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906 LESSON 01-05-2013 WEDNESDAY-FREE ONLINE eNālāndā Research and Practice UNIVERSITY - THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva SAMAJ i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Our votes are reserved for ELEPHANT symbol for Ms Soumya a candidate fielded here by
the Bahujan Samaj Party
Karnataka Ministers’ assets rose by 665 per cent in 4 years
A symbiotic relationship
B.PAC was a forum aimed at protecting the interests of corporate entities.
VOICE OF SARVA SAMAJ
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
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http://sbinformation.about.com/od/business-ideas/qt/Internet-Research-Small-Business-Idea.htm
Internet Research Small Business Idea
The Pros and Cons of Starting an Internet Research Business
The Only Hope of the Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP! BSP will capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Bahujan Samaj Party (BSP) President Mayawati addresses the media at
Parliament in New Delhi on April 22, 2013. Parliament is likely to
witness major disruptions, with the opposition preparing to take on the
Manmohan Singh government on coalgate and the draft JPC report on the
2G…
Former Chief Minister of the northern Indian state of Uttar Pradesh
and Bahujan Samaj Party (BSP) Leader Mayawati (C) walks to her vehicle
outside Parliament in New Delhi on March 5, 2013. Both houses of
Parliament were adjourned till noon after opposition parties raised
various…
MAYAWATI On March 21
I have been a victim of the misuse of CBI. Be it BJP or Congress, both have misused CBI
New low for the CBI
Given its regime-sensitive approach to politically sensitive cases in the last two decades, this is hardly a surprise.
In this period, it probed cases involving Rajiv Gandhi
in the Bofors scandal and the HDW submarine bribery case, P V Narasimha
Rao in the JMM bribery scandal and the Lakhubhai Pathak cheating case; L
K Advani in the Babri demolition case; Mulayam Singh Yadav, and Lalu Prasad and several Union ministers and leaders in the Jain hawala case.
The Bofors scandal, dealing with the purchase of field guns, boomed for
more than two decades in the political arena before it got buried by
the Delhi High Court in 2005. This was when it quashed charges against
the only available accused, the Hinduja brothers.
The CBI
had named Rajiv Gandhi in its 1999 charge sheet during the NDA regime.
It also detailed Italian businessman Ottavio Quattrocchi’s role and his
unhindered access to the PM’s residence.
Although CBI was
castigated by HC for going on a wild goose chase and spending over Rs
250 crore of taxpayers’ money, the agency awaited the UPA government’s
nod, which never came. The judgment attained finality and the Bofors
ghost was exorcised after 20 years.
The kickback case in the
HDW deal signed during Rajiv’s rule was registered in 1987. This was
when V P Singh was PM. Many of the accused named in the FIR had been
mentioned in the Bofors FIR. But investigations were closed in 2005.
Rao came close to getting arrested in the Lakhu Bhai Pathak case,
despite CBI not naming him in the charge sheet. It named godman’
Chandraswami and his aide, Mamaji’ K N Agrawal. The trial court made the
former PM a co-accused after it found evidence of Pathak allegedly
handing over money to Chandraswamy on Rao’s assurance . But, there
wasn’t enough to nail Rao or others who were acquitted in 2003. CBI
never went in appeal.
The real scare for Rao came in the JMM
case where it was clear that his government survived a Parliament floor
test in 1993 by buying MPs’ votes. The CBI’s reluctance to stay the
course and inhibition showed by the courts resulted in Rao’s acquittal.
The CBI took up the Babri Masjid case and named 22 top rightwing
leaders, including Advani, who became deputy PM seven years later. In
2010, Allahabad HC discharged Advani and others from conspiracy charges.
Much after the expiry of the time limit for filing an appeal, CBI moved
SC. When the court wanted to know the reasons for delay, it filed an
affidavit which showed how it was acting under the then home minister’s
guidance. More than two decades since, the case is nowhere near
completion.
The Jain hawala case, in which leaders from across the political
spectrum were charged by CBI for allegedly receiving ‘political
donations’ , is an example of how not to carry out investigations. In
none of the cases, the CBI could sustain its charge sheet.
Coalgate: Dark clouds hover above Ashwani Kumar, PMO
NEW DELHI: The
Supreme Court’s admonition of the government and the CBI for changing
the status report on investigations into ‘Coalgate’ left Congress
red-faced, lengthening the shadow of ’scams’ over the UPA dispensation
and raising the political cost of Prime Minister Manmohan Singh’s
affection for his law minister Ashwani Kumar.
As
the court rebuked the argument that the law minister was entitled to
vet the status report, Congress circles were almost unanimous in
acknowledging that Kumar was precariously perched with party general
secretary Janardan Dwivedi saying the court’s views would be respected.
He said Congress “was not one of those who praise the court when
decisions are in our favour and criticize it when the verdict is against
us. We respect the courts”.
There was recognition also
of the growing political risks for Congress from the court hearing, with
Dwivedi candidly acknowledging the setback. “Of course, it is not a
pleasant comment for any dispensation,” he said.
Unlike the
PM’s assertion on Saturday ruling out the law minister’s resignation,
Dwivedi seemed to recognize the fragility of Kumar’s tenure in the
government. “As far as the comments of the SC are concerned, I believe
the final opinion is yet to come and once it comes, an appropriate
decision can be taken,” he said.
In fact, the PM’s own reaction
to the severe strictures from the court on Tuesday did not appear to
shut the door on any possibility. “I have not studied the Supreme
Court’s observations. Whatever action is called for will be taken after
studying it,” Singh said.
Congress sources, however, seemed to
feel that Singh, who handpicked Kumar for the law ministry, will have to
act proactively to stop the creeping shadow of Coalgate from reaching
PMO’s gates.
Party circles have consistently seen what one
source called the law minister’s “diligent proof reading” of CBI’s
status report through the prism of his loyalty to Singh.
“He
(Kumar) looks far more vulnerable than he seemed on April 26 when the
CBI admitted to the court that it was made to show the Coalgate status report to the law ministry along with others,” a senior Cabinet minister said.
CBI’s probe covers the allocation of coal blocks made during the period
when the PM held charge of the coal ministry, and party circles feel
that the law minister must have felt it necessary to cushion the PMO
against any potential source of embarrassment.
However, with
the endeavour boomeranging on the minister and the government as a
whole, Congress circles feel the party leadership must move swiftly to
cap the flames from spreading further.
Party sources maintained
that the initiative for this has to come from the PM himself, as none
in the party will be comfortable broaching the subject with him. Kumar
had a meeting with the PM in the evening.
Senior party leaders
see the severity of the judicial reproach as something which can goad
the PM to let go of Kumar if only for his own sake.
Significantly, the court on Tuesday vowed to go beyond the nature of
changes in the status report to find out who carried those out and to
what end: a resolve which seemed to heighten the sense of urgency in
Congress about putting a lid on the politically haemorrhaging
controversy.
Law minister wrong in vetting coalgate report: Supreme Court
NEW DELHI: The Supreme Court on Tuesday virtually rejected government’s argument that the law minister
was entitled to supervise the drafting of CBI’s report on its
investigations into Coalgate, saying the assertion ran contrary to its
1997 judgment in the Vineet Narain case.
Upset by law minister Ashwani Kumar,
who is not the supervising minister for CBI, summoning and correcting
the agency’s probe status report in the coal scam case, a bench of
Justices R M Lodha, Madan B Lokur and Kurian Joseph cited the 1997
judgment to stress that only the supervising ministry could give broad
policy directions to the CBI regarding a class of cases and seek updates
on the progress of investigation.
“This is being misconstrued
to interfere with the investigation,” the bench said, virtually rebuking
government’s defence that Kumar as law minister was legally competent
to go through CBI’s report and suggest changes.
The CBI reports to the department of personnel and training whose overall charge is with Prime Minister Manmohan Singh.
The bench also said the 1997 judgment allowing the ministry supervising
the CBI to give broad policy directions in certain cases and seek
status of probe did not extend to a case where government functionaries
themselves were the accused.
“How does one reconcile this with
the investigation into allegations against government functionaries?
Does the minister have power to call for progress in investigation? This
frustrates the very purpose,” the bench said.
Ironically, it
was the frustration over the political executive’s moves to scuttle the
probe into cases involving political bigwigs which led the SC in the
1997 judgment to define who among the ministers should have a
supervisory role vis-a-vis the CBI.
While dealing with Vineet
Narain’s PIL, the court realized that mafia and crime syndicates thrived
because of reluctance of law enforcing agencies - police, CBI and
Enforcement Directorate — to act against them because they feared
retributive action from political executive.
As a first step,
the court had desired to free the investigating agencies from the
clutches of political executives, but the then attorney general had put
up a caveat in the form of a note from an individual Union Cabinet
minister. The minister had requested the court to keep in mind the fact
that “ultimate responsibility for functioning of these agencies to
Parliament is that of the concerned minister”.
The
court said it had never intended to dilute the in-charge minister’s
general power to review working of the agencies and give broad policy
directions regarding their functioning.
“However, all the
powers of the minister are subject to the condition that none of them
would extend to permit the minister to interfere with the course of
investigation and prosecution in any individual case and in that respect
the concerned officers are to be governed entirely by the mandate of
the law and statutory duty cast upon them,” the court had said.
After referring to the Vineet Narain judgment, the bench of Justices
Lodha, Lokur and Joseph said the primary task now was to free the CBI
from the clutches and crutches of political executive and bureaucrats
and restore its past glory.
Advocate Prashant Bhushan,
appearing for petitioner NGO Common Cause, said the two-year fixed
tenure for the CBI director to make him independent of the political
executive too had been subverted by the governments, which lured the CBI
chief with post-retirement gubernatorial posts to make him pliant.
The bench said, “We have to bring clarity in certain paragraphs of the
Vineet Narain judgment. What actually was meant to be achieved but what
has it been understood (by the political class).”
Shoe hurled at judge as Sajjan let off in 1984 case
NEW DELHI: In a verdict pronounced behind closed doors, a trial court on Tuesday acquitted Congress leader Sajjan Kumar
of all charges, including that of murder, in a case where five persons
of a family were killed in Delhi Cantonment area during the 1984 anti-Sikh riots.
District and sessions judge J R Aryan let Kumar off due to lack of
evidence. Five other accused were convicted on various charges under
Indian Penal Code even as protests erupted inside and outside the
courtroom against the former Congress MP’s acquittal. One person hurled a
shoe at the judge as he read out the judgment.
Before the
pronouncement, which was deferred by around an hour, police cordoned off
the courtroom area. Minutes before the verdict, Kumar was taken to the
courtroom with full police security while the mediapersons and other
lawyers were kept out. Kumar was later spirited away from the exit meant
for judges as the police feared attacks from the protesters outside.
While ex-councillor Balwan Khokkar, Girdhari Lal and Captain Bhagmal
were held guilty of murder (section 302, maximum punishment death),
Mahender Yadav and ex-MLA Kishan Khokkar were convicted for the offence
of rioting only.
Soon after the verdict, the court directed
that Balwan Khokkar, Girdhari Lal and Captain Bhagmal be taken into
judicial custody while fixing the matter for May 6 for hearing the
arguments on quantum of sentence in the case. The judgment, however, was
not made available to both the parties. Court sources said some
corrections were yet to be made in the judgment.
The court’s
order came as a blow to the CBI, which had accused Kumar and others of
instigating the mob which killed five Sikhs - Kehar Singh, Gurpreet
Singh, Raghuvender Singh, Narender Pal Singh and Kuldeep Singh - in
Delhi Cantonment’s Raj Nagar area. The killings took place during the
riots in Delhi that followed the assassination of Prime Minister Indira Gandhi on October 31, 1984, by two of her Sikh bodyguards.
This particular case was registered only in 2005 - 21 years after the
killing - on a recommendation by Justice G T Nanavati Commission. The
trial court had in May 2010 framed charges against Kumar and the five
others under Sections 302 (murder), 395 (dacoity), 427 (mischief to
cause damage to property), 153A (promoting enmity between different
communities), 120B (criminal conspiracy) and other provisions of the
IPC.
The CBI had based its case on the statement of the
complainant and eyewitness Jagdish Kaur, whose husband Kehar and son
Gurpreet were killed. Other eyewitnesses included Jagsher Singh and
Nirpreet Kaur. During the trial, the CBI had also slammed the conduct of
the Delhi Police and claimed that the cops did everything to shield
Kumar. It went on to say that the police were interested only in
collecting evidence against complainant Jagdish Kaur and not against the
accused. The CBI told the court there was a conspiracy of “terrifying
proportion” between Kumar and the police, who had kept their “eyes
closed” to widespread violence during the riots.
CBI had also
alleged that in all complaints, wherever Kumar’s name had cropped up, it
was “immediately eliminated” from police records.
Interestingly,
Kumar had produced several Delhi Police officers as defence witnesses.
The defence counsel had told the court there were material
contradictions in statements of the witnesses, including Jagdish Kaur.
Kumar, who was denied a Congress ticket in the 2009 elections, still
faces trial in another 1984 rioting case. In a third case, Delhi Police
has filed a closure report, saying there was no evidence against Kumar
to implicate him. The Delhi Police had earlier probed the riots case and
the investigation was handed over to CBI in 2005.
Poll fever heats up in this melting pot
Talk profiles an RJ, a transgender person and a mute activist, who have joined the race
Ms. Soumya told journalists here that while other political parties
refused to recognise the transgender community, the BSP did.
Party leader C.S. Dwarakanath said that Ms. Soumya was the first
transgender to contest in the history of Karnataka Legislative Assembly
elections and the BSP would make all efforts to pave the way for her
entry into the Vidhana Soudha.
Amidst this
battle of seasoned heavyweights, the Bahujan Samaj Party (BSP) has
fielded a newcomer to politics, a transgender person called Sowmya Sri.
Oppression
Ms. Soumya said: “We are treated as castaways as we don’t have family
support and no means to support ourselves. We face oppression from the
administrative machinery. I want to fight for our rights.”
She then narrated the battle she lost over trying to get a below the
poverty line (BPL) card. She got her voter ID card after much struggle,
she said.
Born a man,
Sowmya (33) underwent a sex change surgery. She is the first transgender
person to contest elections in Karnataka. “After I announced I was
contesting elections, people have started treating me with more
respect,” she says.
Having worked
with several NGOs for the rights of sexual minorities, she is confident
that she has the support of the transgender community. “Gandhinagar is
the hub for people of my community. They live and even work here. The
trading communities also treat hijras with respect and will vote me,”
she says.
The campaign funding strategy, which she calls “One note,
one vote,” is in place. “We will ask people to cast their vote in our
favour. They could donate one note, of any denomination. It could be a
Rs 10 note or a Rs 1,000 note,” she says.
“We will garland Ambedkar’s statue
at Okalipuram bus stand and begin campaigning. We are not paying
volunteers, but will give them food,” she said.
Sowmya’s
promise is that she will keep Gandhinagar garbage-free, and provide
better living conditions to people of her community.
She
stands a chance of winning, she is the first transgender person in
Karnataka’s history to contest assembly elections.
In the crowded bylanes of Gandhinagar, a familiar battle plays out.
Barring a few novelties such as a transgender candidate fielded here by
the Bahujan Samaj Party or pockets of the constituency alleging neglect by the local parties.
Indicative of the multi-community demographic here, most parties publish
their pamphlets in at least three languages. In some areas, such as in
the Marathi-dominated Saurashtrapet, that number increases.
Gandhinagar is a “mini-Hindustan in Bangalore”.
These wards are so badly neglected that even
the promise of development has become passé,
Disenchantment
But, there’s also a strong sense of disenchantment among voters.
Poorer
settlements and slums — languish without proper water supply or
drainage.
Many living here were formerly workers in the three big mills that once
brought prosperity to the area; but now they struggle to make ends meet.
Narasaiah, who worked at the Minerva Mills, says the fact is that the older and
poorer localities are utterly neglected,” he said.
His neighbour, a daily wage labourer, points out that once people from all over the State came here for jobs.
“Today, our children are struggling to land even odd-jobs. Barring the
paltry ration we draw monthly, the government does not help us in any
way. Why should we vote for these people?” he asked.
Our votes are reserved for ELEPHANT symbol for Ms Soumya a candidate fielded here by
the Bahujan Samaj Party
Karnataka Ministers’ assets rose by 665 per cent in 4 years
Average asset per MLA in Karnataka is highest in South India
Even as candidates from various political parties are
yet to submit their affidavits with their nomination papers to the
ensuing Assembly elections scheduled for May 5, Karnataka Election Watch
(KEW), which analysed the affidavits filed by MLAs and Ministers to the
Election Commission of India in 2008, has said that average assets of
MLAs is the highest at Rs. 5.98 crore in Karnataka compared with its
three neighbouring States.
The Karnataka Assembly is
followed by Tamil Nadu (2011) with an average of Rs. 3.98 crore, Andhra
Pradesh (2009) with Rs. 3.78 crore and Kerala (2011) Rs.1.43 crore.
In
the 2004 Assembly in Karnataka, the average assets of 186 out of 224
MLAs analysed was Rs. 1.29-crore, which points to steep increase between
the elections.
Ministers’ riches
KEW which
analysed the affidavits of 24 of the 27 cabinet Ministers, including the
Chief Minister, pointed out that the average assets of a Minister in
Karnataka was Rs. 6.96 crore and recorded a growth of 665 per cent over
the previous (2004) Assembly.
Prof. Tilochan Shastry
of KEW said that the data with regards to three Ministers — S. Suresh
Kumar, Revu Naik Belmagi and Kota Srinivasa Poojari — were not available
for analysis.
Average assets
The average
assets of Ministers in the Karnataka Assembly which was Rs. 91 lakh in
2004 had climbed to Rs. 6.96 crore in 2008. The growth in average assets
per Minister was 665 per cent from 2004 to 2008, he informed.
Criminal cases
Mr.
Shastry said that two Ministers had declared in their 2008 affidavits
that there were serious Indian Penal Code (IPC) charges such as murder,
attempt to murder, kidnapping against them.
Balachandra
Lakshman Rao Jarkiholi, Municipal Administration Minister, has declared
that he has one case against him including charges related to murder,
attempt to murder, kidnapping and theft. C.T. Ravi, Minister for Higher
Education, admitted having five criminal cases including charges of
promoting enmity between groups of religion, race and language. As many
as 42 per cent of ministers have declared that they have criminal cases
against them.
Millionaires
Noting that 18 of
the 24 Cabinet Ministers were millionaires, he said overall 61 per cent
or 131 of the 215 analysed legislators were millionaires in Assembly in
2008.
Anand Singh of Bharatiya Janata Party (BJP)
from Vijayanagar constituency had the highest assets (Rs. 88.66 crore),
he was followed by V. Somanna (Rs.10.99 crore) and Anand Asnotikar (Rs.
10.39 crore).
Expenditure
Stating
that the spending by the parties and candidates in the coming election
was expected to reach Rs. 6000 crore to Rs. 7000 crore, he said: “Nobody
knows the exact quantum.”
KEW along with other NGOs
would launch “My vote is not for sale”, a campaign to counter excessive
spending in elections and wooing electorates through money and muscle
power.
A symbiotic relationship
Some of the farmers who lost their land to the Metropolitan Cooperative
Housing Society at Jakkur in Bangalore
When the candidates declared their assets before the Election
Commission, the media and civil society let out a collective gasp. Most
knew about the wealth of the factory owners of north Karnataka and the
mining barons of Bellary.
But the real estate tycoons-turned-politicians of Bangalore took many a
breath away as they revealed their affluence before the Election
Commission.
Nandish Reddy, Bharatiya Janata Party candidate from K.R. Puram, whose
assets have gone up from Rs. 36 crore to Rs. 118 crore in five years,
did not see what the fuss was all about as he spoke to the reporter of a
national television channel. “Anybody can enter the real estate
business. What is wrong?” he asked, perplexed, notwithstanding his
indictment in a land grab case in his constituency. And with Rs. 26
crore, B.A. Basavaraj, his rival from the Congress, is no pushover: he
is also into real estate. The list of real estate tycoons in the fray
this time is baffling. Industry insiders, in fact, say that today every
major politician in the city has real estate interests: they just don’t
want to say it openly. “It is bad for the image,” concedes the son of a
powerful national leader who is also in the fray.
But political interests in real estate and the real estate sector’s interest in politics is of an older vintage in Bangalore.
It was in 1985 that then Chief Minister Ramakrishna Hegde’s real estate
interests were exposed in the scam involving Revajeetu Builders and
Developers owned by his daughter and son-in-law. The same year, then
Janata Party leader H.D. Deve Gowda’s name cropped up in a land
allotment scam.
Big names
During the same period, the housing society scam entered the public
domain and the unseen hands of several political figures were exposed.
The former Chief Ministers S. Bangarappa, R. Gundu Rao, H.D. Kumaraswamy
and N. Dharam Singh also faced allegations of land scams before B.S.
Yeddyurappa and several of his Cabinet colleagues raised the stakes.
It is probably because we live in the times of anti-corruption movements
that the role of the real estate sector in these elections has suddenly
come into sharp focus.
But the seeds for the success of today’s real estate tycoons were sown
in the late 1980s and 1990s when the country was slowly embracing
market-driven economics, says journalist-turned-politician Ravindra
Reshme. In the name of development, builders started being given
exemption from the Urban Land Ceiling Act in the 1990s and came to own
large tracts of land within the city. The Act was repealed altogether in
1999.
Mr. Reshme alleged that Hegde and Bangarappa started promoting the
concept of group housing (apartments) with the sole objective of
promoting their interests in the construction and real estate sectors.
Corrupt bureaucracy too
Conversion of agricultural land for commercial use was actively promoted
by the government to favour builders with the help of corrupt
bureaucrats, says retired IAS officer V. Balasubramanian, who headed the
commission to enquire into land grab in the city.
The former IAS officer and Deputy Commissioner of Bangalore Urban M.
Krishna, whose properties were raided in 2008 by the Income Tax
Department, earned the epithet ‘conversion’ Krishna.
Successive governments also gave land to housing societies and did not
penalise them for entering into illegal joint development agreements
with builders, he points out.
Flush with wealth accumulated as a result of years of political
patronage, many builders are now taking a direct plunge into electoral
politics, says a real estate agent in Murugeshpalya.
Some observers say that it is too late to clip their wings.
B.PAC was a forum aimed at protecting the interests of corporate entities.
The yardstick to pick and fund candidates did not take into account the
ordinary citizen’s interests and B.PAC endorsing and funding 14
candidates was an indicator of the danger that capitalist forces posed
to democracy.
How could the electorate expect the candidates to work for the
development of Bangalore with B.PAC’s financial support for their
election expenditure?
The recipients of B.PAC’s largesse belonged to the Congress, the Bharatiya Janata Party (BJP) and the Janata Dal (Secular).
This is an elite way of influencing the voters by pumping in more money for their candidates, destroying a level playing field.
Karnataka polls: Real estate funds prop up polls
BANGALORE: There’s a big dip in the amount of cash floating around this election, particularly of the unaccounted variety.
The 2010 ban on iron ore exports from the state, imposed in the wake of rampant illegal mining, has changed the spend scenario, leaving only the flourishing real estate sector to fund poll fortunes — at least in Bangalore City, Bangalore Rural, Mysore and Tumkur.
This shift in money power from iron ore mining in Bellary district to
the real estate sector in Bangalore will be a key change in the poll
dynamics, as compared to 2008. Money generated through illegal
businesses is laundered through various means, including mortgaging of
land to generate funds. “Real estate money does play an important role
in all elections, more so this year.
Over the years, various cash-rich lobbies
have funded parties and key individuals. For long, the liquor lobby
funded elections and reaped a good harvest through successive
governments. Then came the capitation lobby. With communities and
individuals establishing medical and engineering colleges, money flowed
during elections. Then came a real estate boom, and the
contractor-developer lobby took up prime position, before mining came to
the fore. Now, it’s back to the land lords.
There’s no doubt
the real estate sector will play a vital role in this election, in the
absence of mining. It doesn’t mean that big builders are pumping in
money. Candidates and their key supporters are involved in some way or
other in the land business.
Most of the candidates, irrespective of the political parties they
represent, and Independents contesting from Bangalore and Mysore, have a
direct or indirect hand in land transactions. Many candidates with
ancestral property started developing housing or commercial projects,
while some sitting MLAs invested money in real estate after they became
members of the assembly. However, none of the well-established
developers are in the fray.
Another way contestants are
generating money is by pledging their benami properties to credit
cooperative societies and private moneylenders. Candidates have taken
this risk, unmindful of high interest rates. “These transactions are
made some months before the election process starts. As nationalized
banks seek detailed information on ownership and the source of the land,
private moneylenders and credit cooperative societies are good
sources.
Intra-corporate short-term loans are another source of money flow.
Unlike in 2008, this time, intra-corporate loans are not too popular.
“Some transactions have reportedly taken place. Here,
money is transferred to a candidate or his family-run company, for which
the candidate pledges land or a house.
Money flow
Moneybags have hijacked Karnataka. Money power is also in full play in
the state. In a few states, releasing of manifestos by major political
parties is just a ritual. Thereafter, it’s a money fight, tons of it.
All parties, including Congress, BJP, KJP and JD(S) fight elections
based on money power.
Parties have given tickets to many in and around Bangalore, based only on their money power through real estate.
VOICE OF SARVA SAMAJ
Bahujan Samaj Party has its own website and blog. More than any other party BSP has more following in Face Book and Twitter which is blacked out by many of the caste Discriminative Source of bias media where regular comments are made in favour of BSP by well wishers.
Jagatheesan Chandrasekharan (b) 1 day ago
BSP
is the only party which works on the policy of Sarvajan Hithay Sarvajan
Sukhay meaning peace, welfare and happiness for the entire people
including SC/ST/OBC/Minorities and poor Upper Castes as enshrined in the
Constitution. People will hand over the MASTER KEY to BSP to unlock all
door of development to distribute the wealth of the country/state
equally among all sections of the society and to enable them to attain
Eternal Bliss as their final goal.
I will vote for BSP and its alliance and I hope they will win over 55 seats
Jagatheesan Chandrasekharan (Bangalore)
A
check on the website of the chief electoral officer of Karnataka will
also confirm that the affidavits of candidates cannot be viewed and may
candidates names are left out if it is the final list.
The EC while with discriminate source of caste bias booking SC/ST leader
for silly violation of Code of Conduct did not do so non SC/ST leaders
of Congress, BJP, KJP, JDS, BSP. The EC has to be booked under
prevention of SC/ST atrocities case. While in Uttar Pradesh in the last
Assembly ruling party’s symbol along with leaders statues were draped,
that to the symbol with raised trunks which was not the actual symbol
failed to drape the NATIONAL FLOWER LOTUS symbol of ruling BJP that is
going for polls and the RELIGIOUS HAND symbol of Congress ruling in the
Centre while most of the gods use LOTUS as their pedestal and HAND by
street corner astrologers and Islam as their sacred symbol. They were
allotted by EC which should have been frozen.Though memorandums were
submitted to CEC no action was taken and the Open Source Code of EVM is
not made public. The media which was active in UP is not active now.
The Only Hope of the
Nation Along with SDPI is Elephant of BSP!
People are just fed up
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
For equal distribution of wealth of this country to Sarva SAMAJ i.e.,
for SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
‘Modi go back’ slogans rent the air
Freedom fighter H.S. Doreswamy addressing a protest meeting against
Gujarat Chief Minister Narendra Modi’s arrival in Bangalore on Sunday.
‘Hindutva experiment has well and truly failed in Karnataka’
Gujarat Chief Minister Narendra Modi’s visit to Bangalore to campaign
for the BJP was opposed by a group of SC/ST and secular organisations on
Sunday. The agitators, who said that Mr. Modi was responsible for the
2002 anti-Muslim pogrom in Gujarat, gathered under heavy police presence
at Ananda Rao Circle.
Mr. Modi is not being made to campaign extensively in Karnataka is
proof of the fact that his brand of divisive politics doesn’t find wide
endorsement in Karnataka. The BJP is trying to shield him from the wrath of
the people of this State who have a long history of pro-people and
secular movements.
Even as the protesters shouted slogans saying “Modi go back” and
“Karnataka is not Gujarat”, “The Hindutva experiment has
well and truly failed in Karnataka. Even in places such as Hubli,
Chikmagalur, Davangere and the coastal districts — where the Sangh
Parivar is seen as powerful — there is a growing resentment toward the
ideology which has resulted in vicious attacks against not just
minorities but also women, SC/STs which suffered Social boycott and the youth.”
SC/ST leaders dismissed the argument that a citizen of
India has the right to travel anywhere he wishes. Mr. Modi is not an
ordinary citizen. He is accused of crimes against humanity and is solely
responsible for the ‘genocide’ in Gujarat.
They expressed concern over the attempts of some corporations to airbrush Mr. Modi’s image by projecting him as a “messiah of
development”. They said, “His name being projected as the BJP’s Prime
Ministerial candidate is purely a construct of the corporate-funded
media.” They said, “Corporates have no ideology or commitment to human
values. They only want to make money. We saw this in Nazi Germany too
where several large corporates actively helped Hitler in the war
effort.
Echoing this view, freedom fighter H.S. Doreswamy said, “People of this State should say ‘no’ to Modi and ‘no’ to the BJP.”
Lamenting the spate of corruption cases that were exposed during the BJP
rule, he said that every marginalised and weak section of society had
borne the brunt of that party’s divisive ideology.
They rejected the claim that Gujarat has flourished
economically under Mr. Modi and said: The average daily wage rate is
Rs. 218 in Kerala and Rs. 116 in Gujarat. The average rural wage is Rs.
152 in Punjab and Rs. 83 in Gujarat. Of the 12 developed States in
India, Gujarat has been ranked 11 on Human Development Indices of 2011.
According to UNICEF, every second child aged less than five is
malnourished in Gujarat. Three of four children in the same age bracket
are anaemic.
Bharatiya Janata Party (BJP) in Karnataka suffered because of internal bickering,
Gathering showed reluctance to listen to the Chief Minister and BJP general secretary Ananth Kumar
Assurance of corruption-free governance given by the Congress is a big joke.
Congress was ruining the country.
Dynastic politics is nasty, but it is tasty for the Congress, KJP, JDS as they are chips of the old Cole and Iron blocks of Congress and BJP. These vultures are of the same feather flocking together feeding on the dead bodies of poor farmers and slum dwellers.
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04/29/13
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Posted by:
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30413 TUESDAY LESSON 905-THE TIPITAKA-Vinaya Pitaka
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the
Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva SAMAJ i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Mayawati accuses election panel of caste bias following frisking incident in Gulbarga
ANNIHILATION OF CASTE
They will caste their vote: Karnataka still remains extremely caste-conscious
VOICE OF SARVA SAMAJ
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Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
The Only Hope of the Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP! BSP will capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Mayawati accuses election panel of caste bias following frisking incident in Gulbarga
Gulbarga (Karnataka), April 28 (ANI): Former Uttar Pradesh chief minister and founder chief of the Bahujan Samaj Party (BSP), Mayawati, has charged the Election Commission with perpetrating a culture of caste bias after she was recently frisked in poll-bound Karnataka.
She expressed her voice of dissent while addressing an election rally at Gulbarga.
Mayawati revealed that when she arrived by a chartered helicopter to
address the rally, she was frisked and also her baggage checked by the
officials of the Election Commission to ascertain whether she was
carrying any cash to lure voters.
She said election commission officials
could not digest the fact that a daughter of a Scheduled Caste is
coming by helicopter to address an election rally in Karnataka.
She questioned the officials for never checking Congress president Sonia Gandhi or BJP leader Sushma Swaraj, when they undertook similar trips and visits.
Chief Electoral Officer, Karnataka, Anil Kumar Jha at Bangalore.
The Bharatiya Janata Party (BJP)-ruled state goes to polls on May 5 and results would be declared on May 8.
ANNIHILATION OF CASTE
WITH
“Know
Truth as Truth and Untruth as Untruth ”
—buddha
Contents
1. Preface to the Second
Edition
2. Preface to the
Third Edition
3. Prologue
4. Speech Prepared
By Dr. B. R. Ambedkar
5. Appendix I : A
Vindication Of Caste By Mahatma Gandhi
6. Appendix II :
A Reply To The Mahatma By Dr. B. R.
Ambedkar
ANNIHILATION OF
CASTE
PREFACE TO THE SECOND EDITION
The speech prepared by me for the Jat-Pat-Todak Mandal of Lahore
has had an astonishingly warm reception from the Hindu public for whom it was primarily
intended. The English edition of one thousand five hundred
was exhausted within two months of its publication. It is translated into Gujarati and Tamil. It is being translated in Marathi, Hindi, Punjabi and Malayalam. The demand for the English text still continues
unabated. To satisfy this demand it has become necessary to issue a Second Edition.
Considerations of history and effectiveness of appeal have led me to retain the original
form of the essay—namely the speech form—-although I was asked to recast it in
the form of a direct narrative. To this edition I have added two appendices. I have
collected in Appendix I the two articles written by Mr. Gandhi
by way of review of my speech in the Harijan, and his letter to Mr. Sant Ram, a member of the Jat-Pat-Todak Mandal. In Appendix II,
I have printed my views in reply to the articles of Mr. Gandhi collected in Appendix 1.
Besides Mr. Gandhi many others have adversely criticised my views as expressed in my
speech. But I have felt that in taking notice of such adverse comments
I should limit myself to Mr. Gandhi. This I have done not because what he has said is so
weighty as to deserve a reply but because to many a Hindu he is an oracle, so great that
when he opens his lips it is expected that the argument must close and no dog must bark.
But the world owes much to rebels who would dare to argue in the face of the pontiff and
insist that he is not infallible. I do not care for the credit which every progressive
society must give to its rebels. I shall be satisfied if I make the Hindus realize that
they are the sick men of India and that their sickness is causing danger to the health and
happiness of other Indians.
B. R. AMBEDKAR
The Second edition
of this Essay appeared in 1937, and was exhausted within a very short period. A new
edition has been in demand for a long time. It was my
intention to recast the essay so as to incorporate into it another essay of mine called “ Castes in India,
their Origin and their Mechanism “, which appeared
in the issue of the Indian Antiquary Journal for May 1917. But as I could not find time,
and as there is very little prospect of my being able to do so and as the demand for it
from the public is very insistent, I am content to let this be a mere reprint of the
Second edition.
I am glad to find that this essay has become so
popular, and I hope that it will serve the purpose for which it was intended.
22, Prithwiraj Road
New Delhi 1st December 1944
B. R. AMBEDKAR
PROLOGUE
On December 12, 1935, I received the following
letter from Mr. Sant Ram, the Secretary of the Jat-Pat-Todak Mandal :
My dear Doctor Saheb,
Many thanks for your kind letter of the 5th
December. I have released it for press without your
permission for which I beg your pardon, as I saw no harm in
giving it publicity. You are a great thinker, and it is my well-considered opinion that
none else has studied the problem of Caste so deeply as you have. I have always benefited
myself and our Mandal from your ideas. I have explained and preached it in the Kranti many times and
I have even lectured on it in many Conferences. I am now very anxious to read the
exposition of your new formula—“ It is not
possible to break Caste without annihilating the religious notions on which it, the Caste
system, is founded.” Please do explain it at length at
your earliest convenience, so that we may take up the idea and emphasise it from press and
platform. At present, it is not fully clear to me.
*
*
* * *
Our Executive Committee persists in having you
as our President for our Annual Conference. We can change our dates to accommodate
your convenience. Independent Harijans of Punjab are very
much desirous to meet you and discuss with you their plans. So if you kindly accept our
request and come to Lahore to preside over the Conference it
will serve double purpose. We will invite Harijan leaders of
all shades of opinion and you will get an opportunity of giving your ideas to them.
The Mandal has deputed our Assistant Secretary,
Mr. Indra Singh, to meet you
at Bombay in Xmas and discuss with you the whole situation
with a view to persuade you to please accept our request.
*
*
*
*
*
The Jat-Pat-Todak
Mandal, I was given to understand, to be an organization of
Caste Hindu Social Reformers, with the one and only aim, namely to eradicate the Caste
System from amongst the Hindus. As a rule, I do not like to take any part in a movement
which is carried on by the Caste Hindus. Their attitude towards social reform is so
different from mine that I have found it difficult to pull on with them. Indeed, I find
their company quite uncongenial to me on account of our differences of opinion. Therefore
when the Mandal first approached me I declined their
invitation to preside. The Mandal, however, would not take a refusal from me and sent down
one of its members to Bombay to press me to accept the invitation. In the end I agreed to
preside. The Annual Conference was to be held at Lahore, the headquarters of the Mandal.
The Conference was to meet in Easter but was subsequently postponed to the middle of May
1936. The Reception Committee of the Mandal has now cancelled the Conference. The notice
of cancellation came long after my Presidential address had been printed. The copies of
this address are now lying with me. As I did not get an opportunity to deliver the address
from the presidential chair the public has not had an opportunity to know my views on the
problems created by the Caste System. To let the public know them and also to dispose of
the printed copies which are lying on my hand, I have decided to put the printed copies of
the address in the market. The accompanying pages contain
the text of that address.
The public will be curious to know what led to the cancellation of my
appointment as the President of the Conference. At the start, a dispute arose over the
printing of the address. I desired that the address should be printed in Bombay. The
Mandal wished that it should be printed in Lahore on the ground of economy. I did not
agree and insisted upon having it printed in Bombay. Instead of agreeing to my proposition
I received a letter signed by several members of the Mandal from which I give the
following extract :
27-3-36
Revered Dr. Ji,
Your letter of the 24th instant addressee to Sjt. Sant Ram has been shown to
us. We were a little disappointed to read it. Perhaps you are not fully aware of the
situation that has arisen here. Almost all the Hindus in the Punjab are against your being
invited to this province. The Jat-Pat-Todak Mandal has been
subjected to the bitterest criticism and has received censorious rebuke from all quarters.
All the Hindu leaders among whom being Bhai Parmanand, M-L.A. (Ex-President, Hindu Maha Sabha), Mahatma Hans Raj, Dr. Gokal Chand Narang, Minister for
Local Self-Government, Raja Narendra Nath, M.L.C. etc., have dissociated
themselves from this step of the Mandal.
Despite all this
the runners of the Jat-Pat-Todak Mandal (the leading figure being Sjt. Sant Ram) are
determined to wade through thick and thin but would not give up the idea of your
presidentship. The Mandal has earned a bad name.
*
* * * *
Under the circumstances it becomes your duty to
co-operate with the Mandal. On the one hand, they are being put to so much trouble and
hardship by the Hindus and if on the other hand you too augment their difficulties it will
be a most sad coincidence of bad luck for them.
We hope you will think over the matter and do
what is good for us all.
*
* * * *
This letter puzzled me greatly. I could not
understand why the Mandal should displease me for the sake of a few rupees in the matter
of printing the address. Secondly, I could not believe that
men like Sir Gokal Chand Narang had really resigned as a protest against my selection as President because I had
received the following letter from Sir Gokal Chand himself :
5 Montgomery Road
Lahore,
7-2-36
Dear Doctor Ambedkar,
I am glad to learn from the workers of the Jat-Pat-Todak Mandal that you have agreed to preside at their
next anniversary to be held at Lahore during the Easter holidays,
it will give me much pleasure if you stay with me while you are at Lahore. More when we
meet.
Yours sincerely,
G. C. narang
Whatever be the truth I did not yield to this
pressure. But even when the Mandal found that I was insisting upon having my address
printed in Bombay instead of agreeing to my proposal the Mandal sent me a wire that they
were sending Mr. Har Bhagwan
to Bombay to “ talk over matters personally “ Mr. Har Bhagwan came to Bombay on the 9th of April. When
I met Mr. Har Bhagwan I found that he had nothing to say regarding the issue. Indeed he
was so unconcerned regarding the printing of the address, whether it should be printed in
Bombay or in Lahore, that he did not even mention it in the course of our conversation.
All that he was anxious for was to know the contents of the address. I was then convinced
that in getting the address printed in Lahore the main object of the Mandal was not to
save money but to get at the contents of the address. I gave him a copy. He did not feel
very happy with some parts of it. He returned to Lahore. From Lahore, he wrote to me
the following letter :
Lahore,
dated April 14, 1936
My dear Doctor Sahib,
Since my arrival from Bombay, on the 12th, I
have been indisposed owing to my having not slept
continuously for 5 or 6 nights, which were spent in the
train. Reaching here I came to know that you had come to Amritsar. I would have seen you there if I were well enough to go
about. I have made over your address to Mr. Sant Ram for
translation and he has liked it very much, but he is not sure whether it could be
translated by him for printing before the 25th. In any case, it would
have a wide publicity and we are sure it would wake the Hindus up from their slumber.
The passage I pointed out to you at Bombay has
been read by some of our friends with a little misgiving, and those of us who would like
to see the Conference terminate without any untoward incident would prefer that at least
the word “ Veda “ be
left out for the time being. I leave this to your good sense. I hope, however, in your
concluding paragraphs you will make it clear that the views expressed in the address are
your own and that the responsibility does not lie on the Mandal.
I hope, you will not mind this statement of mine and would let us have 1,000 copies of the
address, for which we shall, of course, pay. To this effect I have sent you a telegram
today. A cheque of Rs. 100 is enclosed herewith which kindly
acknowledge, and send us your bills in due time.
I have called a meeting of the Reception
Committee and shall communicate their decision to you immediately. In the meantime kindly
accept my heartfelt thanks for the kindness shown to me and the great pains taken by you
in the preparation of your address. You have really put us under a heavy debt of
gratitude.
Yours sincerely,
har bhagwan
P.S.—Kindly
send the copies of the address by passenger train as soon as it is printed, so that copies
may be sent to the Press for publication.
Accordingly I handed over my manuscript to the
printer with an order to print 1,000 copies. Eight days later, I received another letter
from Mr. Har Bhagwan which I
reproduce below :
Lahore,
22-4-36
Dear Dr. Ambedkar,
We are in receipt of your telegram and letter,
for which kindly accept our thanks. In accordance with your
desire, we have again postponed our Conference, but feel that it would have been much
better to have it on the 25th and 26th, as the weather is growing warmer and warmer every
day in the Punjab. In the middle of May it would be fairly hot, and the sittings in the
day time would not be very pleasant and comfortable. However, we shall try our best to do all we can to make things as comfortable as possible,
if it is held in the middle of May.
There is, however, one thing that we have been
compelled to bring to your kind attention. You will remember
that when I pointed out to you the misgivings entertained by
some of our people regarding your declaration on the subject of change of religion, you
told me that it was undoubtedly outside the scope of the Mandal
and that you had no intention to say anything from our platform in that connection. At the
same time when the manuscript of your address was handed to me you assured me that that
was the main portion of your address and that there were only two or three concluding
paragraphs that you wanted to add. On receipt of the second instalment of your address we have been taken by surprise, as that
would make it so lengthy, that we are afraid, very few people would read the whole of it.
Besides that you have more than once stated in your address that you had decided to walk
out of the fold of the Hindus and that that was your last
address as a Hindu. You have also unnecessarily attacked the morality and reasonableness
of the Vedas and
other religious books of the Hindus, and have at length dwelt upon the technical side of
Hindu religion, which has absolutely no connection with the problem at issue, so much so
that some of the passages have become irrelevant and off the
point. We would have been very pleased if you had confined your address to that portion
given to me, or if an addition was necessary, it would have been limited to what you had
written on Brahminism etc. The last portion which deals with
the complete annihilation of Hindu religion and doubts the morality of the sacred books of
the Hindus as well as a hint about your intention to leave
the Hindu fold does not seem to me to be relevant.
I would therefore most
humbly request you on behalf of the people responsible for
the Conference to leave out the passages referred to above,
and close the address with what was given to me or add a few paragraphs on Brahminism. We
doubt the wisdom of making the address unnecessarily provocative and pinching. There are
several of us who subscribe to your feelings and would very much want to be under your
banner for remodelling of the Hindu religion. If you had decided to get together persons
of your cult I can assure you a large number would have joined your army of reformers from
the Punjab.
In fact, we thought you would give us a lead in
the destruction of the evil of caste system, especially when you have studied the subject
so thoroughly, and strengthen our hands by bringing about a revolution and making yourself
as a nucleus in the gigantic effort, but declaration of the
nature made by you when repeated loses its power, and
becomes a hackneyed term. Under the circumstances, I would request you to consider the
whole matter and make your address more effective by saying that you would be glad to take
a leading part in the destruction of the caste system if the Hindus are willing to work in
right earnest toward that end, even if they had to forsake
their kith and kin and the religious notions. In case you do so, I am sanguine that you would find a ready response from the Punjab in such an
endeavour.
I shall be grateful if you will help us at this
juncture as we have already undergone much expenditure and have been put to suspense, and let us know by the return
of post that you have condescended to limit your address as above. In case, you still
insist upon the printing of the address in toto, we very much regret it would not be possible—rather advisable for us to hold the Conference, and
would prefer to postpone it sine die, although
by doing so we shall be losing the goodwill of the people because of the repeated
postponements. We should, however, like to point out that you have carved a niche in our
hearts by writing such a wonderful treatise on the caste system, which excels all other
treatises so far written and will prove to be a valuable heritage, so to say. We shall be
ever indebted to you for the pains taken by you in its preparation.
Thanking you very much for your kindness and
with best wishes.
I am,
Yours sincerely,
har bhagwan
To this letter I sent the following reply :
27th April 1936
Dear Mr. Har Bhagwan,
I am in receipt of your letter of the 22nd April. I note with regret that the Reception Commitiee of the Jat-Pat-Todak Mandal “ would prefer to
postpone the Conference sine die “ if I
insisted upon printing the address in toto. In
reply I have to inform you that I also would prefer to have the Conference
cancelled—1 do not like to use vague terms—if the Mandal insisted upon having my
address pruned to suit its circumstances. You may not like my decision. But I cannot give
up, for the sake of the honour of presiding over the
Conference, the liberty which every President must have in the preparation of the address.
I cannot give up for the sake of pleasing the Mandal the
duty which every President owes to the Conference over which
he presides to give it a lead which he thinks right and proper. The issue is one of
principle and I feel I must do nothing to compromise it in any way.
I would not have entered into any controversy
as regards the propriety of the decision taken by the Reception Committee. But as you have
given certain reasons which appear to throw the blame on me. I am bound to answer them. In the first place, I must dispel the notion that the
views contained in that part of the address to which objection has been taken by the
Committee have come to the Mandal as a surprise. Mr. Sant
Ram, I am sure, will bear me out when I say that in reply to one of his letters I had said
that the real method of breaking up the Caste System was not to bring about inter-caste dinners and inter-caste
marriages but to destroy the religious notions on which Caste was founded and that Mr.
Sant Ram in return asked me to explain what he said was a
novel point of view. It was in response to this invitation from Mr. Sant Ram that I thought I ought to elaborate in my address what
I had stated in a sentence in my letter to him. You cannot, therefore, say that the views
expressed are new. At any rate, they are not new to Mr. Sant Ram who is the moving spirit
and the leading light of your Mandal.
But I go further and say that I wrote this part of my address
not merely because I felt it desirable to do so. I wrote it
because I thought that it was absolutely necessary to
complete the argument. I am amazed to read that you characterize the portion of the speech to which your Committee objects as “ irrelevant and off the
point “. You will allow me to say that I am a lawyer
and I know the rules of relevancy as well as any member of
your Committee. I most emphatically maintain that the portion objected to is not only most
relevant but is also important. It is in that part of the
address that I have discussed the ways and means of breaking up the Caste System. It may
be that the conclusion I have arrived at as to the best method of destroying Caste is
startling and painful. You are entitled to say that my analysis is wrong. But you cannot
say that in an address which deals with the problem of Caste
it is not open to me to discuss how Caste can be destroyed.
Your other complaint relates to the length of
the address. I have pleaded guilty to the charge in the address itself. But, who is really
responsible for this ? I fear you have come rather late on
the scene. Otherwise you would have known that originally I had planned to write a short
address for my own convenience as I had neither the time nor the energy to engage myself
in the preparation of an elaborate thesis. It was the Mandal who asked me to deal with the
subject exhaustively and it was the Mandal which sent down to me a list of questions
relating to the Caste System and asked me to answer them in
the body of my address as they were questions which were
often raised in the controversy between the Mandal and its opponents and which the Mandal
found difficult to answer satisfactorily. It was in trying to meet the wishes of the
Mandal in this respect that the address has grown to the length to which it has. In view
of what I have said I am sure you will agree that the fault respecting length of the
address is not mine.
I did not expect that your Mandal would be so
upset because I have spoken of the destruction of Hindu Religion. I thought it was only
fools who were afraid of words. But lest there should be any misapprehension in the minds
of the people I have taken great pains to explain what I mean by religion and destruction
of religion. I am sure that nobody on reading my address could possibly misunderstand me.
That your Mandal should have taken a fright at mere words as “destruction
of religion etc.” notwithstanding
the explanation that accompanies .them does not raise the Mandal in my estimation. One cannot have any respect or regard for men who take
the position of the Reformer and then refuse even to see the logical consequences of that
position, let alone following them out in action.
You will agree that I have never accepted to be
limited in any way in the preparation of my address and the
question as to what the address should or should not contain was never even discussed
between myself and the Mandal. I had always taken for
granted that I was free to express in the address such views
as I held on the subject Indeed until, you came to Bombay on the 9th April the Mandal did
not know what sort of an address I was preparing. It was when you came to Bombay that I
voluntarily told you that I had no desire to use your platform from which to advocate my
views regarding change of religion by the Depressed Classes. I think I have scrupulously
kept that promise in the preparation of the address. Beyond a passing reference of an indirect character
where I say that “ I am sorry I will not be here. . . etc.”
I have said nothing about the subject in my address. When I see you object even to such a
passing and so indirect a reference, I feel bound to ask ;
did you think that in agreeing to preside over your Conference I would be agreeing to
suspend or to give up my views regarding change of faith by the Depressed Classes ? If you did think so I must tell you that I am in no way
responsible for such a mistake on your part. If any of you had even hinted to me that in
exchange for the honour you were doing me by electing as President, I was to abjure my
faith in my programme of conversion, I would have told you
in quite plain terms that I cared more for my faith than for any honour from you.
After your letter of the 14th, this letter of
yours comes as a surprize to me. I am sure that any one who
reads them will feel the same. I cannot account for this sudden volte face on the part of the Reception Committee.
There is no difference in substance between the rough draft which was before the Committee
when you wrote your letter of the 14th and the final draft
on which the decision of the Committee communicated to me in your letter under reply was
taken. You cannot point out a single new idea in the final draft which is not contained in
the earlier draft. The ideas are the same. The only difference is that they have been
worked out in greater detail in the final draft. If there was anything to object to in the
address you could have said so on the 14th. But you did not. On the contrary you asked me
to print off 1,000 copies leaving me the liberty to accept
or not the verbal changes which you suggested. Accordingly I got 1,000 copies printed
which are now lying with me. Eight days later you write to say that you object to the
address and that if it is not amended the Conference will be cancelled. You ought to have
known that there was no hope of any alteration being made in the address. I told you when
you were in Bombay that I would not alter a comma, that I would not allow any censorship
over my address and that you would have to accept the address as it came from me. I also
told you that the responsibility. for the views expressed in the address was entirely mine
and if they were not liked by the Conference I would not mind at all if the Conference
passed a resolution condemning them. So anxious was I to relieve your Mandal from having
to assume responsibility for my views and also with the object of not getting myself entangled by too intimate an
association with your Conference, I suggested to you that I
desired to have my address treated as a sort of an inaugural address and not as a
Presidential address and that the Mandal should find some
one else to preside over the Conference, and deal with the resolutions. Nobody could have
been better placed to take a decision on the 14th than your Committee. The Committee
failed to do that and in the meantime cost of printing has been incurred which, I am sure,
with a little more firmness on the part of your Committee could have been saved.
I feel sure that the views expressed in my
address have little to do with the decision of your Committee. I have reasons to believe
that my presence at the Sikh Prachar Conference held at Amritsar has had a good deal to do with the decision of the
Committee. Nothing else can satisfactorily explain the sudden volte face shown by the Committee between the 14th
and the 22nd April. I must not however prolong this controversy and must request you to
announce immediately that the Session of the Conference which was to meet under my
Presidentship is cancelled. All the grace has by now run out and I shall not consent to
preside even if your Committee agreed to accept my address
as it is- in toto. I thank you for your appreciation of the pains I have taken in the preparation of the address. I certainly have profited by the
labour if no one else docs. My only regret is that I was put to such hard labour at a time when my health was not equal to the strain it has caused.
Yours sincerely,
B. R. ambedkar
This correspondence will disclose the reasons which have led to the
cancellation by the Mandal of my appointment as President and the reader will be in a
position to lay the blame where it ought properly to belong. This is I believe the first
time when the appointment of a President is cancelled by the Reception Committee because
it does not approve of the views of the President. But whether that is so or not, this is
certainly the first time in my life to have been invited to preside over a Conference of
Caste Hindus. I am sorry that it has ended in a tragedy. But what can any one expect from
a relationship so tragic as the relationship between the reforming sect of Caste Hindus
and the self-respecting sect of Untouchables where the former have no desire to alienate
their orthodox fellows and the latter have no alternative
but to insist upon reform being carried out ?
Rajgriha,
Dadar,
Bombay 14 15th May 1936
B. R. AMBEDKAR
SPEECH PREPARED BY
Dr. B. R. Ambedkar
FOR
The 1936 Annual Conference of the Jat-Pat-Todak
Mandal of Lahore
BUT NOT DELIVERED
Owing
to the cancellation of the Conference by the Reception Committee on the ground that the
views expressed in the Speech would be unbearable to the Conference
Friends,
I am really sorry for the members of the
Jat-Pat-Todak Mandal who have so very kindly invited me to preside over this Conference. I
am sure they will be asked many questions for having selected me as the President. The
Mandal will be asked to explain as to why it has imported a man from Bombay to preside
over a function which is held in Lahore. I believe the Mandal could easily have found some
one better qualified than myself to preside on the occasion. I have criticised the Hindus.
I have questioned the authority of the Mahatma whom they revere. They hate me. To them I
am a snake in their garden. The Mandal will no doubt be asked by the politically-minded
Hindus to explain why it has called me to fill this place of honour. It is an act of great
daring. I shall not be surprised if some political Hindus regard it as an insult. This
selection of mine cannot certainly please the ordinary religiously-minded Hindus. The
Mandal may be asked to explain why it has disobeyed the Shastric injunction in selecting the President.
Accoding to the Shastras the Brahmin is
appointed to be the Guru for the three Varnas,
varnanam bramhano garu, is a direction of the Shastras.
The Mandal therefore knows from whom a Hindu should take his lessons and from whom he
should not. The Shastras do not permit a Hindu
to accept any one as his Guru merely because he is well versed. This is made very clear by
Ramdas, a Brahmin saint from Maharashtra, who is alleged to have inspired Shivaji to
establish a Hindu Raj. In his Dasbodh, a
socio-politico-religious treatise in Marathi verse Ramdas
asks, addressing the Hindus, can we accept an Antyaja to be our Guru because he is a
Pandit (i.e. learned) and gives an answer in the
negative. What replies to give to these questions is a matter which I must leave to the
Mandal. The Mandal knows best the reasons which led it to travel to Bombay to select a
president, to fix upon a man so repugnant to the Hindus and to descend so low in the scale
as to select an Antyaja— an untouchable—to address an audience of the Savarnas. As for myself you will allow me to say
that I have accepted the invitation much against my will and also against the will of many
of my fellow untouchables. I know that the Hindus are sick of me. I know that I am not a persona grata with them. Knowing all this I have
deliberately kept myself away from them. I have no desire to inflict myself upon them. I
have been giving expression to my views from my own platform. This has already caused a
great deal of heartburning and irritation. I have no desire to ascend the platform of the
Hindus to do within their sight what I have been doing within their hearing. If I am here
it is because of your choice and not because of my wish. Yours is a cause of social
reform. That cause has always made an appeal to me and it is because of this that I felt I
ought not to refuse an opportunity of helping the cause especially when you think that I
can help it. Whether what I am going to say today will help you in any way to solve the
problem you are grappling with is for you to judge. All I hope to do is to place before
you my views on the problem.
II
The path of social reform like the path to
heaven at any rate in India, is strewn with many difficulties. Social reform in India has
few friends and many critics. The critics fall into two distinct classes. One class
consists of political reformers and the other of the socialists.
It was at one time recognized that without
social efficiency no permanent progress in the other fields of activity was possible, that
owing to mischief wrought by the evil customs, Hindu Society was not in a state of
efficiency and that ceaseless efforts must be made to eradicate these evils. It was due to
the recognition of this fact that the birth of the National Congress was accompanied by
the foundation of the Social Conference. While the Congress was concerned with defining
the weak points in the political organisation of the country, the Social Conference was
engaged in removing the weak points in the social organisation of the Hindu Society. For
some time the Congress and the Conference worked as two wings of one common activity and
they held their annual sessions in the same pandal. But soon the two wings developed into
two parties, a Political Reform Party and a Social Reform Party, between whom there raged
a fierce controversy. The Political Reform Party supported the National Congress and
Social Reform Party supported the Social Conference. The two bodies thus became two
hostile camps. The point at issue was whether social reform should precede political
reform. For a decade the forces were evenly balanced and the battle was fought without
victory to either side. It was however evident that the fortunes of the; Social Conference
were ebbing fast. The gentlemen who presided over the sessions of the Social Conference
lamented that the majority of the educated Hindus were for political advancement and
indifferent to social reform and that while the number of those who attended the Congress
was very large and the number who did not attend but who sympathized with it even larger,
the number of those who attended the Social Conference was very much smaller. This
indifference, this thinning of its ranks was soon followed by active hostility from the
politicians. Under the leadership of the late Mr. Tilak, the courtesy with which the
Congress allowed the Social Conference the use of its pandal was withdrawn and the spirit
of enmity went to such a pitch that when the Social Conference desired to erect its own
pandal a threat to burn the pandal was held out by its opponents. Thus in course of time
the party in favour of political reform won and the Social Conference vanished and was
forgotten. The speech, delivered by Mr. W. C. Bonnerji in 1892 at Allahabad as President
of the eighth session of the Congress, sounds like a funeral oration at the death of the
Social Conference and is so typical of the Congress attitude that I venture to quote from
it the following extract. Mr. Bonnerji said :
” I for one have no patience with those
who saw we shall not be fit for political reform until we reform our social system. I fail
to see any connection between the two. . .Are we not fit (for political reform) because
our widows remain unmarried and our girls are given in marriage earlier than in other
countries ? because our wives and daughters do not drive about with us visiting our
friends? because we do not send our daughters to Oxford and Cambridge ? ” (Cheers)’
I have stated the case for political reform as
put by Mr. Bonnerji. There were many who are happy that the victory went to the Congress.
But those who believe in the importance of social reform may ask, is the argument such as
that of Mr. Bonnerji final ? Does it prove that the victory went to those who were in the
right ? Does it prove conclusively that social reform has no bearing on political reform ?
It will help us to understand the matter if I state the other side of the case. I will
draw upon the treatment of the untouchables for my facts.
Under the rule of the Peshwas in the Maratha
country the untouchable was not allowed to use the public streets if a Hindu was coming
along lest he should pollute the Hindu by his shadow. The untouchable was required to have
a black thread either on his wrist or in his neck as a sign or a mark to prevent the
Hindus from getting themselves polluted by his touch through mistake. In Poona, the
capital of the Peshwa, the untouchable was required to carry, strung from his waist, a
broom to sweep away from behind the dust he treaded on lest a Hindu walking on the same
should be polluted. In Poona, the untouchable was required to carry an earthen pot, hung
in his neck wherever he went, for holding his spit lest his spit falling on earth should
pollute a Hindu who might unknowingly happen to tread on it. Let me take more recent
facts. The tyranny practised by the Hindus upon the Balais, an untouchable community in
Central India, will serve my purpose. You will find a report of this in the Times of India of 4th January 1928. “The
correspondent of the Times of India reported
that high caste Hindus, viz. Kalotas, Rajputs and Brahmins including the Patels and
Patwaris of villages of Kanaria, Bicholi-Hafsi, Bicholi-Mardana and of about 15 other
villages in the Indore djistrict (of the Indore State) informed the Balais of their
respective villages that if they wished to live among them they must conform to the
following rules :
(1) Balais must not wear gold-lace-bordered
pugrees.
(2) They must not wear dhotis with coloured or
fancy borders.
(3) They must convey intimation of the death of
any Hindu to relatives of the deceased—no matter how far away these relatives may be
living.
(4) In all Hindu marriages, Balais must play
music before the processions and during the marriage.
(5) Balai women must not wear gold or silver
ornaments; they must not wear fancy gowns or jackets.
(6) Balai women must attend all cases of
confinement of Hindu women.
(7) Balais must render services without
demanding remuneration and must accept whatever a Hindu is pleased to give.
(8) If the Balais do not agree to abide by
these terms they must clear out of the villages. The Balais refused to comply; and the
Hindu element proceeded against them. Balais were not allowed to get water from the
village wells; they were not allowed to let go their cattle to graze. Balais were
prohibited from passing through land owned by a Hindu, so that if the field of a Balai was
surrounded by fields owned by Hindus, the Balai could have no access to his own field. The
Hindus also let their cattle graze down the fields of Balais. The Balais submitted
petitions to the Darbar against these persecutions ; but as they could get no timely
relief, and the oppression continued, hundreds of Balais with their wives and children
were obliged to abandon their homes in which their ancestors lived for generations and to
migrate to adjoining States, viz. to villages in Dhar, Dewas, Bagli, Bhopal, Gwalior and
other States. What happened to them in their new homes may for the present be left out of
our consideration. The incident at Kavitha in Gujarat happened only last year. The Hindus
of Kavitha ordered the untouchables not to insist upon sending their children to the
common village school maintained by Government. What sufferings the untouchables of
Kavitha had to undergo for daring to exercise a civic right against the wishes of the
Hindus is too well known to need detailed description. Another instance occurred in the
village of Zanu in the Ahmedabad district of Gujarat. In November 1935 some untouchable
women of well-to-do families started fetching water in metal pots. The Hindus looked upon
the use of metal pots by untouchables as an affront to their dignity and assaulted the
untouchable women for their impudence. A most recent event is reported from the village
Chakwara in Jaipur State. It seems from the reports that have appeared in the newspapers
that an untouchable of Chakwara who had returned from a pilgrimage had arranged to give a
dinner to his fellow untouchables of the village as an act of religious piety. The host
desired to treat the guests to a sumptuous meal and the items served included ghee (butter) also. But while the assembly of
untouchables was engaged in partaking of the food, the Hindus in their hundred, armed with
lathis, rushed to the scene, despoiled the food and belaboured the untouchables who left
the food they were served with and ran away for their lives. And why was this murderous
assault committed on defenceless untouchables ? The reason given is that the untouchable
host was impudent enough to serve ghee and his untouchable guests were foolish enough to
taste it. Ghee is undoubtedly a luxury for the rich. But no one would think that
consumption of ghee was a mark of high social status. The Hindus of Chakwara thought
otherwise and in righteous indignation avenged themselves for the wrong done to them by
the untouchables, who insulted them by treating ghee as an item of their food which they
ought to have known could not be theirs, consistently with the dignity of the Hindus. This
means that an untouchable must not use ghee even if he can afford to buy it, since it is
an act of arrogance towards the Hindus. This happened on or about the 1st of April 1936 !
Having stated the facts, let me now state the
case for social reform. In doing this, I will follow Mr. Bonnerji, as nearly as I can and
ask the political-minded Hindus ” Are you fit for political power even though you do
not allow a large class of your own countrymen like the untouchables to use public school
? Are you fit for political power even though you do not allow them the use of public
wells ? Are you fit for political power even though you do not allow them the use of
public streets ? Are you fit for political power even though you do not allow them to wear
what apparel or ornaments they like ? Are you fit for political power even though you do
not allow them to eat any food they like ? ” I can ask a string of such questions.
But these will suffice, I wonder what would have been the reply of Mr. Bonnerji. I am sure
no sensible man will have the courage to give an affirmative answer. Every Congressman who
repeats the dogma of Mill that one country is not fit to rule another country must admit
that one class is not fit to rule another class.
How is it then that the Social Reform Party
last the battle ? To understand this correctly it is necessary, to take note of the kind
of social reform which the reformers were agitating for. In this connection it is
necessary to make a distinction between social reform in the sense of the reform of the
Hindu Family and social reform in the sense of the reorganization and reconstruction of
the Hindu Society. The former has relation to widow remarriage, child marriage etc., while
the latter relates to the abolition of the Caste System. The Social Conference was a body
which mainly concerned itself with the reform of the high caste Hindu Family. It consisted
mostly of enlightened high caste Hindus who did
not feel the necessity for agitating for the abolition of caste or had not the courage to
agitate for it. They felt quite naturally a greater urge to remove such evils as enforced
widowhood, child marriages etc., evils which prevailed among them and which were
personally felt by them. They did not stand up for the reform of the Hindu society. The
battle that was fought centered round the question of the reform of the family. It did not
relate to the social reform in the sense of the break-up of the caste system. It was never
put in issue by the reformers. That is the reason why the Social Reform Party lost.
I am aware that this argument cannot alter the fact that political reform did
in fact gain precedence over social reform. But the argument has this much value if not
more. It explains why social reformers lost the battle. It also helps us to understand how
limited was the victory which the Political Reform Party obtained over the Social Reform
Party and that the view that social reform need not precede political reform is a view
which may stand only when by social reform is meant the reform of the family. That
political reform cannot with impunity take precedence over social reform in the sense of
reconstruction of society is a thesis which, I am sure, cannot be controverted. That the
makers of political constitutions must take account of social forces is a fact which is
recognized by no less a person than Ferdinand Lassalle, the friend and co-worker of Karl
Marx. In addressing a Prussian audience in 1862 Lassalle said :
” The
constitutional questions are in the first instance not questions of right but questions of
might. The actual constitution of a country has its existence only in the actual condition
of force which exists in the country : hence political constitutions have value and
permanence only when they accurately express those conditions of forces which exist in
practice within a society”
But it is not necessary to go to Prussia. There
is evidence at home. What is the significance of the Communal Award with its allocation of
political power in defined proportions to diverse classes and communities ? In my view,
its significance lies in this that political constitution must take note of social
organisation. It shows that the politicians who denied that the social problem in India
had any bearing on the political problem were forced to reckon with the social problem in
devising the constitution. The Communal Award is so to say the nemesis following upon the
indifference and neglect of social reform. It is a victory for the Social Reform Party
which shows that though defeated they were in the right in insisting upon the importance
of social reform. Many, I know, will not accept this finding. The view is current, and it
is pleasant to believe in it, that the Communal Award is unnatural and that it is the
result of an unholy alliance between the minorities and the bureaucracy. I do not wish to
rely on the Communal Award as a piece of evidence to support my contention if it is said
that it is not good evidence. Let us turn to Ireland. What does the history of Irish Home
Rule show ? It is well-known that in the course of the negotiations between the
representatives of Ulster and Southern Ireland, Mr. Redmond, the representative of
Southern Ireland, in order to bring Ulster in a Home Rule Constitution common to the whole
of Ireland said to the representatives of Ulster : ” Ask any political safeguards you
like and you shall have them.” What was the reply that Ulstermen gave ? Their reply
was ” Damn your safeguards, we don’t want to be ruled by you on any terms.”
People who blame the minorities in India ought to consider what would have happened to the
political aspirations of the majority if the minorities had taken the attitude which
Ulster took. Judged by the attitude of Ulster to Irish Home Rule, is it noting that the
minorities agreed to be ruled by the majority which has not shown much sense of
statesmanship, provided some safeguards were devised for them ? But this is only
incidental. The main question is why did Ulster take this attitude ? The only answer I can
give is that there was a social problem between Ulster and Southern Ireland the problem
between Catholics and Protestants, essentially a problem of Caste. That Home Rule in
Ireland would be Rome Rule was the way in which the Ulstermen had framed their answer. But
that is only another way of stating that it was the social problem of Caste between the
Catholics and Protestants, which prevented the solution of the political problem. This
evidence again is sure to be challenged. It will be urged that here too the hand of the
Imperialist was at work. But my resources are not exhausted. I will give evidence from the
History of Rome. Here no one can say that any evil genius was at work. Any one who has
studied the History of Rome will know that the Republican Constitution of Rome bore marks
having strong resemblance to the Communal Award. When the kingship in Rome was abolished,
the Kingly power or the Imperium was divided
between the Consuls and the Pontifex Maximus. In the Consuls was vested the secular
authority of the King, while the latter took over the religious authority of King. This
Republican Constitution had provided that, of the two Consuls one was to be Patrician and
the other Plebian. The same constitution had also provided that, of the Priests under the
Pontifex Maximus, half were to be Plebians and the other half Patricians. Why is it that
the Republican Constitution of Rome had these provisions which, as I said, resemble so
strongly the provisions of the Communal Award ? The only answer one can get is that the
Constitution of Republican Rome had to take account of the social division between the
Patricians and the Plebians, who formed two distinct castes. To sum up, let political
reformers turn to any direction they like, they will find that in the making of a
constitution, they cannot ignore the problem arising out of the prevailing social order.
The illustrations which I have taken in support
of the proposition that social and religious problems have a bearing on political
constitutions seem to be too particular. Perhaps they are. But it should not be supposed
that the bearing of the one on the other is limited. On the other hand one can say that
generally speaking History bears out the proposition that political revolutions have
always been preceded by social and religious revolutions.
The religious Reformation started by Luther was
the precursor of the political emancipation of the European people. In England Puritanism
led to the establishment of political liberty. Puritanism founded the new world. It was
Puritanism which won the war of American Independence and Puritanism was a religious
movement. The same is true of the Muslim Empire. Before the Arabs became a political power
they had undergone a thorough religious revolution started by the Prophet Mohammad. Even
Indian History supports the same conclusion. The political revolution led by Chandragupta
was preceded by the religious and social revolution of Buddha. The political revolution
led by Shivaji was preceded by the religious and social reform brought about by the saints
of Maharashtra. The political revolution of the Sikhs was preceded by the religious and
social revolution led by Guru Nanak. It is unnecessary to add more illustrations. These
will suffice to show that the emancipation of the mind and the soul is a necessary
preliminary for the political expansion of the people.
Ill
Let me now turn to the Socialists. Can the
Socialists ignore the problem arising out of the social order ? The Socialists of India
following their fellows in Europe are seeking to apply the economic interpretation of
history to the facts of India. They propound that man is an economic creature, that his
activities and aspirations are bound by economic facts, that property is the only source
of power. They, therefore, preach that political and social reforms are but gigantic
illusions and that economic reform by equalization of property must have precedence over
every other kind of reform. One may join issue on every one of these premises on which
rests the Socialists’ case for economic reform having priority over every other kind of
reform. One may contend that economic motive is not the only motive by which man is
actuated. That economic power is the only kind of power no student of human society can
accept. That the social status of an individual by itself often becomes a source of power
and authority is made clear by the sway which the Mahatmos have held over the common man.
Why do millionaires in India obey penniless Sadhus and Fakirs ? Why do millions of paupers
in India sell their trifling trinkets which constitute their only wealth and go to Benares
and Mecca ? That, religion is the source of power is illustrated by the history of India
where the priest holds a sway over the common man often greater than the magistrate and
where everything, even such things as strikes and elections, so easily take a religious
turn and can so easily be given a religious twist. Take the case of the Plebians of Rome
as a further illustration of the power of religion over man. It throws great light on this
point. The Plebs had fought for a share in the supreme executive under the Roman Republic
and had secured the appointment of a Plebian Consul elected by a separate electorate
constituted by the Commitia Centuriata, which
was an assembly of Piebians. They wanted a Consul of their own because they felt that the
Patrician Consuls used to discriminate against the Plebians in carrying on the
administration. They had apparently obtained a great gain because under the Republican
Constitution of Rome one Consul had the power of vetoing an act of the other Consul. But
did they in fact gain anything ? The answer to this question must be in the negative. The
Plebians never could get a Plebian Consul who could be said to be a strong man and who
could act independently of the Patrician Consul. In the ordinary course of things the
Plebians should have got a strong Plebian Consul in view of the fact that his election was
to be by a separate electorate of Plebians. The question is why did they fail in getting a
strong Plebian to officiate as their Consul? The answer to this question reveals the
dominion which religion exercises over the minds of men. It was an accepted creed of the
whole Roman populus that no official could
enter upon the duties of his office unless the Oracle of Delphi declared that he was
acceptable to the Goddess. The priests who were in charge of the temple of the Goddess of
Delphi were all Patricians. Whenever therefore the Plebians elected a Consul who was known
to be a strong party man opposed to the Patricians or ” communal ” to use the
term that is current in India, the Oracle invariably declared that he was not acceptable
to the Goddess. This is how the Plebians were cheated out of their rights. But what is
worthy of note is that the Plebians permitted themselves to be thus cheated because they
too like the Patricians, held firmly the belief that the approval of the Goddess was a
condition precedent to the taking charge by an official of his duties and that election by
the people was not enough. If the Plebians had contended that election was enough and that
the approval by the Goddess was not necessary they would have derived the fullest benefit
from the political right which they had obtained. But they did not. They agreed to elect
another, less suitable to themselves but more suitable to the Goddess which in fact meant
more amenable to the Patricians. Rather than give up religion, the Plebians give up
material gain for which they had fought so hard. Does this not show that religion can be a
source of power as great as money if not greater ? The fallacy of the Socialists lies in
supposing that because in the present stage of European Society property as a source of
power is predominant, that the same is true of India or that the same was true of Europe
in the past. Religion, social status and property are all sources of power and authority,
which one man has, to control the liberty of another. One is predominant at one stage; the
other is predominant at another stage. That is the only difference. If liberty is the
ideal, if liberty means the destruction of the dominion which one man holds over another
then obviously it cannot be insisted upon that economic reform must be the one kind of
reform worthy of pursuit. If the source of power and dominion is at any given time or in
any given society social and religious then social reform and religious reform must be
accepted as the necessary sort of reform.
One can thus attack the doctrine of Economic
Interpretation of History adopted by the Socialists of India. But I recognize that
economic interpretation of history is not necessary for the validity of the Socialist
contention that equalization of property is the only real reform and that it must precede
everything else. However, what I like to ask the Socialists is this : Can you have
economic reform without first bringing about a reform of the social order ? The Socialists
of India do not seem to have considered this question. I do not wish to do them an
injustice. I give below a quotation from a letter which a prominent Socialist wrote a few
days ago to a friend of mine in which he said, ” I do not believe that we can build
up a free society in India so long as there is a trace of this ill-treatment and
suppression of one class by another. Believing as I do in a socialist ideal, inevitably I
believe in perfect equality in the treatment of various classes and groups. I think that
Socialism offers the only true remedy for this as well as other problems.” Now the
question that I like to ask is : Is it enough for a Socialist to say, ” I believe in
perfect equality in the treatment of the various classes ? ” To say that such a
belief is enough is to disclose a complete lack of understanding of what is involved in
Socialism. If Socialism is a practical programme and is not merely an ideal, distant and
far off, the question for a Socialist is not whether he believes in equality. The question
for him is whether he minds one class
ill-treating and suppressing another class as a matter of system, as a matter of principle
and thus allow tyranny and oppression to continue to divide one class from another. Let me
analyse the factors that are involved in the realization of Socialism in order to explain
fully my point. Now it is obvious that the economic reform contemplated by the Socialists
cannot come about unless there is a revolution resulting in the seizure of power. That
seizure of power must be by a proletariat. The first question I ask is : Will the
proletariat of India combine to bring about this revolution ? What will move men to such
an action ? It seems to me that other things being equal the only thing that will move one
man to take such an action is the feeling that other man with whom he is acting are
actuated by feeling of equality and fraternity and above all of justice. Men will not join
in a revolution for the equalization of property unless they know that after the
revolution is achieved they will be treated equally and that there will be no
discrimination of caste and creed. The assurance of a socialist leading the revolution
that he does not believe in caste, I am sure, will not suffice. The assurance must be the
assurance proceeding from much deeper foundation, namely, the mental attitude of the
compatriots towards one another in their spirit of personal equality and fraternity. Can
it be said that the proletariat of India, poor as it is, recognise no distinctions except
that of the rich and the poor ? Can it be said that the poor in India recognize no such
distinctions of caste or creed, high or low ? If the fact is that they do, what unity of
front can be expected from such a proletariat in its action against the rich ? How can
there be a revolution if the proletariat cannot present a united front? Suppose for the
sake of argument that by some freak of fortune a revolution does take place and the
Socialists come in power, will they not have to deal with the problems created by the
particular social order prevalent in India ? I can’t see how a Socialist State in India
can function for a second without having to grapple with the problems created by the
prejudices which make Indian people observe the distinctions of high and low, clean and
unclean. If Socialists are not to be content with the mouthing of fine phrases, if the
Socialists wish to make Socialism a definite reality then they must recognize that the
problem of social reform is fundamental and that for them there is no escape from it.
That, the social order prevalent in India is a matter which a Socialist must deal with,
that unless he does so he cannot achieve his revolution and that if he does achieve it as
a result of good fortune he will have to grapple with it if he wishes to realize his
ideal, is a proposition which in my opinion is incontrovertible. He will be compelled to
take account of caste after revolution if he does not take account of it before
revolution. This is only another way of saying that, turn in any direction you like, caste
is the monster that crosses your path. You cannot have political reform, you cannot have
economic reform, unless you kill this monster.
IV
It is a pity that Caste even today has its
defenders. The defences are many. It is defended on the ground that the Caste System is
but another name for division of labour and if division of labour is a necessary feature
of every civilized society then it is argued that there is nothing wrong in the Caste
System. Now the first thing is to be urged against this view is that Caste System is not
merely division of labour. It is also a division of
labourers. Civilized society undoubtedly needs division of labour. But in no civilized
society is division of labour accompanied by this unnatural division of labourers into
watertight compartments. Caste System is not merely a division of labourers which is quite
different from division of labour—it is an hierarchy in which the divisions of
labourers are graded one above the other. In no other country is the division of labour
accompanied by this gradation of labourers. There is also a third point of criticism
against this view of the Caste System. This division of labour is not spontaneous; it is
not based on natural aptitudes. Social and individual efficiency requires us to develop
the capacity of an individual to the point of competency to choose and to make his own
career. This principle is violated in the Caste System in so far as it involves an attempt
to appoint tasks to individuals in advance, selected not on the basis of trained original
capacities, but on that of the social status of the parents. Looked at from another point
of view this stratification of occupations which is the result of the Caste System is
positively pernicious. Industry is never static. It undergoes rapid and abrupt changes.
With such changes an individual must be free to change his occupation. Without such
freedom to adjust himself to changing circumstances it would be impossible for him to gain
his livelihood. Now the Caste System will not allow Hindus to take to occupations where
they are wanted if they do not belong to them by heredity. If a Hindu is seen to starve
rather than take to new occupations not assigned to his Caste, the reason is to be found
in the Caste System. By not permitting readjustment of occupations, caste becomes a direct
cause of much of the unemployment we see in the country. As a form of division of labour
the Caste system suffers from another serious defect. The division of labour brought about
by the Caste System is not a division based on choice. Individual sentiment, individual
preference has no place in it. It is based on the dogma of predestination. Considerations
of social efficiency would compel us to recognize that the greatest evil in the industrial
system is not: so much poverty and the suffering that it involves as the fact that so many
persons have callings which make no appeal to those who are engaged in them. Such callings
constantly provoke one to aversion, ill will and the desire to evade. There are many
occupations in India which on account of the fact that they are regarded as degraded by
the Hindus provoke those who are engaged in them to aversion. There is a constant desire
to evade and escape from such occupations which arises solely because of the blighting
effect which they produce upon those who follow them owing to the slight and stigma cast
upon them by the Hindu religion. What efficiency can there be in a system under which
neither men’s hearts nor their minds are in their work? As an economic organization Caste
is therefore a harmful institution, inasmuch as, it involves the subordination of man’s
natural powers and inclinations to the exigencies of social rules
V
Some have dug a biological trench in defence of
the Caste System. It is said that the object of Caste was to preserve purity of race and
purity of blood. Now ethnologists are of opinion that men of pure race exist nowhere and
that there has been a mixture of all races in all parts of the world. Especially is this
the case with the people of India. Mr. D. R. Bhandarkar in his paper on Foreign Elements in the Hindu Population has stated
that ” There is hardly a class, or Caste in India which has not a foreign strain in
it. There is an admixture of alien blood not only among the warrior classes—the
Rajputs and the Marathas—but also among the Brahmins who are under the happy delusion
that they are free from all foreign elements.” The Caste system cannot be said to
have grown as a means of preventing the admixture of races or as a means of maintaining
purity of blood. As a matter of fact Caste system came into being long after the different
races of India had commingled in blood and culture. To hold that distinctions of Castes or
really distinctions of race and to treat different Castes as though they were so many
different races is a gross perversion of facts. What racial affinity is there between the
Brahmin of the Punjab and the Brahmin of Madras ? What racial affinity is there between
the untouchable of Bengal and the untouchable of Madras ? What racial difference is there
between the Brahmin of the Punjab and the Chamar of the Punjab ? What racial difference is
there between the Brahmin of Madras and the Pariah of Madras ? The Brahmin of the Punjab
is racially of the same stock as the Chamar of the Punjab and the Brahmin of Madras is of
the same race as the Pariah of Madras. Caste system does not demarcate racial division.
