمے بھی ہیں جو ایف ایل کے ذریعہ ہیں۔ 1921 میں ووڈورڈ ،
1920 میں ویگسمارا اور سینڈرز کے ذریعہ ، اور 1902 میں اے ایل ایڈمنڈس
(عقیدے کی تسبیح) کے ذریعہ۔ حالیہ ترجموں میں سے ، کہ ناردا مہاتھیرا کے
ذریعہ سب سے زیادہ جانا جاتا ہے۔ ڈاکٹر والپولا راہولا نے بھی دھماپڈا کی
کچھ منتخب آیات کا ترجمہ کیا ہے اور ان کی کتاب “واٹ دی دی بدھ نے سکھایا”
کے آخر میں ان میں نظر ثانی شدہ ایڈیشن دیا ہے۔ چینیوں نے سنسکرت سے
دھماپڈا کا ترجمہ کیا۔ دھماپڈا کے چینی ورژن کا ترجمہ انگریزی میں سیموئیل
بیل (بدھسٹ کینن کے متن) نے 1878 میں کیا تھا۔
سے متعلق کہانیوں کی وضاحتیں ، وضاحتیں اور اس کی کھوج کے ساتھ۔ حالیہ
برسوں میں ، برمی اور انگریزی دونوں ترجموں کے ساتھ دھمپاڈا سے متعلق کچھ
کتابیں ، پالی آیات کے ساتھ ، بھی شائع کی گئیں۔
سروں کے نیچے چھبیس بابوں میں چار سو تئیس آیات شامل ہیں۔ دھمپڈا میں بدھ
کی تعلیم کے بنیادی اصولوں کو شامل کیا گیا ہے۔
نبانا کا راستہ ہے ، ڈیتھیس لیس ،” ایک بہت اہم اور اہم آیت ہے۔ سکون اور
بصیرت مراقبہ کا سب سے اہم عنصر ذہن سازی ہے۔ اس کے انتقال سے ٹھیک پہلے
بدھ کی آخری نصیحت کو بھی ذہن نشین کرنا تھا اور تندہی سے کوشش کرنا تھا
(میگگا اور فالہ کے ذریعے پنر جنم کے دور سے آزادی کے حصول کے کام کو مکمل
کرنا)۔ عام طور پر یہ قبول کیا جاتا ہے کہ ذہن سازی پر اس آیت کی وجہ سے یہ
تھا کہ ہندوستان کے شہنشاہ اشوکا اور برما کے بادشاہ اناورہتا بدھ مذہب
میں بدل گئے۔ دونوں بادشاہوں نے اپنے اپنے ممالک میں بدھ مت کے پھیلاؤ میں
بہت مدد کی تھی۔
جوڑا ہے۔ آیت چلتی ہے: “غفلت برتنے والے ، انتہائی چوکس ، غنودگی کے درمیان
، عقلمند آدمی ریس کے گھوڑے کی طرح ترقی کرتا ہے ، جس سے جیڈ کو پیچھے
چھوڑ دیا جاتا ہے۔”
تحت ہر کام ، اچھا یا برا ، واپس کرنے والے کے پاس آتا ہے۔ یہاں ، بدھ
ہمارے تمام اعمال میں دماغ کی اہمیت پر زور دیتا ہے اور ہمارے اعمال ،
الفاظ اور خیالات کے ناگزیر نتائج کی بات کرتا ہے۔
بولی اور شدید خوشی کے اظہار ہیں۔ These two verses give us a graphic
account of the culmination of the Buddha’s search for Truth.
tell us about the Buddha finding the ‘house-builder,’ Craving, the
cause of repeated births in Samsara. Having rid of Craving, for him no
more houses (khandhas) shall be built by Craving, and there will be no
more rebirths.
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”
(24) میں بدھ ہمیں زندگی میں کامیابی کا راستہ دکھاتا ہے ، اس طرح: “اگر
کوئی شخص توانائی بخش ، ذہن سازی ، سوچ ، لفظ اور عمل میں خالص ہے ، اگر وہ
دیکھ بھال اور غور و فکر کے ساتھ ہر کام کرتا ہے تو ، اس کے حواس کو روکتا
ہے۔ دھما کے مطابق رہنا اور ناقابل تلافی نہیں ہے ، پھر ، اس ذہن ساز شخص
کی شہرت اور خوش قسمتی میں اضافہ ہوتا ہے۔ “
دھمپڈا پالی ہے جس کو چھٹے بین الاقوامی بدھ مت کے ذریعہ منظور کیا گیا ہے۔
ہم نے ترجمہ کو ہر ممکن حد تک متن کے قریب بنانے کی کوشش کی ہے ، لیکن بعض
اوقات یہ بہت مشکل ہوتا ہے ، اگر ناممکن نہیں تو ، انگریزی کا لفظ تلاش
کرنا جو بالکل پالی لفظ کے مطابق ہو۔ مثال کے طور پر ، ہمیں ابھی تک ایک
بھی انگریزی لفظ نہیں مل سکا ہے جو چار عظیم سچائیوں کی نمائش میں استعمال
ہونے والے لفظ “دکھا” کے اصل معنی بیان کرسکتا ہے۔ اس ترجمے میں ، جہاں بھی
“دکھا” کی اصطلاح وہی معنی رکھتی ہے جیسا کہ یہ چار عظیم سچائیوں میں ہوتا
ہے ، اسے غیر ترجمانی چھوڑ دیا جاتا ہے۔ لیکن صرف وضاحت کی۔
مبہم یا ناقابل فہم ہے تو ، ہم نے تبصرے (پالی میں) اور نیانگلیبن سیاڈا کے
ذریعہ برمی ترجمہ کا حوالہ دیا ہے ، ایک بہت ہی سیکھا ہے۔ تھیرا بہت سے
مواقع پر ہم نے دھما (دھماکاریاس) کے اساتذہ سے بھی پریشان کن الفاظ اور
جملوں کی وضاحت کے لئے مشورہ کیا ہے۔
طور پر یونین بدھ ساسانا کونسل کے ترجمہ ، سنگجا سیاڈا (1805-1876) کا
ترجمہ ، کنگ مائنڈن اور کنگ تھیبا کے زمانے میں ایک معروف مہا تھیرا ، اور
بھی۔ برما پٹاکا ایسوسی ایشن کے اوواڈاکاریہ مہا تھیرہ ، سیاڈا یو تھٹیلا
کا ترجمہ۔ سنگجا سیاڈا کی کتاب میں دھماپڈا کی کہانیوں کے پیرا فریس اور اس
کی کھوج بھی شامل ہے۔
عام طور پر یہ خیال کیا جاتا ہے کہ بدھھاگوسہ (پانچویں صدی عیسوی) کے لکھے
ہوئے دھمپاڈا کمنٹری دھمپڈا کی بہتر تفہیم کی طرف ایک بہت بڑی مدد ہے۔
تفسیر میں تین سو پانچ کہانیاں شامل ہیں۔ کہانیوں میں مذکور زیادہ تر
واقعات بدھ کے تاحیات وقت کے دوران پیش آئے۔ کچھ کہانیوں میں ، کچھ ماضی کے
وجود کے بارے میں کچھ حقائق بھی واپس ہوئے تھے۔
نہیں کی ہے۔ ہم نے صرف کہانیوں کے حقائق کو ختم کردیا ہے اور انہیں مختصر
طور پر دوبارہ لکھا ہے: ہر کہانی کے آخر میں آیات کا ترجمہ دیا جاتا ہے۔
ایڈیٹوریل کمیٹی ، برما پٹکا ایسوسی ایشن کے ممبروں سے گہری اور مخلصانہ
شکرگزار کا اظہار کریں۔ آیات کے ترجمے میں مدد کرنے کے لئے ، سگی دھماکاریہ
یو آنگ مو اور آپ کے لئے ، برما پٹاکا ایسوسی ایشن کے ایڈیٹر ، ایڈیٹر کو۔
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2552nd SACRED BUDDHA JAYANTI CELEBRATIONS 2008
VESAK
Dear Sir,
Heartfelt greeting on Buddha jayanti.I’m very thankful to you all for showing your concern for the liberation of Mahabodhi Temple, Buddhagaya. I will be going to Bihar in second week of June,2008 for initiating legal action. I have made legal research on the issue of Buddhgaya. Apparantly the Bodhgaya Act of 1949 which provides for provision for constitution of Temple Management Committee with Invaders and thier slaves majority is unconstitutional on ground several provisions and principles (14, 25,26, secularism etc)of Indian Constitution and International Bill of Human Rights.