Caste system is a social division of people of the same race. Assuming it, however, to be
a case of racial divisions one may ask : What harm could there be if a mixture of races
and of blood was permitted to take place in India by intermarriages between different
Castes ? Men are no doubt divided from animals by so deep a distinction that science
recognizes men and animals as two distinct species. But even scientists who believe in
purity of races do not assert that the different races constitute different species of
men. They are only varieties of one and the same species. As such they can interbreed and
produce an offspring which is capable of breeding and which is not sterile. An immense lot
of nonsense is talked about heredity and eugenics in defence of the Caste System. Few
would object to the Caste System if it was in accord with the basic principle of eugenics
because few can object to the improvement of the race by judicious noting. But one fails
to understand how the Caste System secures judicious mating. Caste System is a negative
thing. It merely prohibits persons belonging to different Castes from intermarrying. It is
not a positive method of selecting which two among a given Caste should marry. If Caste is
eugenic in origin then the origin of sub-Castes must also be eugenic. But can any one
seriously maintain that the origin of sub-Castes is eugenic ? I think it would be absurd
to contend for such a proposition and for a very obvious reason. If Caste means race then
differences of sub-Castes cannot mean differences of race because sub-Castes become ex hypothesia sub-divisions of one and the same
race. Consequently the bar against intermarrying and interdining between sub-Castes cannot
be for the purpose of maintaining purity of race or of blood. If sub-Castes cannot be
eugenic in origin there cannot be any substance in the contention that Caste is eugenic in
origin. Again if Caste is eugenic in origin one can understand the bar against
intermarriage. But what is the purpose of the interdict placed on interdining between
Castes and sub-Castes alike ? Interdining cannot infect blood and therefore cannot be the
cause either of the improvement or of deterioration of the race. This shows that Caste has
no scientific origin and that those who are attempting to give it an eugenic basis are
trying to support by science what is grossly unscientific. Even today eugenics cannot
become a practical possibility unless we have definite knowledge regarding the laws of
heredity. Prof. Bateson in his Mendel’s Principles
of Heredity says, ” There is nothing in the descent of the higher mental
qualities to suggest that they follow any single system of transmission. It is likely that
both they and the more marked developments of physical powers result rather from the
coincidence of numerous factors than from the possession of any one genetic element.”
To argue that the Caste System was eugenic in its conception is to attribute to the
forefathers of present-day Hindus a knowledge of heredity which even the modern scientists
do not possess. A tree should be judged by the fruits it yields. If caste is eugenic what
sort of a race of men it should have produced ? Physically speaking the Hindus are a C3
people. They are a race of Pygmies and dwarfs stunted in stature and wanting in stamina.
It is a nation 9/1Oths of which is declared to be unfit for military service. This shows
that the Caste System does not embody the eugenics of modem scientists. It is a social
system which embodies the arrogance and selfishness of a perverse section of the Hindus
who were superior enough in social status to set it in fashion and who had authority to
force it on their inferiors.
VI
Caste does not result in economic efficiency.
Caste cannot and has not improved the race. Caste has however done one thing. It has
completely disorganized and demoralized the Hindus.
The first and foremost thing that must be
recognized is that Hindu Society is a myth. The name Hindu is itself a foreign name. It
was given by the Mohammedans to the natives for the purpose of distinguishing themselves.
It does not occur in any Sanskrit work prior to the Mohammedan invasion. They did not feel
the necessity of a common name because they had no conception of their having constituted
a community. Hindu society as such does not exist. It is only a collection of castes. Each
caste is conscious of its existence. Its survival is the be all and end all of its
existence. Castes do not even form a federation. A caste has no feeling that it is
affiliated to other castes except when there is a Hindu-Muslim riot. On all other
occasions each caste endeavours to segregate itself and to distinguish itself from other
castes. Each caste not only dines among itself and marries among itself but each caste
prescribes its own distinctive dress. What other explanation can there be of the
innumerable styles of dress worn by the men and women of India which so amuse the tourists
? Indeed the ideal Hindu must be like a rat living in his own hole refusing to have any
contact with others. There is an utter lack among the Hindus of what the sociologists call
” consciousness of kind “. There is no Hindu consciousness of kind. In every
Hindu the consciousness that exists is the consciousness of his caste. That is the reason
why the Hindus cannot be said to form a society or a nation. There are however many
Indians whose patriotism does not permit them to admit that Indians are not a nation, that
they are only an amorphous mass of people. They have insisted that underlying the apparent
diversity there is a fundamental unity which marks the life of the Hindus in as much as
there is a similarity of habits and customs, beliefs and thoughts which obtain all over
the continent of India. Similarity in habits and customs, beliefs and thoughts there is.
But one cannot accept the conclusion that therefore, the Hindus constitute a society. To
do so is to misunderstand the essentials which go to make up a society. Men do not become
a society by living in physical proximity any more than a man ceases to be a member of his
society by living so many miles away from other men. Secondly similarity in habits and
customs, beliefs and thoughts is not enough to constitute men into society. Things may be
passed physically from one to another like bricks. In the same way habits and customs,
beliefs and thoughts of one group may be taken over by another group and there may thus
appear a similarity between the two. Culture spreads by diffusion and that is why one
finds similarity between various primitive tribes in the matter of their habits and
customs, beliefs and thoughts, although they do not live in proximity. But no one could
say that because there was this similarity the primitive tribes constituted one society.
This is because similarly in certain things is not enough to constitute a society. Men constitute a society because they have things
which they possess in common. To have similar thing is totally different from possessing
things in common. And the only way by which men can come to possess things in common with
one another is by being in communication with one another. This is merely another way of
saying that Society continues to exist by communication indeed in communication. To make
it concrete, it is not enough if men act in a way which agrees with the acts of others.
Parallel activity, even if similar, is not sufficient to bind men into a society. This is
proved by the fact that the festivals observed by the different Castes amongst the Hindus
are the same. Yet these parallel performances of similar festivals by the different castes
have not bound them into one integral whole. For that purpose what is necessary is for a
man to share and participate in a common activity so that the same emotions are aroused in
him that animate the others. Making the individual a sharer or partner in the associated
activity so that he feels its success as his success, its failure as his failure is the
real thing that binds men and makes a society of them. The Caste System prevents common
activity and by preventing common activity it has prevented the Hindus from becoming a
society with a unified life and a consciousness of its own being.
VII
The Hindus often complain of the isolation and
exclusiveness of a gang or a clique and blame them for anti-social spirit. But they
conveniently forget that this anti-social spirit is the worst feature of their own Caste
System. One caste enjoys singing a hymn of hate against another caste as much as the
Germans did in singing their hymn of hate against the English during the last war. The
literature of the Hindus is full of caste genealogies in which an attempt is made to give
a noble origin to one caste and an ignoble origin to other castes. The Sahyadrikhand is a notorious instance of this class
of literature. This anti-social spirit is not confined to caste alone. It has gone deeper
and has poisoned the mutual relations of the sub-castes as well. In my province the Golak
Brahmins, Deorukha Brahmins, Karada Brahmins, Palshe Brahmins and Chitpavan Brahmins, all
claim to be sub-divisions of the Brahmin Caste. But the anti-social spirit that prevails
between them is quite as marked and quite as virulent as the anti-social spirit that
prevails between them and other non-Brahmin castes. There is nothing strange in this. An
anti-social spirit is found wherever one group has ” interests of its own ”
which shut it out from full interaction with other groups, so that its prevailing purpose
is protection of what it has got. This anti-social spirit, this spirit of protecting its
own interests is as much a marked feature of the different castes in their isolation from
one another as it is of nations in their isolation. The Brahmin’s primary concern is to
protect ” his interest ” against those of the non-Brahmins and the non-Brahmin’s
primary concern is to protect their interests against those of the Brahmins. The Hindus,
therefore, are not merely an assortment of castes but they are so many warring groups each
living for itself and for its selfish ideal. There is another feature of caste which is
deplorable. The ancestors of the present-day English fought on one side or the other in
the wars of the Roses and the Cromwellian War. But the decendents of those who fought on
the one side do not bear any animosity— any grudge against the descendents of those
who fought on the other side. The feud is forgotten. But the present-day non-Brahmins
cannot forgive the present-day Brahmins for the insult their ancestors gave to Shivaji.
The present-day Kayasthas will not forgive the present-day Brahmins for the infamy cast
upon their forefathers by the forefathers of the latter. To what is this difference due ?
Obviously to the Caste System. The existence of Caste and Caste Consciousness has served
to keep the memory of past feuds between castes green and has prevented solidarity.
VIII
The recent discussion about the excluded and
partially included areas has served to draw attention to the position of what are called
the aboriginal tribes in India. They number about 13 millions if not more. Apart from the
questions whether their exclusion from the new Constitution is proper or improper, the
fact still remains that these aborigines have remained in their primitive uncivilized
State in a land which boasts of a civilization thousands of years old. Not only are they
not civilized but some of them follow pursuits which have led to their being classified as
criminals. Thirteen millions of people living in the midst of civilization are still in a
savage state and are leading the life of hereditary criminals! ! But the Hindus have never
felt ashamed of it. This is a phenomenon which in my view is quite unparalleled. What is
the cause of this shameful state of affairs ? Why has no attempt been made to civilize
these aborigines and to lead them to take to a more honourable way of making a living ?
The Hindus will probably seek to account for this savage state of the aborigines by
attributing to them congenital stupidity. They will probably not admit that the aborigines
have remained savages because they had made no effort to civilize them, to give them
medical aid, to reform them, to make them good citizens. But supposing a Hindu wished to
do what the Christian missionary is doing for these aborigines, could he have done it ? I
submit not. Civilizing the aborigines means adopting them as your own, living in their
midst, and cultivating fellow-feeling, in short loving them. How is it possible for a
Hindu to do this ? His whole life is one anxious effort to preserve his caste. Caste is
his precious possession which he must save at any cost. He cannot consent to lose it by
establishing contact with the aborigines the remnants of the hateful Anary as of the Vedic days. Not that a Hindu could not be taught the sense of duty to fallen humanity, but
the trouble is that no amount of sense of duty can enable him to overcome his duty to
preserve his caste. Caste is, therefore, the real explanation as to why the Hindu has let
the savage remain a savage in the midst of his civilization without blushing or without
feeling any sense of remorse or repentance. The Hindu has not realized that these
aborigines are a source of potential danger. If these savages remain savages they may not
do any harm to the Hindus. But if they are reclaimed by non-Hindus and converted to their
faiths they will swell the ranks of the enemies of the Hindus. If this happens the Hindu
will have to thank himself and his Caste System.
IX
Not only has the Hindu made no effort for the
humanitarian cause of civilizing the savages but the higher-caste Hindus have deliberately
prevented the lower castes who are within the pale of Hinduism from rising to the cultural
level of the higher castes. 1. will give two instances, one of the Sonars and the other of
the Pathare Prabhus. Both are communities quite well-known in Maharashtra. Like the rest
of the communities desiring to raise their status these two communities were at one time
endeavouring to adopt some of the ways and habits of the Brahmins. The Sonars were styling
themselves Daivadnya Brahmins and were wearing their ” dhotis ” with folds on
and using the word namaskar for salutation.
Both, the folded way of wearing the ” dhoti ” and the namaskar were special to the Brahmins. The Brahmins
did not like this imitation and this attempt by Sonars to pass off as Brahmins. Under the
authority of the Peshwas the Brahmins successfully put down this attempt on the part. of
the Sonars to adopt the ways of the Brahmins. They even got the President of the Councils
of the East India Company’s settlement in Bombay to issue a. prohibitory order against the
Sonars residing in Bombay. At one time the Pathare Prabhus had widow-remarriage as a
custom of their caste. This custom of widow-remarriage was later on looked upon as amark
of social inferiority by some members of the caste especially because it was contrary to
the custom prevalent among the Brahmins. With the object of raising the status of their
community some Pathare Prabhus sought to stop this practice of widow-remarriage that was
prevalent in their caste. The community was divided into two camps, one for and the other
against the innovation. The Peshwas took the side of those in favour of widow-remarriage
and thus virtually prohibited the Pathare Prabhus from following the ways of the Brahmins.
The Hindus criticise the Mohammedans for having spread their religion by the use of the
sword. They also ridicule Christianity on the score of the inquisition. But really
speaking who is better and more worthy of our respect—the Mohammedans and Christians
who attempted to thrust down the throats of unwilling persons what they regarded as
necessary for their salvation or the Hindu who would not spread the light, who would
endeavour to keep others in darkness, who would not consent to share his intellectual and
social inheritance with those who are ready and willing to make it a part of their own
make-up ? I have no hesitation in saying that if the Mohammedan has been cruel the Hindu
has been mean and meanness is worse than cruelty.
X
Whether the Hindu religion was or was not a
missionary religion has been a controversial issue. Some hold the view that it was never a
missionary religion. Others hold that it was. That the Hindu religion was once a
missionary religion must be admitted. It could not have spread over the face of India, if
it was not a missionary religion. That today it is not a missionary religion is also a
fact which must be accepted. The question therefore is not whether or not the Hindu
religion was a missionary religion. The real question is why did the Hindu religion cease
to be a missionary religion ? My answer is this. Hindu religion ceased to be a missionary
religion when the Caste System grew up among the Hindus. Caste is inconsistent with
conversion. Inculcation of beliefs and dogmas is not the only problem that is involved in
conversion. To find a place for the convert in the social life of the community is another
and a much more important problem that arises in connection with conversion. That problem
is where to place the convert, in what caste ? It is a problem which must baffle every
Hindu wishing to make aliens converts to his religion. Unlike the club the membership of a
caste is not open to all and sundry. The law of caste confines its membership to person
born in the caste. Castes are autonomous and there is no authority anywhere to compel a
caste to admit a new-comer to its social life. Hindu Society being a collection of castes
and each caste being a close corporation there is no place for a convert. Thus it is the
caste which has prevented the Hindus from expanding and from absorbing other religious
communities. So long as caste remain, Hindu religion cannot be made a missionary religion
and Shudhi will be both a folly and a futility.
XI
The reasons which have made Shudhi impossible for Hindus are also responsible
for making Sanghatan impossible. The idea
underlying Sanghalan is to remove from the mind
of the Hindu that timidity and cowardice which so painfully make him off from the
Mohammedan and the Sikh and which have led him to adopt the low ways of treachery and
cunning for protecting himself. The question naturally arises : From where does the Sikh
or the Mohammedan derive his strength which makes him brave and fearless ? I am sure it is
not due to relative superiority of physical strength, diet or drill. It is due to the
strength arising out of the feeling that all Sikhs will come to the rescue of a Sikh when
he is in danger and that all Mohammedans will rush to save a Muslim if he is attacked. The
Hindu can derive no such strength. He cannot feel assured that his fellows will come to
his help. Being one and fated to be alone he remains powerless, develops timidity and
cowardice and in a fight surrenders or runs away. The Sikh as well as the Muslim stands
fearless and gives battle because he knows that though one he will not be alone. The
presence of this belief in the one helps him to hold out and the absence of it in the
other makes him to give way. If you pursue this matter further and ask what is it that
enables the Sikh and the Mohammedan to feel so assured and why is the Hindu filled with
such despair in the matter of help and assistance you will find that the reasons for this
difference lie in the difference in their associated mode of living. The associated mode
of life practised by the Sikhs and the Mohammedans produces fellow-feeling. The associated
mode of life of the Hindus does not. Among Sikhs and Muslims there is a social cement
which makes them Bhais. Among Hindus there is no
such cement and one Hindu does not regard another Hindu as his Bhai. This explains why a Sikh says and feels that
one Sikh, or one Khalsa is equal to Sava Lakh
men. This explains why one Mohammedan is equal to a crowd of Hindus. This difference is
undoubtedly a difference due to caste. So long as caste remains, there will be no Sanghalan and so long as there is no Sanghatan the Hindu will remain weak and meek. The
Hindus claim to be a very tolerant people. In my opinion this is a mistake. On many
occasions they can be intolerant and if on some occasions they are tolerant that is
because they are too weak to oppose or too indifferent to oppose. This indifference of the
Hindus has become so much a part of their nature that a Hindu will quite meekly tolerate
an insult as well as a wrong. You see amongst them, to use the words of Morris, ” The great reading down the little, the strong beating
down the weak, cruel men fearing not, kind men daring not and wise men caring not.”
With the Hindu Gods all forbearing, it is not difficult to imagine the pitiable condition
of the wronged and the oppressed among the Hindus. Indifferentism is the worst kind of
disease that can infect a people. Why is the Hindu so indifferent? In my opinion this
indifferentism is the result of Caste System which has made Sanghatan and co-operation even for a good cause
impossible.
XII
The assertion by the individual of his own
opinions and beliefs, his own independence and interest as over against group standards,
group authority and group interests is the beginning of all reform. But whether the reform
will continue depends upon what scope the group affords for such individual assertion. If
the group is tolerant and fair-minded in dealing with such individuals they will continue
to assert and in the end succeed in converting their fellows. On the other hand if the
group is intolerant and does not bother about the means it adopts to stifle such
individuals they will perish and the reform will die out. Now a caste has an unquestioned
right to excommunicate any man who is guilty of breaking the rules of the caste and when
it is realized that excommunication involves a complete cesser of social intercourse it
will be agreed that as a form of punishment there is really little to choose between
excommunication and death. No wonder individual Hindus have not had the courage to assert
their independence by breaking the barriers of caste. It is true that man cannot get on
with his fellows. But it is also true that he cannot do without them. He would like to
have the society of his fellows on his terms. If be cannot get it on his terms then he
will be ready to have it on any terms even amounting to complete surrender. This is
because he cannot do without society. A caste is ever ready to take advantage of the
helplessness of a man and insist upon complete conformity to its code in letter and in
spirit. A caste can easily organize itself into a conspiracy to make the life of a
reformer a hell and if a conspiracy is a crime I do not understand why such a nefarious
act as an attempt to excommunicate a person for daring to act contrary to the rules of
caste should not be made an offence punishable in law. But as it is, even law gives each
caste an autonomy to regulate its membership and punish dissenters with excommunication.
Caste in the hands of the orthodox has been a powerful weapon for persecuting the reforms
and for killing all reform.
XIII
The effect of caste on the ethics of the Hindus
is simply deplorable. Caste has killed public spirit. Caste has destroyed the sense of
public charity. Caste has made public opinion impossible. A Hindu’s public is his caste.
His responsibility is only to his caste. His loyalty is restricted only to his caste.
Virtue has become caste-ridden and morality has become, caste-bound. There is no sympathy
to the deserving. There is no appreciation of the meritorious. There is no charity to the
needy. Suffering as such calls for no response. There is charity but it begins with the
caste and ends with the caste. There is sympathy
but not for men of other caste. Would a Hindu acknowledge and follow the leadership of a
great and good man? The case of a Mahatma apart, the answer must be that he will follow a
leader if he is a man of his caste. A Brahmin will follow a leader only if he is a
Brahmin, a Kayastha if he is a Kayastha and so on. The capacity to appreciate merits in a
man apart from his caste does not exist in a Hindu. There is appreciation of virtue but
only when the man is a fellow caste-man. The whole morality is as bad as tribal morality.
My caste-man, right or wrong; my caste-man, good or bad. It is not a case of standing by
virtue and not standing by vice. It is a case of standing or not standing by the caste.
Have not Hindus committed treason against their country in the interests of their caste?
XIV
I would not be surprised if some of you have
grown weary listening to this tiresome tale of the sad effects which caste has produced.
There is nothing new in it. I will therefore turn to the constructive side of the problem.
What is your ideal society if you do not want caste is a question that is bound to be
asked of you. If you ask me, my ideal would be a society based on Liberty, Equality and Fraternity. And why not ? What objection can there
be to Fraternity ? I cannot imagine any. An ideal society should be mobile, should be full
of channels for conveying a change taking place in one part to other parts. In an ideal
society there should be many interests consciously communicated and shared. There should
be varied and free points of contact with other modes of association. In other words there
must be social endosmosis. This is fraternity, which is only another name for democracy.
Democracy is not merely a form of Government. It is primarily a mode of associated living,
of conjoint communicated experience. It is essentially an attitude of respect and
reverence towards fellowmen. Any objection to Liberty ? Few object to liberty in the sense
of a right to free movement, in the sense of a right to life and limb. There is no
objection to liberty in the sense of a right to property, tools and materials as being
necessary for earning a living to keep the body in due state of health. Why not allow
liberty to benefit by an effective and competent use of a person’s powers ? The supporters
of caste who would allow liberty in the sense of a right to life, limb and property, would
not readily consent to liberty in this sense, inasmuch as it involves liberty to choose
one’s profession. But to object to this kind of liberty is to perpetuate slavery. For
slavery does not merely mean a legalized form of subjection. It means a state of society
in which some men are forced to accept from other the purposes which control their
conduct. This condition obtains even where there is no slavery in the legal sense. It is
found where, as in the Caste System, some persons are compelled to carry on certain
prescribed callings which are not of their choice. Any objection to equality ? This has
obviously been the most contentious part of the slogan of the French Revolution. The
objections to equality may be sound and one may have to admit that all men are not equal.
But what of that ? Equality may be a fiction but nonetheless one must accept it as the
governing principle. A. man’s power is dependent upon (1) physical heredity, (2) social
inheritance or endowment in the form of parental care, education, accumulation of
scientific knowledge, everything which enables him to be more efficient than the savage,
and finally, (3) on his own efforts. In all these three respects men are undoubtedly
unequal. But the question is, shall we treat them as unequal because they are unequal ?
This is a question which the opponents of equality must answer. From the standpoint of the
individualist it may be just to treat men unequally so far as their efforts are unequal.
It may be desirable to give as much incentive as possible to the full development of every
one’s powers. But what would happen if men were treated unequally as they are, in the
first two respects ? It is obvious that those individuals also in whose favour there is
birth, education, family name, business connections and inherited wealth would be selected
in the race. But selection under such circumstances would not be a selection of the able.
It would be the selection of the privileged. The reason therefore, which forces that in
the third respect we should treat men unequally demands that in the first two respects we
should treat men as equally as possible. On the other hand it can be urged that if it is
good for the social body to get the most out of its members, it can get most out of them
only by making them equal as far as possible at the very start of the race. That is one
reason why we cannot escape equality. But there is another reason why we must accept
equality. A Statesman is concerned with vast numbers of people. He has neither the time
nor the knowledge to draw fine distinctions and to treat each equitably i.e. according to need or according to capacity.
However desirable or reasonable an equitable treatment of men may be, humanity is not
capable of assortment and classification. The statesman, therefore, must follow some rough
and ready rule and that rough and ready rule is to treat all men alike not because they
are alike but because classification and assortment is impossible. The doctrine of
equality is glaringly fallacious but taking all in all it is the only way a statesman can
proceed in politics which is a severely practical affair and which demands a severely
practical test.
XV
But there is a set of reformers who hold out a
different ideal. They go by the name of the Arya Samajists and their ideal of social
organization is what is called Chaturvarnya or the division of society into four classes
instead of the four thousand castes that we have in India. To make it more attractive and
to disarm opposition the protagonists of Chaturvarnya take great care to point out that
their Chaturvarnya is based not on birth but on guna
(worth). At the outset, I must confess that notwithstanding the worth-basis of this
Chaturvarnya, it is an ideal to which I cannot reconcile myself. In the first place, if
under the Chaturvarnya of the Arya Samajists an individual is to take his place in the
Hindu Society according to his worth. I do not understand why the Arya Samajists insist
upon labelling men as Brahmin, Kshatriya, Vaishya and Shudra. A learned man would be
honoured without his being labelled a Brahmin. A soldier would be respected without his
being designated a Kshatriya. If European society honours its soldiers and its servants
without giving them permanent labels, why should Hindu Society find it difficult to do so
is a question, which Arya Samajists have not cared to consider. There is another objection
to the continuance of these labels. All reform consists in a change in the notions,
sentiment and mental attitudes of the people towards men and things. It is common
experience that certain names become associated with certain notions and sentiments, which
determine a person’s attitude towards men and things. The names, Brahmin, Kshatriya,
Vaishya and Shudra, are names which are associated with a definite and fixed notion in the
mind of every Hindu. That notion is that of a hierarchy based on birth. So long as these
names continue, Hindus will continue to think of the Brahmin, Kshatriya, Vaishya and
Shudra as hierarchical divisions of high and low, based on birth, and act accordingly. The
Hindu must be made to unlearn all this. But how can this happen if the old labels remain
and continue to recall to his mind old notions. If new notions are to be inculcated in the
minds of people it is necessary to give them new names. To continue the old name is to
make the reform futile. To allow this Chaturvarnya, based on worth to be designated by
such stinking labels of Brahmin, Kshatriya, Vaishya, Shudra, indicative of social
divisions based on birth, is a snare.
XVI
To me this Chaturvarnya with its old labels is
utterly repellent and my whole being rebels against it. But I do not wish to rest my
objection to Chaturvarnya on mere grounds of sentiments. There are more solid grounds on
which I rely for my opposition to it. A close examination of this ideal has convinced me
that as a system of social organization, Chaturvarnya is impracticable, harmful and has
turned out to be a miserable failure. From a practical point of view, the system of
Chaturvarnya raises several difficulties which its protagonists do not seem to have taken
into account. The principle underlying caste is fundamentally different from the principle
underlying Varna. Not only are they
fundamentally different but they are also fundamentally opposed. The former is based on
worth . How are you going to compel people who have acquired a higher status based on
birth without reference to their worth to vacate that status ? How are you going to compel
people to recognize the status due to a man in accordance with his worth, who is occupying
a lower status based on his birth ? For this you must first break up the caste System, in
order to be able to establish the Varna system.
How are you going to reduce the four thousand castes, based oil birth, to the four Varnas, based on worth ? This is the first
difficulty which the protagonists of the Chaturvarnya must grapple with. There is a second
difficulty which the protagonists of Chaturvarnya must grapple with, if they wish to make
the establishment of Chaturvarnya a success.
Chaturvarnya pre-supposes that you can classify
people into four definite classes. Is this possible ? In this respect, the ideal of
Chaturvarnya has, as you will see, a close affinity to the Platonic ideal. To Plato, men
fell by nature into three classes. In some individuals, he believed mere appetites
dominated. He assigned them to the labouring and trading classes. Others revealed to him
that over and above appetites, they have a courageous disposition. He classed them as
defenders in war and guardians of internal peace. Others showed a capacity to grasp the
universal reason underlying things. He made them the law-givers of the people. The
criticism to which Plato’s Republic is subject, is also the criticism which must apply to
the system of Chaturvarnya, in so far as it proceeds upon the possibility of an accurate
classification of men into four distinct classes. The chief criticism against Plato is
that his idea of lumping of individuals into a few sharply marked-off classes is a very
superficial view of man and his powers. Plato had no perception of the uniqueness of every
individual, of his incommensurability with others, of each individual forming a class of
his own. He had no recognition of the infinite diversity of active tendencies and
combination of tendencies of which an individual is capable. To him, there were types of
faculties or powers in the individual constitution. All this is demonstrably wrong. Modem
science has shown that lumping together of individuals into a few sharply marked-off
classes is a superficial view of man not worthy of serious consideration. Consequently,
the utilization of the qualities of individuals is incompatible with their stratification
by classes, since the qualities of individuals are so variable. Chaturvarnya must fail for
the very reason for which Plato’s Republic must fail, namely that it is not possible to
pigeon men into holes, according as he belongs to one class or the other. That it is
impossible to accurately classify people into four definite classes is proved by the fact
that the original four classes have now become four thousand castes.
There is a third difficulty in the way of the
establishment of the system of Chaturvarnya. How are you going to maintain the system of
Chaturvarnya, supposing it was established ? One important requirement for the successful
working of Chaturvarnya is the maintenance of the penal system which could maintain it by
its sanction. The system of Chaturvarnya must perpetually face the problem of the
transgressor. Unless there is a penalty attached to the act of transgression, men will not
keep to their respective classes. The whole system will break down, being contrary to
human nature. Chaturvarnya cannot subsist by its own inherent goodness. It must be
enforced by law.
That, without penal sanction the ideal of
Chaturvarnya cannot be realized, is proved by the story in the Ramayana of Rama killing
Shambuka. Some people seem to blame Rama because he wantonly and without reason killed
Shambuka. But to blame Rama for killing Shambuka is to misunderstand the whole situation.
Ram Raj was a Raj based on Chaturvarnya. As a king, Rama was bound to maintain
Chaturvarnya. It was his duty therefore to kill Shambuka, the Shudra, who had transgressed
his class and wanted to be a Brahmin. This is the reason why Rama killed Shambuka. But
this also shows that penal sanction is necessary for the maintenance of Chaturvarnya. Not
only penal sanction is necessary, but penalty of death is necessary. That is why Rama did
not inflict on Shambuka a lesser punishment. That is why Manu-Smriti prescribes such heavy
sentences as cutting off the tongue or pouring of molten lead in the ears of the Shudra,
who recites or hears the Veda. The supporters
of Chaturvarnya must give an assurance that they could successfully classify men and they
could induce modern society in the twentieth century to reforge the penal sanctions of
Manu-Smriti.
The protagonists of Chaturvarnya do not seem to
have considered what is to happen to women in their system. Are they also to be divided
into four classes, Brahmin, Kshatriya, Vaishya and Shudra? Or are they to be allowed to
take the status of their husbands. If the status of the woman is to be the consequence of
marriage what becomes of the underlying principle of Chaturvarnya, namely, that the status
of a person should be based upon the worth of that person ? If they are to be classified
according to their worth is their classification to be nominal or real ? If it is to be
nominal then it is useless and then the protagonists of Chaturvarnya must admit that their
system does not apply to women. If it is real, are the protagonists of Chaturvarnya
prepared to follow the logical consequences of applying it to women ? They must be
prepared to have women priests and women soldiers. Hindu society has grown accustomed to
women teachers and women barristers. It may grow accustomed to women brewers and women
butchers. But he would be a bold person, who would say that it will allow women priests
and women soldiers. But that will be the logical outcome of applying Chaturvarnya to
women. Given these difficulties, I think no one except a congenital idiot could hope and
believe in a successful regeneration of the Chaturvarnya.
XVII
Assuming that Chaturvarnya is practicable, I
contend that it is the most vicious system. That the Brahmins should cultivate knowledge,
that the Kshatriya should bear arms, that the Vaishya. should trade and that the Shudra
should serve sounds as though it was a system of division of labour. Whether the theory
was intended to state that the Shudra need not
or that whether it was intended to lay down that he must
not, is an interesting question. The defenders of Chaturvarnya give it the first
meaning. They say, why should the Shudra need trouble to acquire wealth, when the three Vamas are there to support him ? Why need the
Shudra bother to take to education, when there is the Brahmin to whom he can go when the
occasion for reading or writing arises ? Why need the Shudra worry to arm himself because
there is the Kshatriya to protect him ? The theory of Chaturvarnya, understood in this
sense, may be said to look upon the Shudra as the ward and the three Vamas as his guardians. Thus interpreted, it is a
simple, elevating and alluring theory. Assuming this to be the correct view of the
underlying conception of Chaturvarnya, it seems to me that the system is neither
fool-proof nor knave-proof. What is to happen, if the Brahmins, Vaishyas and Kshatriyas
fail to pursue knowledge, to engage in economic enterprise and to be efficient soldiers
which are their respective functions ? Contrary-wise, suppose that they discharge their
functions but flout their duty to the Shudra or to one another, what is to happen to the
Shudra if the three classes refuse to support him on fair terms or combine to keep him
down ? Who is to safeguard the interests of the Shudra or for the matter of that of the
Vaishya and Kshatriya when the person, who is trying to take advantage of his ignorance is
the Brahmin? Who is to defend the liberty of the Shudra and for the matter of that, of the
Brahmin and the Vaishya when the person who is robbing him of it is the Kshatriya ?
Inter-dependence of one class on another class is inevitable. Even dependence of one class
upon another may sometimes become allowable. But why make one person depend upon another
in the matter of his vital needs ? Education everyone must have. Means of defence everyone
must have. These are the paramount requirements of every man for his self-preservation.
How can the fact that his neighbour is educated and armed help a man who is uneducated and
disarmed. The whole theory is absurd. These are the questions, which the defenders of
Chaturvarnya do not seem to be troubled about. But they are very pertinent questions.
Assuming their conception of Chaturvarnya that the relationship between the different
classes is that of ward and guardian is the real conception underlying Chaturvarnya, it
must be admitted that it makes no provision to safeguard the interests of the ward from
the misdeeds of the guardian. Whether the relationship of guardian and ward was the real
underlying conception, on which Chaturvarnya was based, there is no doubt that in practice
the relation was that of master and servants. The three classes, Brahmins, Kshatriyas and
Vaishyas although not very happy in their mutual relationship managed to work by
compromise. The Brahmin flattered the Kshatriya and both let the Vaishya live in order to
be able to live upon him. But the three agreed to beat down the Shudra. He was not allowed
to acquire wealth lest he should be independent of the three Varncus. He was prohibited from acquiring knowledge
lest he should keep a steady vigil regarding his interests. He was prohibited from bearing
arms lest he should have the means to rebel against their authority. That this is how the Shudras were treated by the Tryavarnikas
is evidenced by the Laws of Manu. There is no code of laws more infamous regarding social
rights than the Laws of Manu. Any instance from anywhere of social injustice must pale
before it. Why have the mass of people tolerated the social evils to which they have been
subjected? There have been social revolutions in other countries of the world. Why have
there not been social revolutions in India is a question which has incessantly troubled
me. There is only one answer, which I can give and it is that the lower classes of Hindus
have been completely disabled for direct action on account of this wretched system of
Chaturvarnya. They could not bear arms and without arms they could not rebel. They were
all ploughmen or rather condemned to be ploughmen and they never were allowed to convert
their ploughshare into swords. They had no bayonets and therefore everyone who chose could
and did sit upon them. On account of the Chaturvarnya, they could receive no education.
They could not think out or know the way to their salvation. They were condemned to be
lowly and not knowing the way of escape and not having the means of escape, they became
reconciled to eternal servitude, which they accepted as their inescapable fate. It is true
that even in Europe the strong has not shrunk from the exploitation, nay the spoliation of
the weak. But in Europe, the strong have never contrived to make the weak helpless against
exploitation so shamelessly as was the case in India among the Hindus. Social war has been
raging between the strong and the weak far more violently in Europe than it has ever been
in India. Yet, the weak in Europe has had in his freedom of military service his physical weapon, in suffering his political weapon and in education his moral weapon. These three weapons for emancipation
were never withheld by the strong from the weak in Europe. All these weapons were,
however, denied to the masses in India by Chaturvarnya. There cannot be a more degrading
system of social organization than the Chaturvarnya. It is the system which deadens,
paralyses and cripples the people from helpful activity. This is no exaggeration. History
bears ample evidence. There is only one period in Indian history which is a period of
freedom, greatness and glory. That is the period of the Mourya Empire. At all other times
the country suffered from defeat and darkness. But the Mourya period was a period when
Chaturvarnya was completely annihilated, when the Shudras, who constituted the mass of the
people, came into their own and became the rulers of the country. The period of defeat and
darkness is the period when Chaturvarnya flourished to the damnation of the greater part
of the people of the country.
XVIII
Chaturvarnya is not new. It is as old as the Vedas. That is one of the reasons why we are asked
by the Arya Samajists to consider its claims. Judging from the past as a system of social
organization, it has been tried and it has failed. How many times have the Brahmins
annihilated the seed of the Kshatriyas! How many times have the Kshatriyas annihilated the
Brahmins! The Mahabharata and the Puranas are full of incidents of the strife between the
Brahmins and the Kshatriyas. They even quarreled over such petty questions as to who
should salute first, as to who should give way first, the Brahmins or the Kshatriyas, when
the two met in the street. Not only was the Brahmin an eyesore to die Kshatriya and the
Kshatriya an eyesore to the Brahmin, it seems that the Kshatriyas had become tyrannical
and the masses, disarmed as they were under the system of Chaturvarnya, were praying
Almighty God for relief from their tyranny. The Bhagwat tells us very definitely that
Krishna had taken Avtar for one sacred purpose and that was to annihilate the Kshatriyas.
With these instances of rivalry and enmity between the different Vurnas before us, I do not understand how any one
can hold out Chaturvarnya as an ideal to be aimed at or as a pattern, on which the Hindu
Society should be remodelled.
XIX
I have dealt with those, who are without you
and whose hostility to your ideal is quite open. There appear to be others, who are
neither without you nor with you. I was hesitating whether I should deal with their point
of view. But on further consideration I have come to the conclusion that I must and that
for two reasons. Firstly, their attitude to the problem of caste is not merely an attitude
of neutrality, but is an attitude of aimed neutrality. Secondly, they probably represent a
considerable body of people. Of these, there is one set which finds nothing peculiar nor
odious in the Caste System of the Hindus. Such Hindus cite the case of Muslims, Sikhs and
Christians and find comfort in the fact that they too have castes amongst them. In
considering this question you must a.t the outset bear in mind that nowhere is human
society one single whole. It is always plural.
In the world of action, the individual is one limit and society the other. Between them
lie all sorts of associative arrangements of lesser and larger scope, families,
friendship, co-operative associations, business combines, political parties, bands of
thieves and robbers. These small groups are usually firmly welded together and are often
as exclusive as castes. They have a narrow and intensive code, which is often anti-social.
This is true of every society, in Europe as well as in Asia, The question to be asked in
determining whether a given society is an ideal society ; is not whether there are groups
in it, because groups exist in all societies. The. questions to be asked in determining
what is an ideal society are : How numerous and varied are the interests which are
consciously shared by the groups ? How full and free is the interplay with other forms of
associations ? Are the forces that separate groups and classes more numerous than the
forces that unite ? What social significance is attached to this group life ? Is its
exclusiveness a matter of custom and convenience or is it a matter of religion ? It is in
the light of these questions that one must decide whether caste among Non-Hindus is the
same as caste among Hindus. If we apply these considerations to castes among Mohammedans,
Sikhs and Christians on the one hand and to castes among Hindus on the other, you will
find that caste among Non-Hindus is fundamentally different from caste among Hindus.
First, the ties, which consciously make the Hindus hold together, are non-existent, while
among Non-Hindus there are many that hold them together. The strength of a society depends
upon the presence of points of contact, possibilities of interaction between different
groups which exist in it. These are what Carlyle calls ” organic filaments ” i.e. the elastic threads which help to bring the
disintegrating elements together and to reunite them. There is no integrating farce among
the Hindus to counteract the disintegration caused by caste. While among the Non-Hindus
there are plenty of these organic filaments which bind them together. Again it must be
borne in mind that although there are castes among Non-Hindus, as there are among Hindus,
caste has not the same social significance for Non-Hindus as it has for Hindus. Ask
Mohammedan or a Sikh, who he is? He tells you that he is a Mohammedan or a Sikh as the
case may be. He does not tell you his caste although he has one and you are satisfied with
his answer. When he tells you that he is a Muslim, you do not proceed to ask him whether
he is a Shiya or a Suni; Sheikh or Saiyad ; Khatik or Pinjari. When he tells you he is a
Sikh, you do not ask him whether he is Jat or Roda ; Mazbi or Ramdasi. But you are not
satisfied, if a person tells you that he is a Hindu. You feel bound to inquire into his
caste. Why ? Because so essential is caste in the case of a Hindu that without knowing it
you do not feel sure what sort of a being he is. That caste has not the same social
significance among Non-Hindus as it has among Hindus is clear if you take into
consideration the consequences which follow breach of caste. There may be castes among
Sikhs and Mohammedans but the Sikhs and the Mohammedans will not outcast a Sikh or a
Mohammedan if he broke his caste. Indeed, the very idea of excommunication is foreign to
the Sikhs and the Mohammedans. But with the Hindus the case is entirely different. He is
sure to be outcasted if he broke caste. This shows the difference in the social
significance of caste to Hindus and Non-Hindus. This is the second point of difference.
But there is also a third and a more important one. Caste among the non-Hindus has no
religious consecration; but among the Hindus most decidedly it has. Among the Non-Hindus,
caste is only a practice, not a sacred institution. They did not originate it. With them
it is only a survival. They do not regard caste as a religious dogma. Religion compels the
Hindus to treat isolation and segregation of castes as a virtue. Religion does not compel
the Non-Hindus to take the same attitude towards caste. If Hindus wish to break caste,
their religion will come in their way. But it will not be so in the case of Non-Hindus. It
is, therefore, a dangerous delusion to take comfort in the mere existence of caste among
Non-Hindus, without caring to know what place caste occupies in their life and whether
there are other ” organic filaments “, which subordinate the feeling of caste to
the feeling of community. The sooner the Hindus are cured of this delusion the butter.
The other set denies that caste presents any
problem at all for the .Hindus
to consider. Such Hindus seek comfort in the
view that the Hindus have survived and take this as a proof of their fitness to survive.
This point of view is well expressed by Prof. S. Radhakrishnan in his Hindu view of life. Referring to Hinduism he
says, ” The civilization itself has not, been a short-lived one. its historic records
date back for over four thousand years and even then it had reached a stage of
civilization which has continued its unbroken, though at times slow and static, course
until the present day. It has stood the stress and strain of more than four or five
millenniums of spiritual thought and experience. Though peoples of different races and
cultures have been pouring into India from the
dawn of History, Hinduism has been able to maintain its supremacy and even the
proselytising creeds backed by political power have not been able to coerce the large
majority of Hindus to their views. The Hindu culture possesses some vitality which seems
to be denied to some other more forceful current . It is no more necessary to dissect
Hinduism than to open a tree to see whether the sap still runs.” The name of Prof.
Radhakrishnan is big enough to invest with profundity whatever he says and impress the
minds of his readers. But I must not hesitate to speak out my mind. For, I fear that his
statement may become the basis of a vicious argument that the fact of survival is proof of
fitness to survive. It seems to me that the question is. not whether a community lives or
dies ; the question is on what plane does it live. There are different modes of survival. But all are not equally
honourable. For an individual as well as for a society, there is a gulf between merely
living and living worthily. To fight in a battle and to live in glory is one mode. To beat
a retreat, to surrender and to live the life of a captive is. also a mode of survival. It
is useless for a Hindu to take comfort in the fact that he and his people have survived.
What he must consider is what is the quality of their survival. If he does that, I am sure
he will cease to take pride in the mere fact of survival. A Hindu’s life has been a life
of continuous defeat and what appears to him to be life everlasting is not living
everlastingly but is really a life which is perishing everlastingly. It is a mode of
survival of which every right-minded Hindu, who is not afraid to own up the truth, will
feel ashamed.
XX
There is no doubt; in my opinion, that unless
you change your social order you can achieve little by way of progress. You cannot
mobilize the community
either for defence or for offence. You cannot build anything on the foundations of
caste. You cannot build up a nation, you cannot build up a morality. Anything that you
will build on the foundations of caste will crack and will never be a whole.
The only question that remains to be considered
is—How to bring about the reform of the Hindu
social order ? How to abolish caste ? This is a question of supreme importance. There
is a view that in the refarm of caste, the first step to take, is to abolish sub-castes.
This view is based upon the supposition that there is a greater similarity in manners and
status between sub-caste than there is between castes. I think, this is an erroneous
supposition. The Brahmins of Northem and Central India are socially of lower grade, as
compared with the Brahmins of the Deccan and Southern India. The former are only cooks and
water-carriers while the latter occupy a high social position. On the other hand, in
Northern India, the Vaishyas and Kayasthas are intellectually and socially on a par with
the Brahmins of the Deccan and Southern India. Again, in the matter of food there is no
similarity between the Brahmins of the Deccan and Southern India, who are vegetarians and
the Brahmins of Kashmir and Bengal who are non-vegetarians. On the other hand, the
Brahmins of the- Deccan and Southern India have more in common so far as food is concerned
with such non-Brahmins as the Gujaratis, Marwaris, Banias and Jains. There is no doubt
that from the standpoint of making the transit from one caste to another easy, the fusion
of the Kayasthas of Northern India and the other Non-Brahmins of Southern India with the
Non-Brahmins of the Deccan and the Dravid country is more practicable than the fusion of
the Brahmins of the South with the Brahmins of the North. But assuming that the fusion of
sub-Castes is possible, what guarantee is there that the abolition of sub-Castes will
necessarily lead to the abolition of Castes ? On the contrary, it may happen that the
process may stop with the abolition of sub-Castes. In that case, the abolition of
sub-Castes will only help to strengthen the Castes and make them more powerful and
therefore more mischievous. This remedy is therefore neither practicable nor effective and
may easily prove to be a wrong remedy. Another plan of action for the abolition of Caste
is to begin with inter-caste dinners. This also, in my opinion, is an inadequate remedy.
There are many Castes which allow inter-dining. But it is a common experience that
inter-dining has not succeeded in killing the spirit of Caste and the consciousness of
Caste. I am convinced that the real remedy is inter-marriage. Fusion of blood can alone
create the feeling of being kith and kin and unless this feeling of kinship, of being
kindred, becomes paramount the separatist feeling—the feeling of being
aliens—created by Caste will not vanish. Among the Hindus inter-marriage must
necessarily be a factor of greater force in social life than it need be in the life of the
non-Hindus. Where society is already well-knit by other ties, marriage is an ordinary
incident of life. But where society cut asunder, marriage as a binding force becomes a
matter of urgent necessity. The real remedy for
breaking Caste is inter-marriage. Nothing else will serve as the solvent of Caste.
Your Jat-Pat-Todak Mandal has adopted this line of attack.
It is a direct and frontal attack, and I
congratulate you upon a collect diagnosis and more upon your having shown the courage to
tell the Hindus what is really wrong with them. Political tyranny is nothing compared to
social tyranny and a reformer, who defies society, is a much more courageous man than a
politician, who defies Government. You are right in holding that Caste will cease to be an
operative farce only when inter-dining and inter-marriage have become matters of common
course. You have located the source of the disease. But is your prescription the right
prescription for the disease ? Ask yourselves this question ; Why is it that a large
majority of Hindus do not inter-dine and do not inter-marry ? Why is it that your cause is
not popular ? There can be only one answer to this question and it is that inter-dining
and inter-marriage are repugnant to the beliefs and dogmas which the Hindus regard as
sacred. Caste is not a physical object like a wall of bricks or a line of barbed wire
which prevents the Hindus from co-mingling and which has, therefore, to be pulled down.
Caste is a notion, it is a state of the mind. The destruction of Caste does not therefore
mean the destruction of a physical barrier. It means a notional change. Caste may be bad. Caste may lead
to conduct so gross as to be called man’s inhumanity to man. All the same, it must be
recognized that the Hindus observe Caste not because they are inhuman or wrong headed.
They observe Caste because they are deeply religious. People are not wrong in observing
Caste. In my view, what is wrong is their religion, which has inculcated this notion of
Caste. If this is correct, then obviously the enemy, you must grapple with, is not the
people who observe Caste, but the Shastras which
teach them this religion of Caste. Criticising and ridiculing people for not inter-dining
or inter-marrying or occasionally holding inter-caste dinners and celebrating inter-caste
marriages, is a futile method of achieving the desired end. The real remedy is to destroy
the belief in the sanctity of the Shastras. How
do you expect to succeed, if you allow the Shastras
to continue to mould the beliefs and opinions of the people ? Not to question the
authority of the Shastras , to permit the people
to believe in their sanctity and their sanctions and to blame them and to criticise them
for their acts as being irrational and inhuman is a incongruous way of carrying on social
reform. Reformers working for the removal of untouchability including Mahatma Gandhi, do
not seem to realize that the acts of the people are merely the results of their beliefs
inculcated upon their minds by the Shastras and
that people will not change their conduct until they cease to believe in the sanctity of
the Shastras on which their conduct is founded.
No wonder that such efforts have not produced any results. You also seem to be erring in
the same way as the reformers working in the cause of removing untouchability. To agitate
for and to organise inter-caste dinners and inter-caste marriages is like forced feeding
brought about by artificial means. Make every man and woman free from the thraldom of the Shastras , cleanse their minds of the pernicious
notions founded on the Shastras, and he or she
will inter-dine and inter-marry, without your telling him or her to do so.
It is no use seeking refuge in quibbles. It is
no use telling people that the Shastras do not
say what they are believed to say, grammatically read or logically interpreted. What
matters is how the Shastras have been understood
by the people. You must take the stand that Buddha took. You must take the stand which
Guru Nanak took. You must not only discard the Shastras,
you must deny their authority, as did Buddha and Nanak. You must have courage to tell
the Hindus, that what is wrong with them is their religion— the religion which has
produced in them this notion of the sacredness of Caste. Will you show that courage ?
XXI
What are your chances of success ? Social
reforms fall into different species. There is a species of reform, which does not relate
to the religious notion of people but is purely secular in character. There is also a
species of reform, which relates to the religious notions of people. Of such a species of
reform, there are two varieties. In one, the reform accords with the principles of the
religion and merely invites people, who have departed from it, to revert to them and to
follow them. The second is a reform which not only touches the religious principles but is
diametrically opposed to those principles and invites people to depart from and to discard
their authority and to act contrary to those principles. Caste is the natural outcome of
certain religious beliefs which have the sanction of the Shastras, which are believed to contain the command
of divinely inspired sages who were endowed with a supernatural wisdom and whose commands,
therefore, cannot be disobeyed without committing sin. The destruction of Caste is a
reform which falls under the third category. To ask people to give up Caste is to ask them
to go contrary to their fundamental religious notions. It is obvious that the first and
second species of reform are easy. But the third is a stupendous task, well nigh
impossible. The Hindus hold to the sacredness of the social order. Caste has a divine
basis. You must therefore destroy the sacredness and divinity with which Caste has become
invested. In the last analysis, this means you must destroy the authority of the Shastras and the Vedas.
I have emphasized this question of the ways and
means of destroying Caste, because I think that knowing the proper ways and means is more
important than knowing the ideal. If you do not know the real ways and means, all your
shots are sure to be misfires. If my analysis is correct then your task is herculean. You
alone can say whether you are capable of achieving it.
Speaking for myself, I see the task to be well
nigh impossible. Perhaps you would like to know why I think so. Out of the many reasons,
which have led me to take this view, I will mention some, which I regard much important.
One of these reasons is the attitude of hostility, which the Brahmins have shown towards
this question. The Brahmins form the vanguard of the movement for political reform and in
some cases also of economic reform. But they are not to be found even as camp followers in
the army raised to break down the barricades of Caste. Is there any hope of the Brahmins
ever taking up a lead in the future in this matter? I say no. You may ask why ? You may
argue that there is no reason why Brahmins should continue to shun social reform. You may
argue that the Brahmins know that the bane of Hindu Society is Caste and as an enlightened
class could not be expected to be indifferent to its consequences. You may argue that
there are secular Brahmins and priestly Brahmins and if the latter do not take up the
cudgels on behalf of those who want to break Caste, the former will. All this of course
sounds very plausible. But in all this it is forgotten that the break up of the Caste
system is bound to affect adversely the Brahmin Caste. Having regard to this, is it
reasonable to expect that the Brahmins will ever consent to lead a movement the ultimate
result of which is to destroy the power and prestige of the Brahmin Caste ? Is it
reasonable to expect the secular Brahmins to take part in a movement directed against the
priestly Brahmins ? In my judgment, it is useless to make a distinction between the
secular Brahmins and priestly Brahmins. Both are kith and kin. They are two arms of the
same body and one bound to fight for the existence of the other. In this connection, I am
reminded of some very pregnant remarks made by Prof. Dicey in his English Constitution. Speaking of the actual
limitation on the legislative supremacy of Parliament, Dicey says : ” The actual
exercise of authority by any sovereign whatever, and notably by Parliament, is bounded or
controlled by two limitations. Of these the one is an external, and the other is an
internal limitation. The external limit to the real power of a sovereign consists in the
possibility or certainty that his subjects or a large number of them will disobey or
resist his laws. . . The internal limit to the exercise of sovereignty arises from the
nature of the sovereign power itself. Even a despot exercises his powers in accordance
with his character, which is itself moulded by the circumstance under which he lives,
including under that head the moral feelings of the time and the society to which he
belongs. The Sultan could not, if he would, change the religion of the Mohammedan world,
but even if he could do so, it is in the very highest degree improbable that the head of
Mohammedanism should wish to overthrow the religion of Mohammed ; the internal check on
the exercise of the Sultan’s power is at least as strong as the external limitation.
People sometimes ask the idle question, why the Pope does not introduce this or that
reform? The true answer is that a revolutionist is not the kind of man who becomes a Pope
and that a man who becomes a Pope has no wish to be a revolutionist.” I think, these
remarks apply equally to the Brahmins of India and one can say with equal truth that if a
man who becomes a Pope has no wish to become a revolutionary, a man who is born a Brahmin
has much less desire to become a revolutionary. Indeed, to expect a Brahmin to be a
revolutionary in matters of social reform is as idle as to expect the British Parliament,
as was said by Leslie Stephen, to pass an Act requiring all blue-eyed babies to be
murdered.
Some of you will say that it is a matter of
small concern whether the Brahmins come forward to lead the movement against Caste or
whether they do not. To take this view is in my judgment to ignore the part played by the
intellectual class in the community. Whether you accept the theory of the great man as the
maker of history or whether you do not, this much you will have to concede that in every
country the intellectual class is the most influential class, if not the governing class.
The intellectual class is the class which can foresee, it is the class which can advise
and give lead. In no country does the mass of the people live the life of intelligent
thought and action. It is largely imitative and follows the intellectual class. There is
no exaggeration in saying that the entire destiny of a country depends upon its
intellectual class. If the intellectual class is honest, independent and disinterested it
can be trusted to take the initiative and give a proper lead when a crisis arises. It is
true that intellect by itself is no virtue. It is only a means and the use of means
depends upon the ends which an intellectual person pursues. An intellectual man can be a
good man but he can easily be a rogue. Similarly an intellectual class may be a band of
high-souled persons, ready to help, ready to emancipate erring humanity or it may easily
be a gang of crooks or a body of advocates of a narrow clique from which it draws its
support. You may think it a pity that the intellectual class in India is simply another
name for the Brahmin caste. You may regret that the two are one.; that the existence of
the intellectual class should be bound with one single caste, that this intellectual class
should share the interest and the aspirations of that Brahmin caste, which has regarded
itself the custodian of the interest of that caste, rather than of the interests of the
country. All this may be very regrettable. But the fact remains, that the Brahmins form
the intellectual class of the Hindus. It is not only an intellectual class but it is a
class which is held in great reverence by the rest of the Hindus. The Hindus are taught
that the Brahmins are Bhudevas (Gods on earth) vernanam brahmnam guruh ! : The Hindus are taught that Brahmins alone
can be their teachers. Manu says, “If it be asked how it should be with respect to
points of the Dharma which have not been specially mentioned, the answer is that which
Brahmins who are Shishthas propound shall doubtless have legal force.” :
anamnateshu dharmehu katham syaditi
chedbhveta !
yam shishta brahnam bruyuh sa dharmah syadashnkitah !!
When such an intellectual class, which holds
the rest of the community in its grip, is opposed to the reform of Caste, the chances of
success in a movement for the break-up of the Caste system appear to me very, very remote.
The second reason, why I say the task is
impossible, will be clear if you will bear in mind that the Caste system has two aspects.
In one of its aspects, it divides men into separate communities. In its second aspect, it
places these communities in a graded order one above the other in social status. Each
caste takes its pride and its consolation in the fact that in the scale of castes it is
above some other caste. As an outward mark of this gradation, there is also a gradation of
social and religious rights technically spoken of an Ashta-dhikaras and Sanskaras. The higher the grade of a caste, the
greater the number of these rights and the lower the grade, the lesser their number. Now
this gradation, this scaling of castes, makes it impossible to organise a common front
against the Caste System. If a caste claims the right to inter-dine
and inter-marry with another caste placed above it, it is
frozen, instantly it is told by mischief-mongers, and there are many Brahmins amongst such
mischief-mongers, that it will have to concede inter-dining
and inter-marriage with castes below it ! All are slaves of the Caste System. But all the slaves are
not equal in status. To excite the proletariat to bring about an economic revolution, Karl Marx told them
: “ You have nothing to
lose except your chains.”
But the artful way in which the social and religious rights are distributed among the different castes whereby some have more and some
have less, makes the slogan of Karl Marx quite useless to excite the Hindus against the
Caste System. Castes form a graded system of sovereignties, high and low, which are jealous of
their status and which know that if a general dissolution came, some of them stand to lose more of their prestige and power than others do. You
cannot, therefore, have a general mobilization of the Hindus, to use a military
expression, for an attack on the Caste System.
XXII
Can you appeal to reason and ask the Hindus to
discard Caste as being contrary to reason ? That raises the
question : Is a Hindu free to follow his reason? Manu has laid down three sanctions to which every Hindu must
conform in the matter of his behaviour vedah smritih sadacharah uvasy cha priyamatmanah Here
there is no place for reason to play its part. A Hindu must follow either Veda, Smriti or Sadachar. He cannot
follow anything else. In the first place how are the texts of the Vedas and Smritis to be
interpreted whenever any doubt arises regarding their meaning ?
On this important question the view of Manu is quite definite. He says :
yovamanyet
te moole hetushrashraya dwizah
sa
sadhubhirbahishkaryo nashtiko vedandikah
According to this rule, rationalism as a canon
of interpreting the Vedas and Smritis, is absolutely condemned. It is regarded to be as wicked as atheism and the punishment provided for
it is ex-communication. Thus, where a matter is covered by the Veda or the Smriti,
a Hindu cannot resort to rational thinking. Even when there is a conflict between Vedas and Smritis
on matters on which they have given a positive injunction,
the solution is not left to reason. When there is a
conflict between two Shrutis, both are to be regarded as of equal
authority. Either of them may be followed. No attempt is to be made to find out which of
the two accords with reason. This is made clear by Manu:
shrutidwadham tu
yatra syaptatra dharvarvudhau smritau
“When there
is a conflict between Shruti
and Sinriti , the Shruti must
prevail.” But here too, no attempt must be made to find out which of the two accords
with reason. This is laid down by Manu in the following Shloka :
ya
vedabahyah snrityo yashch kashch kridrishtah i
sarvasta
nishphalah prety tamonishtha hi tah smritah ii
Again, when there is a conflict between two Smritis, the Manu-Smriti must prevail, but no attempt is to be made to find
out which of the two accords with reason. This is the ruling given by Brihaspati:
vedayatvopanibandhritavat
pramanyam hi manoah smritah
manvrthaviparita
tu ya smritih sa na shashyate
It is, therefore, clear that in any matter on
which the Shrutis and Smritis have given a positive direction, a Hindu is
not free to use his reasoning faculty. The same rule is laid down in the Mahabharat :
puranam
manvo dharmah sango vedashchikitsitam
agasidhani
chatvari na hantavyani hetubhih
He must abide by their directions. The Caste
and Varna are matters, which are dealt with by
the Vedas and the
Smritis and consequently, appeal to reason can
have no effect on a Hindu. So far as Caste and Varna
are concerned, not only the Shastras do not permit the Hindu to use his
reason in the decision of the question, but they have taken care to see that no occasion
is left to examine in a rational way the foundations of his belief in Caste and Varna. It must be a source of silent amusement to
many a Non-Hindu to find hundreds and thousands of Hindus breaking Caste on certain
occasions, such as railway journey and foreign travel and yet endeavouring to maintain
Caste for the rest of their lives ! The explanation of this
phenomenon discloses another fetter on the reasoning faculties of the Hindus. Man’s life
is generally habitual and unreflective. Reflective thought, in the sense of active,
persistent and careful consideration of any belief or supposed form or knowledge in the
light of the grounds that support it and further conclusions to which it tends, is quite
rare and arises only in a situation which presents a dilemma—a Crisis-Railway journeys and foreign travels are really occasions of
crisis in the life of a Hindu and it is natural to expect a Hindu to ask himself why he
should maintain Caste at all, if he cannot maintain it at all times. But he does not. He
breaks Caste at one step and proceeds to observe it at the
next without raising any question. The reason for this
astonishing conduct is to be found in the rule of the Shastras, which
directs him to maintain Caste as far as possible and to undergo praynschitia when he cannot. By this theory of prayaschitta , the Shastras by following a
spirit of compromise have given caste a perpetual lease of
life and have smothered reflective thought which would have
otherwise led to the destruction of the notion of Caste.
There have been many who have worked in the
cause of the abolition of Caste and Untouchability. Of those, who can be mentioned, Ramanuja,
Kabir and others stand out prominently. Can you appeal to
the acts of these reformers and exhort the Hindus to follow them ? It is true that Manu has
included Sadachar (sadachar) as one of the sanctions along with Shruti and Smriti. Indeed, Sadachar has been given a higher place than Shastras :
yaddwacharyate
yen dharmya vadharmamev va
deshasyacharanam
nityam charitram tadwikirtatam
according to this, sadachar, whether, it is dharmya or adharmya
in accordance with Shastras
or contrary to Shastras,
must be followed. But what is the meaning of Sadachar ? If any one were to
suppose that Sadachar means right or good acts i.e. acts of good and righteous men he would find
himself greatly mistaken. Sadachar does not
means good acts or acts of good men. It means ancient custom good or bad.
The following verse makes this clear :
yasmin deshe ya acharah parmpayakramagatah
varnani kil sarvesham sa sadachar uchyate
As though to warn people against the view that Sadachar means good acts or acts of good men and fearing that people
might understand it that way and follow the acts of good men, the Smrities
have commanded the Hindus in unmistakable terms not to follow even Gods in their good deeds, if they are contrary to Shruti, Smrili and Sadachar. This may
sound to be most extraordinary, most perverse, but the. fact remains that na devacharitam charet is
an injunction, issued to the Hindus by their Shastras. Reason and morality are
the two most powerful weapons in the armoury of a Reformer. To deprive him of the use of these weapons is to disable him for action .How are you going to break up
Caste, if people are not free to consider whether it accords with
reason ? How are you going to
break up Caste if people are
not free to consider whether it accords with morality ? The
wall built around Caste is impregnable and the material, of
which it is built, contains none of the combustible stuff of reason and morality.
Add to this the fact that inside this wall stands the army
of Brahmins, who form the intellectual class, Brahmins who are the natural leaders of the Hindus, Brahmins who are there not as mere mercenary soldiers but as an army fighting
for its homeland and you will get an idea why I think that breaking-up
of Caste amongst the Hindus is
well-nigh impossible. At any rate, it would take ages before a breach is
made. But whether the doing of the deed takes time
or whether it can be done quickly, you must not forget that if you wish to bring about &
breach in the system then you have got to apply the
dynamite to the Vedas
and the Shastras,
which deny any part to reason, to Vedas and Shastras, which deny
any part to morality. You must destroy the Religion of the Shrutis and the Smritis. Nothing else will avail. This is my
considered view of the matter.
XXIII
Some may not understand what I mean by
destruction of Religion;
some may find the idea revolting to them and some may find it revolutionary. Let me therefore explain my position. I do not know
whether you draw a distinction between principles and rules. But I do. Not only I make a distinction but I say that this distinction is real and important. Rules are
practical ; they are habitual ways of doing things according to prescription. But principles are
intellectual; they are useful methods of judging things.
Rules seek to tell an agent just what course of action to
pursue. Principles do not prescribe a specific course of action. Rules, like cooking
recipes, do tell just what to do and how to do it. A prinsiple,
such as that of justice, supplies a main head by reference to which he is to consider the bearings of his desires and purposes, it guides him in his
thinking by suggesting to him the important consideration
which he should bear in mind. This difference between rules
and principles makes the acts done in pursuit of them different in quality and in content.
Doing what is said to be,
good by virtue of a rule and doing good in the light of a principle are two different
things. The principle may be wrong but the act is conscious and responsible. The rule may be right but the act is mechanical. A
religious act may not be a correct act but must at least be a responsible act. To permit
of this responsibility, Religion must mainly be a
matter of principles only. It cannot be a matter of rules.
The moment it degenerates into rules it ceases to be Religion, as it kills responsibility
which is the essence of a truly religious act. What is this
Hindu Religion ? Is it a set of principles or is it a code of rules ?
Now the Hindu Religion, as contained in the Vedas
and the Smritis, is nothing but a mass of
sacrificial, social, political and sanitary rules and regulations, all mixed up. What is
called Religion by the Hindus is nothing but a multitude of commands and prohibitions. Religion, in the
sense of spiritual principles, truly universal, applicable to all races, to all countries,
to all times, is not to be found in them, and if it is, it does not form the governing
part of a Hindu’s life. That for a Hindu, Dharma means commands and prohibitions is clear from the way the word Dharma is used in Vedas and the Sinritis and understood by the commentators.
The word Dharma as used in the Vedas in most
cases means religious ordinances or rites. Even Jaimini in his Purva-Mimansa
defines Dharma as “a desirable goal or result that is
indicated by injunctive (Vedic) passages “.
To put it in plain language, what the Hindus call Religion is really Law or at best
legalized class-ethics. Frankly, I refuse to cull this code of ordinances, as Religion.
The first evil of such a code of ordinances, misrepresented to the people as Religion, is
that it tends to deprive moral life of freedom and spontaneity
and to reduce it (for the conscientious at any rate) to a more or less
anxious and servile conformity to externally imposed rules.
Under it, there is no loyalty to ideals, there is only conformity
to commands. But the worst evil of this code of ordinances
is that the laws it contains must be the same yesterday, today and forever. They are
iniquitous in that they are not the same for one class as
for another. But this iniquity is made perpetual in that they are prescribed to be the same for all generations. The objectionable
part of such a scheme is not that they are made by certain persons
called Prophets or Law-givers. The objectionable part is that this code has been invested
with the character of finality and fixity. Happiness notoriously varies with the
conditions and circumstances of a person, as well as with
the conditions of different people and epochs. That being the case, how can humanity
endure this code of eternal laws, without being cramped and without being crippled ? I have, therefore, no hesitation in saying that such a
religion must be destroyed and I say, there is nothing irreligious in working for the destruction of such a religion.
Indeed I hold that it is your bounden duty to tear the
mask, to remove the misrepresentation that as caused by misnaming this Law as Religion.
This is an essential step for you. Once you clear the minds of the people of this
misconception and enable them to realize that what they are told as Religion is not
Religion but that it is really Law, you will be in a position to urge for its amendment or
abolition. So long as people look upon it as Religion they will not be ready for a change,
because the idea of Religion is generally speaking not associated with the idea of change.
But the idea of law is associated with the idea of change
and when people come to know that what is called Religion
is really Law, old and archaic, they will be ready for a change, for people know and
accept that law can be changed.
XXIV
While I condemn a Religion of Rules, I must not be understood to hold the opinion that there is
no necessity for a religion. On the contrary, I agree with Burke when he says that, “
True religion is the foundation of society, the basis on which all true Civil Government
rests, and both their sanction.” Consequently, when I urge that these ancient rules
of life be annulled, I am anxious that its place shall be taken by a Religion of
Principles, which alone can lay claim to being a true Religion. Indeed, I am so convinced
of the necessity of Religion that I feel I ought to tell you in outline what I regard as
necessary items in this religious reform. The following in my opinion should be the
cardinal items in this reform : (
1 ) There should be one and
only one standard book of Hindu Religion, acceptable to all Hindus and recognized by all
Hindus. This of course means that all other books of Hindu
religion such as Vedas, Shastras and Puranas, which are treated as sacred and
authoritative, must by law cease to be so and the preaching of any doctrine, religious or
social contained in these books should be penalized. (2) It should be better if priesthood
among Hindus was abolished. But as this seems to be impossible, the priesthood must at
least cease to be hereditary. Every person who professes to be a Hindu must be eligible
for being a priest. It should be provided by law that no Hindu shall be entitled to be a
priest unless he has passed an examination prescribed by the State and holds a sanad from the State
permitting him to practise. (3) No ceremony performed by a priest
who does not hold a sanad shall be deemed to be
valid in law and it should be made penal for a person who
has no sanad to officiate as a priest. (4) A
priest should be the servant of the State and should be subject to the disciplinary action by the State in the matter of his morals,
beliefs and worship, in addition to his being subject along with other citizens to the
ordinary law of the land. (5) The number of priests should be limited by law according to
the requirements of the State as is done in the case of the I.C.S.
To some, this may sound radical. But to my mind there is nothing revolutionary in this.
Every profession in India is regulated. Engineers must show proficiency, Doctor must show
proficiency, Lawyers must show proficiency, before they are allowed to practise their
professions. During the whole of their career, they must not only obey the law of the
land, civil as well as criminal, but they must
also obey the special code of morals prescribed by their respective professions. The
priest’s is the only profession where proficiency is not required. The profession of a
Hindu priest is the only profession which is not subject to any code. Mentally a priest
may be an idiot, physically a priest may be suffering from a foul disease, such as
syphilis or gonorrheae, morally he may be a wreck. But he
is fit to officiate at solemn ceremonies, to enter the sanctum sanctorum
of a Hindu temple and worship the Hindu God. All this
becomes possible among the Hindus because for a priest it is enough to be born in a priestly caste. The whole thing is abominable and is
due to the fact that the priestly class among Hindus is
subject neither to law nor to morality. It recognizes no duties. It knows only of rights
and privileges. It is a pest which divinity seems to have let loose on the masses for their mental and moral degradation. The priestly class
must be brought under control by some such legislation as I have outlined above. It will
prevent it from doing mischief and from misguiding people. It will democratise it by
throwing it open to every one. It will certainly help to kill the Brahminism and will also
help to kill Caste, which is nothing but Brahminism incarnate. Brahminism
is the poison which has spoiled Hinduism. You will succeed in saving Hinduism if you will
kill Brahminism. There should be no opposition to this reform from any quarter. It should
be welcomed even by the Arya Samajists,
because this is merely an application of their own doctrine of guna-karma.
Whether you do that or you do not, you must give a new doctrinal
basis to your Religion—a basis that will be in
consonance with Liberty, Equality and Fraternity, in short, with Democracy. I am no authority on the subject. But I am told that for such religious principles as will be in consonance with Liberty, Equality and Fraternity it may not be necessary for you
to borrow from foreign sources and that you could draw for such principles on the Upanishads. Whether
you could do so without a complete remoulding, a considerable scraping
and chipping off the ore they contain , is more than I can say. This means a complete change in the fundamental notions of life-it means a complete change in the
values of life. It means a complete change in outlook and in attitude towards
men and things. It means conversion but if you do not. like
the word, I will say, it means new life. But a
new life cannot enter a body that is dead. New life can center only in a new body. The
old body must die before a new body can come into existence and a new life can enter into it. To put it simply: the old
must cease to be operative before the new can begin to enliven and to pulsate. This is what I meant when I said you
must discard the authority of the Shastras and destroy the religion of the Shastras.
XXV
I have kept you too long. It is time I brought this address to a close. This would have been a convenient point for me to have stopped. But this would probably be my last address to a Hindu audience on a subject vitally concerning the Hindus. I would therefore like, before I close, to place before the
Hindus, if they will allow me, some questions which I regard as vital and invite them seriously to consider the same.
In the first place, the Hindus must consider whether it
is sufficient to take the placid view of
the anthropologist that there is nothing to be said about
the beliefs, habits, morals and outlooks on life, which obtain among the different
peoples of the world except that they often differ ; or whether it is not necessary to make
an attempt to find out what kind of morality, beliefs,
habits and outlook have worked best and have enabled those
who possessed them to flourish, to go strong, to people the earth and to have dominion over
it. As is observed by Prof. Carver,
“ Morality and religion, as the organised expression of moral approval and
disapproval, must be regarded as factors in the struggle
for existence as truly as are weapons for offence and
defence, teeth and claws, horns and hoofs, furs and
feathers. The social group, community, tribe or nation,
which develops an unworkable scheme of morality or within
which those social acts which weaken it and unfit it for survival, habitually create the sentiment of approval, while those which would strengthen and
enable it to be expanded habitually create the sentiment of
disapproval, will eventually be eliminated. It is its
habits of approval or disapproval (these are the results of religion
and morality) that handicap it, as really as the possession
of two wings on one side with none on. the other will handicap the colony of flies. It would be as futile in the one case as
in the other to argue, that one system is just as good as
another.” Morality and religion, therefore, are not mere matters
of likes and dislikes. You
may dislike exceedingly a scheme of morality, which, if universally practised
within a nation, would make that nation the strongest
nation on the face of the earth. Yet in spite of your dislike such a nation will become strong. You may like exceedingly a scheme of morality and an ideal of justice, which if universally practised within a nation, would make it enable to hold its own in the struggle
with other nations. Yet in spite of your admiration this nation will eventually disappear. The Hindus
must, therefore, examine their religion
and then morality in terms
of their survival value.
Secondly, the Hindus must consider
whether they should conserve the whole of their social
heritage or select what is helpful and transmit to future
generations only that much and no more. Prof, John Dewey., who was my teacher and to
whom I owe so much, has said :
“ Every society gets
encumbered with what is trivial, with dead wood from the
past, and with what is positively perverse... As a society becomes more enlightened, it realizes that it is responsible not to conserve and transmit, the whole of its existing
achievements, but only such as make for a better future
society.” Even Burke in spite of the vehemence with which he opposed the principle
of change embodied in the French Revolution, was compelled to admit that “ a State without the means of some change is without the means of its conservation.
Without such means it might even
risk the loss of that part
of the constitution which it wished the most religiously to preserve, ‘’ What Burke said of a State applies equally to a society.
Thirdly, the Hindus must consider whether they must not
cease to worship the past as supplying its ideals. The beautiful effect of this worship of the past are best summed up by Prof. Dewey
when he says : “ An individual can live
only in the present. The present is not just something which comes after the past ; much less something produced
by it. It is what life is in leaving
the past behind it. The study
of past products will not
help us to understand the present. A knowledge of the past
and its heritage is of great significance when it enters into the present, but not otherwise. And the mistake of making
the-records and remains of the
past the main material of
education is that it tends
to make the past a rival of the present and the present a
more or less futile imitation of the past.” The principle,
which makes little of the present
act of living and growing, naturally looks upon the present
as empty and upon the future
as remote. Such a principle is inimical to progress and is
an hindrance to a strong and a steady current of life.
Fourthly, the Hindus must consider whether the time has
not come for them to recognize that there is nothing fixed,
nothing eternal, nothing sanatan; that everything is changing, that change is the law of life for individuals as well as for society.
In a changing society, there must be a constant revolution of old values and the Hindus must
realize that if there must
be standards to measure the acts of men there must also be
a readiness to revise those standards.
XXVI
I have to confess that this address has become
too lengthy. Whether this fault is compensated to any extent by breadth or depth is a matter for you to judge. All I claim is to have told you candidly my views. I have little
to recommend them but some study and a deep concern in your
destiny. If you will allow me to say, these views are the views of a man, who has been no tool of
power, no flatterer of greatness. They come from one,
almost the whole of whose public exertion has been one continuous struggle for liberty for
the poor and for the oppressed and whose only reward has been a continuous shower of calumny and abuse from national journals and
national leaders, for no other reason except that I refuse to join with them in performing
the miracle—I will not say trick—of liberating
the oppressed with the gold of the tyrant and raising the poor with the cash of the rich.
All this may not be enough to commend my views. I think they are not likely to alter
yours. But whether they do or do not, the responsibility is entirely yours. You must make
your efforts to uproot Caste, if not in my way, then in
your way. I am sorry, I will not be with you. I have decided to change. This is not the
place for giving reasons. But even when I am gone out of
your fold, I will watch your movement with active sympathy
and you will have my assistance for what it may be worth.
Yours is a national cause. Caste is no doubt primarily the breath of the Hindus. But the
Hindus have fouled the air all over and everybody is infected, Sikh, Muslim and Christian.
You, therefore, deserve the support of all those who are suffering from this infection,
Sikh, Muslim and Christian. Yours is more difficult than the other national cause, namely
Swaraj. In the fight for Swaraj you fight with the whole nation on your side. In this, you
have to fight against the whole nation and that too, your
own. But it is more important than Swaraj. There is no use having Swaraj, if you cannot
defend it. More important than the question of defending Swaraj is the question of defending the Hindus under the
Swaraj. In my opinion only when the Hindu Society becomes a casteless society that it can
hope to have strength enough to defend itself. Without such
internal strength, Swaraj for Hindus may turn out to be only a step towards slavery.
Good-bye and good wishes for your success.
APPENDIX I
A
VINDICATION OF CASTE BY MAHATMA GANDHI
(A Reprint of his Articles in the “ Harijan “)
Dr.
Ambedkar’s Indictment I
The readers will
recall the fact that Dr. Ambedkar was to have presided last
May at the annual conference of the Jat-Pat-Todak Mandal of Lahore. But the conference itself was cancelled
because Dr. Ambedkar’s address was found by the Reception
Committee to be unacceptable. How far a Reception Committee is justified in rejecting a
President of its choice because of his address that may be
objectionable to it is open to question. The Committee knew Dr. Ambedkar’s
views on caste and the Hindu scriptures. They knew also that he had in unequivocal terms
decided to give up Hinduism. Nothing less than the address
that Dr. Ambedkar had prepared was to be expected from him.
The committee appears to have deprived the public of an opportunity of listening to the original views of a man, who has carved
out for himself a unique position in society. Whatever label he wears in future, Dr.
Ambedkar is not the man to allow himself to be forgotten.
Dr. Ambedkar was not going to be beaten by the
Reception Committee. He has answered their rejection of him by publishing the address at
his own expense. He has priced it at 8 annas, I would suggest a reduction to 2 annas or at
least 4 annas.
No reformer can ignore the address. The
orthodox will gain by reading it. This is not to say that the address is not open to objection. It has to be read only because it
is open to serious objection. Dr. Ambedkar is a challenge to Hinduism. Brought up as a
Hindu, educated by a Hindu potentate, he has become so disgusted with the so-called Savarna Hindus for the treatment that he and his people have
received at their hands that he proposes to leave not only them but the very religion that
is his and their common heritage. He has transferred to that religion, his disgust against
a part of its professors.
But this is not to be wondered at. After all, one can only judge a system or
an institution by the conduct of its representatives. What
is more. Dr. Ambedkar found that the vast majority of Savarna Hindus had not only
conducted themselves inhumanly against those of their fellow religionists,
whom they classed as untouchables, but they had based their conduct on the authority
of their scriptures, and when he began to search them he had found ample warrant for their
beliefs in untouchability and all its implications. The
author of the address has quoted chapter and verse in proof of his three-fold indictment—inhuman conduct itself, the unabashed
justification for it on the part of the perpetrators, and
the subsequent discovery that the justification was warranted by their scriptures.
No Hindu who prizes his faith above life itself can afford to underrate the
importance of this indictment. Dr Ambedkar is not alone in his disgust
He is its most uncompromising exponent and one of the ablest among them. He is certainly the most irreconcilable among them. Thank God, in the front rank of the
leaders, he is singularly alone and
as yet but a representative of a very small minority. But
what he says is voiced with more or less vehemence by many leaders belonging to the depressed classes. Only
the latter, for instance Rao Bahadur M. C. Rajah and Dewan Bahadur Srinivasan, not only do not threaten to give up Hinduism but find
enough warmth in it to compensate for the shameful
persecution to which the vast mass of Harijans are exposed.
But the fact of many leaders remaining in the Hindu fold
is no warrant for disregarding what Dr. Ambedkar has to
say. The Savaraas have to
correct their belief and their
conduct. Above all those who are by their learning and influence among the Savarnas
have to give an authoritative interpretation of the scriptures. The
questions that Dr. Ambedkar’s indictment suggest are :
(1) What are the
scriptures ?
(2) Are all the printed texts to be regarded as an integral part of them or is any part of them to be rejected as unauthorised
interpolation ?
(3) What is the
answer of such accepted and expurgated scriptures on the
question of untouchability, caste,
equality of status, inter-dining and intermarriages ? (These
have been all examined by Dr. Ambedkar in his address.)
I must reserve for the
next issue my own answer to these questions and a statement
of the (at least some) manifest flaws in Dr. Ambedkar’s
thesis
(Harijan, July II, 1936)
II
The Vedas, Upanishads,
Smritis and Puranas including Ramayana and Mahabharata are the Hindu Scriptures.
Nor is this a finite list.
Every age or even. generation has added to the list. It follows, therefore, that everything printed or even found
handwritten is not scripture. The Smrities for instance-contain much that can never be
accepted as the word of God. Thus. many of the texts that Dr. Ambedkar quotes from the Smritis cannot be accepted as authentic. The scriptures, properly so-called,
can only be concerned with eternal varieties and must
appeal to any conscience i.e. any heart whose eyes of understanding are
opened. Nothing can be accepted as the word of God which cannot be tested by reason or be capable of being spiritually experienced. And even when you
have an expurgated edition of the scriptures, you will need their interpretation. Who is
the best interpreter? Not learned men surely. Learning
there must be. But religion does not live it. It lives in the experiences of its saints
and seers, in their lives and sayings. When all the most
learned commentators of the scriptures are utterly forgotten, the accumulated experience of the sages and saints will abide and be an inspiration
for ages to come.
Caste has nothing to do with religion. It is a custom whose origin
I do not know and do not need to know for the satisfaction of my spiritual hunger. But I
do know that it is harmful both to spiritual and national growth. Varna and Ashrama are
institutions which have nothing to do with castes .The law of Varna teaches us that we have each one of us to
earn our bread by following the ancestral calling. it defines not our rights but our duties. It necessarily has
reference to callings that are conducive to the welfare of
humanity and to no other. It also follows that there is no
calling too low and none too high. Ail are good, lawful and
absolutely equal in status. The callings of a Brahmin— spiritual teacher—-and a scavenger are equal, and their due performance
carries equal merit before
God and at one time seems to have carried identical reward
before man. Both were entitled to their livelihood and no more. Indeed
one traces even now in the villages the faint lines of this
healthy operation of the law. Living in Segaon with its
population of 600, I do not find a great disparity between
the earnings of different tradesmen including
Brahmins. I find too that real Brahmins are to be found even in these degenerate days who
are living on alms freely
given to them and are giving freely of what they have of spiritual treasures. It would be wrong
and improper to judge the law of Varna by its
caricature in the lives of men who profess to belong to a Varna, whilst they openly commit a breach of its
only operative rule. Arrogation
of a superior status by and of the Varna over another is a denial
of the law. And there is nothing in the law of Varna to warrant a belief in untouchability. (The essence of
Hinduism is contained in its enunciation of one and only
God as Truth and its bold acceptance of Ahimsa as the law of the human family.)
I am aware that my interpretation of Hinduism
will be disputed by many besides Dr. Ambedkar. That does not affect
my position. It is an interpretation by which I have lived
for nearly half a century
and according to which I have endeavoured to the best of my
ability to regulate my life.
In my opinion
the profound mistake that Dr. Ambedkar
has made in his address is to pick out the texts of
doubtful authenticity and value and the state of degraded Hindus who are no fit specimens of the faith they so woefully
misrepresent. Judged by the standard applied by Dr. Ambedkar, every
known living faith will probably fail.
In his able address, the learned Doctor has
over proved his case. Can a religion that was professed by Chaitanya,
Jnyandeo, Tukaram, Tiruvailuvar, Rarnkrishna Paramahansa,
Raja Ram Mohan Roy, Maharshi
Devendranath Tagore, Vivekanand
and host of others who might be easily mentioned, so utterly devoid of merit as is made
out in Dr. Ambedkar’s address ?
A religion has to be judged not by it’s worst specimens but
by the best it might have produced. For that and that alone
can be used as the standard to aspire to, if not to improve
upon. (Harijan,
July 18, 1936)
III
VARNA VERSUS CASTE
Shri Sant Ramji of the Jat-Pat-Todak Mandal of Lahore
wants me to publish the following: “ I have read your
remarks about Dr. Ambedkar and the Jat-Pat-Todak
Mandal, Lahore. In that connection I beg to
submit as follows :
“ We did
not invite Dr. Ambedkar
to preside over our conference because he belonged to the Depressed Classes, for we do not
distinguish between a touchable and an untouchable Hindu.
On the contrary our choice fell on him simply because his diagnosis of the fatal disease
of the Hindu community was the same as ours, i.e.
he too was of the opinion that caste system was the root cause of the disruption and
downfall of the Hindus. The subject of the Doctor’s thesis for Doctorate being caste
system, he has studied the subject thoroughly. Now the object of our conference was to
persuade the Hindus to annihilate castes but the advice of a non-Hindu in social and
religious matters can have no effect on them. The Doctor in the supplementary portion of
his address insisted on saying that that was his last speech as a Hindu, which was
irrelevant as well as pernicious to the interests of the conference. So we requested him
to expunge that sentence for he could easily say the same thing on any other occasion. But
he refused and we saw no utility in making merely a show of our function. In spite of all
this, I cannot help praising his address which is, as far as I know, the most learned
thesis on the subject and worth translating into every vernacular of India.
Moreover, I want to bring to your notice that
your philosophical difference between Caste and Varna is too subtle
to be grasped by people in general, because for all
practical purposes in the Hindu society Caste and Varna
are one and the same thing, for the function of both of them is one and the same i.e. to restrict inter-caste
marriages and inter-dining. Your theory of Varnavyavastha is
impracticable in this age and there is no hope of its revival in the near future. But
Hindus are slaves of caste and do not want to destroy it. So when you advocate your ideal
of imaginary Varnavyavastha they find
justification for clinging to caste. Thus you are doing a great disservice to social
reform by advocating your imaginary utility of division of Varnas, for it creates hindrance in our way. To
try to remove untouchability without striking at the root
of Varnavyavastha is simply to treat the outward
symptoms of a disease or to draw a line on the surface of
water. As in the heart of their hearts dvijas do not want to give social equality to
the so-called touchable and untouchable Shudras, so they refuse to break caste, and give liberal
donations for the removal of untouchability, simply to
evade the issue. To seek the help of the Shastras for the removal of untouchability and
caste is simply to wash mud with mud.“
The last paragraph of the letter surely cancels
the first. If the Mandal rejects the help of the Shastras, they do exactly what Dr. Ambedkar does, i.e.
cease to be Hindus. How then can they object to Dr. Ambedkar’s
address merely because he said that that was his last
speech as a Hindu ? The position appears to be wholly
untenable especially when the Mandal, for which Shri Sant Ram claims to speak, applauds the whole argument of Dr.
Ambedkar’s address.
But it is pertinent to ask what the Mandal
believes if it rejects the Shastras. How can a
Muslim remain one if he rejects the Quran ,or a Christian remain Christian if he rejects the Bible ? If Caste and Varna
are convertible terms and if Varna is an integral part of the Shastras which define Hinduism, I do not know how a
person who rejects Caste i.e. Varna can call
himself a Hindu.
Shri Sant Ram likens the Shastras to mud. Dr. Ambedkar has not, so far as
I remember, given any such picturesque name to the Shastras. I have certainly meant when I have said
that if Shastras support the existing
untouchability I should cease to call myself a Hindu. Similarly, if the Shastras support caste as we know it today in all
its hideousness, I may not call myself or remain a Hindu since I have no scruples about
interdining or intermarriage. I need not repeat my position
regarding Shastras
and their interpretation. I venture to suggest to Shri Sant Ram that it is the only
rational and correct and morally defensible position and it has ample warrant in Hindu
tradition.
(Harijan, August 15,1936)
APPENDIX II
A REPLY TO THE MAHATMA BY DR.
B. R. AMBEDKAR
I appreciate greatly the honour done me by the Mahatma
in taking notice in his Harijan
of the speech on Caste which I had prepared for the Jat Pat Todak Mandal. From a perusal of his
review of my speech it is clear that the Mahatma completely dissents from the views I have expressed on the subject of Caste. I am not in the habit of entering into controversy with my opponents unless there are special reasons which compel me to act otherwise. Had
my opponent been some mean and obscure person I would not have pursued him. But my
opponent being the Mahatma himself I feel I must attempt to
meet the case to the contrary which he has sought to put
forth. While I appreciate the honour he has done me, I must
confess to a sense of surprize
on finding that of all the persons the Mahatma should accuse me of a desire
to seek publicity as he seems to do when he suggests that in publishing
the undelivered speech my object was to see that I was not “
forgotten “. Whatever the Mahatma
may choose to say my object in publishing the speech was to
provoke the Hindus to think and take stock of their
position. I have never hankered for publicity and if I may say so, I have more of it than I wish or
need. But supposing it was out of the motive of gaining publicity that I printed the
speech who could cast a stone at me ? Surely not those, who
like the Mahatma live in glass houses.
II
Motive apart, what has the Mahatma to say on the question raised by me in the speech ? First of all any one who reads my speech will realize that
the Mahatma has entirely missed the issues raised by me and that the issues he has raised
are not the issues that arise out of what he is pleased to call my indictment of the Hindus. The principal points which I have tried to make
out in my speech may be catalogued as follows : (1) That caste has ruined the
Hindus ; (2) That the reorganization of the Hindu society
on the basis of Chaturvarnya is impossible because the Varnavym’astha is
like a leaky pot or like a man running at the nose. It is incapable of sustaining itself
by its own virtue and has an inherent tendency to degenerate into a caste system unless
there is a legal sanction behind it which can be enforced against every one transgressing his Varna ; (3) That the
reorganization of the Hindu Society on the basis of Chaturvarnya is harmful, because the
effect of the Varnavyavastha is to degrade the masses by denying them
opportunity to acquire knowledge and to emasculate them by denying them the right to be
armed ; (4) That the Hindu society must be reorganized on a religious basis which would recognise the
principles of Liberty, Equality and Fraternity ; (5) That
in order to achieve this object the sense of religious sanctity behind Caste and Varna must be destroyed ; (6) That the sanctity of Caste and Varna can be destroyed only by discarding the
divine authority of the Shastras.
It will be noticed that the questions raised by the Mahatma
are absolutely beside the point and show that the main
argument of the speech was lost upon him.
Ill
Let me examine the substance of the points made
by the Mahatma. The first point made by the Mahatma is that the texts cited by me are not
authentic. I confess I am no authority on this matter. But I should like to state that the
texts cited by me are all taken from the writings of the
late Mr. Tilak who was a recognised authority on the
Sanskrit language and on the Hindu Shastras. His
second point is that these Shastras should be interpreted not by the learned
but the saints and that, as the saints have understood them, the Shastras do not support Caste and Untouchabilty. As regards the
first point what I like to ask the Mahatma is what does it
avail to any one if the texts are interpolations and if they have been differently interpreted by the saints ? The masses do not make any distinction between texts which
are genuine and texts which are interpolations. The masses do not know what the texts are.
They are too illiterate to know the contents of the Shastras. They have believed what they have been told and
what they have been told is that the Shastras do enjoin as
a religious duty the observance of Caste and Untouchability.
With regard to the
saints, one must admit that howsoever different and elevating their teachings may have
been as compared to those of the merely learned they have been lamentably
ineffective. They have been ineffective for two reasons. Firstly, none of the saints
ever attacked the Caste System. On the contrary, they were
staunch believers in the System of
Castes. Most of them lived and died. as members of the castes
which they respectively belonged. So passionately attached
was Jnyandeo to his status as a Brahmin that when the Brahmins of Paithan would not admit him to
their fold he moved heaven and earth to get his status as a Brahmin recognized by the Brahmin fraternity.
And even the saint Eknath who now figures in the film “ Dharmatma “ as a hero for having shown courage to touch the
untouchables and dine with them, did so not because he was
opposed to Caste and Untouchability
but because he felt that the pollution caused thereby could be washed away by a bath in
the sacred waters of the river
Ganges.* [f1]The saints have never according to my study carried on a
campaign against. Caste and Untouchability.
They were not concerned with
the struggle between men. They were concerned with the relation between man and God. They did not preach that all men
were equal. They preached that all
men were equal, in the eyes of God a very different and a very innocuous proposition which
nobody can find difficult to preach or dangerous to believe in. The second reason why the
teachings of the saints proved ineffective was because the masses have been taught that a
saint might break Caste but the common man must not. A saint therefore never became an example to follow. He always remained a pious
man to be honoured. That the masses have remained staunch believers in Caste and Untouchability shows that the
pious lives and noble sermons of the saints have had no effect on their life and conduct
as against the teachings of the Shastras. Thus it can be a matter of no
consolation that there were saints or that there is a Mahatma
who understands the Shastras
differently from the learned few or ignorant many. That the masses hold different view of
the Shastras is fact which should and must be
reckoned with. How is that to be dealt with except by denouncing the authority of the Shastras, which continue to govern their conduct,
is a question which the Mahatma has not considered. But whatever the plan the Mahatma puts
forth as an effective means to free the masses from the teachings of the Shastras, he must accept that the pious life led
by one good Samaritan may be very elevating to himself but
in India, with the attitude the common man has to saints
and to Mahatmas—to honour but not to follow—one
cannot make much out of it.
IV
The third point made by the Mahatma is that a
religion professed by Chaitanya, Jnyandeo,
Tukaram, Tiruvalluvar, Rarnkrishna Paramahansa etc.
cannot be devoid of merit as is made out by me and that a religion has to be judged not by
its worst specimens but by the best it might have produced.
I agree with every word of this statement. But I do not quite understand what the Mahatma
wishes to prove thereby. That religion should be judged not by its worst specimens but by
its best is true enough but does it dispose of the matter ?
I say it does not. The question still remains—why the worst
number so many and the best so few ? To my mind there are
two conceivable answers to this question : ( 1 ) That the worst by reason of some original perversity of theirs are morally
uneducable and are therefore incapable of making the remotest approach to the religious ideal. Or (2) That the
religious ideal is a wholly wrong ideal which has given a wrong moral twist to the lives
of the many and that the best have become best in spite of the wrong ideal—in fact by
giving to the wrong twist a turn in the right direction. Of these two explanations I am
not prepared to accept the first and I am sure that even the Mahatma will not insist upon
the contrary. To my mind the second is the only logical and reasonable explanation unless
the Mahatma has a third alternative to explain why the
worst are so many and the best so few. If the second is the
only explanation then obviously the argument of the Mahatma that a religion should be
judged by its best followers carries us nowhere except to pity the lot of the many who
have gone wrong because they have been made to worship wrong ideals.
V
The argument of the Mahatma
that Hinduism would be tolerable if only many were to follow the example of the saints is fallacious for another reason. [f.2] By citing the names of such illustrious persons as Chaitanya etc. what the Mahatma
seems to me to suggest in its broadest and simplest form is that Hindu society can be made
tolerable and even happy without any fundamental change in its structure
if all the high caste Hindus can be persuaded to follow a high standard of morality in
their dealings with the low caste Hindus. I am totally opposed to this kind of ideology. I
can respect those of the caste Hindus who try to realize a
high social ideal in their life. Without such men India would be an uglier and a less
happy place to live in than it is. But nonetheless anyone
who relies on an attempt to turn the members of the caste Hindus into better men by improving
their personal character is in my judgment wasting his energy and bugging an illusion. Can personal character make the maker of
armaments a good man, i.e. a man who will sell shells that will not burst and gas
that will not poison ? If it cannot, how can you accept
personal character to make a man loaded with the consciousness of Caste, a good man, i.e. a man who would treat his fellows as his
friends and equals ? To be true to himself he must deal
with his fellows either as a superior or inferior according
as the case may be; at any rate, differently from his own
caste fellows. He can never be expected to deal with his
fellows as his kinsmen and equals. As a matter of fact, a Hindu does treat all those who are not of his Caste as though they were aliens, who
could be discriminated against with impunity and against whom any fraud or trick may be
practised without shame. This is to say that there
can be a better or a worse Hindu. But a good Hindu there cannot be. This is so not because there is anything wrong with his personal
character. In fact what is wrong is the entire basis of his relationship to his fellows.
The best of men cannot be moral if the basis of relationship between them and their
fellows is fundamentally a wrong relationship. To a slave his master
may be better or worse. But there cannot be a good master. A good man cannot be a master
and a master cannot be a good man. The same applies to the relationship between high caste
and low caste. To a low caste man a high caste man can be better
or worse as compared to other high caste men. A high caste man cannot be a good man in so
far as he must have a low caste man to distinguish him as high caste man. It cannot be
good to a low caste man to be conscious that there is a high caste man above him. I have
argued in my speech that a society based on Varna
or Caste is a society which is based on a wrong relationship. I had hoped that the Mahatma
would attempt to demolish my argument. But instead of doing that he has merely reiterated
his belief in Chaturvarnya without disclosing the ground on
which it is based.
VI
Does the Mahatma
practise what he preaches ? One does not like to make
personal reference in an argument which is general in its
application. But when one preaches a decline and holds it as a dogma there is a curiosity to know how
far he practises what he preaches. It may be that his failure
to practise is due to the ideal
being too high. to be attainable; it may be that his
failure to practise is due to the innate hypocrisy of the man. In any case he exposes his
conduct to examination and I must not be blamed if I asked
how far has the Mahatma attempted to realize his ideal in
his own case. The Mahatma is a Bania
by birth. His ancestors had abandoned trading in favour of ministership which is a calling
of the Brahmins. In his own life, before he became a
Mahatma, when occasion came for him to choose his career he
preferred law to scales. On abandoning law he became half saint and half politician. He
has never touched trading which is his ancestral calling. His youngest
son—I take one who is a faithful follower of his father—born a Vaishya has married a Brahmin’s daughter and has chosen to
serve a newspaper magnate. The Mahatma is not known to have condemned him for not following his ancestral calling. It may be wrong and uncharitable
to judge an ideal by its worst specimens. But surely the Mahatma as a specimen has no better and if he even fails to
realize the ideal then the
ideal must be an impossible ideal quite opposed to the
practical instincts of man. Students of Carlyle know that
he often spoke on a subject before he thought about it. I wonder whether such has not been
the case with the Mahatma in regard to the subject matter
of Caste. Otherwise certain
questions which occur to me would not have escaped him.
When can a calling be deemed to have become an ancestral
calling so as to make it binding on a man ? Must man follow
his ancestral calling even
if it does not suit his capacities, even when it has ceased to be profitable ? Must a man live by his ancestral calling even if he finds it to be immoral ? If
every one must pursue his ancestral calling then it must follow that a man must. continue
to be a pimp because his grandfather was a pimp and a woman must continue to be a
prostitute because her grandmother was a prostitute. Is the
Mahatma prepared to accept the logical conclusion of his doctrine ? To me bis ideal of following
one’s ancestral calling is not only an impossible and
impractical ideal, but it is also morally an indefensible ideal. VII
The Mahatma sees great virtue in a Brahmin
remaining a Brahmin all his life. Leaving aside the fact there are many Brahmins who do
not like to remain Brahmins ail their lives. What can we
say about those Brahmins who have clung to their ancestral calling of priesthood ? Do they do so from any faith in the virtue of the principle
of ancestral calling or do they do so from motives of
filthy lucre ? The Mahatma
does not seem to concern himself with such queries. He is satisfied that these are “
real Brahmins who are living on alms freely given to them and giving freely what they have of spiritual treasures “.
This is how a hereditary Brahmin priest appears to the Mahatma—a
carrier of spiritual treasurers. But another portrait of the hereditary Brahmin can also be drawn. A Brahmin
can be a priest to Vishnu—the God of Love. He can be a priest to Shankar—the God. of Destruction.
He can be a priest at Buddha Gaya
worshipping Buddha—the greatest teacher of mankind who
taught the noblest doctrine of Love. He also can be a
priest to Kali, the Goddess, who must have a daily sacrifice of an animal to satisfy her thirst for blood ; He will be a priest of the temple
of Rama—the Kshatriya
God! He will also be a priest
of the Temple of Parshuram,
the God who took Avatar to destroy the Kshatriyas ! He can be a priest to Bramha, the Creator of
the world. He can be a priest to a Pir whose God Allah will
not brook the claim of Bramha to share his spiritual
dominion over the world ! No
one can say that this is a picture which is not true to life. If this is a true picture
one does not know what to say of this capacity to bear loyalties
to Gods and Goddesses whose attributes are so antagonistic that no honest man can be a
devotee to all of them. The Hindus rely upon this extraordinary phenomenon as evidence of
the greatest virtue of their religion—namely
its catholicity, its spirit of toleration. As against this
facile view, it can be urged that what is toleration and catholicity may be really nothing more
creditable than indifference or flaccid latitudinarianism.
These two attitudes are hard to distinguish in their outer
seeming. But they are so vitally unlike in their real quality that no one who examines
them closely can mistake one for the other. That a man is ready to render homage to many
Gods and Goddesses may be. cited as evidence of his tolerant spirit.. But can it not also be evidence of insincerity born of a
desire to serve the times ? I am sure that this toleration
is merely insincerity. If this view is well founded, one may ask what spiritual treasure
can there be with a person who is ready to be a priest and a devotee to any deity which it
serves his purpose to worship and to adore ? Not only must
such a person be deemed to be bankrupt of all spiritual treasures but for him to practice
so elevating a profession as that of a priest simply
because it is ancestral, without faith, without belief,
merely as a mechanical process handed down from. father to son, is not a conservation of virtue; it is really the
prostitution of a noble profession which is no other than the service of religion.
VIII
Why does the Mahatma
cling to the theory of every one following his or her
ancestral calling ? He gives
his reasons nowhere But there must be some reason although he does not cars to avow it.
Years ago writing on “
Caste versus
Class “ in his Young
India he argued that Caste System was better than Class System on the ground that
caste was the best possible adjustment of social stability. If that be the reason why the
Mahatma clings to the theory of every one following his or her ancestral calling, then he
is clinging to a false view of social life. Everybody wants social stability and some
adjustment must be made in the relationship between individuals and classes in order that
stability may be had. But two things, I am sure nobody wants.
One thing nobody wants is static relationship, something that is unalterable, something
that is fixed for all times. Stability is wanted but not at
the cost of change when change is imperative. Second thing nobody wants is mere
adjustment. Adjustment is wanted but not at the sacrifice of social justice. Can it be said that the adjustment of social relationship on the basis of caste i.e. on the basis
of each to his hereditary calling avoids these two evils ?
I am convinced that it does not. Far from being the best possible adjustment I have no
doubt that it is of the worst possible kind inasmuch as it
offends against both the canons of social adjustment—namely fluidity and equity.
IX
Some might think that the Mahatma has made much progress inasmuch as he now only
believes in Varna and docs not believe in Caste.
It is true that there was a time when the Mahatma was a full-blooded and a blue-blooded Sanatani Hindu. He believed
in the Vedas, the
Upanishads, the Puranas and all that
goes by the name of Hindu scriptures and therefore in avatars and rebirth. He believed in Caste and
defended it with the vigour of the orthodox. He condemned the cry for inter-dining, inter-drinking
and inter-marrying and argued that restraints about inter-dining to a great extent “
helped the cultivation of will-power and the conservation of certain social virtue “. It is good that he has repudiated this sanctimonious
nonsense and admitted that caste “ is harmful both to
spiritual and national growth,” and may be, his son’s marriage outside his caste has
had something to do with this change of view. But has the
Mahatma really progressed ? What is the nature of the Varna for which the Mahatma stands ? Is it the Vedic conception as commonly understood and
preached by Swami Dayanaad Saraswati and his followers, the Arya
Samajists ? The essence of
the Vedic
conception of Varna is the pursuit of a
calling which is appropriate to one’s natural aptitude. The essence of the Mahatma’s conception of Varna
is the pursuit of ancestral calling irrespective of natural aptitude. What is the
difference between Caste and Varna as understood
by the Mahatma? I find none. As defined by the Mahatma, Varna becomes merely a different name for Caste for the simple reason that it is the same in essence—namely pursuit of ancestral calling. Far from
making progress the Mahatma has suffered retrogression. By putting this interpretation
upon the Vedic conception of Varna he has really made ridiculous what was
sublime. While I reject the Vedic Varnavyavastha for reasons given in the speech I must
admit that the Vedic theory of Varna as interpreted by Swami Dayanand and some others is a sensible and an inoffensive
thing. It did not admit birth as a determining factor in fixing the place of an individual
in society. It only recognized worth. The Mahatma’s view of Varna
not only makes nonsense of the Vedic
Varna but it makes it an abominable thing. Varna
and Caste are two very different concepts. Varna
is based on the principle of each according to his worth-while Caste is based on the
principle of each according to his birth. The two are as distinct
as chalk is from cheese. In fact there is an antithesis between the two. If the Mahatma believes as he does in every
one following his or her ancestral calling, then most certainly he is advocating the Caste
System and that in calling it the Varna System
he is not only guilty of terminologicale inexactitude, but he is causing confusion worse confounded. I am sure that
all his confusion is due to the fact that the Mahatma has no definite and clear conception as to what is Varna and what is Caste and as to the necessity of
either for the conservation of Hinduism. He has said and
one hopes that he will not find some mystic reason to
change his view that caste is not the essence of Hinduism. Does he regard Varna as the essence of Hinduism ? One cannot as yet give any categorical answer. Readers of
his article on “ Dr. Ambedkar’s
Indictment “ will answer “
No “. In that article he does not say that the dogma
of Varna is an essential
part of the creed of Hinduism. Far from making Varna
the essence of Hinduism he says “ the essence of
Hinduism is contained in its enunciation of one and only God as Truth and its bold
acceptance of Ahimsa as the law of the human family “ But the readers of his article in reply to Mr. Sant Ram will say “ Yes “. In that article he says “
How can a Muslim remain one if he rejects the Qurtan, or a Christian remain
as Christian if he rejects the Bible ? If Caste and Varna are convertible terms and if Varna is an integral part of the Shastras which
define Hinduism I do not know how a person who rejects Caste, i.e. Varna can call himself a Hindu ? “ Why this prevarication
? Why does the Mahatma hedge ? Whom does he want to
please ? Has the saint failed to sense the truth ? Or does the politician stand in the way of the Saint ? The real reason why the Mahatma is suffering from this
confusion is probably to be traced to two sources. The first is the temperament of the
Mahatma. He has almost in everything the simplicity of the child with the child‘s capacity for self-deception. Like a child he can believe in
anything he wants to
believe. We must therefore wait till such time as it pleases the Mahatma to abandon his faith in Varna
as it has pleased him to abandon his faith in Caste. The second source of confusion is the
double role which the Mahatma wants to play—of a Mahatma and a Politician. As a
Mahatma he may be trying to spiritualize Politics. Whether he has succeeded in it or not
Politics have certainly commercialized him. A politician must know that Society cannot
bear the whole truth and that he must not speak the whole truth;
if he is speaking the whole truth it is bad for his politics. The reason why the Mahatma
is always supporting Caste and Varna is because
he is afraid that if he opposed them he will lose his place in politics. Whatever may be
the source of this confusion the Mahatma must be told that
he is deceiving himself and also deceiving the people by preaching Caste under the name of Varna.
X
The Mahatma says that the standards I have
applied to test Hindus and Hinduism are too severe and that judged by those standards every known living faith will probably fail. The complaint that my standards
are high may be true. But the question is not whether they
are high or whether they are low. The question is whether they are the right standards to
apply. A People and their Religion must be judged by social
standards based on social ethics. No other standard would
have any meaning if religion is held to be a necessary good
for the well-being of the people. Now I maintain that the standards I have applied to test
Hindus and Hinduism are the most appropriate standards and that I know of none that are
better. The conclusion that every known religion would fail
if tested by my standards may be true. But this fact should not give the Mahatma as the
champion of Hindus and Hinduism a ground for comfort any more than the existence of one madman should give
comfort to another madman or the existence of one criminal should give comfort to another
criminal. I like to assure
the Mahatma that it is not the mere failure of the Hindus
and Hinduism which has produced in me the feelings of disgust and contempt with which. I am charged. I realize that the world
is a very imperfect world and any one who wants to live in it must bear with its imperfections. But while I am. prepared to bear with the
imperfections and shortcomings of the society in which I may be destined to labour, I feel I should not consent to
live in a society which cherishes wrong ideals or a society which having right ideals will not consent to
bring its social life in conformity with those ideals. If I am disgusted with Hindus and Hinduism it is because I am convinced that they
cherish wrong ideals and live
a wrong social life. My quarrel with Hindus and Hinduism is
not over the imperfections of their social conduct. It is much more fundamental. It is
over their ideals.
XI
Hindu society seems to me to stand in need of a moral regeneration which it is dangerous to postpone. And the question is who can
determine and control this
moral regeneration ? Obviously only those who have
undergone an intellectual regeneration and those who are
honest enough to have the courage of their convictions born
of intellectual emancipation. Judged by this standard the Hindu leaders who count are in
my opinion quite unfit for
the task. It is impossible to say that they have undergone the preliminary intellectual regeneration. If they had
undergone an intellectual regeneration
they would neither delude themselves in the simple way of
the untaught multitude nor would they take advantage of the
primitive ignorance of others as one sees them doing. Notwithstanding the crumbling state of Hindu society these leaders will nevertheless unblushingly appeal
to ideals of the past which have in every way ceased to have any connection with the present ; which
however suitable they might
have been in the days of their origin have now become a warning
rather than a guide. They still have a mystic respect for the earlier forms which make them disinclined—nay opposed to
any examination of the foundations of their Society. The Hindu
masses are cf course
incredibly heedless in the formation of their beliefs. But so are the Hindu leaders. And what is worse is that.
These Hindu leaders become filled with an illicit passion
for their beliefs when any
one proposes to rob them of their companionship. The Mahatma. is no exception. The Mahatma
appears not to believe in thinking He prefers to follow the
saints. Like a conservative with his reverence for consecrated notions
he is afraid that if he once starts thinking, many ideals
and institutions to which lie clings
will be doomed. One must sympathize with him. For every act of independent thinking puts some
portion of apparently stable world
in peril. But it is equally
true that dependence on saints
cannot lead us to know the truth. The saints are after
all only human beings and as Lord Balfour said , “ the human mind is no more a truth finding apparatus than the snout of a pig “. In so far as he does think,
to me he really appears to be prostituting his intelligence
to find reasons for supporting this archaic social
structure of the Hindus. He is the most influential apologist of it and therefore the worst enemy of the Hindus.
Unlike the Mahatma there are Hindu leaders who
are not content merely to believe and follow. They dare to
think, and act in, accordance with the result of their
thinking. But unfortunately they are either a dishonest lot
or an indifferent lot when it comes to the question of
giving right guidance to the mass of the people. Almost every Brahmin has
transgressed the rule of Caste. The number of Brahmins who sell shoes is far greater than those who practise priesthood. Not
only have the Brahmins given up their ancestral calling of
priesthood for trading but they have entered trades which, are prohibited to them by the Shaslras. Yet how
many Brahmins who break Caste every day will preach against Caste and against the Shastras ? For one honest Brahmin preaching against Caste and Shastras because
his practical instinct and moral conscience cannot support a conviction in them, there are
hundreds who break Caste and trample upon the Shastras
every day but who are the most fanatic upholders of the theory of Caste and the sanctity of the Shastras. Why this duplicity ? Because they feel that if the masses are emancipated from the yoke of Caste they would be
a menace to the power and prestige of the Brahmins as a class. The dishonesty of this intellectual class who would deny
the masses the fruits of their thinking is a most
disgraceful phenomenon.
The Hindus in
the words of Mathew Arnold are “
wandering between two worlds, one dead, the other powerless to be born “. What
are they to do ? The Mahatma
to ‘whom they appeal for
guidance does not believe in thinking and can therefore give no guidance which can be said to stand the test of
experience. The intellectual classes to whom the masses
look for guidance are either too dishonest or too indifferent
to educate them in the right direction. We are indeed witnesses to a great tragedy. In the
face of this tragedy all one can do is to lament and say—such be thy Leaders, O! Hindus.
VOICE OF SARVA SAMAJ
Whenever a Scheduled Caste/Tribe becomes eligible for
his/her higher promotion false cases are being booked against them to
deprive them of their promotions and to promote their juniors who are
non-SC/STs who dont have the benefit of reservation. This is going on in
Central and State Govt and PSUs. Like wise Ms Mayawati is now eligible
to become the Prime Minister of this country who travels by Charted
planes which is not tolerated by the non SC/ST rulers who are ruling
this country.
The Election Commission is not a holy cow.
Congress candidate had complained that the party took money from
candidates worth crores. When Sonia came to Karnataka the EC did not
register any case against her. There are allegations against Advani for
taking bribe from Yediurappa. The EC did not register any case against
Advani when he came to Karnataka. No case had been registered against
Sushma Suraj.
Posted by
Jagatheesan Chandrasekharan
at
04/30/2013 09:39
In Uttar Pradesh the EC ordered to drape the symbol and
leaders of the then ruling party. Actually the draped symbol was trunk
raised one. In Karnataka National flower LOTUS symbol and BJPs leaders’
statues are not being draped. Most the gods pedestals are LOTUS. But the
EC has not ordered to drape them. Congress is ruling in Center. The
HANDS and the Congress leaders’ statues are not being draped by the EC.
The EC had allotted the NATIONAL FLOWER LOTUS to BJP and HAND to
Congress which are also sacred religious symbols where astrologers and
Islam revere them. The EC should not have allotted these symbols to
political parties or at least now they should freeze them.
The EC has not made public the open source code of Electronic Voting
Machines. In its absence EC can manipulate the results. Many democracies
have challenged this.
Hence the EC is descriminative source of bias which is not practicing a
level playing field. KG Jagadeesh must be booked under SC/ST atrocities
act.
Posted by
Jagatheesan Chandrasekharan
at
04/30/2013 09:44
Jagatheesan Chandrasekharan (b) 0 min ago
BSP
is the only party which works on the policy of Sarvajan Hithay Sarvajan
Sukhay meaning peace, welfare and happiness for the entire people
including SC/ST/OBC/Minorities and poor Upper Castes as enshrined in the
Constitution. People will hand over the MASTER KEY to BSP to unlock all
door of development to distribute the wealth of the country/state
equally among all sections of the society and to enable them to attain
Eternal Bliss as their final goal.
Ms Mayawati Ji said that the people of Tamil Nadu had to be awakened. Only then there will be true peace, welfare and happiness of the entire people including SC/ST/OBC/Minorities and poor Upper Castes. the rule of divide the castes and rule by Tamil Nadu rulers has to be exposed and ended.
EC will not do banning draping of any violation of Code of Conduct by non SC/ST candidates and leaders and actors for the benefit of UPA and NDA. Who knows Jha may be promoted as CEC for his loyalty and booking SC/ST leader.
In Uttar Pradesh the EC ordered to drape the symbol and leaders of the then ruling party. Actually the draped symbol was trunk raised one. In Karnataka National flower LOTUS symbol and BJPs leaders’ statues are not being draped. Most the gods pedestals are LOTUS. But the EC has not ordered to drape them. Congress is ruling in Center. The HANDS and the Congress leaders’ statues are not being draped by the EC. The EC had allotted the NATIONAL FLOWER LOTUS to BJP and HAND to Congress which are also sacred religious symbols where astrologers and Islam revere them. The EC should not have allotted these symbols to political parties or at least now they should freeze them. The EC has not made public the open source code of Electronic Voting Machines. In its absence EC can manipulate the results. Many democracies have challenged this. Hence the EC is descriminative source of bias which is not practicing a level playing field. KG Jagadeesh must be booked under SC/ST atrocities act.
There are specific instances of corruption in the United Progressive
Alliance government at the Centre related to 2G, defence helicopter
deal, coal scam and employment guarantee scheme. while indulging in massive corruption was only achievement of the Bharatiya Janata Party government in Karnataka. BJP model of governance was synonymous with corruption.The “party with difference” was solely responsible for illegal mining in
Karnataka that had reportedly caused a loss of over Rs. 15,000 crore to
the exchequer. Bharatiya Janata Party’s Karnataka leadership is “the masters of corruption”. BJP regime had set a “world record in corruption” and framed laws and
policies not for the common people, but for mining barons in Bellary. “In the last elections, two brothers were given the responsibility to
elect 40 MLAs, and later they were allowed to loot natural resources.” Under the BJP government, “Employment avenues have shrunk and corruption at all levels has damaged the reputation of the State.Hence The Only Hope of the Nation Along with SDPI is Elephant of BSP! People are just fed up with Congress, other regional parties JDS, BSR, KJP and BJP! BSP will capture the MASTER KEY !For Mayawati!
They will caste their vote: Karnataka still remains extremely caste-conscious
BANGALORE: Karnataka still remains extremely
caste-conscious when it comes to the ballot box. Many respondents
believe caste is very important in deciding who to vote for. The
candidate comes a poor second: and some cite
that the person they are voting for matters most.
Shows increased caste-based voting among older voters.
Half the respondents over the age of 61 say caste matters to them.
Unsurprisingly, age of 45 gave minimal importance to caste.
The real
shocker is that the highest educated demographic also shows the most
caste sensitivity; respondents with postgraduate education say
they are influenced by caste. On the other hand, only some uneducated
voters say caste matters to them.
“A person’s first identity
factor is caste. It was believed that the influence of caste would
diminish with education. But education does not necessarily mean a
change of heart. Now caste polarization is taking place in new ways. Up
till the 1980s, people felt embarrassed to openly speak about caste.
Now, it is being discussed in the open. The proliferation of caste- and
subcaste-based organizations and the increase in the number of
caste-based mutts have played a major role in making people aware of
caste.”
Rural voters are likely to vote by caste,
as opposed to urban voters. Men seem more caste-conscious, with
rating caste highly, as against of women.
In terms of
income, the segment with annual incomes between Rs 1 lakh and Rs 10 lakh
are the most likely to vote on the basis of caste. Those with incomes
between Rs 25,000 and Rs 50,000 are the least likely to take caste into
consideration when voting.
Political parties are all too aware
of this. Caste calculus underlies seat allocation and candidate
selection. The dominant Lingayat and Vokkaliga communities have the
lion’s share of party tickets. Lingayat strongman BSY has allocated 71
tickets to fellow Lingayats. Close behind is the BJP
which has given 60 tickets to Lingayats. The JD(S) plays for the
Vokkaliga vote, with 56 tickets allocated to the community. The Congress
targets the backwards communities, with 48 tickets given to members of
the backward castes. Clearly, caste makes political sense. BSP is the only party which works on the policy of Sarvajan Hithay Sarvajan Sukhay meaning peace, welfare and happiness for the entire people including SC/ST/OBC/Minorities and poor Upper Castes as enshrined in the Constitution. People will hand over the MASTER KEY to BSP to unlock all door of development to distribute the wealth of the country/state equally among all sections of the society and to enable them to attain Eternal Bliss as their final goal.
Ink and Toner Cartridge Refilling Small Business Idea
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Businesses that provide ink and toner cartridge refilling can save
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If you want to help the environment and save your customers money, a
small business as an ink and toner cartridge refiller may be the
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Pros
Some of the benefits of starting an ink and toner cartridge refilling business include:
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- There are startup kits available to help you get started.
- There are franchise opportunities available.
- Your business can be home-based, mobile or have satellite locations.
- There is a growing demand for refillables.
- You have a broad target market and can service individual residences or businesses.
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Potential challenges of starting an ink and toner cartridge refilling business include:
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- You have to purchase the necessary supplies.
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- You need to be able to learn how to refill cartridges.
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Recommended Resources
More Business Opportunities
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04/28/13
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Posted by:
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29413 MONDAY LESSON 904-THE TIPITAKA-Vinaya Pitaka
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the
Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva SAMAJ i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Mayawati accuses election panel of caste bias following frisking incident in Gulbarga
VOICE OF SARVA SAMAJ
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Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
The Only Hope of the Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP! BSP will capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Karnataka voters most worried about corruption
BANGALORE:
Nothing worries voters in Karnataka more than the endemic levels of
corruption. Along with hassle-free conduct of public business, they
prefer affordability of goods and service, education and safety.
The six top issues on the citizen’s mind in order of priority are:
corruption, inflation, Lokayukta, education, stability and security.
Respondents across age, caste and economic groups felt the urgency
for the next government to tackle corruption. Public confidence in the
working of the administration has eroded following scams over misuse of
land and public property, illegal mining and export of ore and
day-to-day practice of bribes. Politicians have had to spend time in
jail and the civil society movement has gained extra vigour, but
largescale corrective measures to stem the rot are yet to be taken.
Voters
gave second priority to the issue of rising cost of living, saying they
expect parties to devise schemes to fight inflationary trends. Next,
they believe in a proactive Lokayukta that should not have caste/religion discriminative source of bias. In a historical first, a
Lokayukta report had scalped a chief minister (B S Yeddyurappa). Critics
had noted that the regimes that followed only tried to undermine the
influence of the anti-corruption ombudsman for over
one-and-a-half-years.
Priority No 4 was given to
education. Respondents across class barriers and many professional
groups including lawyers, businessmen and government officials, felt the
need for quality education.
The next two concerns related to stability (No 5) and security (No 6).
Political
stability has been a casualty for over eight years now with the state
witnessing two coalition governments in three-and-a-half-years (2004 to
2007) and three CMs within five years (2008 to 2013). Constant
infighting that led to negligence of administration has also given
reasons for worry. Sporadic cases of moral policing and increasing crime
rate have led to a deep sense of insecurity.
All the above mentioned parties are incapable of giving good governance with their discriminative source of bias supporting the corporates and upper castes. good governance includes distribution of healthy deeds, land to the tillers and uninterrupted irrigation to the farmers. Free Education to all the children up to an age of 14. Government loan to all youth who wish to start their own business and trade. Corrupt free government employees who are efficient for providing good governance as enshrined in the Constitution.
VOICE OF SARV SAMAJ
Jagatheesan • a second agoRemove
Image Consulting Small Business Idea
The Pros and Cons of Starting an Image Consulting Business
Image consultants coach others on dress, accessories, makeup and
etiquette to help them make a great first impression and achieve their
goals.
If you are fashion-savvy, an excellent communicator, and a
people-person, a small business as an image consultant might be a great
business for you.
The Pros
Not only do image consultants get to create a business around
something they are passionate about, but they may also experience other
benefits including:
- Startup costs are relatively low.
- You can work out of your home.
- You can use your creativity to help your clients.
- You can form partnerships with hair stylists, makeup artists, dietitians, personal trainers and life coaches.
- You can specialize in working with celebrities, executives,
politicians or any other group who uses the services of an image
consultant.
- You can watch as your clients become highly confident and successful.
The Cons
Some of the potential challenges of starting an image consulting business include:
- Image consulting can be a difficult field to break into.
- You will be exposed to extra scrutiny and have to be able to make
an excellent impression on others in order to sell your services.
- You need to stay up-to-date on all of the current fashion trends.
- You will need to exhibit a gentle tact when it comes time to analyze your clients’ images.
- You may need to bring in other experts if you don’t have experience in all areas of image consulting.
Recommended Resources
More Business Opportunities
Business Startup Resources
04/27/13
Filed under:
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Posted by:
site admin @ 10:48 pm
28413 SUNDAY LESSON 903-THE TIPITAKA-Vinaya Pitaka
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the
Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva SAMAJ i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Casteism equal to racism? UK law holds key
VOICE OF SARVA SAMAJ
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Painting-Small-Business-Idea.htm
Painting Small Business Idea
The Pros and Cons of Starting a Painting Business
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
The Only Hope of the Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Casteism equal to racism? UK law holds key
A
laxity by Indian states in dealing with caste issues, as are routinely
reported, could find mention in reports of Western countries and
institutions.
NEW DELHI: British parliament’s decision to recognize the existence of
caste alongside race as a form of discrimination sources of bias should be equated. Casteism is worst than Racism. Manuvad recognise 1st, 2nd,3rd,4th rate athmas(souls) and SC/STs have no soul. Buddha never believed in any soul. He said all are equal. Therefore Dr.B.R.Ambedkar reverted back all those who never believed in any soul to Buddhism. All Democratic countries, fearless media and UN to support Bahujan Samaj Party to acquire the MASTER KEY for peace, welfare and happiness by distributing the wealth of the country equally among all sections of the society including SC/ST/OBC/Minorities and Poor Upper castes to attain Eternal Bliss as Final Goal, since all the ruling parties such as UPA, NDA and other regional parties believing in athmas failed to do so.
It must give a strong push to portray caste as a global
phenomenon like race,and it should be a subject of policy at international fora like the United Nations.
As the law in the UK became a reality earlier this week, experts said
it would trigger lobbying for similar legal protection in the United
States, Canada, South Africa
and Australia - countries that are more sensitive to human rights
issues and have a strong presence of Indian diaspora, but have little
awareness of caste.
The presence of Hindu/Indian diaspora
and a good chunk of SC/STs is the pre-requisite for such laws to come
into effect. Officials and the civil society said a reluctant House of Commons could be persuaded because of the presence of around four lakh SCs in the UK.
Development has led to glee among civil rights groups.
In the long-term, it could render
India vulnerable as child labour and gender bias did earlier.
Vivek Kumar, a sociologist with the Jawaharlal Nehru
University, said, “The studies on diaspora will have to acknowledge
that caste exists outside India. The new law in the UK has strengthened
claims of academics that caste is not a local problem, but is part of
diaspora.”
“India should take the leadership position to deal
with caste globally. India need not be defensive about it. Indian
constitution barred caste discrimination half a century ago and it has
the best laws to deal with the issue.”
Globalization has been
sending Indians across the world, but in future, experts say, their
movement would be seen as not just of biological entities but also of a
cultural baggage that includes decadent practices.
Cash-for-vote scam
The MPs would have informed the law
enforcement agency and that the accused had twin objectives of
conducting the sting and also taking the illegal gratification. All the
accused have been booked under various provisions of the Prevention of
Corruption Act and for criminal conspiracy under the Indian Penal Code.
The court was hearing the arguments on framing of charges in the cash-for-vote scam
of 2008 to bribe the MPs ahead of the trust vote in which former
Samajwadi Party leader Amar Singh, Sudheendra Kulkarni, BJP leader L K
Advani’s former aide, BJP MP Ashok Argal, Suhail Hindustani and Sanjeev
Saxena — Amar Singh’s former aide — are all have been named accused.
The case was registered in
2009 on recommendation by a Parliamentary panel that had probed the
scam. The first charge sheet in the matter was filed in August 2011 in
which all but Argal were named as the accused. Police had accused Amar
Singh and Kulkarni of “conspiring” and “masterminding” the scam to bribe
some MPs ahead of the July 22, 2008, confidence vote in the Lok Sabha.
All the accused have been booked under various provisions of the
Prevention of Corruption Act and for criminal conspiracy under the
Indian Penal Code. The case was registered in 2009 on recommendation by a
Parliamentary panel that had probed the scam.
VOICE OF SARVA SAMAJ
Jagatheesan Chandrasekharan (Bangalore) 25 mins ago
British
parliament’s decision to recognize the existence of caste alongside
race as a form of discrimination sources of bias should be equated.
Casteism is worst than Racism. Manuvad recognise 1st, 2nd,3rd,4th rate
athmas(souls) and SC/STs have no soul. Buddha never believed in any
soul. He said all are equal. Therefore Dr.B.R.Ambedkar reverted back all
those who never believed in any soul to Buddhism. All Democratic
countries, fearless media and UN to support Bahujan Samaj Party to
acquire the MASTER KEY for peace, welfare and happiness by distributing
the wealth of the country equally among all sections of the society
including SC/ST/OBC/Minorities and Poor Upper castes to attain Eternal
Bliss as Final Goal, since all the ruling parties such as UPA, NDA and
other regional parties believing in athmas failed to do so.
It must give a strong push to portray caste as a global phenomenon like
race,and it should be a subject of policy at international fora like
the United Nations.
Jagatheesan Chandrasekharan (b)
When
Castes are subjected for discrimination of such source of bias, it
means that they are treading on the right path. The EC instead of
freezing the National Flower Lotus and religious Hand symbol used by
gods pedestals, astrologers and Islam and draping all the symbols and
statues of UPA and NDA ruling in the Center and Karnataka State as done
in Uttar Pradesh Assembly elections for level playing field in indulging
in such discriminative source of bias in order to save UPA and NDA’s
sagging image because of corruption, inflation, in human and non
development of the nation.
Painting Small Business Idea
The Pros and Cons of Starting a Painting Business
A good painting job requires practice, precision and patience, and
because it’s so time-intensive, many homeowners are looking to outsource
the painting of their home, both inside and out, to a professional
painter.
If you enjoy painting and do it well, you are in a great position to
start a painting business that has the potential to be very profitable.
The Pros
Along with being able to create a business around an activity you
enjoy doing, some of the benefits you can experience when you start a
paining business include:
- It’s easy to get started, especially as a part-time business.
- Startup costs are minimal.
- You have the potential to make a good income once your business is established.
- It allows you to have fun and be creative.
- You can specialize by providing services such as faux painting, special finishes and historically authentic painting.
- There are franchise opportunities available.
- You can offer related services such as wallpapering for added income.
- You can target homeowners, builders, landlords or interior designers.
The Cons
Some of the potential challenges of starting a painting business include:
- It’s very physical work, so you must be in good health.
- You may face stiff competition.
- Some of your work may be seasonal.
- You have to paint exceptionally well; it’s also a good idea to offer some kind of specialty service to differentiate yourself.
- Your work can fluctuate with the health of the economy.
- You need a thorough knowledge of paints, primers, cleaning solutions, etc.
- You need basic painting tools and equipment such as ladders, rollers, brushes, sprayers, etc.
- You may need a business license, insurance and bonding.
Recommended Resources
More Business Opportunities
Business Startup Resources
04/26/13
Filed under:
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Posted by:
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27413 SATURDAY LESSON 902-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva SAMAJ i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Twenty Four SDPI candidates are in fray for Karnataka assembly election
Mysore: SDPI celebrates Ambedkar Jayanthi
Karnataka polls: Graft is number 1 concern of voters, finds survey
Former BJP CM Sadananda Gowda faces new charges
Money and muscle abound in polls
Land acquisition policy leaves Karnataka’s owners fuming
Karnataka lagging in railway electrification
VOICE OF SARVA SAMAJ
Karnataka BJP created ‘world record’ in corruption
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Home-Weatherization-Small-Business-Idea.htm
Home Weatherization Small Business Idea
The Pros and Cons of Starting a Home Weatherization Business
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
The Only Hope of the Nation Along with SDPI is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Udupi: SDPI Releases Manifesto for Upcoming Assembly Election
Udupi: Social Democratic Party of India (SDPI) organized the
convention of party activists of Kaup legislative assembly constituency
at Durga International Hotel, here on Monday April 22 evening.
SDPI candidate Abdul Hakim Uchila who is contesting from Kaup
legislative constituency in the upcoming assembly elections, SDPI Udupi
district president Niyamat Ali, SDPI state Committee member Aslam
Hassan, SDPI former president Rehman Malpe, Popular Front of India (PFI)
Udupi district president Nissar Ahmed Brahmavar and SDPI Udupi district
Committee members were present at the occasion.
SDPI manifesto was released at the same occasion.
Mysore: SDPI celebrates Ambedkar Jayanthi
Mysore: Social Democratic Party of India, Mysore district unit, celebrated Ambedkar Jayanthi here at Pulikeshinagar.
SDPI state president and NR assembly candidate Abdul Majeed
Kodlipete, state working committee member and CR assembly candidate
Prof.Shabbir Mustafa, Corporator S.Swamy, district leader Kiran Kumar
Reddy, Tabrez Sait and others were present on the occasion.
Karnataka polls: Graft is number 1 concern of voters, finds survey
BANGALORE: Nothing
worries voters in Karnataka more than the endemic levels of corruption.
Along with hassle-free conduct of public business, they prefer
affordability of goods and service, education and safety.
These were the findings of a Voters’ Mood Survey conducted by TOI-Daksh, ahead of the assembly polls
on May 5. The six top issues on the citizen’s mind, in order of
priority, are: corruption, inflation, Lokayukta, education, stability
and security.
Contrary to what some party leaders claim,
respondents across age, caste and economic groups felt the next
government must tackle corruption
urgently. Public confidence in the working of the administration has
eroded following scams over misuse of land and public property, illegal
mining and export of ore and day-to-day practice of bribes. Politicians
have had to spend time in jail and the civil society movement has gained
extra vigour, but largescale corrective measures to stem the rot are
yet to be taken.
Voters gave second priority to the issue of
rising cost of living, saying they expect parties to devise schemes to
fight inflationary trends. Next, they believe in a proactive Lokayukta.
In a first, a Lokayukta report scalped a chief minister (B S
Yeddyurappa). Critics had noted that the regimes that followed tried to
undermine the influence of the anti-corruption ombudsman for over
one-and-a-half years.
Priority No. 4 was given to education.
Respondents across class barriers and many professional groups,
including lawyers, businessmen and government officials, felt the need
for quality education. The next two concerns related to stability (No.
5) and security, with almost equal score.
Former BJP CM Sadananda Gowda faces new charges
was involved in underhand dealings to the tune of Rs 5 crore. A chit purported to have
written to deputy chief minister R Ashok, who is also holding the homes
and transport portfolio, asking him to hand over Rs 5 crore to then BJP
state president K S Eswharappa. The transaction of Rs 5
crore was done in an illegitimate way and justified the allegations on
former CM and KJP chief B S Yeddyurappa, who had allegedly accepted a Rs
10 crore from a mining company for his trust. Many of the BJP leaders in
the state and national level are neck-deep in corruption. Nitin Gadkari is facing more than 30 bogus companies’ cases and many more are in the list.
Money and muscle abound in polls
Study paints a sorry picture of what may be the 14th Assembly
The ‘C’ words in politics — corruption and crime — are on everyone’s
mind; and Bangalore’s candidates fare well on both counts. Sample this:
no less than 76 per cent of the 156 candidates (from six major political
parties Congress, BJP. KJP, JDS, BSR, LSP) are crorepatis, having declared assets over Rs. 1 crore, while
20 per cent have declared they have criminal cases against them.
The Karnataka Election Watch’s (KEW) analysis of the affidavits of 156
Bangalore candidates from six major parties — Bharatiya Janata Party,
Congress, Janata Dal (S), Karnataka Janata Paksha, BSR Congress, and the
Lok Satta Party — throws up a slew of revealing statistics about what
may be the composition of the 14th Legislative Assembly.
The average assets per candidate contesting in Bangalore are worth
around Rs. 25 crore. The Congress tops this list with an average of Rs.
67 crore per candidate, with JD(S) and BJP at Rs. 28 crore respectively.
Topping the list of the richest candidates from Bangalore is, not
surprisingly given the average, Priya Krishna (Congress) contesting from
Govindrajnagar who is worth Rs. 910 crore. Ironically, he also tops the
liabilities list with outstanding debts of Rs. 777 crore.
Standing second on the assets list is N. Nagaraju (Congress) from
Hoskote constituency (Rs. 470.13 crore) and K. Bagegowda (JD-S) with Rs.
250 crore.
The highest earner spot also went to a Congress candidate, N.A. Haris,
contesting from Shantinagar this year. His annual income is Rs. 49
crore, his IT returns for 2011-2013 reveal.
Criminal records
The criminal records list is topped by the BJP (with 30 per cent
candidates from Bangalore having criminal records), with the Congress
finishing a close second at 28 per cent. The JD(S) has a record of 19
per cent, Lok Satta Party (18 per cent) and KJP (11 per cent).
Of the 32 with criminal cases against them, 16 are serious crimes such
as murder, criminal intimidation, voluntarily causing hurt, and cases
under the Prevention of Corruption Act. Both the Congress and the BJP
have four candidates each with serious criminal cases, followed by JD(S)
with three, KJP with two, and BSR Congress with one candidate who has
serious criminal charges against him, the report states. Three have
corruption cases booked against them — the JD(S)’ M.C. Narayana Gowda,
KJP’s S.N. Srirama and the BJP’s Suresh Kumar. Further, 40 of the 79
sitting MLAs contesting this time have criminal cases against them.
Appalling statistic
An appalling statistic is the number of women contesting from Bangalore:
only 10 of the 156 analysed (these only include those in the six major
political parties, the actual numbers could be more). Of the 16 women
contesting from Bangalore, six are from Lok Satta Party, four from KJP,
three from JD(S), two from Congress followed by BSR Congress which has
fielded one woman candidate.
Land acquisition policy leaves Karnataka’s owners fuming
As the State goes to polls, the resentment over these notifications,
which many of the landowners see as arbitrary and undemocratic, is
turning into a significant issue that is likely to impact the outcome of
the elections.
Even as the Centre drags its feet on the tabling of the Land
Acquisition, Rehabilitation and Resettlement Bill in the Lok Sabha,
there are more immediate concerns over land acquisitions in and around
Bangalore.
Thousand of landowners in the city and its catchment areas have had
their lands notified for acquisition by the Karnataka Housing Board
(HHB), Karnataka Industrial Areas Development Board (KIADB) and the
Bangalore Development Authority (BDA).
Far beyond the city
No wonder that in constituencies such as Rajarajeshwarinagar,
Bommanahalli and Yelahanka — where lands have been notified for the
controversial Bangalore-Mysore Infrastructure Corridor project (BMIC) —
poll promises include denotification of land. In fact, anti-Same trend exists in the
entire stretch from Srirangapatna to Bangalore.
“Members of all three political parties have been involved in the BMIC
scam. None will denotify the excess land notified for the project if
they come to power.”
In areas where the BDA has notified lands for the Arkavathy Layout,
farmers have turned violent on several occasions, refusing to part with
their land because they have not yet been paid compensation. Areas near
the airport, notified by the KIADB for industrial development, are also
witnessing stiff resistance from farmers and other landowners.
Some lands in the city were notified
almost two decades ago, but still haven’t been acquired. In K.R. Puram,
for instance, 200 acres were notified by the BDA for the construction of
a market for steel trading in 1998. The land has still not been
acquired.
Once land is notified for acquisition, the owners cannot sell, transfer
or make any improvements on it. “It become like a hot potato that cannot
be swallowed nor spat out. Thousands in the outskirts of the city have
been living like this for decades.” The lands for
BMIC were also notified in 1995-96. It is
felt that a time frame should be fixed for each project. If land that is
notified is not acquired within a specific time frame, then the
notification should become automatically null and void.
They argue that this indefinite suspended animation has caused the
illegal denotification scam in which politicians such as B.S.
Yeddyurappa, Katta Subramanya Naidu and S.N. Krishnaiah Setty are
accused of fully exploiting this environment. “They would offer some
money to the landowners and have a general power of attorney (GPA)
executed in their name. Then, they would use their political clout and
discretionary powers to get the land denotified. By the time the land is
denotified, its value would have multiplied by several times.”
The acquisition process has in fact become a cash cow for the
politically influential land mafia. There are also several cases where
politicians have been bribed by landowners to leave their properties out
of the acquisition. Indeed, observers say it is this ill-gotten money
that is playing a huge role in financing the careers of several
politicians.
The housing society scam, also owes its genesis to flawed land
acquisitions. Media investigations showed that lands acquired by the
government and allotted to housing cooperative societies were in turn
sold to private builders. In other instances, housing societies
purchased large tracts of farmland through unscrupulous middlemen.
Housing societies are barred from acquiring land directly from farmers,
so they employ middlemen to do the dirty job. Expose of the societies scam showed the alleged involvement of
bigwigs S.A. Ramdas, V. Somanna, D.K. Shivkumar, M. Mallikarjun Kharge,
B.N. Bache Gowda, Mr. Setty, Mr. Yeddyurappa and his sons.
Karnataka lagging in railway electrification
Only 5.34 p.c. of the network is electrified
Even after a decade of the formation of South Western
Railway that caters to major geographical areas of Karnataka, just over 5
per cent of railway lines in the State have electrification as against
the national average of 34 per cent.
Of the 3,000-km
railway network within the State, only about 160 km, amounting to 5.34
per cent, have electrification, while Kerala has 51.43 per cent of such
network (540 km of 1,050 km); Tamil Nadu 30.08 per cent (1,235 km of
4,106 km); Maharashtra 36.87 per cent (2,065 km of 5,601 km) and Andhra
Pradesh 48.08 per cent (2,493 km of 5,185 km).
The
only line with complete electrification in the State is the
Bangalore-Chennai line. Electrification of Bangalore-Mysore line is on.
Other than these lines, none of the railway lines in the State figure in
the railway electrification map.
Benefits
Electrification
of railway lines is seen as a way forward in the bulk movement of
freight and passengers for its efficiency and cheap operation.
As power is produced either using gas or coal, electrification is expected to reduce air pollution drastically.
Also,
the use of regenerative braking system adopted on electric lines, where
power is pushed back to the grid whenever brakes are applied, is seen
as another advantage. The only hindrance is higher initial investment.
Based on returns
A senior Indian Railway official told The Hindu
that electrification depends upon the commercial returns from the line.
It is justified on lines which witness heavy freight movement, which is
why majority of lines in Chhattisgarh, Jharkhand and Orissa, which
transport minerals and coal, have electrification.
The freight density in the State is not so high, he said.
The
other obvious reason is political pressure which has been lacking in
the case of Karnataka, be it introduction of new trains or construction
of new lines, which also apply in the case of railway electrification,
the official said.
Even the zonal railway
administration becomes responsible in railway infrastructure growth as
majority of officials posted in South Western Railway lack the feeling
of “belongingness”, he said. Though the administrative reforms committee
had recommended a comprehensive mixture of officers from within as well
as outside the State for better administration, the same has not
happened in South Western Railway, he regretted.
Lobby
There
has also been a strong lobby by the Indian Railway Service of
Mechanical Engineers (IRSME), which apparently feels becoming redundant
if complete electrification happens.
A note on
railway electrification on its website,
http://irsme.nic.in/files/FACT_RLY_ELC.pdf, among other things, states
that one electric loco of 4.5 MW (6,000 HP) deprives 15,000 households
of their electrical needs; electric traction requires huge investment;
electricity generation (thermal) too causes heavy environment pollution.
VOICE OF SARVA SAMAJ
Karnataka BJP created ‘world record’ in corruption
UPA Government had ‘failed’ on all fronts — economic, internal and
external security, diplomatic and strategic. The government has lost its
control on price rise and inflation.
KJP leader makes charges against Advani’s kin
Former Deputy Prime Minister LK Advani was “shielding” the corrupt BJP Ministers facing Lok Ayukta probe in Karnataka.
Manmohan Singh over-rated as economist, underestimated as politician and must call it a day and take rest by retiring from politics ‘in the evening of his life’.
Dr Singh should himself think of liberating India from him (his rule).
From: YuvaBuddhistGroup ofHyderabad
Subject:
Yuva Buddhist Group of Hyderabad request you to be part of Bodhisatva
Dr.B.R.Ambedkar Jayanthi Celebrations in Arts College,Osmania
University,Hyderabad at 3pm on Sunday, 28th April 2013
To:
Date: Thursday, 25 April, 2013, 7:24 PM
YUVA BUDDHIST GROUP OF HYDERABAD invites
all of you on the occasion of 122nd BIRTH ANNIVERSARY
CELEBRATIONS OF VISHWARATNA DR.B.R.AMBEDKAR
Sunday, 3pm on 28th April
2013, New Seminar Hall, Arts College, Osmania University, Hyderabad
Dear All,
Time sometimes
entrust us few such responsibilities which becomes the foremost important thing
for us to do. This is true that very few of us understands the importance of
those responsibilities and enter into the war of Liberty, Fraternity, Justice
and Equality. This is also true that only few of the world historians had
understood the need of human rights struggle and sacrificed their lives for the
mankind. Among those only few rose to the highest peak of humanity and released
the mankind from the clutches of slavery and gave the message of Liberty,
Equality, Fraternity and Justice.Tathagat Buddha, Samrat Ashoka, King
Harshvardhan, Mahatma Jyotiba Phule and the SUN OF ALL REVOLUTIONS Bodhisatva
Dr.B.R.Ambedkar are among those who rose against the tyranny of injustice
and atrocities towards the mankind and released them from the clutches of
Mental and Physical slavery. These are the epitomes of revolution whose
sacrifices and dedication for the society made the past, present mankind to
walk on their path. They could not only influence the past and present but also
the future generations will also walk on the paths shown by them.
14th April 1891 is the important
historical day of Indian History. This was the day when our emancipator, the
epitome of all philosophy’s Krantisurya, Maharakaruniya the Buddha’s Science
and Technological Era, Dr.B.R.Ambedkar was born. Babasaheb’s birth
changed the history of India from the roots after 2500 years of Buddha.
Babasaheb is the true Emancipator for all the backward classes of Indian
society. Babasaheb devoted all his life for those lost men, all the backward
classes who were slaves of brahmincal tyranny and released not only the Indian
people but propounded the humanitarian principles for the whole world and
released us from the chains of inequality and injustice. It is babsaheb who
sacrificed all his life and personal life for US. It is Babasaheb who gave us
the new hopes to live, the courage to fight, to see this world with a new
dimension altogether. Babasaheb is like the Sun who brought new hopes, new
dreams, and new thoughts among those who lived thousands of years into the
mental and physical slavery of the so called upper castes. Babsaheb held our
hands and took us towards a new hope, it is he, according to his teachings and
path shown by our father, and we have risen in all the fields of human
civilization. Babasaheb is the Father and Architect of Indian Constitution and
he gave us the powerful Fundamental Rights. It is babasaheb whose inspiration
is making us to live for the society, fight for spreading the humanitarian
principles of Buddha, Samrat Ashok, Samrat Harshavardhan. We have proved with
our talent and hard work that “IF GIVEN AN OPPORTUNITY WE CAN REACH HIGHEST
PEAK of SUCCESS”
In order to give our
tribute and homage to the greatest human being ever of humanity VishwaRatna
Dr.Babasaheb Ambedkar, it is our foremost duty to understand our fathers
sacrifice and devotion for us and move on the path shown by our father. It
is our first responsibility to spread the humanitarian principles of Tathagata
Buddha, Samrat Ashoka, Samrat Harshvardhan and Bodhisatva Dr.Babasaheb
Ambedkar.
We, the Yuva
Buddhist Group of Hyderabad have hold our hands and strength and decided to
devote our lives for the cause of humanity. We have decided to walk on the true
path shown by our father VishwaRatna Dr.Babasaheb Ambedkar and spread the
principles of Liberty, Equality, Fraternity and Justice. To spread Tathagat
Buddha’s Dhamma to the masses. It is the need of this hour to unite all the
youngsters and makes them understand their responsibilities and duties towards
the society. We are strived to make them understand to the young generation the
scarifies made by our forefathers and willing them to come forward and shoulder
the Blue Flag and Dhamma Chariot with utmost Dedication, Commitment and
Responsibility. It is very important to join hands to save this great country
and the historical Buddhist history. Let us forget the personal
misunderstandings and Egos and come together to fight for humanity, to spread
the humanitarian principles of our great Inspirations. Let us remember the men
who showed us the path of equality and who led us to the destination of
brotherhood, Let us join hands…let us move the Dhamma Chariot ahead with our
commitment and dedication…let us all Unite together for a progressive society.
“Learn to live
in this world with Self-respect. You should always cherish some ambition
to do something in this world. They alone rise who strive. Some of you nurse
the wrong notion that you will not rise in this world. But remember that the
age of helplessness has ended. A new epoch has set in. All things are now
possible because of your being able to participate in the Politics &
Legislatures of this country” – DR.B.R.AMBEDKAR
JAI BHEEM! “All are Welcome” JAI
BHARAT!!
Details of program:
Timing 3pm
· Buddha Vandana byVenerable
Khemachara Bhanteji (Chairman, SBVT)
· Garlanding and paying tribute to Bodhisatva
Dr.B.R.Ambedkar by Chief Guest G.Vinod Kumar, Principal, PG College
of Law, Hyderabad
Chief Speakers
· Sunil Bouddh, Professor, Nagpur
(A Talk on Bodhisatva Dr.B.R.Ambedkar Life and Mission)
· Maitriveer Nagarjuna(A Talk on Bodhisatva
Dr.B.R.Ambedkar Buddhist Vision for Social Transformation)
Special Guests
· K.N.Ramdass (Vice President,
Buddhist Society of India)
· D B Rangari (Gen Sec, Mulnivasi
Sangh, AP)
· Ashok Bhagyawan (Gen Sec, Lumbini
Buddha Vihar Trust, Nzb)
· Durgam Bhaskar (TVS, State
President)
· Song by Adv Mahendra Jadhav, A poem by S.Vaishali
YUVA BUDDHIST GROUP OF HYDERABAD
Britain outlaws caste discrimination
Updated 24 April 2013, 21:38 AEST
Britain
has outlawed caste discrimination, after the House of Lords voted for
legal protection to be given to the most vulnerable, mainly in the
Indian and Sikh communities.
This includes the estimated 400-thousand ‘Dalits’ or from the so-called ‘untouchable’ caste who live in the UK.
Campaigners
for the law have applauded the outcome, saying legislation was needed
as thousands of people suffered abuse and discrimination because they
were considered to be low caste.
Presenter: Sen Lam
Speaker: Usha Sood, human rights barrister, Trent Chambers UK
SOOD:
It’s not restricted to one community and what’s happened I think, in
the migration of Asians to Britain, is that different communities have
migrated and have faced collective inequality or discrimination issues,
mainly from the host community. But this is a new surfacing of the
‘in-built’ prejudices within those (Asian) communities. It exists within
the Indian community and the Hindus and the Sikhs, but it also exists
within
the Muslim community as well.
LAM: Let’s take the Indian
community - there’re 400-thousand Dalits or so-called Indian
‘untouchables’ in the UK - can you give us some examples of how they’re
discriminated against in a modern, developed country like the UK?
SOOD:
In relation to this, you’ll find that most of the host community
wouldn’t know somebody by their caste, because they won’t be able to
distinguish or differentiate between them. So let’s take the Indian
community, for example. There’re definitely discriminatory practices in
relation to services being provided, employment being provided,
marriages being allowed to be consecrated, or even just in the
participation of some of these people in religious festivals or
observances.
LAM: Local reports described it as a ‘U-turn’ on previous government policy - given
that it’s a fundamental human rights issue, why was the British government reluctant earlier, to legislate before?
SOOD:
I think as with a lot of things, the government is reluctant to put
statutes on the books, just for the purpose of changing society’s
attitude. It’s often felt that that will change in time. But what I’m
sure has happened is, there has been lobbying of the House of Lords,
which has passed the bill twice, to include caste discrimination. And
the Dalit community feels that it’s going to take too long for natural
events to take place, and for them to be given positions of equality,
when it affects their daily lives. And I reiterate, it does affect their
daily lives, because they may not be able to attend for example, a
particular temple, or take part in particular events. So perhaps get
jobs from those people.
LAM: So, from a human rights
perspective, you’d say that this legislation is very helpful?
SOOD:
Extremely helpful. And I think where there is this sort of malpractice,
it’s useful to have a proper carrot to make the discrimination go away,
because one thing is for sure - if it’s a legal requirement, people
will observe it. And certainly in the West, where they know that the law
will be enforced. This time, I think they’re dealing with their own
‘in-built’ prejudices, which have been kept away from the wider society
for some time. So this is something that’s coming to the surface more
and more.
LAM: And you may legislate against discrimination at the
work place, or in terms of missed opportunities, but how hard is it to
change entrenched attitudes and prejudices. For example, do you think
there’s a role here, for local authorities to work with these
communities concerned?
SOOD:
Well, it doesn’t occur to these local authorities, I think, in these
situations, to tackle something like this - inbuilt prejudices within
the community, because they feel that they can’t approach it from
within. But I think those community leaders and those religious leaders
who perhaps have been reinforcing these attitudes, will have to face the
facts that they can’t do it openly. It won’t necessarily drive it
underground, because it is quite easy to be very, very confrontational
about why aren’t we allowed to marry in this temple, or why am I not
getting this job - I want freedom of information request, to see who got
the job and why they got the job. So, there’re measures that I think
that are available to people, to tackle these things.
LAM: The government has asked the Equality and Human Rights Commission to examine the nature of caste prejudice - what
can you tell us about this?
SOOD:
It’s an ongoing project and I can’t say very much about it, because the
terms of reference have still not yet been announced. It is the right
body to do this, and I hope it does a comprehensive investigation,
because certainly, it needs to know, in which pockets of people’s lives
this is most rampant, and then it can deal with it accordingly.
———————————————————————————————————————————–
-
Shame
on these Hindus and Sikhs who carry the filth of Caste where ever they
go even to the foreign countries and spoil the humane environment.
Home Weatherization Small Business Idea
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Recommended Resources
More Business Opportunities
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04/25/13
Filed under:
General
Posted by:
site admin @ 8:16 pm
26413 FRIDAY LESSON 901-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva SAMAJ i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
35.58 lakh first-time voters in State
VOICE OF SARVA SAMAJ
So now should looting continue here in cash rich state with the id of the greedy media ?
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Handyman-Small-Business-Idea.htm
Handyman Small Business Idea
The Pros and Cons of Starting a Handyman Business
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
The Only Hope of the Nation is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
|
35.58 lakh first-time voters in State
|
A total of 35.58 lakh young men and women in the State have enrolled in
the electoral rolls to exercise their franchise for the first time in
the May 5 elections to the State Legislative Assembly. |
A total of 4,36,36,966 (4.36 crore)
citizens are eligible to exercise their franchise in the State and about
18 lakh voters are added during the last few months.
In Bangalore alone, 5.34 lakh voters would cast their franchise for the first time on May 5.
There
are 2,26,84,060 male and 2,13,82,916 female voters in the Sate. The
total number of voters in Bangalore is 70,37,885, the CEO said.
Polling booths
The Election Commission would set
up 52,034 polling booths across the State. A total of 10,103 and 14,209
polling booths have been declared hyper-sensitive and sensitive
respectively, the CEO said.
He said 65,000 EVMs would
be used for ensuring peaceful polling. A total of 2.53 lakh personnel
would be roped in for polling work while 48,182 state police personnel
would be deployed across the State. Nearly 9,900 drivers and conductors
have been asked to report for work.
The CEO said
polling officials, including drivers; conductors and the police (total
3,11,142) would be given postal ballot papers to cast their votes.
To
check malpractices, nearly 2,000 flying squads have been constituted
and each squad is manned by 4 to 5 persons, including two police
personnel.
Authorities have seized cash of Rs 10 lakh
at airport in Belgaum and one person was arrested. Illegal cash was
seized in Bellary (Rs. 16.5 lakh in two different places), Koppal (Rs 10
lakh), Kumta (Rs 8.35 lakh), Davangere (10.14 lakh), and 43 solar
streetlights worth Rs. 12 lakh in Kanakapura, the CEO said |
Mayawati again demands imposition of President’s Rule in UP
New Delhi: BSP supremo
Mayawati on Thursday made a fresh demand for imposition of President’s
rule in Uttar Pradesh in the wake of the controversial remarks made by
some ministers in the Akhilesh Yadav government.
“What more evidence can one look for after this. These kind of
incidents (minister’s remarks) coming to light after our letter to the
Governor vindicates our position. The Governor should not delay action
any further and recommend President’s Rule in the state,” she told
reporters outside Parliament.
Mayawati had last week met Governor B L Joshi and asked him to recommend
President’s rule claiming there was a constitutional crisis in the
state due to poor law and order situation.
UP Textile Minister Shiv Kumar Beria had yesterday triggered a
controversy by saying that no policeman can do anything without his
orders while Social Welfare Minister Ram Murti Verma said no power can
stop crimes in the state and they would continue to happen.
Asked about the reported incursion by China in Ladakh, she said,
“Centre should be serious and timely action should be taken or else the
situation could deteriorate”.
PTI
VOICE OF SARVA SAMAJ
Jagatheesan Chandrasekharan
•
an hour ago
VOICE OF SARVA SAMAJ
Congress has been ruling
in the Centre and States for more than 60 years.Why did they not give
rice for Re.1 per Kg all these years. First of all have they made
education free as directed in the Constitution? Leave alone promising
free laptops can they promise to give Internet connections which costs
Rs1000/- per month to all these laptops. Students will only sell these
laptops as they did in Uttar Pradesh.Congress or the BJP never even
attempted to distribute healthy seeds, land to the tillers and
uninterrupted irrigation to the farmers. Government loans were not given
to youths to start their own trade and business. Government servants
were corrupt and were not asked by these parties to be loyal and
efficient for their good governance. Hence
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties JDS, BSR, KJP and BJP!
After 15 opposition members of the 2G JPC told Lok Sabha Speaker Meira Kumar they had no confidence in its chairman P.C. Chacko, the Congress members demanded three BJP MPs be removed from the panel or debarred from voting due to conflict of interest.
“We have urged the speaker to remove three BJP members - Ravi Shankar Prasad, Yashwant Sinha and Jaswant Singh
- from the JPC or debar them from voting as they were either telecom
ministers or were part of a group of ministers on the issue during the
NDA rule (1998-2004) and there would be a conflict of interest if the
draft report would be discussed and finalised in their presence,”
The Bharatiya Janata Party (BJP) members are miffed as the draft report
states the government incurred losses worth over Rs.40,000 core during
the NDA rule under then prime minister Atal Bihari Vajpayee.
YAHOO! NEWS
India
Congress has been ruling
in the Centre and States for more than 60 years.Why did they not give
rice for Re.1 per Kg all these years. First of all have they made
education free as directed in the Constitution? Leave alone promising
free laptops can they promise to give Internet connections which costs
Rs1000/- per month to all these laptops. Students will only sell these
laptops as they did in Uttar Pradesh.Congress or the BJP never even
attempted to distribute healthy seeds, land to the tillers and
uninterrupted irrigation to the farmers. Government loans were not given
to youths to start their own trade and business. Government servants
were corrupt and were not asked by these parties to be loyal and
efficient for their good governance. Hence
The Only Hope of the Nation is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
These PAID NEWS medias have no self respect. For the sake of advertisement they violate law of the land and conduct Pre-Poll surveys. Napolean had once said that he can face two battalions but not two scribes.All surveys are bull shit.
This
time many voters may not go for voting as they are fed up with BJP,
Congress, JDS, KJP, BSR because they are all chips of the old coal and
iron blasts and vultures of the same feather flocking together who feed
on the dead bodies of farmers. If again elected these vultures may even
feed on the dead bodies of urbanites because of the ever increasing high
inflation.
The petition said around 6,000 people have been rendered homeless after
their houses were razed by the developer.
Now, candidates launch direct transfer scheme for voters.
It is another innovation from Karnataka that will revolutionise
electoral politics. If the results of the 2008 elections taught
politicians how to circumvent the anti-defection law through Operation
Kamala, 2013 elections have thrown up a direct cash transfer scheme for
bribing voters.
Outgoing Congress MLA for Kanakapura D.K. Shivakumar tops the Midas
charts, followed by two more party colleagues — Priya Krishna and
Santosh Lad.
Congress’ ‘most eligible bachelor’ is worth over Rs 900 cr in the fray from
Govindrajnagar segment. His wealth was
declared at Rs 765 crore in the 2009 Assembly bypoll son of realtor-politician who is a sitting MLA from Vijayanagar here.
Up-scale
As many as 57 Congress MLAs, although out of power, reported an average
asset rise of Rs. 13 crore (60 per cent) each. The Janata Dal (Secular)
has reported an average increase of Rs. 11 crore (198 per cent) in
assets of each of its MLAs.
For the Bharatiya Janata Party, its 73 MLAs became 132 per cent richer at an average increase of Rs. 6 crore each.
Other notables are Appachu Ranjan of BJP (Madikeri) whose assets have
grown from Rs. 18.2 lakh to Rs.10.65 crore, excluding the undeclared
value of his six vehicles, jewellery and immoveable property; and S.
Raghu, also of BJP, (C.V. Raman Nagar) from 72.8 lakh to Rs. 31.64 crore
in five years.
Deputy Chief Minister K.S. Eshwarappa owns assets worth
Rs. 4.8 crore, while his wife, Jayalakshmi, owns assets worth Rs. 2.47
crore.
Advani is accused of taking money from Yeddyurappa
The ADR-EW team said that this year, 42 of the 48 MLAs with criminal records have returned to the polls.
Union Law Minister Ashwani Kumar may find
himself in a spot when the CBI files its affidavit in the Supreme Court
on whether the coalgate report was vetted by the Law Ministry and the
PMO.
Calling
coal mine allocations done in 1993 to 2010 as “unauthorised and
illegal”, a Parliamentary panel on Tuesday suggested scrapping of mines
that have not started production.
The Committee
said it was “astonished” to find that although 195 blocks with 44.23
billion tonnes of reserves were allotted, no estimates for the value of
coal extracted was made by the government. It stressed the need for
introducing a proper mechanism for correct evaluation.
BJP looted Karnataka
Ruling BJP in Karnataka,is accused of “looting” the
state that it would lose the May 5 Karnataka assembly polls.
BJP broke
electoral promises and “the only thing they remembered was how to loot
public money in the state. They have done it. They are past masters in
this”.
Flaying
the government for forgetting its promises of employment, water and
24-hour power supply, he said “last time you made BJP victorious, you
trusted them. They promised you 24-hour power supply, did you get it?
They promised you employment, did you get it? They forgot employment,
power.”
BJP was talking about corruption in
Delhi, but gave “Vidhan Sabha seats to two brothers
(mining barons from Bellary Janardhana Reddy and Karunakara Reddy who
are facing corruption cases).”
VVIP chopper deal: CBI freezes bank account of ex-IAF chief
VVIP Helicopter deal 4000 crore scam
Rajasthan stone quarry scam
Farm loan waiver scam
Dental Multicrore scam
The Great Thorium Robbery ?????????? Crores
DLF- Vadra Scam
Coal block allotment scam Rs. 186000 crores
Adarsh Scam - shameless, unpatriotic scam where politicians were
allotted the houses meant for Kargil Martyrs in Jokelal State of Maharashtra.
2G Spectrum Scam 2008 Rs. 176000
crores
Granite stone scam (TN) - 18,000 crores
CWG
S-Band Scam
People always Lie in pre-polls. Indian voters never give a right answer who they voted they would adjust to your convenience. Media and money power did not work in the concluded Urban Elections. Congress won because of the absence of BSP and the ELEPHANT symbol was not alotted to any candidate. Now BSP along with SDPI and former Chairman od Backward Class Commission will do the trick.
So now should looting continue here in cash rich state with the id of the greedy media ?
The BJP has had a history of appropriating figures that had no
ideological linkage with it and were at times even opposed to it. From
Mahatma Gandhi to Bhagat Singh to Vivekananda and BR Ambedkar, the party
has tried to piggyback onto the legacies of many.
Congress has been ruling in the Centre and States for
more than 60 years.Why did they not give rice for Re.1 per Kg all these
years. First of all have they made education free as directed in the
Constitution? Leave alone promising free laptops can they promise to
give Internet connections which costs Rs1000/- per month to all these
laptops. Students will only sell these laptops as they did in Uttar
Pradesh.Congress or the BJP never even attempted to distribute healthy
seeds, land to the tillers and uninterrupted irrigation to the farmers.
Government loans were not given to youths to start their own trade and
business. Government servants were corrupt and were not asked by these
parties to be loyal and efficient for their good governance. Hence
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties JDS, BSR, KJP and BJP!
BSP will capture the MASTER KEY !
For Mayawati!