Its shocking to learn that how state government had courage to enact such illegal and unconstitutional Act. I feel that becouse of Invaders and thier slaves majority in legislatve body has committed mischief on the pretext of better management of affairs of temple.
It is a grave fraud on the Constitution of India and state and society have committed crime of collective conspiracy.
I belong to Buddhagaya itself but since born in untouchable
(Original Inhabitant of Jambudvipa that is the Great Prabuddha Bharath) family, was unaware of my real identity. When I started reading the works of Babasheb Ambedkar and Buddha, I realized that we are defacto Buddhist and then committed to Buddhism and humanity. I’ll fight till last blood of body to liberate Buddhagaya and Buddhism from the domination of Invaders and thier slaves.
I’m looking forward for your active participation and cooperation.
You may publish this letter in your esteem news magzine.
With Metta,
Sanjay
Kindly Note:
On 19th May 2008 at 09:15 P.M.Bangalore Akashavani Kendra will broadcast Poojya Ananda Bhante’s Discourse on Life of Buddha and His Peace Message
On 18-05-2008 Sunday 9:30 PMAt Maha Bodhi Society, Gandhinagar, Bangalore-9
DISABLED SERVICE DAY was observed by Launching of the Malaria Prevention Program with Donation of wheel chairs and blessings by Venerable Acharya Buddharakkhita Founder President, Maha Bodhi Society, Bangalore
Chief Guests were Shri P.L.Nanjundaswamy Chairman, Dr.B.R.Ambedkar Medical College and Hospital
Founder Member, Pancajanya Vidyapeetha Welfare Trust & Navachetana Social & Educational Society
&
Dr.R.M.Verma
Emeritus Neuro Surgeon
Taking Care of a Sick Monk
MAHABODHI MALARIA PREVENTION PROGRAM of
Maha Bodhi Society, Bangalore
On the Sacred Buddha Purnima Day 500 mosquito nets will be distributed to poor people in remote areas of Arunachal Pradesh for malaria prevention. This will be a continued yearlong program. Join us by generously contributing to this program.
On 19-05-2008 Monday 9:00 AM At Maha Bodhi Society, Gandhinagar, Bangalore-9
SACRED BUDDHA PURNIMA DAY was celebrated in a grand manner
Siri Maha Bodhi Puja,Vishwa Maitri Stupa Puja, Buddha Puja at Mahabodhi Loka Shanti Buddha Vihara, Pindapata Puja Undertaking of Tisarana, Atthasila and Pancasila, Laying of Foundation for
MAHABODHI MAHA DVARA And Dhamma Desana By Venerable Acharya Buddharakkhita
Founder President, Maha Bodhi Society, Bangalore & Presentation of the Sacred Pali Tipitaka in Kannada Script to Mahabodhi Library by Devoteeswas performed in a hifhly spiritual manner
For
TIPITAKA PARAYANA
Year long chanting of ‘SACRED PALI TIPITAKA’
At Mahabodhi Vihara everyday
Inauguration of Tipitaka Parayana was performed by
Venerable Acharya Buddharakkhita
Upasaka A.M.Rajanna Donor of Mahabodhi Mahadvara was honoured
At 11 AM Sanghadana was carried out & At 12 Noon Meals for devotees was offered
(Service by Dr.D.Ramachandrappa, Chairman and Managing Director, Yellamma Dasappa Hospital , Bangalore )
At 1:00 PM there was a Film Show & at 2:30 PM Dhamma Deeksha was undertaken by devotees
At 5:30 PM
There was a SACRED BUDDHA JAYANTI Symposium on THE BUDDHA’S RELEVANCE TO TODAY’S WORLD with Buddha Puja and Blessings by Venerable Acharya Buddharakkhita
Founder President, Maha Bodhi Society, Bangalore
Chief Guests were &Release of book “Life’s Great Blessings-12” by Honorable Justice Shri N.Santosh Hegde Lokayukta, Karnataka State
Release of book “Life’s Great Blessings -13” Shri C.Anjanaya Reddy IPS (DGP Retd) Vice Chairman, Ananda Buddha Vihara, Secunderabad Former Managing Director, AP Tourism Corporation Ltd. & Director General Vigilance and Enforcement
Release of “Satipatthana Sutta – Foundations of Mindfulness” by Shri Molkalmooru Sreenivasa Murthy
Kannada Buddhist Writer Deepa Puja
Thanks to all the donors who have generously helped to make these programs successful.
AN APPEAL
We seek your generous donations for the welfare activities of the Maha Bodhi Society and for the 2552nd Sacred Buddha Jayanti Celebrations. May your dana conduce to your well being, peace and prosperity! May you be happy!
BUDDHA PURNIMA DAY on 19-5-2008 at 10 AM : Buddha Puja, Bodhi Puja, Stupa Puja
& At 4 PM HOSPITAL DANA SERVICE AT K.R.HOSPITAL, MYSORE Led by Upasika Smt.Parvatamma
Upasaka Shri Kalaiah & with the Blessings by
Venerable Aggadhammo Bhanteji was performed in a grand manner.
2552nd SACRED BUDDHAJAYANTI
CELEBRATIONS 2008
ON 20-05-2008
Namo Buddha
Asoka Dhamma Dutha Buddhist Society, Trust
Buddha Vihar & Sri. H.M. Gangadaraiah
Memorial Meditation Centre
Gotham Nagar, Opp. KSRTC Bus Depot,
Kolar Gold Fields -563 113
President and Members of ADDBS are cordially inviting the gracious presence of Sarv Samaj on the occasion of the Buddha Jayanti Celebration at the above Buddhist Society, Trust, Buddha Vihar & Sri. H.M.Gangadharaiah Memorial Meditation Centre, Gotham Nagar, Opp. KSRTC Bus Depot,Kolar Gold Fields -563 113 on Tuesday the 20th May 2008 at 5.00 P.M. Presence of one and all on the occasion is solicited.
Buddha Pooja, Tisarana, Pancasila and Dhamma Discource
IN PRESENCE OF :
Venerable Poojya Ananda Bhanteji
Vice President, and other Monks of Maha Bodhi Society, Bangalore
Guest of Honor :
Sri. Lakshminarayana IAS
Commissioner for Transport, Govt. of karnataka, Bangalore
Sri. Molakalmuru Sreenivasamurthy
Kannada Buddhist Writer, Bangalore
Dhana by :
Dr. ramani Poorneson & Family Poornima Nursing Home
Smt. Jayalakshmi Manivachagam & Family
Director, Longevite Health Care, Bangalore
Sri.Chandrasekar & Family A.R.T.O., Bangalore
Sri.R.Kannan & Family Muskum KGF
In the Service of Dhamma
Trustees, Executive Members and Friends
Services of Free Health Checkup & Treatment Camp at the above premises may be availed on 20-05-2008 between 9.00 a.m.& 4.00 p.m. Sponsored by LONGEVITE HEALTH CARE Lady Curzon Road, Bangalore -560 001
Upasakas/Upasikas are requested to bring flowers,incence sticks, Candles to perform Pooja.
B Media 4 Sarvajan Hitaya Sarvajan Sukhaya
Triple Gem Study Circle analysis predicts 130 seats for BSP because of Price Rise and anti-incumbency factors on Congress, BJP and JD(S) and because of Chief Minister of Uttar Pradesh Ms Mayawati’s performance to be repeated in Karnataka
So Vote For BSP
The Marvel of the Dhamma
Ashoka Maurya
Jyotirao Phule
Chhatrapati Shahuji Maharaj
Jai Bheem BSP Jai Bharath
An “Appeal”
To The People of Karnataka for
Legislative Assembly Election – 2008
Kumari Mayawati
National President
Bahujan Samaj Party
Brothers and Sisters,
It is well known to every one the Bahujan Samaj Party (BSP) is the only party in the country, which “believes in doing rather than saying“.
It is for this reason that our party, unlike other parties, does not release any tempting “Election Manifestoes” and instead, issues “Appeal” to the people in general and voters in particular to ensure their vote and support for BSP in order to fulfill the remaining commitments for completing its missionary goal by adopting the path shown by Saints, Gurus and Mahapurush (Great men) born in different periods in the Bahujan Samaj like Mahatma Jyotiba Phule, Chatrapati Sahu Maharaj, Narayana Guru, Periyar Ramaswamy Ji, Baba Saheb Dr.Ambedkar and more recently Manyawar Shri Kanshi Ram ji.
This we do with an aim to earn good results for the party in the elections and to achieve power to rule so that with the help of the “Master Key of Political Power” we become master of our own destiny and could ensure work and proper welfare of the poor, deprived and downtrodden sections of the society belonging to all castes and religions i.e.”Sarv Samaj”. Param pujya Baba Saheb Dr. Bhimrao Ambedkar has beautifully and wonderfully explained about the significance of the “Master Key of the Political Power”, declaring that the political power is such a “Master Key” through which all problems can be solved and also doors of progress and prosperity can be opened up.
Following this principle of Babasaheb Dr.Ambedkar, our party is contesting, on its’ own strength, KARNATAKA Legislative Assembly General Elections-2008. The Karnataka Legislative Assembly has a total number of 224 seats and the BSP is contesting on almost all the seats on its own. BSP has not at all entered into any kind of alliance or seat adjustments with any other party in this election. So, we are fighting this election on all seats on our own.
But, the pertinent question which arises here is, as to why there is a necessity for the people of the State of Karnataka to cast their votes in favour of the BSP only, rather than voting for the Congress, B.J.P. or their supporting parties? We have to understand this issue very clearly for an outstanding performance. .
In this regard, I am of the view that BSP is the only Party in the country whose “Principles & Policies” and also its “style of functioning” suits very much the interests of the people belonging to “Sarv Samaj” (all sections of the society). On the other hand, other political parties make too many promises to people just before the elections or in the election year but they never translate them into reality for the true welfare of them, leaving most of their lofty electoral promises confined to papers only, rather than getting them implemented in practical terms.
It is for this very reason that, even after 60 years of independence, the “Social and Economic” condition of people belonging to Bahujan Samaj, which comprises of Scheduled Castes (SCs), Scheduled Tribes (STs), Other Backward Class (OBCs) and Religious Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists have not significantly improved due to faulty economic policies adopted by various governments of castiest leaders of different political parties, even though the population of these sections of society is very large and for this reason , we call them as “Bahujan Samaj”.
Here, I am especially talking about their wrong and erratic economic policies, mainly because at the centre as well as in most of the States, Governments’ were formed with the monetary or otherwise help of big capitalist powers and for this very reason, these parties, after coming to power, as a “return gift” to them formulated their “Economic Policies” in subservience of these capitalists, fully ignoring the interests and welfare of general public.
Due to this kind of unjust behaviour of the governments of Congress, BJP and their supporting parties, the economic condition of people belonging to Bahujan Samaj as well as poor people of “Savarn Samaj” i.e. the upper castes is turning from bad to worse. The malice is still continuing, rendering more and more such people unemployed and live a life under the darkness of poverty.
In view of the complexity and seriousness of such kind of problems, these deprived and exploited sections of the people revolted in such a manner to form a separate political party of their own called as (the Bahujan Samaj Party-BSP) under the leadership of Manyawar Shri Kanshi Ram Ji on April, 1984, basing its ideology on policy and progrmmes of Great Baba sahib Dr. Ambedkar. And quiet obviously, with the massive support and cooperation of all the sections of the society, the BSP has acquired a “National Status” and has grown enough to be officially by the Election Commission of India as one of the main national political parties of India .
Not only this, our party also gradually expanded its mass base and graduated to send its representatives in Parliament, apart from winning assembly elections in various States of the Country. In Uttar Pradesh, which is the biggest State of India in terms of the size of the population, the BSP under the leader ship of mine had formed government four times. And all the four times, the governments of our party has worked with full devotion and dedication to provide “justice” to all, besides giving impetus and dynamism to the issue of ”Development” in the State.
Giving priority to weaker sections of the society in the process, with an aim to improve “Social and Economic” condition of the underprivileged sections of the society and poor people belonging to Sarv Samaj, our party Government in Uttar Pradesh, for the first time in the country, constituted separate “Welfare” Departments” in 1995 right at the inception of the first BSP government.
And the aspect of development were given new meaning when 25,000 villages, having predominantly Original Inhabitants of Jambudvipa i.e. the Great Prabuddha Bharath (SC/STs) population, were selected for “Dr.Ambedkar Village Development Scheme” to develop them fully with all kind of basic amenities and infrastructure facilities. The process is going on and gradually all the villages of the State will be taken for such kind of developmental activities all over the State, surely changing the very face and of course the life of the rural poor in real terms. Presently, however, the name of this scheme has been changed as “Baba Saheb Dr. Ambedkar U.P. Gramsabha Samagra Vikas Yojana (Gramsabha Integrated Development Scheme.)”.
Similarly, an ambitious “Urban Integrated Development Scheme” has been formulated in the name of “Manyawar Shri Kanshi Ram Ji”. Under this scheme, small towns and cities of Uttar Pradesh are being developed in a systematic manner and within time bound period. But under both these schemes, all the activities are being speeded up as much as the economic condition of the State allows. These developmental activities could well get further momentum and much speed if the Central Government fulfills its obligations of providing funds for the purpose.
Apart of this, priority has been accorded especially to Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath (SC/STs) and other exploited sections of the “Sarv Samaj” in all other developmental activities. The homeless and poor people were allotted vacant land, besides possession has also been ensured to landless poor for the purpose of farming/agriculture on that land. About 20 lakh poor people have so far been benefited from this decision of the government in the State, and this work is still continuously in progress.