Posted by
Jagatheesan Chandrasekharan
at
04/26/2013 10:06
கோலார் மாவட்டம், மாலூர் தொகுதியில், பா.ஜ., அறிவித்த வேட்பாளர், மனு தாக்கல் செய்யாததால், அத்தொகுதியில் பா.ஜ., போட்டியிடவில்லை.
கே.ஜே.பி. சில தொகுதிகளில், ம.ஜ.த.,
வேட்பாளர்களையும், சில தொகுதிகளில், பா.ஜ.,வுக்கு ஆதரவாகவும்,
செயல்பட்டு வருகின்றனர்.
பல தொகுதிகளில், காங்கிரஸ் அதிருப்தி வேட்பாளர்கள் தலை தூக்கியுள்ளனர்.
அவர்கள், எதிர்க்கட்சியினருக்கு பிரசாரம் செய்து வருகின்றனர்.
தேர்தலில் வென்றால், நாங்கள் தான் முதல்வர் என, சட்டசபை எதிர்க்கட்சித்
தலைவர் சித்தராமையாவும், மாநில காங்கிரஸ் தலைவர் பரமேஸ்வரும் கூறியதால்
சலசலப்பு நிலவியது.
ஊழல் முறைகேட்டில் சிக்கியதாக, முன்னாள் அமைச்சர், கட்டா சுப்பிரமணிய நாயுடு, கிருஷ்ணய்ய
ஷெட்டி, எம்.எல்.ஏ., சம்பங்கி ஆகியோருக்கு, சீட் வழங்காததால்,
அக்கட்சியிலும் அதிருப்தியாளர்கள் அதிகரித்துள்ளனர்.
கவுடா கட்சி: ம.ஜ.த.,
அனைத்து தொகுதிகளிலும் போட்டியிடுவதாக காட்டிக் கொள்வதற்காக, சில
தொகுதிகளில் பெயரளவில் மட்டுமே வேட்பாளர்களை களம் இறக்கியுள்ளது. பல
மாவட்டங்களில் இக்கட்சியிலும் அதிருப்தியாளர்களுக்கு பஞ்சமில்லை. பல
முக்கிய தலைவர்கள் ராஜினாமா செய்து, காங்கிரசில் ஐக்கியமாகியுள்ளனர்.
ம.ஜ.த., முன்னாள் சபாநாயகர்க்கு கூட, போட்டியிட அக்கட்சி,
டிக்கெட்கொடுக்கவில்லை. இத்தொகுதியில், கிருஷ்ணாவை ஆதரிக்க, கே.ஜே.பி., முடிவு செய்துள்ளது.
கெடுபிடி: தேர்தல் பிரசாரத்தின் போது, தேர்தல் கமிஷன் கடும் கெடுபிடிகளை
விதித்துள்ளதால், கர்நாடக மாநிலத்தில் எந்த தொகுதியிலும் தேர்தல்
நடப்பதாகவே தெரியவில்லை. கட் - அவுட், பேனர்களுக்கு அனுமதி
அளிக்கப்படவில்லை. திருமண விருந்து அளிப்பதற்கு கூட, தேர்தல் கமிஷன் தடை
விதித்துள்ளது. ஆனால், சில நிபந்தனைகளுடன் கர்நாடகா உயர்நீதிமன்றம்
தளர்த்தியுள்ளது.தேர்தல் கமிஷன் கெடுபிடி, இதுவரை இல்லாத வகையில், கடுமையாக
உள்ளது. வாகனச் சோதனையில், பணம், மது பாட்டில்கள், நகைகள் உட்பட, பல கோடி
ரூபாய் மதிப்புள்ள பொருட்கள் கைப்பற்றப்பட்டுள்ளன.
[Attachment(s) from Ravinder Singh included below]
LOOT INDIA SIGNALS by Vajpayee, Jaitley,
Yashwant, Mahajan+
April26, 2013
Within hours of taking over
power in 1999 Vajpayee Jaitley, Yashwant, Mahajan and others gave
LOOT INDIA SIGNALS. In my earlier message I had given list of Ten Sins of BJP
NDA that I am repeating here again – just 10 lines explain the MEGA LOOT.
Arun Jaitley had grossly
misled people of India
on 2G Issue.
LOOT INDIA
SIGNAL No.1 – NDA gave all Different
and Competing Technologies to just Four Major operators – Airtel, Tata, Reliance
and ESSAR-Hutch (Vodafone).
Buy 1 Get 10 Scheme
Along with 2G GSM license
NDA gave 2G CDMA, WLL, Local Copper Line Phones, Broad Band, Internet, DTH, IPTV,
Optic Fiber, VoIP, WIFI, Blue Tooth etc all practically free.
Rs.8 Per Capita Real License Fee
LOOT
INDIA SIGNAL No. 2 - Even as Rs.1600 crores with other Free Ten Services comes
to say Rs.160 crores – License fee for 4-5 All India 2G comes to just Rs.800
crores or Rs. 8 Per Capita.
Rs. 5 Per Minute Local Call Charges
LOOT INDIA SIGNAL No. 3 - In 2006-07 I was charged Rs.550 to Rs.850 for
100 minutes to 140 minute local calls including few minutes to Chandigarh within 250 km
zoning. After new players were introduced in 2008 call rates fell to 0.30p to
0.40p per minute that have now doubled after cancellation of licenses of new 2G
operators.
Rs.4800 crores for 4G 20 Mhz Band
http://www.ril.com/downloads/pdf/PR110620102.pdf
LOOT INDIA
SIGNAL No. 4 - RIL paid
Rs.4800 crores for 4G 20 Mhz Spectrum that is capable of over 100 mbps data
speed and providing 2G, 3G, 4G services Voice & Data, Broadband, TV and
other services. Thus is cheap comparing with 2G.
$400b Imported Hardware for Telecom & IT
Services
LOOT INDIA
SIGNAL No. 5 - 95% of the
Hardware and Software for Telecom and IT services were imported. NDA didn’t
promote INDIGENOUS TECHNOLOGIES.
NDA Promoted 4-5 Companies & CARTELS
LOOT INDIA
SIGNAL No. 6 - NDA in
allowing 4-5 Companies all Telecom and IT Services. Restricting Companies to
either Optic Fiber services or Wireless Technologies or Copper Wire
Technologies India could have Indigenous Hardware Production and ensure healthy
competition.
Poor Quality of Service
LOOT INDIA
SIGNAL No. 7 - Except DTH
Quality of All Other Services are Very Poor.
NEGLIGIBLE PUBLIC EQUITY IN TELECOMS
LOOT INDIA
SIGNAL No. 8 - Vajpayee
Jaitley, Yashwant, Mahajan+ Allowed Four or Five Families All The Telecom &
IT Services is already explained but ALSO ALLOWED THESE COMPANIES TO THEIR
EQUITY HOLDINGS TO OVER 50% to 80%.
CHIT FUNDS, MONEYLENDING, PROMOTING
TRADERS & CORPORATE EXTORTIONS
LOOT INDIA
SIGNAL No. 9 - NDA Denied
Bank Credits to Farmers, MSMEs but Promoted Traders, Moneylenders and
Corporate.
When public lost opportunities of Investing in IPOs and acquiring Equity
as Investments – public were made to Invest in Chit Funds, Deposit with
Moneylenders and Satta Bazaar to realize additional Income.
Ravinder Singh
Progressindia008@yahoo.com
http://www.hindustantimes.com/StoryPage/Print/1036316.aspx
We need better signal
April 02, 2013
India’s telecom sector was a showcase for the success of
economic reforms. When the government opened up the sector in 1994-95 to
private enterprise there were many sceptics of the private sector being put in
control of communications. Within years every critic was proved wrong.
Public sector monopoly had led to a sluggish growth of the sector. India’s
tele-density at the time of opening out was 0.8%. Less than one out of every
100 people had access to a telephone. Contrary to popular perception, mobile
telephones proved to be a boon for the common and weaker sections.
It hugely improved India’s
tele-density. The waiting list became a part of history. Costs were radically
slashed down; linemen were no longer required. Most Indians felt better
connected.
There were apparent mistakes
made in the initial years — though made honestly. The licence fees regime could
only ensure costlier telephony. The National Telecom Policy 1999, formulated by
the NDA government, corrected these mistakes. The switch to revenue sharing
reduced the cost to the operator and increased the volumes substantially.
The increased volumes ensured much larger revenue to the government and cheaper
services to the consumers. Technology began to converge between basic
telephony, limited mobility and full mobility. This led to the universal access
licence which was common to both, the basic and mobile services.
Telecom became the most
visible face of the success of economic reforms. They attracted investments,
increased employment and India
became the fastest growing telecom economy in the world offering cheaper
services.
The UPA government inherited this success story of telecom in 2004 and could
only make it better. Regrettably, the entire enthusiasm inherent in the success
story has disappeared. Though services have substantially expanded, there are
no takers for the spectrum auctions now.
Fresh investors are reluctant to look at this sector and those who have
invested in the sector must be regretting the environment in which they
function despite having earned profits. How did this success story turn
sour?
The Prime Minister initially
gave the responsibility of the telecom department to a minister who apparently
had a conflict of interest. Criminal cases against the first telecom minister
of the UPA are under investigation.
After he was dropped, his successor from the same party, the DMK, decided to
run havoc with the department. In 2007-08, spectrum was allocated at rates
determined by the market mechanism of auction in 2001. The sector had hugely
expanded in seven years and the value of the spectrum had substantially
increased.
Despite being cautioned that the price determined at the time of allocation be
freshly undertaken, either through auction or through indexing, he decided to
allot the spectrum at a rate much less than the market prices. The mode of
allocation was conspiratorial. The goal post was altered halfway through.
The criteria of first-come-first-served was changed to those who pay the entry
fees ahead of others. This information appears to have been leaked out to the
most favoured applicants. The result was disastrous.
The report of the Comptroller and Auditor General of India shattered confidence in the
credibility of governmental functioning. The CBI had to file chargesheets where
the minister, civil servants and investors were all arrested. The Supreme Court
took the extraordinary step of cancelling the licenses. The biggest success
story of economic reforms had now become a monumental scam.
A third minister was
appointed to look after the telecom department. He wanted to get sadistic
delight out of the fact that scams were not new to the telecom sector under the
UPA government.
He, therefore, selected a judge of his choice to ‘unearth’ an NDA scam. The
judge’s report was sent to the CBI. The CBI has now filed a chargesheet in the
court. The essence of the CBI case relates to the spectrum user charges. When
the service expands, the operators need extra spectrum.
Under the NTP 1999, additional spectrum charges are to be paid for through
revenue sharing. The policy framed in 2001-02 was that on 4.4 MHz, the initial
start up spectrum, a 2% user charge would be paid; up to 6.2 MHz, a 3% user
charge will be paid, and for the entire slab from 6.2 MHz to 10 MHz, the charge
would be 4%. The entire allegation against the NDA is as to why the slab between
6.2 MHz and 10 MHz was not broken in two, and between 8 MHz to 10 MHz, why an
extra 1% charge was not levied.
The spectrum user charges
are a tariff fixation. Tariff fixation is an executive function. The executive
at a given point of time considers various factors while increasing or reducing
tariff or while determining the size of the slabs on which a particular tariff
is charged. There is no scientific rationale on which this can be done.
Tariffs are fixed on a commercial assessment of the market conditions. The
underlying consideration has to be the promotion of the sector. An
administrator may well feel that lower tariff can reduce costs and increase the
volumes and hence benefit both, the sector and revenues.
In this case, slabs could have been fixed keeping in mind the parity between
the basic and limited mobility. Subsequent reports of the Telecom Regulatory
Authority of India appear to have accepted the principle on which these tariffs
were fixed.
If tariff fixation becomes a ground for invoking the Prevention of Corruption
Act, clauses such as causing wrongful loss to revenue, every finance minister
who reduces the customs or excise duty in the Budget may be subject to such an
accusation.
The CBI chargesheet names my then colleague, Pramod Mahajan, as a conspirator
in tariff fixation. Since he is no more, he obviously cannot be prosecuted. As
a member of the then government, I feel obliged, after examining the charge
against him, to suggest that the charge is absolutely ill-founded and baseless.
The telecom story is a case
where the UPA government and the prime minister have a lot to introspect.
Having inherited a showcase success story, the first minister appointed by the
UPA conflicted his personal interest with that of the sector.
His successor got trapped in his own shenanigans. The third minister set out to
teach the NDA a lesson. Former civil servants and investors have become his
victims. In the process he has damaged the sector, further adding to its
instability.
Arun Jaitley is a BJP MP and
Leader of the Opposition in the Rajya Sabha. The views expressed by the author
are personal.
Handyman Small Business Idea
The Pros and Cons of Starting a Handyman Business
Home ownership comes with an endless list of things to fix, improve
and put together, and finding the time to get it all done is a common
challenge for homeowners. Plus, some of the items on the typical
homeowner to-do list may require more than your average do-it-yourself
knowledge.
If you have a well-rounded knowledge of how to fix things, starting a
business as a handyman can provide you with a great business
opportunity and a chance to help struggling homeowners finally get their
homes in order.
The Pros
Along with getting to use your jack-of-all-trades, fix-it passion to
help others, you may experience these benefits of starting a handyman
business:
- Your startup costs are low if you already have the tools and equipment needed.
- It’s an excellent business to start on a part-time basis.
- You have the potential for high profits.
- Your overhead expenses are generally low.
- Word-of-mouth and referrals are great marketing tools in this business.
- There is an opportunity to specialize, such as working exclusively with real estate agents, or on home remodels.
- You can focus on commercial and/or residential services.
- There are franchise opportunities available.
The Cons
Some of the potential challenges of starting a handyman business include:
- You need to be in good physical condition.
- Some of your work may be seasonal.
- Licensing requirements in some areas can be challenging because you must meet certain criteria.
- It can take some time to build a profitable client base.
- You need thorough knowledge and experience in all aspects of home construction, remodeling, maintenance and repair.
- You need a comprehensive set of solid work tools.
- You may need a business license, liability insurance, and in some areas you need to be bonded.
- You may need a contractors’ license.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
04/24/13
Filed under:
General
Posted by:
site admin @ 4:56 pm
25413 THURSDAY LESSON 900-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva Samaj i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
VOICE OF SARVA SAMAJ
Oustees petition poll candidate Garudachar
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Handmade-Crafts-Small-Business-Idea.htm
Handmade Crafts Small Business Idea
The Pros and Cons of Starting a Handmade Crafts Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
DEALING WITH INSULT….Lord Buddha
The Buddha explained how to handle insult and maintain compassion. One day
Buddha was walking through a village. A very angry and rude young man came up
and began insulting him.
“You have no right teaching others,” he shouted. “You are as stupid as everyone
else. You are nothing but a fake.”
Buddha was not upset by these insults. Instead he asked the young man “Tell me,
if you buy a gift for someone, and that person does not take it, to whom does
the gift belong?”
The man was surprised to be asked such a strange question and answered, “It
would belong to me, because I bought the gift.”
The Buddha smiled and said, “That is correct, and it is exactly the same with
your anger. If you become angry with me and I do not get insulted, then the
anger falls back on you. You are then the only one who becomes unhappy, not me.
All you have done is hurt yourself.”
“If you want to stop hurting yourself, you must get rid of your anger and
become loving instead. When you hate others, you yourself become unhappy, but
when you love others, everyone is happy.”
The young man listened closely to these wise words of the Buddha. “You are
right, Enlightened One, “he said. “Please teach me the path of love. I wish to
become your follower.”
The Buddha answered kindly, “Of course. I teach anyone who truly wants to
learn. Come with me.”
Beautiful Quotes:
If you are right then there is no need to get angry and if you are wrong then
you don’t have any right to get angry.
Patience with family is love, patience with others is respect, patience with
self is confidence, and patience with Buddha is faith.
Never Think Hard about PAST, it brings Tears…
Don’t Think more about FUTURE, it brings Fears…
Live this Moment with a Smile, it brings Cheers.!!!!
Search a beautiful heart not a beautiful face.
Beautiful things are not always good but good things are always beautiful.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
The Only Hope of the Nation is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
| l. No. |
District |
AC NO |
Ac Name |
Candidate Name |
Nomination Date |
Address |
Party |
Sex |
Age |
Affidavit |
| 1 |
BELGAUM |
1 |
Nippani |
SUJIT MHETRI |
16/04/2013 |
A/P Akkol
Taq. Chikodi Dist. Belguam |
BSP - Bahujan Samaj Party |
M |
28 |
View Affidavits
|
| 2 |
BELGAUM |
2 |
Chikkodi-Sadalga |
NAGESH KIWAD |
15/04/2013 |
Indira Nagar, Chikodi Dist.Belgaum |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 3 |
BELGAUM |
2 |
Chikkodi-Sadalga |
NAGESH KIWAD |
15/04/2013 |
Indira Nagar, Chikodi, Tq.Chikodi, Dist.Belgaum |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 4 |
BELGAUM |
3 |
Athani |
ANNAPPA SOMANNA AIGALI |
17/04/2013 |
A/P:Kannal
Tal:Athani
Dist:Belgaum |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits
|
| 5 |
BELGAUM |
5 |
Kudachi |
MALLAPPA KASTURI |
17/04/2013 |
Mallappa Ramappa Kasturi
Atpost: Shivanur Tq: Athani |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 6 |
BELGAUM |
6 |
Raybag |
MAYUR SHRAVAN MADALE |
15/04/2013 |
AT POST : AMBEDKAR NAGAR RAIBAG TALUKA : RAIBAG |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 7 |
BELGAUM |
7 |
Hukkeri |
RAJENDRA MOSHI |
17/04/2013 |
AT:POST: kOCHARI
TQ: HUKKERI
DIST:BELGAUM |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 8 |
BELGAUM |
8 |
Arabhavi |
BASAVANT VADER |
17/04/2013 |
At Post : Hadaginal |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits
|
| 9 |
BELGAUM |
11 |
Belgaum Uttar |
MAHENDRA DESHAPANDE |
16/04/2013 |
H.NO.112, CAMP BELGAUM. |
BSP - Bahujan Samaj Party |
M |
54 |
View Affidavits
|
| 10 |
BELGAUM |
12 |
Belgaum Dakshin |
MALTI SAKSHENA |
18/04/2013 |
H.No.369, Giranar Hills, CCB-6, Belgaum |
BSP - Bahujan Samaj Party |
F |
41 |
View Affidavits
|
| 11 |
BELGAUM |
14 |
Khanapur |
ALIMAAKTHAR NAYIK |
17/04/2013 |
AT.PO:SANAN NAIK GALLI KHANAPUR TQ:KHANAPUR |
BSP - Bahujan Samaj Party |
M |
25 |
View Affidavits
|
| 12 |
BELGAUM |
15 |
Kittur |
YAMANAPPA TALAWAR |
17/04/2013 |
Halagimardi, Post Bendigeri, Taluka Belgaum |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 13 |
BELGAUM |
16 |
Bailahongal |
VITTAL HARIJAN |
17/04/2013 |
Sanikoppa, Post Sampagaon, Taluka Bailhongal |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 14 |
BELGAUM |
17 |
Saundatti Yellamma |
BASAVARAJ MUDENAGUDI |
17/04/2013 |
Atpost:Hanchinal, Tq:Saundatti |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 15 |
BELGAUM |
18 |
Ramdurg |
PANDURANG NAYAK |
16/04/2013 |
No 2486 P.B. Road Near DCC Bank Belgaum |
BSP - Bahujan Samaj Party |
M |
28 |
View Affidavits
|
| 16 |
BAGALKOT |
21 |
Jamkhandi |
SANGAMESH KAMBLE |
18/04/2013 |
H.No. 276 Maigur Ta. Jamkhandi |
BSP - Bahujan Samaj Party |
M |
27 |
View Affidavits
|
| 17 |
BAGALKOT |
22 |
Bilgi |
BALAPPA NANDEPPANAVAR |
18/04/2013 |
Jammanakatti, Tq:Badami |
BSP - Bahujan Samaj Party |
M |
55 |
View Affidavits
|
| 18 |
BAGALKOT |
23 |
Badami |
KANTICAHNDRA JYOTI |
18/04/2013 |
Yaragoppa S B |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 19 |
BAGALKOT |
24 |
Bagalkot |
BABUSHA ROLLI |
15/04/2013 |
PLOT NO.315, SECTOR NO.48,NAVANAGAR, BAGALKOT |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 20 |
BAGALKOT |
25 |
Hungund |
KHAJESAB SAIM |
18/04/2013 |
WARD NO 7 H NO 4242B/4 ALLAMPUR PET ILKAL TQ:HUNGUND DIST: BAGALKOT |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 21 |
BIJAPUR |
26 |
Muddebihal |
RAVISHANKAR SAJJAN |
16/04/2013 |
Talikoti
Tq Muddebihal Dt Bijapur |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 22 |
BIJAPUR |
27 |
Devara Hippargi |
YASHAVANT PUJARI |
18/04/2013 |
H No 563 Ward No 21 Vivek Nagar Left wing Kanakadas Extention Area Bijapur |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits
|
| 23 |
BIJAPUR |
28 |
Basavana Bagevadi |
MARIYAPPA KATTI |
16/04/2013 |
Nidagundi Road, Behind LIC, Basavan Bagewadi, Dist:Bijapur |
BSP - Bahujan Samaj Party |
M |
75 |
View Affidavits
|
| 24 |
BIJAPUR |
31 |
Nagthan |
DEVANAND CHAVAN |
17/04/2013 |
Tamba Narayan Hatti Tanda-586215 Tq: Indi, Dist: Bijapur |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 25 |
BIJAPUR |
31 |
Nagthan |
SUDHAKAR KANAMADI |
17/04/2013 |
595/3, Darbar Aproch Road, Station Road, Bijapur |
BSP - Bahujan Samaj Party |
M |
58 |
View Affidavits
|
| 26 |
BIJAPUR |
32 |
Indi |
DHARMANNA TONTAPUR |
16/04/2013 |
A/P-NADA K.D
TQ-INDI
DIST-BIJAPUR |
BSP - Bahujan Samaj Party |
M |
62 |
View Affidavits
|
| 27 |
BIJAPUR |
33 |
Sindgi |
DASTAGIRABASHA MAKANDAR |
16/04/2013 |
tagirabasha Ismail Makandar House No 47 At Post Ingali Tq Sindagi Dist Bijapur |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits
|
| 28 |
GULBARGA |
34 |
Afzalpur |
HUCCHAPPA |
17/04/2013 |
VILLAGE GOUR(B) TQ AFZALPUR |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 29 |
GULBARGA |
35 |
Jevargi |
HUSAIN PATEL |
15/04/2013 |
2/45 Ijeri Tq. Jewargi Dist. Gulbarga |
BSP - Bahujan Samaj Party |
M |
53 |
View Affidavits
|
| 30 |
GULBARGA |
40 |
Chittapur |
AYYAPPA |
17/04/2013 |
H.NO.1/37, RAMATIRTA TQ CHITTAPUR DIST GULBARGA |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 31 |
GULBARGA |
40 |
Chittapur |
AYYAPPA |
17/04/2013 |
H.NO.1/37, RAMATIRTA TQ CHITTAPUR, DIST GULBARGA |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 32 |
GULBARGA |
41 |
Sedam |
SHIVASHARNAPPA |
17/04/2013 |
R/o Ranjol Tq sedam |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 33 |
GULBARGA |
42 |
Chincholi |
GOUTAM |
17/04/2013 |
House.No: 2/4/313, Ambedkar Circle Chincholi, Chincholi Taluka, Gulbarga District. |
BSP - Bahujan Samaj Party |
M |
27 |
View Affidavits
|
| 34 |
GULBARGA |
43 |
Gulbarga Rural |
AMBARAYA |
17/04/2013 |
Post: Belamgi, Tq: Aland Dist: Gulbarga |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 35 |
GULBARGA |
46 |
Aland |
RAMCHANDRA |
17/04/2013 |
Anoor Tq:Aland |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 36 |
BIDAR |
47 |
Basavakalyan |
ABDUL RAZAK |
15/04/2013 |
H.No-9-178, Saha Husen Street, Basavakalyan |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 37 |
BIDAR |
48 |
Humnabad |
ANKUSH |
17/04/2013 |
Chitta/Masimad Tq:-Bhalki |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 38 |
BIDAR |
48 |
Humnabad |
ANKUSH |
16/04/2013 |
Chitta Tq: Bhalki dist: Bidar |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 39 |
BIDAR |
49 |
Bidar South |
ABDUL MANNAN |
16/04/2013 |
H.No. 4-1-93, Noor Khan Taleem, Bidar |
BSP - Bahujan Samaj Party |
M |
47 |
View Affidavits
|
| 40 |
BIDAR |
50 |
Bidar |
SYED WAHEED |
12/04/2013 |
H.No.2-1-113/1 Sidisha Taleem Bidar |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits
|
| 41 |
BIDAR |
51 |
Bhalki |
ISMAILSHAH |
16/04/2013 |
R/O.Wanjarkheda Tq.Bhalki Dist. Bidar |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 42 |
BIDAR |
51 |
Bhalki |
ISMALSHAH |
17/04/2013 |
R/o Wanjarkhed, Tq Bhalki, Dist Bidar |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 43 |
BIDAR |
52 |
Aurad |
DEVIDAS |
15/04/2013 |
KOREKAL, AURAD, DIST: BIDAR |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits
|
| 44 |
RAICHUR |
53 |
Raichur Rural |
VIJAYLAKSHMI MADNAPUR |
18/04/2013 |
Ho.no.75 Mallegaon Village & Post Tq:Dist Bidar |
BSP - Bahujan Samaj Party |
F |
29 |
View Affidavits
|
| 45 |
RAICHUR |
54 |
Raichur |
HARRIS SIDDIQUI |
15/04/2013 |
3/3/1 Andron Killa Raichur |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 46 |
RAICHUR |
55 |
Manvi |
MALLAPPA BANGARI |
15/04/2013 |
PO:POTNAL, TQ:MANVI, DIST:RAICHUR |
BSP - Bahujan Samaj Party |
M |
70 |
View Affidavits
|
| 47 |
RAICHUR |
57 |
Lingsugur |
PAMPATI |
17/04/2013 |
229 Tidigol
Tq: Sindhanur |
BSP - Bahujan Samaj Party |
M |
64 |
View Affidavits
|
| 48 |
RAICHUR |
58 |
Sindhanur |
M.K.JAGGESH |
16/04/2013 |
NEAR NOORANI MASJID, MAHABOOB COLONY, SINDHANUR, |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 49 |
RAICHUR |
59 |
Maski |
NAGARAJ |
16/04/2013 |
H.no-1/4 to 126/5
Byalara Street, 3/1/106, Maski-08, Taluka : Lingasugur
Dist: Raichur |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits
|
| 50 |
KOPPAL |
60 |
Kushtagi |
SHIVAPUTRAPPA |
15/04/2013 |
Gumagera, Kushtagi (Tq) koppal(Dt) |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits
|
| 51 |
KOPPAL |
61 |
Kanakagiri |
SHRIDHAR |
16/04/2013 |
BEHAND GIRIJA MAHIL COLLEGE SINDANOOR 584128 DIST: RAICHUR |
BSP - Bahujan Samaj Party |
M |
26 |
View Affidavits
|
| 52 |
KOPPAL |
62 |
Gangavathi |
HULUGAPPA |
16/04/2013 |
Ward no.27 harijan ward virupapur gangavathi |
BSP - Bahujan Samaj Party |
M |
54 |
View Affidavits
|
| 53 |
KOPPAL |
63 |
Yelburga |
DURUGAPPA |
18/04/2013 |
Talakeri Tq-Yalburga Dist:Koppal |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 54 |
KOPPAL |
64 |
Koppal |
NIRMALA MALLIKARJUN HADAPAD |
18/04/2013 |
Srishail Nagar,
Koppal |
BSP - Bahujan Samaj Party |
F |
39 |
View Affidavits
|
| 55 |
GADAG |
65 |
Shirahatti |
DURAGAPPA PUJAR |
17/04/2013 |
At: Budihal
Tq: Mundaragi |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits
|
| 56 |
GADAG |
66 |
Gadag |
MAHADEV CHALAVADI |
17/04/2013 |
Dr B R Ambedkar Nagar, Betageri Gadag |
BSP - Bahujan Samaj Party |
M |
28 |
View Affidavits
|
| 57 |
GADAG |
67 |
Ron |
NIGABASAPPA DODDAMANI |
18/04/2013 |
ABEDAKAR NAGAR RON TQ:RON DIST:RON |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 58 |
DHARWAD |
69 |
Navalgund |
YELLAPPA DUNDUR |
17/04/2013 |
post Saidapur Tq Navalgund |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits
|
| 59 |
DHARWAD |
70 |
Kundgol |
CHANDARAPPA KURABAR |
17/04/2013 |
at post: kalas, TQ:kundagol, dist:dharwad |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 60 |
DHARWAD |
71 |
Dharwad |
NINGAPPA ANDARKHANDI |
17/04/2013 |
DHARWADKAR PLOT NO. 50, PATRESHWAR NAGAR, NEW APMC, DHARWAD |
BSP - Bahujan Samaj Party |
M |
45 |
View Affidavits
|
| 61 |
DHARWAD |
72 |
Hubli-Dharwad-East |
NINGAPPA MARAGANOOR |
16/04/2013 |
H.No.1, Banni Mahankali Nagar, Janata House, Near Karki Basaveshwar Nagar, Hubli |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 62 |
DHARWAD |
73 |
Hubli-Dharwad-Central |
PREMANATH CHIKKATUMBAL |
18/04/2013 |
No. 247 “Rajgraha” Kotilinga nagar
Old Hubli
Post – Gokul Road,
Hubli – 580024 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 63 |
DHARWAD |
73 |
Hubli-Dharwad-Central |
PREMANATH CHIKKATUMBAL |
18/04/2013 |
No. 247 “Rajgraha” Kotilinga nagar
Old Hubli
Post – Gokul Road,
Hubli – 580024 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 64 |
DHARWAD |
73 |
Hubli-Dharwad-Central |
PREMANATH CHIKKATUMBAL |
15/04/2013 |
No. 247 “Rajgraha” Kotilinga nagar
Old Hubli
Post – Gokul Road,
Hubli – 580024 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 65 |
DHARWAD |
73 |
Hubli-Dharwad-Central |
PREMANATH CHIKKATUMBAL |
15/04/2013 |
No. 247 “Rajgraha” Kotilinga nagar
Old Hubli
Post – Gokul Road,
Hubli – 580024 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 66 |
DHARWAD |
74 |
Hubli-Dharwad-West |
LAXMAN BAKKAYI |
15/04/2013 |
JAI BHEEM NAGAR, DHARWAD 1 |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits
|
| 67 |
DHARWAD |
75 |
Kalaghatgi |
SHOBHA BALLARY ALIAS HUKKERI |
17/04/2013 |
Siddarameshwar nagar, 88A/71 Near Anand nagar Hubli Pin 580024 |
BSP - Bahujan Samaj Party |
F |
50 |
View Affidavits
|
| 68 |
UTTARA KANNADA |
76 |
Haliyal |
MEGHARAJ RAMU METRI |
15/04/2013 |
Ammanakoppa, Haliyal |
BSP - Bahujan Samaj Party |
M |
29 |
View Affidavits
|
| 69 |
UTTARA KANNADA |
77 |
Karwar |
NAGESH LAKSHMESHWAR |
16/04/2013 |
Post:Vandige, Taluk Ankola Dist:Uttar Kannada - 581357 |
BSP - Bahujan Samaj Party |
M |
45 |
View Affidavits
|
| 70 |
UTTARA KANNADA |
78 |
Kumta |
VASANT JOGALEKAR |
16/04/2013 |
Gudigaragalli, Court Road, Kumta, Uttara Kannada District 581343 |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 71 |
UTTARA KANNADA |
79 |
Bhatkal |
PRABHU SANTOSH |
17/04/2013 |
H.NO.3619, SHRINIKETAN, MADIWALHALLA ROAD, RAYALKERI, HONNAVAR 581334 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 72 |
UTTARA KANNADA |
80 |
Sirsi |
SUDHAKAR KIRA JOGLEKAR |
16/04/2013 |
Neharu Nagar, Sirsi,Tq:Sirsi 581 401 |
BSP - Bahujan Samaj Party |
M |
49 |
View Affidavits
|
| 73 |
UTTARA KANNADA |
81 |
Yellapur |
SHAKUNTALA HARIKANTRA |
17/04/2013 |
At:Kodlagadde po:Ramaguli Taluk:Ankola U.K pi:581337 |
BSP - Bahujan Samaj Party |
F |
29 |
View Affidavits
|
| 74 |
HAVERI |
82 |
Hangal |
LAMANI KRISHNA |
17/04/2013 |
At: Mavakoppa,
Po: Shiragoda,
Tq:Hanagal,
Dist: Haveri |
BSP - Bahujan Samaj Party |
M |
28 |
View Affidavits
|
| 75 |
HAVERI |
83 |
Shiggaon |
OMKAR KRISHNAJI |
17/04/2013 |
# 2490/8/2, Shiggaon,
Tq:Shiggaon,
Dt:Haveri. |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 76 |
HAVERI |
84 |
Haveri |
SHANKRAPPA BASAVANEPPA KUNNUR |
17/04/2013 |
@PT:KARJGI, TALUK:HAVERI |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 77 |
HAVERI |
85 |
Byadgi |
BASAVANTAPPA GONEMMANAVAR |
17/04/2013 |
GANDINAGAR BYADGI.
Ta: BYADGI.
Dist: HAVERI. |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits
|
| 78 |
HAVERI |
86 |
Hirekerur |
SULEMAN J BALIGAR |
16/04/2013 |
AT : CHIKKERUR TQ : HIREKERUR DIST : HAVERI |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 79 |
HAVERI |
87 |
Ranebennur |
UMESH GURULINGAPPAGOWDRA |
17/04/2013 |
Vidyanagar 1st Main Ranebennur-581115 Dist: Haveri |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits
|
| 80 |
HAVERI |
87 |
Ranebennur |
UMESH GURULINGAPPAGOWDRA |
17/04/2013 |
Vidyanagar 1st Main Ranebennur-581115 Dist: Haveri |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits
|
| 81 |
BELLARY |
88 |
Hadagali |
K.UCHHENGAPPA |
16/04/2013 |
5th ward, 378/2 Vijayanagara colony, HuvinaHadagali |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits
|
| 82 |
BELLARY |
89 |
Hagaribommanahalli |
NAGARAJ.V. |
18/04/2013 |
GAJAPURA , KUDLIGI T |
BSP - Bahujan Samaj Party |
M |
26 |
View Affidavits
|
| 83 |
BELLARY |
90 |
Vijayanagara |
GANESH |
16/04/2013 |
Dore No.143 Sri Anjineya swami temple street,Bennekallu (Post), Hagaribommanahalli Taluk, Bellary dist. |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 84 |
BELLARY |
91 |
Kampli |
V. SOMASHEKARA |
17/04/2013 |
479 Kottalapalli badavane, Kolachigere, Bellary city. |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 85 |
BELLARY |
92 |
Siraguppa |
NARI MAREPPA |
17/04/2013 |
ST Colony Yarangali Village, Bellary(Tq) Bellary(Dis) |
BSP - Bahujan Samaj Party |
M |
29 |
View Affidavits
|
| 86 |
BELLARY |
93 |
Bellary |
V MAREPPA |
17/04/2013 |
19th Ward, Ganesh Colony, S. N. Pet, Bellary |
BSP - Bahujan Samaj Party |
M |
78 |
View Affidavits
|
| 87 |
BELLARY |
94 |
Bellary City |
M NARAYANA SWAMY |
18/04/2013 |
19th ward, raghavendra colony, 2nd stage, bellary. |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 88 |
CHITRADURGA |
97 |
Molakalmuru |
H RAMANNA |
17/04/2013 |
Ambedkar Nagar, Challakere Tq. |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits
|
| 89 |
CHITRADURGA |
98 |
Challakere |
P PALAIAH |
17/04/2013 |
NEAR JANTHA MANDHIRA, GHANDINAGARA, CHALLAKERE.
577522 |
BSP - Bahujan Samaj Party |
M |
49 |
View Affidavits
|
| 90 |
CHITRADURGA |
99 |
Chitradurga |
G.R.PANDURANGA |
16/04/2013 |
142, DADA MANZIL RIGHT SIDE TO D.VEERANNA MILL, CHALLAKERE TOWN |
BSP - Bahujan Samaj Party |
M |
59 |
View Affidavits
|
| 91 |
CHITRADURGA |
100 |
Hiriyur |
S H KANTHARAJA |
18/04/2013 |
312, 6TH CROSS, GHANI STORES ROAD, VEDAVATHINAGARA, HIRIYUR TOWN, CHITRADURGA DIST. |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 92 |
CHITRADURGA |
101 |
Hosadurga |
THIMMAPPA K |
17/04/2013 |
Maruthi Nagara, Hiriyur Road,
Hosadurga Taluk |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 93 |
CHITRADURGA |
102 |
Holalkere |
G N PARAMESH |
16/04/2013 |
G N Paramesh S/o Nagappa, At Sidramappa Badavane 2nd Cross, Holalkere Town, Holalkere TQ, Chithradurga Dist |
BSP - Bahujan Samaj Party |
M |
45 |
View Affidavits
|
| 94 |
DAVANAGERE |
103 |
Jagalur |
K S PRABHU |
17/04/2013 |
Kananakatte, Hucchavvanahalli Post, Jagalur Taluk, Davanagere Dist-577528 |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits
|
| 95 |
DAVANAGERE |
103 |
Jagalur |
K S PRABHU |
16/04/2013 |
Kananakatte, Hucchavvanahalli Post, Jagalur Taluk, Davanagere Dist-577528 |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits
|
| 96 |
DAVANAGERE |
104 |
Harapanahalli |
KENCHAPPA |
18/04/2013 |
Punabhagatta Post, Harapanahalli Tq, Davanagere Dist |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits
|
| 97 |
DAVANAGERE |
105 |
Harihar |
E.RAZAKULLA |
17/04/2013 |
Tippu nagar Malebennur Harihara taluk |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits
|
| 98 |
DAVANAGERE |
106 |
Davanagere North |
ANNAPPA.S.H |
17/04/2013 |
Behind I.T.I.Collage, Lenin Nagara, Nittuvalli, Davanagere |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits
|
| 99 |
DAVANAGERE |
107 |
Davanagere South |
KRISHNAPPA B. |
15/04/2013 |
#725, S.P.S.Nagara 1st Stage, Budal Road, Davanagere. |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits
|
| 100 |
DAVANAGERE |
108 |
Mayakonda |
VASANTHA |
17/04/2013 |
Daginakatte Village, Channagiri Taluk Davanagere District |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 101 |
DAVANAGERE |
108 |
Mayakonda |
VASANTHA |
17/04/2013 |
Daginakatte Village, Channagiri Tq. Davanagere District |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 102 |
DAVANAGERE |
108 |
Mayakonda |
VASANTHA |
17/04/2013 |
Daginakatte, Channagiri Tq. Davanagere Dist. |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 103 |
DAVANAGERE |
108 |
Mayakonda |
VASANTHA |
17/04/2013 |
Daginakatte Village Channagiri Tq. Davanagere District |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 104 |
DAVANAGERE |
109 |
Channagiri |
R MAMATHA |
17/04/2013 |
#1225/2, 1st Main, 8th Cross, Vinobhanagara, Davanagere.
Pin-577006 |
BSP - Bahujan Samaj Party |
F |
33 |
View Affidavits
|
| 105 |
DAVANAGERE |
110 |
Honnali |
PARASHURAMA A K |
17/04/2013 |
Kotemallur Vill
Belimallur Po Honnali Tq |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits
|
| 106 |
SHIMOGA |
111 |
Shimoga Rural |
K.N.VEERESHAPPA |
17/04/2013 |
Kythinakoppa, Suguru, Shimoga |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 107 |
SHIMOGA |
112 |
Bhadravathi |
SURESH |
18/04/2013 |
DS 32, IDK House road, New Town Bhadravathi |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 108 |
SHIMOGA |
114 |
Tirthahalli |
KUNAJE MANJUNATHA GOWDA |
16/04/2013 |
KUNAJE, HANAGERE POST,
THIRTHAHALLI TALUK,
SHIMOGA DISTRICT |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 109 |
SHIMOGA |
114 |
Tirthahalli |
KUNAJE MANJUNATHA GOWDA |
16/04/2013 |
KUNAJE, HANAGERE POST,
THIRTHAHALLI TALUK,
SHIMOGA DISTRICT |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 110 |
SHIMOGA |
115 |
Shikaripura |
SHEKARAPPA H |
17/04/2013 |
HITTALA VILLAGE, SHIKARIPURA-TALUK, SHIMOGA-DISTRICT |
BSP - Bahujan Samaj Party |
M |
59 |
View Affidavits
|
| 111 |
SHIMOGA |
116 |
Sorab |
GUDDAPPA |
17/04/2013 |
1, NARASAPURA, SHRIGANDA KAVAL, BENGALURU NORTH, BANGALORE 560091 |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits
|
| 112 |
SHIMOGA |
117 |
Sagar |
K.N.VENKATESH |
17/04/2013 |
KONANAKATTE, VARADAMULA POST, SAGAR TALUK |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits
|
| 113 |
UDUPI |
118 |
Baindur |
UDAYA |
15/04/2013 |
Jyothi Nilaya, Kotebagilu, Guddimane, Tallur Village&post, Kundapura Taluk |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 114 |
UDUPI |
118 |
Baindur |
UDAYA |
15/04/2013 |
Jyothi Nilaya, Kotebagilu, Guddimane, Tallur Village&post, Kundapura Taluk |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 115 |
UDUPI |
118 |
Baindur |
UDAYA |
15/04/2013 |
Jyothi Nilaya, Kotebagilu, Guddimane, Tallur Village&post, Kundapura Taluk |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 116 |
UDUPI |
118 |
Baindur |
UDAYA |
16/04/2013 |
Jyotghi Nilaya. Kote Bagilu. Guddi mane. Talluru village & post. Kundapura Taluk |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 117 |
UDUPI |
120 |
Udupi |
MANJUNATH V |
17/04/2013 |
H/No. 2-43,VISHNUMOORTHI NAGAR, KELARKAL BETTU VILLAGE & POST, UDUPI TALUK & DISTRICT. |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 118 |
UDUPI |
122 |
Karkala |
SUNIL SOANS |
15/04/2013 |
Ayan, Kuntalpady, Parpale Road, Karkala. PIN-574104 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 119 |
CHIKKMAGALUR |
124 |
Mudigere |
U.B. MANJAIAH |
15/04/2013 |
Marebyle,G Agrahara, Gonibeedu post, Mudigere |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits
|
| 120 |
TUMKUR |
128 |
Chikknayakanhalli |
CAPTAIN SOMASHEKAR |
17/04/2013 |
Sri Parashu , B H Raod, Chikkanayakanahalli, Chikkanayakanahalli Taluk |
BSP - Bahujan Samaj Party |
M |
55 |
View Affidavits
|
| 121 |
TUMKUR |
129 |
Tiptur |
ABDUL WAKEEL |
17/04/2013 |
9TH CROSS, BHOVI COLONY, GANDHI NAGARA, TIPTUR MARANAGERE, NEAR BANYAN TREE, K.R.EXTN.POST,TIPTUR TQ, TUMKUR DISTRICT |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 122 |
TUMKUR |
130 |
Turuvekere |
D.G.GOPALAIAH |
17/04/2013 |
Dabbeghatta,
Kasaba Hobli,
C.N.Halli Taluk, |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 123 |
TUMKUR |
131 |
Kunigal |
RAMESH BABU |
16/04/2013 |
D.No. 100, Rajathadri Nilaya, Ambedkar Nagara, Kunigal, Kunigal Taluk, Tumkur District. |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 124 |
TUMKUR |
133 |
Tumkur Rural |
N.GANGAIAH |
16/04/2013 |
Karnakuppe, Nidavalalu Post, Hebbur Hobli, Tumkur Taluk |
BSP - Bahujan Samaj Party |
M |
65 |
View Affidavits
|
| 125 |
TUMKUR |
134 |
Koratagere |
BULLA SUBBARAO |
18/04/2013 |
NO.123,2ND CROSS, 5TH BLOCK, KORAMANGALA, BANGALORE |
BSP - Bahujan Samaj Party |
M |
68 |
View Affidavits
|
| 126 |
TUMKUR |
134 |
Koratagere |
BULLA SUBBARAO |
18/04/2013 |
NO.123, 2ND CROSS, 5TH BLOCK, KORAMANGALA, BANGALORE |
BSP - Bahujan Samaj Party |
M |
68 |
View Affidavits
|
| 127 |
TUMKUR |
134 |
Koratagere |
BULLA SUBBARAO |
18/04/2013 |
NO.123,2ND CROSS, 5TH BLOCK, KORAMANGALA, BANGALORE |
BSP - Bahujan Samaj Party |
M |
68 |
View Affidavits
|
| 128 |
TUMKUR |
134 |
Koratagere |
BULLA SUBBARAO |
15/04/2013 |
NO.123, 2NDCROSS, 5TH BLOCK, KORAMANGALA, BANGALORE |
BSP - Bahujan Samaj Party |
M |
68 |
View Affidavits
|
| 129 |
TUMKUR |
135 |
Gubbi |
SHIVANNA |
17/04/2013 |
Belavatta, Belavatta post, Kadaba hobli, Gubbi Tq |
BSP - Bahujan Samaj Party |
M |
53 |
View Affidavits
|
| 130 |
TUMKUR |
136 |
Sira |
N RAJANNA |
17/04/2013 |
JYOTHINAGARA, SIRA TOWN, SIRA TALUK. |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits
|
| 131 |
TUMKUR |
137 |
Pavagada |
NAGARATHNAMMA |
17/04/2013 |
Nagalapura, Chikkahalli Post, Pavagada Tq, Tumkur Dt. |
BSP - Bahujan Samaj Party |
F |
59 |
View Affidavits
|
| 132 |
TUMKUR |
138 |
Madhugiri |
M.MUNIYAPPA |
17/04/2013 |
# 19, 14,th cross road, 1st Main road, Maruthi Nagara, yalahanka, Bangalore 64 |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits
|
| 133 |
CHIKKABALLAPUR |
139 |
Gauribidanur |
RAJASHEKAR H R |
18/04/2013 |
91/2, A K Colony,
Hennur,
Bangalore-43 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 134 |
CHIKKABALLAPUR |
141 |
Chikkaballapur |
M SOMASHEKAR |
15/04/2013 |
PUTTATHIMANAHALLI VILLAGE
MANCHANBELE POST
CHICKKBALLPUR
MAN |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 135 |
CHIKKABALLAPUR |
142 |
Sidlaghatta |
DHANARAJU |
18/04/2013 |
#E-646.Muddanna Badavane,Hennuru,Kalyana Nagar Post, Bangalore -560043 |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 136 |
CHIKKABALLAPUR |
143 |
Chintamani |
V. SEETHAPPA |
18/04/2013 |
Naramakalahalli, Iragampalli post, Chintamani taluk |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits
|
| 137 |
CHIKKABALLAPUR |
143 |
Chintamani |
V. SEETHAPPA |
18/04/2013 |
Naramakalahalli, Iragampalli post ,
Chintmani tq |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits
|
| 138 |
KOLAR |
144 |
Srinivasapur |
K.P. NAGARAJA |
18/04/2013 |
#5, KUNDITIVARIPALLI VILLAGE, YARRAMVARIPALLI POST, SRINIVASPUR TALUK, KOLAR DISTRICT |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 139 |
KOLAR |
144 |
Srinivasapur |
K.P. NAGARAJA |
15/04/2013 |
#5, KUNDITIVARIPALLI VILLAGE, YARRAMVARIPALLI POST, SRINIVASPUR TALUK KOLAR DISTRICT |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 140 |
KOLAR |
145 |
Mulbagal |
SINGAPUR GOVINDU |
18/04/2013 |
MARAHERU KOTHURU VILLAGE, AMBLIKAL POST, MULBAGAL TALUK |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits
|
| 141 |
KOLAR |
146 |
Kolar Gold Field |
K. R. DEVARAJA |
18/04/2013 |
#27, KASIREDDY GANDLAHALLI (VI), JAKKARSNAKUPPA (PO), KYASAMBALLI HOBLI, BANGARPET (TQ), KOLAR (DT) |
BSP - Bahujan Samaj Party |
M |
56 |
View Affidavits
|
| 142 |
KOLAR |
147 |
Bangarapet |
NAGARAJA. M |
16/04/2013 |
Karamangala Village and Post,
Bangarpet Taluk |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 143 |
KOLAR |
149 |
Malur |
C.MUNIRAJA |
16/04/2013 |
TORNAHALLI VILLAGE, BYRNAHALLI POST, KASBA HOBLI,MALUR TALUK, KOLAR DISTRICT-563130 |
BSP - Bahujan Samaj Party |
M |
29 |
View Affidavits
|
| 144 |
KOLAR |
149 |
Malur |
RAVIKUMAR |
16/04/2013 |
JODIPURA VILLAGE, LAKKUR HOBLI & POST, MaLUR TaLUK, KOLAR DISTRICT-563160 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 145 |
BANGALORE RURAL |
178 |
Hosakote |
H.M.UPENDRA |
17/04/2013 |
E.410, Muniyappa Garden, A.K.Colony, Hennuru Village, Kalyananagar Post, Bangalore-560043 |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits
|
| 146 |
BANGALORE RURAL |
179 |
Devanahalli |
VENKATESH.P |
16/04/2013 |
Gulya nandigunda, Heggadahalli Post, Tubagere Hobli, Doddaballapur Taluk, Bangalore Rural, Dist |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 147 |
BANGALORE RURAL |
180 |
Doddaballapur |
PURUSHOTHAMA |
15/04/2013 |
Chikkamankanala ,Koligere Post,Doddabelavangala Hobali,Doddaballapura Taluk. |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 148 |
BANGALORE RURAL |
181 |
Nelamangala |
C HANUMAIAH |
17/04/2013 |
NO 7304 SUBASHNAGARA NELAMANGALA |
BSP - Bahujan Samaj Party |
M |
73 |
View Affidavits
|
| 149 |
BANGALORE RURAL |
181 |
Nelamangala |
MAHADEVA P |
17/04/2013 |
SRINIVASPURA KASABA HOBLI NELAMANGALA TALUK |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 150 |
RAMANAGARAM |
182 |
Magadi |
JAFFER PASHA |
13/04/2013 |
Hosapete, Magadi Town, Ramanagara Dist |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits
|
| 151 |
RAMANAGARAM |
184 |
Kanakapura |
MALLIKARJUNAIAH |
16/04/2013 |
Mallaiah complex mysore road kanakapura |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 152 |
RAMANAGARAM |
184 |
Kanakapura |
MALLIKARJUNAIAH |
16/04/2013 |
MALLAIAH COMPLEX,MYSORE ROAD KANAKAPURA TOWN |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 153 |
RAMANAGARAM |
185 |
Channapatna |
SUJEEVANKUMAR VS |
16/04/2013 |
Aralallusandra
Virupakishi pura Hobli
Channapatna Tq |
BSP - Bahujan Samaj Party |
M |
47 |
View Affidavits
|
| 154 |
MANDYA |
186 |
Malavalli |
M.KRISHNA MURTHY |
16/04/2013 |
Vinayaka badavane, near V.C.Canal, karasavadi road, mandya town, mandya taluk and dt.-571401 |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 155 |
MANDYA |
187 |
Maddur |
BORAIAH H H |
18/04/2013 |
Huligerepura, Malagaranahalli post, Kasaba hobli, Maddur taluk, Mandya dist |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 156 |
MANDYA |
188 |
Melukote |
M M MAHESHA |
17/04/2013 |
Machahalli Village, Hulikere Post, Dudda Hobli, Mandya Taluk |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 157 |
MANDYA |
190 |
Shrirangapattana |
RATNAMMA |
17/04/2013 |
#796 Ambedkar Nagar Belagola Grama & Hobali Srirangapatna |
BSP - Bahujan Samaj Party |
F |
41 |
View Affidavits
|
| 158 |
MANDYA |
191 |
Nagamangala |
NARASIMHA MURTHY |
15/04/2013 |
No 228-A, HuruliganganaHalli, Honakere Hobli, BrahmadevaraHalli Post, Nagamangala Taluk |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 159 |
HASSAN |
193 |
Shravanabelagola |
RANGASWAMY.M.R. |
16/04/2013 |
MATHIGATTA GRAMA AND POST, HIRISAVE HOBLI, CHANNARAYAPATNA TALUK, HASSAN DISTRICT, KARNATAKA |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 160 |
HASSAN |
194 |
Arsikere |
T M CHANDRASHEKARAIAH |
17/04/2013 |
Thirupatihally, Kudurugundi post, Dudda hobli, Hassan taluk |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 161 |
HASSAN |
195 |
Belur |
D.S. GANGADHARA |
17/04/2013 |
DANAYAKANAHALLI, PADUVALALU POST, BIKKODU HOBLI, BELUR TALUK |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits
|
| 162 |
HASSAN |
197 |
Holenarasipur |
M.C.SHIVANNA |
17/04/2013 |
Galipura Vilage Elechagalli post Holenarsipura Taluk Hassan District |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 163 |
HASSAN |
198 |
Arakalgud |
B C RAJESH |
12/04/2013 |
B.C Rajesh S/o Late. Chennaiah Baraguru Village, Doddamagge Hobli, Arkalgudu Taluk, Hassan District |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 164 |
HASSAN |
199 |
Sakaleshpur |
KUMAR GOWRAV. H.S. |
18/04/2013 |
HETHUR VILLAGE & HOBLI, SAKLESHPUR TQ, HASSAN DIST. |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits
|
| 165 |
HASSAN |
199 |
Sakaleshpur |
SUBRAMANYA. H.C. |
18/04/2013 |
HIRIYUR VILLAGE, VOLALAHALLI POST, HETTUR HOBLI, SAKALESHPURA TQ, HASSAN DIST. |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits
|
| 166 |
DAKSHINA KANNADA |
200 |
Belthangady |
CHENNAKESHAVA |
17/04/2013 |
ARUNODAYA, ASHOKA NAGAR, KUTHLUR VILLAGE AND POST, BELTHANGADY TALUK |
BSP - Bahujan Samaj Party |
M |
56 |
View Affidavits
|
| 167 |
KODAGU |
208 |
Madikeri |
S.P.MAHADEVAPPA |
12/04/2013 |
Kanoor Village and Post Virajpet Taluk Kodagu-571216 |
BSP - Bahujan Samaj Party |
M |
67 |
View Affidavits
|
| 168 |
KODAGU |
208 |
Madikeri |
S.P.MAHADEVAPPA |
12/04/2013 |
Kanoor Village and Post Virajpet Taluk Kodagu District-571216 |
BSP - Bahujan Samaj Party |
M |
67 |
View Affidavits
|
| 169 |
KODAGU |
208 |
Madikeri |
S.P.MAHADEVAPPA |
12/04/2013 |
Kanoor Village and Post, Virajpet Taluk, Kodagu District-571216 |
BSP - Bahujan Samaj Party |
M |
67 |
View Affidavits
|
| 170 |
MYSORE |
210 |
Piriyapatna |
KRISHNA |
15/04/2013 |
No. 285, 6th Cross, Gokulam 3rd Stage, Mysore -570002 |
BSP - Bahujan Samaj Party |
M |
70 |
View Affidavits
|
| 171 |
MYSORE |
211 |
Krishnarajanagara |
LAKSHMANA D |
17/04/2013 |
BASAVARAJAPURA VILLAGE AND POST KASABA HOBALI K R NAGARA TAULK MYSORE DIST |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 172 |
MYSORE |
211 |
Krishnarajanagara |
LAKSHMANA D |
17/04/2013 |
BASAVARAJAPURA VILLAGE AND POST KASABA HOBALI K R NAGARA TALUK MYSORE DIST |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits
|
| 173 |
MYSORE |
212 |
Hunsur |
H B NAGARAJU |
17/04/2013 |
Halebeedu Village & Post, Bilikere Hobli, Hunsur Taluk |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits
|
| 174 |
MYSORE |
213 |
Heggadadevankote |
J.K.GOPALA |
18/04/2013 |
Rajeeva Village, Muthuru Colony, Periya Pattana Taluk, Mysore District. |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits
|
| 175 |
MYSORE |
214 |
Nanjangud |
SRIKANTA |
16/04/2013 |
No 4269,1st cross,Shankarapura,
Nanjangud Town,Mysore Dist |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 176 |
MYSORE |
214 |
Nanjangud |
SRIKANTA |
16/04/2013 |
No 4269,1st cross,Shankarapura,
Nanjangud Town,Mysore Dist |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 177 |
MYSORE |
216 |
Krishnaraja |
C MOHANKUMAR |
17/04/2013 |
#3429 7TH MAIN 2ND CROSS VIDYARANYAPURAM MYSORE |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 178 |
MYSORE |
216 |
Krishnaraja |
C MOHANKUMAR |
17/04/2013 |
#3429 7TH MAIN 2ND CROSS VIDYARANYAPURAM MYSORE |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits
|
| 179 |
MYSORE |
219 |
Varuna |
SHIVAMAHADEVA |
16/04/2013 |
No. 280, Alanahalli Village & Post, Mysore Taluk, Mysore Dist. |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 180 |
MYSORE |
219 |
Varuna |
SHIVAMAHADEVA |
16/04/2013 |
No.280, Alanahalli Village & Post, Mysore Taluk, Mysore Dist. |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits
|
| 181 |
CHAMARAJNAGAR |
221 |
Hanur |
S.PUTTARAJU |
17/04/2013 |
NO.132 C.M.SAMUDRA AGRAHARA SATHEGALA POST KOLLEGALA TALUK |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits
|
| 182 |
CHAMARAJNAGAR |
222 |
Kollegal |
N. MAHESH |
17/04/2013 |
Jagadeesha Nilaya, G.P.Mallappa puram, Kollegal Town, Chamarajanagara District |
BSP - Bahujan Samaj Party |
M |
57 |
View Affidavits
|
| 183 |
CHAMARAJNAGAR |
222 |
Kollegal |
N. MAHESH |
19/04/2013 |
Jagadeesha Nilaya, G.P.Mallappa puram, Kollegal Town, Chamarajanagara District |
BSP - Bahujan Samaj Party |
M |
57 |
View Affidavits
|
| 184 |
CHAMARAJNAGAR |
223 |
Chamarajanagar |
R P NANJUNDASWAMY |
17/04/2013 |
27 th ward, Dr. B.R. Ambedkar Extn. Ramasamudra, Chamarajanagara town |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 185 |
CHAMARAJNAGAR |
223 |
Chamarajanagar |
R P NANJUNDASWAMY |
17/04/2013 |
27 th ward, Dr. B.R. Ambedkar Extn. Ramasamudra, Chamarajanagara town |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 186 |
CHAMARAJNAGAR |
224 |
Gundlupet |
NAGENDRA |
16/04/2013 |
Arakalavadi village Chamarajanagara Taluk Chamarajanagara |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 187 |
B.B.M.P (CENTRAL) |
154 |
Rajarajeshwarinagar |
GURUMURTHY |
15/04/2013 |
No.224/2, 41st Cross, Peenya, Bangalore North, Bangalore-560058 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 188 |
B.B.M.P (CENTRAL) |
154 |
Rajarajeshwarinagar |
GURUMURTHY |
15/04/2013 |
No.224/2, 41st Cross, Peenya, Bangalore North, Bangalore-560058 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 189 |
B.B.M.P (CENTRAL) |
154 |
Rajarajeshwarinagar |
GURUMURTHY |
15/04/2013 |
No.224/2, 41st Cross, Peenya, Bangalore North, Bangalore-560058 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 190 |
B.B.M.P (CENTRAL) |
154 |
Rajarajeshwarinagar |
GURUMURTHY |
15/04/2013 |
No.224/2, 41st Cross, Peenya, Bangalore North, Bangalore-560058 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits
|
| 191 |
B.B.M.P (CENTRAL) |
162 |
Shivajinagar |
SHAIK BAHADUR |
16/04/2013 |
No 6/2 New No 35, 3rd Cross Vivekandanda Nagar Bangalore-33 |
BSP - Bahujan Samaj Party |
M |
57 |
View Affidavits
|
| 192 |
B.B.M.P (CENTRAL) |
162 |
Shivajinagar |
SHAIK BAHADUR |
16/04/2013 |
No 6/2, New no 35, 3rd Cross, Vivekananda Nagar,Bangalore-33 |
BSP - Bahujan Samaj Party |
M |
57 |
View Affidavits
|
| 193 |
B.B.M.P (CENTRAL) |
162 |
Shivajinagar |
SHAIK BAHADUR |
16/04/2013 |
No 6/2 New No 35, 3rd Cross Vivekandanda Nagar Bangalore-33 |
BSP - Bahujan Samaj Party |
M |
57 |
View Affidavits
|
| 194 |
B.B.M.P (CENTRAL) |
165 |
Rajajinagar |
SOUNDARYA G |
18/04/2013 |
No.424,14th Cross, 2nd Stage, Mahalakshmipuram, Bangalore-86 |
BSP - Bahujan Samaj Party |
F |
40 |
View Affidavits
|
| 195 |
B.B.M.P(NORTH) |
151 |
K.R. Pura |
SRINIVAS.N |
18/04/2013 |
No-364/1, Adarsha Vista, Basava Nagara, Narayanapura, Bangalore-77 |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 196 |
B.B.M.P(NORTH) |
156 |
Mahalakshmi Layout |
LOKESH L |
16/04/2013 |
#9/1, 1st main, 2nd cross, Kanteeravanagara, Bangalore 560096 |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 197 |
B.B.M.P(NORTH) |
156 |
Mahalakshmi Layout |
LOKESH L |
16/04/2013 |
#9/1, 1st main, 2nd cross, Kanteeravanagara, Bangalore 560096 |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits
|
| 198 |
B.B.M.P(NORTH) |
157 |
Malleshwaram |
ESHWARA. H.A |
17/04/2013 |
No.620, 2nd Main Road, Pattelappa Compound, Mathikere, Bangalore-560054. |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits
|
| 199 |
B.B.M.P(NORTH) |
161 |
C.V. RamannNagar |
B.T. SRINIVAS |
18/04/2013 |
Old No. 500, New No. 497-C, Anandapura, 8th Cross, Yerrappa Lane, H.A.L. 3rd Stage, Bangalore-560075 |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits
|
| 200 |
B.B.M.P(SOUTH) |
166 |
Govindarajanagar |
C CHIKKANNA |
16/04/2013 |
No.12, 1st Cross Road, 1st Main Road, Marenahalli, Subbanna Garden, Bangalore-560040. |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits
|
| 201 |
B.B.M.P(SOUTH) |
166 |
Govindarajanagar |
C CHIKKANNA |
16/04/2013 |
No.12, 1st Cross Road, 1st Main Road, Marenahalli, Subbanna Garden, Bangalore-560040. |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits
|
| 202 |
B.B.M.P(SOUTH) |
167 |
Vijayanagar |
JAYA KUMAR C.N |
18/04/2013 |
No.5, 4th cross Vinobha Colony, Avalahalli, Mysore road, Bangalore-560026 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 203 |
B.B.M.P(SOUTH) |
167 |
Vijayanagar |
JAYA KUMAR C.N |
18/04/2013 |
No.5, 4th cross Vinobha Colony, Avalahalli, Mysore road, Bangalore-560026 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 204 |
B.B.M.P(SOUTH) |
170 |
Basavanagudi |
L.RAMESH |
17/04/2013 |
No.54, 2nd Cross Siddhartha Layout, Katriguppe B.S.K. 3rd Stage, Bangalore-560085 |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits
|
| 205 |
B.B.M.P(SOUTH) |
171 |
Padmanabanagar |
ABDUL RAZACK KHAN |
16/04/2013 |
No.267, 4th Cross, 7th Main, Minhajnagar, J.P.Nagar Post, Bangalore-560078 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits
|
| 206 |
B.B.M.P(SOUTH) |
172 |
B.T.M Layout |
HARIRAM .A |
16/04/2013 |
#86, 4TH MAIN, 4TH CROSS, B CHANDRAPPA NAGAR, ADUGODI POST,
BANGALORE-30 |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 207 |
B.B.M.P(SOUTH) |
173 |
Jayanagar |
MRS. SHASHIKALA |
17/04/2013 |
#26, Ist Main, 8th Cross, R.K. Road, Kadirenahalli, BSK II Stage Bangalore |
BSP - Bahujan Samaj Party |
F |
39 |
View Affidavits
|
| 208 |
B.B.M.P(SOUTH) |
175 |
Bommanahalli |
AFSAR PASHA |
17/04/2013 |
#8/2,Roopena Agrahara,N.G.R.Extension(Near Madiwala Pond),Bangalore-560068 |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits
|
| 209 |
BANGALORE URBAN |
150 |
Yelahanka |
ERANNA |
18/04/2013 |
Channasandra Village ,Byatha Post, Hesaragatta Hobli, Bangalore North Taluk , Bangalore Urban Dist |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 210 |
BANGALORE URBAN |
153 |
Yeshwanthapura |
NARASIMAIAH |
17/04/2013 |
#30, 3rd Cross, Ganesha Temple Layout, Kaggalipura, Bangalore-560082 |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits
|
| 211 |
BANGALORE URBAN |
153 |
Yeshwanthapura |
NARASIMAIAH |
17/04/2013 |
#30, 3rd Cross, Ganesha Temple Layout, Kaggalipura, Bangalore-560082 |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits
|
| 212 |
BANGALORE URBAN |
155 |
Dasarahalli |
R.GANGADHAR |
16/04/2013 |
No.25A, Krishnappa Layout, Nagashettihally, Sanjay nagar, Bangalore-560 094. |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits
|
| 213 |
BANGALORE URBAN |
174 |
Mahadevapura |
N.VENKATESH |
16/04/2013 |
SORAHUNASE, VARTHUR HOBLI, VARTHUR POST, BANGALORE-560082 |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits
|
| 214 |
BANGALORE URBAN |
176 |
Bangalore South |
VASANTH |
17/04/2013 |
No13, Yelenahalli, Bangalore South Bangalore - 68 |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 215 |
BANGALORE URBAN |
176 |
Bangalore South |
VASANTH |
17/04/2013 |
No13, Yelenahalli Bangalore South Bangalore -68 |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 216 |
BANGALORE URBAN |
177 |
Anekal |
SRINIVAS.P |
17/04/2013 |
Adigarakallahalli, Bidaraguppe Post, Anekal Taluk |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits
|
| 217 |
YADGIR |
37 |
Shahapur |
MOHAMMED ANWAR PASHA |
15/04/2013 |
HOUSE 462 R K HEGADE NAGAR S K N POST BANGALORE |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 218 |
YADGIR |
37 |
Shahapur |
MOHAMMED ANWAR PASHA |
15/04/2013 |
HOUSE NO 462, R K HEGADE NAGAR S.K.N POST BANGALORE |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits
|
| 219 |
YADGIR |
38 |
Yadgir |
BASAVARAJA |
17/04/2013 |
Basavaraja S/o Maragappa, AT & Post: Ramasamudra, Yadgiri Taluk & District. |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits
|
| 220 |
YADGIR |
39 |
Gurmitkal |
SHIVALINGAPPA |
17/04/2013 |
POST HARAWALA TQ JEWARGI DIST GULBARGA |
BSP - Bahujan Samaj Party |
M |
71 |
View Affidavits |
Oustees petition poll candidate Garudachar
The petition said around 6,000 people have been rendered homeless after
their houses were razed by the developer.
Signature campaign demands their housing rights, says Ejipura land was meant for poor
The evicted residents of Economically Weaker Sections
(EWS) shantytown in Ejipura, accompanied by citizens and rights
activists, delivered a petition with more than 11,000 signatures,
demanding their housing rights.
The signatures were
collected through an online campaign. The petition was handed over to
Uday Garudachar, managing director of Maverick Holdings Pvt. Ltd., at
his office in Garuda Mall here. The developer has entered into a
public-private partnership (PPP) with the Bruhat Bangalore Mahanagara
Palike (BBMP) to construct a housing complex and a commercial complex on
the 15 acre 22 guntas of prime land in Ejipura.
Demanding
that the PPP be scrapped, the residents wanted the entire land to be
used solely for a housing project for all those who have been evicted.
The petition said around 6,000 people have been rendered homeless after
their houses were razed by the developer. The residents, the petition
stated, helplessly watched the bulldozers demolishing their houses.
It
also stated that the land was originally allotted and legally meant for
building houses for citizens belonging to lower socioeconomic groups.
Even months after their homes were demolished, the evicted residents
have not been rehabilitated, rights activists pointed out. After being
rendered homeless, many citizens have lost their livelihood and children
have dropped out from schools, while senior citizens were most
affected.
Pointing out that Mr. Garudachar was now
contesting from Chickpet Assembly constituency on a BJP ticket, Karthik
Ranganathan, one of the activists, said: “As somebody aspiring to become
an elected representative, we hope that Mr. Garudachar will realise
that thousands of people do not approve of this project. The PPP should
be scrapped.”
Shweta, activist, said the evicted
residents had been issued biometric cards by the BBMP. They possessed
voters’ identity card and ration cards. “They are rightful residents of
the area. Why were they not consulted before by either the BBMP or the
developer?” Earlier, when the residents and activists went to the mall
to meet Mr. Garudachar, they were refused entry. After a lot of
convincing, the mall management allowed a few people inside. Even after
the petition was handed over to Mr. Garudachar, the management refused
to take any questions from presspersons.
Now, candidates launch direct transfer scheme for voters
It is another innovation from Karnataka that will revolutionise
electoral politics. If the results of the 2008 elections taught
politicians how to circumvent the anti-defection law through Operation
Kamala, 2013 elections have thrown up a direct cash transfer scheme for
bribing voters.
In an attempt to circumvent the election code of
conduct and ensure inducements reach the voters, a political party has
taken bank account numbers of all hopeful “beneficiaries’’. According
to the plan, after the voting on May 5, each beneficiary will get Rs 500
to Rs 1,000 credited through cash deposits into his or her account. And
nobody can catch them.
A bank officer told Express: “Transaction
of big amounts can be tracket. But Rs 500 or Rs 1000 is credited in cash
into accounts, it is very difficult to track. This is an easy way of
transacting the money without leaving a trace.’’
The procedure
designed by a banker who has joined a political party here, is very
simple: partyworkers have taken the bank account numbers from the voters
in places like Ravivarma Beedi, Thimmappanakoppalu in the city. Party
workers who went door-to-door, instead of handing out cash, collected
bank details.
The matter came to light when a party candidate was
stopped for using a vehicle to campaign without getting permission from
the Election Officer. A police source told Express: “When we checked
the vehicle, we found pamphlets and other publicity material. We also
found five note books containing bank accounts.’’
Returning officer Vipul Bansal said, “I will take action if I get clues about this.’’
Officials
in Raichur have uncovered another mode of transporting money. “If you
pay a bus driver `500, he will deliver the money box to the
beneficiary,’’ an official said.
The richie rich MLAs
In five years, most MLAs managed to amass crores in assets
Whether they nurtured the turfs that elected them to the State Assembly
in 2008 or not, there is no doubt that most of the outgoing MLAs tended
their own nest eggs exceptionally well.
Now 179 of them are back in the fray, each richer by an average of Rs.
9.27 crore or 88 per cent in the last five years, their ‘mission’
apparently unaccomplished.
Note the way the wealth of some of the re-contesting MLAs has zoomed as
their mandatory declarations show and as analysed by the Association for
Democratic Reforms-Karnataka Election Watch:
Outgoing Congress MLA for Kanakapura D.K. Shivakumar tops the Midas
charts, followed by two more party colleagues — Priya Krishna and
Santosh Lad.
Up-scale
As many as 57 Congress MLAs, although out of power, reported an average
asset rise of Rs. 13 crore (60 per cent) each. The Janata Dal (Secular)
has reported an average increase of Rs. 11 crore (198 per cent) in
assets of each of its MLAs.
For the Bharatiya Janata Party, its 73 MLAs became 132 per cent richer at an average increase of Rs. 6 crore each.
Other notables are Appachu Ranjan of BJP (Madikeri) whose assets have
grown from Rs. 18.2 lakh to Rs.10.65 crore, excluding the undeclared
value of his six vehicles, jewellery and immoveable property; and S.
Raghu, also of BJP, (C.V. Raman Nagar) from 72.8 lakh to Rs. 31.64 crore
in five years.
Reverse flow?
There are exceptions too. C.T. Ravi, B.K. Sangameshwar and Bagali
Sarvabhoum are among eight MLAs who said their assets fell below what
they owned in 2008, observed founder member of ADR and National Election
Watch, Trilochan Sastry, at a news conference here on Tuesday.
According to the 2013 affidavit filed before the State Chief Electoral
Officer, Mr. Ravi has declared 54 per cent drop in his wealth from Rs.
7.85 crore in 2008 to Rs. 3.59 crore. Dr. Sarvabhoum is down to Rs. 3.94
crore (earlier Rs. 8.02 crore) and Mr. Sangameshwar from Rs. 5.83 crore
to Rs. 1.66 crore.
Criminal records
The ADR-EW team said that this year, 42 of the 48 MLAs with criminal records have returned to the polls.
After hate speech row, K S Eshwarappa booked again for inducing voters
Close on the heels of the Election Commission reprimanding Deputy
Chief Minister K S Eshwarappa for violating the model code of conduct in
connection with his alleged hate speech and asked him to be cautious in
future, an FIR has now been filed against him for offering ‘large
amounts’ during ‘arti’ performed by women during his electioneering for
the Karnataka Assembly elections in parts of Shimoga.
“An FIR was lodged yesterday against Eshwarappa for offering
large amounts during ‘arti’.There is video recording and evidence. An
inquiry is on”, Karnataka Chief Electoral Officer Anil Kumar Jha told
reporters here this evening.
The act by Eshwarappa, who holds the Rural Development and
Panchyat Raj and Revenue portfolios in the Jagadish Shettar cabinet, and
a former BJP state unit President, allegedly amounts to inducing
prospective voters, EC officials said.
Eshwarappa, seeking re-election from Shimoga, had been booked for
allegedly inciting communal feelings and promoting hatred and ill-will
between different classes in society in a speech on April nine while
campaigning.
Meanwhile, he was today granted anticipatory bail by a local
court in Shimoga on his petition fearing arrest in connection with an
FIR against him for the alleged hate speech.
The relief from the court came on a personal bond of Rs 25,000
and an undertaking that he would follow the Election Code of Conduct for
the May 5 Assembly polls strictly and not make any inflammatory public
speech.
Eshwarappa’s assets worth Rs. 4.8 crore
Deputy Chief Minister K.S. Eshwarappa owns assets worth
Rs. 4.8 crore, while his wife, Jayalakshmi, owns assets worth Rs. 2.47
crore.
During the 2008 Assembly elections, Mr.
Eshwarappa had declared that the total value of the assets in his
possession was Rs. 3.47 crore and his wife owned assets worth Rs. 68.33
lakh.
In the affidavit furnished along with the
nomination papers, Mr. Eshwarappa declared that he has four cases
pending in various courts in the State. He is facing a probe by the
Lokayukta police in a disproportionate assets case. A case was booked
against him under Sections 153(A), 295(A) and 298 of Indian Penal Code
and under column 125 of Representation of People Act on charges of
delivering an inflammatory speech at a programme held in the city
recently.
Mr. Eshwarappa declared Rs. 1,58,22,833 as
movable assets that includes Rs 50,000 cash, Rs. 42,06, 623 deposited in
various banks, Rs. 99,16,210 invested in various companies and Rs. 10
lakh invested in insurance bonds. He has 300 gm gold and two kg silver,
the total value of which is estimated to be Rs. 6.5 lakh.
His
immovable assets valued at Rs. 3,22,50,000 include 1.31 acres of
agriculture land in Nidige village valued at Rs 10 lakh, a house at
S.P.M. Road in the city valued at Rs 20 lakh. The present approximate
market value of the non-agriculture land he owns is Rs. 67,50,000. He
has joint claims along with his son over a commercial building in the
city valued at Rs 1 crore and a residential building in Bangalore valued
at Rs 75 lakh. He jointly owns a residential building with his wife in
the city valued at Rs 50 lakh. Ms. Jayalakshmi owns Rs. 1,84,96,128 as
movable assets, including Rs. 30,000 cash in hand and Rs. 1,73,39,522
invested in various companies. She owns 500 gm gold and 5 kg silver the
total value of which is Rs 11.25 lakh.
She has joint claim with her husband over non-agriculture land and a residential building in the city.
Mr.
Eshwarappa declared that he borrowed Rs. 74,41,073 as loan from various
sources while the financial liabilities of his wife stood at Rs.
68,52,694.
Congress’ ‘most eligible bachelor’ is worth over Rs 900 cr in the fray from
Govindrajnagar segment. His wealth was
declared at Rs 765 crore in the 2009 Assembly bypoll son of realtor-politician who is a sitting MLA from Vijayanagar here.
Bharatiya Janata Party’s
(BJP) decision to keep its tainted MLAs from contesting in the upcoming
elections has reportedly turned out to be blessing in disguise for their
aides.
The party has decided not
to give ticket to its former minister Katta Subramanya Naidu accused of
corruption, tainted MLA Y Sampangi and Krishnaiah Setty facing land scam
charges, as per a report.
Jagadish Kumar, special officer for Naidu, will now represent Naidu’s
constituency Hebbal. Similarly, Venkatesh Gowda, a close aide of Setty
will now contest from Malur instead of the sitting MLA, the report
states.
Sampangi’s mother has also reportedly been given the ticket to contest from KGF
“All in the family”
sounds familiar if one looks at candidates of the May five Assembly
Elections in Karnataka - brothers, children of prominent politicians,
relatives and even father-son.
Take for example, senior Congress leader and former Union Railway
Minister Jaffer Sharief. His son-in-law, is seeking
re-election from Raichur.
Sharief has managed to get ticket for his grand-son, a political novice, in Hebbal segment of the city.
In Soraba in Shimoga district, sons of former Chief Minister late S
Bangarappa - who are bitter political
rivals, are crossing swords again.
The father-son, the sitting
MLAs, have entered the fray from neighbouring segments of Vijayanagara
and Govindrajnagar in the city.
Union Labour and Employment Minister M Mallikarjuna Kharge has succeeded
in getting ticket for his son,from Chittapur, as also former
Chief Minister N Dharam Singh (Congress) for his son from
Jewargi.
The Congress has also given tickets to Jarkiholi brothers - to contest from Yemkanmardi and Gokak, respectively, while
their another brother, who is Minister for Municipal
Administration, has sought re-election on BJP ticket from Arabhavi.
Many multi-millionaires to contest polls in Karnataka
The much-awaited assembly
elections in Karnataka will see several multi-millionaire candidates
from political parties, including the ruling BJP, Congress and JD-S,
contesting against each other in the upcoming polls.
As per reports, several super-rich candidates have been given party
ticket this time making the crucial electoral exercise in the southern
state an interesting affair to watch.
As per reports, JD-S Karnataka unit chief and former chief minister and his wife , who will contest the May 5 Assembly
elections, have together declared assets worth Rs 123 crore.
A JD-S candidate, topped the list of rich candidates in the fray this year.
He has declared assets worth Rs 150.58 crore.
The JD-S is headed by former Prime Minister, who filed his nominations from Yeshvanthpur in Bangalore.
His son, and his wife are contesting from Ramanagaram and Channapatna respectively.
Tourism Minister of the BJP who has assets worth over Rs. 104 crore.
A car freak, contesting from Vijaynagar from mine-rich
Bellary district is stated to possess 25 vehicles including Bentleys,
Mercedes Benzes and Tatra trucks.
He wears two hats, that of an editor of a newspaper, Ananda Karnataka Daily and a mining baron.
Congress treasurer, who runs a string of
educational institutions in Davanagere and is contesting from Davangere
South, has assets worth over Rs. 67 crore in contrast to his party
president whose total assets declared are worth Rs. 3.87
crore.
A Congress contesting from Sarvagnanagar, has assets
worth Rs. 26.82 crore. Congress has also fielded its councillor from
city corporation, from Hoodi ward in K R Puram constituency
whose total worth is also over Rs. 26 crore.
As against this, former Chief Minister and Karnataka Janata Paksha (KJP)
founder, has declared his assets to be Rs. 5.96 crore,
which is about Rs three crore more than the assets declared by him in
2008 assembly polls, who had to resign as Chief Minister after the Karnataka
Lokayukta indicted him in illegal mining, had to spend some time in
jail in a graft case.
The lingayat strongman’s close aide, (KJP) contesting
from Sorab in Shimoga district, has declared his assets to be worth Rs.
3.52 crore.
Industries Minister, facing corruption cases before
Lokayukta court, has declared his assets at Rs. 28.14 crore. Nirani is
contesting from Bilagi constituency in Raichur district.
Infrastructure strained in Bengaluru
All areas in the city, residents of all the wards under BBMP Assembly constituencies have to put up with problems such
as glacially paced infrastructure works, poor roads, congested
footpaths, garbage and increasing commercialisation.
Bengaluru which was called as the Puniya Bhoomi is home to people belonging to lower socioeconomic groups, middle class and upper middle class.
Residents, not entirely comfortable with the commercialisation of their
once tranquil localities, complain that it has brought with it associated
problems such as increasing traffic and pollution. The inordinate delay
in infrastructure projects is only compounding the traffic problems.
Several old-timers are troubled with the increasing commercialisation.
“There are malls coming up and taking away business from the small
traders. This has upset the entire economy. With
the boom in real estate and increasing commercialisation, the very
fabric of areas that was once pensioners’ paradise is changing.
Waste management
People are disappointed with the failure to make Bengaluru a
model city in solid waste management. “When the garbage crisis erupted,
there was enthusiasm initially to solve the problem. The citizens were
also ready to pitch in; but nothing concrete was achieved.”
The end result is that garbage continues to be dumped at the black spots.
Security issues
lack of security is a major concern.
While the middle and upper middle class residents are worried about
security, aspect, more immediate worries plague those belonging to lower
socioeconomic groups here. Drinking water and lack of immediate access
to public toilets are bugbears for them.
Women from many localiies have to walk nearly half a km with buckets of water to
relieve themselves, while areas
where people belonging to middle and upper middle class reside get all
the attention, those populated by the poor are often ignored. Many slums have been demolished to make way for rich business men and traders.
Handmade Crafts Small Business Idea
The Pros and Cons of Starting a Handmade Crafts Business
I have always enjoyed making crafts, paper crafts specifically. I’ve
made handmade cards and boxes, folded origami, stamped, scrap-booked and
anything that involves paper and intricate details.
But a handmade crafts business isn’t limited to paper crafts; you
could quilt, knit, crochet, work with glass, sew, make pottery, basket
weave, or any other kind of craft that is marketable and salable.
The Pros
There are a lot of benefits that come with starting a handmade crafts business, including:
- A handmade crafts business focuses on something you are already very passionate about.
- You can work from home, anytime that it’s convenient for you.
- There are a number of options for selling your crafts online.
- You can develop a local following by selling your crafts at local craft shows.
- You can easily change and add to your product line.
- You can develop a loyal and repeat customer base.
The Cons
Some of the potential challenges of a handmade crafts business include:
- It can be challenging to find the perfect niche market and target audience.
- You have overhead expenses that come with selling a physical product — packaging, inventory storage, etc.
- You may be required to charge sales tax.
- Your products have to be of exceptional quality.
- It can take a lot of time to create your craft and fulfill orders.
- You may get tired of making the same craft over and over again.
Recommended Resources
More Business Opportunities
Business Startup Resources
04/23/13
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Posted by:
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24413 WEDNESDAY LESSON 899-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva Samaj i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
VOICE OF SARVA SAMAJ
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Green-Consultant-Small-Business-Idea.htm
Green Consultant Small Business Idea
The Pros and Cons of Becoming a Green Consultant
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
Green Consultant Small Business Idea
The Pros and Cons of Becoming a Green Consultant
Going green and living in an environmentally friendly way is not a
passing fad. An increasing number of individuals, families and
businesses are starting to look for ways to reduce their carbon
footprint and decrease their use of the earth’s resources. This isn’t
always easy, so some people are looking to green or environmental
consultants for help.
If you have a passion for the environment, are creative and eager to
learn new ways to conserve and recycle, and enjoy teaching others about
the environment, a small business as a green consultant may be a great
option for you.
The Pros
There are many benefits that can come from starting a business as a green consultant. Here are a few:
- The work you do will benefit the environment.
- You have a broad target audience and can work with individuals, families or businesses.
- You can consult in the areas you are most passionate about — green business, green marketing, environmentally friendly household management, green pet care, etc.
- You determine how much time you put in and when you work.
- Green consulting can be a great part-time business.
The Cons
Some of the potential challenges you may face when becoming a green consultant include:
- You may need to take training and become certified.
- It can be expensive to purchase the kits and tools required if you work with a green franchise.
- Some of the commissions you receive are minimal, so you’d have to do a lot of work to make significant income.
- You need to stay up-to-date on all of the environmental regulations and laws.
- You have to be able to think creatively to develop solutions to your clients’ everyday environmental challenges.
Recommended Resources
More Business Opportunities
Business Startup Resources
VOICE OF SARVA SAMAJ
Advani accused of taking money from Yeddyurappa
BANGALORE:
BJP leader L.K. Advani had taken money from erstwhile Karnataka chief
minister B.S. Yeddyurappa to allow him to remain in office after
corruption scandals involving him surfaced, Yeddyurappa’s Karnataka
Janata Party (KJP) alleged Monday
“I have
documents and will release them at the appropriate time,” V. Dhananjaya
Kumar, a former Bharatiya Janata Party (BJP) MP and junior central
minister in the BJP-led National Democratic Alliance (NDA) government at
New Delhi, told reporters here.
Dhananjaya
Kumar, the KJP’s spokesman, made the claim a day after Advani
indirectly attacked Yeddyurappa for tarnishing BJP’s image by indulging
in corruption.
“Advani
has no moral right to criticize Yeddyurappa as he had used his children
to threaten Yeddyurappa and extract money to allow him to remain in
office,” Dhananjaya Kumar alleged.
He said several central BJP leaders were known to take money from party chief ministers.
D.V. Sadananda Gowda said “if he proves the allegations, we will shut down BJP in Karnataka”.
EC pulls up Eshwarappa for hate speech
The Election Commission on Tuesday reprimanded Deputy
Chief Minister K.S. Eshwarappa for hate speech at a meeting in Shimoga
on April 9.
Mr. Eshwarappa is the BJP candidate in Shimoga Assembly constituency for the May 5 polls.
“The
perusal of your impugned statement leaves no one in doubt that the same
has the effect of inciting communal feelings and promoting hatred and
ill-will between different classes of citizens of India, in a surcharged
election atmosphere, which is prohibited under the model code of
conduct. Now, therefore, the commission has decided to reprimand you for
having made the above provocative statement in violation of the model
code of conduct and has cautioned you to be careful in future,” the
Election Commission said.
It rejected Mr.
Eshwarappa’s reply to its notice, quoting a judgment of the Karnataka
High Court, wherein he had claimed that the model code of conduct would
come into force from the day of notification of the election (issued on
April 10) and not the date of announcement of polls (March 20). The
Election Commission quoted a verdict of the Supreme Court to justify its
stand on the date when the poll code would come into effect.
Criminal case filed against Eshwarappa for “hate speech”
Days after making an alleged “hate speech” against a
minority community, Karnataka Deputy Chief Minister K.S. Eshwarappa was
slapped with a criminal case on Friday after electoral officials issued
directions for it.
The case was registered and an FIR
filed as per the directions of chief of Flying Squad of poll code
enforcement for the May five Assembly elections at the order of Deputy
Commissioner and District Electoral Officer Vipul Bansal.
Cases
under IPC sections as also under Representation of People Act have been
booked after the squad submitted the video recording of Mr. Eswarappa’s
speech at a conference on Sunday, police said.
A
local court on Wednesday had admitted a complaint against Mr. Eshwarappa
for making a “hate speech” on a complaint by the President of minority
cell of the district Congress, Sayad W Addu, who accused him of
“instigating” a particular community against others and violating the
code of conduct.
Congress and a number of individuals
had filed complaints with district authorities and returning officer
against Mr. Eshwarappa for alleged violation of the model code of
conduct and instigating communal hatred.
If the case is proved, Mr. Eshwarappa has to face a jail term of three years.
Law Minister Ashwani Kumar in deep trouble
New Delhi: Union Law Minister Ashwani Kumar may find
himself in a spot when the CBI files its affidavit in the Supreme Court
on whether the coalgate report was vetted by the Law Ministry and the
PMO.
Sources said that Kumar had made substantive changes in the
content in order to protect the PMO and the government. The CBI is
likely to take a stand that while the changes were indeed recommended,
the investigative agency did not incorporate them, sources said.
In
doing so, the CBI may put forth its original report and the changes
recommended. The court had made it clear that the report must be
submitted only to it in a sealed cover. If the Law Ministry had stepped
in, it may lead to contempt of court.
If the CBI tells the
court that changes were recommended, Kumar may not be able hold on to
his seat. The government will have no option but to sacrifice him in
order to cap the anger in Parliament.
The Law Minister had taken a
stand that he just corrected the English and certain grammatical
errors. But the BJP hit back asking the minister if he was an English
professor or the country’s Law Minister. Party spokesperson Ravi Shankar
Prasad said this was the first time in Parliamentary history when a
minister is found `correcting’ the English language of India’s premier
investigating agency.
Sources also said that the CBI may tell the
court that the Law Minister’s proposed changes were sent to the Prime
Minister’s Office. However, the PMO did not send a formal reply. But
following Kumar’s letter, CBI officials did meet senior officers at the
PMO. The question being asked is why did the meeting take place,
especially in the backdrop of the controversial recommendations of the
Law Ministry.
The PMO has dismissed the meeting as a routine one. But this stand is unlikely to hold much water.
The
BJP and the Left have now demanded the resignation of the Law Minister
and the Prime Minister for trying to influence a crucial investigation.
The
issue rocked both Houses of Parliament leading to a series of
adjournments. The possibility of a washout of the brief session looks
almost certain.
In a related development, Prime Minister Manmohan
Singh had a meeting with UPA chairperson Sonia Gandhi. The details of
the talks were not made available, but coming as it is in the backdrop
of the coalgate scam, the meeting assumes significance.
Scrap coal mines not in production: Parliamentary Panel
New Delhi: Calling
coal mine allocations done in 1993 to 2010 as “unauthorised and
illegal”, a Parliamentary panel on Tuesday suggested scrapping of mines
that have not started production.
The Standing Committee on Coal
and Steel in its report tabled in Parliament on Tuesday said the mines
were allocated in “most non-transparent” manner and natural resources
were distributed to “few fortunates” through “abuse of power” by the
then ruling dispensation.
“Distribution of mines was done in a
most unauthorised manner,” said the panel Chairman Trinamool Congress MP
Kalyan Banerjee seeking scrapping of mines where production is yet to
start besides investigating role of officials involved in the allotment
process.
“Most non-transparent procedure was adopted from 1993 to
2010 for allocation and supply of coal blocks. The natural resources and
state largesse were distributed to few fortunates for their own benefit
without following any transparent system, was total abuse of power by
the Government,” the Committee said.
Noting that “the government
cannot give largesse on its arbitrary discretion or its sweet will,” it
said the allocations were illegal and amounted to huge losses to the
state exchequer.
However, on the quantum of losses Mr. Banerjee
said, “Despite our repeated queries, Coal Ministry could not give us
information in respect of quantity of coal or its value. We are not
investigating agency and thus not in a position to assess the losses.”
The
report said: “It is unfortunate that for allocating coal blocks neither
any auction was held nor the Central Government earned any revenue.”
When
asked whether Trinamool Chief Mamata Banerjee, who was Coal Minister in
the NDA government was also involved, Mr. Banerjee said, “Every Coal
Minister is not party of the allocation process.”
The Committee
said it was “surprised” to note that between 1993 and 2004 no data was
maintained by the Coal Ministry regarding number of applications
received seeking mines while no “bidding process or auction was held.”
“Since
Committee have come to conclusion that entire procedure for
distribution of coal was unauthorised, no one should enjoy the benefit
of illegal auctions and therefore, all coal blocks allocated, at least
where coal production has not yet started, should be cancelled
immediately,” it said.
Terming no auction as unfortunate, it said
the entire decision—making process for distribution of coal blocks needs
investigation and that necessary penal steps should be taken against
everyone who was directly or indirectly a party. to such a
decision—making process.
Citing delays in development of blocks by
private firms, the Committee also sought an explanation from the
Ministry on and demanded a list of such companies, which were alloted
mines without any end—use projects.
“Out of 195 coal blocks
allocated so far for captive mining, 30 blocks have started coal
production and out of 160, captive coal blocks allocated during 2004 to
2008, only 2 have started production,” it said.
Saying that such
allocations have not generated any revenue and only helped private
firms, the panel said: “The commencement of coal production only from 30
coal blocks out of total allocated 218, puts a question mark over the
performance and efficiency of allocatee companies, especially private
companies which have a major share in allocation.”
The Committee
said it was “astonished” to find that although 195 blocks with 44.23
billion tonnes of reserves were allotted, no estimates for the value of
coal extracted was made by the government. It stressed the need for
introducing a proper mechanism for correct evaluation.
BJP looted Karnataka
Ruling BJP in Karnataka,is accused of “looting” the
state that it would lose the May 5 Karnataka assembly polls.
BJP broke
electoral promises and “the only thing they remembered was how to loot
public money in the state. They have done it. They are past masters in
this”.
Flaying
the government for forgetting its promises of employment, water and
24-hour power supply, he said “last time you made BJP victorious, you
trusted them. They promised you 24-hour power supply, did you get it?
They promised you employment, did you get it? They forgot employment,
power.”
Taking a swipe at the BJP for talking about corruption in
Delhi, he slammed it for giving “Vidhan Sabha seats to two brothers
(mining barons from Bellary Janardhana Reddy and Karunakara Reddy who
are facing corruption cases).”
VVIP chopper deal: CBI freezes bank account of ex-IAF chief
AgustaWestland chopperCBI has frozen bank accounts of former Indian Air Force chief S P
Tyagi and other Indians named as accused for allegedly receiving
kickbacks in the Rs 3,600 crore VVIP helicopter deal.
Agency sources said here today that “certain bank accounts of all the Indian accused” named in the FIR have been frozen by CBI.
The bank accounts of Indian companies named in the alleged scam
– Aeromatrix Info Solutions Private Limited and IDS Infotech — have
already been frozen by the agency, they said.
The sources said bank accounts of Tyagi’s cousins — Sanjeev
alias Julie, Rajeev alias Docsa and Sandeep — have also been frozen as
part of the investigation.
Other Indians named in the FIR whose accounts have been frozen by
the agency include former Union Minister Santosh Bagrodia’s brother
Satish Bagrodia, who is also Chairman of IDS Infotech, the company’s
Managing Director Pratap Aggarwal, Aeromatrix CEO Praveen Bakshi and
legal advisor Gautam Khaitan, the sources said.
CBI in its FIR has booked all the accused under the provisions of
the IPC relating to cheating and criminal conspiracy and the Prevention
of Corruption Act.
Tyagi is the first chief of the Indian Air Force to be named in a corruption or criminal case by CBI.
CBI has alleged that during his tenure as Air Chief, Tyagi and
“with his approval” the Air Force “conceded to reduce the service
ceiling for VVIP helicopters from 6,000 meters to 4,500 meters as
mandatory to which it was opposing vehemently on the grounds of security
constraints and other related reasons”.
According to the FIR, “Haschke Guido and Gerosa Carlo (middlemen)
managed to send € 5.6 million through Mohali-based IDS Infotech and
Chandigarh-based Aeromatrix Info Solutions Private Limited to India and
kept the remaining amount out of about €24.30 million received from
AgustaWestland with themselves in the account of IDS Tunisia.”
https://mail.google.com/mail/?shva=1#inbox/13e396080c983ea7
You ready?
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Hi there,
Yesterday at the White House Science Fair,
we announced the first of some big plans to teach the world the Web
over the next few months — and we need you with us from the start.
From
June 15 to September 15, Mozilla and the National Writing Project will
host dozens of partners from around the world in a giant global Maker Party.
Thousands
of community-led events will celebrate the amazing things we can make
and share on the Web — from video remixes, to apps and webpages, to DIY
robots.
Join
the party! It’ll be a blast, and whether you want to make, teach or
just help others get started, there’ll be something for everyone.
Sign up to be in from the start and get updates as the Maker Party gets going.
Maker
Party 2013 will be the second annual distributed party Mozilla has
thrown focused on Web education and digital literacy. Last year,
Mozilla’s Summer Code Party included more than 700 community-led events,
with more than 10,000 participants across 80 countries. And just like
last year, you can join from anywhwere — school, an internet cafe or
even your own kitchen table.
Mozillians
are part of a growing global community of makers, and this year we’re
proud to be expanding our reach and joining even more people around the
world who feel the same way.
That’s
why this year’s party isn’t just about learning to code, it’s about
celebrating the huge range of learning, making and creating the Web
makes possible.
And
this year, as part of the John D. and Catherine T. MacArthur
Foundation’s Summer of Connected Learning, we’re joined by dynamic
start-ups, non-profits, institutions, and tech companies, including
Black Girls Code, California Academcy of Sciences, DIY.org,
Girl Scouts of Greater Chicago and Northwest Indiana, Intel, NYC
Department of Education, the Sesame Workshop and Make Things Do Stuff.
Together, we’ll be engaging more than 500,000 people to learn and make things thanks to the Web.
To see who’s taking part and join the party, sign up here:
https://sendto.mozilla.org/Maker-Party
Michelle
P.S.
— We’re really excited about Maker Party 2013 — but to pull this off,
we’ll need support from folks like you every step of the way. Can you donate today to help ensure the Maker Party is a success?
 Michelle Thorne
Global Events Strategist
Mozilla Foundation
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04/22/13
Filed under:
General
Posted by:
site admin @ 4:57 pm
23413 TUESDAY LESSON 898-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVA SAMAJ (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarva Samaj i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
VOICE OF SARVA SAMAJ
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Green-Cleaning-Small-Business-Idea.htm
Green Cleaning Small Business Idea
The Pros and Cons of Starting a Green Cleaning Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
VOICE OF SARVA SAMAJ
Bangalore: With around 70
urban assembly constituencies in Karnataka, political parties are going
all out to woo the urban middle class in Karnataka assembly polls 2013.
The 70 seats comprise a little less than one-third of the total strength
of the legislative assembly. The number of urban seats increased after
the delimitation exercise in 2008, giving the city dwellers a decisive
say in the elections.
Going by the serious drubbing the BJP received in the recent urban body
polls, the Congress cannot dream of winning since the BSP did not contest and the ELEPHANT symbol was not allotted to any candidate. Now BSP along with SDPI and former Chairman Backward Class Commission will win for bringing change for the peace,welfare and happiness of the entire people including SC/ST/OBC/minorities and poor upper caste by distributing the wealth of the state equally among all sections of the society as enshrined in the Constitution while the Congress and the BJP are for the benefit of the corporates which has increased the inflation and denied proper drinking water supply and no power supply. Slums were demolished to benefit the rich which is in human. While JDS, BSR,KJP are chips of the old coalmine block of Congress and BJP. They are vultures with same feather flockingt together that feed on the common man of the state.
Importantly, Bangalore holds the key as 28 of the 70 urban constituencies are in Bangalore city.
Transgender Soumya to fight for Gandhinagar seat on BSP ticket
The transgender community has stepped up its efforts to be represented in the State Legislative Assembly.
Soumya, a Bangalorean, will contest in the May 5 elections from the
Gandhinagar constituency as the Bahujan Samaj Party (BSP) candidate and
will fight Dinesh Gundu Rao (Congress) and the former police officer
Subhash Bharani (Janata Dal-Secular).
Refused recognition
Ms. Soumya told journalists here that while other political parties
refused to recognise the transgender community, the BSP did.
Party leader C.S. Dwarakanath said that Ms. Soumya was the first
transgender to contest in the history of Karnataka Legislative Assembly
elections and the BSP would make all efforts to pave the way for her
entry into the Vidhana Soudha.
Oppression
Ms. Soumya said: “We are treated as castaways as we don’t have family
support and no means to support ourselves. We face oppression from the
administrative machinery. I want to fight for our rights.”
She then narrated the battle she lost over trying to get a below the
poverty line (BPL) card. She got her voter ID card after much struggle,
she said.
When asked why she chose Gandhinagar, she said people here were
sympathetic to her community. She had no money but familiarity with the
area and involvement with various social organisations would help. She
plans to visit each household to seek Re.1 along with their vote. “There
is no other way but to depend on donations as I have no funds.”
http://plunder.hpage.co.in/s-band-scam_33619257.html
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Every well-informed schoolchild knows this is rising India’s Age of Uninterrupted Scams.
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Devas gets preferential allocation of ISRO’s spectrum
Bangalore firm had signed lease pact with space agency’s commercial arm Antrix in 2005.
Madhumathi D.S. Thomas K. Thomas, Bangalore/ New Delhi, May 30
At
a time when telecom operators are aggressively bidding in crores of
rupees for acquiring spectrum, a little-known company in Bangalore,
Devas Multimedia Pvt Ltd, has got preferential allocation of air waves
controlled by the Indian Space Research Organisation by virtue of an
agreement the two signed five years ago.
Devas
has been allocated bulk capacity of 10 transponders on not one, but at
least two forthcoming satellites, the space agency has confirmed in a
communication to Business Line. An agreement to this effect was signed
in January 2005 between Devas and ISRO’s commercial arm, Antrix
Corporation, it said.
As
a result, starting mid-2011, Devas can commercially tap an undisclosed
extent of the S-band spectrum (or the 2.5Ghz frequency) that is in
ISRO’s control.
It
would use it for the life-term of the two successive satellites for
what ISRO described as ‘IP-based multimedia services’ — to provide
video, voice and text from mobile platforms such as cars and trains. The
company’s business plan involves hybrid — or a mix of satellite and
terrestrial — operations. “The agreement to lease capacity was signed by
Antrix in January 2005. Capacity on 10 transponders has been leased [on
each satellite]. The lease is over the life-time of the satellite,
which is normally 12 years,” ISRO said in response to queries from this
newspaper.
It, however, did not say how much spectrum has been given in the coveted S-band segment; nor how much Devas would pay for it.
The first satellite, GSat-6 (Insat-4E), is being built by ISRO at around Rs 260 crore and is due to be flown later this year.
ISRO
holds 80 Mhz of spectrum in the 2.5-2.69-gigahertz space — a golden
band that broadband wireless access operators covet worldwide.
This
would be the first time a private commercial player would be sharing
the quota allocated to ISRO decades ago. The space agency said that in
line with the National Frequency Allocation Plan (NFAP), it has rights
to use the designated frequencies for satellite-based services. However,
a Delhi-based person of authority connected with matters of frequency
spectrum allocation, whom Business Line contacted, observed that
according to the NFAP, satellite bandwidth cannot be given away
selectively to a single commercial entity; any available opportunity
should be thrown open to industry at large.
(A
few years ago, that is how ISRO/Antrix allowed licensed direct-to-home
broadcasters and VSAT operators to use its new Ku band and the older C
band.)
Also,
the Government is still debating if it should permit terrestrial
services in the said S-band. Asked about other private commercial
players for the digital multimedia space, ISRO replied that it was open
to giving such capacity to anyone who sought it.
“If such proposals are received, they will be considered by ISRO/Antrix.”
Telecom industry players, who are scrounging for bandwidth, are raising eyebrows over the contract between Antrix and Devas.
“How
does only Devas get so much bandwidth when other players like us have
been asking for capacity,” asked an industry person who did not wish to
be named.
Devas
was founded in 2004. Its Chairman and Director, Dr M.G. Chandrasekhar,
is a former ISRO veteran and its erstwhile Scientific Secretary. In July
2008, Deutsche Telekom AG bought 17 per cent stake in Devas for $75
million (around Rs 318 crore then). Reports say private equity firm
Columbia Capital and Telcom Ventures hold 49 per cent stake. The
commercial details of the Devas-ISRO pact were not shared.
“The
lease charges are comparable to what ISRO gets from leasing capacity on
its other INSAT satellites,” the space agency said. The Ku band, for
example, was leased to Tata Sky, Bharti, Sun. Reliance ADAG, and other
DTH licensees at roughly Rs 5 crore a transponder a year. Lease of 10
transponders on GSat-6 for 12 years would roughly fetch Rs 600 crore.
“The Government generated nearly Rs 70,000 crore from 3G auctions [for a
total bandwidth of 20 megahertz],” noted another industry person.
Another
question dogging telecom circles is whether Devas Multimedia Ltd is
using the ISRO platform to get a backdoor entry into the telecom space.
Devas has only an Internet service provider’s (ISP) licence. Its
portfolio of services includes streaming video, audio and data as well
as Web access, infotainment and social applications.
Little
else was shared about the nature, validity of the licence and whether
it allows commercial services. ISRO merely said Devas earlier got a
temporary experimental licence from the Wireless Planning and
Coordination Wing for the testing phase. The outcome was not known.
(This article was published in the Business Line print edition dated May 31, 2010)
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BANGALORE/NEW DELHI, February 7, 2011 The Hindu
CAG goes after another spectrum deal
Madhumathi D. S., Thomas K. Thomas
Preliminary estimates point to loss of more than Rs. 2,00,000 crore; Department of Space, ISRO under scanner
Hard
on the heels of its explosive investigations of the 2G spectrum
allotments made in 2008 by the Department of Telecommunications, the
Comptroller and Auditor General (CAG) has started inquiries into a 2005
agreement between the Indian Space Research Organisation’s commercial
arm Antrix Corporation Ltd. and Devas Multimedia Private Ltd.
The
agreement relates to ISRO’s launching of two satellites for Devas but
automatically bestows on the latter a large hidden benefit: unbridled
use of 70 MHz of the scarce S-band spectrum over a 20-year period.
ISRO is under the Department of Space (DoS), which is directly in the Prime Minister’s charge.
Business
Line learns that according to preliminary CAG estimates, this spectrum
largesse to a private customer could have caused the exchequer a loss in
excess of Rs. 2 lakh crore. According to the contract with Devas,
Antrix would have earned $11 million a year per satellite for 12 years.
By
comparison, the presumptive loss incurred in the allocation of 2G
spectrum by the DoT, as estimated by the CAG, is Rs 1.76 lakh crore.
Under
the deal, Devas Multimedia is to get access to 70 Mhz of broadband
spectrum in the 2500 Mhz band. This was once used by Doordarshan to
deliver programmes by satellite to all parts of the country but is now
considered to be of enormous commercial value for high-speed,
terrestrial mobile communications. In 2010, the Union government got
nearly Rs. 67,719 crore from the auction of just 15 Mhz of similar
airwaves for 3G mobile services.
Devas
Multimedia is a company in which Deutsche Telekom is a minority equity
stakeholder. Dr. M.G. Chandrasekhar, Devas Multimedia Chairman, is a
former Scientific Secretary at ISRO.
Although
the Space Commission in July 2010 strongly objected to the contract and
recommended that it be scrapped, this has not happened. However, Devas
Multimedia has been given some spectrum to conduct trials.
According
to the contract, copies of which are available with Business Line and
The Hindu, Devas Multimedia is entitled to get a total of 70 Mhz of the
S-band spectrum on lease for 20 years. The contract requires ISRO to
build and launch two communications satellites - GSAT-6 and GSAT-6A - at
a further cost of Rs 2,000 crore. Devas Multimedia will get to use 10
transponders on each of the satellites.
The
CAG is reported to have asked for an explanation from the DoS on the
preferential allocation of S-band spectrum without DoS/Antrix going
through a competitive bidding process; on diverting public resources out
of ISRO’s budget towards two customer-specific satellites for Devas
Multimedia; and misinforming regulators about the project’s financial
aspects and its full commercial implications.
The
contract, unlike others ISRO has signed in the past, places no
restrictions on Devas Multimedia for onward lease of spectrum.
On
May 31, 2010, Business Line first reported the preferential maiden
allotment of S-band spectrum to Devas Multimedia, which planned to
launch digital satellite multimedia broadcast services (D-SMB) in India
using that space infrastructure.
It
is the first time the S-band, which ranges from 2500 to 2690 Mhz, has
been opened up to the private sector. And this has been done on the
quiet.
CAG’s concerns over deal
● S-band spectrum was allocated without inviting competitive bids
● Organisational control systems were not followed
●
The Prime Minister’s Office, the Cabinet, and the Space Commission have
not been properly informed about the contract details, including the
underestimation of ISRO’s costs
● Public resources were diverted to build two customer-specific satellites
● Devas Multimedia’s terms deviate from those in past commercial contracts of ISRO/Antrix
NEW DELHI/BANGALORE, February 7, 2011The Hindu
What’s the big deal about S-band?
Thomas K. Thomas, Madhumathi D. S.
Globally 2.5 Ghz band is used for 4G services and is worth billions of dollars
The
S-band spectrum, which is part of the Devas-ISRO deal, is extremely
valuable for mobile broadband services, in terms of usage as well as
money. The frequency, also known as 2.5 Ghz band, is globally used for
providing mobile broadband services using fourth generation technologies
such as WiMax and Long Term Evolution (LTE).
This
frequency band is unique because it has a substantial amount of
spectrum (190 MHz) that can be put to use for mobile services. All other
spectrum bands up to 3.5 GHz include significantly smaller amounts of
spectrum for terrestrial mobile communication, or are not available.
In
India, of the 190 Mhz, the Department of Space was given 150 Mhz - 30
years ago - for Broadcast Satellite Service and Mobile Satellite
Service. Twenty Mhz was recently given to Bharat Sanchar Nigam Ltd and
Mahanagar Telephone Nigam Ltd for offering broadband spectrum. BSNL and
MTNL were asked to pay Rs. 12,847 crore for their 20 Mhz. But Devas is
getting access to 70 Mhz in the same band for just over Rs. 1,000 crore.
Bonanza
Globally,
this frequency band has been put up for auction in many countries and
has fetched governments billions of dollars. In 2009, three operators
together paid $HK 1.53 billion for 90 MHz of radio spectrum in the 2.5
GHz band. A few months ago, Finland-based mobile operator TeliaSonera
launched 4G mobile services based on LTE technology in this band.
Operators in several other countries such as Brazil and South Africa are
on the verge of using the S-band after the World Radiocommunications
Conference 2000, held under the aegis of the International
Telecommunication Union, designated the 2.5 Ghz band for mobile
services.
Harmonious usage
The
usability of spectrum depends on how harmonious it is with global
usage. That is because mobile device makers and network equipment
manufacturers can focus on developing products for a specific radio
frequency for every country. If each country were to have its own plan
for using spectrum, then telecom networks and devices would become very
complex and expensive.
So
if most countries are moving towards adopting 2.5 Ghz for telecom
services, India will lose out if the satellite agency continues to hold
on to it. The Telecom Regulatory Authority of India has already
recommended that it would like to review the usage of this frequency
band by the incumbents and refarm it for commercial mobile services.
New Delhi, February 8, 2011
What the PMO claims and what the facts are
Business Line Bureau
PTI
Prime Minister Manmohan Singh during an international meet in New Delhi
on Monday. The PMO said that it had not taken any decision to allocate
‘space segment’ in the S-band spectrum to Antrix Corporation or Devas
Multimedia.
The
Prime Minister’s Office (PMO) on Tuesday said in a brief statement that
it had not taken any decision to allocate ‘space segment’ (wireless
radio frequency under the control of the Department of Space) in the
S-band spectrum to Antrix Corporation or Devas Multimedia Private
Limited. The statement claimed that the question of any revenue loss did
not arise; reports to that effect were without basis in fact.
The
PMO was responding to reports that appeared in The Hindu and Business
Line on Monday, and in other media outlets on Tuesday, which referred to
the contract entered into between Antrix, the commercial arm of ISRO,
and the Bangalore-based Devas engaged in developing multimedia and
information services via satellites.
The
reports had pointed out that the equivalent of about Rs. 500 crore for
which the agreement for the lease of transponder capacity was entered
into was grossly short of what the initial estimates from the audit
carried out by the Office of the Comptroller and Auditor General had
suggested.
The 3G auction of radio frequencies available with the Department of Telecommunications had offered a clear benchmark.
But an analysis of the Antrix-Devas agreement throws up pointers that are at variance with the contention of the PMO.
According
to the terms of contract made in January 2005, Antrix represented that
it has the power to enter into and perform this Agreement (the agreement
to deliver space segment communication capacity). The contract was to
deliver to Devas a leased capacity on the primary satellite, five
transponders of 8.1 MHz each and another five transponders of 2.7 MHz
capacity, within a period of 36 months (including a grace period of six
months).
In
satellite communications the grant of transponder is tantamount to
allocation of spectrum, as they are designed to work at specific
frequency bands. In this case, as and when the transponders are allotted
in the S-Band, it follows that spectrum in the 2500 MHz band would be
allotted. This is akin to the way DTH operators are given transponders
for broadcasting.
When
a Tata Sky, Dish TV or other DTH operator is offered a transponder, it
is essentially offered frequency in the Ku band, which is a different
set of radio frequencies.
Termination clause
The
Government has also contended that there is no revenue loss from the
legal arrangement between Antrix and the private company. The extent of
revenue foregone may be open to interpretation.
However,
for the government to contend that there is no financial loss
whatsoever is clearly at variance with the financial penalties that
Antrix is liable to pay out, and hence, by extension, the government,
for any default in the timely delivery of promised transponder
capacities.
New Delhi, February 8, 2011 The Hindu
Antrix-Devas S-band deal headed for annulment
Sandeep Joshi, P. Sunderarajan
ISRO
Chairman claims decision to scrap contract was taken in July 2010,
admits ISRO did not inform government of exclusive use of two satellites
by Devas; PMO claims ‘no revenue loss’
The
controversy-ridden S-band deal between the Indian Space Research
Oragnisation’s commercial arm, Antrix Corporation, and Devas Multimedia
Private Limited is heading for annulment, the Government of India
indicated on Tuesday.
With
the Opposition demanding a probe into allegations that high-value
S-band spectrum worth an estimated Rs 2 lakh crore had been made freely
available by ISRO to the Bangalore-based private company, the Manmohan
Singh government on Tuesday went into damage control mode. Two top space
officials were fielded to deny there was any “dilly-dallying'’ in
terminating the agreement while the Prime Minister’s Office issued a
statement of double denial. The PMO claimed that “no decision was taken
by the Government to allocate space segment using S-band spectrum to
Antrix or Devas” and “hence, the question of revenue loss does not
arise.”
“The
decision to scrap the contract was taken in July 2010 itself by the
Space Commission following an internal review by ISRO…currently
consultations are on at various levels of the government and a decision
on the issue would be taken soon,” K. Radhakrishnan, the ISRO Chairman
and Secretary in the Department of Space, told journalists here.
Denying
any revenue loss to the government from the use of spectrum, Dr.
Radhakrishnan, however, said there was a possibility of financial
implications when the deal was annulled. “We will ensure that the
government does not incur any damages,” he added.
Asked
why the deal, which was highlighted in a detailed expose published in
The Hindu and Business Line on Monday, was being scrapped, Dr.
Radhakrishnan said the two satellites - GSAT 6 and GSAT 6A - ISRO was
planning to launch were primarily intended to be used by Devas
Multimedia, a firm headed by former Scientific Secretary at ISRO, M.G.
Chandrasekhar. The ISRO chief conceded that Devas Multimedia was to
utilise 90 per cent of the capacity of the two satellites that would use
70 MHz of S-band spectrum. However, ISRO later decided that the two
satellites and the spectrum were needed to meet India’s strategic needs
and societal services like education, healthcare, communication, and
disaster management.
Dr.
Radhakrishnan, who addressed the media along with Planning Commission
Member (Science) and former DoS Secretary and ISRO head K.
Kasturirangan, admitted that ISRO did not inform the government that the
two new satellites were planned for exclusive use of Devas Multimedia.
“One point that was not explicitly mentioned [to the Union Cabinet] was
that GSAT 6 and GSAT 6A satellites are going to be predominantly used
for a novel and commercial application developed by Devas Multimedia in
association with global experts,” he said. “Ideally we should have
informed the government about it…an internal review is as to why it
was not mentioned to the government,” the ISRO Chairman stated, adding
that action would be initiated against the guilty.
Asked
why no competitive bidding took place for the use of satellite, Dr.
Radhakrishnan contended that what Devas Multimedia was developing was a
new application and there were no other player. “When the dialogue
started with Devas Multimedia in 2003, it was an emerging scenario and a
new application was being developed…as there was no other players,
hence no bidding.”
Asked
whether the Prime Minister was aware of the Antrix-Devas deal, he
answered that the contract was finalised by the Antrix Board and he had
taken the matter up to the Space Commission. “After the decision [to
annul the deal was made],” he disclosed, “I broached the matter with the
Prime Minister, who is our Minister in-charge and that is how the PMO
issued a press statement today.”
Earlier in the day, the PMO issued the following statement:
“This
office has seen reports alleging loss of Government revenue in a
contract entered into by Antrix and Devas Multimedia Pvt. Ltd. due to
lease of space segment capacity which would use S-band spectrum. The
Comptroller and Auditor General’s office and the Department of Space
have already issued statements stating the factual position on the
matter. It is further clarified that no decision has been taken by the
Government to allocate space segment using S-band spectrum to Antrix or
Devas. Hence, the question of revenue loss does not arise and any such
reports are without basis in fact.”
Meanwhile,
Union Law Ministry sources told The Hindu that as early as July 2010,
the government was advised to terminate the agreement by Additional
Solicitor-General Mohan Parasaran.
CHENNAI, February 9, 2011The Hindu
Many former officials now with Devas
Special Correspondent
Several
former technocrats of government agencies, especially the Indian Space
Research Organisation (ISRO), are associated with Devas Multimedia,
which is now at the centre of a controversy over its 2005 agreement with
the country’s space agency.
A
look at the profile of officials in the top management of Devas, its
board of directors and its panel of advisors shows that the
Bangalore-based company has brought together communications engineers
and other experts formerly employed by ISRO, the Department of
Telecommunications and formerly state-run Videsh Sanchar Nigam Ltd
(VSNL).
Besides
its Chairman M.G. Chandrasekhar, who joined ISRO in 1973 and later
became its Scientific Secretary and member, Apex Management Council, the
company’s Chief Technology Officer D. Venugopal and Associate
President, Business Development and Marketing, Mukund Rao, had been in
ISRO in different capacities.
Its
Board includes Kiran Karnik, former president of NASSCOM, who has
served ISRO in various positions for 20 years, according to Devas
Multimedia’s website.
Two
of the company’s Senior Advisors - Jai Singh and K. Narayanan - had
also held senior positions in ISRO in the past. B.K. Synghal, a Senior
Advisor, is a former Managing Director of VSNL, while another, R.N.
Agarwal, was a Wireless Advisor in the Department of Telecommunications.
Mr.
Chandrasekhar, according to the website, “joined ISRO in 1973 and held
various techno-managerial positions and played a key role in developing
IRS (Indian Remote Sensing satellite series) and INSAT (Indian National
Satellite) programmes and operating its fleet of satellites.” He was
also Managing Director of WorldSpace India, a pioneer in digital
satellite radio services.
Mr.
Venugopal, it says, was Deputy Director, Satellite Communication
Programme, in ISRO headquarters from 1989 to 1998. He had earlier been a
System Engineer in ISRO’s Space Application Centre. Still earlier, he
was Deputy Engineer-in-charge at VSNL.
Mr.
Rao was associated with the National Natural Resources Management
System, an inter-agency programme aimed at optimising use of natural
resources based on remote sensing data. Its secretariat is in ISRO
headquarters.
Among
the Devas advisors, both Mr. Jai Singh and Mr. Narayanan were directors
of ISRO’s satellite communications programme. Mr. Singh was the first
programme director for INSAT and had also been Director, Spectrum
Management. Mr. Narayanan was “closely associated with INSAT since its
inception,” according to the website.
Besides
Mr. Chandrasekhar and Mr. Venugopal, other Directors on the Devas
Multimedia board are its president and CEO Ramachandran Viswanathan, who
had been Managing Director of Forge Advisers, a strategic consultancy,
and a senior official with WorldSpace and broadband internet company
Cidera; Rajendra Singh, Chairman and CEO of Telcom Ventures; Arun Gupta
of Columbia Capital; Kevin Copp of Deutsche Telekom AG; Mr. Karnik, A.
Murugappan, an investment banking consultant; and Gary Parsons and Larry
Babbio, both associated with telecom companies abroad.
V.R.
Katti, ISRO’s Geosat Programme Director, is the nominee of ISRO and
Antrix Corporation, its commercial arm, on the Devas Board, which also
includes Shyam Tandon, an educationist, and Sameer Karwa, an
industrialist.
February 10, 2011 The Hindu
Behind the S-band spectrum scandal
Every
well-informed schoolchild knows this is rising India’s Age of
Uninterrupted Scams. No government before the present United Progressive
Alliance regime has had to deal with such a dizzying succession of
exposés of corruption scandals - 2G spectrum, the Commonwealth Games,
Adarsh Housing, money laundering, and the rest that have come tumbling
out. The latest in the series is the Indian Space Research
Organisation’s deal - hatched in secret and sought to be covered up over
a period of six years - to launch two customer-specific satellites and
give away 70 MHz of high-value S-band for unfettered commercial
exploitation at a scandalously low price of just over Rs 1000 crore to a
private company, Devas Multimedia Private Limited. The transaction and
its implications were first exposed by Business Line, the business daily
of The Hindu group, in a detailed report published on May 31, 2010.
Despite
Telecommunications Minister Kapil Sibal’s defence of the indefensible,
enough is known about the 2G spectrum allocation scam to place it at the
top of the list of independent India’s corruption scandals. But what is
the essence of the S-band spectrum deal concluded in January 2005
between ISRO’s commercial arm, Antrix Corporation, and Devas Multimedia
which, it turns out, was born of an incestuous relationship with India’s
space programme? The agreement (the full text is available under
Resources at www.thehindu.com) relates to two customer-specific
satellites, GSat-6 and GSat 6-A, which ISRO is contractually committed
to design, build, and launch in order to make available to Devas the
S-band spectrum for commercialising a range of multimedia, broadband
services across India. What is special about the S-band, which is
defined as radio waves with frequencies that range from 2 GHz to 4 GHz?
According to “The 2.6 GHz Spectrum Band: Unique Opportunity to Realize
Global Mobile Broadband,” a 2009 report prepared for the GSM
Association: “As mobile voice and data traffic increases, wireless
operators around the world will require additional spectrum. However, as
a finite public commodity, few bands remain available for new
allocation to mobile wireless services and even fewer exist for global
harmonisation of wireless spectrum assets. The 2.6 GHz band is one
exception. The 2.6 GHz band (2500-2690 MHz), sometimes also referred as
the 2.5 GHz band, was allocated by the World Radiocommunication
Conference (WRC) in 2000 for terrestrial mobile communications services.
The band provides an opportunity to meet rapidly rising demand for
capacity to deliver mobile broadband services on a widespread, common
basis across the world.”
Armed
with secret knowledge of what ISRO could do for it by launching
customer-specific satellites to make available at a throwaway price a
large chunk of S-band spectrum, Devas Multimedia - a venture founded in
2004 at the initiative of former officials of the Indian space programme
and involving foreign investors - thought it had struck gold. In July
2008, it even sold a 17 per cent stake to Deutsche Telecom AG for $ 75
million (around Rs. 318 crore at the time) and over the next year was
clearly looking forward to a time of unrivalled growth in valuation.
According to a preliminary estimate by the Comptroller and Auditor
General of India, whose search for the relevant documents within the
Department of Space has been actively obstructed, the presumptive loss
of revenue to the government in the event of the Antrix-Devas deal going
through now would exceed two lakh crore rupees (approximately $44.4
billion).
ISRO
and the Department of Space have scored many successes and enjoyed a
good, clean reputation over the decades. Fortunately, in late 2009 some
outraged insiders blew the whistle on the secret deal - so secret that
ISRO’s chief, K. Radhakrishnan, had to admit at a press conference on
February 8, 2011 that for reasons that were being “reviewed” internally,
ISRO failed “explicitly” to inform the Union Cabinet that GSat-6 and
GSat-6A were customer-specific satellites that would be “predominantly
used for a novel and commercial application developed by Devas
Multimedia in association with global experts.” Towards the end of 2009,
thanks to the whistle-blowers and perhaps not unrelated to the stink
raised by the 2G spectrum allocation scandal, a view began to form at
the top levels of ISRO that the Antrix-Devas deal must be annulled. The
Space Commission also wanted the deal to be annulled and the Prime
Minister was informed on an indeterminate date.
But
nothing much happened until Business Line published its report in May
2010, which the CAG followed up conscientiously despite the bureaucratic
hurdles placed in its path. Among the concerns registered by the CAG in
its process of enquiry were the following: S-band spectrum was being
given away without inviting competitive bids; organisational control
systems were not followed; the Prime Minister’s Office, the Cabinet, and
the Space Commission were not properly informed about the contract
details; public resources were being diverted to building two
customer-specific satellites; and the contract terms deviated from the
terms of previous contracts entered into by ISRO and Antrix. To cut the
story short, the publication of the results of the special Business Line
investigation, backed up by documents and other reliable evidence, in
The Hindu and Business Line has brought the CAG’s commendable efforts to
light - and placed the nature, scale, and modalities of the S-band
spectrum scandal on the public agenda. True to form, those at the
receiving end have questioned the accuracy of the media reports or
suggested they are overblown. It is a matter of satisfaction that the
deal now seems to be heading for annulment - but no thanks to due
diligence and oversight by a central government whose procrastination,
lack of transparency, obfuscation, and indeed delinquency in this affair
have shocked the nation.
|
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Antrix-Devas S-band spectrum deal scrapped
PTI Business Line New Delhi, Feb 17:
The
controversial S-Band spectrum deal between ISRO’s commercial arm Antrix
and private firm Devas Multimedia was scrapped on Thursday.
The
decision to annul the deal was taken at a meeting of the Cabinet
Committee on Security (CCS) chaired by Prime Minister Dr Manmohan Singh
on the basis of a recommendation from the Space Commission.
The
annulment comes in the wake of a raging controversy over the deal for
handing over 70 Mhz of S-Band spectrum to the private firm for Rs 1,000
crore on which the CAG has already initiated action. According to
certain estimates, this deal may have resulted in a loss of Rs 2 lakh
crore to the exchequer.
After
news reports about the possible revenue loss appeared, the Government
and ISRO said the project was already under review and action has been
initiated for termination of the contract.
The
Prime Minister said yesterday that the deal had never been
operationalised and rejected suggestions that his office had held
“backroom” talks with Devas after the Space Commission’s decision to
scrap the deal. He had said that if there has been delay in scrapping
the deal, this has been “only procedural”.
Devas
Multimedia had yesterday termed as “disturbing and inappropriate” the
government’s “unilateral” decision to terminate the agreement and
threatened to take legal action.
It
said the government had reached the decision “without due investigative
process and without following the principles of natural justice”.
Antrix-Devas S-band deal: All eyes now on panel report
Our Bureau BL
Bangalore, March 9:
A
month to this day since the two-member high-powered review committee on
the Antrix-Devas Multimedia contract was formed by the Prime Minister’s
Office, the attention is now on what the panel has to say about the
issue.
Informed
sources said the committee was due to finalise and submit the report by
March 9 or 10. One of the panel members declined to confirm this,
saying the report was meant for the PMO.
On
February 9, the PMO had appointed Planning Commission member, Mr B.K.
Chaturvedi, and Space Commission member and aerospace scientist, Dr
Roddam Narasimha, and given them a month’s time to look into any
irregularities in the contract.
The
contract between ISRO’s arm Antrix Corporation and Devas Multimedia
Private Ltd was signed on January 2005, but the Centre annulled it
amidst controversy over its procedural, financial aspects and the access
to the S-band spectrum to the private company.
The
panel was mandated to review the technical, commercial, procedural and
financial aspects of the agreement; whether procedures and approval
processes were followed by Antrix and the Department of Space; and to
suggest improvements and changes.
According
to the agreement, ISRO was to build and launch two successive S-band
communications satellites for commercial multi-media services by Devas.
The
Centre annulled the deal last month saying it was heavily tilted in
favour of the private company and also said it would keep the precious
S-band spectrum for Government and security agencies.
The issue has also come under the scanner of the CAG.
|
On S-Band Spectrum Scam
Date: 11 February 2011
The Polit Bureau of the Communist Party of India (Marxist) has issued the following statement:
On The S-band Spectrum Scam
The
Business Line-Hindu newspapers have exposed the S-band spectrum deal
involving the ISRO Company Antrix and a private company, Devas
Multimedia. By this agreement, the private company was to get access to
high quality spectrum of 70 MHz through the launching of two custom-made
satellites. The presumptive loss of revenue to the government would
have been atleast Rs. 2 lakh crores.
Faced
with this exposure, the UPA government has resorted to the now familiar
pattern when confronted with largescale scams and corruption. It has
sought to underplay the extent of wrongdoing, claim that the agreement
has not been implemented and obfuscate the issues involved.
A
number of questions remain unanswered in this affair which falls under
the purview of the Department of Space, which is directly under the
Prime Minister. How is it that the Cabinet gave clearance for launching
the first satellite in December 2005 which is meant solely for the
purpose of the private company? Why the agreement was not cancelled when
the contract was found to be inappropriate and the Space Commission
wanted it annulled in July 2010? Why is it that the government did not
act even after the Additional Solicitor General had recommended that the
termination of the agreement be a Government decision?
The
latest decision by the Prime Minister to constitute a two-member
committee to “review” the agreement is highly questionable. What is the
necessity for a “review” when already the contract has been found to be
unjustified and needs to be annulled? The persons appointed – a former
Cabinet Secretary and a member of the Space Commission –were both
involved in the processing of the deal. The intention seems to be to
keep this as an in-house matter.
The Polit Bureau of the CPI(M) demands an independent time-bound high-level enquiry by a retired judge of the Supreme Court.
There
are media reports of the obstructions faced by the Comptroller and
Auditor General in examining the contract. The CAG should be able to
examine fully all the relevant papers regarding the agreement.
The
people of the country will not be satisfied till all the facts about
this dubious deal are uncovered and the guilty brought to book.
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S-Band spectrum scandal - entire story and details
All
about the 2lakh crore S-Band Spectrum Scandal where ISRO signed a deal
with private company, Devas Multimedia Private Limited
As
the UPA government under Prime Minister Manmahon Singh tries to get
over the mega 2G spectrum scam, comes yet another big scandal, from the
Government’s own organization ISRO(Indian Space Research Organisation).
The expected loss to the Indian Government due to the signing of this
deal is expected to reach upto Rs. 2 lakh crores.
S-Band Spectrum Scandal
In January,2005 Antrix Corporation(part of ISRO) and Devas
Multimedia, a private company signed a deal which was kept completely
secret from the Indian Government as well as the public. According to
the deal, ISRO is committed to launch 2 satellites and provide as much
as 70Mhz of S-band. The compensation paid by Devas for this job was
about US$ 20 Million.
The S-band is section in the electromagnetic spectrum which
is useful for the Mobile and radio communications. According to the
CAG(Comptroller and Auditor General of India) reports, the expected loss
of Revenue to the Government due to this secret deal would reach upto
Rs. 2 lakh crores.
what is S-band?
S-Band is a part of the Electromagnetic Spectrum. It ranges
from frequencies 2GHz to 4GHz, according to IEEE. The 2.6GHz
range(sometimes also named as 2.55GHz range) ranges from 2500MHz(2.5GHz)
to 2690MHz(2.69GHz). This range is used by the organizations for
communicating with the satellites.
As mobile broadband technology has started to initiate using
the 4G spectrum, it is most viable to use the 2.5GHz S-band for this
technology. These 190MHz provide a huge range for broadband
communication because of the width of the band.
According to the deal, ISRO was committed to provide as much
as 70MHz of this hugely precious 190MHz using the two satellites that
were to be launched and maintained by ISRO.
Antrix-Devas Agreement
On 25th January,2005 an agreement was signed between
Antrix(part of ISRO) and Devas Multimedia Pvt Ltd. According to the
Antrix-Devas Agreement
1. ISRO and Devas will work together to build, launch and use two satellites G-Sat6 and G-Sat7.
2. ISRO will lease S-band frequencies to Devas with as much
as 50MHz frequency from G-Sat6 and upto 20MHz from G-Sat7 through
various transponders
3. ISRO will provide the S-band to Devas within 3 years from the date of first installment.
4. The said frequency in S-band would be leased for a period of 12 years since the commencement of the agreement.
5. $US 20 million compensation in the form of reservation fees to be paid by Devas in three installments.
allegations put forth by the CAG
A few of the allegations which were put forth by the CAG regarding the Antrix-Devas Agreement
1. Distribution of the S-band 2.5Gz spectrum without any auction or bids.
2. Government of India, PMO and the Space Commission were
not given the details of the satellites being customer specific and not
being towards any public service.
3. Government funds would be utilized in construction and
launching of the satellites as ISRO is essentially Government
organization.
4. Had the distribution done through auctions, the estimated
revenue the Government of India could generate would be close to 2 lakh
crores.
S-band scandal - Important timelines
2004 - Devas Multimedia was founded by officials of Space Commission
25th January,2005 - Secret agreement between Antrix and Devas signed
July 2008 - Foreign investor Deutsche Telecom bought 17% shares of Devas Multimedia for US$75 million
2009 - ISRO insiders blew whistle regarding this mega scandal
31 May 2010 - With the help of CAG, Business Line (The Hindu daily) published the S-band scandal
8th February 2011 - ISRO chief K.Radhakrishnan addressed a press regarding the Antrix deal
February 2011 - PMO issued press release stating that no
decision was taken by Government of India in allocation of the S-band.
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http://www.ndtv.com/article/india/scrap-all-coal-block-allocations-between-1993-and-2008-recommends-parliamentary-panel-report-sources-357614
Scrap all coal block allocations between 1993 and 2008, recommends parliamentary panel report: sources
New Delhi: Parliament
continues to witness fresh disruptions today as a united Opposition has
upped the ante over the twin controversies of 2G and coal scam. And in
what could provide it with fresh ammunition is a report by a standing
committee on allocation of coal blocks that is expected to be tabled
today. The report, sources say, is damning for the government as it
indicts the latter for irregularities in distribution of coal fields.
According
to sources, the report has recommended the cancellation of all coal
blocks allotted between 1993 and 2008. The recommendation is based on
the premise that procedure was not followed while granting coal blocks
to firms during this period.
The report, sources say, has
pointed out that the allocation and supply of coal blocks between 1993
and 2004 was done in a “non-transparent” manner - several firms who
approached the Coal Ministry were “arbitrarily” given away coal blocks.
The report further goes to say that even though an advertisement was put
out calling for application of coal blocks between 2005 and 2006, no
bidding or auction was held. It has slammed the government for
distributing a precious natural resource in a “most unauthorized
manner”, which caused a loss of revenue.
The report, thus, may prove to be a fresh
headache for an already beleaguered government which is battling another
coal controversy, courtesy a CBI report. The latter’s report has
faulted the government for not verifying the credentials of private
firms who misrepresented financial and other records to land valuable
coal fields. The issue is sensitive for the government because for some
of those years, the Prime Minister held charge of the Coal Ministry.
The
investigating agency’s report on “Coal-gate” itself is also under the
scanner over allegations that it was reviewed by Law Minister Ashwani
Kumar before it was submitted to the Supreme Court last month.
http://www.scandalsinindia.co.in/political-scandals-in-india/commonwealth-games.htm
Commonwealth Games
There are many concerns and disputes appeared before this
years Earth Activities in the New Delhi, Native Indian, which received
the widespread press coverage both at Native indian and worldwide.
The Commonwealth Activities was seriously criticized by many
prominent Native indian political figures and activists because billions
dollars had got spent on sports occasion despite fact that Native
Indian has largest concentration of the indigent. Several problems
related to this years Commonwealth Activity have got outlined by Native
Indian undercover agencies and press outlets; includes — serious
corruption by officials of the Social gaming applications’ Planning
Panel, setbacks in the construction of main Social gaming applications’
venues, infrastructural compromise, possibility of a enemy attack, and
exceptionally inadequate ticket selling before the occasion.
Organisational failure
Vigilance-related irregularities and Over-Invoicing:
On July 28, 2010 the Central Cautious Commission, and Native indian
government body created for address government data file crime error,
released a review showing problems in 14 CWG tasks. As per formal
reviews, in 129 works in the 71 organizations got examine. The detailed
initial conclusions included the prize of perform agreements at the
higher quotes, low quality guarantee as well as management, and perform
agreements granted to the ineligible agencies.
There are accusations of extensive data file crime error in different
aspects of planning the activities such as purchase and giving
agreements for developing the game locations. The Commonwealth
Organising Panel on the 5 Aug year 2010 halted joint home T S Darbari
along with M Jayachandran following the reviews of 3-member panel which
searched the financial problems related to Queen’s Baton Communicate.
Also, Organising Panel Anil Khanna treasurer reconciled from post in
the awakening of accusations about his son firm got secured the contract
for the purpose of resting artificial legal courts. The news Global
Post agency reviews that scams have come into light, as “many shadowy
shore firms, made e-mails, mysterious payments to fake companies and
filled bills — for single purchase from rest room tissue to treadmill
machine.” Among the claimed data file crime error and defrauding of the
activities budget, rest room tissue comes respected at $3 were cost at
the $81, $2 detergent dispensers at $60, $97 decorative mirrors at the
$221, $11,831 elevation training simulator at the $250,191.
Preparation delays:
In Sept year 2009, CGF primary Scott Fennell revealed that activities
were at chance of falling behind routine and that was “reasonable to
determine that the unique circumstances presents a serious danger to the
Commonwealth in year 2010″. A report thrugh Native indian Government
released several months prior found that development perform on 14out of
19 sports locations was behind routine.
Randhir Singh- The Chief of Native indian Olympic Organization had
indicated his concerns regarding the present situation. Singh had called
regarding the update of Planning Panel leaving comments that Native
indian now has to “retrieve games”. Other Native indian authorities had
also indicated surprise at continuous setbacks but they had stated that
they have been confident that Native indian will efficiently host
activities and promptly.
As Times of Native Indian reviews, CWG tasks had to be finished till
May year 2009 and last season should have kept for the test operates.
The paper further reviews that first ground was passed over for test
operates in 2010 only. To put setbacks in viewpoint, China National
Stadium got finished much ahead of routine for 2008 Summer months
Olympic games, and locations for thr2012 Summer months Olympic games in
London are planned to be provided one season before the activities and
the development of the locations is also on track.
In Aug year 2010, Cabinet Secretariat had taken a decision to find
ten authorities of position of Joint along with Additional Assistants to
manage the progress of development of arenas. Each officer has been
assigned a ground and given the liability to ensure that perform
finishes in here regarding the activities. This was all about the
Commonwealth Games.
http://articles.timesofindia.indiatimes.com/2013-02-22/india/37241050_1_agustawestland-contract-and-integrity-pact-defence-ministry
VVIP helicopter scam: Defence ministry to decide on action after joint secretary, CBI reports
NEW
DELHI: The defence ministry will decide its further course of action in
the bribery scandal surrounding the VVIP helicopter contract after
examining the “evidence” gathered by its joint secretary sent to Italy
last week as well as the preliminary report to be submitted by the CBI.
“We will first study the reports submitted by our joint secretary (air
acquisitions) Arun Kumar Bal, who will return by the weekend, and the
CBI. Though in principle the decision has been taken to scrap the
contract, strong documentation will be needed in the eventuality the
case goes for arbitration,” said a senior MoD official on Thursday.
The ministry expects to get the reply from AgustaWestland, the
UK-based subsidiary of Italian conglomerate Finmeccanica, to its
show-cause notice by Friday. On February 15, the company was given a
week to explain why its contract should not be cancelled and penal
action initiated against it.
But AgustaWestland, in its reply, is
unlikely to admit it had hired any middle-men or paid any bribes to
them to swing the Rs 3,546-crore contract to supply India with 12 VVIP
helicopters, said sources.
As first reported by TOI last week,
AgustaWestland managing director Geoff Hoon has already written to MoD
to “categorically” state his company had “not undertaken any financial
transaction” with any Indian individual or entity in violation of the
integrity pact or any other terms and conditions of the contract.
Hoon himself has earlier been a highly-controversial politician in UK,
having served as the British secretary of state for defence before being
disgraced in a political lobbying scandal in 2010.
On Thursday,
AgustaWestland again said, “It is responding to the notice in the spirit
of full cooperation with the Indian MoD” and its “conduct has been
fully compliant with the rules which regulate the AW-101 helicopter
contract signed with India”.
The MoD, however, will seek more
clarifications from the company. The ministry is also grappling with the
question of who should be blacklisted - AgustaWestland or the entire
Finmeccanica group - if the matter comes to a head. Both the contract
and integrity pact inked with AgustaWestland contain specific provisions
by which “strict action including the cancellation of contract,
recovery of payment, blacklisting and penal action” can be unleashed
against the vendor.
http://en.wikipedia.org/wiki/Cash-for-votes_scandal
Cash-for-votes scandal
The cash-for-votes scandal is a scandal in which the United Progressive Alliance, the majority-holding parliamentary-party alliance of India led by Sonia Gandhi, allegedly bribed Indian MPs in order to survive a confidence vote on 22 July 2008. The vote in the Lok Sabha arose after the Communist Party of India (Marxist)-led Left Front withdrew support from the government, who wanted to pursue an Indo-US nuclear deal.
Events and allegations
The CPI(M) objected to a proposal that would see the United States
supply nuclear technology to India in return for India agreeing to
United Nations inspections of its nuclear programs and the splitting of
the civil and military aspects of those programs. CPI(M) believed that
this would cause India to be effectively subservient to the US. The Bharatiya Janata Party
(BJP) also objected, on the grounds that the inspections could impede
development of the country’s nuclear arms program. The vote was won by
the government in the face of the predominantly left-wing and Hindu
nationalist objections. It had been arguing that the nuclear
infrastructure needed to be developed more rapidly because the existing
electric generation facilities were incapable of meeting growing demand.[1]
The government’s success in the 2008 confidence vote was marred when three BJP MPs, including Ashok Argal,
waved bundles of cash which they produced from bags in parliament
during the debate, accusing the government of giving it to them in order
to buy their support or abstention in the vote. The BJP demanded the
resignation of Prime Minister
Manmohan Singh over the allegations and claimed that they had video
evidence of the deals being made, while the CPI(M) leader said that
“Practically every member of parliament has been approached with offers
of money and inducements.” The government denied the allegations,
pointing out that Argal would have self-incriminated himself by
admitting to receiving a bribe. The Speaker, Somnath Chatterjee, asked New Delhi’s police chief to investigate.[1][2]
A fortnight later, on 2 August, the BJP offered “documentary evidence” to support its allegation that Argal, Faggan Singh Kulaste and Mahaveer Bhagora
had been bribed. The evidence included transcripts of video recordings
and explanatory letters from two of the MPs, all of which was passed to
the investigatory committee that had been set up by parliament. The BJP
also criticised CNN-IBN, who had recorded the BJP MP’s attempt to sting the government but had not broadcast it.[3]
The tapes were broadcast on 12 August 2008 after CNN-IBN had made its
appearance before the investigating committee. The company had resisted
the calls for an earlier broadcast on the grounds of legal opinion that
it had not yet attended the committee and that the broadcast might
prejudice the investigatory process.[4][5]
The parliamentary investigation began on 30 July 2008 and has frequently been referred to as the Kishore Chandra Deo committee.[5] The committee reported in December 2008 that it had found no evidence of bribery in the case of Rajya Sabha members Amar Singh and Ahmad Patel. They had been accused of offering the bribes, and Singh was a prominent member of the Samajwadi Party
(SP) which had begun to support the government at the time when the
Left Front moved to oppose it. The committee also recommended further
investigation into the activities of Sanjeev Saxena, Sohail Hindustani and Sudheendra Kulkarni. Saxena was an aide to Amar Singh, Kulkarni had a similar role for the BJP leader, L. K. Advani and Hindustani was a Bharatiya Janata Yuva Morcha
activist (although some early reports say that he was a driver). Some
committee members distanced themselves from the report’s full
conclusions but agreed that the additional investigation was needed.[6]
The report concluded that the video evidence relating to a car at
Singh’s house was insufficient proof: it was not possible to determine
who was in the car and “It does not prove what transpired inside the
house. There is nothing to show that money was offered for voting in
favour of the motion of confidence or for abstaining from voting.”[7]
A police investigation was instigated in January 2009 to look into
the issues relating to Saxena, Hindustani and Kulkarni which had been
recommended in the report of the parliamentary committee.[8]
Revelations by WikiLeaks
The Congress Party had worked to support the government in the vote and on 17 March 2011 WikiLeaks claimed[9] that Nachiketa Kapur,
a Congress Party political aide, had boasted to US Embassy officials in
July 2008 that his party had funds to bribe MPs in order to obtain a
favourable outcome. Kapur claimed that four MPs who were members of Rashtriya Lok Dal (RLD) had already been paid off. The Hindu reported that
Five days before the Manmohan Singh government
faced a crucial vote of confidence on the Indo-U.S. nuclear deal in
2008, a political aide to Congress leader Satish Sharma showed a U.S.
Embassy employee “two suitcases containing cash” he said was part of a
bigger fund of Rs. 500 million ($13 million) to Rs. 600 million ($15
million) that the party had assembled to purchase the support of MPs.”[10]
Former United States Ambassador to India David Campbell Mulford
commented that US diplomatic cables were “generally accurate” but that
all he could recall of the incident was that someone “turned out with a
suitcase of money and dumped it on the table … That was clear
theatrics.”[11]
In denying any wrongdoing, the RLD pointed out that they only had three
MPs at the time, not four as stated in the leaked cable.[12] Satish Sharma, who was the person for whom Kapur acted as an aide according to the cable, said that he had no aide at all.[13]
The revelations led immediately to further calls for the resignation
of Manmohan Singh and also for an investigation of the activities of
Kapur and Sharma. There were also calls for the issue of a First Information Report (FIR), which is the formal means by which the police record their notification of an offence.[14]
It was announced on the following day, 18 March, that the police
investigation into the original allegations was near to completion.[8]
Tehelka expose
Tehelka,
a sometimes controversial publication that specialises in exposés,
reported that the entire affair was a BJP set-up designed to entrap
members of the government. The report was based on an account given by Siddharth Gautam,
a CNN-IBN reporter who had been involved, and on some recordings of
telephone conversations that had not previously been made available.[15]
Supreme Court involvement
An application was made to the Supreme Court on 2 April requesting that it ordered a Special Investigation Team to probe the affair. The applicants were a group calling themselves the India Rejuvenation Initiative
and they argued that the investigatory process had stalled since the
report of the parliamentary committee. The hearing was adjourned to due a
procedural irregularity in the application,[16]
and when this was resolved on 2 May the Court issued notices to the
Delhi police and government that required them to provide information
regarding the current status of the investigation.[17] The petitioners said that
The cash-for-vote incident showed the desperate
depths to which certain political functionaries and parties stooped to
ensure victory on the floor of the House, and these exposures represent
both a gross moral degeneration and crass political opportunism of the
government and had degraded and disgraced our sacrosanct traditions of
parliamentary democracy,[17]
On 7 July the Court voiced its frustration with the continued absence
of the requested status reports and set a filing deadline of 15 July.
The police had requested a further two months to fulfil the request.[18]
Upon being presented with the status report, the Court criticised the
lethargy of the police investigation, complaining that little had been
done and that which had been done was poorly documented, inconsistent
and in places factually incorrect.[19]
The court was similarly disparaging of a second report which followed
on from a burst of activity by the police. On 5 August 2011, Justice
Loda said
What are you doing regarding these inferences? It
is distressing that middlemen of the cheapest kind tried to manipulate
Parliament proceedings. To some extent, they have succeeded. You must
find out what is the source of the money. You failed to achieve anything
substantial in the case for two years and got activated only after the
apex court orders.[20]
Arrests
Saxena was arrested on 17 July, two days after the police had been criticised by the Court.[21]
The police claimed to have sufficient evidence to prove that he had
delivered money to the three BJP MPs and alleged that he had misled both
their enquiry and that of parliament. They also announced that they had
interviewed Bhahora and Kulaste, who were no longer MPs, but that their
ability to interview Argal was hampered because he was still in office.[22] They had applied to the Home Ministry
for permission to interview him and Amar Singh, still a member of the
Rajya Sabha, and further announced that they intended to re-interview
Hindustani.[23]
The developments caused Deo to clarify that his committee had not
absolved Singh of any involvement but rather that it had found no
evidence to confirm involvement. He also had to explain that the
decision not to interview Singh had been because the committee had no prima facie
evidence of Singh’s involvement, the summonsing process for a Rajya
Sabha member would have been complex, and the outcome may have still
been a failure to attend as Singh was not obliged to do so. Furthermore,
he stated, the dissenting members of the committee had agreed with its
conclusions but had disagreed with his chairmanship. Deo had become a
cabinet minister on 12 July.[24]
Hindustani was arrested on 20 July and announced that he would be
repeating his previous statements that he had been approached by Singh
and some members of the Congress Party who had wanted him to “arrange”
BJP votes.[25]
The police described him as the “orchestrator” and explained that he
was working for the BJP in an attempt to entrap the government, but his
defence counsel has claimed that he was just a “whistleblower” and that
as such he should not have been the primary focus of police attention.[26]
The BJP took a similar line to defence counsel, claiming that the
investigation was an “eyewash”, querying how police lethargy had turned
so quickly and suggesting that they were being put under pressure by the
government.[27]
Singh was interviewed on 22 July and on the same day the police announced that they wished to speak with SP MP Rewati Raman Singh, whom the BJP MPs alleged had approached them on behalf of Amar Singh.[28]
On the same day, the Court ordered that Hindustani and Saxena should be
detained in custody for 14 days, despite defence arguments of police
misconduct. The defence claimed that the police had not interviewed
Hindustani and therefore had no new evidence upon which to base their
recent claims of orchestration. When the police stated that interviews
had taken place the defence counsel responded by noting that they had
not been present for any such interviews and that their presence was a
legal requirement.[29] The detentions were subsequently extended to 18 August.[30]
Despite Amar Singh having previously fallen out with his party’s
leadership and being expelled from the party, Mulayam Singh, the leader
of the SP, voiced his support for the ex-member on 24 July and claimed
that Amar Singh had been framed.[31]
Rewati Raman Singh and Argal were interviewed by police on the
following day, with Singh claiming that he gave them the same details as
he had previously given to the investigatory committee, and Argal
claiming that in fact Singh had approached him in relation to
facilitating the alleged bribe.[32] Kulkarni was interviewed on 14 July.[33]
Amar Singh was arrested on 6 September for his alleged involvement in
the scam and was ordered to be remanded in custody until 19 September.
He had appealed to the court to exempt him from appearing personally,
stating that he was ill with an infection; however, his request was
rejected.[34
Green Cleaning Small Business Idea
The Pros and Cons of Starting a Green Cleaning Business
Cleaning your house with green or environmentally friendly cleaning
products is good for the earth and for keeping your family members and
pets safe from chemicals. Many people who want to use green cleaning
products often hire green house cleaning professionals to clean their
homes with the safest products.
If you have an interest in the environment and enjoy cleaning, a green cleaning business could be a good business idea for you.
Pros
Some of the reasons a green cleaning business is an attractive business idea include:
- A green cleaning business is relatively easy to establish.
- It’s environmentally sound because green cleaning products reduce chemicals and are better for humans and animals.
- The startup costs are minimal.
- You can easily add to your services to provide a well-rounded experience for your clients.
- You can add staff to expand your business.
- You can target households and businesses.
Cons
Some of the potential challenges of starting a green cleaning business include:
- It’s hard physical labor if you do all of the cleaning yourself.
- You really need to enjoy cleaning.
- You may find that it’s tough to generate business in a down economy.
- You will have to purchase green cleaning supplies.
- You need a thorough knowledge of green cleaning techniques and products.
- You may need to be bonded and insured to work in others’ homes.
Recommended Resources
More Business Opportunities
Business Startup Resources
04/21/13
Filed under:
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Posted by:
site admin @ 9:57 pm
22413 MONDAY LESSON 897-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR,KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Karnataka Assembly Elections: Lingayat vote likely to be split across parties
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Gardening-Small-Business-Idea.htm
Gardening Small Business Idea
The Pros and Cons of Starting a Gardening Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Gardening Small Business Idea
The Pros and Cons of Starting a Gardening Business
Gardening is a fast-growing business idea
that can save customers money while helping the environment. If you
have a passion for gardening and a desire to help others’ get their
gardens started, a small business as a gardener may be the perfect
business idea for you.
Pros
There are a number of reasons to start a gardening business, including:
- Professional gardeners are in demand among people who want to maximize the use of their land but don’t know how to do it.
- The profit potential is high.
- You can partner with landscapers, garden shops and teaching facilities.
- You can specialize in several areas, such as organic gardening, natural pesticides, native plants, edible plants, etc.
- You can offer garden setup services, teach gardening and even provide maintenance services.
Cons
Some of the of the potential challenges of starting a gardening business include:
- You will have some big competitors, including stores like Home Depot and other large gardening companies.
- You may need to find a niche to compete in a crowded market.
- You will need exceptional knowledge of gardening.
- You will need extensive knowledge about organic materials, products, pesticides, etc.
- You may need business and tax licenses, as well as certifications.
- Your business may slow down if you live in a seasonal climate.
Recommended Resource
More Business Opportunities
Business Startup Resources
VOICE OF SARVA SAMAJ
The UPA managers cannot take the support of BSP for granted.BSP supremo Mayawati have predicted Lok Sabha elections later this year,
ahead of schedule, while backing the government from outside. BSP could take up the reservations issue.
Prime
Minister mislead the nation by saying that wrong doers were punished
ERRORISTS were not punished. Does our Constitution hae two different
punishments for wrong doers and ERRORISTS like the manusmriti? Whether
wrong doers or ERRORISTS in S-band allocation, the coal block allotment,
CWG, the helicopter deals and cash-for-vote must treated with a single
law as per the Constitution and punished accordingly before the people
punish them.
What was BJP doing all these 5 years ? Only Coal Mine blasts? Laptops/tablets were not given all these 5 years. Who will bear internet connection charges of not less than Rs.1000/ per month? Now rice costs Rs.56 per kg. For drinking water one has to pay Rs.600/per tank that too for not pure drinking water. Now we had uninterrupted NO POWER SUPPLY for the last 5 years. There were no correct Kannada/English medium schools and the parents had to pay heavy fees. All these 5 years people were facing uncultured anti-nationalism in not distributing the wealth of the state equally among all sections of the society including SC/ST/OBC/Minorities and poor upper castes.Anti-reservation in the name of so called merit.Yet none of the IITs were anywhere in the top 200 list.50% reservation for women but not reservation within reservation for SC/ST/OBC/Minorities and poor upper castes.No Meditation classes for concentration and to remove the defilement of the mind were ever taught to the students.Healthy seeds and land to the tillers were not distributed. No free education. Government loans to the youth to start business were not distributed. Corruption was rampant in the government and its employees. All the wealth were distributed for the benefit of Corporates by even demolishing slums.
|
| |
PDS KEROSENE… AND THE LONG WAIT
Every one whether literate or
illiterate, informed or uninformed, knows that PDS (Public Distribution
System) kerosene is one of the largest generators of black money in
India and the mother of all corruption. Let us not forget that our own
S. Manjunath, an alumnus of SJCE, lost his life while exposing such
corruption.
It is about Rs. 25,000 crores per year. It is this amount
which plays a crucial role during the elections. It is also the main
driving force preventing any reform of PDS so far.
The above photo taken on Apr. 12
shows people waiting for their monthly quota of kerosene under the PDS
in front of the fair price shop in Yadavagiri. Some of them had come as
early as 6 am. They finally got their quota after 8 am. They can find
out the day of supplies only by visiting the shop the previous day,
wasting more time. Some days even after waiting for hours they will
return home empty handed. This has been going on for decades. Our
democratic system which is expected to solve such problems has been
unsuccessful.
The market price for kerosene is
around Rs. 44 per litre. Subsidised price is around Rs. 15 per litre in
Delhi. However in Mysore for the six litre quota, the poor have to give
Rs. 105. It is not clear why they have to pay Rs. 15 more. There were
also complaints from the consumers that the actual quantity they get is
only around 5 litre the way kerosene is measured while dispensing into
the containers. Thus they are losers both on quantity and price.
Because of the pressure brought by the kerosene
dealers, Karnataka government dropped the coupon system.
|
04/20/13
Filed under:
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Posted by:
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21413 SUNDAY LESSON 894-THE TIPITAKA-Vinaya Pitaka-
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties BSR,KJP and BJP!
capture the MASTER KEY !
For Mayawati!
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Uttar Pradesh :Mayawati announces 36 names for Lok Sabha elections, latest Political news.
More than 3600 candidates left in the fray for the upcoming assembly elections
Mayawati meets Governor, seeks President’s rule in UP
Former Uttar Pradesh chief minister Mayawati predicts early polls
Behenji extends bhaichara to Brahmins at convention
Karnataka Assembly Elections: Lingayat vote likely to be split across parties
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http://sbinformation.about.com/od/business-ideas/qt/Freelance-Writing-Small-Business-Idea.htm
Freelance Writing Small Business Idea
The Pros and Cons of Starting a Freelance Writing Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
More than 3600 candidates left in the fray for the upcoming assembly election
After the completion of scrutiny of the nominations filed by 3945
candidates candidature of 3,692 candidates was found to be valid.
There were total of 5,837 nominations filed by 3,945 candidates for
the 224 assembly constituencies. After scrutiny, party-wise breakup of
candidates left in the fray is INC (224), BJP (223), JDS (222), BSP
(180), NCP (30), CPI-M (17) and CPI (9). There are 895 candidates from
the unregistered parties while the number of Independents stands at
1,892.
The elections are scheduled to take place on May 5th and counting of votes for 8th May 2013.
Former Uttar Pradesh chief minister Mayawati predicts early polls
New Delhi: Former Uttar Pradesh chief minister Mayawati has predicted early general elections in the country.
Mayawati, who is national
president of the Bahujan Samaj Party (BSP),
said that the next general elections could be advanced to the coming
winter.
According to the BSP chief,
the country is heading towards political instability and termed the
congress party-led United Progressive Alliance (UPA) government as being
corrupt.
“People are unhappy due to
corruption, inflation and unemployment under the UPA government. Because
of this, the country is moving towards political instability.
Therefore, elections could be held before the schedule,” Mayawati said
while addressing her party workers in the Uttar Pradesh capital Lucknow.
Mayawati meets Governor, seeks President’s rule in UP
Lucknow: Claiming that there was constitutional crisis in Uttar Pradesh
due to poor law and order, BSP supremo Mayawati on Friday met Governor B
L Joshi and asked him to recommend President’s rule in the state.
“In the present SP government, there is a situation of constitutional
crisis in UP due to poor law and order. In such a situation, President’s
rule should be recommended,” Mayawati said in a memorandum to Governor
Joshi here at Raj Bhawan.
“The incidents of dacoity, kidnapping, atrocities on women is on the
rise in the state. Instead of giving justice to victims, the police are
not even registering an FIR. The constitutional institutions are forced
to settle political vendetta and used to fulfil political aspirations”,
the memorandum said.
The government in a bid to save itself is blaming officers and
harassing them. The officials are also not able to work in free and fair
manner, Mayawati alleged, adding that it has led to disappointment.
The SP government has turned a blind eye towards criminal acts of
ministers and SP workers, she said alleging that posts of state
ministers are being sold and a probe should be launched into it.
Posts of different commissions like backward, SC/ST, women were kept
vacant for over a year to deprive people to approach them for justice,
she said.
“Maximum number of people in the state cabinet and those given status
of state ministers have criminal record and they are still continuing
their activities due to which constitutional crisis arise in UP”, she
alleged.
“People of a particular caste are being given prime postings. The
incidents of communal clashes have increased to apathy of the
government”, she added.
Behenji extends bhaichara to Brahmins at convention
LUCKNOW: A day after reviving the ‘bhaichara’ (brotherhood) committees, Bahujan Samaj Party (BSP) chief Mayawati’s social engineering
formula, the SC/ST-Brahmin combination, which brought her to power with
absolute majority in Uttar Pradesh after 2007 assembly elections.
Besides keeping the focus on SC/STs intact, Mayawati released a list of
36 probable candidates for coming Lok Sabha elections, of whom 19 were
Brahmins and 17 SC/STs. This means she has given tickets to Brahmins in
one-fourth of the total 80 seats in the states. It is almost a repeat of
the 2009 Lok Sabha elections when she gave tickets to 20 Brahmins, of
whom five won. All have found place in the new list.
“Just
as SC/STs are facing onslaughts, atrocities are being committed on
Brahmins too under the Samajwadi Party government,” Mayawati told
reporters on the sidelines of Brahmin Bhaichara Samiti office bearers’
meeting here. Citing the instance of humiliation to a Brahmin family in
Etawah, she said most of those in the echelons of power in the SP
government came from that district and it was a well-known fact that
people belonging to ’sarv samaj’ (the entire society) are harassed
there.
“But
Brahmins bear the maximum brunt of atrocities in Etawah…when the
incident (of humiliation) took place, BSP raised the matter in the
Assembly. Besides, its local unit tried to take up the issue and help
them get justice,” she said.
Mayawati
regretted that during the last Assembly polls, the upper castes and
Brahmins got influenced by non-BSP parties and did not vote for her
party, “for which they are now repenting.
“For
ensuring that they do not get further misled by the false propaganda of
those parties, a detailed programme has been worked out by BSP to
apprise them of various works done by my government in their interest.
Besides, they would be apprised of atrocities on Brahmins under the SP
rule,” she said.
On
why upper castes had got disenchanted with BSP in the last Assembly
polls, she said, “Though our vote percentage rose, we lost seats due to
our opponents’ (Congress and BJP) conspiracy, but we have learnt a
lesson and would not allow them to succeed this time,” she said.
Mayawati
said, “I am not an astrologer so cannot predict the number of seats
that BSP would get, but my party feels that the results would be good
and surprising.”
She
said when her party raised the issue of promotion in reservation, it
was projected as if it was something new when it was already being
implemented since 1955 with some gaps in between.
The
BSP supremo said the reservation in promotion bill was pending in the
Lok Sabha because of opposition from Congress and BJP and added that her
party would put forth its views again when Parliament meets from
Monday.