In addition, my government has taken an unprecedented and historic decision to provide with more than one lakh permanent government jobs in rural areas for the Valmiki community of Scheduled Castes. By this decision, all the 1.08 lakh revenue village of Uttar Pradesh will have at least one Sarkari Safai Karmachari, and the person appointed will be from the same village in most of the cases… This besides meeting employment problem will also make a sea change in the health atmosphere of rural areas for it will ensure cleanliness and help eradicate diseases spreading due to unhygienic conditions.
And, so far the issue of giving boost to education is concerned, the government of our party, for the first time in the country, took a policy decision to grant scholarship to the children of persons belonging to poor Scheduled Castes and Scheduled Tribes and also to poor children of Other Backward Classes and Religious Minorities, especially to the poor children belonging to Muslim community.
The scholarship amount has also been doubled in view of the rising inflation and cost of living; besides that the amount of scholarship is being distributed to students immediately after their admission. Our government also arranged free coaching to ensure their admissions in the prestigious institutions and for high-grade prestigious jobs like IAS, IPS. PCS etc.
Along with the above facilities, for the first time in the State, 25% of the State budget has been allocated separately for the welfare and development of Scheduled Castes and Scheduled Tribes in the State.
Besides, in order to infuse the sense of security among the people belonging to Bahujan Samaj, a policy of reservation has been introduced for the first time in the postings at the police stations in each and every district. Under the new provision, police officers belonging to SC/STs, for the first time in the country, will be getting 25 percent of such posts of police station will go to the people belonging to OBCs and 5 percent to officers from Religious Minorities (Muslims) in all the districts of the State. This system of governance is still continuing in the State with a slight modification.
And especially, full care has been made towards protecting, in all spheres of life, the interests and welfare of the Muslims, which is the largest section of Religious Minorities in the State. Apart from their economic development, the safety and security of their lives and Religion has also been fully ensured. In addition, our government was first in the country ensuring government jobs to economically weaker Muslims by including them in category of other Backward Classes (OBCs) and issuing government order facilitating release of caste certificates accordingly.
“New Positive Reservation Initiatives”
In The Interest of Sarv Samaj
You know very well that “where there is will, there is way.” That is why for the first time in the country, the BSP government of Uttar Pradesh has taken “ New Positive Reservation Initiatives”
In The Interest of Sarv Samaj
i.e. Scheduled Castes, Scheduled Tribes, Other Backward Classes (OBC), Religious Minorities and Upper caste, for it is more than evident that the benefit of reservation, which was provided on account of the untiring efforts of Param Pujya Baba Saheb Dr. Bhimarao Ambedkar, to the Scheduled Castes (SCs), Scheduled Tribes (STs) and Other Backward Castes (OBCs) in the Government jobs under the Constitution of India, was not reaching fully to the dire needy people because of anti-reservation attitude of the Congress, BJP and their supporting parties.
Not only this, various Government Departments and Institutions are being handed over to the Private Sectors for the past several years on the pretext of poor economic condition of the government, without ensuring provision of the same kind of reservation in the privatised firm/sector at any level. And, if this current state of affairs/practice of handing over the government departments and Institutions to Private Sector continues, a day will come when the constitutional facility of reservation will cease to exist.
Taking this issue of great importance very seriously, the Government of my party in Uttar Pradesh wrote several letters to the Government of India and requested that before the privatization of various Government and public sector institutions, the same quantum of reservation for those sections of society should be ensured as they were already getting in the Government sector and institutions. But no Government of any party has so far acceded to our contention and our party is “seriously concerned” and “worried” about this issue.
But the people belonging to Scheduled Castes (SCs) & Schedule Tribes (STs) and Other Backward Classes (OBCs) will be happy to know that throughout the country, it is only the Government of my party, the BSP in Uttar Pradesh which was fulfilled these tasks, which are as follows:
· Public-Private- Partnership (P.P.P.) is the main component of “all inclusive” realistic and practical economic policy of my government in Uttar Pradesh.
· All the Schemes/projects/ industries with partnership with state government, the State Government would have a maximum partnership of 49 percent of 11 percent.
· The provision of job reservation in enterprises developed on Public-Private Partnership model will continue in the proportion and manner as the State Government has been providing quota which is in the government jobs 21 percent for Scheduled Castes, 02 percent for Scheduled Tribes and 27 percent for Other Backward Classes.
· The interests of employees will be fully safeguarded in the projects/enterprise s established under PPP model.
· Now along with this, the Uttar Pradesh Government of my party has applied the policy of “Sarvjan Hitai –Sarvjan Sukhai” (Progress and Prosperity for all) also in the area of the reservation. In pursuance of this policy, our government has taken historical initiative to provide the benefits of reservation to all the poor and needy people belonging to all castes and the implementation of this new system has already been taken up in the right earnest in Uttar Pradesh. This step has been taken for the first time in the country.
· Under it, if the services rendered by the Govt. Departments, Corporations, Authorities, Councils and other Semi-government institutions or the maintenance of their establishment are substituted by outsourcing, then the contract to be executed for the said purpose would include the provision of providing 21 percent of jobs created through this out sourcing to the persons of Scheduled Castes, 2 percent to the persons belonging to Scheduled Tribes and 27 percent to Other Backward Classes.
· In the Industrial Units, Educational Institutions, Infrastructure/ Service Sector Projects, Disinvested Units are being set up in which the private sector is provided land, subsidy, state aid or assets by the Government or any of its government departments, then as per the “voluntary” and “mutual agreement”, the employers have to provide 10 percent of the total jobs created in the projects to the persons of Scheduled Castes, 10 percent to Other Backward Classes, including Backwards of Religious Minorities and 10 percent to the economically weaker persons of the Upper Castes
· Over 30 thousand posts of backlog have so far been filled by my part’s government in Uttar Pradesh. Recruitment on remaining posts is in progress.
· Besides, it is to be clear in mind that the Scheduled Castes and Scheduled Tribes (prevention of atrocities) Act, 1989, has been enacted by the Government of India, hence a central act, and no State Government can make any alternation in this Act nor repeal it. The State Government of Uttar Pradesh has ensured strict enforcement of this law.
· My Government has done everything possible regarding implementation of reservation policy.
· The Government of India has also been asked to fill the vacant posts in Government Services in accordance with the policy of reservation. The policy of reservation should be extended to private and other sectors and it should be included in the ninth Schedule of Constitution as a safeguard.
· We have also urged the Government of India to amend the Constitution for providing benefits of reservation to the people belonging to upper castes living below the poverty line. But, the attitude of the Congress and BJP and its supporting parties has been throughout negative.
· But for that matter, I would like to fully assure the people of upper castes that the day the government of our party come to power at the centre, they will be given the benefit of reservation, similar to the pattern which has been introduced by us in Uttar Pradesh and this will be done without their asking for it, and will also make all positive efforts for the eradication of their poverty and un-employment. And, you all know very well about the style of functioning of my party that whatever we say, we do the same. In other words, there is no difference in our party’s saying and doing.
· Besides, Adequate additional reservation should also be provided to such persons of Scheduled Castes who were converted to Muslim or Christian religion, but maintaining the present share of quota of prescribed reservation for the Scheduled Castes. For this, necessary amendment should be made in the Constitution to relax the total limit of 50 percent reservation as laid down by Hon. Supreme Court and this amendment will be included in the 9th schedule of the Constitution so that this arrangement becomes a permanent feature.
So far as the matter of providing Social Security to the people is concerned, my party’s government in Uttar Pradesh is very serious and sensitive over the issue… That is why immediately after assumption of power my government increased to double the amount of pension to old age persons and farmers from Rs.150 to Rs.300. And also the number of beneficiaries was raised to 24 lakh from 20 lakh, for which sum of Rs. 1410 crores has been earmarked in the budget.