“BSP
also did not oppose inclusion of some OBC castes in the SC/ST list with
the condition that the quota be also increased,” she said, adding, when
in power she had taken up the cause of reservation for religious
minorities as well as economically backward upper castes. Mayawati stuck
to her demand for imposition of President’s Rule in Uttar Pradesh on
law and order ground.
On commenting on Narendra Modi’s prospects for the next elections, she
said that the Modi factor has not worked so far, will it work in the
future?” It would not work for BJP in the forthcoming Lok Sabha
elections.
VOICE OF SARVA SAMAJ
Karnataka Assembly Elections: Lingayat vote likely to be split across parties
The same can be gauged from the signals emanating from the Siddaganga Mutt in Tumkur.
The mutt, too, appears to
be neutral this time around. Leaders from other major political parties have been visiting the mutt to pay respects.
A leading English daily
from down South reports that the blessings of the swamy, known as
Nadedaaduva Devaru (the walking god), are considered as good as victory
for a politician.
A major chunk of Karnataka’s Lingayat community votes for the candidate/party on which the swamy showers his blessings.
Freelance Writing Small Business Idea
The Pros and Cons of Starting a Freelance Writing Business
The best small business ideas
maximize what you’re good at and what you’re passionate about. If
writing is your ultimate hobby, you may find that creating a business
that allows you to market yourself as a freelance writer is the perfect
combination of passion and business.
The Pros
Many professional writers start out with a love of the written word
and don’t necessarily think in terms of writing for a living. But once
the idea of forming a business from writing takes hold, there are a lot
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- You can make a living from your creativity.
- Startup costs are minimal; the bare minimum requires only a computer and Internet connection.
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- There are many types of writing you can explore — online writing,
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- You can work from home on your own schedule.
- Your written voice can make you sought-after and unique.
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The Cons
Like most small business ideas, freelance writing has its share of challenges, including:
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- Many writing assignments are short-term.
- It can be challenging to find consistent writing work that pays well, especially when you’re just starting out.
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- You may have to deal with plagiarism and copyright issues, especially with online writing.
- Clients may require you to sign away all rights to your work.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
The Only Hope of the Nation is Elephant of BSP!
with Congress, other regional parties JDS, BSR, KJP and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Please vote for the following BSP candidates in ELEPHANT symbol on 05-05-2013
| 2614 |
B.B.M.P(NORTH) |
161 |
C.V. RamannNagar |
B.T. SRINIVAS |
17/04/2013 |
Old No. 500, New No. 497-C, Anandapura, 8th Cross, Yerrappa Lane, H.A.L. 3rd Stage, Bangalore-560075 |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits |
| 42 |
BELGAUM |
5 |
Kudachi |
MALLAPPA KASTURI |
17/04/2013 |
Mallappa Ramappa Kasturi
Atpost: Shivanur Tq: Athani |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits |
| 78 |
BELGAUM |
7 |
Hukkeri |
RAJENDRA MOSHI |
17/04/2013 |
AT:POST: kOCHARI
TQ: HUKKERI
DIST:BELGAUM |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits |
| 87 |
BELGAUM |
8 |
Arabhavi |
BASAVANT VADER |
17/04/2013 |
At Post : Hadaginal |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits |
| 145 |
BELGAUM |
12 |
Belgaum Dakshin |
MALTI SAKSHENA |
17/04/2013 |
H.No.369, Giranar Hills, CCB-6, Belgaum |
BSP - Bahujan Samaj Party |
F |
41 |
View Affidavits |
| 166 |
BELGAUM |
14 |
Khanapur |
ALIMAAKTHAR NAYIK |
17/04/2013 |
AT.PO:SANAN NAIK GALLI KHANAPUR TQ:KHANAPUR |
BSP - Bahujan Samaj Party |
M |
25 |
View Affidavits |
| 179 |
BELGAUM |
15 |
Kittur |
YAMANAPPA TALAWAR |
17/04/2013 |
Halagimardi, Post Bendigeri, Taluka Belgaum |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits |
| 191 |
BELGAUM |
16 |
Bailahongal |
VITTAL HARIJAN |
17/04/2013 |
Sanikoppa, Post Sampagaon, Taluka Bailhongal |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 198 |
BELGAUM |
17 |
Saundatti Yellamma |
BASAVARAJ MUDENAGUDI |
17/04/2013 |
Atpost:Hanchinal, Tq:Saundatti |
BSP - Bahujan Samaj Party |
M |
31 |
View Affidavits |
| 233 |
BAGALKOT |
21 |
Jamkhandi |
SANGAMESH KAMBLE |
17/04/2013 |
H.No. 276 Maigur Ta. Jamkhandi |
BSP - Bahujan Samaj Party |
M |
27 |
View Affidavits |
| 247 |
BAGALKOT |
22 |
Bilgi |
BALAPPA NANDEPPANAVAR |
17/04/2013 |
Jammanakatti, Tq:Badami |
BSP - Bahujan Samaj Party |
M |
55 |
View Affidavits |
| 264 |
BAGALKOT |
23 |
Badami |
KANTICAHNDRA JYOTI |
17/04/2013 |
Yaragoppa S B |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits |
| 275 |
BAGALKOT |
25 |
Hungund |
KHAJESAB SAIM |
17/04/2013 |
WARD NO 7 H NO 4242B/4 ALLAMPUR PET ILKAL TQ:HUNGUND DIST: BAGALKOT |
BSP - Bahujan Samaj Party |
M |
37 |
View Affidavits |
| 292 |
BIJAPUR |
27 |
Devara Hippargi |
YASHAVANT PUJARI |
17/04/2013 |
H No 563 Ward No 21 Vivek Nagar Left wing Kanakadas Extention Area Bijapur |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits |
| 325 |
BIJAPUR |
30 |
Bijapur City |
INAMADAR ABDULAJIJ |
17/04/2013 |
Chalukya Nagar, Opp.ITI, Solapur Road, Bijapur |
SDPI - Social Democratic Party of India |
M |
46 |
View Affidavits |
| 336 |
BIJAPUR |
31 |
Nagthan |
SUDHAKAR KANAMADI |
17/04/2013 |
595/3, Darbar Aproch Road, Station Road, Bijapur |
BSP - Bahujan Samaj Party |
M |
58 |
View Affidavits |
| 378 |
GULBARGA |
34 |
Afzalpur |
HUCCHAPPA |
17/04/2013 |
VILLAGE GOUR(B) TQ AFZALPUR |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits |
| 407 |
GULBARGA |
40 |
Chittapur |
AYYAPPA |
17/04/2013 |
H.NO.1/37, RAMATIRTA TQ CHITTAPUR, DIST GULBARGA |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits |
| 413 |
GULBARGA |
41 |
Sedam |
SHIVASHARNAPPA |
17/04/2013 |
R/o Ranjol Tq sedam |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits |
| 420 |
GULBARGA |
42 |
Chincholi |
GOUTAM |
17/04/2013 |
House.No: 2/4/313, Ambedkar Circle Chincholi, Chincholi Taluka, Gulbarga District. |
BSP - Bahujan Samaj Party |
M |
27 |
View Affidavits |
| 433 |
GULBARGA |
43 |
Gulbarga Rural |
AMBARAYA |
17/04/2013 |
Post: Belamgi, Tq: Aland Dist: Gulbarga |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 480 |
GULBARGA |
46 |
Aland |
RAMCHANDRA |
17/04/2013 |
Anoor Tq:Aland |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits |
| 506 |
BIDAR |
48 |
Humnabad |
ANKUSH |
17/04/2013 |
Chitta/Masimad Tq:-Bhalki |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits |
| 573 |
RAICHUR |
53 |
Raichur Rural |
VIJAYLAKSHMI MADNAPUR |
17/04/2013 |
Ho.no.75 Mallegaon Village & Post Tq:Dist Bidar |
BSP - Bahujan Samaj Party |
F |
29 |
View Affidavits |
| 627 |
RAICHUR |
57 |
Lingsugur |
PAMPATI |
17/04/2013 |
229 Tidigol
Tq: Sindhanur |
BSP - Bahujan Samaj Party |
M |
64 |
View Affidavits |
| 697 |
KOPPAL |
63 |
Yelburga |
DURUGAPPA |
17/04/2013 |
Talakeri Tq-Yalburga Dist:Koppal |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 712 |
KOPPAL |
64 |
Koppal |
NIRMALA MALLIKARJUN HADAPAD |
17/04/2013 |
Srishail Nagar,
Koppal |
BSP - Bahujan Samaj Party |
F |
39 |
View Affidavits |
| 722 |
GADAG |
65 |
Shirahatti |
DURAGAPPA PUJAR |
17/04/2013 |
At: Budihal
Tq: Mundaragi |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits |
| 733 |
GADAG |
66 |
Gadag |
MAHADEV CHALAVADI |
17/04/2013 |
Dr B R Ambedkar Nagar, Betageri Gadag |
BSP - Bahujan Samaj Party |
M |
28 |
View Affidavits |
| 744 |
GADAG |
67 |
Ron |
NIGABASAPPA DODDAMANI |
17/04/2013 |
ABEDAKAR NAGAR RON TQ:RON DIST:RON |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 764 |
DHARWAD |
69 |
Navalgund |
YELLAPPA DUNDUR |
17/04/2013 |
post Saidapur Tq Navalgund |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits |
| 772 |
DHARWAD |
70 |
Kundgol |
CHANDARAPPA KURABAR |
17/04/2013 |
at post: kalas, TQ:kundagol, dist:dharwad |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits |
| 779 |
DHARWAD |
71 |
Dharwad |
NINGAPPA ANDARKHANDI |
17/04/2013 |
DHARWADKAR PLOT NO. 50, PATRESHWAR NAGAR, NEW APMC, DHARWAD |
BSP - Bahujan Samaj Party |
M |
45 |
View Affidavits |
| 810 |
DHARWAD |
73 |
Hubli-Dharwad-Central |
PREMANATH CHIKKATUMBAL |
17/04/2013 |
No. 247 “Rajgraha” Kotilinga nagar
Old Hubli
Post – Gokul Road,
Hubli – 580024 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits |
| 868 |
DHARWAD |
75 |
Kalaghatgi |
SHOBHA BALLARY ALIAS HUKKERI |
17/04/2013 |
Siddarameshwar nagar, 88A/71 Near Anand nagar Hubli Pin 580024 |
BSP - Bahujan Samaj Party |
F |
50 |
View Affidavits |
| 905 |
UTTARA KANNADA |
79 |
Bhatkal |
PRABHU SANTOSH |
17/04/2013 |
H.NO.3619, SHRINIKETAN, MADIWALHALLA ROAD, RAYALKERI, HONNAVAR 581334 |
BSP - Bahujan Samaj Party |
M |
41 |
View Affidavits |
| 919 |
UTTARA KANNADA |
81 |
Yellapur |
SHAKUNTALA HARIKANTRA |
17/04/2013 |
At:Kodlagadde po:Ramaguli Taluk:Ankola U.K pi:581337 |
BSP - Bahujan Samaj Party |
F |
29 |
View Affidavits |
| 941 |
HAVERI |
82 |
Hangal |
LAMANI KRISHNA |
17/04/2013 |
At: Mavakoppa,
Po: Shiragoda,
Tq:Hanagal,
Dist: Haveri |
BSP - Bahujan Samaj Party |
M |
28 |
View Affidavits |
| 952 |
HAVERI |
83 |
Shiggaon |
OMKAR KRISHNAJI |
17/04/2013 |
# 2490/8/2, Shiggaon,
Tq:Shiggaon,
Dt:Haveri. |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits |
| 966 |
HAVERI |
84 |
Haveri |
SHANKRAPPA BASAVANEPPA KUNNUR |
17/04/2013 |
@PT:KARJGI, TALUK:HAVERI |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits |
| 977 |
HAVERI |
85 |
Byadgi |
BASAVANTAPPA GONEMMANAVAR |
17/04/2013 |
GANDINAGAR BYADGI.
Ta: BYADGI.
Dist: HAVERI. |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits |
| 998 |
HAVERI |
87 |
Ranebennur |
UMESH GURULINGAPPAGOWDRA |
17/04/2013 |
Vidyanagar 1st Main Ranebennur-581115 Dist: Haveri |
BSP - Bahujan Samaj Party |
M |
52 |
View Affidavits |
| 1034 |
BELLARY |
89 |
Hagaribommanahalli |
NAGARAJ.V. |
17/04/2013 |
GAJAPURA , KUDLIGI T |
BSP - Bahujan Samaj Party |
M |
26 |
View Affidavits |
| 1074 |
BELLARY |
91 |
Kampli |
V. SOMASHEKARA |
17/04/2013 |
479 Kottalapalli badavane, Kolachigere, Bellary city. |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits |
| 1082 |
BELLARY |
92 |
Siraguppa |
NARI MAREPPA |
17/04/2013 |
ST Colony Yarangali Village, Bellary(Tq) Bellary(Dis) |
BSP - Bahujan Samaj Party |
M |
29 |
View Affidavits |
| 1089 |
BELLARY |
93 |
Bellary |
P. HULUGAPPA |
17/04/2013 |
H. No. 181, Moka Village, Bellary Taluk, Bellary District |
BJP - Bharatiya Janata Party |
M |
50 |
View Affidavits |
| 1090 |
BELLARY |
93 |
Bellary |
V MAREPPA |
17/04/2013 |
19th Ward, Ganesh Colony, S. N. Pet, Bellary |
BSP - Bahujan Samaj Party |
M |
78 |
View Affidavits |
| 1103 |
BELLARY |
94 |
Bellary City |
M NARAYANA SWAMY |
17/04/2013 |
19th ward, raghavendra colony, 2nd stage, bellary. |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits |
| 1144 |
CHITRADURGA |
97 |
Molakalmuru |
H RAMANNA |
17/04/2013 |
Ambedkar Nagar, Challakere Tq. |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits |
| 1152 |
CHITRADURGA |
98 |
Challakere |
P PALAIAH |
17/04/2013 |
NEAR JANTHA MANDHIRA, GHANDINAGARA, CHALLAKERE.
577522 |
BSP - Bahujan Samaj Party |
M |
49 |
View Affidavits |
| 1174 |
CHITRADURGA |
100 |
Hiriyur |
S H KANTHARAJA |
17/04/2013 |
312, 6TH CROSS, GHANI STORES ROAD, VEDAVATHINAGARA, HIRIYUR TOWN, CHITRADURGA DIST. |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits |
| 1193 |
CHITRADURGA |
101 |
Hosadurga |
THIMMAPPA K |
17/04/2013 |
Maruthi Nagara, Hiriyur Road,
Hosadurga Taluk |
BSP - Bahujan Samaj Party |
M |
42 |
View Affidavits |
| 1215 |
DAVANAGERE |
103 |
Jagalur |
K S PRABHU |
17/04/2013 |
Kananakatte, Hucchavvanahalli Post, Jagalur Taluk, Davanagere Dist-577528 |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits |
| 1232 |
DAVANAGERE |
104 |
Harapanahalli |
KENCHAPPA |
18/04/2013 |
Punabhagatta Post, Harapanahalli Tq, Davanagere Dist |
BSP - Bahujan Samaj Party |
M |
46 |
View Affidavits |
| 1253 |
DAVANAGERE |
105 |
Harihar |
E.RAZAKULLA |
17/04/2013 |
Tippu nagar Malebennur Harihara taluk |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits |
| 1301 |
DAVANAGERE |
108 |
Mayakonda |
VASANTHA |
17/04/2013 |
Daginakatte Village, Channagiri Taluk Davanagere District |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 1326 |
DAVANAGERE |
109 |
Channagiri |
R MAMATHA |
17/04/2013 |
#1225/2, 1st Main, 8th Cross, Vinobhanagara, Davanagere.
Pin-577006 |
BSP - Bahujan Samaj Party |
F |
33 |
View Affidavits |
| 1334 |
DAVANAGERE |
110 |
Honnali |
PARASHURAMA A K |
17/04/2013 |
Kotemallur Vill
Belimallur Po Honnali Tq |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits |
| 1362 |
SHIMOGA |
112 |
Bhadravathi |
SURESH |
17/04/2013 |
DS 32, IDK House road, New Town Bhadravathi |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits |
| 1385 |
SHIMOGA |
113 |
Shimoga |
EJAJ PASHA |
17/04/2013 |
5th cross, west side, bapuji nagara, shimoga |
SDPI - Social Democratic Party of India |
M |
40 |
View Affidavits |
| 1419 |
SHIMOGA |
115 |
Shikaripura |
SHEKARAPPA H |
17/04/2013 |
HITTALA VILLAGE, SHIKARIPURA-TALUK, SHIMOGA-DISTRICT |
BSP - Bahujan Samaj Party |
M |
59 |
View Affidavits |
| 1427 |
SHIMOGA |
116 |
Sorab |
GUDDAPPA |
17/04/2013 |
1, NARASAPURA, SHRIGANDA KAVAL, BENGALURU NORTH, BANGALORE 560091 |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits |
| 1437 |
SHIMOGA |
117 |
Sagar |
K.N.VENKATESH |
17/04/2013 |
KONANAKATTE, VARADAMULA POST, SAGAR TALUK |
BSP - Bahujan Samaj Party |
M |
48 |
View Affidavits |
| 1535 |
TUMKUR |
128 |
Chikknayakanhalli |
CAPTAIN SOMASHEKAR |
17/04/2013 |
Sri Parashu , B H Raod, Chikkanayakanahalli, Chikkanayakanahalli Taluk |
BSP - Bahujan Samaj Party |
M |
55 |
View Affidavits |
| 1548 |
TUMKUR |
130 |
Turuvekere |
D.G.GOPALAIAH |
17/04/2013 |
Dabbeghatta,
Kasaba Hobli,
C.N.Halli Taluk, |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits |
| 1601 |
TUMKUR |
135 |
Gubbi |
SHIVANNA |
17/04/2013 |
Belavatta, Belavatta post, Kadaba hobli, Gubbi Tq |
BSP - Bahujan Samaj Party |
M |
53 |
View Affidavits |
| 1628 |
TUMKUR |
137 |
Pavagada |
NAGARATHNAMMA |
17/04/2013 |
Nagalapura, Chikkahalli Post, Pavagada Tq, Tumkur Dt. |
BSP - Bahujan Samaj Party |
F |
59 |
View Affidavits |
| 1643 |
TUMKUR |
138 |
Madhugiri |
M.MUNIYAPPA |
17/04/2013 |
# 19, 14,th cross road, 1st Main road, Maruthi Nagara, yalahanka, Bangalore 64 |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits |
| 1665 |
CHIKKABALLAPUR |
139 |
Gauribidanur |
RAJASHEKAR H R |
17/04/2013 |
91/2, A K Colony,
Hennur,
Bangalore-43 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits |
| 1698 |
CHIKKABALLAPUR |
142 |
Sidlaghatta |
DHANARAJU |
17/04/2013 |
#E-646.Muddanna Badavane,Hennuru,Kalyana Nagar Post, Bangalore -560043 |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits |
| 1710 |
CHIKKABALLAPUR |
143 |
Chintamani |
V. SEETHAPPA |
17/04/2013 |
Naramakalahalli, Iragampalli post, Chintamani taluk |
BSP - Bahujan Samaj Party |
M |
51 |
View Affidavits |
| 1732 |
KOLAR |
145 |
Mulbagal |
SINGAPUR GOVINDU |
17/04/2013 |
MARAHERU KOTHURU VILLAGE, AMBLIKAL POST, MULBAGAL TALUK |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits |
| 1760 |
KOLAR |
146 |
Kolar Gold Field |
K. R. DEVARAJA |
17/04/2013 |
#27, KASIREDDY GANDLAHALLI (VI), JAKKARSNAKUPPA (PO), KYASAMBALLI HOBLI, BANGARPET (TQ), KOLAR (DT) |
BSP - Bahujan Samaj Party |
M |
56 |
View Affidavits |
| 1857 |
BANGALORE RURAL |
178 |
Hosakote |
H.M.UPENDRA |
17/04/2013 |
E.410, Muniyappa Garden, A.K.Colony, Hennuru Village, Kalyananagar Post, Bangalore-560043 |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits |
| 1891 |
BANGALORE RURAL |
181 |
Nelamangala |
C HANUMAIAH |
17/04/2013 |
NO 7304 SUBASHNAGARA NELAMANGALA |
BSP - Bahujan Samaj Party |
M |
73 |
View Affidavits |
| 1892 |
BANGALORE RURAL |
181 |
Nelamangala |
MAHADEVA P |
18/04/2013 |
SRINIVASPURA KASABA HOBLI NELAMANGALA TALUK |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 1974 |
MANDYA |
187 |
Maddur |
BORAIAH H H |
17/04/2013 |
Huligerepura, Malagaranahalli post, Kasaba hobli, Maddur taluk, Mandya dist |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits |
| 1988 |
MANDYA |
188 |
Melukote |
M M MAHESHA |
17/04/2013 |
Machahalli Village, Hulikere Post, Dudda Hobli, Mandya Taluk |
BSP - Bahujan Samaj Party |
M |
38 |
View Affidavits |
| 2006 |
MANDYA |
189 |
Mandya |
MOHAMMED TAHIR |
17/04/2013 |
10TH CROSS HALAHALLI MUSLIM BLOCK MANDYA |
SDPI - SOCIAL DEMOCRATIC PARTY OF INDIA |
M |
41 |
View Affidavits |
| 2022 |
MANDYA |
190 |
Shrirangapattana |
RATNAMMA |
17/04/2013 |
#796 Ambedkar Nagar Belagola Grama & Hobali Srirangapatna |
BSP - Bahujan Samaj Party |
F |
41 |
View Affidavits |
| 2070 |
HASSAN |
194 |
Arsikere |
T M CHANDRASHEKARAIAH |
17/04/2013 |
Thirupatihally, Kudurugundi post, Dudda hobli, Hassan taluk |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits |
| 2084 |
HASSAN |
195 |
Belur |
D.S. GANGADHARA |
17/04/2013 |
DANAYAKANAHALLI, PADUVALALU POST, BIKKODU HOBLI, BELUR TALUK |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits |
| 2108 |
HASSAN |
197 |
Holenarasipur |
M.C.SHIVANNA |
17/04/2013 |
Galipura Vilage Elechagalli post Holenarsipura Taluk Hassan District |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits |
| 2127 |
HASSAN |
199 |
Sakaleshpur |
KUMAR GOWRAV. H.S. |
17/04/2013 |
HETHUR VILLAGE & HOBLI, SAKLESHPUR TQ, HASSAN DIST. |
BSP - Bahujan Samaj Party |
M |
44 |
View Affidavits |
| 2128 |
HASSAN |
199 |
Sakaleshpur |
SUBRAMANYA. H.C. |
17/04/2013 |
HIRIYUR VILLAGE, VOLALAHALLI POST, HETTUR HOBLI, SAKALESHPURA TQ, HASSAN DIST. |
BSP - Bahujan Samaj Party |
M |
33 |
View Affidavits |
| 2172 |
DAKSHINA KANNADA |
204 |
Mangalore |
MAHAMMED AKRAM |
17/04/2013 |
Khalid Mansion, 2nd floor, Near State Bank, Masthikatte, Ullal, Mangalore. |
SDPI - Social Democratic Party of India |
M |
43 |
View Affidavits |
| 2222 |
MYSORE |
211 |
Krishnarajanagara |
LAKSHMANA D |
17/04/2013 |
BASAVARAJAPURA VILLAGE AND POST KASABA HOBALI K R NAGARA TALUK MYSORE DIST |
BSP - Bahujan Samaj Party |
M |
32 |
View Affidavits |
| 2274 |
MYSORE |
216 |
Krishnaraja |
C MOHANKUMAR |
17/04/2013 |
#3429 7TH MAIN 2ND CROSS VIDYARANYAPURAM MYSORE |
BSP - Bahujan Samaj Party |
M |
40 |
View Affidavits |
| 2312 |
MYSORE |
217 |
Chamaraja |
MOHAMMED FAYAZUDDIN |
17/04/2013 |
No. 847, 4th Cross, 1st Stage Rajiv Nagar, Mysore-19 |
SDPI - Social Democratic Party of India |
M |
47 |
View Affidavits |
| 2322 |
MYSORE |
218 |
Narasimharaja |
ABDUL LATEEF K |
17/04/2013 |
#1/257, Nettanige Mudnur Village, Ishvaramangala Post, Puttur taluk South canara District - 574313 |
SDPI - Social Democratic Party of India |
M |
45 |
View Affidavits |
| 2323 |
MYSORE |
218 |
Narasimharaja |
ABDUL MAJEED K H |
17/04/2013 |
#81, Bydakotta Village, Kodlipet post, Somavarapete taluk , Kodagu District. |
SDPI - SOCIAL DEMOCRATIC PARTY OF INDIA |
M |
45 |
View Affidavits |
| 2374 |
CHAMARAJNAGAR |
221 |
Hanur |
S.PUTTARAJU |
17/04/2013 |
NO.132 C.M.SAMUDRA AGRAHARA SATHEGALA POST KOLLEGALA TALUK |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits |
| 2384 |
CHAMARAJNAGAR |
222 |
Kollegal |
N. MAHESH |
17/04/2013 |
Jagadeesha Nilaya, G.P.Mallappa puram, Kollegal Town, Chamarajanagara District |
BSP - Bahujan Samaj Party |
M |
57 |
View Affidavits |
| 2397 |
CHAMARAJNAGAR |
223 |
Chamarajanagar |
R P NANJUNDASWAMY |
17/04/2013 |
27 th ward, Dr. B.R. Ambedkar Extn. Ramasamudra, Chamarajanagara town |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits |
| 2472 |
B.B.M.P (CENTRAL) |
165 |
Rajajinagar |
SOUNDARYA G |
17/04/2013 |
No.424,14th Cross, 2nd Stage, Mahalakshmipuram, Bangalore-86 |
BSP - Bahujan Samaj Party |
F |
40 |
View Affidavits |
| 2523 |
B.B.M.P(NORTH) |
151 |
K.R. Pura |
SRINIVAS.N |
17/04/2013 |
No-364/1, Adarsha Vista, Basava Nagara, Narayanapura, Bangalore-77 |
BSP - Bahujan Samaj Party |
M |
35 |
View Affidavits |
| 2554 |
B.B.M.P(NORTH) |
157 |
Malleshwaram |
ESHWARA. H.A |
17/04/2013 |
No.620, 2nd Main Road, Pattelappa Compound, Mathikere, Bangalore-560054. |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits |
| 2601 |
B.B.M.P(NORTH) |
159 |
Pulakeshinagar |
D C NIRWANAPPA |
17/04/2013 |
DODDAKODLI VILLAGE, KODLI PET POST, SOMAVARAPET TALUK, KODUGU-571231 |
SDPI - SOCIAL DEMOCRATIC PARTY OF INDIA |
M |
50 |
View Affidavits |
| 2624 |
B.B.M.P(NORTH) |
161 |
C.V. RamannNagar |
B.T. SRINIVAS |
17/04/2013 |
Old No. 500, New No. 497-C, Anandapura, 8th Cross, Yerrappa Lane, H.A.L. 3rd Stage, Bangalore-560075 |
BSP - Bahujan Samaj Party |
M |
60 |
View Affidavits |
| 2654 |
B.B.M.P(SOUTH) |
167 |
Vijayanagar |
JAYA KUMAR C.N |
17/04/2013 |
No.5, 4th cross Vinobha Colony, Avalahalli, Mysore road, Bangalore-560026 |
BSP - Bahujan Samaj Party |
M |
36 |
View Affidavits |
| 2681 |
B.B.M.P(SOUTH) |
170 |
Basavanagudi |
L.RAMESH |
17/04/2013 |
No.54, 2nd Cross Siddhartha Layout, Katriguppe B.S.K. 3rd Stage, Bangalore-560085 |
BSP - Bahujan Samaj Party |
M |
39 |
View Affidavits |
| 2721 |
B.B.M.P(SOUTH) |
173 |
Jayanagar |
MRS. SHASHIKALA |
17/04/2013 |
#26, Ist Main, 8th Cross, R.K. Road, Kadirenahalli, BSK II Stage Bangalore |
BSP - Bahujan Samaj Party |
F |
39 |
View Affidavits |
| 2736 |
B.B.M.P(SOUTH) |
175 |
Bommanahalli |
AFSAR PASHA |
17/04/2013 |
#8/2,Roopena Agrahara,N.G.R.Extension(Near Madiwala Pond),Bangalore-560068 |
BSP - Bahujan Samaj Party |
M |
30 |
View Affidavits |
| 2763 |
BANGALORE URBAN |
153 |
Yeshwanthapura |
NARASIMAIAH |
17/04/2013 |
#30, 3rd Cross, Ganesha Temple Layout, Kaggalipura, Bangalore-560082 |
BSP - Bahujan Samaj Party |
M |
50 |
View Affidavits |
| 2809 |
BANGALORE URBAN |
176 |
Bangalore South |
VASANTH |
17/04/2013 |
No13, Yelenahalli Bangalore South Bangalore -68 |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits |
| 2832 |
BANGALORE URBAN |
177 |
Anekal |
SRINIVAS.P |
17/04/2013 |
Adigarakallahalli, Bidaraguppe Post, Anekal Taluk |
BSP - Bahujan Samaj Party |
M |
34 |
View Affidavits |
| 2861 |
YADGIR |
38 |
Yadgir |
BASAVARAJA |
17/04/2013 |
Basavaraja S/o Maragappa, AT & Post: Ramasamudra, Yadgiri Taluk & District. |
BSP - Bahujan Samaj Party |
M |
43 |
View Affidavits |
| 2872 |
YADGIR |
39 |
Gurmitkal |
SHIVALINGAPPA |
17/04/2013 |
POST HARAWALA TQ JEWARGI DIST GULBARGA |
BSP - Bahujan Samaj Party |
M |
71 |
View Affidavits |
04/19/13
Filed under:
General
Posted by:
site admin @ 7:23 pm
20413 SATURDAY LESSON 893-THE TIPITAKA-Vinaya Pitaka-Mahavagga
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Uttar Pradesh :Mayawati announces 36 names for Lok Sabha elections, latest Political news.
Mayawati meets Governor, seeks President’s rule in UP
Former Uttar Pradesh chief minister Mayawati predicts early polls
Behenji extends bhaichara to Brahmins at convention
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Ebay-Consulting-Small-Business-Idea.htm
eBay Consulting Small Business Idea
The Pros and Cons of Starting an eBay Consulting Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Uttar Pradesh :Mayawati announces 36 names for Lok Sabha elections, latest Political news.
BSP chief Mayawati on Thursday
announced names of 36 candidates for Lok Sabha polls, 18 of whom are
Brahmins. she
alleged atrocities were being committed on such people during the
Samajwadi Party rule in Uttar Pradesh.
The
BSP supremo refused to disclose in which states her party would contest
the Lok Sabha elections other than Uttar Pradesh, which has 80 seats.
When asked whether her party, which is ahead in declaring its candidates
for the Lok Sabha polls, would change them at the last moment as it had
done in the assembly polls, she said last time it had to be done
following serious complaints about the candidates.
She
said this time around the candidates are being finalised after serious
and detailed consideration, so there would be no requirement to change
them. Mayawati emphasised that her party was not for any particular
caste or religion and had worked for all when in power and given them
equal representation
eBay Consulting Small Business Idea
The Pros and Cons of Starting an eBay Consulting Business
eBay is one of the most popular marketplaces to sell goods and
services online. While millions of people use eBay, not everyone knows
how to use eBay tools effectively so they can reach the level of success
they desire. This creates an excellent business opportunity for eBay
pros who want to help others use eBay effectively and generate a
significant income.
Here is a look at the pros and cons of starting an eBay consulting
business, including several recommended resources to help you get
started.
The Pros
Some of the benefits of starting a eBay consulting business include:
- Your business can be entirely home-based.
- You can work flexible hours, and as much as you want.
- You can target other small businesses and individuals.
- Startup costs are minimal.
- There is extensive training, online courses and books available to help you fine-tune your skills.
- The earning potential can be high.
- You can teach others how to use eBay or physically set up stores for your clients.
The Cons
Potential challenges of starting an eBay consulting business include:
- You must be willing to dedicate time to become familiar with the ins and outs of the eBay terminology, policies and procedures.
- You must stay up-to-date with eBay’s ever changing policies and fee structures.
- If you choose to become an eBay Certified Consultant, you must take and pass the online exam.
- You may need other skills such as excellent communication skills, and strong writing and editing skills.
- There is little opportunity for repeat business from existing clients.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
Vinayapiñake
04/18/13
Filed under:
General
Posted by:
site admin @ 7:26 pm
19413 FRIDAY LESSON 892-THE TIPITAKA-Vinaya Pitaka-Bhikkhuni
Vinaya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Former Uttar Pradesh chief minister Mayawati predicts early polls
A total of 3,957
candidates have filed their nominations for the May 5 Assembly Elections
in Karnataka, as per the final compilation by the Election Commission.
No Voter ID card? No Worries; Alternative documents allowed for voters’ identity
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Dog-Waste-Removal-Small-Business-Idea.htm
Dog Waste Removal Small Business Idea
The Pros and Cons of Starting a Pooper Scooper Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
VOICE OF SARA SAMAJ-
Congress
won in the recent election since BSP did not contest and ELEPHANT
symbol not allotted to any candidate. Now with the support of SDPI and
former Chairman Dr.Dwaraknath of Backward Class Commission and Trans Sex
candidate in Gandhinagar where no political party gave seat for them,
it is going to be a major winner with ever rising prices of essential
commodities, water, electricity scarecity and social boycot of SC/STs in
many places. BSP will distribute wealth of the state equally among all
sections of the society including SC/ST/OBC/minorities/ poor upper
castes as enshrined in the Constitution for peace, welfare and happiness
of the entire people.The media must paly a vital role in this regard.
The true fact is that the media does not rely on its real users but entirely depend on advertisements that are published in the name of paid news. Scribes contact people for advertisements even during press conference and after. These things along with buying of votes have to be videographed by true lovers of democracy and published in Internet and YouTube. Educated youths who are interested in acquiring the MASTER KEY for BSP may form such teams to expose these vote buyers.
As
per the report submitted to him by the City Police Commissioner
Raghavendra Auradkar, there is nothing to suggest that the blast near
the BJP office today is linked to elections, Jha said.Zeenews may kindly
publish comments without any bias in the larger interest of the peace,
welfare ansd happiness of the entire people. Napolean once said that he can face two battalions but not two scribes.
A total of 3,957
candidates have filed their nominations for the May 5 Assembly Elections
in Karnataka, as per the final compilation by the Election Commission.
Candidates can file multiple nominations. Total number of candidates,
who submitted papers is 3,957, a number which is subject to “updation”
as Election officials are still in the process of compilation.
April 20 is the last day for withdrawal.
In 23 of the total 224 segments, the number of candidates is more
than 16, which means that the authorities would have to deploy
additional ballot unit as one can have a total of only 16 names, in the
event of them remaining in the fray beyond that number.
As per the report submitted to him by the City Police Commissioner
Raghavendra Auradkar, there is nothing to suggest that the blast near
the BJP office today is linked to elections, Jha said.
He said authorities seized Rs 12 lakh in cash and eight kgs of gold
in Tumkur district, Rs three lakh in Deodurg and Rs five lakh in Soraba,
adding, an investigation is on to find if they were meant for “use” for
the polls, in violation of model code of conduct.
No Voter ID card? No Worries; Alternative documents allowed for voters’ identity
Chief Electoral Officer Anil Kumar Jha on Tuesday said even
though the Election Commission had directed voters to produce their
Electors Photo Identity Cards (EPICs) to establish their identity before
casting their votes, those who did not have EPICs need not worry.
Voters shall produce any one of the following 23 photo documents for
establishing their identity and exercise their franchise at their
respective polling stations, he said.
The list includes:
- Authenticated photo voter slip;
- passport
- driving licence
- Income Tax identity (PAN) cards
- service identity cards issued by State government, Central government, public sector undertakings or public limited companies
- Passbooks issued by public sector banks, post office, kissan passbook (account opened on or before March 31, 2013)
- Student identity cards issued by recognised educational institutions on or before March 31, 2013
- Property documents such as pattas, registered deeds, etc; Ration card issued up to March 31, 2013
- SC, ST, OBC certificates issued by competent authority on or before March 31, 2013
- Pension documents such as ex-servicemen’s pension book,
ex-servicemen’s widow or dependent certificates issued up to March 31,
2013
- Freedom fighter identity card; Arms licence issued on or before March 31, 2013
- Certificate of physical handicap by the competent authority on or before March 31, 2013
- Ex-servicemen CSD Canteen Card; Sandhya Suraksha Scheme card issued up to March 31, 2013
- Job card issued under National Rural Employment Guarantee Scheme up to March 31, 2013
- Yashaswini Card issued up to March 31, 2013
- Service identity cards issued by local bodies namely municipal
corporation, city municipal council, town municipal, council, village
panchayat, etc
- Senior citizen cards issued by government department
- Health insurance scheme smart card issued under Ministry of Labour’s scheme up to March 31, 2013
- Smart cards issued by the Registrar General of India under the scheme of National Population Register
- Aadhaar Card issued by UIDAI
Jha said that as many as 20,64,292 new inclusions had been made to
the electoral rolls in the State, of which 6,23,527 were from Bangalore.
Around 12,000 applications are under processing and soon the final list
of voters will be ready. As of Tuesday, the total number of voters in
the State electoral roll is around 4.38 crore, he said.
Voters in Bangalore need not worry too much if they misplace or lose their EPICs in the coming days.
The Office of the Chief Electoral Officer, in association with the
State e-governance department, has equipped as many as 10 Bangalore One
centres to print duplicate EPICs for voters.
Voters can go to any of these centres, produce a valid photo identity
proof like driver’s licence or ration card, pay a nominal fee of Rs 10
and get the EPIC card printed for them, he said.
Over 3,000 complaints received
Anil Kumar Jha said the Election Commission has received 3,261
complaints regarding Assembly polls and related issues in the State so
far. Apart from complaints on alleged violation of code of conduct, the
list also includes suggestions and grievances from the public. As many
as 1,987 complaints have been disposed of, he said.
Jha said election officials and police across the State have seized
cash and other valuables worth over Rs seven crore. On Tuesday, Rs one
crore cash was seized in Bailhongal taluk of Belgaum district and Rs 21
cash in Bagalkot district. On Monday, Rs five lakh cash was seized in T
Narsipur in Mysore district, Rs seven lakh in Bellary, Rs 3.4 lakh in
Chitradurga and Rs 20 lakh in Athani of Belgaum district, he said.
Bangalore: Two candidates
in the fray for the May 5 Assembly polls in Karnataka were arrested on
Thursday on different counts, one of them for allegedly threatening an
election officer.
Munirathnam Naidu, a city corporator and Congress candidate, and
Venkatesh Gowda from the Karnataka Janata Paksha (KJP), both contesting
from Rajarajeshwarinagar assembly constituency, were arrested, police
said.
While Naidu was nabbed for allegedly threatening an election officer
and obstructing him from performing his duty, Gowda was held in
connection with the pending cases of assault and atrocity.
Further investigations into the matter are underway, they added.
Denied ticket by the
Congress party, the dissidence leaders in Karnataka have decided to
contest nonetheless for upcoming Assembly elections in the state.
Four local Congress leaders have filed their papers as Independent candidates in the KGF constituency.
Former ministers, are contesting as JD(S),
Samajwadi Party and JD(S) candidates respectively. On the other hand a
local leader is contesting as JD-S candidate from
Davanagere South. He was denied a ticket by the Congress party.
Candidates make beeline to temples
As the poll fever hots up
in Karnataka for the May 5 Assembly Elections, the candidates in the
fray are making a beeline to temples hoping for a divine swing in their
favour.
Whether it is Gali Anjaneya Temple, the famous Bull temple or the Lord
Narasimha Temple here, candidates and their supporters are seen waiting
patiently to have a darshan, promising generous donations, if they
emerge victorious.
According to the priests, the candidates consult their respective family
astrologers before visiting a temple and are very particular on
performing certain “poojas” on specific days as per their horoscopes.
“It is sometimes interesting to see an individual who has never paid
obeisance to gods in his life time, bending backwards to please the
almighty for his own selfish reason. But he does not know that he can
take the people, not the gods for a ride”, said a priest on condition of
anonymity. (Dark Blind men searching for a black cat in a dark room which is not there.)
The rush in the temples is more during early morning and late evening
with the candidates spending over an hour at the temples, the married
ones along with their spouses, offering huge floral garlands and fruits
to the gods.
The head priest of a famous temple says,
“most of them (candidates) utilise their visit to the temple to
interact with the public, an indirect way of campaigning”.
“One can see them at their politest best with the public and also
donating generously to beggars who sit on temple steps, a behaviour
which can be witnessed only before polls”, he said.
“We, besides astrologers are very much in demand in such times. The
astrologers to foretell the political future of the candidates and
advise them as to what they should do to fulfil their political
aspirations and we to help them with implementation of the astrologers’
instructions. We make hay while the sun shines”, he says unflinchingly
with a smile.
Karnataka polls: Paid news to come under scrutiny
Bangalore: Election Officers would keep a hawk-eyed vigil on “paid news” in the run-up to the May 5 Karnataka Assembly polls.
State Chief Electoral Officer Anil Kumar Jha Tuesday issued
directions to all District Election Officers (DEO) to set up
district-level media certification and monitoring committees (MCMCs) to
check “paid news” during the electioneering.
The Chief Electoral Office would make use of the existing
provisions of law to arrest the incidence of “paid news” or surrogate
advertisements in print and electronic media, he said in a statement
here.
The DEO in each district would do vigorous scrutiny of all newspapers
published or having circulation in the district in order to locate
political advertisement in the garb of news coverage appearing within
the election period, Jha said.
He said the DEOs would closely monitor advertisements released in print
media in any form including surrogate advertising in the form of news.
“The DEOs would also serve notices to candidates and political parties
where called for, so that expenses incurred are duly reflected in the
account of the concerned candidate and party,” he added.
http://maplight.org/us-congress/guide?gclid=CMTP1M_K1bYCFdES6wodgGMACg
MapLight U.S. Congress: Research Guide
If you want to run for Congress, you need money. A lot of money.
To win election, U.S. House members raised, on average, $1,900 per day, every day, for an entire two-year term—including weekends and holidays. That’s $1.4 million per House member, on average.
Winning senators raised $7.5 million, on average—$3,400 per day. (These figures are for the 2008 election, from the nonpartisan Center for Responsive Politics.)
The main source of this campaign money is interest groups that want
something from government. Once elected, politicians often pay back
their campaign contributors with special access and favorable laws. This
common practice is contrary to the public interest. MapLight’s research
tools help shine a light on the connection between money and votes, to
help citizens hold legislators accountable.
Money and Votes
MapLight connects money and votes. We bring together, in one website,
the money given to politicians with each politician’s votes.
We provide data, research services, and online tools
that work together to make patterns of money and influence more
transparent. Connections between campaign contributions, interest groups
and votes that would have required days or weeks of manual research are
now available at the click of a mouse.
We currently track money and votes for the U.S. Congress and the California and Wisconsin state legislatures. You can stay up-to-date on our work via e-mail, Facebook, or Twitter.
Next: Video Tour
A similar attempt like MapLight
U.S. Congress: Research Guidemust be made in India as to how Congress
and BJP run to win election by raising lots of money and once won how
they pay back to the interested groups who paid them.Please guide.
Foods to beat the summer heat!
Gooseberry (Amla), Apricot, Butter Milk, Cardamom (Ilachi), Corn, Mango,Peaches, Soya bean, Water Melon,
AA
Dog Waste Removal Small Business Idea
The Pros and Cons of Starting a Pooper Scooper Business
Dog waste removal, or becoming a pooper scooper, may be dirty work, but it’s a growing business for many communities.
If you live in an area with a lot of dogs, the potential could be
huge because many busy dog owners are willing to pay someone else to
clean up after their dogs. If you’re up for the challenge, you have the
potential to build a successful business as a dog waste removal
specialist.
The Pros
While it may seem like there aren’t that many benefits, becoming a pooper scooper has it’s advantages:
- The startup costs are very low.
- It’s an easy business to operate.
- You don’t need any special education or training.
- It can be a good business for business owners of any age.
- It’s environmentally sound because it protects groundwater, reduces bacteria and prevents air-borne contaminants.
- You can expand on your services by adding dog walking, selling dog products, etc.
The Cons
Some of the challenges of starting a pooper scooper business include:
- It’s literally a smelly job and is not very glamorous.
- It can be a bit hazardous at times, so you need protective gloves and eyewear.
- You need to research and follow local rules and regulations for waste disposal.
- Initial fees are generally low, so you need to work on long-term
contracts and servicing multiple clients in the same geographic area.
- You will have to work outside in all types of weather.
- You may need bonding and liability insurance.
Recommended Resources
More Business Opportunities
Business Startup Resources
04/17/13
Filed under:
General
Posted by:
site admin @ 3:38 pm
18413 THURSDAY LESSON 891-THE TIPITAKA-Vinaya Pitaka-Bhikkhuni
Vinaya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
BSP ready for Lok Sabha polls: Mayawati
Law and order situation in UP not good: DGP
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Dog-Treat-Bakery-Small-Business-Idea.htm
Dog Treat Bakery Small Business Idea
The Pros and Cons of Starting a Dog Treat Bakery Business
http://www.turbotv.in/dd-chandana/
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
BSP ready for Lok Sabha polls: Mayawati
Lucknow, April 17 (IANS) Bahujan Samaj Party (BSP) chief and former Uttar Pradesh chief minister Mayawati Wednesday said that her party was prepared for the Lok Sabha elections whenever they are held.
Addressing party workers here, the BSP supremo appreciated their efforts in spreading the philosophy of the SC/ST movement and said they should now work to translate it into votes.
Pointing out that the Lok Sabha elections
could be held anytime now, Mayawati said the people were fed up with
the union government and a political uncertainty could necessitate the
polls before they are scheduled in 2014.
She also asked BSP workers to fan out in the state and expose the Samajwadi Party (SP) government’s “misrule”.
“People are fed up with the SP’s misrule in the state. Now they are
remembering the good rule of the BSP and regretting their decision to
vote for others,” Mayawati said.
Time has come, she added, “when the anti-SC/ST parties are uprooted in the forthcoming Lok Sabha polls and bring to an end an era of political uncertainty, inflation, corruption and lack of development”.
She also tried to boost up her party workers’ morale by saying the BSP would “make it big” in the next Lok Sabha polls.
Law and order situation in UP not good: DGP
Ghaziabad: Uttar Pradesh DGP on Tuesday said the law and order situation
in the state is not good and warned strict action against police
officers if they ignore crime activities.
“The law and order situation is not good in UP. Anti- social elements are creating terror,” DGP Devraj Nagar said.
If a policeman ignores crime, it will not be tolerated, he told reporters after a review meeting here.
District police officers from all the nine districts of the Meerut zone were present in the meet.
PTI
Former CM Mayawati demands president’s rule in Uttar Pradesh
Lucknow: Former Uttar Pradesh chief minister and Bahujan Samaj
Party (BSP) chief Mayawati on Tuesday demanded that president’s rule be
imposed in the state.
At a hurriedly called press conference in Lucknow, Mayawati urged
Governor BL Joshi to take note of “the breakdown of law and order” and
recommend imposition of president’s rule in the state.
Reacting to the attack on her by Public Works Department Minister
Shivpal Singh Yadav, who had warned her to mind her language or face
the wrath of the Samajwadi Party (SP) workers, she said she would not
use the word “goondas” for SP workers but would now call them
“dahshatgard” (extremists).
Mayawati
urged Governor BL Joshi to take note of “the breakdown of law and
order” and recommend imposition of president’s rule in the state.
She added that if the minister did not like the words used by her for
the ruling party workers, it would be better if he directed his
energies at reining in the lumpen elements of his party.
Mayawati on April 14, 2013 had called SP workers goons and had threatened to get them beaten up when voted back to power.
Shivpal Singh Yadav, the Chacha of SP Chief
Minister, had said “goondas” must not be called as goondas as they are SP workers.
Former Uttar Pradesh chief minister had alleged that the state government was full of goons, mafia and anti-social elements.
She branded Samajwadi Party leaders as “terror elements” addressing their
objection to being called “goondas” even as she pressed for imposition
of President’s Rule in Uttar Pradesh. The former UP Chief Minister
alleged that “jungle raj” was prevailing at all levels during the
Samajwadi Party government’s rule and that SP “goons” were running the
show.
Mayawati reiterated that she will deal with the SP “goondas” sternly when she comes back to power.
Mayawati said that from now on, she would call them “uncontrollable and terror-spreading elements”.
Claiming that such “elements” were responsible for the dismal law and
order situation, Mayawati said the situation here had come to such a
pass that the good and gentle people in the SP were also falling prey to
them.
The BSP chief said when her party comes back to power, “criminal
elements would be dealt with so sternly through the law that they would
think twice before committing it again”.
“There is jungle raj at every level and the situation during the
one-year-old Samajwadi Party government in Uttar Pradesh is very bad.
The goons of Samajwadi Party are running the show,” Mayawati said.
“Under these circumstances, in keeping with his constitutional
responsibilities, the Governor should send his report to the Centre and
recommend President’s Rule or else the situation would further
deteriorate in the coming four years…
“I again appeal to the Governor to intervene in this regard or else
the people would not pardon him and the SP government,” she said.
The former chief minister said her party would continue to raise
its demand in this regard until the central government and the Governor
fulfil their responsibilities and impose President’s Rule.
She alleged corruption was going on in the name of inquiry in the works of the previous government.
VOICE OF SARVA SAMAJ
Shivpal Singh Yadav, the Chacha of SP Chief
Minister, had said “goondas” must not be called as goondas as they are SP workers.
She branded Samajwadi Party leaders as “terror elements” addressing their
objection to being called “goondas” even as she pressed for imposition
of President’s Rule in Uttar Pradesh. The former UP Chief Minister
alleged that “jungle raj” was prevailing at all levels during the
Samajwadi Party government’s rule and that SP “goons” were running the
show.
Mayawati reiterated that she will deal with the SP “goondas” sternly when she comes back to power.
Mayawati said that from now on, she would call them “uncontrollable and terror-spreading elements”.
Claiming that such “elements” were responsible for the dismal law and
order situation, Mayawati said the situation here had come to such a
pass that the good and gentle people in the SP were also falling prey to
them.
The BSP chief said when her party comes back to power, “criminal
elements would be dealt with so sternly through the law that they would
think twice before committing it again”.
“There is jungle raj at every level and the situation during the
one-year-old Samajwadi Party government in Uttar Pradesh is very bad.
The goons of Samajwadi Party are running the show,” Mayawati said.
“Under these circumstances, in keeping with his constitutional
responsibilities, the Governor should send his report to the Centre and
recommend President’s Rule or else the situation would further
deteriorate in the coming four years…
“I again appeal to the Governor to intervene in this regard or else
the people would not pardon him and the SP government,” she said.
The former chief minister said her party would continue to raise
its demand in this regard until the central government and the Governor
fulfil their responsibilities and impose President’s Rule.
She alleged corruption was going on in the name of inquiry in the works of the previous government.
SP CM is following his BJP Karnataka counterpart in booking false cases against BSP which is fighting for the cause of Sarva Samaj. SP, Congress, JDS, BSR, BJP, KJP which indulged in Coal and other mine blasts are trying to falsely implicate BSP which is treading the right path.
http://newindianexpress.com/cities/bangalore/They-want-justice/2013/04/15/article1544896.ece
They want justice
By
A Sharadhaa - BANGALORE
15th April 2013 08:11 AM
When 36-year-old Manoj Kumar, employed in an IT company, committed
suicide leaving a suicide note that his wife and mother-in-law harassed
him, there was a section of people who did not treat it as another death
that we come across every day. Save Indian Family Foundation (SIFF)
took out a peaceful march on Saturday to ‘claim their right as equals in
a society which today seems biased towards women.’ Virag Dhulia, head
of Gender Studies with Confidare Research and an active member of SIFF
says, “The candle light march was to create awareness among people that
even men are harassed. We want to be there for men who are in distress
and harassed. They shouldn’t feel depressed thinking that there is no
option for them.” Virag has been dealing with a lot of men who have been
victimised with such cases. He says, “I have attended at least 2,500
cases in the past five years and the rate is increasing day by day. Men
are scared of getting into any kind of relationship with women.”
Subramani,
coordinator of Vimochana, a forum for Women’s Rights, said that though
there are 85 percent of women who are harassed, there are few men who
have equally been harassed. “Some women are taking advantage of the law,
which is more favourable towards them. Women negotiate because they
feel law is in their favour.” he says.
DCP (West) D C Rajappa
said, “As of now, when we get such cases, we counsel them. Unlike women,
there is no special provision like IPC 498 A to safeguard the interest
of men or to book the wife for harassment.”
Comments(7)
It is disgusting to note the feminists say that 85% of
the times, women are harrassed, while the data from national crime
department shows that 98% of Dowry cases are false. It is unfortunate
that Men are tortured by the law with an intention to brake the sacred
relationship in India called “Family”
Posted by
Daya
at
04/15/2013 13:57
I agree with the previous commenter. The grotesque
fabrication and sensationalism is disgusting. The Indian family is being
cut down. Similarly, the U.N’s (female) director announced that “rape
was a national problem”. One only needs to look at the crime records to
realize the exaggeration; yes, it is higher than it should be, but in no
way a “national” problem.
It is men who die for our country every day protecting our borders and
defending our rights. More than 90% of work-related deaths are men, yet
there is no organization or council for the welfare of men, established
by the government to protect the lives of boys and men. More than
three-quarters of the victims of labor trafficking are boys, there is no
help for them either. 90% of the shelters, funded by women’s
organizations, do not even accept boys. They are left in the streets to
die. I wonder what our freedom fighters, if they were alive today, would
have to say about this. Pathetic!
Posted by
Jay
at
04/15/2013 15:15
Honestly the one who knows the pain section 498A can
only understand how inhuman this law is!! I totally agree with the above
comments! todays gen girls are misusing the law! and the women
organisation is minting money thru it (TV9 showed a few of them too!!
Hope someone wakes up to change this!
Posted by
Raghu
at
04/15/2013 16:21
It is unfortunate that Manoj took his life as he felt
hopeless. No man should have to undergo what he went through due to the
harassment by his wife and the anti-male laws. Any married woman who
dies within 7 years of marriage is termed a dowry death. If a married
man dies, it is due to some other reason. The gender biased laws are
being misused rampantly by the unscrupulous women. In this environment,
It is better not to marry. In our slow justice system, years go by
before one can get acquitted. The ones who are affected, better stand up
and don’t allow the unscrupulous women and their family to win in the
extortion racket.
Posted by
Abhay
at
04/15/2013 18:55
I myself having directly got affected and therefore, I can understand the pains of another man.
Posted by
Hari
at
04/16/2013 18:27
Regret for manoj kumar’s demise his family should be
courageous at this point of time, married men doesn’t have equal rights
as women in our society, no men/son wanted to go away from their parents
love and affection which made him remarkable in this society at the
same time there are very few women who likes along with mother-in-law
after marriage, a number of big families are breaking into small
families only after marriage, men are getting separated from their
parents love and affection on trusting wives’ love. In other hand if she
is harassing husband then there is no doubt his story will end-up like
our bro “manoj”, i don’t say that all women are same but at the same
time all men are also not same, citizens should protect the values of a
human being’s neither doing gender discrimination in current situation
men and women has equal rights as per my learning’s and when found
misusing there should be same punishment for ALL.
Posted by
srinivas javvadi
at
04/16/2013 19:50
Dog Treat Bakery Small Business Idea
The Pros and Cons of Starting a Dog Treat Bakery Business
Many dog owners treat their dogs like members of the family and love
to give them healthy, homemade treats. Plus, some dogs have special
diets and need custom-made treats to adhere to food restrictions.
In either of these cases, a dog treat bakery that makes and sells
high-quality products to the right clientele can be a profitable
business.
The Pros
Some of the benefits of starting a dog treat bakery include:
- You can run your business entirely as a home-based business.
- Startup costs are low.
- Dog treat bakeries have the potential to do well when products are sold online.
- The target market is quite varied including online sales, pet
boutiques, pet stores, vet offices, doggie daycares and grooming
facilities.
- You can get very creative in developing treats that dogs will love.
- There are franchise opportunities available.
The Cons
Some of the potential challenges you may face if you start a dog treat bakery include:
- Gourmet pet treats are not in demand in all areas.
- You must follow specific regulations for processing homemade dog treats.
- There can be significant legal issues if the treats are not produced according to regulations.
- You will have to research what local permits are needed.
- Startup costs can be expensive if you go the franchise route.
- You will need a kitchen area, baking equipment and supplies.
- You will need to test your recipes prior to selling.
Recommended Resources
More Business Opportunities
Business Startup Resources
Nissaggiyà
3. 1
Pañhama sikkhàpadaü
Ime kho panayyàyo tiüsanissaggiyà pàcittiyà dhammà uddesaü àgacchanti.
1. Tena samayena buddho bhagavà
sàvatthiyaü viharati jetavane anàthapiõóikassa àràme. Tena kho pana
samayena chabbaggiyà bhikkhuniyo bahå patte sannicayaü karonti. Manussà
vihàracàrikaü àhiõóantà passitvà ujjhàyanti khãyanti vipàcenti, “kathaü
hi nàma bhikkhuniyo bahå patte sannicayaü karissanti pattavàõijjaü1 và
bhikkhuniyo karissanti àmantikàpaõaü và pasàressantã” ti.
2. Assosuü kho bhikkhuniyo tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü.
Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma chabbaggiyà bhikkhuniyo
pattasannicayaü karissatã”ti. Atha
Kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave chabbaggiyà bhikkhuniyo pattasannicayaü karontã”ti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave chabbaggiyà bhikkhuniyo pattasannicayaü karissanti. “
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã pattasannicayaü kareyya nissaggiyaü pàcittiyanti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Patto nàma:
dve pattà ayopatto mattikàpatto. Tayo pattassa vaõõà ukkaññho patto
majjhimo patto omako patto. Ukkaññho nàma patto: aóóhàëhakodanaü gaõhàti
catubhàgaü khàdanaü tadupiya¤ca2 vya¤janaü. Majjhimo nàma patto:
nàlikodanaü gaõhàti catubhàgaü khàdanaü tadupiya¤ca vya¤janaü. [PTS Page
244] [\q 244/] omako nàma patto: patthodanaü gaõhàti catubhàgaü
khàdanaü tadupiya¤ca vya¤janaü. Tato ukkaññho apatto omako apatto.
1. Pattavaõijjaü - sãmu[ii]
2. Tadupiyaü - machasaü
[BJT Page 094] [\x 94/]
Sannicayaü kareyyàti: anadhiññhito avikappito.
Nissaggiyo hotãti: sahaaruõuggamanà nissaggiyo hoti. Nissajjitabbo saïghassa và gaõassa và ekabhikkhuniyà và.
Eva¤ca pana bhikkhave nissajjitabbo. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Ayaü
me ayye patto rattàtikkanto nissaggiyo, imàhaü saïghassa nissajàmãti.
Nissajjitvà àpatti desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti
pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuniyà dadeyyàti.
Tàya
bhikkhuniyà sambahulà bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
[BJT Page 096] [\x 96/]
Rattàtikkante
atikkantasa¤¤à nissaggiyaü pàcittiyaü. Rattàtikkanne vematikà
nissaggiyaü pàcittiyaü. Rattàtikkante anatikkanatasa¤¤à nissaggiyaü
pàcittiyaü. Anadhiññhite adhiññhitasa¤¤à nissaggiyaü pàcittiyaü.
Avikappite vikappitasa¤¤à nissaggiyaü pàcitti
ý. Avissajjite
[PTS Page 245] [\q 245/] vissajjitasa¤¤à nissaggiyaü pàcittiyaü.
Anaññhe naññhasa¤¤à nissaggiyaü pàcittiyaü. Avinaññhe vinaññhasa¤¤à
nissaggiyaü pàcittiyaü. Abhinne bhinnasa¤¤à nissaggiyaü pàcittiyaü.
Avilutte viluttasa¤¤à nissaggiyaü pàcittiyaü.
Nissaggiyaü
pattaü anissajitvà paribhu¤jati àpatti dukkañassa. Rattànatikkante
atikkantasa¤¤à àpatti dukkañassa. Rattànatikkante vematikà àpatti
dukkañassa. Rattànatikkante anatikkantasa¤¤à anàpatti.
Anàpatti: anto
aruõaü1 adhiññheti vikappeti vissajjeti nassati vinassati bhijjati
acchinditvà gaõhanti vissasaü gaõhanti, ummattikàya khittacittàya
vedanaññàya àdikammikàyàti.
Tena kho pana
samayena chabbaggiyà bhikkhuniyo nissaññhapattaü na denti. Bhagavato
etamatthaü àrocesuü. “Na bhikkhave nissaññhapatto na dàtabbo yà na
dadeyya àpatti dukkañassà”ti.
Pañhamasikkhàpadaü.
3. 2
Dutiyasikkhàpadaü
1. Sàvatthi
nidànaü: - tena kho pana samayena sambahulà bhikkhuniyo gàmakàvàse
vassaü vutthà2 sàvatthiü agamaüsu vattasampannà iriyàpathasampannà
duccoëà låkhacãvarà. Upàsakà tà bhikkhuniyo passitvà imà bhikkhuniyo
vattasampannà iriyàpathasampannà duccoëà låkhacãvarà, imà bhikkhuniyo
acchinnà bhavissantãti bhikkhunãsaïghassa akàlacãvaraü adaüsu.
Thullanandà bhikkhunã amhàkaü kañhinaü atthataü kàlacãvaranti
adhiññhahitvà bhàjàpesi. Upàsakà tà bhikkhuniyo passitvà etadavocuü.
Apayyàhi cãvaraü laddhanti. Na mayaü àvuso cãvaraü labhàma ayyà
thullanandà3 amhàkaü kañhinaü atthataü kàlacãvaranti adhiññhahitvà
bhàjàpesãti. Upàsikà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà
thullanandà akàlacãvaraü kàlacãvaranti adhiññhahitvà bhàjàpessatã”ti.
1. Anto aruõe - machasaü
2. Vassaüvuññhà - machasaü
3. Ayyà cullanandà bhikkhunã - sãmu[i.]
[BJT Page 098] [\x 98/]
2. Assosuü kho bhikkhuniyo tesaü upàsakànaü ujjhàyantànaü khãyantànaü vipàcentànaü.
Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà
akàlacãvaraü kàlacãvaranti adhiññhahitvà bhàjàpessatã”ti. Atha kho te
bhikkhu bhagavato etamatthaü [PTS Page 246] [\q 246/] àrocesuü. Saccaü
kira bhikkhave thullanandà bhikkhunã akàlacãvaraü kàlacãvaranti
adhiññhahitvà bhàjàpesãti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave thullanandà bhikkhunã akàlacãvaraü kàlacãvaranti
adhiññhahitvà bhàjàpessati
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü
ceva appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà
bhikkhunaü anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã akàlacãvaraü kàlacãvaranti adhiññhahitvà bhàjàpeyya nissaggiyaü pàcittiyanti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Akàlacãvaraü
nàma: anatthate kañhine ekàdasamàse uppannaü atthate kañhine sattamàse
uppannaü kàlepi àdissa dinnaü etaü akàlacãvaraü nàma.
Akàlacãvaraü
kàlacãvaranti adhiññhahitvà bhàjàpeti payoge dukkañaü pañilàbhena
nissasaggiyaü hoti nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà
và.
Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye akàlacãraü kàlacãvaranti adhiññhahitvà bhàjàpitaü
Nissaggiyaü imàhaü saïghassa nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
Akàlacãvare
akàlacãvarasa¤¤à kàlacãvaranti adhiññhahitvà bhàjàpeti nissaggiyaü
pàcittiyaü. Akàlacãvare vematikà kàlacãvaranti adhiññhahitvà bhàjàpeti
àpatti dukkañassa. Akàlacãvare kàlacãvarasa¤¤à kàlacãvaranti
adhiññhahitvà bhàjàpeti anàpatti1. Kàlacãvare akàlacãvarasa¤¤à àpatti
dukkañassa. Kàlacãvare vematikà àpatti dukkañassa. Kàlacãvare
kàlacãvarasa¤¤à anàpatti.
Anàpatti:
akàlacãvaraü kàlacãvarasa¤¤à bhàjàpeti, kàlacãvaraü kàlacãvarasa¤¤à
bhàjàpeti, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Dutiyasikkhàpadaü.
1. Kàlacãvare kàlacãvarasa¤¤à kàlacãvaranti adhiññhahitvà bhàjàpeti anàpatti - sãmu[ii]
[BJT Page 100] [\x 100/]
3. 3
Tatiyasikkhàpadaü
1. Sàvatthi
nidànaü. Tena kho pana samayena thullanandà bhikkhunã a¤¤ataràya
bhikkhuniyà saddhiü cãvaraü parivattetvà paribhu¤jati1. Atha kho sà
bhikkhunã taü cãvaraü saüharitvà2 nikkhipi. Thullanandà bhikkhunã taü
bhikkhuniü etadavoca: “yante ayye mayà [PTS Page 247] [\q 247/] saddhiü
cãvaraü parivattitaü kahaü taü cãvara”nti. Atha kho sà bhikkhunã taü
cãvaraü nãharitvà thullanandàya bhikkhuniyà dassesi. Thullanandà
bhikkhunã taü bhikkhuniü etadavoca: “handayye tuyhaü cãvaraü, àhara me
taü cãvaraü. Yaü tuyhaü tuyhamevetaü yaü mayhaü mayhamevetaü. âhara
metaü sakaü paccàharà”ti acchindi. Atha kho sà bhikkhunã bhikkhunãnaü
etamatthaü àrocesi.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà
bhikkhuniyà saddhiü cãvaraü parivattetvà acchindissatã”ti. Atha kho te
bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà
bhikkhunã bhikkhuniyà saddhiü cãvaraü parivattetvà acchindãti. Saccaü
bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave thullanandà bhikkhunã bhikkhuniyà saddhiü cãvaraü
parivattetvà acchindissati.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã bhikkhuniyà saddhiü cãvaraü parivattetvà sà pacchà evaü
vadeyya handayye tuyhaü cãvaraü, àhara me taü cãvaraü, yaü tuyhaü
tuyhamevetaü yaü mayhaü mayhamevetaü, àhara metaü cãvaraü sakaü
paccàharàti acchindeyya và acchindàyye và nissaggiyaü pàcittiyanti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhamà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghona
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
1. Paribhu¤ji, - machasaü,
2. Saïgharitvà - machasaü.
[BJT Page 102] [\x 102/]
4. Bhikkhuniyà saddhinti: a¤¤àya bhikkhuniyà saddhiü
Cãvaraü nàma: channaü cãvarànaü a¤¤ataraü cãvaraü vikappanåpagapacchimaü1
Parivattetvàti: parittena và vipulaü vipulena và parittaü
Acchindeyyàti: sayaü acchindati nissaggiyaü pàcittiyaü
Acchindàpeyyàti:
a¤¤aü àõàpeti àpatti dukkañassa. Saki àõattà bahukampi acchindati
nissaggiyaü hoti. Nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà
và. Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye cãvaraü parivattetvà acchinditaü2 nissaggiyaü imàhaü saïghassa
nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
Upasampannàya
upasampannasa¤¤à cãvaraü parivattetvà acchindati và acchindàpeti và
nissaggiyaü pàcittiyaü. [PTS Page 248] [\q 248/] upasampannàya vematikà
cãvaraü parivattetvà acchindati và acchindàpeti và nissaggiyaü
pàcittiyaü. Upasampannàya anupasampannasa¤¤à cãvaraü parivattetvà
acchindati và acchindàpeti và nissaggiyaü pàcittiyaü.
A¤¤aü
parikkhàraü parivattetvà acchindati và acchindàpeti và àpatti
dukkañassa. Anupasampannàya saddhiü cãvaraü và a¤¤aü và parikkhàraü
parivattetvà acchindati và acchindàpeti và àpatti dukkañassa.
Anupasampannàya upasampannasa¤¤à àpatti dukkañassa. Anupasampannàya
vematikà àpatti dukkañassa. Anupasampannàya anupasampannasa¤¤à àpatti
dukkañassa.
Anàpatti: sà và deti, tassà và vissàsenti3. Gaõhàti ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Tatiyasikkhàpadaü.
1. Vikappanåpagaü pacchimaü - machasaü.
2. Acchinnaü, - machasaü
3. Vissasanti - machasaü
[BJT Page 104] [\x 104/]
3. 4
Catutthasikkhàpadaü
1. Sàvatthi
nidànaü- tena kho pana samayena thullanandà bhikkhunã gilànà hoti. Atha
kho a¤¤ataro upàsako yena thullanandà bhikkhunã tenupasaïkami
upasaïkamitvà thullanandaü bhikkhuniü etadavoca “kiü te ayye aphàsu, kiü
àharãyatå”ti. Sappinà me àvuso atthoti. Atha kho so upàsako a¤¤atarassa
àpaõikassa gharà kahàpaõassa sappiü àharitvà thallanandàya bhikkhuniyà
adàsi. Thullanandà bhikkhunã1 “na me àvuso sappinà attho, telena me
attho”ti. Atha kho so upàsako yena so àpaõiko tenupasaïkami.
Upasaïkamitvà taü àpaõikaü etadavoca “na kirayyo ayyàya sappinà attho
telena attho. Handa te sappiü, telaü me dehã”ti. Sace mayaü ayyo
vikkãtaü bhaõóaü puna àdiyissàma2 kadà amhàkaü bhaõóaü vikkàyissati.
Sappissa kayena sappi hañaü. Telassa kayaü àhara, telaü harissatãti.
Atha kho so upàsako ujjhàyati khãyati vipàceti: “kathaü hi nàma ayyà
thullanandà a¤¤aü vi¤¤àpessatã”ti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà bhikkhunã a¤¤aü
vi¤¤àpetvà a¤¤aü vi¤¤àpesãti. Saccaü bhagavà. Vigarahi buddho [PTS Page
249] [\q 249/] bhagavà ananucchaviyaü bhikkhave bhikkhuniyà ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave
thullanandà bhikkhunã a¤¤aü vi¤¤àpetvà a¤¤aü vi¤¤àpessatãti.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã a¤¤aü vi¤¤àpetvà a¤¤aü vi¤¤àpeyya nissaggiyaü pàcittiyanti.
2. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhamà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
A¤¤aü vi¤¤àpetvàti: yaü ki¤ci vi¤¤àpetvà,
A¤¤aü
vi¤¤àpeyyàti: taü ñhapetvà a¤¤aü vi¤¤àpeti payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti. Nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà
và.
Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤aü vi¤¤àpetvà a¤¤aü vi¤¤àpitaü, nissaggiyaü. Imàhaü saïghassa
nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
1. Thullanandà bhikkhunã evamàhàti dissate maramma chaññha saïgãti piñake
2. âharissàmi, sãmu[i] sã[ii]
[BJT Page 106] [\x 106/]
A¤¤e a¤¤asa¤¤à a¤¤aü vi¤¤àpeti nissaggiyaü pàcittiyaü.
A¤¤e vematikà a¤¤aü vi¤¤àpeti nissaggiyaü pàcittiyaü.
A¤¤e ana¤¤asa¤¤à a¤¤aü vi¤¤àpeti nissaggiyaü pàcittiyaü.
Ana¤¤e a¤¤asa¤¤à ana¤¤aü vi¤¤àpeti àpatti dukkañassa.
Ana¤¤e vematikà ana¤¤aü vi¤¤àpeti àpatti dukkañassa. Ana¤¤e ana¤¤asa¤¤à anàpatti.
Anàpatti:
ta¤¤eva vi¤¤àpeti, a¤¤a¤ca vi¤¤àpeti. ânisaüsaü dassetvà vi¤¤àpeti,
ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Catutthasikkhàpadaü.
3. 5
Pa¤camasikkhàpadaü
1. Sàvatthi
nidànaü- tena kho pana samayena thullanandà bhikkhunã gilànà hoti. Atha
kho a¤¤ataro upàsako yena thullanandà bhikkhunãa¤¤a¤ca. Upaïkamitvà
thullanandaü bhikkhuniü etadavoca kacci ayye khamanãyaü kacci
yàpanãya”nti. Na me àvuso khamanãyaü na yàpanãyanti. Amukassa ayye
àpaõikassa ghare kahàpaõaü nikkhipissàmi. Tato yaü iccheyyàsi taü
àharàpeyyàsãti. Thullanandà bhikkhunã a¤¤ataraü sikkhamànaü àõàpesi,
gaccha sikkhamàne amukassa [PT]upaïkamitvàssa gharà kahàpaõassa telaü
àharitvà thullanandàya bhikkhuniyà adàsi. Thullanandà bhikkhunã na me
sikkhamàne telena attho sappinà me atthoti.Atha kho sà sikkhamànà so
àpaõiko tenupasaïkami, upasaïkamitvà taü àpaõikaü etadavoca: “na kira
àvuso ayyàya telena attho sappinà attho handa te telaü, sappiü me
dehãti. Sace mayaü ayye vikkãtaü bhaõóaü puna àdiyissàma kadà amhàkaü
bhaõóaü vikkàyissati. Telassa kayena telaü hañaü. Sappissa kayaü àhara
sappiü harissatãti.
[BJT Page 108] [\x 108/]
2. Atha kho sà
sikkhamànà rodantã aññhàsi. Bhikkhuniyo taü sikkhamànaü etadavocuü:
“kissa tvaü sikkhamàne rodasã”ti. Atha kho sà sikkhamànà bhikkhunãnaü
etamatthaü àrocesi. Yà tà bhikkhuniyo appicchà santuññhà lajjiniyo
kukkuccikà sikkhàkàmà tà
Ujjhàyanti
khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà a¤¤aü cetàpetvà
a¤¤aü cetàpessatã”ti. Atha kho te bhikkhu bhagavato etamatthaü àrocesuü.
Saccaü kira bhikkhave thullanandà bhikkhunã a¤¤aü cetàpetvà a¤¤aü
cetàpesãti. Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü
bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave thullanandà bhikkhunã a¤¤aü cetàpetvà a¤¤aü cetàpessati.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü
ceva appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà
bhikkhunaü anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã a¤¤aü cetàpetvà a¤¤aü cetàpeyya nissaggiyaü pàcittiyanti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
A¤¤aü cetàpetvàti: yaü ki¤ci cetàpetvà:
A¤¤aü
cetàpeyyàti: taü ñhapetvà a¤¤aü cetàpeti payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti. Nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà
và.
Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤aü vi¤¤àpetvà a¤¤aü vi¤¤àpitaü, nissaggiyaü. Imàhaü saïghassa
nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuniyà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
A¤¤e a¤¤asa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤e vematikà a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤e ana¤¤asa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
Ana¤¤e a¤¤asa¤¤à ana¤¤aü cetàpeti àpatti dukkañassa.
Ana¤¤e vematikà ana¤¤aü cetàpeti àpatti dukkañassa. Ana¤¤e ana¤¤asa¤¤à anàpatti.
Anàpatti: ta¤¤eva cetàpeti, a¤¤a¤ca cetàpeti. ânisaüsaü dassetvà cetàpeti, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Pa¤camasikkhàpadaü.
[BJT Page 110] [\x 110/]
3. 6
Chaññhasikkhàpadaü
1. Sàvatthi
nidànaü- tena kho pana samayena upàsikà bhikkhunã saïghassa cãvaratthàya
chandakaü saüharitvà1 a¤¤atarassa pàvàrikassa ghare paa¤¤a¤ckhipitvà
bhikkhuniyo upasaïkamitvà etadavocuü: “amukassa ayye pàvàrikassa ghare
cãvaratthàya parikkhàro nikkhitto tato cãvaraü àharàpetvà bhàjethà”ti.
Bhikkhuniyo tena parikkhàrena bhesajjaü cetàpetvà paribhu¤jiüsu. Upàsikà
jànitvà ujjhàyanti khãyanti, vipàcenti: “kathaü hi nàma bhikkhuniyo
a¤¤adatthikena parikkhàrena a¤¤uddisikena saïghikena a¤¤aü
cetàpessantã”ti.
2. Assosuü kho bhikkhuniyo tesaü upàsakànaü ujjhàyantànaü khãyantànaü vipàcentànaü.
Yà tà
bhikkhuniyo [PTS Page 251] [\q 251/] appicchà santuññhà lajjiniyo
kukkuccikà sikkhàkàmà tà ujjhàyanti khãyanti vipà centi “kathaü hi nàma
bhikkhuniyo a¤¤adatthikena parikkhàrena a¤¤uddisikena saïghikena a¤¤aü
cetàpessantã”ti. Atha
Kho te bhikkhu
bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave bhikkhuniyo
a¤¤adatthikena parikkhàrena a¤¤uddisikena saïghikena a¤¤aü cetàpentãti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü.
Kathaü hi nàma bhikkhave bhikkhuniyo a¤¤adatthikena parikkhàrena
a¤¤uddisikena saïghikena a¤¤aü cetàpessanti.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã a¤¤adatthikena parikkhàrena a¤¤uddisikena saïghikena a¤¤aü cetàpeyya nissaggiyaü pàcittiyanti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghona
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
A¤¤adatthikena parikkhàrena a¤¤uddisikenàti: a¤¤assatthàya dinnena:
Saüghikenàti: saïghassa na gaõassa na ekabhikkhuniyà.
A¤¤aü cetàpeyyàti: yaü atthàya dinnaü taü ñhapetvà a¤¤aü cetàpeti payoge dukkañaü. Pañilàbhena nissaggiyaü hoti.
Nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà và.
Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤adatthikena parikkhàrena a¤¤uddisikena saïghikena a¤¤aü
cetàpitaü,
Nissaggiyaü. Imàhaü saïghassa nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuniyà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
1. Saïgharitvà - machasaü
[BJT Page 112] [\x 112/]
A¤¤adatthike
a¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. A¤¤adatthike
vematikà a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤adatthike ana¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. Nissaññhaü pañilabhitvà yathàdàne upanetabbaü.
Ana¤¤adatthike ana¤¤adatthikasa¤¤à àpatti dukkañassa.
Ana¤¤adatthike vematikà àpatti dukkañassa. Ana¤¤adatthike ana¤¤adatthikasa¤¤à anàpatti.
Anàpatti: sesakaü upaneti, sàmike apaloketvà upaneti, àpadàsu,
Ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Chaññhasikkhàpadaü
3. 7
Sattamasikkhàpadaü
1. Sàvatthi
nidànaü- tena kho pana samayena upàsikà bhikkhunã saïghassa cãvaratthàya
chandakaü saüharitvà a¤¤atarassa pàvàrikassa ghare parikkhàraü [PTS
Page 252] [\q 252/] nikkhipitvà bhikkhuniyo upasaïkamitvà etadavocuü:
amukassa ayye pàvàrikassa ghare cãvaratthàya parikkhàro nikkhitto, tato
cãvaraü àharàpetvà bhàjethà”ti. Bhikkhuniyo tena ca parikkhàrena sayampi
yàcitvà bhesajjaü cetàpetvà paribhu¤jiüsu. Upàsakà jànitvà ujjhàyanti
khãyanti vipàcenti: “kathaü hi nàma bhikkhuniyo a¤¤adatthikena
parikkhàrena a¤¤uddisikena saïghikena sa¤¤àcikena1 a¤¤aü
cetàpessantã”ti. Atha kho te bhikkhu bhagavato etamatthaü àrocesuü.
Saccaü kira bhikkhave bhikkhuniyo a¤¤adatthikena parikkhàrena
a¤¤uddisikena saïghikena sa¤¤àcikena1 a¤¤aü cetàpentãti. Saccaü bhagavà.
Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave bhikkhuniyo a¤¤adatthikena parikkhàrena a¤¤uddisikena
saïghikena sa¤¤àcikena a¤¤aü cetàpessanti. Netaü bhikkhave appasannànaü
và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã a¤¤adatthikena parikkhàrena a¤¤uddisikena saïghikena sa¤¤àcikena a¤¤aü cetàpeyya nissaggiyaü pàcittiyanti.
1. Saüyàcikena - machasaü
[BJT Page 114] [\x 114/]
5. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
A¤¤adatthikena parikkhàrena a¤¤uddisikenàti: a¤¤assatthàya dinnena.
Saüghikenàti: saïghassa na gaõassa na ekabhikkhuniyà,
Sa¤¤àcikenàti: sayaü yàcitvà,
A¤¤aü
cetàpeyyàti: yaü atthàya dinnaü, taü ñhapetvà a¤¤aü cetàpeti payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti. Nissajjitabbaü saïghassa và
gaõassa và ekabhikkhuniyà và. Eva¤ca pana bhikkhave nissajjitabbaü. Tàya
bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤adatthikena parãkkhàrena a¤¤uddisikena saïghikena sa¤¤àcikena
a¤¤aü cetàpitaü
Nissaggiyaü. Imàhaü saïghassa nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
A¤¤adatthike
a¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. A¤¤adatthike
vematikà a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤adatthike ana¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. Nissaññhaü pañilabhitvà yathàdàne upanetabbaü.
Ana¤¤adatthike ana¤¤adatthikasa¤¤à àpatti dukkañassa.