Similarly, labourers , who belong to the poorest and weaker section of the society and mostly fall under the category of farming labour, were not being cared properly as they belong to unorganized sector, but my government has raised their daily remuneration wage to Rs.100 from a meager of Rs.58, which they were getting previously.
And, over the issue of plight of farmers and farming becoming less remunerative day by day and thereby ultimately affecting our self-reliance on food, my party is in full sympathy with the farming community. It is beyond any doubt that the governments of the Congress, the BJP and their supporting parties during their rule in the past 60 years have done a criminal act of ignoring farm and farmers. In the course of promotion of heavy industries, there was a criminal neglect of farm sectors and farmers’ requirements.
This is also a tragedy that in the course of developing heavy industries particularly in the tribal areas, where the native people were deprived even from the fourth class jobs, adding more burden on their life to ensure protection of the interests of tribals & farmers.
Besides, my government has taken a stand that the Self-esteem and Self-respect of the unemployed youth will not be ridiculed every month by providing them meager ‘unemployment allowance’. Instead, our party wants them to live with pride, as they would instead be provided permanent jobs, with the creation of job opportunities, for which Regional Rural Employment Centre will be established.
And education is another area that has been accorded top most priority by my government in Uttar Pradesh. It is with this reason a decision was taken without any delay to recruit 88,000 teachers to help improve the standards of education. The process of recruitment of such a large number teachers in just one go is on.
In addition of all these, my government has paid attention in according full respect and honour to Sants, Gurus and Mahapurush born in Bahujan Samaj at different period of times such as Mahatma Jyotiba Phule, Chatrapati Shahuji Maharaj, Narayana Guru, Periar Ramaswamy, Baba Saheb Dr. Bhimrao Ambedkar and more recently Manyawar Shri Kanshi Ram Ji. A number of new Districts, Universities, Memorials, Museums and other important public places and institutions have been named and erected in their name to perpetuate the memory of their hard-faught struggles.
And in this connection, you all know very well that no government, be it the government of the Congress, the BJP or their supporting parties, ever gave proper respect and regards to the Sants, Gurus and Mahapurush born in the Bahujan Samaj.
And regrettably, the castiest mentality of these political parties still persists. . The biggest proof of it is that the Congress party, ruling at the centre did not even declare one or two days holiday nor they ordered flying of national flag half mast in the mourning of Manyawar Shri Kanshi Ram Ji, the creator and founder of the BSP movement.. And the BJP and other opposition parties remained a mute spectator to all this.
In brief, the lesson to our people of all this happenings is that if the people belonging to Bahujan Samaj and those of Savarn Samaj (upper castes) living in your state of Karnataka want to create an atmosphere like that of Uttar Pradesh for leading a life full of self-esteem, respect and dignity, they will also have to capture the “Master Key of political power” in their hands by ensuring good results in the general election being held in your State.
Therefore keeping all these factual propositions in mind, I earnestly “APPEAL” to the supporters of the BSP to follow the above mentioned suggestions in order to make an all out effort to achieve party’s goal of capturing power in order to get rid of their poverty, helplessness, backwardness, unemployment, injustice and exploitation by making your own government in your State, following the true path shown to you by your messiah Baba Saheb Dr. Ambedkar on the basis of exercise of franchise based on the concept of “One Man-One Vote” given to you by Baba Saheb himself and thus fulfill the unfinished task of Manyawar Shri. Kanshi Ram Ji.
In other words, you should understand your Messiah’s message properly and utilize the right to vote wisely to help yourself so that you could form a government of your own party in your State which will in real terms help improve your socio-economic condition as well as of education, besides ensuring a civilized self-esteem life to you. In the meantime, this could be also help improve the economic condition of the Upper castes people.
But to create such an atmosphere in your State, you have to acquire the “Master Key of Political Power” in your hands, like people have done in the Stae of Uttar Pradesh and you will have show good result in the coming Assembly elections in your State. And to achieve this great goal of success in the assembly election, you will have to be cautious and alert from various nasty tricks and Saam-Daam-Dand- bhed like nefarious designs of the opposition parties during the elections, because these parties can go to any extent to damage our party.
And I want to warn you that these opposition parties will go all out and will make all efforts to sabotage the voting of Savarn Samaj inn favour of BSP and for this purpose , these parties will propagate our “Ideology and Principles” in a wrong, vicious and twisted manner among these sections of society.
Therefore, I consider it important to explain the ideology and principles of B.S.P. I would also like to clarify here that the ideology and principles of our party “are not against any caste or creed”. B.S.P. wants to change the unequal social order of this country based on “caste” and wants to establish here a “Samatamulak Samaj Vyavastha” ( A Social Order based on Equality), which is in the interest of this country and Sarv Samaj.
For this, we have to change the Jaatwadi (casteist)mentality of Savarn (High Castes) Hindus and on the basis of Samajik Bhaichara (Social Brotherhood) we have to take them also along with us and only then “Samtamulak Samaj Vyavastha” can be established in this country in accordance with the thinking of the architect of Indian Constitution, Baba Saheb Dr. Ambedkar and only after that Sarv Samaj will be unified and disparities or casteism in the society will be completely eradicated forever.
Along with this, they will get full opportunity to move in every walk of life. The members of our party should always remain cautious from different kind of rumours, which may be spread by opposition parties during elections.
Apart from the above, I also appeal to all of you – “Beware that your vote is invaluable. No vote should be allowed to be purchased. No vote should be allowed to be looted. No vote should be left out from being cast and no selfish person should misuse your vote on account of defrauding or misleading you in the name of caste, money, religion or emotions.
Hence, to save democracy you have to give power into hands of right person to safeguard the interests of your KARNATAKA State, so that you may formulate the policy of :Sarvajan Hitai – Sarvjan Sukhai” in all the areas and make the poor and unemployed persons of Bahujan Samaj and Savarn Samaj happy.”
In the end, keeping in view all the above mentioned observations, I “Appeal” to the supporters and well wishers of my party that you should not be misled by any alluring promises of Election Manifestoes of opposition parties and that you should follow the appeal of B.S.P. which is your own party, to make the candidates of B.S.P. victorious in the General Assembly Elections of KARNATAKA by pressing the button against “Elephant” (Haathi), the election symbol of B.S.P. I hope and expect that you will accept my “Appeal” and act accordingly.
Km Mayawati
National President,
Bahujan Samaj Party (BSP)
In the Interest of Sarv Samaj, Contribute your Physical, Mental and Economic Might in Favour of BSP to Help its Ideology And Policies Reach its “Ultimate Destination”
Vote for the Candidates of
Bahujan Samaj Party
Make B.S.P. successful by pressing the button opposite Election Symbol – Elephant (Haathi)
B.S.P. Ki Kya Pehchaan !
Neela Jhanda, Haathi Nishaan !!
The Identity of BSP is
Blue Flag & Elephant Symbol
Jai Bheem Jai Kansiram Jai Bharath
Mayawati Sister’s
Appeal for Karnataka Brothers & Sisters
To Vote for Elephant Symbolised BSP Candidates
We say what we do and do what we say
Which is the way to be Happy and Gay
That is Sarva Jan Hithay Sarvajan Sukhay
Before the commencement of election the other political party
For a short while give you a goodie
From Exploitation & discrimination you get away
For progress of a diversified society
And for a developmental ruling assuring safety
Since BSP born from ashes of untouchability
Promises to wipe out your tears and provide you safety
Until you are all supportively behind this mission of
Sarvajan Hithay
Sarvajan Sukhay
Kindly visit:
http://sarvajan. ambedkar. org
Even after 60 years of Independence !
Because of UPA, NDA and their Supporting Parties Sins !
Such as not providing constitutional amendment to provide reservation even to the poor among the forward castes !
Non-inclusion of Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath Christians !
And poor Muslims in the SC/ST category for giving them reservation in various sectors !
Congress and the Bharatiya Janata Party responsible for the backwardness of SC/STs !
Over five decades of rule, the Congress did not consider poor people as this Country’s citizens !
The BJP gave prominence only to the rich and neglected the economically weaker sections !
Both parties receive funds from capitalists during elections !
They later frame policies suiting their needs but not favouring the poor after their selections !
Thereby not the earning of the workers !
But the prices rises !
Hence !
BSP wins !
For allotting three acres of land to each poor and landless !
Benefiting over 25 lakh families !
Filled all the backlog posts reserved for SC/STs and backward classes !
Constituted separate welfare departments for all backward communties !
for their social and economic advancement,to ensure that they receive all the government benefits !
Deprived of a right and De-Franchised
left out: Voters whose names were missing from the voters’ list, which prevented them from exercising their franchise, showing their identity cards during the repoll
Election Commission India
Elections
Now the people of India must have the Right To Information from the Election Commission know as to how many million people were elegible to vote in 2009 and 2008 Karnataka Assembly elections. There is no official information on the exact number of people whose names are not found in the voter’s list.
We the people - these are the most important words in our constitution. Everything depends on us- the voters,who have an opportunity and the right to choose our representatives, demand accountability and determine the direction of growth and governance of the country. Several problems have surfaced in the gigantic task of conducting elections in
Active participation of citizens is an absolute prerequisite to make the electoral system more representative, fair, transparent and free from all the other ills. Eleanor Roosevelt once said: “nobody can hurt you without your consent” which in this context can be rephrased as “nobody can marginalise you without your cooperation
Chief Election Commissioner N Gopalaswamy on Thursday fixed the responsibility for preparation of error-free voters list, ahead of the election to Karnataka Assembly, on political parties. Speaking to reporters here, Mr Gopalaswamy said the political parties would be given two separate lists on February seven for deletion and additions to be made in the final list.
‘’They will be given two weeks time for raising objections to removing and adding names of the voters for the final list to be prepared on March ten,'’ he said.
‘’It will be the responsibility of the political parties to ensure the final list did not contain discrepancies any more as the EC has adopted a new mechanism for producing error-free list,'’ he said.
To a question on whether the elections would be postponed in case of a delay in the implementation of the report of Mr Justice Kuldeep Singh who headed Delimitation Commission, he said the EC did not work on the basis of ‘ifs and buts’ and as of now, it would conduct the elections before May 28.
‘’The Commission is concerned about the voter’s list as there are only additions and no deletions in the list.
‘’This is the reason I sent Deputy Election Commissioner R Bhattacharya, who is in charge for Karnataka, to oversee the whole exercise,'’ Mr Gopalaswamy said.
The EC would hold elections before May 28, as the state completes six months under President’s Rule on the date, he said.
In the draft list submitted by the State Election Commission (SEC) names of 3.48 lakh voters had been deleted while 9.27 lakh new voters had been added as of yesterday.
Mr Gopalaswamy and his Deputies Navin Chawla and S Y Qureshi have been here for the last two days reviewing the voters list and preparedness of the official machinery to hold elections, following the detection of large number of bogus voters in the voter’s list.
Earlier, Congress and the BJP submitted memorandum to the CEC urging him to provide error-free voters list and elections be held in the stipulated time.
He replied in the affirmative when asked whether he would take action against the officials for their ‘lapses’ in preparation of the voter’s list.
Voters list mess in poll-bound Karnataka
Bangalore , Jan 5 - A family with 90 voters and a town with 30,000 voters in a population of 36,500! These are just some of the glitches in the voters list in poll-bound Karnataka. R. Bhattacharya, deputy election commissioner at the Election Commission of India has been in Bangalore for the last three days having talks with state election officials on steps to ensure proper voters list ahead of polls to the 224-member assembly expected in April/May.
The irregularities in the voters list pointed out by people and political parties has forced the state election commission to cancel its plans to release the final list on Jan 10.
Bhattacharya met state chief electoral officer R. Ramaseshan, Bruhat Bangalore Mahanagar Palike (Greater Bangalore City Corporation) commissioner S. Subramanya and senior officials from several districts and told them of the Election Commission’s displeasure over the way the voters lists had been prepared.
The state officials now plan to revise the lists and publish them by the end of this month. They have sought the help of voters to point out anomalies.
Karnataka Pradesh Congress Committee president Mallikharjun Kharge Friday mentioned the instance of one family in north Karnataka having 90 voters on the list and of Humnabad town in Bidar district that has 30,000 voters in a population of 36,500.
More than 7,000 in the town are school-going children, yet there are 30,000 names in the voters list.
Another Congress leader H.K. Patil said there could be around four million bogus names in the voters list. Karnataka’s population is estimated at 55 million and voting population at around 42 million.
The two other main political parties, the Bharatiya Janata Party and Janata Dal-Secular also allege there are many irregularities in the list. The three parties have urged the state and central election officials to rectify the anomalies
MCC to revise voters’ list in three Assembly segments
Special Correspondent
| Door-to-door campaign to be launched along with booth committee members |
Training programme to be held for booth committee members
Exercise to be launched at one booth each in
the three Assembly segments
Major decision: Mayor Ayub Khan announcing the involvement of booth committees in the revision of the voters’ list. Deputy Mayor Kamala Venkatesh is seen.
MYSORE: The Mysore City Corporation (MCC) will revise the voters’ list in the three Assembly constituencies within its jurisdiction by launching a door-to-door campaign along with members of the booth committees.
There are 607 booth committees in the city covering all the 65 wards. The initiative is expected to be more precise; it will involve people at the grassroots level unlike in the the top-down approach followed so far.
Apart from updating the voters’ list, the exercise will help rectify the anomalises and help add to the list the names of those who were left out while deleting the names of bogus voters. The initiative will complement the steps taken by the district administration before the elections.
Disclosing this, Mayor Ayub Khan said here on Saturday that during his visits to polling booths in his capacity as the first citizen of Mysore, he had received several complaints from registered voters.
“Either their names were missing or the details were faulty. Hence I have decided to accord priority to ensure that the citizens are not deprived of the right to exercise their franchise,” he said.
“I consider it my duty to ensure that the names of all eligible voters are incorporated in the revised voters’ list and hence have decided to take the step with the assistance of booth committee members”, Mr. Khan said.
It has been decided to undertake a survey according to which, the head of each booth committee, along with officials of the MCC and other members, will cover the area coming under their respective booths and ensure that the discrepancies are removed.
“The entire responsibility of revising and updating the voters’ list will be vested with the new team”, according to the Mayor. It has also been decided to conduct a one-day workshop-cum-training programme for all booth committee members so that they can familiarise themselves with the process of revising the list. “Details will be collected from every household on individuals who have been transferred, women who have left the locality after marriage and those who have expired so as to ensure that their names are deleted from the list”, Mr. Khan said.
Once the workshop-cum-training programme is completed, the voters’ list revision exercise will be taken up as a pilot project at one booth each in the three Assembly constituencies coming under the MCC limits.