Ana¤¤adatthike vematikà àpatti dukkañassa. Ana¤¤adatthike ana¤¤adatthikasa¤¤à anàpatti.
Anàpatti: sesakaü upaneti, sàmike apaloketvà upaneti, àpadàsu, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Sattamasikkhàpadaü
[BJT Page 116] [\x 116/]
3. 8
Aññhamasikkhàpadaü
1. Sàvatthi
nidànaü - tena kho pana samayena a¤¤atarassa pågassa pariveõavàsikà
bhikkhuniyo yàguyà kilamanti. Atha kho so pågo bhikkhunãnaü yàgu atthàya
chandakaü saüharitvà a¤¤atarassa àpaõikassa ghare parikkhàraü
nikkhipitvà bhikkhuniyo upasaïkamitvà etadavoca: “amukassa ayye
àpaõikassa ghare yàgu atthàya parikkhàro nikkhitto tato taõóulaü
àharàpetvà yàguü pacàpetvà paribhu¤jathà”ti. Bhikkhuniyo tena
parikkhàrena bhesajjaü cetàpetvà paribhu¤jiüsu. Atha kho so pågo jànitvà
ujjhàyati khãyati vipàcenti: “kathaü hi nàma bhikkhuniyo a¤¤adatthikena
parikkhàrena a¤¤uddisikena mahàjanikena a¤¤aü cetàpessantã”ti. Atha kho
te bhikkhu bhagavatotaõóulaücesuü. Saccaü kira bhikkhave bhikkhuniyo
a¤¤adatthikena parikkhàrena a¤¤uddikena mahàjanikena a¤¤aü cetàpessanti.
Saccaü bhagavà. [PTS Page 253] [\q 253/] vigarahi buddho bhagavà
ananucchaviyaü bhikkhave bhikkhuniyà ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave bhikkhuniyo
a¤¤adatthikena parikkhàrena a¤¤uddisikena mahàjanikena a¤¤aü
cetàpessanti. Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Yà pana bhikkhunã a¤¤adatthikena parikkhàrena a¤¤uddisikena mahàjanikena a¤¤aü cetàpeyya nissaggiyaü pàcittiya”nti.
2. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
A¤¤adatthikena parikkhàrena a¤¤uddisikenàti: a¤¤assatthàya dinnena.
Mahàjanikenàti: gaõassa na saïghassa na ekabhikkhuniyà.
A¤¤aü
cetàpeyyàti: yaü atthàya dinnaü, taü ñhapetvà a¤¤aü cetàpeti payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti. Nissajjitabbaü saïghassa và
gaõassa và ekabhikkhuniyà và. Eva¤ca pana bhikkhave nissajjitabbaü. Tàya
bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤adatthikena parikkhàrena a¤¤uddisikena mahàjanikena a¤¤aü
cetàpitaü,
Nissaggiyaü. Imàhaü saïghassa nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
A¤¤adatthike
a¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. A¤¤adatthike
vematikà a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤adatthike ana¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. Nissaññhaü pañilabhitvà yathàdàne upanetabbaü.
[BJT Page 118] [\x 118/]
Ana¤¤adatthike ana¤¤adatthikasa¤¤à àpatti dukkañassa.
Ana¤¤adatthike vematikà àpatti dukkañassa. Ana¤¤adatthike ana¤¤adatthikasa¤¤à anàpatti.
Anàpatti:
sesakaü upaneti, sàmike apaloketvà upaneti, àpadàsu, ummattikàya
khittacittàya vedanaññàya àdikammikàyàpañilabhitvàkhàpadaü.
3. 9
Navamasikkhàpadaü
1. Sàvatthi
nidànaü - tena kho pana samayena a¤¤atarassa pågassa pariveõavàsikà
bhikkhuniyo yàguyà kilamanti. Atha kho so pågo bhikkhunãnaü yàgu atthàya
chandakaü saüharitvà a¤¤atarassa àpaõikassa ghare parikkhàraü
nikkhipitvà bhikkhuniyo upasaïkamitvà etadavoca: “amukassa ayye
àpaõikassa ghare yàgu atthàya parikkhàro nikkhitto. Tato taõóulaü1
àharàpetvà yàguü pacàpetvà paribhu¤jathà”ti. Bhikkhuniyo tena ca
parikkhàrena sayampi yàcitvà bhasajjaü cetàpetvà paribhu¤jiüsu. So pågo
jànitvà ujjhàyati khãyanti vipàceti “kathaü hi nàma bhikkhuniyo
A¤¤adatthikena
parikkhàrena a¤¤uddisikena mahàjanikena sa¤¤àcikena a¤¤aü cetàpentã”ti.
Atha kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira
bhikkhave bhikkhuniyo a¤¤adatthikena parikkhàrena a¤¤uddisikena
mahàjanikena sa¤¤àcikena a¤¤aü cetàpentã”ti. Saccaü bhagavà. Vigarahi
buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave bhikkhuniyo
A¤¤adatthikena parikkhàrena a¤¤uddisikena mahàjanikena sa¤¤àcikena a¤¤aü cetàpentãti. Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Yà pana bhikkhunã a¤¤adatthikena parikkhàrena a¤¤uddisikena mahàjanikena sa¤¤àcikena a¤¤aü cetàpeyya nissaggiyaü pàcittiya”nti.
5. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
1. Taõóule - machasaü
[BJT Page 120] [\x 120/]
A¤¤adatthikena parikkhàrena a¤¤uddisikenàti: a¤¤assatthàya dinnena.
Mahàjanikenàti: gaõassa na saïghassa na ekabhikkhuniyà.
Sa¤¤àcikenàti: sayaü yàcitvà.
A¤¤aü
cetàpeyyàti: yaü atthàya dinnaü taü ñhapetvà a¤¤aü cetàpeti payoge
dukkañaü. Pañilàbhena nissaggiyaü hoti. Nissajjitabbaü saïghassa và
gaõassa và ekabhikkhuniyà và. Eva¤ca pana bhikkhave nissajjitabbaü. Tàya
bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤adatthikena parikkhàrena a¤¤uddisikena mahàjanikena
sa¤¤àcikena a¤¤aü a¤¤aü
Cetàpitaü
nissaggiyaü. Imàhaü saïghassa nissàjàmã”ti. Nissajjitvà àpatti
desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà.
Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
A¤¤adatthike
a¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. A¤¤adatthike
vematikà a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤adatthike ana¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
Ana¤¤adatthike ana¤¤adatthikasa¤¤à àpatti dukkañassa.
Ana¤¤adatthike vematikà àpatti dukkañassa. Ana¤¤adatthike ana¤¤adatthikasa¤¤à anàpatti.
Anàpatti: sesakaü upaneti, sàmike apaloketvà upaneti, àpadàsu, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Navamasikkhàpadaü.
3. 10
[PTS Page 254] [\q 254/] dasamasikkhàpadaü
1. Sàvatthi
nidànaü - tena kho pana samayena thullanandà bhikkhunã bahussutà hoti
bhàõikà visàradà paññà dhammiü kathaü1 kàtuü. Bahå manussà thullanandaü
bhikkhuniü payirupàsanti. Neta kho pana samayena thullanandàya
bhikkhuniyà pariveõaü uddãrayati2. Manussà thullanandaü bhikkhuniü
etadavocuü: “kissidaü te ayye pariveõaü uddãrayatã”ti. Natthàvuso dàyakà
natthi kàrakàti. Atha kho te manussà thullanandàya bhikkhuniyà
pariveõatthàya chandakaü saüharitvà thullanandàya bhikkhuniyà
parikkhàraü adaüsu. Thullanandà bhikkhunã tena ca parikkhàrena sayampi
yàcitvà bhesajjaü cetàpetvà paribhu¤ji. Manussà jànitvà ujjhàyanti
khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà a¤¤adatthakena
parikkhàrena a¤¤uddisikena puggalikena sa¤¤àcikena a¤¤aü cetàpessatã”ti.
Atha kho te
bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà
bhikkhunã a¤¤uddisikena parikkhàrena a¤¤uddisikena puggalikena
sa¤¤àcikena a¤¤aü cetàpessatãti. Saccaü bhagavà. Vigarahi buddho bhagavà
ananucchaviyaü bhikkhave bhikkhuniyà ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave thullanandà
bhikkhunã a¤¤addikena parikkhàrena a¤¤uddisikena paripuggalikena
sa¤¤àcikena a¤¤aü cetàpessatã”ti.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Yà pana bhikkhunã a¤¤adatthikena parikkhàrena a¤¤uddisikena puggalikena sa¤¤àcikena a¤¤aü cetàpeyya nissaggiyaü pacittiya”nti.
2. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
A¤¤adatthikena parikkhàrena a¤¤uddisikenàti: a¤¤assatthàya dinnena,
Puggalikenàti: ekàya bhikkhuniyà na saïghassa na gaõassa,
Sa¤¤àcikenàti: sayaü yàcitvà,
A¤¤aü
cetàpeyyàti: yaü atthàya taü ñhapetvà a¤¤aü cetàpeti payoge dukkañaü.
Pañilàbhena nissaggiyaü hoti. Nissajjitabbaü saïghassa và gaõassa và
ekabhikkhuniyà và. Eva¤ca pana bhikkhave nissajjitabbaü. Tàya
bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye a¤¤adatthikena parikkhàrena a¤¤uddisikena puggalikena
sa¤¤àcikena a¤¤aü cetàpitaü, nissaggiyaü. Imàhaü saïghassa nissàjàmã”ti.
Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
1. Dhammakathaü - sãmu[i]
2. Undiyati - machasaü
[BJT Page 124] [\x 124/]
A¤¤adatthike
a¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. A¤¤adatthike
vematikà a¤¤aü cetàpeti nissaggiyaü pàcittiyaü.
A¤¤adatthike ana¤¤adatthikasa¤¤à a¤¤aü cetàpeti nissaggiyaü pàcittiyaü. Nissaññhaü pañilabhitvà yathàdàne upanetabbaü.
Ana¤¤adatthike a¤¤adatthikasa¤¤à àpatti dukkañassa.
Ana¤¤adatthike vematikà àpatti dukkañassa. Ana¤¤adatthike ana¤¤adatthikasa¤¤à anàpatti.
Anàpatti: sesakaü upaneti, sàmike apaloketvà upaneti, àpadàsu, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Dasamasikkhàpadaü.
3. 11
[PTS Page 255] [\q 255/] ekàdasamasikkhàpadaü
1. Sàvatthi
nidànaü - tena kho pana samayena thullanandà bhikkhunã bahussutà hoti
bhàõikà visàradà paññà dhammiü kathaü kàtuü. Atha kho ràjà pasenadi
kosalo sãtakàle mahagghaü kambalaü pàrupitvà yena thullanandà bhikkhunã
tenupasaïkami. Upasaïkamitvà thullanandaü bhikkhuniü abhivàdetvà
ekamantaü nisãdi. Ekamantaü nisinnaü kho ràjànaü pasenadiü kosalaü
thullanandà bhikkhunã dhammiyà kathàya sandassesi samàdapesi samuttejesi
sampahaüsesi. Atha kho ràjà pasenadi kosalo thullanandàya bhikkhuniyà
dhammiyà kathàya sandassito samàdapito samuttejito sampahaüsito
thullanandaü bhikkhuniü etadavoca: “vadeyyàsi ayye yena attho”ti. Sace
me tvaü mahàràja dàtukàmosi imaü kambalaü dehãti. Atha kho ràjà pasenadi
kosalo thullanandàya bhikkhuniyà kambalaü datvà uññhàyàsanà
thullanandaü bhikkhuniü abhivàdetvà padakkhiõaü katvà pakkàmi.
[BJT Page 126] [\x 126/]
2. Manussà
ujjhàyanti khãyanti vipàcenti: “mahicchà imà bhikkhuniyo asantuññhà,
kathaü hi nàma ràjànaü kambalaü vi¤¤àpessantã”ti. Assosuü kho
bhikkhuniyo tesaü manussànaü ujjhàyattànaü khãyantànaü vipàcentànaü.
Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà ràjànaü
kambalaü vi¤¤àpessatã”ti. Atha
Kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà bhikkhunã ràjànaü kambalaü vi¤¤àpessatãti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave thullanandà bhikkhunã ràjànaü kambalaü vi¤¤àpessati.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Garupàpuraõaü1
pana bhikkhuniyà cetàpentiyà catukkaüsaparamaü cetàpetabbaü, tato ce
uttariü2 cetàpeyya nissaggiyaü pàcittiya”nti.
3. Garupàpuraõaü nàma: yaü ki¤ci sãtakàle pàpuraõaü:
Cetàpentiyàti: vi¤¤àpentiyà.
[PTS Page 256] [\q 256/] catukkaüsaparamaü cetàpetabbanti: soëasakahàpaõagghanakaü cetàpetabbaü.
Tato ce
uttariü cetàpeyyàti: tatuttariü vi¤¤àpeti payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti. Nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà
và. Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye garupàpuraõaü atirekacatukkaüsaparamaü cetàpitaü nissaggiyaü
imàhaü saïghassa nissàjàmãti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
Atirekacatukkaüse atirekasa¤¤à cetàpeti nissaggiyaü pàcittiyaü. Atirekacatukkaüse vematikà cetàpeti nissaggiyaü pàcittiyaü.
Atirekacatukaüse ånakasa¤¤à cetàpeti nissaggiyaü pàcittiyaü.
ænakacatukkaüse atirekasa¤¤à àpatti dukkañassa.
ænakacatukkaüse vematikà àpatti dukkañassa. ænakacatukkaüse ånakasa¤¤à3 anàpatti.
1. Garupàvuraõaü - machasaü.
2. Uttari -machasaü.
3. ænakacatukkaüsasa¤¤à - sãmu[ii]
[BJT Page 128] [\x 128/]
Anàpatti:
catukkaüsaparamaü cetàpeti. ænakacatukkaüsa paramaü cetàpeti, ¤àtakànaü,
pavàritànaü, a¤¤assatthàya, attano dhanena, mahagghaü cetàpetukàmassa
appagghaü cetàpeti, ummattikàya khittacittàya vedanaññàya
àdikammikàyàti.
Ekàdasamasikkhàpadaü.
3. 12
Dvàdasamasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena thullanandà bhikkhunã bahussutà hoti
bhàõikà visàradà paccà dhammiü kathaü kàtuü. Atha kho ràjà pasenadi
kosalo uõhakàle mahagghaü khomaü pàrupitvà yena thullanandà bhikkhunã
tenupasaïkami. Upasaïkamitvà thullanandaü bhikkhuniü abhivàdetvà
ekamantaü nisãdi. Ekamantaü nisinnaü kho ràjànaü pasenadiü kosalaü
thullanandà bhikkhunã dhammiyà kathàya sandassesi, samàdapesi.
Samuttejesi, sampahaüsesi. Atha kho ràjà pasenadi kosalo thullanandàya
bhikkhuniyà dhammiyà kathàya sandassito samàdapito samuttejito
sampahaüsito thullanandaü bhikkhuniü etadavoca: “vadeyyàsi ayye yena
attho”ti. Sace me tvaü mahàràja dàtukàmosi, imaü khomaü dehãti. Atha kho
ràjà pasenadi kosalo thullanandàya bhikkhuniyà khomaü datvà uññhàyàsanà
thullanandà bhikkhuniü abhivàdetvà padakkhiõaü katvà pakkàmi.
2. Manussà
ujjhàyanti khãyanti vipàcenti: “mahicchà imà bhikkhuniyo asantuññhà
kathaü hi nàma ràjànaü khomaü vi¤¤àpessantãti”. Assosuü kho bhikkhuniyo
tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà
sikkhapadakkhiõaüyanti khãyanti vipàcenti “kathaü hi nàma ayyà
thullanandà ràjànaü khomaü vi¤¤àpessatã”ti. Atha
Kho te bhikkhu
bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà
bhikkhunã ràjànaü khomaü vi¤¤àpesãti. Saccaü bhagavà.
[BJT Page 130] [\x 130/]
Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave thullanandà bhikkhunã ràjànaü khomaü vi¤¤àpessati. Netaü
bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Lahupàpuraõaü1
pana bhikkhuniyà cetàpentiyà aóóhateyyakaüsaparamaü cetàpetabbaü. Tato
ce uttariü cetàpeyya nissaggiyaü pàcittiya”nti.
3. Lahupàpuraõaü nàma: yaü ki¤ci uõhakàle pàpuraõaü.
Cetàpentiyàti: vi¤¤àpentiyà.
Aóóhateyyakaüsaparamaü cetàpetabbanti: dasakahàpaõagghanakaü cetàpetabbaü.
Tato ce
uttariü cetàpeyyàti: tatuttariü vi¤¤àpeti payoge dukkañaü. Pañilàbhena
nissaggiyaü hoti. Nissajjitabbaü saïghassa và gaõassa và ekabhikkhuniyà
và.
Eva¤ca pana bhikkhave nissajjitabbaü. Tàya bhikkhuniyà
Saïghaü
upasaükamitvà ekaüsaü uttaràsaïghaü karitvà buóóhànaü bhikkhunãnaü pàde
vanditvà ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassavacanãyo. “Idaü
me ayye lahupàpuraõaü atireka aóóhateyyakaüsaparamaü cetàpitaü,
nissaggiyaü. Imàhaü saïghassa nissajàmã”ti. Nissajjitvà àpatti
Desetabbà. Byattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà. Nissaññhapatto dàtabbo.
Suõàtu me ayye
saïgho, ayaü patto itthannàmàya bhikkhuniyà nissaggiyo saïghassa
nissaññho yadi saïghassa pattakallaü saügho imaü pattaü ittannàmàya
bhikkhuninayà dadeyyàti.
Tàya
bhikkhuniyà sambahulaü bhikkhuniyo upasaïkamitvà ekaüsaü uttaràsaïghaü
karitvà buóóhànaü bhikkhunãnaü pàde vanditvà ukkuñikaü nisãditvà
a¤jalimpaggahetvà evamassa vacanãyà “ayaü me ayyàyo patto rattàtikkanto
nissaggiyo imàhaü ayyànaü nissajàmã”ti nissajjitvà àpatti desetabbà.
Vyattàya bhikkhuniyà pañibalàya àpatti pañiggahetabbà nissaññhapatto
dàtabbo.
Suõàtu me
ayyàyo ayaü patto itthannàmàya bhikkhuniyà nissaggiyo ayyànaü nissaññho
yadi ayyànaü pattakallaü ayyàyo imaü pattaü itthannàmàya bhikkhuniyà
dadeyyunti.
Tàya
bhikkhuniyà ekaü bhikkhuniü upasaïkamitvà ekaüsaü uttaràsaïgaü karitvà
ukkuñikaü nisãditvà a¤jalimpaggahetvà evamassa vacanãyà: “ayaü me ayye
patto rattàtikkanto nissaggiyo, imàhaü ayyàya nissajàmã”ti nissajitvà
àpatti desetabbà. Tàya bhikkhuniyà àpatti pañiggahetabbà. Nissaññhapatto
dàtabbo imaü pattaü ayyàya dammiti.
Atirekaaóóhateyyakaüse
atirekasa¤¤à cetàpeti nissaggiyaü pàcittiyaü. Atirekaaóóhateyyakaüse
vematikà cetàpeti nissaggiyaü pàcittiyaü. Atirekaaóóhateyyakaüse
ånakasa¤¤à cetàpeti nissaggiyaü pàcittiyaü.
[PTS Page 257]
[\q 257/] ånakaaóóhateyyakaüse atirekasa¤¤à àpatti dukkañassa.
ænakaaóóhateyyakaüse vematikà àpatti dukkañassa. ænakaaóóhateyyakaüse
ånakasa¤¤à anàpatti.
Anàpatti:
aóóhateyyakaüsaparamaü cetàpeti, ånakaaóóhateyyakaüsaparamaü cetàpeti,
¤àtakànaü, pavàritànaü, a¤¤asasatthàya, attano dhanena, mahagghaü
cetàpetukàmassa appagghaü cetàpeti, ummattikàya khittacittàya
vedanaññàya àdikammikàyàti.
Dvàdasamasikkhàpadaü.
1. Lahupàvåraõaü - machasaü:
[BJT Page 132] [\x 132/]
Tesaü uddànaü:
Pattaü akàlakàla¤ca - parivatte ca vi¤¤ape
Cetàpetvà a¤¤adatthi - saïghika¤ca mahàjanã
Sa¤¤àcikà puggalikà - catukkaüsaóóhateyyakàti.
Uddiññhà kho
ayyàyo tiüsanissaggiyà pàcittiyà dhammà. Tatthayyàyo pucchàmi kaccittha
parisuddhà. Dutiyampi pucchàmi kacchittha parisuddhà. Tatiyampi pucchàmi
kaccittha parisuddhà. Parisuddhetthayyàyo tasma tuõhã. Evametaü
dhàrayàmãti.
Nissaggiyà niññhità1
1. Bhikkhunãvibhaóhe nissaggiyakaõóaü [PTS Page 258] [\q 258/] niññhitaü, machasaü:
ksi.s weje;a’
” wdhHd!fjks” fuz ;sia ksi.s weje;ayq WfoiSug meusfK;a’”
3 YssCIdmoh
3 * idjJ:s ksodk ( tl,ays jkdys ij. NsCIqKSyq fndfyda md;1 /ia lr;a’
jsydr pdrsldfjys yeisfrk usksiaiq th oel ‘ flfia kuz NssCIqKSyq fndfyda
md;1 /ia lr;ao$’ NsCIqKSyq md;1 fj<Ëdu fyda lr;ao” uegs nÌka lvhla
fyda mqrj;aoehs’ ** fuys3 md_ 0 *4(( NsCIqKSyq fodia lshkakdjQ fkdi;2g
m1ldY lrkakdjQ ” fkdi;2gq jpk lshkakdjQ ta usksiqkaf.a jpk weiQy’
4 huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys3 md_ - *3(( Tjqyq flfia kuz ij. NsCIqKSyq fndfyda md;1 /ia lr;a
(b) 15
[ \ q 674 / ]
oehs * fuys3 md0 *4(( *
fuys 3md_3= *4(( ” uyfKks” ij. NsCIqKsyqq md;1 /ia lr;a hkq we;a;oehs ”
weiQy’ ” Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;a nqÈrcdKka jykafia .y!d l
6 ” huz NsCIqKshla f;dfuda md;1 /ia lrhso ksi.s mps;s fjz’ “
7 * fuys3 md_37 *3( *4( ‘ md;1h ’ kuz NsCIqKSS jsNx.fha 5 jrA.fha 3
YsCIdmofha md;1h hkakg ,shQ jsia;rh n,kak’ ( ‘ /ia lrkafkah ’ hkq
wOsIaGdk fkdlrk ,oafoa Ndr fkdfok ,oafoahs’ ‘ ksi.s fjz ’ hkq wreK kef.k
flfkys *NsCIq jsNx.fha ksi.s 5 jrA.fha 3 YsCIdmofha ksi.s hkakg ,shQ
jssia;rh n,kak’ ( ‘oi jila blauqfKah ’ hkakg rd;1shla blauqfKah lshdo ‘
wdhqIau;2kag ’ hkakg wdhH!djkag lshdo ‘uyKyg’ hkakg NsCIqKshg lshdo
fjkia lr wjidkh olajd fhdod .; hq;2′(
4 YsCIdmoh’
3 * idjJ:s ksodkh ( tl,ays jkdys .ul wdjdihl jia jsiqjdjQ *4( j;a
ms
[ \ q 675 / ]
4 Wmdilfhda *4( flfia
kuz wdhH! :q,a, kkaod NsCIqKsh wl,a isjqrla ld, pSjrhlehs is;d
fnojkafkaoehs *5( * fuys 3md_0 *4(( *6( NsCIqKSyq fodia lshkakdjQ ta
NsCIqKSkaf.a joka weiQy’
5 huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys3 md_- *3((Tjzyq *
fuys 4 *4(( “uyfKks” :q,a, kkaod NsCIqKsh fkdl,a isjqrla ld, pSjrh hhs
bgd fnojQfhahhs hkqq we;a;o $ ” Nd.Hj;2ka jykai” we;a;h “
6 Nd.Hj;a nqrcdKka jyakkafia .eryQ fial’ ” uyfKks” flfia kuz
:q,a,kkaod NsCIqKS f;dfuda fkdl,a isjqqrla ld, pSjrhhhs lshd wOsIaGdk
fldg fnojkafkao $ uyfKks” * fuys 3md_33 *4(( uyfKks” NsCIqKSyq fufia fuz
YsCIdmoh Wfoidjd “
7 ” huz NsCIqKshla f;dfuda jkdys fkdl,aisjqrla ld, pSjrhlehs wOsIaGdk fldg fnojhso ksi.s mps;s fjz’ “‘
8 * 3md_37 *3( *4 (( ‘ wld, pSjrh ’ kuz lGskh fkdwe;2rE l,ays
tfldf
9 wld, pSSsjrfhys wld, pSjrhhs hk yeZ.Su we;af;a ld, pSjrhhs
wOsIaGdk fldg fnojhso ksi.s mps;s fjz’ wld, pSjrfhys jsu;s we;af;a ld,
pSjrhhs wOsIaGdk fldg fnojhso Èl2,d weje;afjz’ fkdl,a isjqfrys ld,
pSjrhhs yeZ.Sfuka ld,pSjrhhs wOsIaGdk fldg fnojhso weje;a fkdfjz’ ld,
pSjrfhys wld, pSjrh hk yeZ.Su we;af;a Èl2,d fjz’ ld,pSjrfhys
[ \ q 676/ ]
jssssu;ss we;af;a
Èl2,d fjz’ ld, pSjrfhys ld, pSjrh hk yeZ.Su we;af;a weje;a fkdfjz’ wld,
pSjrh ld, pSjrh hk yeZ.Sfuka fnojhso” ld, pSjrh ld, pSjrh hk yeZ.Sfuka
fnojhso * fuys3 md 4= *4((
5 YsCIdmoh
3 * idjJ:s kssodk ( tl,ays jkdys :q,a,kkaod NsCIqKsh tla;rd
NsCIqqKshla iuZ. isjqqrla udre lr f.k mdjspzpss lrhs’ blanss;s ta
NssCIqKS f;dfuda ta issjqr wl2,d ;nhs’ :q,a,kkaod NsCIqKS f;dfuda ta
NsCIqKshg ‘ wdhH!dfjks” f;dm ud iuZ. huz isjqrla udrelrk ,oafoao ta
isjqr fldysoehs ’ weiSh’ blans;s ta NsCIqqKS f;dfuda ta isjqr f.k
:q,a,kkaod NsCIqKshg fmkajQfhah’ :q,a, kkaod NsCIqKsh ta NssCIqKshg *4( ‘
wdhHZ!dfjks” Tnf.a isjqr .kqjd” uf.a ta isjqr f.fkajd’ hula Tnf.a kuz
Tngu fjzjd’ uf.a kuz ugu fjzjd’ th ug f.fkj’ ;u isjqr miqj .kqjhs ’ *5(
meyer .;a;Sh blans;s ta NsCIqKsh NssCIqKSkag fuz ldrKh ie,l
4 huz NsCIqKS flfkla w,afmpzPjQjdo * fuys3 md_ - *3(( flfia kuz wdH!
:q,a,kkaod NsCIqKshla iuZ. isjqrla udrelr f.k meyer .;a;doehs ’ * fuys3
md_ 8 *4(( “uyfKks” :q,a,kkaod NsCIqKsh NsCIqKshla iuZ. isjqrla
udrelrf.k meyer .;a;Sh hkq we;a;oehs ” weiQy’ ” Nd.Hj;2ka jykai” we;a;h’
“
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ :q,a,kkaod NsCIqKsh jsiska
*fuys3 md_3= *4(( uyfKks” flfia kuz :q,a,kkaod NsCIqKsh NsCIqKshla iuZ.
isjqrla udrelrf.k meyer.kafkao $ uyfKks” * fuys3 md_33 *4(( uyfKks”
fufiao fuz YsCIdmoh Wfoijz’”
6 ” huz NsCIqKshla iuZ. isjqrla udrelrf.k Tz f;dfuda miqj * fuys3 *4(( fidr is;ska .kS kuz fyda .kajd kuz fyda ksi.s mps;sfjz”‘
[ \ q 677 / ]
7 *3( * fuys 3md_37
*3( *4(( ‘ NsCIqKshla iuZ. ’ hkq wksla NsCIqKshla iuZ.h’ ‘isjqrla’ kuz
;u isjqre ih w;2rska NdroSug my
8 ‘ fkdjgsskd tlla iuZ. jgskd tlla fyda jgskd tlla iuZ. fkdjgskd
tllafyda meyer .kshs ’ hkq f;fuz meyer .kS kuz ksi.s mps;s fjz’ ‘ meyer
.kajdo ’ hkq wksfll2g kshu lrhso Èl2,d weje;a fjz’ jrla kshu lrk ,oafoa
fndfyda meyer .kSo ksi.s fjz’ixhdg fyda .Khdg fyda mqoa.,fhl2g fyda osh
hq;2h’ uyfKks” fufia Ndrosh hq;2hs * fuys NsCIq jsNx.fhys ksi.s mps;s
3+3fufia Ndrosh hq;2h hk ;ek isg NsCIqj hkq NsCIqKsh lshd fjkia fldg ta
fPAoh fhdokak’ ( wdhH!fhks” uf.a fuz isjqqr NsCIqKshla iuZ. udre fldg
meyer .kakd ,o ksi.s jsh’ uu fuh ixhdg mjrus’ fokafkah’ fokakdyqh’ fuh
wdhH!djg fousshs ksi.s isjqr ossh hq;2h’ wdhH!hkag fous’ * NslaLq jsNx.
ksi.s md;1 jrA.fha 7 fjks YsCIdmofha WmiuzmodjQfjl2 flfrys hk ;ek isg
wjidkg isjqrla oS lsmsfha fkdi;2gq jQfha hkakg isjqrla udre fldg lshd
fjkia lr fhdod .; hq;2hs’ (
6 YsCIdmoh
3 * idjJ:s ksodk ( tl,ays jkdys :q,a,kkaod NsCIqKsh f,vjQjd fjz’
blans;s tla;rd Wmdilfhla f;fuz :q,a,kkaod NsCIqKsh huz;efklayso tys
meusKsfhah’ meusK :q,a,kkaod NsCIqKshg wdhH!dfjks” Tng wmyiq lsuzoehs $
weiqfjzh’ l2ula f.kdhq;2oehs weiqfjzh’ ‘ weje;aks” .sf;,ska m1fhdack
we;ehs ’ lSjdh’ blans;s ta Wmdil f;fuz tla;rd fjf
[ \ q678 / ]
we;af;ahhs ’ lSjdh’
blans;s ta Wmdil f;fuz ta fjf
4 blans;s ta Wmdil f;fuz ‘ flfia kuz wdhH! :q,a,kkaod NsCIqKsh
wkslla b,ajd wkslla b,ajkafkaoe’hs * fuys3 md_ 0 *4(( Nd.Hj;a nqÈrcdKka
jykafiag fuh oekajQjdh’ ” uyfKks” :q,a,kkaod NsCIqKsh wkslla b,ajd
wkslla b,aj;a hkq we;a;oehs ” weiQy’ ” Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ :q,a,kkaod NsCIqKsh jsiska
*fuys3 md_3= *5(( uyfKks” flfia kuz :q,a,kkaod NsCIqKsh wkslla b,ajd
wkslla b,ajkafkao $ uyfKks” * fuys3md_33 *4(( uyfKksss” NsCIqKSyq fufiao
fuz YsCId moh Wfoi;ajd’”
6 ” huz NsCIqKshla f;dfuda jkdys wkslla b,ajd wksslla b,ajkafkao ksi.s mps;s fjz’ “
7 *3 mdrdcsldfjz 0 *3(( ‘ wkslla b,ajd ’ hkq huz lsisjla b,ajd
wkslla b,ajkafkah’ hkq th yer wkslla b,ajhs m11fhda.fhys Èl2,dfjz’
,enSfuys ksi.sfjz’ ixhdg fyda .Khdg fyda tla NsCIqKshlg fyda Ndrosh
hq;2hs’
8 ” uyfKks fufia Ndrosh hq;2h’ *4( * NssCIqjsNx.fha ksi.s mps;s 3+3
moNdcksfha ta NsCIqqj jsiska fndfyda NsCIQka fj; meussK hkak uq,a fldg
we;s fPAoh NsCIqKsh lshd fjkiafldg fhdod .; hq;2hs ( wdhH!fhks” udf.a
fuh wkslla b,ajd wkslla b,ajk ,oS ksie.s jsh’ fuh uu ixhdg fous’
fokafkah’ fuz foh wdhH!djg foushs ksi.s jQ foh osh hq;2h’ wksfllaysss
wksfll hk yeZ.Suz we;af;a wkslla b,ajhso ksi.s mps;s fjz’
[ \ q 679 / ]
wksll jsu;ss we;af;a
wkslla b,ajhso ksi.s mps;s fjz’ wksfll wkslla fkdfjzh hk yeZ.Suz we;af;a
wkslla b,ajhso ksi.s mps;s fjz’ wkslla fkdjQfhys wksll hk yeZ.Suz
we;af;a wkslla fkdb,ajhso Èl2,d weje;afjz’ wkslla fkdjQfhys jsu;s
we;af;a wkslla fkdjQjla b,ajhso Èl2,d weje;a fjz’ wkslla fkdjQfhys
wkslla fkdfjzh hk yeZ.Suz we;af;a weje;a fkdfjz’ thu b,ajhso” wksllao”
b,ajhso” wkqiia fmkajd b,ajhso * fuys 3md_4= *4((
7 YsCIdmoh
3 * idjJ:s kssodk (tl,ays jkdys :q,a,kkaod NsCIqKsh .s,ka jQjdfjz ‘
blans;s tla;rd Wmdilfhla :q,a,kkaod NsCIqKsh huz;efklayso tys
meusKsfhah’ meusK :q,a,kkaod NsCIqKshg wdhH!dfjks” lsfulao *4( bjish
yelso $ lsfulao hemsh yelsoehs $ weiqfjzh’ ‘weje;aks” ug bjish yels
fkdfjz’ hemsssh yelss fkdfjzhhs ’ lSjdh’ *5( wdhH!dfjks” wij,a
fjf
[ \ q 680 / ]
blans;s ta YsCIudkd
f;dfuda wZvusska isgshdh’ NsCIqKSyq ta YsCIudkdjg ‘weje;aks” f;ms
l2ulafyhska wZv;aoehs ’ weiSh’ blans;s ta YsCIudkd f;dfuda NsCIqKSkag
fuz ldrKh ie,l
4 huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys3md_- *3(( flfia kuz
wdhH! :q,a,kkaod f;dfuda wkslla us< oS f.k wkslla b,ajdoehs *
fuys3md_0 *4(( ” ufKks”
:q,a,kkaod NsCIqKsh wkslla b,ajd wkslla b,ajQfhys we;a;oehs ” weiSsh’ “Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ :q,a,kkaod NsCIqKsh jsiska
*fuyss3 md_3= *5(( ” uyfKks” flfia kuz :q,a,kkaod NsCIqKsh wkslla b,ajd
wkslla b,ajkafkyso $ uyfKks” * fuys3md+33 *4(( uyfKks” fufiao jkdys fuz
YsCIdmoh Wfoijz’ “
6 ‘ huzlsis NsCIqKshla wkslla f.k wkslla .kafkao ksi.s mps;s fjz’ “
7 * 3 mdrdcsldfjz 0 *3(* fuys ksi.s mps;s 6 b,ajd okajd hkakg wZ.jd lshd fjkia lr fhdod .; hq;2hssss’ (
8 YsCIdmoh
3 *idjJ:s ksodk ( tl,ays jkdys Wmdilfhda NsCIqKS ixhdg issjqrla
Wfoid iuzudouz fldg tla;rd W;2reiZM fjf
[ \ q 681 / ]
4 huz ta NssCIqKS
flfkla w,afmpzPjQjdyqo * fuys3 md_ - *4(( Tjqyq flfia kuz NsCIqKSyq
wksfll2 msKsi jQ msrsslrlska wksfll2 Wfoidjq idxsl msrslrlska ;uka b,ajd
wkslla us
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ NsCIqKSka jsiska * fuys3md_3=
*5(( uyfKks” flfia kuz * fuys3 *4(( uyfKks” * fuys3md 33 *4(( uyfKks”
NsCIqKSyq fufiao fuz YsCIdmoh Wfoi;ajd’
6 ” huz * fuys3 *4(( kuz ksi.s mps;sfjz’”
7 *fuys3md_37 *3(*4(( wksfll2 msKsi fok ,o msrslrlska wkqka Wfoid
fok ,o ‘ iZ. i;2 fohlska ’ hkq wfkla flfkl2g Èka fohlskah’ ‘ iZ. i;2 ’
hkq ixhdf.ah’ .Khdf.a fkdfjz’ tla NsCIqKshlf.a fkdfjz’ ‘ wfklla
b,ajkafkah ’ hkq hula Wfoid fok ,oafoao th yer wkslla b,ajhsso ”
m1fhda.hlamdid Èl2,d fjz’ ,;a l, ksi.sfjz’ ixhdg fyda .Khdg fyda tl
NsCIqKshlg fyda osh hq;2hs’ uyfKks “fufiao jkdys Ndrosh hq;2hs’ * fuys6
Ys_ 8 *4(( ‘ wdhH!dfjks” udf.a fuh *8+3( fjk fohla b,ajd .kakd ,oS’
ksi.s jsh’ fuh uu ixhdg Ndr foushs lshdo” fokafkah lshdo” fokakdyqh
lshdo wdhH!djkag fous lshd osh hq;2h’ wkqka Wfoid jQ fofhlays wkqka
Wfoidh hk yeZ.Suz we;af;a wkslla b,ajhso ksi.s mps;s fjz’ wkqka Wfoid
jQjla flfrys jsu;s we;af;a wkslla b,ajhso ksi.s fjz’ksssY jk ,oao ,en
oSu jQ mrsos t
[ \ q 682 / ]
9 YsCIdmoh
3 * idjJ:s ksodk ( * fuys 8 YsCIdmoh fhoSfuzoS 3 fPofha msrslrska
fjkqjg ‘ f;fuzo b,ajd ’ fhdokak’ (* 6 fPAofha ‘ wkslla b,ajhs ’ fjkqjg ‘
;uka jsiska b,ajk ,o msrslrska ’ hkakg miq ‘ f;fuz b,jSfuka ’ lshd
fhdokak’(
0 YsCIdmoh
3 * idjJ:s ksodk ( tl,ays jkdys tla;rd msrsil msrsfjka jeis NsCIqKSyq
leËska la,dka; fj;a’ blans;s ta msrsi NsCIqKSkag leË f.kjq;a tla;rd
fjf
4 blans;s ta msrssi oek ‘ flfia kuz NsCIqKSyq wkqka msKsi jQ
msrslrlska uyckhd jsiska wkslla lshoaoS wkslla b,aj;aoehs * fuys3md_ 0
*4(( ” uyfKks” NsCIqKSyq wksfll2 WfoidjQ msrssslrlska uyckhd wkslla
lshoAoS wkslla b,aj;a *5( hkq we;a;oehs ” weiQy’ ” Nd.Hj;2ka jykai”
we;a;h “
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ ” uyfKks” flfia kuz * fuys4
*4(( uyfKks” * fuys3 md_ 33 *4(( uyfKks” fufiao jkdys NsCIqqKSSyq fuz
YsCIdmoh Wfoidjd’ “
6 ” huz NsCIqqKshla f;dfuda jkdys wksfll2 Wfoid Èka uyckhd jsiska
wksfll2 Wfoid msrsskeuQ msssrslrlska wkslla b,ajkafkao ksi.s mps;s fjz’ “
7 * fuys3md _37 *3( *4(( YsCIdmoh fuks’ ‘ iZ. i;2 fohlska ’ fjkqjg ‘uyckhd i;2 fohlska ’ fhdod .; hq;2hs’ (
[ \ q 683 / ]
- YsCIdmoh
3 * idjJ:s ksodkh ( tl,ays tla;rd msrsilf.a msrsfjka jeis
NsCIqKsfhda leËska la,dka; fj;s’ blanss;s ta msrsia f;fuz NsCIqKSkag leË
msKsi PFoh f.k tla;rd fjf
4+7 * fuys0 Ys_4+7 fPAo fhoSfuys uyckhd jsisla wkqka Wfoid Èka ‘ hk ;ekg ‘f;fuz b,ajd ’ lshd tl;2 lr fhdod .; hq;2hs (
3= YsCIdmoh
3 * idjJ:s ksodkh ( *3( tl,ays jkdys :q,a,kkaod NsCIqKS nyqY1e;jQjd ug fldgd *lSug
oCI jQjd b;d Wiia oekSuz we;s jQjd fjhs’ oCIjQjd fjhs’ *4( fndfyda
ukqIHfhda :q,a,kkaod NsCIqKsh wdY1h lr;a’ tl,ays jkdys :q,a,kkaod
NsCIqKshg msrsfjKla msKsi iuzudoula tl;2 fldg :q,a,kkaod NsCIqKshg Wjukd
ÊjH Èkakdh’ * fuys 8 YsCIdmofha 3 *4( fPAofha isg wjidkh olajd fhdod .;
hq;2hs’ ‘idxsl ’ fjkqjg ‘;uka hd{d fldg mqoa.,slj ’ lshd fhdod .;
hq;2hs’ (
33 YsCIdmoh
3 * idjJ:s ksodk ( * fuys3= md 3 *3(( blans;s mfiakoS fldfid,a rc
f;fuz iS; ld,fhys jgskd luzns
* wmeyeos,shs’ f,
[ \ q 684 / ]
we;af;a kuz lshjhs ’
lsfhah’‘ uyrc” boska Tn hula fokq leue;s kuz fuz luzns,sh fojhs ’ lSjdh’
blans;s mfiakoS fldfid,a rc f;fuz :q,a,kkaodjg jeË meol2Kq fldg .sfhah’
4 ‘ fuz NsCIqKSyq i;2gq fkdl< yelaldy” uy;a wdYd we;a;dy’ flfia
kuz rcqf.a luzns
5 ” .re fmdfrdaKhla b,ajkakdjQ NssCIqKshla jsiska lyjKq 8 la muK
fldg b,ajsh hq;2h’ bka u;af;ys jgskd tlla b,ajkafka kuz ksi.s mps;s fjz’
“
6 ‘ jgskd fmdfrdaKh ’ kuz iS; ld,fhys .kakd huz fmdfrdaKhls’
‘b,ajkaksh ’ kuz wZ.jd b,ajkakshhs’ ‘ lxi i;rla muK fldg b,ajsh hq;2h ’
hkq fidf,dia lyjKq m1udKfhkah’ ‘ Bg jvd b,ajkafka kuz ’ hkq Bg jvd wZ.jd
kuz b,a,Sfuys Èl2,d fjz’ ,enSfuys ksi.s mps;s fjz’ ixhdg fyda .Khdg
fyda NsCIqKshlg fyda Ndr osh hq;2h’ uyfKks” fufiao jkdys Ndrosh hq;2h’
7 ” wdhH!dfjks” fuz udf.a .re fmdfrdaKh lxi i;rlg jvd jgskd fldg
b,ajk ,oSS’ ksi.s jsh’ uu fuh ixhdg fous” fokafkah” fokakdyqh’ wdhH!djg
fous ’ lshd osh hq;2h’
8 lxi i;rlg jevsjQfhys jevsh hk yeZ.Sfuka b,ajhso ksi.s mps;ss fjz’
lxi i;rlg jvd jevsjQfhys jsu;s we;af;a b,ajhso ksi.s mps;s fjz’ lxi
i;rlg jevsjQfhys wvqh hk yeZ.Su we;af;a b,ajhso ksi.s mps;sfjz’ lxi
i;rlg wvqjQfhys jevsh hk yeZ.Su we;af;a Èl2,d fjz’ lxi i;rlg jvd
wvqjQfhys jsu;s we;af;a Èl2,d weje;a fjz’ lxi i;rg jvd wvqjQfhys wvqh hk
yeZ.Suz we;af;a weje;a fkdfjz’ lxi i;rla fldg b,ajhso” i;rlg jvd
wvqfjka b,ajhso” kEhkg
[ \ q 685 / ]
mejerE ;eklska b,ajhso” wksfll2 Wfoid kuz ;u Okfhka jgskd tlla b,a,k woyiska fkdjgskd tlla b,ajhso * fuys 3md 4= *4((’
34 YsCIdmoh
3 * idjJ:s ksodjh ( * fuys33 YsCIdmofha 3+5 fPAo fhoSfuzoS ‘ iS;
ld,fha jgskd luzns
6 ” ieye,a,q fmdfrdaKhla b,ajkakd NsCIqKshla jsiska lxi fol yudrla
muK jgskd fldg b,ajsh hq;2hs’ Bg u;af;ys b,ajhs kuz ksi.s mps;s fjz’ ’
7 ‘ ieye,a,q fmdfrdaKhla ’ kuz WIaK ld,fha fmdrjk huzlsis
fmdfrdaKhls’ ‘b,ajkaksh jsiska ’ hkq wZ.jkaksh jssiskah’ ‘ lxi fol
yudrla muK fldg b,ajsh hq;2hs ’ hkq lyjKq oyhla jgskd tlla b,ajsh
hq;2h’‘ ‘ Bg u;af;ys b,ajkafkah ’ hkq bka u;af;ys b,ajkafka kuz
b,ajSfuys Èl2,d fjz’ ,enSfuka ksi.s mps;s fjz’ ixhdg fydaa .Khdg fyda
tla NsCIqKshlg fyda Ndr osh hq;2h’ “uyfKks” fuia o jkdys Ndrosh hq;2h’ “
8 ” wdhH!dfjks” udf.a fuz ieye,a,q fmdfrdaKh lxi fol yudrlg jevsfldg
b,ajkk ,oS ksi.s jsh’ fuh uu ixhdg Ndr fous”fokafkah” fokakdyqh”
wdhH!djkag fous’ “
9 * fuys33 YsCIdmoh 8 fhoSfuzoS ‘ lxi i;r ’ fjkqjg ‘ lxi fol yudr ’ lshd fjkialr fhdod .; hq;2hs (
ksi.s ksus’
04/16/13
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17413 WEDNESDAY LESSON 890-THE TIPITAKA-Vinaya Pitaka-Bhikkhuni
Vinaya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Women not safe in SP regime, says Mayawati
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Dog-Training-Small-Business-Idea.htm
Dog Training Small Business Idea
The Pros and Cons of Starting a Dog Training Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
BSP ready for Lok Sabha polls: Mayawati
Lucknow, April 17 (IANS) Bahujan Samaj Party (BSP) chief and former Uttar Pradesh chief minister Mayawati Wednesday said that her party was prepared for the Lok Sabha elections whenever they are held.
Addressing party workers here, the BSP supremo appreciated their efforts in spreading the philosophy of the SC/ST movement and said they should now work to translate it into votes.
Pointing out that the Lok Sabha elections
could be held anytime now, Mayawati said the people were fed up with
the union government and a political uncertainty could necessitate the
polls before they are scheduled in 2014.
She also asked BSP workers to fan out in the state and expose the Samajwadi Party (SP) government’s “misrule”.
“People are fed up with the SP’s misrule in the state. Now they are
remembering the good rule of the BSP and regretting their decision to
vote for others,” Mayawati said.
Time has come, she added, “when the anti-SC/ST parties are uprooted in the forthcoming Lok Sabha polls and bring to an end an era of political uncertainty, inflation, corruption and lack of development”.
She also tried to boost up her party workers’ morale by saying the BSP would “make it big” in the next Lok Sabha polls.
Bahujan Samaj Party
http://www.bspindia.org/
http://www.facebook.com/pages/Bspindia/120503741345984
|
 |
| Chairperson |
Mayawati |
| Secretary-General |
Satish Chandra MishraDr. Suresh Mane, Naseem Uddin Siddiqui, Swami Prasad Maurya |
| Leader in Lok Sabha |
Rajesh Verma |
| Leader in Rajya Sabha |
Mayawati |
| Founded |
1984 |
| Headquarters |
12, Gurudwara Rakabganj Road,
New Delhi
- 110001 |
| Newspaper |
Adil Jafri, Mayayug |
| Ideology |
Dalit Socialism
Secularism
Social Engineering
|
| Political position |
Centre-left |
| Colours |
Blue |
| Seats in Lok Sabha |
|
| Seats in Rajya Sabha |
|
| Seats in UP Legislative Assembly |
|
| Website |
bspindia.org
Bahujan Samaj Party claims to represent the low and lowly. A man carrying the BSP flag.
The Bahujan Samaj Party (BSP) (Hindi: बहुजन समाज पार्टी) is a centrist national political party in India with socialist leanings. It was formed to chiefly represent Bahujans (literally meaning “People in majority”), referring to people from the Scheduled Castes, Scheduled Tribes and Other Backward Castes (OBC) as well as minorities. The party claims to be inspired by the philosophy of B. R. Ambedkar. The BSP was founded by a SC charismatic leader Kanshi Ram in 1984, who was succeeded by Mayawati in 2003. The party’s political symbol is an Elephant. In the 15th Lok Sabha the party has 21 members, making it the 4th-largest party. The BSP has its main base in the Indian state of Uttar Pradesh.
Origin of the word “Bahujan”
The Pali word Bahujan is popularly found in the literature of Buddhism. Lord Buddha
used this word to guide his disciples to work for the “Bahujan Hitay
Bahujan Sukhay” (Meaning: Benefit and prosperity of majority people).
The another meaning of the word Bahujan is people in majority. The BSP
has historically drawn a loyal base of voters from India’s aboriginal caste (SC/STs).
It has attempted to grow nationally as well, but has met limited
success so far. Its current majority government in Uttar Pradesh was in
large part due to a reach-out towards other castes even some members of
the upper castes.
History
The party was founded in 1984 by Kanshi Ram . Due to his deteriorating health in the 1990s, former school teacher Mayawati
became the party’s de facto leader. The party’s power grew quickly with
seats in the Uttar Pradesh Legislative Assembly and India’s Lower House
of Parliament. In 1993, following the assembly elections, Mayawati
formed a coalition with Samajwadi Party President Mulayam Yadav
as Chief Minister. In mid-1995, she withdrew support from his
government, which led to a major incident where Mulayam Singh Yadav was
accused of keeping her party legislators hostage to try to break her
party. Since this, they have regarded each other publicly as chief
rivals. Mayawati then sought the support of the Bharatiya Janata Party
(BJP) to become Chief Minister on June 3, 1995. In October 1995 the BJP
withdrew support to her and fresh elections were called after
President’s Rule.
Success in 2007 UP assembly elections
The May 11, 2007, the Uttar Pradesh state assembly election
results saw the BSP emerge as a single majority party, the first to do
so since 1991. The BSP President Ms. Mayawati began her fourth term as
Chief Minister of UP and took her oath of office along with 50 ministers
of cabinet and state rank on May 13, 2007, at Rajbhawan in the state
capital of Lucknow.
Most importantly, the majority achieved in large part was due to the
party’s ability to take away majority voters from their traditional
party, the BJP.
BSP is now the third largest national party of India having more than 10% vote share across the country.
2012 UP assembly elections
BSP government was the first
in the history of Uttar Pradesh to complete its full five-year term.[1] On 11 July 2012, the party in a major revamp, replaced Swami Prasad Maurya by R A Rajbhar as President of UP Unit.[2]
Secret successor of Mayawati
On 9 August 2003, Mayawati declared that she had chosen a successor from
the ‘chamar’ community and is 18–20 years her junior. She has penned
down his name in a sealed packet left in the safe custody of two of her
close confidantes. The name of the successor will be disclosed on her
death.[3]
Other states where BSP has a presence
Bihar Vidhan Sabha
| 10 th Vidhan Sabha |
1990 |
164 |
0 |
0.73 |
1.41 |
| 11 th Vidhan Sabha |
1995 |
161 |
2 |
1.34 |
2.66 |
| 12 th Vidhan Sabha |
2000 |
249 |
5 |
1.89 |
2.47 |
| 13 th Vidhan Sabha |
Feb. 2005 |
238 |
2 |
4.41 |
4.50 |
| 14 th Vidhan Sabha |
Oct. 2005 |
212 |
4 |
4.17 |
4.75 |
| 15 th Vidhan Sabha |
2010 |
243 |
0 |
3.21 |
3.27 |
Chhattisgarh Vidhan Sabha
| 2 nd Vidhan Sabha |
2003 |
54 |
2 |
4.45 |
9.4 |
| 3 rd Vidhan Sabha |
2008 |
90 |
2 |
6.11 |
6.11 |
Delhi Vidhan Sabha
| 1 st Vidhan Sabha |
1993 |
55 |
0 |
1.88 |
2.42 |
| 2 nd Vidhan Sabha |
1998 |
58 |
0 |
3.09 |
3.63 |
| 3 rd Vidhan Sabha |
2003 |
40 |
0 |
5.76 |
8.96 |
| 4 th Vidhan Sabha |
2008 |
69 |
2 |
14.05 |
14.05 |
Haryana Vidhan Sabha
| 8 th Vidhan Sabha |
1991 |
26 |
1 |
2.32 |
7.67 |
| 9 th Vidhan Sabha |
1996 |
67 |
0 |
5.44 |
7.2 |
| 10 th Vidhan Sabha |
2000 |
83 |
1 |
5.74 |
6.22 |
| 11 th Vidhan Sabha |
2005 |
84 |
1 |
3.22 |
3.44 |
| 12 th Vidhan Sabha |
2009 |
86 |
1 |
6.73 |
7.05 |
Himachal Pradesh Vidhan Sabha
| 7 th Vidhan Sabha |
1990 |
35 |
0 |
0.94 |
1.76 |
| 8 th Vidhan Sabha |
1993 |
49 |
0 |
2.25 |
3.0 |
| 9 th Vidhan Sabha |
1998 |
28 |
0 |
1.41 |
3.28 |
| 10 th Vidhan Sabha |
2003 |
23 |
0 |
0.7 |
2.02 |
| 11 th Vidhan Sabha |
2007 |
67 |
1 |
7.40 |
7.37 |
| 12 th Vidhan Sabha |
2012 |
67 |
0 |
1.7 |
2.02 |
Madhya Pradesh Vidhan Sabha
| 9 th Vidhan Sabha |
1990 |
183 |
2 |
3.54 |
5.89 |
| 10 th Vidhan Sabha |
1993 |
286 |
11 |
7.05 |
7.86 |
| 11 th Vidhan Sabha |
1998 |
170 |
11 |
6.15 |
11.39 |
| 12 th Vidhan Sabha |
2003 |
157 |
2 |
7.26 |
10.62 |
| 13 th Vidhan Sabha |
2008 |
230 |
7 |
8.97 |
9.29 |
Maharashtra Vidhan Sabha
| 8 th Vidhan Sabha |
1990 |
122 |
0 |
0.42 |
0.98 |
| 9 th Vidhan Sabha |
1995 |
145 |
0 |
1.49 |
2.82 |
| 10 th Vidhan Sabha |
1999 |
83 |
0 |
0.39 |
1.24 |
| 11 th Vidhan Sabha |
2004 |
272 |
0 |
4.0 |
4.18 |
| 12 th Vidhan Sabha |
2009 |
287 |
0 |
2.35 |
2.42 |
Punjab Vidhan Sabha
| 10 th Vidhan Sabha |
1992 |
105 |
9 |
16.32 |
17.59 |
| 11 th Vidhan Sabha |
1997 |
67 |
1 |
7.48 |
13.28 |
| 12 th Vidhan Sabha |
2002 |
100 |
0 |
5.69 |
6.61 |
| 13 th Vidhan Sabha |
2007 |
115 |
0 |
4.13 |
4.17 |
| 14 th Vidhan Sabha |
2012 |
117 |
0 |
4.28 |
4.28 |
Rajasthan Vidhan Sabha
| 9 th Vidhan Sabha |
1990 |
57 |
0 |
0.79 |
2.54 |
| 10 th Vidhan Sabha |
1993 |
50 |
0 |
0.56 |
2.01 |
| 11 th Vidhan Sabha |
1998 |
108 |
2 |
2.17 |
3.81 |
| 12 th Vidhan Sabha |
2003 |
124 |
2 |
3.97 |
6.40 |
| 13 th Vidhan Sabha |
2008 |
199 |
0 |
7.60 |
7.66 |
Uttarakhand Vidhan Sabha
| Vidhan S |
70 |
3 |
12.19 |
12.19
http://www.bspindia.org/
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Bspindia
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Bahujan Samaj Party
 |
|
VOICE OF SARVA SAMAJ
People are just fed up with Congress, other regional parties,which are chips of the old coal mine block and vultures with the same feather flocking together as
people were fed up with
the union government and a political uncertainty could necessitate the
polls before they are scheduled in 2014 because of SP, BSR,KJP and BJP!
Time has come, “when the anti-SC/ST parties are uprooted in the forthcoming Lok Sabha polls and bring to an end an era of political uncertainty, inflation, corruption and lack of development”.
BSP would “make it big” in the next Lok Sabha polls.
Hence The Only Hope of the Nation Elephant of BSP! capture the MASTER KEY !
For Mayawati!
Bangalore, April 16 The Congress Tuesday faced rebellion at many places in Karnataka over ticket distribution for the May 5 assembly polls while the party office in Petroleum Minister M. Veerappa Moily’s Lok Sabha constituency was vandalized by disgruntled party workers.
Protesting denial of ticket to a local Congress
leader Anjanappa, his supporters in Chikkaballapur, Moily’s
constituency about 60 km from Bangalore, broke window panes and damaged
furniture in the party office, a police spokesperson told reporters
here.
In Mandya, about 80 km from here,
district Congress office-bearers said they would stay away from the
campaign as the party had changed a candidate for Srirangapatna seat in the district on the insistence of veteran Kannada actor and former junior central minister M.H. Ambareesh.
Ambareesh, given ticket for Mandya seat, had threatened not to contest unless the Srirangapatna candidate Ravindra Srikantaiah was changed. The party late Monday dropped Ravindra and gave ticket to Ambareesh follower Lingaraju.
The party also faced problems in Bhadravati, around 250 km north of
Bangalore, as sitting assembly member Sangamesh was not renominated and
former union civil aviation minister C.M. Ibrahim was given ticket.
Ibrahim was earlier in Janata Dal and served as minister in the United
Front government.
Sangamesh told reporters in Bhadravati that he would contest as an Independent.
Other trouble spots for the party were Davangere in central Karnataka
and Bellary in the north with those denied ticket threatening to
contest as Independents.
The party, however, is finding it extremely hard to zero in on nominees in the remaining 47 segments.
In
addition to tug-of-war over other seats, the issue of allotting tickets
to sons of Labour Minister M Mallikarjuna Kharge, former CM N Dharam
Singh and daughter of MSME Minister KH Muniyappa has added to the
party’s woes. The decision has now been left to party president Sonia
Gandhi.
Nominations to elect 224 members
of the 225-member assembly that includes one nominated member close
Wednesday. Vote count is on May 8.
Dog Training Small Business Idea
The Pros and Cons of Starting a Dog Training Business
All pet owners want their pets to be calm, well-behaved and healthy.
Some dogs require a little more training than others to achieve this.
If you love dogs and have extensive experience with dog training and
animal behavioral issues, a small business as a dog trainer might be a
great business idea for you.
The Pros
Some of the reasons you may want to start a dog training business include:
- Startup costs are minimal.
- You can make it a part-time or full-time business.
- You can inexpensively rent or lease training space, or even go mobile.
- You can expand from basic obedience training to other services, such as training for special skills like tracking.
- It can be very lucrative once your business is established.
- It’s personally rewarding to rehabilitate and train troubled animals.
The Cons
Potential challenges that may come with starting a dog training business include:
- You need extensive expertise in dog training.
- You have to have an understanding of the animal mind.
- You need to be patient with both the dogs and their owners.
- You need to be able to educate so dog owners can continue your training.
- It can be difficult to manage pet owners who don’t follow through on training.
- You may have to work evenings and weekends to accommodate clients.
Recommended Resources
More Business Opportunities
Business Startup Resources
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2. 1
Pañhamasaïghàdiseso
Ime kho panayyàyo sattarasa saïghàdisesà dhammà uddesaü àgacchanti.
1. Tena samayena buddho bhagavà
sàvatthiyaü viharati jetavane anàthapiõóikassa àràme. Tena kho pana
samayena a¤¤ataro upàsako bhikkhunãsaïghassa uddositaü1 datvà kàlakato
hoti. Tassa dve puttà honti, eko assaddho appasanto eko saddho pasanno,
te pettikaü sàpateyyaü vibhajiüsu. Atha kho so assaddho appasanno
saddhaü pasannaü etadavoca, amhàkaü uddosito, taü bhàjemàti. Evaü vutte
so saddho pasanno taü assaddhaü appasannaü etadavoca. “Màyyo evaü avaca
ambhàkaü pitunà bhikkhunãsaïghassa dinno”ti. Dutiyampi kho so assaddho
appasanno taü saddhaü pasannaü etadavoca: amhàkaü uddosito taü
bhàjemà”ti. Dutiyampi so saddho pasanno taü assaddhaü appasannaü
etadavoca: “màyyo evaü avaca “amhàkaü pitunà bhikkhunã saïghassa
dinno”ti, tatiyampi kho so assaddho appasanno taü saddhaü pasannaü
etadavoca: “amhàkaü uddosito, taü bhàjemàti. Atha kho so saddho pasanno
sace mayhaü bhavissati ahampi bhikkhunãsaïghassa dassàmãti taü assaddhaü
appasannaü etadavoca bhàjemàti.
2. Atha kho so
uddosito tehi bhàjiyamàno tassa assaddhassa appasannassa pàpuõi. 2 Atha
kho so assaddho appasanno bhikkhuniyo upasaïkamitvà etadavoca:
“nikkhamathayye amhàkaü uddosito”ti. Evaü vutte thullanandà bhikkhunã
taü purisaü etadavoca: “màyyo evaü avaca, tumhàkaü pitunà
bhikkhunãsaïghassa dinnoti, dinno na dinnoti vohàrike mahàmatte
pucchaüsu. Mahàmattà evamàhaüsu: ko ayye jànàti bhikkhunãsaïghassa
dinnoti evaü vutte thullanandà bhikkhunã te mahàmatte etadavoca. [PTS
Page 224] [\q 224/] apinàyyà3 tumhehi diññhaü và sutaü và sakkhiü
ñhapayitvà dànaü dãyamànanti. Atha kho te mahàmattà saccaü kho ayyà
àhàti taü uddositaü bhikkhunã saïghassa akaüsu.
1. Udositaü machasaü
2. Pàpuõàti - sãmu, machasaü.
3. Apinàyyo, machasaü, apinàyyo, sãmu! Apinvayyà, syà,
[BJT Page 032] [\x 32/]
3. Atha kho so
puriso paràapinvayyà, khãyati cipàceti: “assamaõiyo imà muõóà
vandhakiniyo. Kathaü hi nàma amhàkaü uddositaü acchindàpentã”ti.
Thullanandà bhikkhunã mahàmattànaü etamatthaü àrocesi, mahàmattà taü
purisaü daõóàpesuü. Atha kho so puriso daõóito bhikkhunåpassayassa
avidåre àjãvakaseyyaü kàràpetvà àjãvike uyyojesi. Età1 bhikkhuniyo
accàvadathàti. Thullanandà bhikkhunã mahàmattànaü etamatthaü àrocesi.
Mahàmattà taü purisaü bandhàpesuü, manussà ujjhàyanti khãyanti vipàcenti
“pañhamaü bhikkhuniyo uddositaü acchindàpesuü, dutiyaü2 daõóàpesuü
tatiyaü3 bandhàpesuü, idàni ghàtàpessantã”ti. Assosuü kho bhikkhuniyo
tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü.
4. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà
ussayavàdikà viharissatã”ti. Atha
Kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà bhikkhunã ussayavàdikà viharatãti.
Saccaü
bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave thullanandàya
bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü.
Kathaü hi nàma bhikkhave thullanandà bhikkhunã ussayavàdikà viharissati,
Netaü bhikkhave appasannànaü pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà thullanandaü
bhikkhunaü anekapariyàyena vigarahitvà dubharatàya dupposanàya
mahicchatàya asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhutassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã ussayavàdikà vihareyya gahapatinà và gahapatiputtena và dàsena
và kammakarena4 và antamaso samaõaparibbàjakenàpi, ayaü bhikkhunã
pañhamàpattikaü dhammaü àpannà nissàraõãyaü saïghàdisesanti.
5. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
1. Etha, sãmu2
2. Dutiyampi, sã1 sãmu1
3. Tatiyampi, si1 sãmu1
4. Kammakàrena, machasaü
[BJT Page 034] [\x 34/]
Ussayavàdikà nàma: aññakàrikà vuccati,
Gahapati nàma: yo koci agàraü ajjhàvasati.
Gahapatiputto nàma: yo koci1 puttabhàtaro.
Dàso nàma: anto. . . Jàto dhanakkito karamarànãto.
Kammakaro nàma: bhatako àbhatako.
Samaõaparibbàjako nàma: bhikkhu¤ca bhikkhuni¤ca sikkhamàna¤ca sàmaõera¤ca sàmaõeri¤ca ñhapetvà yo koci paribbàjakasamàpanno.
[PTS Page 225]
[\q 225/] aññaü karissàmãti dutiyaü và pariyesati gacchati và àpatti
dukkañassa. Ekassa àroceti àpatti dukkañassa. Dutiyassa àroceti àpatti
thullaccayassa. Aññapariyosàne àpatti saïghàdisesassa.
Pañhamàpattikanti: sahavatthajjhàvàrà2 àpajjati asamanubhàsanàya.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti, na
sambahulà, na ekà bhikkhunã, tena vuccati saïghàdisesoti3 tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü tenapi vuccati saïghàdisesoti.
Anàpatti:
manussehi àkaóóhiyamànà gacchati, rakkhaü4 yàcati anodissa àcãkkhati
ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Pañhamasaïghàdiseso*
2. 2
Dutiya saïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme, tena kho pana samayena vesàliyaü a¤¤atarassa licchavissa pajàpatã
aticàrinã6 hoti. Atha kho so licchavi taü itthiü etadavoca: “sàdhu
viramàhi anatthaü kho te karissàmã”ti. Evampi vuccamànà nàdiyi. Tena kho
pana samayena vesaliyà7 licchavigaõo sannipatito hoti kenacideva
karaõãyena. Atha kho so licchavi te licchavã8 etadavoca: “ekaü me ayyo
itthiü anujànàthà”ti- kà nàma sàti. Mayhaü pajàpati aticarati, taü
ghàtessàmãti. Pajànàhãti. 9
1. Ye keci - machasaü
2. Sahavathujjhàcàrà - machasaü
3. Saïghàdisesanti - machasaü
4. ârakkhaü - machasaü sasahavathujjhàcàràpadaü - machasaü
6. Atimarati - si!
7. Vesàliya - machasaü
8. Licchavino, sãmu! Licchaviyo, machasaü
9. Jànàhiti, - machasaü
* Saïghàdisesaü potthakesu.
[BJT Page 036] [\x 36/]
2. Assosi kho
sà itthi “sàmiko kira maü ghàtetukàmo”ti, varabhaõóaü àdàya sàvatthiü
gantvà titthiye upasaïkamitvà pabbajjaü yàci, titthiyà na icchiüsu
pabbàjetuü. Bhikkhuniyo upasaïkamitvà pabbajjaü yàci, bhikkhuniyo pi na
icchiüsu pabbàjetuü thullanandaü bhikkhuniü upasaïkamitvà bhaõóakaü
dassetvà pabbajjaü yàci, thullanandà bhikkhunã bhaõóakaü gahetvà
pabbàjesi.
3. Atha kho so
licchavi taü itthiü pariyesanto1 sàvatthiü gantvà bhikkhunãsu
pabbajitaü disvàna yena ràjà pasenadã kosalo tenupasaïkami, [PTS Page
226] [\q 226/] upasaïkamitvà ràjànaü pasenadiü kosalaü etadavoca:
“pajàpatã me deva varabhaõóaü àdàya sàvatthiü anuppattà taü devo
anujànàtå”ti. Tena hi bhaõe vicinitvà àcikkhàti diññhà deva bhikkhunãsu
pabbajitàti. Sace bhaõe bhikkhunãsu pabbajità na sà labbhà ki¤ci kàtuü,
svàkkhàto dhammo2 caratu brahmacariyaü sammàdukkhassa antakiriyàyàti.
4. Atha kho so
licchavi ujjhàyati khãyati vipàceti: “kathaü hi nàma bhikkhuniyo coriü
pabbajessantã”ti. Assosuü kho bhikkhuniyo tassa licchavissa
ujjhàyantassa khãyantassa vipàcentassa.
5. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà coriü
pabbàjessatã”ti. Atha
Kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave thullanandà bhikkhunã coriü pabbàjesãti?
Saccaü
bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave thullanandàya
bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü.
Kathaü hi nàma bhikkhave thullanandà bhikkhunã coriü pabbàjessati.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà thullanandaü
bhikkhunaü anekapariyàyena vigarahitvà dubharatàya dupposanàya
mahicchatàya asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhutassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã jànaü coriü vajjhaü viditaü anapaloketvà ràjànaü và saïghaü và
gaõaü và pågaü và seõiü và a¤¤atra kappà vuññhàpeyya ayampi bhikkhunã
pañhamàpattikaü dhammaü àpannà nissàraõãyaü saïghàdissenti.
1. Gavesanto, machasaü
2. Svàkkhàto bhagavatà dhammo, machasaü
[BJT Page 038] [\x 38/]
6. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Jànàti nàma: sàmaü và jànàti a¤¤o và tassà àrocenti, sà và àroceti.
Corã nàma: yà pa¤camàsakaü và atirekapa¤camàsakaü và agghanakaü adinnaü theyyasaïkhàtaü àdiyati, esà corã nàma.
Vajjhà nàma: yaü kammaü 1 katvà vajjhappattà hoti,
Vidità nàma: a¤¤ehi manussehi ¤àtà hoti vajjhà esàti.
Anapaloketvàti: anàpucchà.
Ràjà nàma: yattha ràjà anusàsati, ràjà apaloketabbo.
Saïgho nàma: bhikkhunãsaïgho vuccati, bhikkhunãsaïgho apaloketabbo.
Gaõo nàma: yattha gaõo anusàsati, gaõo apaloketabbo,
Pågo nàma: yattha pågo anusàsati, pågo apaloketabbo.
Seõã nàma: yattha seõã anusàsati, seõã apaloketabbo.
[PTS Page 227]
[\q 227/] a¤¤atra kappàti: ñhapetvà kappaü, kappaü nàma: dve kappàti,
titthiyesu và pabbajità hoti a¤¤àsu và bhikkhunãsu pabbajità a¤¤atra
kappà vuññhàpessàmãti gaõaü và àcariniü và pattaü và cãvaraü và
pariyesati sãmaü và sammantati, àpatti dukkañassa. ¥attiyà
dukkañaü, dvãhi kammavàcàhi thullaccayà, kammavàcà pariyosàne
upajjhàyàya àpatti saïghàdisesassa. Gaõassa ca àcariniyà ca àpatti
dukkañassa.
1. Kammanti padaü machasaü’na dissate.
[BJT Page 040] [\x 40/]
Ayampiti: purimaü1 upàdàya vuccati.
Pañhamàpattikanti: sahavatthajjhàcàrà apajjati asamanubhàsanàya.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïavuccati
Coriyà
corisa¤¤à a¤¤atra kappà vuññhàpeti àpatti saïghàdisesassa. Coriyà
vematikà a¤¤atra kappà vuññhàpeti àpatti dukkañassa. 2 Coriyà acorisa¤¤à
a¤¤atra kappà vuññhàpeti, anàpatti. Acoriyà corãsa¤¤à àpattidukkañassa.
Acoriyà vematikà àpatti dukkañassa, acoriyà acorãsa¤¤à anàpatti.
Anàpatti:
ajànantã vuññhàpeti, apaloketvà vuññhàpeti, kappakataü3 vuññhàpeti,
ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Dutiyasaïghàdiseso
2. 3
Tatiyasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhaddàya kàpilàniyà antevàsikà4 bhikkhunã
bhikkhunãhi saddhiü bhaõóãtvà gàmakaü5 ¤àtikulaü agamàsi. Bhaddà
kàpilànã taü bhikkhuniü apassanti bhikkhuniyo pucchi, “kahaü itthannàmà
na dissatã”ti. Bhikkhunãhi saddhiü ayye bhaõóitvà na dissatãti. Ammà
amukasmiü gàmake5 etissà ¤àtikulaü, tattha gantvà vicinathàti.
Bhikkhuniyo tattha gantvà taü bhikkhuniü passitvà etadavocu: “kissa tvaü
ayye ekikà àgatà, taccisi appadhaüsità”ti, appadhaüsitamhi6 ayyeti.
1. Purimàyo, sãmu! Sãmu!!
2. Saïghàdisesassa, sãmu!!
3. Kappakaü, sãmu!!
4. Antevàsi, sã! Antevàsiti, machasaü
5. Gàmate, syà,
6. Appadhaüsikàmhi, machasaü
[BJT Page 042] [\x 42/]
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma bhikkhunã ekà gàmantaraü
gacchissatã”ti. Atha kho te bhikkhu bhagavato etamatthaü àrocesuü.
Saccaü kira bhikkhave bhikkhunã ekà gàmantaraü gacchatãti,
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave [PTS Page 228] [\q 228/] bhikkhunã ekà gàmantaraü
gacchissati,
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã ekà gàmantaraü gaccheyya ayampi bhikkhunã pañhamàpattikaü dhammaü àpantà nissàraõãyaü saïghàdisesantã.
Eva¤cãdaü bhagavato bhikkhunãnaü sikkhàpadaü pa¤¤attaü hoti
3. Tena kho
pana samayena dve bhikkhuniyo sàketà sàvatthiü1 addhànamaggapañipannà
honti, antaràmagge nadã taritabbà hoti, atha kho tà bhikkhuniyo nàvike
upasaïkamitvà etadavocuü, “sàdhu no àvuso tàrethà”ti. Nàyye sakkà ubho
ekato sakiü tàretunti eko ekaü uttàresi, uttiõõo uttiõõaü dåsesi,
anuttiõõo anuttiõõaü dåsesi, tà pacchà samàgantvà pucchiüsu. Kaccisi
ayye appadhaüsitàti, padhaüsitamhi ayye tvaü pana ayye, appadhaüsitàti,
padhaüsitamhi ayyetakaccisikho tà bhikkhunãyo sàvatthiü gantvà
bhikkhunãnaü etamatthaü àrocesuü:
Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma bhikkhunã ekà nadãpàraü
gacchissatã”ti. Atha kho te bhikkhu bhagavato etamatthaü àrocesuü.
Saccaü kira bhikkhave bhikkhunã ekà nadãpàraü gacchatãti,
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave bhikkhunã ekà nadãpàraü gacchissati,
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
1. Sàvatthiyaü - sã[ii]
[BJT Page 044] [\x 44/]
Yà pana
bhikkhunã ekà và gàmantaraü gaccheyya, ekà và nadãpàraü gaccheyya ayampi
bhikkhunã pañhamàpattikaü dhammaü àpannà nissàraõãyaü saïghàdisesanti.
Eva¤cidaü bhagavatà bhikkhunãnaü sikkhàpadaü pa¤¤attaü hoti.
5. Tena kho
pana samayena sambahulà bhikkhuniyo kosalesu janapadesu sàvatthiü
gacchantà sàyaü a¤¤ataraü gàmaü upagacchiüsu, tattha a¤¤atarà bhikkhunã
abhiråpà hoti dassanãyà pàsàdikà, a¤¤ataro puriso tassà bhikkhuniyà
sahadassanena pañibaddhacitto ahosi. 1 Atha kho so puriso tàsaü
bhikkhunãnaü seyyaü pa¤¤àpento tassà bhikkhuniyà [PTS Page 229] [\q
229/] seyyaü ekamantaü pa¤¤àpesi. Atha kho sà bhikkhunã sallakkhetvà
pariyuññhito ayaü puriso sace rattiü àgacchissati vissaro me
bhavissatãti bhikkhuniyo anàpucchà a¤¤ataraü kulaü gantvà seyyaü
kappesi. Atha kho so puriso rattiü àgatvà taü bhikkhuniü gavesante
bhikkhuniyo ghaññesi. Bhikkhuniyo taü bhikkhuniü apassantiyo evamàhaüsu,
nissaüsayaü kho sà bhikkhunã purisena saddhiü nikkhantàti. Atha kho sà
bhikkhunã tassà rattiyà accayena yena tà bhikkhuniyo tenupasaïkami
bhikkhuniyo taü bhikkhuniü etadavocuü: kissa tvaü ayye purisena saddhiü
nikkhantàti. Nàhaü ayye purisena saddhiü nikkhantàti. Bhikkhunãnaü
etamatthaü àrocesi.
6. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma bhikkhunã ekà rattiü
vippavasissatã”ti. Atha kho te bhikkhu bhagavato etamatthaü àrocesuü.
Saccaü kira bhikkhave bhikkhunã ekà rattiü vippavasãti saccaü bhagavà.
Vigarahi buddho bhagavà ananucchaviyaü bhikkhave bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave bhikkhunã ekà rattiü vippavasãssati netaü bhikkhave
appasannànaü và pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü
bhikkhave appasannànaü ceva appasàdàya pasannàna¤ca ekaccànaü
a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saïganikàya kosajjassa
avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhutassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunãnaü tadanucchavikaü tadanulomikaü dhammiü
kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã ekà và gàmantaraü gaccheyya ekà và nadãpàraü gaccheyya ekà và
rattiü vippavaseyya ayampi bhikkhuni pañhamàpattikaü dhammaü àpannà
nissàraõãyaü saïghàdisesanti.
Eva¤cidaü bhagavatà bhikkhunãnaü sikkhàpadaü pa¤¤attaü hoti.
1. Hoti - machasaü,
[BJT Page 046] [\x 46/]
7. Tena kho
pana samayena sambahulà bhikkhuniyo kosalesu janapadesu sàvatthiü
addhànamaggapañipannà honti. Tattha a¤¤atarà bhikkhunã vaccena pãëità1
ekikà ohãyitvà2 pacchà agamàsi manussà taü bhikkhuniü passitvà dåsesuü.
Atha kho sà bhikkhunã yena tà bhikkhuniyo tenupasaïkami, bhikkhuniyo taü
bhikkhuniü etadavocuü: “kissa tvaü ayye ekikà ohãnà3 kaccisi
appadhaüsitàti. Padhaüsitamhi ayyeti.
8. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma bhikkhunã ekà gaõamhà
ohãyissatã”ti. Atha kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü
kira bhikkhave bhikkhunã ekà gaõamhà ohãyãti saccaü bhagavà. Vigarahi
buddho bhagavà ananucchaviyaü bhikkhave bhikkhuniyà ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave
bhikkhunã ekà gaõamhà ohãyissatãti. Netaü bhikkhave appasannànaü và
pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü
ceva appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà
bhikkhunaü anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
[PTS Page 230] [\q 230/]
Yà panàti: yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà yathàvihàrãnã yathàgocara230)
Rà và navà và majjhimà và, esà vuccati yà panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghona
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Ekà và
gàmantaraü gaccheyyàti: parikkhittassa gàmassa parikkhepaü pañhamaü
pàdaü atikkàmentiyà àpatti thullaccayassa. Dutiyaü pàdaü atikkàmentiyà
àpatti saïghàdisessa. Aparikkhittassa gàmassa upacàraü pañhamaü pàdaü
atikkàmentiyà àpatti thullaccayassa. Dutiyaü pàdaü atikkàmentiyà àpatti
saïghàdisesassa.
1. Vaccapiëikà, sã! Pãëikhà, sãmu!
2. Ohitvà, machasaü
3. Handa, sã! Simu!
[BJT Page 048] [\x 48/]
Ekà và
nadãpàraü gaccheyyàti: nadã nàma timaõóalaü pañicchàdetvà yattha
katthaci uttarantiyà bhikkhuniyà antaravàsake temãyati, pañhamaü pàdaü
uttimaõóalaüti thullaccayassa. Dutiyà pàdaü uttarantiyà àpatti
saïghàdisesassa.
Ekà và rattiü
vippavaseyyàti: saha aruõuggamanà dutiyikàya bhikkhuniyà hatthapàsaü
vijahantiyà àpatti thullaccayassa vijahite àpatti saïghàdisesassa.
Ekà và gaõamhà
ohãyeyyàti: agàmake ara¤¤e dutiyikàya bhikkhuniyà dassanåpacàraü và
savaõåpacàraü và vijahantiyà àpatti thullaccayassa. Vijahite àpatti
saïghàdisesassa.
Ayampãti: purimàyo upàdàya vuccati.
Pañhamàpattikanti: sahavatthajjhàcàrà àpajjati asamanubhàsanàya.
Nissàraõãyanti: saïghamhà nissarãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisesoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Vuccatidutiyikà
bhikkhunã pakkantà và hoti vibbhantà và kàlakatà và pakkhasaükantà và,
àpadàsu, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Tatiyasaïghàdiseso
2. 4
Catutthasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena caõóakàëi bhikkhunã bhaõóanakàrikà hoti
kalahakàrikà vivàdakàrikà bhassakàrikà saüghe adhikaraõakàrikà.