The team involved in this exercise will record its findings and experience, collate the pros and cons of such an approach and table a report which will be subjected to scrutiny.
“We will thoroughly analyse the report and streamline the exercise before extending it to cover all the booths coming under the 65 wards of the MCC”, Mr. Khan said.
Cooperation sought
He called for public cooperation, and sought the assistance of non-governmental organisations so as to ensure that in the subsequent elections genuine voters will not be deprived of their right to exercise their franchise.
There are 607 booths in the three Assembly segments in Mysore Urban which has a population of nearly 7.55 lakh according to the 2001 census.
The Election Commission recently called for revision of the voters’ list in Mysore on learning that the number of voters in the city was more than 65 per cent of the total population.
Though the revision exercise was conducted over an extended period of time, there were some discrepancies which the Mayor wants to rectify by launching an exercise involving the booth committees.
Reforms could ensure more voter turnout
Research could throw up answers for poor poll percentage
Poll percentage could improve if the Government makes a ‘determined attempt’ to bring in reforms
‘Involvement of Resident Welfare Associations, NGOs and other concerned citizens would help’
MYSORE: The voter turnout in the second phase of the elections held in ten districts has been put at 60 per cent, which is a drop of six per cent from the first phase of polls. What could be the reason for voter apathy? Can reforms set right the apathy and ensure people turn out in large numbers to exercise their franchise?
Social activist Vasanthkumar Mysoormath, who conducted voter awareness movements in 1999, 2004 and 2008 elections (first phase), has echoed Deputy Commissioner and District Election Officer P. Manivannan’s reported view that research has to be conducted on poor poll percentage.
“It is high time that such an exercise is undertaken by the Government of India. A number of election reforms are long-pending before the Centre.
The Election Commission itself has forwarded some suggestions that are pending since many years now,” said Mr. Mysoormath, who was the presiding officer in more than 10 elections.
Mr. Mysoormath, who retired from the Indian Audit and Accounts Department, maintained that the poll percentage can be substantially improved if the Government makes a “determined attempt” to bring in reforms as recommended by the Election Commission and experts over the years.
He, too, had made certain suggestions for improving the poll percentage.
Missing names
Many eligible voters have been denied their right to vote because their names were missing, although they held Elector’s Photo Identity Cards (EPIC).
“Why should they keep running around in circles to obtain updated EPICs every time there is an election, only to be turned down because the revised rolls do not contain their names,” he asked.
The money and energy spent for enumeration and preparation of electoral rolls with the help of teachers and government officials has time and again failed to produce the required results.
This needs to be answered because public money is being splurged to prepare incorrect rolls and to deny the citizens their right to vote, he said.
Involvement
It is also time for the citizens to behave in a responsible manner and involve themselves at the grassroots level to help the EC set right the perennial problem, he said.
The three-tier system applicable to rural areas viz., zilla, taluk and gram panchayats, is absent in urban areas. To fill this gap, involvement of Resident Welfare Associations/ NGOs and other concerned citizens would help.
Better network
“Street committees with volunteers from the residents in a street are the need of the hour.
They, in turn, can coordinate with ward committees for enumeration and compilation of near-perfect electoral rolls and also for assessing the works and projects that need attention and for projecting their demands and grievances with the concerned service providers,” Mr. Mysoormath suggested.
Sensitising youth
The youth of the country has exhibited rank apathy due to their feeling that “politics is a dirty business”.
Many have expressed disgust over the behaviour of politicians in Parliament/Assemblies.
‘Not bothered’
“The youth have not bothered even to register themselves as voters because of the cumbersome procedure and running around to get an EPIC which nevertheless becomes useless by the next election. This attitude needs to be changed,” he said.
Political will
What the country needs is political will to bring necessary legislation through amendment to those rule books that govern elections.
“Countries like Turkey and Australia have compulsory voting and the turnout is about 90-plus per cent. What made those countries prescribe such a rule and how it is implemented may be studied and adopted in our country also,” he said.
Incentives
Can incentives attract voters?
Some incentive is bound to attract at least a percentage of people to stop being apathetic and cynical and proceed to vote.
“A system may be prescribed: those who vote may be given a certificate by the EC for claiming say one or two per cent reduction in their electricity bills or water bills or property tax for a certain period after an election. If the percentage of voting can be increased by spending a few crores, then it will be well worth trying,” said Mr. Mysoormath.
EC has failed to check flow of money
Election Commission has failed to check distribution of money and other articles among voters. Mine lords, members of land mafia and anti-social elements were controlling the elections, which a dangerous development in democracy.
Major political parties had no moral right to go before the electorate as they had forgotten the basic principles of politics.
four polling booths in Bellary alleged rigging during the second phase of Karnataka assembly elections.
Tribal organisations, demand, disqualification, of candidates
Adivasi Swayattategagi Rastriya Rangha (ASRR)
and Nagarahole Tribal Rights Samithi have urged the Election
Commission to disqualify three candidates contesting from H D Kote
(Reserve) Assembly Constituency for allegedly producing false caste
certificates.
According to a press note issued by Samithi Convenor P K Ramu,
the candidates Mr Chikkanna (Congress), Mr Chikkaveera Nayaka (BJP)
and (Mr Doddanayaka (JD-S) had contested the Assembly elections from
this reserved constituency for tribals and urged the Commission to
disqualify and file criminal cases against them.
Earlier, based on a complaint filed by the public, Deputy
Commissioner and District Election Officer P Manivannan had
suspended H D Kote Tahasildar T Vijya and ordered a departmental
inquiry against her for issuing S T certificate to BJP candidate
Chikkaveera Naika.
They alleged that all three candidates had tampered with the
school documents and produced the false caste certificates during
the time of the election process and contested from H D Kote.
The Assistant Commissioner of Hunsur Sub Division M R Ravi had
submitted a report to the district election officer alleging
tampering with the records by the three candidates to claim the
Scheduled Tribe status to contest the election.
In his report, Mr Ravi stated the Tahsildar of H D Kote had
issued controversial caste certificates without verifying the
original documents and failed to follow the procedures before
issuing them.
Meanwhile, Deputy Commissioner and District Election Officer
P Manivannan said the report had been sent to the Election
Commission for further action.
An altercation ensued and the Border Security Force (BSF), who could not understand Kannada manhandled the voter and pushed him out. A group of people gathered and the situation was tense for a while. However, special observer Raymond Peter arrived on the spot. The voter and the local people mobbed his car and represented the case. The situation was brought under control.
Will voters be confused as they will have to look for their choice of candidates in two EVMs?
“No. Each candidate has been allotted with a number and a symbol. Voters will have to know that number. But in case of national parties, voters go by the symbol. In 2004, two EVMs were used in each booth as elections to the Assembly and Lok Sabha were held simultaneously. A voter will have to spend a second or two just to read the symbols as there would be two EVMs,” he said.
A tour around Bellary city showed that none of the independents are campaigning. Even major political party leaders admit that no independent is serious about the elections. Then why do they pay Rs 5,000 as deposit and enter the fray? A senior Congress leader said, “Majority of the independent candidates are dummy. They contest and approach us (major parties) for money to withdraw their nominations. This time none withdrew their papers. Each candidate is allowed to use only four vehicles for campaigning. This EC restriction has come as a major hurdle for us to campaign. So, we have kept the vehicles of independent candidates at our disposal. Of course, we have their money. This is done in by all major parties. Many of the independents are fielded by national parties”.
Another challenge being faced by the officials is to weed out the bogus student ID cards. The EC has listed 20 types of identity cards which can be used for casting vote. A voter has to produce any one of these to exercise his franchise. Students are allowed to produce their college ID card.
In the first phase of polling, students were found producing fake ID cards. So, the EC has sent mails to all the DCs to check the veracity of students’ ID card. “We have held a meeting with the principals of all colleges in Bellary and have directed them to ensure that their colleges are not found issuing bogus cards. If fake cards are found, then principals of such colleges will face criminal action,” said Aravind Srivastv, Deputy Commissioner, Bellary.
Security
Giving protection to polling booths in Bellary city is also a major challenge to officials. Each booth will be monitored by para military personnel because each one of the total 211 polling booths in the city is branded as hypersensitive, said Srivastav.
As many as 7,244 government staff has been drawn for election duty on March 16. Of this, 1,811 are presiding officers.
In fact, no staff is allowed to work in their home town or village. They have been allotted postings on a random basis. Till May 15 morning, they would not know where they will be posted. All these measures are taken to see that fare and free elections are held in the district, added Mr Srivastav.
Speaking to reporters he said 16,616 persons have been arrested since April 1 and bonds have been obtained from them for good behaviour.
He said as many as 56,000 police personnel will be deployed in the second phase of elections to be held for 66 constituencies on May 16. This includes 21,000 civil police, 10,000 Home Guards, 22,000 para military forces and 3,000 KSRP personnel.
a total of 214 Central Para Military Force (CPMF) companies have been allotted to 66 Assembly constituencies in 10 districts, that include 21 for Raichur, Koppal (15) Uttara Kannada (18), Bellary (31), Chitradurga (18), Davanagere (24), Shimoga (22), Udupi (18), Chikmagalur (20) and Dakshina Kannada (27).
One mobile squad will be provided for every 20 polling stations. Each mobile squad comprises one police sub-inspector, one head constable, three constables and one Home Guard.
In all, there will be 650 mobile squads for all constituencies, Bidari said.
The CPMF pickets with one head constable, four constables/two head constables and 10 PCs will be posted in sensitive areas. Each constituency will have a striking force consisting one platoon of KSRP, he informed.
Polling booths
Bidari said out of the 12,271 polling stations in phase two, 3,754 have been classified as hypersensitive and 4,282 have been considered as sensitive. For every hypersensitive and sensitive booth, two uniformed police personnel and for every normal booth, one police personnel will be deployed.
In the December 2006 byelection to the Chamundeshwari Assembly constituency, Peter was the election observer and was known for dealing any violation of poll code of conduct with an iron hand.
The appointment of Peter in Bellary takes significance following allegations that voters are being lured with cash by mine owners. All the 211 polling stations in Bellary City has been declared as hypersensitive
For votes: . BSP supremo Mayawati and party leaders waving to the crowd in Gulbarga
Ms. Mayawati accused the Congress and BJP of not protecting the quota rights of the Scheduled Castes and Scheduled Tribes.
She said that thousands of posts reserved for SC/STs had not been filled and the number of backlog vacancies in the country was alarmingly high.
Addressing a public meeting in Gulbarga, Ms. Mayawati alleged that all governments at the Centre after Independence had been anti-reservation and anti-poor.
The economic policies pursued by Congress and BJP governments were blatantly anti-poor and pro-rich.
She said it was only in Uttar Pradesh, after the BSP came to power, that all backlog vacancies had been filled.
“All that is required is the will and commitment for the welfare of Scheduled Castes and Scheduled Tribes and the oppressed sections, which was lacking in all other political parties,” she said.
She said the BSP was a cadre-based party and it was the funds provided by workers that kept the party going and not the money provided by industrialists and “that’s why we are independent and take pro-people decisions.”
Singling out Congress for attack, Ms. Mayawati questioned the contribution of that party and its governments for the welfare of the Muslims, who traditionally supported it.
“The economic condition of the Muslims is poor,” she said
She asked the Muslims to identify the parties that really worked for their welfare and support them.
The BSP leader said she favoured extension of reservation benefits to Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath Christians and Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath Muslims and added that she had already written to the Union Government in this regard. However, this reservation should be extended only after increasing the percentage of reservation for the Scheduled Castes and Scheduled Tribes.
Ms. Mayawati called upon the people of the State to defeat the BJP, Congress and regional parties and support the BSP which aimed at the welfare of all sections of society, including upper castes.
Party general secretaries Satish Chandra Mishra and P.G.R. Sindhia spoke. The former Minister D.T. Jayakumar and other leaders were present.
Manual scavenging still rampant in North East Delhi, says report
Parul Sharma
| Finance and Development Corporation had sponsored the study to identify scavengers in the city |
As per the report scavenging is a women dominated profession
‘The scavengers have high aspirations for their children and want them to study’
NEW DELHI: While 15 years have lapsed since the demeaning and humiliating practice of manual scavenging was banned through the enactment of the Employment of Manual Scavengers and Construction of Dry Latrines (Prohibition) Act, 1993, manual scavenging is still rampant in North East Delhi, where a majority of Delhi’s 1,282 scavengers work, a study by a Delhi University lecturer has revealed.
According to the study conducted by Pamela Singla, a lecturer at the Department of Social Work at Delhi University, the main pockets of residence and workplace of people engaged in removal of night soil are in areas like Karawal Nagar, Old Seelampur, Shahdara, Gandhi Nagar, Nand Nagri and Babarpur. “Scavenging is done mainly by two ways, either by cleaning of drains or emptying the containers containing night soil,” said Dr. Singla, sharing the findings of the study that she conducted for the Delhi SC/ST/OBC/Minorities/Handicapped Finance and Development Corporation.
The Corporation had sponsored the study to identify scavengers in the city. Acting on the report, the Delhi State Cabinet had recently decided to initiate steps for the rehabilitation of manual scavengers.
As per the report, “Scavengers and Scavenging in Delhi”, submitted to the Corporation in July last year, scavenging is a women dominated profession.
“About 80 per cent of scavengers are women and majority of them are married. Over 71 per cent are below 40 years of age. Out of 1,282 scavengers, 1,085 reside and work in Delhi, while the remaining work in the Capital but live in Loni. Besides scavenging, they also collect garbage and clean septic tanks. They are engaged in scavenging purely owing to financial reasons as they have to fend for their families,” shared Dr. Singla.
A majority of them are not satisfied with their jobs since the work is “extremely filthy”. About 12 per cent of scavengers said they could not quit the profession as there was no alternative means of employment available to them because of their illiteracy.
“They are not sure what they want to do. During informal interactions with some of the women, I could gauge that they were not ready to undergo training for any other job. They showed willingness to do government jobs. Some women even said they would not mind scavenging if it would be counted under government jobs and would give them a regular, fixed income at the end of the month coupled with weekly holidays,” she said.
According to the report, the scavengers had high aspirations for their children and wanted them to study and get into some “dignified profession”.
Interestingly, Dr. Singla had conducted the same study way back in 1992 and was glad to note that the number of human scavengers in the Capital had come down from 8,000 back then to 1,282 this time round.
“Things have improved in some ways. In 1992, there were many scavengers who carried it (night soil) head load. In 2007, such persons were almost negligible with most carrying it in a cart,” she noted.
Dr. Singla said the profession can be completely abolished only when the authorities convert “dry” latrines to “wet” latrines with simultaneous programmes for their rehabilitation.
“As long as there is a demand for their services, scavengers will continue to exist,” she concluded, adding that the Corporation is sharing the report with some ministries.