Thullanandà bhikkhunã tassà kamme kayiramàne2 te pañikkosati. Te kho
pana samayena thullanandà bhikkhunã
1. Uttàrentiyà - sã! Sãmu!!
2. Kariyamàne - machasaü.
[BJT Page 050] [\x 50/]
Gàmakaü
agamàsi, kenacideva karaõiyena. Atha kho bhikkhunãsaügho thullanandà
bhikkhunã pakkantàti [PTS Page 231] [\q 231/] caõóakàëiü bhikkhuniü
àpattiyà adassane1 ukkhipi. Thullanandà bhikkhunã gàmake taü karaõãyaü
tãretvà punadeva sàvatthiü paccàgacchi2. Caõóakàëã bhikkhunã
thullanandàya bhikkhuniyà àgacchantiyà neva àsanaü pa¤¤àpesi na
pàdodakaü pàdapãñhaü pàdakañhalikaü upanikkhipi. Na paccuggantvà
pattacãvaraü pañiggahesi, na pàniyena àpucchi. Thullanandà bhikkhunã
caõóakàëiü bhikkhuniü etadavoca: “kissa tvaü ayye mayi3 àgacchantiyà
neva àsanaü pa¤¤àpesi. Na pàdodakaü pàdapãñhaü pàdakañhalikaü
upanikkhipi, na paccuggantvà pattacãvaraü pañiggahesi, na pànãyena
àpucchã”ti evaü hetaü ayye hoti. Yathà taü anàthàyàti. Kissa pana tvaü
ayye anàthàyàti. Imà maü ayye bhikkhuniyo ayaü anàthà appa¤¤àtà natthi
imissà koci4 pañivattàni àpattiyà adassane ukkhipiüsåti. Thullanandà
bhikkhunã bàlà età avyattà età, netà jànatti kammaü và kammadosaü và
kammavipattiü và kammasampattiü và. Mayaü kho jànàma kammampi
kammadosampi kammavipattimpi kamma sampattimpi, mayaü kho akataü và
kammaü kàreyyàma5 kataü và kammaü kopeyyàmàti lahuü lahuü
bhikkhunãsaïghaü sannipàtàpetvà caõóakàëiü bhikkhuniü osàresi.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà samaggena
saïghena ukkhittaü bhikkhuniü dhammena vinayena satthusàsanena
anapaloketvà kàrakasaïghaü ana¤¤àya gaõassa chandaü osàressatã”ti. Atha
kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave
thullananaana¤¤àyaggena saïghena ukkhittaü bhikkhuniü dhammena vinayena
satthusàsanena anapaloketvà kàrakasaïghaü ana¤¤àya gaõassa chandaü
osàresãti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave thullanandà bhikkhunã
Samaggena
saïghena ukkhittaü bhikkhuniü dhammena vinayena satthusàsanena
anapaloketvà kàrakasaïghaü ana¤¤àya gaõassa chandaü osàresãti.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü và pasàdàya
pasannànaü và bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca
pana bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
1. Adassanena, katthicã
2. Paccàgacchati, sã! Sãmu!!
3. Maü, sã! Sãmu! Sãmu!!
4. Kàci, machasaü, sãmu!
5. Kareyyàma, sãmu!!
[BJT Page 052] [\x 52/]
“Yà pana
bhikkhuni samaggena saïghena ukkhittaü bhikkhuniü dhammena vinayena
satthusàsanena anapaloketvà kàrakasaïghaü ana¤¤àya gaõassa chandaü
osàreyya ayampi bhikkhunã pañhamàpattikaü dhammaü àpannà nissàraõãyaü
saïghàdisesa”nti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghona
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Samaggo nàma saïgho samànasaüvàsako samànasãmàyaü ñhito.
[PTS Page 232] [\q 232/] ukkhittà nàma: àpattiyà adassane và appañikamme và appañinissagge và ukkhittà.
Dhammena vinayenàti: yena dhammena yena vinayena
Satthusàsanenàti: jinasàsanena buddhasàsanena.
Anapaloketvà kàrakasaïghanti: kammakàrakasaïghaü anàpucchà.
Ana¤¤àya
gaõassa chandanti: gaõassa chandaü ajànitvà, osàressàmãti gaõaü và
pariyesati sãmaü và sammannati àpatti dukkañassa. ¥attiyà
dukkañaü dvãhi kammavàcàhi thullaccayà kammavàcà pariyosàne àpatti
saïghàdisesassa.
Ayampãti: purimàyo upàdàya vuccati.
Pañhamàpattikanti: sahavatthajjhàcàrà àpajjati asamanubhàsanàya.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Dhammakamme
dhamvuccatireti, àpatti saïghàdisesassa. Dhammakamme vematikà osàreti
àpatti saïghàdisesassa. Dhammakamme adhammakammasa¤¤à osàreti àpatti
saïghàdisesassa. Adhammakamme dhammakammasa¤¤à àpatti dukkañassa.
Adhammakamme vematikà àpatti dukkañassa. Adhammakamme adhammakammasa¤¤à
àpatti dukkañassa.
Anàpatti:
kammakàrakasaïghaü1 apaloketvà osàreti, gaõassa chandaü jànitvà osàreti,
vatte vattantiü osàreti asante kammakàrakasaïghe osàreti, ummattikàya
khittacittàya vedanaññàya àdikammikàyàti.
Catutthasaïghàdiseso
1. Kàrakaü saïghaü - sãmu!!
[BJT Page 054] [\x 54/]
2. 5
Pa¤camasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena sundarãnandà bhikkhunã abhiråpà hoti
dassanãyà pàsàdikà. Manussà bhattagge sundarãnandaü bhikkhuniü passitvà
avassutà sundarãnandàya bhikkhuniyà aggamaggàni bhojanàni denti.
Sundarãnandà bhikkhunã yàvadatthaü bhu¤jati, a¤¤à bhikkhuniyo na
cittaråpaü labhanti.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà sundarãnandà
avassutassa purisapuggalassa hatthato khàdanãyaü bhojanãyaü1 [PTS Page
233] [\q 233/] sahatthà pañiggahetvà khàdissati
Bhu¤jissatã”ti.
Atha kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira
bhikkhave sundarãnandà bhikkhunã avassutà avassutassa purisapuggalassa
hatthato khàdanãyaü bhojanãyaü sahatthà pañiggahetvà khàdati bhu¤jatãti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave sundarãnandà bhikkhunã avassutà avassutassa
purisapuggalassa hatthato khàdanãyaü bhojanãyaü sahatthà pañiggahetvà
khàdissati bhu¤jissati,
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunãnaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã avassutà avassutassa purisapuggalassa hatthato khàdanãyaü và
bhojanãyaü và sahatthà pañiggahetvà khàdeyya và bhu¤jeyya và ayampi
bhikkhu pañhàmàpattikaü dhammaü àpannà nissàraõãyaü saüghàdisesa”nti.
5. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Avassutà nàma: sàrattà apekkhavatã pañibaddhacittà.
Avassuto nàma: sàratto apekkhavà pañibaddhacitto.
Purisapuggalo nàma: manussapuriso na yakkho na peto na tiracchànagato vi¤¤å pañibalo sàrajjituü.
1. Khàdanãyaü và bhojanãyaü và - machasaü,
[BJT Page 056] [\x 56/]
Khàdanãyaü nàma: pa¤cabhojanàni udakadantapoõaü ñhapetvà avasesaü khàdanãyaü nàma.
Bhojanãyaü
nàma: pa¤cabhojanàni odano kummàso sattu maccho maüsaü, khàdissàmi
bhu¤jissàmãti patigaõhàti àpatti thullaccayassa. Ajjhohàre ajjhohàre
àpatti saïghàdisesassa.
Ayampãti: purimàyo upàdàya vuccati.
Pañhamàpattikanti: sahavatthajjhàvàrà àpajjati asamanubhàsanàya.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Ekato avassute
khàdivuccatissàmãti patigaõhàti àpatti dukkañassa. Ajjhohàre ajjhohàre
àpatti thullaccayassa. Udakadantapoõaü patigaõhàti àpatti dukkañassa.
Ubhato
avassute yakkhassa và petassa và paõaóakassa và
tiracchànagatamanussaviggahassa và hatthato khàdanãyaü và bhojanãyaü và1
khàdissàmi bhu¤jissàmãti patigaõhàti àpatti dukkañassa. Ajjhohàre
ajjhohàre àpatti thullaccayassa. Udakadantapoõaü patigaõhàti àpatti
dukkañassa.
Ekato avassute
khàdissàmi bhu¤jissàmãti patigaõhàti àpatti dukkañassa. Ajjhohàre
ajjhohàre àpatti dukkañassa. Udakadantapoõaü patigaõhàti àpatti
dukkañassa.
[PTS Page 234]
[\q 234/] anàpatti: ubhato anavassutà honti, anavassutoti jànanti
patigaõhàti, ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Pa¤cama saïghàdiseso
1. Khàdanãyaü và bhojanãyaü vàti - marammachaññhasaïgãtipiñake nadissate.
[BJT Page 058] [\x 58/]
2. 6
Chaññhasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena sundarãnandà bhikkhunã abhiråpà hoti
dassanãyà pàsàdikà, manussa bhattagge sundarãnandaü bhikkhunã passitvà
avassutà sundarãnandàya bhikkhuniyà aggamaggàni bhojanàni dentã.
Sundarãnandà bhikkhunã kukkuccàyantã na patigaõhàti. Anantarikà
bhikkhunã sundarãnandaü bhikkhuniü etadavoca, “kissa tvaü ayye na
patigaõhàsã”ti. Avassutà ayyeti. Tvaü panayye avassutàti nàhaü ayye
avassutàti. Kiü te ayye eso purisapuggalo karissati avassuto và
anavassuto và yato tvaü anavassutà. Iïghayye yaü te eso purisapuggalo
deti khàdanãyaü và bhojanãyaü và taü tvaü sahatthà pañiggahetvà khàda và
bhu¤ja vàti.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti kathaü hi nàma bhikkhunã evaü vakkhati
“kiü te ayye eso purisapuggalo karissati avassuto và anavassuto và, yato
tvaü anavassutà, iïghayye yaü te eso purisapuggalo deti khàdanãyaü và
bhojanãyaü và taü tvaü sahatthà pañiggahetvà khàda và bhu¤javà”ti, atha
kho te bhikkhu bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave
bhikkhunã evaü vadeti, “kiü te ayye eso purisapuggalo karissati avassuto
và anavassuto và yato tvaü anavassutà, iïghayye yaü te eso
purisapuggalo deti khàdanãyaü và bhojanãyaü và taü tvaü sahatthà
pañiggahetvà khàda và bhu¤ja và”ti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave bhikkhunã evaü vakkhati “kiü te ayye eso purisapuggalo
karissati avassuto và anavassuto và yato tvaü anavassutà iïghayye yaü te
eso purisapuggalo deti khàdanãyaü và bhojanãyaü và taü tvaü sahatthà
pañiggahetvà khàda và bhu¤javà”ti. Netaü bhikkhave appasannànaü và
pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü
ceva appasàdàya pasannàna¤bhu¤javà”ti.Ttàyàti. Atha kho bhagavà
bhikkhunaü anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
[BJT Page 060] [\x 60/]
“Yà pana
bhikkhunã evaü vadeyya: kiü te ayye eso purisapuggalo karissati avassuto
và anavassuto và yato tvaü anavassutà, iïghayye yaü te eso
purisapuggalo deti khàdanãyaü và bhojanãyaü và taü tvaü sahatthà
pañiggahetvà khàda và bhu¤ja vàti. Ayampi bhikkhunã pañhamàpattikaü
dhammaü àpannà nissàraõãyaü saïghàdisesa”nti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Evaü
vadeyyàti: kiü te ayye eso purisapuggalo karissati avassuto và
anavassuto và yato tvaü anavassutà, iïghayye yaü te eso purisapuggalo
deti khàdanãyaü và bhojanãyaü và taü tvaü sahatthà pañiggahetvà khàda và
bhu¤ja vàti uyyojeti àpatti dukkañassa. Tassà vacanena khàdissàmi
bhu¤jissàmãti patigaõhàti àpatti dukkañassa. Ajjhohàre, [PTS Page 235]
[\q 235/] ajjhohàre àpatti thullaccayassa. Bhojanapariyosàne àpatti
saïghàdisesassa.
Ayampãti: purimàyo upàdàya vuccati.
Pañhamàpattikanti: sahavatthajjhàcàrà àpajjati asamanubhàsanàya.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisesoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Udakadantapoõaü patigaõhàti uyyevuccati dukkañassa. Tassà cacanena khàdissàmi bhu¤jissàmãti patigaõhàti’ àpatti dukkañassa.
Ekato
avassute, yakkhassa và petassa và paõóakassa và
tiracchànagatamanussaviggahassa và hatthato khàdanãyaü và bhojanãyaü và
khàda và bhu¤ja vàti uyyojeti àpatti dukkañassa. Tassà vacanena
khàdissàmi bhu¤jissàmãti patigaõhàti àpatti dukkañassa.
Ajjhohàre
ajjhohàre àpatti dukkañassa. Bhojanapariyosàne àpatti thullaccayassa.
Udakadantapoõaü patigaõhàti uyyojeti àpatti dukkañassa. Tassà vacanena
khàdissàmi bhu¤jissàmãti patigaõhàti àpatti dukkañassa.
[BJT Page 062] [\x 62/]
Anàpatti:
anavassutoti jànanti uyyojeti kupità na patigaõhàti uyyojeti
kulànuddayatàya na patigaõhàtãti uyyojeti ummattikàya khittacittàya
vedanaññàya àdikammikàyàti.
Chaññhasaïghàdiseso
2. 7
Sattamasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena caõóakàëã bhikkhunã bhikkhunãhi saddhiü
bhaõóitvà kupità anantamanà. Evaü vadeti buddhaü paccakkhàmi dhammaü
paccakkhàmi saïghaü paccakkhàmi2 sikkhaü paccakkhàmi kinnumàva samaõiyo
yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo kukkuvacikà
sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmãti.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà caõóakàëã1 kupità
anantamanà evaü vakkhati” buddhaü paccakkhàmi2 dhammaü paccakkhàmi
saïghaü paccakkhàmi sikkhaü paccakkhàmi kinnumàva samaõiyo yà samaõiyo
sakyadhãtaro santa¤¤àpi samaõiyo lajjiniyo kukkucavikà sikkhàkàmà,
tàsàhaü santike brahmacariyaü carissàmã”ti. Atha kho te bhikkhu
bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave caõóakàëã
kukkucavikàntamanà evaü vadeti: buddhaü paccakkhàmi dhammaü paccakkhàmi
saïghaü paccakkhàmi kinnumàva samaõiyo yà samaõiyo sakyadhãtaro
santa¤¤àpi samaõiyo lajjiniyo kukkuccikà sikkhàkàmà tàsàhaü santike
brahmacariyaü carissàmãti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave caõóakàëã bhikkhunã kupità anantamanà [PTS Page 236] [\q
236/] evaü vakkhati buddhaü paccakkhàmi dhammaü paccakkhàmi saïghaü
paccakkhàmi sikkhaü paccakkhàmi kinnumàva samaõiyo yà samaõiyo
sakyadhãtaro santa¤¤àpi samaõiyo lajjiniyo kukkuccikà sikkhàkàmà,
tàsàhaü santike brahmacariyaü carissàmãti. Netaü bhikkhave appasannànaü
và pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave
appasannànaü ceva appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha
kho bhagavà bhikkhunãnaü anekapariyàyena vigarahitvà dubharatàya
dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
1. Caõóakàëã bhikkhunã - sãmu[i,] sãmu[ii]
2. Paccàcikkhàmi - bahusu
[BJT Page 064] [\x 64/]
“Yà pana
bhikkhunã kupità anattamanà evaü vadeyya buddhaü paccakkhàmi dhammaü
paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkuvacikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmãti. Sà
bhikkhunã bhikkhunãhi evamassa vacanãyà: “màyye kupità anattamanà evaü
avaca, buddhaü paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi
sikkhaü paccakkhàmi kinnumàva samaõiyo yà samaõiyo sakyadhãtaro
santa¤¤àpi samaõiyo lajjãniyo kukkucavikà sikkhàkàmà tàsàhaü santike
brahmacariyaü carissàmã”ti. Abhiramayye svàkkhàto dhammo cara
brahmacariyaü sammà dukkhassa antakiriyàyàti. Eva¤ca kukkucavikànãhi
vuccamànà tatheva paggaõheyya sà bhikkhunã bhikkhunãhi yàvatatiyaü
samanubhàsitabbà, tassa pañinissaggàya. Yàvatatiya¤ce samanubhàsiyamànà
taü pañinissajjeyya iccetaü kusalaü no ce pañinissajjeyya ayampi
bhikkhunã yàvatatiyakaü dhammaü àpannà nissàraõãyaü saïghàdisesa”nti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Kupità anattamanàti: anabhiraddhà àhatacittà khilajàtà.
Evaü
vadeyyàti: buddhaü paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi
sikkhaü pakkhàmi kinnumàva samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi
samaõiyo lajjãniyo kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü
carissàmãti.
Sà bhikapakkhàmi sà evaü vàdinã bhikkhunã.
[BJT Page 066] [\x 66/]
Bhikkhunãhãti: a¤¤àhi kukkucavikànti yà suõanti tàhi vattabbà: “màyye kupità anattamanà evaü avaca buddhaü
Paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmã”ti.
Abhiramayye svàkkhàto dhammo cara brahmacariyaü sammàdukkhassa
antakiriyàyà”ti.
Dutiyampi vattabbà “makukkucavikànà evaü avaca buddhaü
Paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmã”ti.
Abhiramayye svàkkhàto dhammo cara brahmacariyaü sammàdukkhassa
antakiriyàyà”ti. Tatiyampi vattabbà
“Màyye kupikukkucavikàca buddhaü
Paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmã”ti.
Abhiramayye svàkkhàto dhammo cara brahmacariyaü sammàdukkhassa
antakiriyàyà”ti.
Sace
pañinissajjati iccetaü kusalaü nokukkucavikààpatti dukkañassa. Sutvà na
vadanti àpatti dukkañassa. Sà bhikkhunã saïghamajjhimpi àkaóóhitvà
vattabbà
“Màyye kupità anattamanà evaü avaca buddhaü
Paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmã”ti.
Abhiramayye svàkkhàto dhammo cara brahmacariyaü sammàdukkhassa
antakiriyàyà”ti.
Dutiyampi vattabbà “màyye kupità anattamanà kukkucavikàcakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmã”ti.
Abhiramayye svàkkhàto dhammo cara brahmacariyaü sammàdukkhassa
antakiriyàyà”ti. Tatiyampi vattabbà
“Màyye kupità anattamanà evaü avaca bakukkucavikàdhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkuvacikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmã”ti.
Abhiramayye svàkkhàto dhammo cara brahmacariyaü sammàdukkhassa
antakiriyàyà”ti.
Sace
pañinissajjati iccetaü kusalaü no ce pañinissajjati àpatti dukkañassa.
Sutvà na vadanti àpatti dukkañassa. Sà bhikkhunã samananåbhàsitabbà,
eva¤ca pana bhikkhave samanubhàsitabbà, vyattàya bhikkhuniyà pañibalàya
saïgho ¤àpetabbo.
5. Suõàtu me
ayye saïgho ayaü itthannàmà bhikkhunã kupità anattamanà evaü vadeti.
Buddhaü paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü
paccakkhàmi
Kinnumàva
samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo lajjãniyo
kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü carissàmãti. Sà taü
vatthuü nappañinissajjati, yadi saïghassa pattakallaü saügho
itthannàmaü bhikkhuniü [PTS Page 237] [\q 237/] samanubhàseyya tassa
vatthussa pañinissaggàkukkucavikà[BJT Page 068] [\x 68/]
6. Suõàtu me
ayye saügho, ayaü inthannàmà bhikkhunã kupità anattamànà evaü vadeti.
Buddhaü paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü
paccakkhàmi kinnumàva samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi
samaõiyo lajjãniyo kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü
carissàmãti. Sà taü vatthuü nappañinissajjati saügho itthannàmaü
bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya, yassà ayyàya
khamati itthannàmàya bhikkhuniyà samanakukkucavikàsa pañinissaggàya. Sà
tuõhassa, yassà nakkhamati sà bhàseyya. Dutiyampi etamatthaü vadàmi
Buddhaü
paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü paccakkhàmi
kinnumàva samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi samaõiyo
lajjãniyo kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü
carissàmãti. Sà taü vatthuü nappañinissajjati saügho itthannàmaü
bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya, yassà ayyàya
khamati itthannàmàya bhikkhuniyà samanubhàsanà kukkucavikàssaggàya. Sà
tuõhassa, yassà nakkhamati sà bhàseyya. Tatiyampi etamatthaü vadàmi
buddhaü paccakkhàmi dhammaü paccakkhàmi saïghaü paccakkhàmi sikkhaü
paccakkhàmi kinnumàva samaõiyo yà samaõiyo sakyadhãtaro santa¤¤àpi
samaõiyo lajjãniyo kukkucavikà sikkhàkàmà tàsàhaü santike brahmacariyaü
carissàmãti. Sà taü vatthuü nappañinissajjati saügho itthannàmaü
bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya, yassà ayyàya
khamati itthannàmàya bhikkhuniyà samanubhàsanà tassa vatakukkucavikàya.
Sà tuõhassa, yassà nakkhamati sà bhàseyya. Khamati saüghassa tasmà
tåõhã, evametaü dhàràyàmãti.
7.
¥attiyà dukkañaü, dvãhi kammavàcàhi thullaccayà,
kammavàcàpariyosàne àpatti saïghàdisesassa. Saïghàdisesaü
ajjhàpajjantiyà ¤attiyà dukkañaü. Dvãhi kammàvàcàhi thullaccayà
pañippassambhanti.
8. Ayampãti: purimàyo upàdàya vuccati.
Yàvatatiyakanti: yàva tatiyaü samanubhàsanàya àpajjati. Na sahavatthajjhàcàrà.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisesoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Dhammakamme
dhammakammasa¤¤à nappañinissajjati àpatti saïghàdisesassa. Dhammakamme
vematikà nappañinissajjati àpatti saïghàdisesassa.
Dhammakamme adhammakammasa¤¤à nappañinissajjati àpatti saïghàdisesassa.
Adhammakamme
dhammakammasa¤¤à àpatti dukkañassa. Adhammakamme vematikà àpatti
dukkañassa. Adhammakamme adhammakammasa¤¤à àpatti dukkañassa.
Anàpatti: asamanubhàsantiyà, pañinissajjantiyà, ummattakàya khittacittàyà vedanaññàya àdikammikàyàti.
Sattamasaïghàdiseso.
[BJT Page 070] [\x 70/]
Aññhamasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane ànàthapiõóikassa
àràme. Tena kho pana samayena caõóakàlã bhikkhunã kismi¤cideva
adhikaraõe paccàkatà kupità anattamanà evaü vadeti: chandagàminiyo ca
[PTS Page 238] [\q 238/] bhikkhuniyo dosagàminiyo ca bhikkhuniyo
mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyoti.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma ayyà caõóakàëã
kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü vakkhati
“chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo
ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyoti. Atha kho te bhikkhu
bhagavato etamatthaü àrocesuü. Saccaü kira bhikkhave caõóàëã bhikkhunã
kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü vadeti:
chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo
ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti. Saccaü bhagavà. Vigarahi
buddho bhagavà ananucchaviyaü bhikkhave bhikkhuniyà ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave
caõóakàëã bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà
evaü vakkhati: chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo
mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunãnaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Yà pana
bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü
vadeyya: . 1″Chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo
mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti’
Sà bhikkhunã bhikkhunãhi evamassa vacanãyà:
Màyye
kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü avaca,
“chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo
ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti’ ayyà kho chandàpi
gaccheyya dosàpi gaccheyya mohàpi gaccheyya bhayàpi gaccheyyàti. Eva¤ca
sà bhikkhunã bhikkhunãhi vuccamànà tatheva paggaõheyya, sà bhikkhunã
bhikkhunãhi yàvatatiyaü samanubhàsitabbà, tassa1 pañinissaggàya.
Yàvatatiya¤ce samanubhàsiyamànà taü pañinissajjeyya iccetaü kusalaü. No
ce pañinissajjeyya ayampi bhikkhunã yàvatatiyakaü dhammaü àpannà
nissàraõãyaü saïghàdisesanti.
1. Tassa vatthussa - sãmu. [Ii]
[BJT Page 072] [\x 72/]
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Kismi¤cideva
adhikareõeti: adhikaraõaü nàma cattàri adhikaraõàni: vivàdàdhikaraõaü
anuvàdàdhikaraõaü àpattàdhikaraõaü kiccàdhikaraõaü.
Paccàkatà nàma: paràjità vuccati.
Kupità anattamanàti: anabhiraddhà àhatacittà khilajàtà.
Evaü
vadeyyàti: chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo
mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyoti.
Sà bhikkhunãti: yà sà evaü vàdinã bhikkhunã.
Bhikkhunãhãti: a¤¤àhi bhikkhunãhi. Yà passanti yà suõanti tàhi vattabbà,
“Màyye
kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü avaca,
chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo
ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti. Ayyà kho chandàpi
gaccheyya dosàpi gaccheyya mohàpi gaccheyya bhayàpi gaccheyyàti:
dutiyampi vattabbà
“Màyye [PTS
Page 239] [\q 239/] kismi¤cideva adhikaraõe paccàkatà kupità anattamanà
evaü avaca, chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo
mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti. Ayyà kho
chandàpi gaccheyya dosàpi gaccheyya mohàpi gaccheyya bhayàpi
gaccheyyàti: tatiyampi vattabbà “màyye kismi¤cideva adhikaraõe paccàkatà
kupità anattamanà evaü avaca, chandagàminiyo ca bhikkhuniyo
dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca
bhikkhuniyo”ti. Ayyà kho chandàpi gaccheyya dosàpi gaccheyya mohàpi
gaccheyya bhayàpi gaccheyyàti: sace pañinissajjati iccetaü kusalaü. No
ce pañinissajjati àpatti dukkañassa. Sutvà na vadanti àpatti dukkañassa.
Sà bhikkhunã saïghamijjhimpi àkaóóhitvà vattabbà, “màyye kismi¤cideva
adhikaraõe paccàkatà kupità anattamanà evaü avaca, chandagàminiyo ca
bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo
bhayagàminiyo ca bhikkhuniyo”ti. Ayyà kho chandàpi gaccheyya dosàpi
gaccheyya mohàpi gaccheyya bhayàpi gaccheyyàti: tatiyampi vattabbà
“Màyye
kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü avaca,
chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo
ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyo”ti. Ayyà kho chandàpi
gaccheyya dosàpi gaccheyya mohàpi gaccheyya bhayàpi gaccheyyàti:
Sace
pañinissajjati iccetaü kusalaü: no ce pañinissajjati àpatti dukkañassa.
Sà bhikkhunã samanubhàsitabbà eva¤ca pana bhikkhave samanubhàsitabbà.
Vyattàya bhikkhuniyà pañibalàya saïgho ¤àpetabbo.
“Suõàtu me ayye saïgho ayaü itthannàma kisapañinissajjatiõa paccàkatà kupità anattamanà evaü vadeti
Chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyoti.
Sà taü vatthuü
nappañinissajjati yadi saïghassa pattakallaü saügho itthannàmaü
bhikkhuniü samanubhàseyya tassa vatthussa pañinissaggàya esà ¤atti.
[BJT Page 074] [\x 74/]
Suõàtu me ayye saügho ayaü itthannàmà bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü vadeti
Chandagàminiyo
ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo
bhayagàminiyo ca bhikkhuniyoti. Sà taü vatthuü nappañinissajjati saügho
itthannàmaü bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya,
yassà ayyàya khamati itthannàmàya bhikkhuniyà samanubhàsanà, tassa
vatthussa pañinissaggàya, sà tuõhassa yassà nakkhamati sà bhàseyya
dutiyampi etamatthaü vadàmi
“Suõàtu me ayye saïgho ayaü itthannàmà bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü vadeti
Chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyoti.
Sà taü vatthuü
nappañinissajjati yadi saïghassa pattakallaü saügho itthannàmaü
bhikkhuniü samanubhàseyya tassa vatthussa pañinissaggàya esà ¤atti.
Suõàtu me ayye saügho ayaü itthannàmà bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü vadeti
Chandagàminiyo
ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo
bhayagàminiyo ca bhikkhuniyoti. Sà taü vatthuü nappañinissajjati saügho
itthannàmaü bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya,
yassà ayyàya khamati itthannàmàya bhikkhuniyà samanubhàsanà, tassa
vatthussa pañinissaggàya, sà tuõhassa yassà nakkhamati sà bhàseyya
tatiyampi etamatthaü vadàmi “suõàtu me ayye saïgho ayaü itthannàmà
bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü
vadeti
Chandagàminiyo ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo bhayagàminiyo ca bhikkhuniyoti.
Sà taü vatthuü
nappañinissajjati yadi saïghassa pattakallaü saügho itthannàmaü
bhikkhuniü samanubhàseyya tassa vatthussa pañinissaggàya esà ¤atti.
Suõàtu me ayye saügho ayaü itthannàmà bhikkhunã kismi¤cideva adhikaraõe paccàkatà kupità anattamanà evaü vadeti
Chandagàminiyo
ca bhikkhuniyo dosagàminiyo ca bhikkhuniyo mohagàminiyo ca bhikkhuniyo
bhayagàminiyo ca bhikkhuniyoti. Sà taü vatthuü nappañinissajjati saügho
itthannàmaü bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya,
yassà ayyàya khamati itthannàmàya bhikkhuniyà samanubhàsanà, tassa
vatthussa pañinissaggàya, sà tuõhassa yassà nakkhamati sà bhàseyya.
Samanubhaññhà saüghena itthannàmà bhikkhunã tassa vatthussa
pañinissaggàya. Khamati saïghassa tasmà tuõhã, evametaü dhàrayàmãti.
¥attiyà
dukkañaü dvãhi kammavàcàhi thullaccayà. Kammavàcà pariyosàne àpatti
saïghàdisesassa. Saïghàdisesaü ajjhàpajjantiyà ¤attiyà dukkañaü dvãhi
kammavàcàhi thullaccayà pañipassambhantã.
Ayampãti: purimàyo upàdàya vuccati.
Yàvatatiyakanti: yàva tatiyaü samanubhàsanàya àpajjati na sahavatthajjhàcàrà.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivavanaü, tenapi vuccati saïghàdisesoti.
Dhammakamme
dhammakammasa¤¤à nappañinissajjati àpatti saïghàdi sesassa. Dhammakamme
vematikà nappañinissajjati àpatti saïghàdisesassa. Dhammakammevuccati¤à
nappañinissajjati àpatti saïghàdisesassa.
Adhammakamme
dhammakammasa¤¤à àpatti dukkañassa. Adhammakamme vematikà àpatti
dukkañassa. Adhammakamme adhammakammasa¤¤à àpatti dukkañassa.
Anàpatti: samanubhàsantiyà, pañinissajjantiyà ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Aññhamasaïghàdiseso.
[BJT Page 076] [\x 76/]
2. 9
Navamasaïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena thullanandàya bhikkhuniyà antevàsikà
bhikkhuniyo saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà
bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti: vipàcenti “kathaü hi nàma bhikkhuniyo saüsaññhà
viharissanti. Pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdikà”ti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü. Saccaü kira bhikkhave bhikkhuniyo saüsaññhà
viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà
a¤¤ama¤¤issà vajjapañivacchàdikàti.
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. Kathaü hi
nàma bhikkhave bhikkhuniyo saüsaññhà viharissanti pàpàcàrà pàpasaddà
pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikàti.
Netaü
bhikkhave appasannànaü và pasàdàya pasannànaü và bhãyyobhàvàya,
athakhvetaü bhikkhave appasannànaü ceva appasàdàya pasannàna¤ca
ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü anekapariyàyena
vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïghanikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
“Bhikkhuniyo
paneva saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà
bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà, tà
bhikkhuniyo bhikkhunãhi evamassu vacanãyà, bhaginiyo kho saüsaññhà
viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunã saïghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva bhaginãnaü
saügho vaõõetãti eva¤ca tà bhikkhuniyo bhikkhunãhi vuccamànà tatheva
paggaõheyyuü, tà bhikkhuniyo bhikkhunãhi yàvatatiyaü samanubhàsitabbà
tassa pañinissaggàya, yàva tatiya¤ce samanubhàsiyamànà taü
pañinissajjeyyuü iccetaü kusalaü no ce pañinissajjeyyuü imàpi
bhikkhuniyo yàvatatiyakaü dhammaü àpannà nissàraõãyaü saïghàdisesa”nti.
[BJT Page 078] [\x 78/]
3. Bhikkhuniyo panevàti: upasampannàyo vuccanti.
Saüsaññhà viharantãti, saüsaññhà nàma: ananulomikena kàyikacàcasikena saüsaññhà viharanti.
Pàpàcàràti: pàpakena àcàrena samannàgatà.
Pàpasaddàti: pàpakena kittisaddena abbhuggatà.
Pàpasilokàti: pàpakena micchàjãvena jãvikaü1 kappenti.
Bhikkhunãsaïghassa vihesikàti: a¤¤ama¤¤issà [PTS Page 240] [\q 240/] kamme kayiramàne pañikkosanti.
A¤¤ama¤¤issà vajjapañicchàdikàti: a¤¤ama¤¤issà2 vajjaü pañicchàdenti.
4. Tà bhikkhuniyoti: yà tà saüsaññhà bhikkhuniyo.
Bhikkhunãhãti:
a¤¤àhi bhikkhunãhi. Yà passanti yà suõanti tàhi vattabbà, bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaganãnaü saügho vaõõetãti. Dutiyampi vattabbà bhaginiyo kho
Saüsaññhà
viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva bhaganãnaü
saügho vaõõetãti. Tatiyampi vattabbà bhaginiyo kho saüsaññhà viharanti
pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà viviccathayye viveka¤¤eva bhaganãnaü saügho vaõõetãti.
Sace pañinissajjanti iccetaü kusalaü, no ce pañinissajjanti àpatti
dukkañassa. Sutvà na vadanti àpatti dukkañassa. Tà bhikkhuniyo
saïghamajjhampi àkaóóhatvà vattabbà, bhaginiyo kho
Saüsaññhà
viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva bhaganãnaü
saügho vaõõetãti. Dutiyampi vattabbà bhaginiyo kho saüsaññhà viharanti
pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà viviccathayye viveka¤¤eva bhaganãnaü saügho vaõõetãti.
Tatiyampi vattabbà bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà
pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà
viviccathayye viveka¤¤eva bhaganãnaü saügho vaõõetãti. Sace
pañinissajjanti iccetaü kusalaü, no ce pañinissajjanti àpatti
dukkañassa. Tà bhikkhuniyo samanubhàsitabbà, eva¤ca pana bhikkhave
samanubhàsitabbà vyattàya bhikkhuniyà pañibalàya saügho ¤àpetabbo.
Suõàtu me ayye
saügho itthannàmà ca itthannàmà ca bhikkhuniyo saüsaññhà viharanti
pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà taü vatthuü nappañinissajjanti yadi saïghassa
pattakallaü saïgho itthannàma¤ca itthannàma¤ca bhikkhuniyo
samanubhàseyya tassa vatthussa pañinissaggàya esà ¤atti.
1. Jãvitaü - machasaü
2. A¤¤ama¤¤aü - machasaü
[BJT Page 080] [\x 80/]
6. Suõàtu me
ayye saïgho itthannàmà ca itthannàmà ca bhikkhuniyo saüsaññhà viharanti
pàpàcàrà pàpasaddà pàpasilokaü bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà, tà taü vatthuü nappañinissajjanti saïgho
itthannàma¤ca itthannàma¤ca bhikkhuniyo samanubhàsati tassa vatthussa
pañinissaggàya, yassà ayyàya khamati itthannàmàya ca itthannàmàya ca
bhikkhunãnaü samanubhàsanà tassa vatthussa pañinissaggàya. Sà tuõhassa,
yassà nakkhamati sà bhàseyya, dutiyampi etamatthaü vadàmi suõàtu me ayye
saïgho itthannàmà ca itthannàmà ca bhikkhuniyo saüsaññhà viharanti
pàpàcàrà pàpasaddà pàpasilokaü bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà, tà taü vatthuü nappañinissajjanti saïgho
itthannàma¤ca itthannàma¤ca bhikkhuniyo samanubhàsati tassa vatthussa
pañinissaggàya, yassà ayyàya khamati itthannàmàya ca itthannàmàya ca
bhikkhunãnaü samanubhàsanà tassa vatthussa pañinissaggàya. Sà tuõhassa,
yassà nakkhamati sà bhàseyya, tatiyampi etamatthaü vadàmi suõàtu me ayye
saïgho itthannàmà ca itthannàmà ca bhikkhuniyo saüsaññhà viharanti
pàpàcàrà pàpasaddà pàpasilokaü bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà, tà taü vatthuü nappañinissajjanti saïgho
itthannàma¤ca itthannàma¤ca bhikkhuniyo samanubhàsati tassa vatthussa
pañinissaggàya, yassà ayyàya khamati itthannàmàya ca itthannàmàya ca
bhikkhunãnaü samanubhàsanà tassa vatthussa pañinissaggàya. Sà tuõhassa,
yassà nakkhamati sà bhàseyya, dutiyampi etamatthaü vadàmi samanubhaññhà
saïghena itthannàmà ca itthannàmà ca bhikkhuniyo tassa vatthussa
pañinissaggàya khamati saïghassa tasmà tuõhã, evametaü dhàràyàmãti.
7.
¥attiyà dukkañaü. Dvãhi kammavàcàhi thullaccayà. Kammavàcà
pariyosàne àpatti saïghàdisesassa. Saïghàdisesaü ajjhàpajjantinaü
¤attiyà dukkañaü, dvãhi kammavàcàhi thullaccayà pañippassambhanti, dve
tisso ekato samanubhàsitabbà. Tatuttariü na samanubhàsitabbà.
8. Imàpi bhikkhuniyoti: purimàyo upàdàya vuccanti.
Yàvatatiyakanti: yàvatatiyaü samanubhàsanàya àpajjanti, na sahavatthajjhàcàrà.
Nissàraõãyanti: saïghàmhà nissàrãyati,
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Dhammakamme dhammakammasa¤¤à nappañinissajjanti àpatti saïghàdisesassa.
Dhammakamme vematikà nappañinissajjanti àpatti saïghàdisesassa.
Dhammakamveccati¤à nappañinissajjanti àpatti saïghàdisesassa.
Adhammakamme
dhammakammasa¤¤à àpatti dukkañassa. Adhammakamme vematikà àpatti
dukkañassa. Adhammakamme adhammakammasa¤¤à àpatti dukkañassa.
Anàpatti: asamanubhàsantãnaü pañinissajjantãnaü ummattikànaü khittacittànaü, vedanaññànaü, àdikammikànanti.
Navamasaïghàdiseso
[BJT Page 082] [\x 82/]
2. 10
Dasama saïghàdiseso
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena thullanandà bhikkhunã saïghena1
samanubhaññhà bhikkhuniyo evaü vadeti, saüsaññhàva ayye tumhe viharatha
mà tumhe nànà viharittha santi saüghe a¤¤àpi bhikkhuniyo evàcàrà
evaüsaddà evaüsilokà bhikkhunãsaüghassa [PTS Page 241] [\q 241/]
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà tà saügho na ki¤ci àha.
Tumbha¤¤eva2 saügho u¤¤àya paribhavena akkhantiyà vebhassà3 dubbalyà
evamàha. Bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà
bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà
viviccathayye viveka¤¤eva bhaginãnaü saügho vaõõetãti.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti: “kathaü hi nàma ayyà thullanandà saïghena
samanubhaññhà bhikkhuniyo evaü vakkhati “saüsaññhàva ayye tumhe
viharatha mà tumhe nànà viharittha santi saüghe a¤¤àpi bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva2 saügho u¤¤àya
paribhavena akkhantiyà vebhassà3 dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti. Atha kho tà bhikkhuniyo bhikkhånaü
etamatthaü àrocesuü, bhikkhu ujjhàyanti khãyanti vipàcentã: “kathaü hi
nàma thullanandà bhikkhunã saïghena samanubhaññhà bhikkhuniyo evaü
vakkhati saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha santi
saüghe a¤¤àpi bhikkhuniyo evàcàrà evaüsaddà evaüsilokà
bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà tà saügho na
ki¤ci àha. Tumbha¤¤eva2 saügho u¤¤àya paribhavena akkhantiyà vebhassà3
dubbalyà evamàha. Bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà
pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà
viviccathayye viveka¤¤eva bhaginãnaü saügho vaõõetã”ti. Atha kho te
bhikkhå bhagavato etamatthaü àrocesuü.
3. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe bhikkhusaïghaü sannipàtàpetvà
bhikkhå pañipucchi, saccaü kira bhikkhave thullanandà bhikkhunã saïghena
samanubhaññhà bhikkhuniyo evaü vadeti “saüsaññhàva
Ayye tumhe
viharatha mà tumhe nànà viharittha santi saüghe a¤¤àpi bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva2 saügho u¤¤àya
paribhavena akkhantiyà vebhassà3 dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti.
1. Bhikkhunãsaïghena - sãmu[ii]
2. Tuyha¤¤eva - sã[i] tumheyeva - syà
3. Vebhassiyà - machasaü
[BJT Page 084] [\x 84/]
Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü bhikkhave
Bhikkhuniyà
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. “Kathaü hi
nàma bhikkhave thullanandà bhikkhunã saïghena samanubhaññhà bhikkhuniyo
evaü vakkhati saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha
santi saüghe a¤¤àpi bhikkhuniyo evàcàrà evaüsaddà evaüsilokà
bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà tà saügho na
ki¤ci àha. Tumbha¤¤eva2 saügho u¤¤àya paribhavena akkhantiyà vebhassà3
dubbalyà evamàha. Bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà
pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà
viviccathayye viveka¤¤eva bhaginãnaü saügho vaõõetã”ti.
Netaü bhikkhave appasannànaü và pasàdàya
Pasannànaü và
bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva appasàdàya
pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà bhikkhunaü
anekapariyàyena vigarahitvà dubharatàya dupposanàya
Mahicchatàya
asantuññhiyà saïganikàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhutassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana bhikkhunã evaü vadeyya “saüsaññhàva ayye
Tumhe viharatha mà tumhe nànà viharittha santi saüghe a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti.
Sà bhikkhunã bhikkhunãhi evamassa vacanãyà: “màyye evaü avaca
Saüsaññhàva
ayye tumhe viharatha, mà tumhe nànà viharittha, santi saüghe a¤¤àpi
bhikkhuniyo evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva
saügho u¤¤àya paribhavena akkhantiyà vebhassà dubbalyà evamàha.
Bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà
bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà,
viviccathayye viveka¤¤eva bhaginãnaü saügho vaõõetã”ti. Eva¤ca sà
bhikkhunã bhikkhunãhi cuccamànà tatheva paggaõheyya, sà bhikkhunã
bhikkhunãhi yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya.
Yàvatatiya¤ce samanubhàsiyamànà taü pañinissajjeyya iccetaü kusalaü, no
ce pañinissajjeyya ayampi bhikkhunã yàvatatiyakaü dhammaü àpannà
nissàraõãyaü saïghàdisesa’nti.
[BJT PAGE 086]
yà panàti: yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà
yathàsãlà yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà
vuccati yà panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhupagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Evaü vadeyya:
saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha santi saïghe
a¤¤àpi bhikkhuniyo evàcàrà evaü saddà evaüsilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà, tà saïgho na ki¤ci àha
tumha¤¤eva saïgho.
U¤¤àyàti:
ava¤¤àya paribhavenàti: paribhavyatàya1 akkhantiyàti: kopena.
Vebhassàti: vibhassikatàya2. Dubbalyàti: [PTS Page 242] [\q 242/]
apakkhatàya3. Evamàha bhaginiyo kho saüsaññhà viharanti pàpàcàrà
pàpasaddà pàpasilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà viviccathayye viveka¤¤eva bhaginãnaü saïgho vaõõetãti.
Sà bhikkhunãti: yà sà evaü vàdinã bhikkhunã.
Bhikkhunãhãti: a¤¤àhi bhikkhunãhi, yà passanti yà suõanti tàhi vattabbà: “màyye evaü avaca saüsaññhàva ayye
Tumhe viharatha mà tumhe nànà viharittha santi saüghe a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti. Dutiyampi vattabbà “màyye evaü avaca
saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha santi saüghe
a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti. Tatiyampi vattabbà “màyye evaü avaca
saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha santi saüghe
a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetãti. Sace pañinissajjati iccetaü kusalaü, no ce
pañinissajjati àpatti dukkañassa.
Sutvà na vadanti àpatti dukkañassa. Sà bhikkhunã saïghamajjhimpi àkaóóhatvà vattabbà màyye evaü avaca saüsaññhàva ayye
Tumhe viharatha mà tumhe nànà viharittha santi saüghe a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti. Dutiyampi vattabbà “màyye evaü avaca
saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha santi saüghe
a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetã”ti. Tatiyampi vattabbà “màyye evaü avaca
saüsaññhàva ayye tumhe viharatha mà tumhe nànà viharittha santi saüghe
a¤¤àpi
Bhikkhuniyo
evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà a¤¤ama¤¤issà
vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva saügho u¤¤àya
paribhavena akkhantiyà vebhassà dubbalyà evamàha. Bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saügho vaõõetãti. Sace pañinissajjati iccetaü kusalaü, no ce
pañinissajjati àpatti dukkañassa. Sà bhikkhunã samanubhàsitabbà eva¤ca
pana bhikkhave samanubhàsitabbà vyattàya bhikkhuniyà pañibalàya saïgho
¤àpetabbo.
1. Pàribhabyatà - machasaü
2. Vibhassãkatà - machasaü
3. Apakkhatà - machasaü
[BJT Page 088] [\x 88/]
5. Suõàtu me ayye saïgho ayaü itthannàmà bhikkhunã saïghena samanubhaññhà bhikkhuniyo evaü vadeti:
Saüsaññhàva
ayye tumhe viharatha mà tumhe nànà viharittha santi saüghe a¤¤àpi
bhikkhuniyo evàcàrà evaüsaddà evaüsilokà bhikkhunãsaüghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdikà tà saügho na ki¤ci àha. Tumbha¤¤eva
saügho u¤¤àya paribhavena akkhantiyà vebhassà dubbalyà evamàha.
“Bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà pàpasilokà
bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye
viveka¤¤eva bhaginãnaü saügho vaõõetã”ti. Sà taü vatthuü
nappañinissajjati. Yadi saïghassa pattakallaü saïgho itthannàmaü
bhikkhuniü samanubhàseyya tassà vatthussa pañinissaggàya esà ¤atti.
6. Suõàtu me
ayye saïgho, ayaü itthannàmà bhikkhunã saüghena samanubhaññhà
bhikkhuniyo evaü vadeti: saüsaññhàva ayye tumhe viharatha mà tumhe nànà
viharittha santi saïghe a¤¤àpi bhikkhuniyo evàcàrà evaüsaddà evaüsilokà
bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdàkà tà saïgho na
ki¤ci àha. Tumha¤¤eva saïgho u¤¤àya paribhavena akkhantiyà vebhassà
dubbalyà evamàha: “bhaginiyo kho saüsaññhà viharanti pàpàcàrà pàpasaddà
pàpisilokà bhikkhunãsaïghassa vihesikà a¤¤ama¤¤issà vajjapañicchàdikà
viviccathayye viveka¤¤eva bhaginãnaü saïgho vaõõetã”ti. Sà taü vatthuü
nappañinissajjati. Saïgho itthannàmaü bhikkhuniü samanubhàsati tassa
vatthussa pañinissaggàya. Yassà ayyàya khamati itthannàmàya bhikkhuniyà
samanubhàsanà tassa vatthussa pañinissaggàya, sà tuõhassa
yassaviviccathayyye. Dutiyampi ekamatthaü vadàmi
Saüsaññhàva
ayye tumhe viharatha mà tumhe nànà viharittha santi saïghe a¤¤àpi
bhikkhuniyo evàcàrà evaüsaddà evaüsilokà bhikkhunãsaïghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdàkà tà saïgho na ki¤ci àha. Tumha¤¤eva saïgho
u¤¤àya paribhavena akkhantiyà vebhassà dubbalyà evamàha: “bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpisilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saïgho vaõõetã”ti. Sà taü vatthuü nappañinissajjati. Saïgho
itthannàmaü bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya.
Yassà ayyàya khamati itthannàmàya bhikkhuniyà samanubhàsanà tassa
vatthussa pañinissaggàya, sà tuõhassa yassà nakkhamaviviccathayyempi
ekamatthaü vadàmi
Saüsaññhàva
ayye tumhe viharatha mà tumhe nànà viharittha santi saïghe a¤¤àpi
bhikkhuniyo evàcàrà evaüsaddà evaüsilokà bhikkhunãsaïghassa vihesikà
a¤¤ama¤¤issà vajjapañicchàdàkà tà saïgho na ki¤ci àha. Tumha¤¤eva saïgho
u¤¤àya paribhavena akkhantiyà vebhassà dubbalyà evamàha: “bhaginiyo kho
saüsaññhà viharanti pàpàcàrà pàpasaddà pàpisilokà bhikkhunãsaïghassa
vihesikà a¤¤ama¤¤issà vajjapañicchàdikà viviccathayye viveka¤¤eva
bhaginãnaü saïgho vaõõetã”ti. Sà taü vatthuü nappañinissajjati. Saïgho
itthannàmaü bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya.
Yassà ayyàya khamati itthannàmàya bhikkhuniyà samanubhàsanà tassa
vatthussa pañinissaggàya, sà tuõhassa yassà nakkhamati sà
bhaviviccathayyeïghena itthannàmà bhikkhunã tassa vatthussa
pañinissaggàya, khamati saüghassa tasmà tuõhã, evametaü dhàràyàmãti.
7.
¥attiyà dukkañaü, dvãhi kammavàcàhi thullaccayà,
kammavàcàpariyosàne àpatti saïghàdisesassa saüghàdisesaü ajjhàpajjantiyà
¤attiyà dukkañaü dvãhi kammavàcàhi thullaccayà pañippassambhanti.
[BJT Page 090] [\x 90/]
8. Ayampãti: purimàyo upàdàya vuccati.
Yàvatatiyakanti: yàvatatiyaü samanubhàsanàya àpajjati na sahavatthajjhàcàrà.
Nissàraõãyanti: saïghamhà nissàrãyati.
Saïghàdisesoti:
saïghova tassà àpattiyà mànattaü deti målàya pañikassati abbheti na
sambahulà na ekà bhikkhunã tena vuccati saïghàdisoti. Tassa ceva
àpattinikàyassa nàmakammaü adhivacanaü, tenapi vuccati saïghàdisesoti.
Dhammakamme dhammakammasa¤¤à nappañinissajjati àpatti saïghàdisesassa.
Dhammakamme vematikà nappañinissajjati àpatti saïghàdisesassa.
Dhammakamme adhammakammasa¤¤à nappañinissajjavuccatighàdisesassa.
Adhammakamme
dhammakammasa¤¤à àpatti dukkañassa. Adhammakamme vematikà àpatti
dukkañassa. Adhammakamme adhammakammasa¤¤à àpatti dukkañassa.
Anàpatti: asamanubhàsantiyà, pañinissajjantiyà, ummattikàya, khittacittàya, vedanaññàya, àdikammikàyàti.
Dasamasaïghàdisesaü.
9. Uddiññhà
kho ayyàyo sattarasasaïghàdisesà dhammà nava pañhamàpattikà aññha
yàvatatiyakà, yesaü bhikkhunã a¤¤ataraü và a¤¤ataraü và àpajjati tàya2
bhikkhuniyà ubhato saïghe pakkhamànattaü caritabbaü. Ciõõamànattà
bhikkhunã3 yattha siyà vãsatigaõo bhikkhunãsaïgho tattha sà bhikkhunã
abbhetabbà. Ekàyapi ce åno. Vãsatigaõo bhikkhunãsaïgho taü bhikkhuniü
abbheyya sà ca bhikkhunã anabbhità tà ca bhikkhuniyo gàrayhà ayaü tattha
sàmãci. Tattha ayyàyo pucchàmi kaccittha parisuddhà, dutiyampi pucchàmi
kaccittha parisuddhà, tatiyampi pucchàmi kaccittha parisuddhà,
parisuddhetthayyàyo, tasmà tuõhã. Evametaü dhàràyàmãti.
Tesaü uddànaü
Ussayaü cori gàmantaü ukkhittaü khàdanena ca
Kinte kupità kismi¤ci saüsaññhu¤¤àya te dasàti1.
Sattarasakaü niññhitaü
1. Tà, sã! Sãmu!
2. Viõõàmànattàya bhikkhuniyà, sã! Sãmu! Sãmu!!
3. Saüsaññhà ¤àyate dasàti - sãmu!
- ixdosfiai
3 ‘ wdhH!jreks” fuz i;f
3 ixdosfiaih
3 * idjJ:s ksodk (
tl,ays jkdys tla;rd Wmdilfhla NsCIqKS ixhdg nvq .nvdjjla oS lZMrsh
lf
[ \ q 648 / ]
j;a * fuys *4( (fojkqj;a * fuys
*5(( ;2kafjkqj;a * fuys *4((;2kafjkqj;a *5( blans;s ta Y1oaOdj;a meyeÈKq
;ek;af;a ” boska ug jkafkao uuo NsCIqKS ixhdg foushs ” ta wY1oaOdj;a
wm1ikakjQjdyqg fnouqhs ” lSfhah’
4
blans;s Tjqka jsiska ta .nvdj fnokq ,nk l,ays ta wY1oaOdj;a wm1ikakhdg
ysusfjhs’ blans;s ta wY1oaOdj;a wm1ikak f;fuz NsCIqKSka fj; meusK ‘
wdhH!dfjks” msgjjz Yd,dj wmf.ahhs ’ lSfjzh’ fufia lS l,ays :q,a,kkaod
NsCIqKSh ta mqreIhdg “wdhH!fhks” tfia fkdlshjz” f;dmf.a mshd jsiska
NsCIqKS ixhdg fok ,oafoahhs ” lSjdh’
5
fok ,oafoao fkdfok ,oafoaoehs jsksYaphldr uydud;Hhdf.ka
weiqjdyqh’uydud;Hhd ” wdhH!dfjks” NsCIqKS ixhdg fok ,oafoahhs ljfrla
okSoehs ” weiSh’ fufia lS l,ays :q,a,kkaod NsCIqKS f;dfuda ta uydud;Hhdg
” wdhH!fhks” f;dm jsiska olakd ,oafoah fkdolakd ,oafoahhs ” ielhla ;nd
fok ,o odkhla ke;’ blans;s ta uydud;Hfhda wdhH!fhda we;a;la lSjdyqhhs ta
.nvdj NsCIqKS ixhdg Èkafkah’
6
blans;s ta mqreI f;fuz merÈfKa ” fuz uqZvq jËsfhda fufyKsyq fkdfj;s’
flfia kuz wmf.a .nvdj WÈrd.kakyqoehs * fuys 3 md_0 *4(( :q,a,kkaod
NsCIqKS f;dfuda uydud;Hhdg fuz ldrKh ie, lf
7
‘ ukqIHfhda NsCIqKSyq m
[ \ q 649 / ]
8
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys 3 md_- *4(( Tjzyq flfia
kuz wdhH! :q,a,kkaod f;dfuda jssjdo lruska jdih lrkakSoehs * fuys 3 md_ 0
*4(( blanss;s “uyfKkss” :q,a,kkaod NsCIqKS f;dfuda jsjdo lruska jdih
lrhs hkq we;a;oehs ” weiqjdyqh’ ” Nd.Hj;2ka jykai” we;a;h ” Nd.Hj;a
nqÈrcdKka jykafia .y!d l
9
” huz NsCIqKshla f;dfuda .Dym;sfhl2 iuZ. fyda .Dym;s mq;1fhl2 iuZ. fyda
odihl2 iuZ. fyda luzlrefjl2 iuZ. fyda hg;amsrsfihska Y1uKmrsn1dclfhl2
iuZ. fyda kvq meusKs,s lruska jdih lrkafkao fuz NsCIqKS f;dfuda neyer
lghq;2 ixdosfiaiihSjQ m
0
‘ huz NsCIqKshla jkdys’ hkq * fuys 3 md_37 *4(( ‘ jsjdo lrkakjQ ’ hkq
kvq lshkakdjQ hkqhs’ ‘ .Dym;s ’ kuz huzlsisfjla .sysf.hs jihsso
fyf;fuzhss’ ‘.Dym;s mq;1 ’ kuz huzlssis mq;1fhls’ ifydaorfhls’ ‘ odihd ’
kuz f.;2< Wmka fyda uqo,g .;a fyda hqoaOfhloS f.kdfjz fydahs’ ‘
luzlrejd ’ kuz ne,hdh” ne,hg f.kd ;ek;a;dh’ ‘ Y1uK mrsn1dclhd ’ kuz
NsCIqjo” NsCIqKsho” yslafukaksho” idufKaro” idufKarso” yer huzlsis
mrsn1dclfhls’
-
meusks,a,la lrkafkushs fojekafkla fyda fidhd hhso Èl2,d weje;a fjz’
tfll2g ie, lrhso Èl2,d weje;a fjz’ fojekafkl2g lshhso :q,eis fjz’ kvq
wjidkfhys ixdosfiai fjz’ *4( ‘ m1:u weje;a we;s ’ hkq jia;2j blaujSu
iuZ.u meusfKa’ fkdleËjSfuks’ ‘neyer lghq;2 ’ kuz ixhd flfrka neyer lrhs
‘ixdosfiai ’kuz
[ \ q 650 / ]
ixhdu ta weje;g udk;a fohs’ uq,g
woshs’ leËjhs’ fndfyda NsCIQyq fkdfj;s’ tla NsCIqKshlao fkdfjz’ ta
lrKfldg f.k ixdosfiaihhs lshkq ,efnz’ *5( ta weje;a fldgig kuz lsrSuh’
kuh’ tfyhska ixdosfiaihhs lshkq ,efnz’ usksiqka jsiska woskakdyqhhso”
wrCIdj b,ajhso” kshu fldg fkdlshhso *fuys 4 md 8 *4((
4 ixdosfiaih
3 * idjJ:s ksodkh (
tl,ays jkdys jsYd,d uykqjr tla;rd ,spzPjsfhl2f.a NdhH!dj wkdpdrfhys
yeisfrkakS fjz’ blans;s ta
4
blans;s ta ,spzPjs f;fuz ta ia;1sh fidhkafka ieje;a kqjrg f.dia
NsCIqKSka flfryss mejsosjQjd oel mfiakoS fldid,a rcq huz;efklayso tys
meusKsfhah’ meusK mfiakoS fldfida,a rcqg ‘ foajhka jykai” udf.a NdhH!dj
jgskd nvq /f.k ieje;a kqjrg meusKshdh’ foajhka jykai” wE okakdfialajdhs ’
lSfhah’ ‘ i.h”
[ \ q 651 / ]
tfia kuz n,d lshjhs ’ lSfhah’ ‘
foajhka jykai” olakd ,oS’‘ NsCIqKSka w;r mejsosjQjdhs’ lSfhah’ ‘ i.h”
boska NsCIqKSka w;r mejsos jQfhys kuz wEg lsisjla fkdlgyelsh’ OrAuh
iajdlaLd;h’ ukd fldg Èla ke;s lsrSug ” fY1aIaG phH!dfjys yeisfrj”
5
blans;s ta ,spzPjS f;fuz flfia kuz NsCIqKSyq firl mejsos lr;aoehs ’
*fuys 3 md_0*4(( NsCIqKSyq fodia lshkakdjQ fkdi;2g m1ldY lrkakdjQ
fkdi;2gq jpk lsshkakdjQ ta ,spzPjshdf.a jpk weiQy’ huz ta NsCIqKS flfkla
w,afmpzPjQjdyqo Tjqyq *fuys 3 md_- *4(( Tjqyq flfia kuz :q,a,kkaod
NsCIqKsh” firla mejsos lrkakSoehss * fuys 3 md_ 0 *4((
6
” uyfKks” :q,a,kakaod NsCIqKsh firla mejsos lrkakS we;aoehs ” weiQy’
“Nd.Hj;2ka jykai we;a;h’ ” Nd.Hj;a nqÈrcdKka jykafia .eryQfial’
:q,a,kkaod NsCIqKsh jsiska * fuys 3md_34 ( ” uyfKks” flfia kuz
:q,a,kkaod NsCIqKsh firla mejsos lrkafkyso $ uyfKks” fuh * fuys 3md_33
*4(( uyfKks” fufiao jkdys fuz YsCIdmoh Wfoi;ajd’ “
7
” huz NsCIqKshla jkdys oek oek rcq fyda ixhd fyda .Khd fyda msrsila
fyda fiakdjla fyda fkdjspdrd m1isoaO jOhg iqqÈiq firla NsCIqKSkag
iudkjQjla yer Wmiuzmod lrkafkao fuz NsCIqKS f;dfudao m1:ufhka meusfKk
weje;a we;s neyer l< hq;2 ixdosfiai jq weje;lg meusKshdh’ “
8
hfula jkdyss ’ hkq * fuys 3md_ 37 *4(( ‘ okshs’ ’ hkq f;fuz fyda okshs
wkHhka fyda Tyqg lsh;a’ wE fyda lshhs’ ‘ fir ’ kuz huz ia;1shla uiq mila
fyda uiq milg jevsfhka fyda jgskd fkdfok ,oaola fidr is;ska .kSo
fudaf;dfuda fpdarS kuz fjz’ ‘ jOhg m;ajQjd’ kuz lrAuhla fldg jOhg
meusKshdh’ ‘ okakd ,oaoS ’ kuz fuda f;dfuda jOhg m;ajQjdhhs fiiq
[ \ q 652 / ]
NsCIQka jsiska okakd ,oafoa
fjhs’ fkdjsuid’ hkq fkdjspdrd’ ‘ rcf;fuz ’ kuz huz ;efklays rc f;fuz
md,kh lrhso rcq w;ska weish hq;2h’ ‘ ixhd ’ kuz NsCIqKS ixhd lshkq
,efnz’ NsCIqKS ixhdf.ka weish hq;2h’ ‘ .Khd ’ kuz huz;efklays .Khd
wkqYdikd lrhso .Khdf.ka weish hq;2h’ ‘ iuQyhd ’ kuz huz;efkl luzlrejka
jsiska md,kh lrhso ta lrAudka; ldrhka weish hq;2h’ huz ;efkl fiakd
we;af;la huz ;efkl NG iuQyhla md,kh lrhso ta NG iuQyhd weish hq;2hs’
iudk jQjla yer ’ hkq iudk flfkl2 yerhs’ iudk luz folhs’ ;SJ:!lhka flfrys
mejsosjqfha fyda fjhs fiiq NsCIqKSka flfrys mejsojQjd fjhs’ iudk jQjla
yer Wmoiuzmod lrjkafkus ‘
9
.Khd fyda wdpdhH!jrsh fyda md;1h fyda isjqr fyda fidhhso iSudj fyda
iuzu; lrhso Èl2,d weje;a fjz’[;a;sfhka Èl2,d fjz’ lrAu jdlH folska :q,is
fjz’ lrAu jdlH wjidkfhys WmdOHhs fldg ixdosfiai fjz’ .Khgo
wdpdhH!jrshgo Èl2,d fjz’*4( fuzo hkq mQrAj NsCIqKsh f.k lshkq ,efnz’
*5(‘ m1:u weje;a we;s ’ hkq * fuys 3 ix_ 8 fPAoh ( firl flfrys firl hk
yeZ.Su we;af;a iudk jQjla yer Wmiuzmod lrjhso ixdosfiai weje;a fjz’ firl
flfrys jsu;s we;af;a iudk jQjla yer Wmiuzmod lrhso Èl2,d weje;a fjz’
firl flfrys firl fkdfjzh hk yeZ.Su we;af;a iudkjQjla yer Wmiuzmod lrhso
wkdm;a;s ‘ fkdfidfrl flfrys fifrl hk yeZ.Su we;af;a Èl2,d weje;a fjz’
fkdfifrl flfrys jsu;s we;af;a Èl2,d wej;afjz’ fkdfifrl flfrys fkdfifrl
hk yeZ.Su we;af;a weje;a fkdfjz’ fkdoek Wmiuzmod lrhso” wid Wmiuzmod
lrhso” iudk jQjka Wmiuzmod lrjhso * fuys 3 md_4= *4((
[ \ q 653 / ]
5 ixdosfiai
3 * idjJ:s ksodk
(tl,ays jkdys NÊ1dldms,dkshf.a w;jeis NsCIqKsh NssCIqKSka iuZ. vnr fldg
iu.sjQ kE l2,hg .shdh’ NÊdldms,dksh ta NsCIqKsh fkdolakS NsCIqKSkaf.ka ‘
fukuz ;eke;a;sh fldyso $ fkdolafkahhs ’ jspd
4
huz ta NsCIqKS flfkla *4( w,afmpzPjQjdyqo * fuys 3 md_- *4(( Tjqyq
‘flfia kuz NsCIqKSyq ;ksju wka .ulg hkafkaoehs ’ * fuys 3 md_ 0 *4((
“uyfKks” NsCIqKSyq ;ksju wka .ulg hhs hkq we;a;o $ ” ” Nd.Hj;2ka jykai”
we;a;h’ ” Nd.Hj;a nqÈrcdKka jykafia .eryQfial’
5
” uyfKks” NsCIqKSyq flfia kuz ;ksju wka .ulg hkafkao$ uyfKks” fuh
*fuys 3 md_ 33 *4(( uyfKks” fufiao jkdyss NssCIqKSyq fuz YsCIdmoh
Wfoi;a’
6
” huz NsCIqKshla f;dfuda jkdys yqol,dj wka .ulg hkafkao fuz NsCIqKsho
neyer l< hq;2h’ uq,ska wje;lg meusKs ixdosfiaihlg meussKshd kuz fjz’ ”
Nd.Hj;2ka jykafia jsiska jkdys NsCIqKSkag fuz YsCIdmoh Wfoik ,oS’
7
tl,ays jkdys NsCIqKSyq fokula idfla; kqjrska ieje;a kqjr uyd udrA.hg
ms
[ \ q 654 / ]
hym;ehs ’ lSjdyqh’ ‘ wdhH!dfjks”
fofoku tljr tf;r lrjkakg fkdyelalehs ’ lSfjzh’ tflla muKla tf;r
flf
8
blans;s ta NsCIqKSyq iej;a kqjrg f.dia NsCIqKSkag fuz ldrKh
ie,l
9
” uyfKks” NsCIqKSyq ;ksj .Z.l tf.dvg hdh hkq we;a;oehs ” weiQy’
“Nd.Hj;2ka jykai we;a;h’ ” Nd.Hj;a nqÈrcdKka jykafia .eryQ fial’
NsCIQKSyq jsiska * fuys 33 *6(( uyfKks” flfia kuz NsCIqqKSh ;ksj .Z.l
tf.dvg hkafkao uyfKks” fuh * fuys 3 md_ 33 *4(( uyfKks” fufiao jkdys fuz
YsCIdmoh Wfoi;ajd’”
0
” huz NsCIqKshla f;dfuda ;ksju fyda wka .ulg hhso yqol,dj .Z.lska t;rg
hhso fuz NsCIqKS f;dfudao neyer l
-
tl,ays jkdys fndfyda NssCIqKSyq fldfid,a okjqfjka iej;a kqjrg hkakdyQ
iji tla;rd .ulg we;2,a jQy’ tys tla;rd NsCIqKshla b;d ,CIK jQjd oelSug
m1sh jQjd” m1ido f.k fokakS fjhs’ tla;rd mqreIfhla ta NsCIqKsh Ègq
flfkys ms
[ \ q 655/ ]
mkjkafka ta NsCIqKshf.a Yhkh
tlame;a;l fjkag mekjQfhah’ blans;s ta NsCIqKS f;dfuda isyshg f.k rd.fhka
jevqK fuz mqreI f;u rd;11sfhys thso kmqre Ynzohla jkafkahhs NsCIqKSka
fkdjssspdrd wka f.orlg f.dia ksod .;af;ah’ blans;s ta mqreI f;u
rd;1sfhys meusK ta NsCIqKsh fidhkafka NsCIqKSkaf.a YrSrfhys yemqfkah’
NsCIqKSyq ta NsCIqKsh fkdolakdyq taldka;fhka ta NsCIqqKsh mqreIfhl2 iuZ.
.shd jkakShhs lSjdyqh’ blans;s ta NsCIqKS f;dfuda ta rd;1sh wejEfuka ta
NsCIqKSyq huz;eklo tys meusKshdh’ NsCIqKSyq ta NsCIqqKshg ‘wdhH!dfjks”
f;ms l2ula fyhska mqreIfhl2 iuZ. kslauqfKaoehs ’ weiqjdyqh’ ‘wdhH!dfjks”
uu mqqreIfhhl2 iuZ. fkdkslauqfKushs’ NsCIqKSkag fuz ldrKh ie, l
3=
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys 3 md_- *4(( Tjzyq *4(
flfia kuz NsCIqKSyq ;ksj rd;1sh .; lrkakS fjzoehs *5( * fuys 3 md_ 0
*4(( “uyfKks” NsCIqKSyq yqol,dj rd;1sh jsfhda. lrkakS we;a;oehs ” weiQy’
“Nd.Hj;2ka jykai” we;a;h “
33
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ *4( ” uyfKks” iqJorSkJod NsCIqKsh
jsiska NsCIqKshlg fkdiqÈiqjQ wlemjQ Y11uKNdjhg fkd.e,fmk wlghq;a;la
l
34
” huz NsCIqKshla yqol,dj wka .ulg fhao” yqol,dj .Z.lska tf;r fjzo”
yqol,dj ;ksj rd;1sh .; lrhso” fuz NsCIqKS f;dfuda neyer lghq;2
ixdosfiaijQ m
35
tl,ays jkdys fndfyda NsCIqKSyq fldfid,a okjqfjys jQ iej;a kqjr uyd
udrA.hg meusKshdyq fj;a’ tys tla;rd NsCIqKshla u, mylsrSfuz Wjudkfjka
[ \ q 656 / ]
fhoS ;ksj kej;S miqj wdjdh’
ukqIHfhda ta NsCIqKsh oel ÈIH l
36
huz ta NsCIqqKS flfkla w,afmpzPjQjdyqo * fuys 3 md_- *4(( Tjqyq *4(
flfia kuz NsCIqKS f;dfuda ;ksj msrsfika fjka jkakyqoehs *5( * fuys 3
md_0 *4(( *6( ” uyfKks” NsCIqKSyq ;ksj msrsfika fjkajkayqoehs ” weiQy’
“Nd.Hj;2ka jykai” we;a;h “
37
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ NsCIqKsh jsiska * fuys 33 *6((
“uyfKks” * fuys 36 *4(( uyfKks” fuh * fuys 3 md_ 33 *4(( uyfKks” fufiao
jkdys fuz YsCIdmoh Wfoi;ajd’ “
38 ” yqol,dj msrsfika fjkajkafkao * fuz NsCIqKS hkakg uq,ska fhdod 34 *3( fPAoh fhdod.; hq;2hs’ (
39
‘ NsCIqKS ’ * fuys 3 md_ 37 *5(( ‘ ;ksj wka .ulg hhs ’ hkq iSud lrk ,o
.ul iSudj m
[ \ q 657 / ]
:q,is weje;a fjz’ w;ay< l,ays
ixdosfiai fjz’ ‘ fuda f;dfuda ’ hkq * 4+9*4( yd 3+- *4(( fofjks
NsCIqKshla .sfha fyda isjqre yf
6 ixdosfiai
3 *idjJ:s ksodk (
tl,ays jkdys pKavld,S NssCIqKsh vnr lrkakS l,y lrkakS” jsjdo lrkakS” l:d
lrkakS ixhd flfrys kvq we;s lrkakS fjz’ :q,a,kkaod NsCIqKS f;dfuda wEg
ix lrAu lrKq ,nk l,ays Tjqkag wdfl1dIlrhs’ tl,ays jkdys :q,a,kkaod
NsCIqKsh lsishuz lghq;a;la ksid .ug .sfhah’ blans;s NsCIqKS ix f;dfuz
:q,a,kkaod NsCIqKsh mek .sfhahhs pKavld,S NsCIqKshg weje;a fkdoelafuys
fkrmSfuz lrAuh flf
4
:q,a,kkaod NsCIqKsh pKavld,S NsCIqKShg ‘ wdhH!dfjks” Tn l2ula fyhska ud
tk l,ays wiak fkdmekjQfhyso” md fodajk meka md mqgqj” md mqjrej
fkdt,jQfhao” fmr .uka fldg md;1isjqre fkdms
5 :q,a,kkaod NsCIqKsh ‘fudjzyq nd,fhdah’ wjHla;fhdah” fudjzyq lrAuh fyda lrAu fodaIh fyda lrAu
(b) 14
[ \ q 658 / ]
jsm;a;sh fyda lrAu iuzm;a;sh”
fkdoks;a’ wms jkdys lrAuho” lrAu fodaIho” lrAu jsm;a;sho” lrAu
iuzm;a;sho oksuq’ wms jkdys fkdl< lrAuh lrjkafkuq’ l< lrAuh fldmH
lrjkafkuqhs’ jy jyd NsCIqKs ixhd /ia lrjd pKavld,S NsCIqKsh we;2<;a
l
6
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys 3 md_- *4(( Tjzyq flfia
kuz whH! :q,a,kkaodj iu.s ixhd jsiska neyer lrk ,o NsCIqKshla *4(
OrAufhka jskfhka Ydia;D Ydikfhka neyr l
7
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ :q,a,kkaod NsCIqKsh jsiska *fuys
33*6(( uyfKks” flfia kuz :q,a,kkaod NsCIqKsh iu.s ixhd jsiska neyr lrk
,o NsCIqqKshla we;2,a lr .kafkao $ uyfKks” fuh * fuys 3 md_33 *4((
uyfKks” fufiao jkdys fuz YsCIdmoh Wfoi;ajd’”
8
” huz NsCIqKshla f;dfuda jkdys iu.s ixhd jsiska OrAufhka jskfhka Ydia;D
Ydikfhka fkrmk ,o NsCIqKshla ldrl ixhd fkdjspdrd .Khdf.a PFoh fkdoek
we;2,;a lr .kS kuz fuz NsCIqKsho neyer l< hq;2 uq,ska u weje;g
meussKs ixdosfiaidm;a;shg meusKshdh’ “
9
‘ huz NsCIqKshla jkdys ’ hkq * fuys 3 md_37 *4(( *4( ‘ iu.s ixhd ’ kuz
tlg ix lrAu lrk tla iSudfjys isgsfhahs’ ‘ neyer lrK ,oafoa ’ kuz weje;a
fkdoelSfuz fyda ms
[ \ q 659 / ]
csk Ydikfhka nqoaO Ydikfhkah’ ‘
ldrl ixhd fkdjspdrd ’ hkq lrAuh l< ixhd fkdwidh’ ‘ .Khdf.a PFoh
fkdoek ’ hkq mssrsfia leue;a; fkdoekh’
0
‘ we;2<;a lr .kafkus ’ hkq msrsi fyda fidhhso iSudj fyda iuzu;
lrhso” Èl2,d weje;a fjz’ oekajSfuka Èl2,d fjz’ lrAu jdlH follska :q,eis
fjz’ lrAu jdlH wjidkfhys ixdosfiaidm;a;sh fjz’ ‘ fuz NsCIqKsho ’ hkq *
fuys 3 md_37 *4(( OrAu lrAufhys OrAu lrAuh hk yeZ.Su we;af;a we;2<;a
lrhso” ixdosfiai fjz’OrAu lrAufhys jsu;s we;af;a we;2<;a lr.kSo
ixdosfiaifjz’ OrAu lrAufhys wOrAu lrAu hk yeZ.Su we;af;a we;2<;a
lrhso ixdosfiaidm;a;s fjz’ wOrAu lrAufhys OrAu lrAu hk yeZ.Su we;a;f;a
Èl2,d weje;a fjz’ wOrAu lrAufhys jsu;s we;af;a Èl2,d weje;a fjz’ wOrAu
lrAufhys wOrAu lrAu hk yeZ.Su we;a;S Èl2,d fjz’ lrAuh l< ixhd jspdrd
we;2<;a lr.kSo” msrsfia leue;a; oekf.k we;2<;a lr.kSo j;ays
yeisssfrkakshl we;2<;a lr.kSo” lrAu lrk ixhd ke;s l,ays we;2<;a
lr.kSo * fuys md_4= *4((
7 ixdosfiai
3* idjJ:s ksodk (
tl,ays jkdys iqForS kkaod NsCIqKS f;dfuda ukd rE we;a;S ” oel2uzlZMjQjd”
m1ido f.k fokakS fjz’ ukqIHfhda oka Yd,dfjz iqForSkkaod NsCIqKsh oel
rd. fhka jevqKdyQ rd.fhka jevqKq iqForSkkaod NsCIqKsshg w.1 fNdackh
fo;s’iqForSkkaod NsCIqKsh leue;s;dla j<Ëhs’ fiiq NsCIqKSyq isf;a
yegshg fkdj<Ë;a’
4
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuyss 3 md_- *4(( Tjzyq flfia
kuz wdhH! iqForSkkaod f;dfuda *4(rd.fhka jevqKdyq rd.fhka jevqK
mqreIfhl2f.a w;ska lE hq;2 fohla fyda nqosh hq;2 fohla fyda ish;ska
ms
[ \ q 660 / ]
5
” uyfKks” iqForSkkaod NsCIqKsh *4( rd.fhka jevqKd rd.fhka jevqK
mqreIfhl2 w;ska lE hq;2 fohla fyda nqosh hq;2 fohla fyda ish;ska
ms
6
” huz NsCIqKshla jkdys *4( rd.fhka jevqKd rd.fhka jevqKq mqreIfhl2
w;ska lE hq;2 fohla fyda nqosh hq;2 fohla fyda ish;ska ms
7
‘ huz NsCIqKshla f;dfuda jkdysss’ * fuys 3md_ 37 *4( *4( ‘ jevqKd ’ hkq
weZMkd” n,dfmdfrd;a;2 we;a;S” ms
8
lkafkus” nqoskafkushs ms
[ \ q 661 / ]
8 ixdosfiaih
3 * idjJ:s ksodk (
tl,ays jkdys *4( iqForSkkaod NsCIqKS f;dfuda ukd rE we;a;S oel2uzlZMjQjd
m1ido f.k fokakSh’ ukqIHfhda okaYd,dfhysoS iqForSkkaod NsCIqKsh oel
rd.fhka jevqKdyq iqForSkkaod NsCIqKshg w.1 w.1 fNdack fo;a’ iqForSkkaod
NsCIqKs iel lrkakS ms
4
huz NsCIqKS flfkla w,afmpzPjQjdo * fuys 3md_- *4(( Tjqyq flfia kuz
NsCIqKSyq *fuys3 *3(( fufia lsh;ao’ * fuys 3md_0 *4(( ” uyfKks”
NsCIqKSyq *fuys3 *4(( fuz lshuk we;a;o $” ” Nd.Hj;2ka jykai” we;a;h’ “
5
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’* fuys 3md_34((uyfKks” flfia kuz
NsCIqKS f;dfuda * fuys 3 *4(( fufia lshhso$ uyfKks” fuh * fuys 3md_ 33
*4(( uyfKks” fufiao jkdys fuz YsCIdmoh Wfoidjd’ “
6
” huzlsis NsCIqKsshla f;dfuda jkdys * fuys3 *4(( fufia lshkafkao”
NsCIqKS f;dfudao neyr lghq;2jQ ixdosfiai kuz uq,skau weje;g meusfKk
weje;g meusKshdh’ “
7
‘ huz NsCIqKshla f;dfuda jkdys ’ hkq * fuys 3md_ 37 *4(( ‘ fufia
lshkafkah ’ hkq *fuys3 *4(( fhdojhs Èl2,d weje;a fjz’ wef.a jpkfhka
[ \ q 662 / ]
lkafkus” nqoskafkushs
ms
9 ixdosfiai
3 * idjJ:s ksodk (
tl,ays jkdys pKavld,S NsCIqKSs f;dfuda NsCIqKSka iuZ. vnr fldg lsmshd
fkdi;2gq is;a we;a;S *4( nqÈka w;ayrsus” OrAuh w;ayrsus” ixhd w;ayrsushs
YsCIdj w;ayrsus” lsfulao $ NsCIqKSyq fumuKlao wkHjQ o ,cAcd we;s iel
we;s” yslafukq leue;s” NsCIqKSka YdlH Èys;Dka we;’ uu Tjqka iuSmfhys
n1yauphH!fhys yeisfrushs *5( lSjdh’
4
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys3md_- *4(( Tjzyq fodia
lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq jpk lsh;a’ flfia kuz wdhH! pKAvld,S
NsCIqKsh lsmshd fkdi;2gqjQjd * fuys 3 *4(( fufia lshdoehs * fuys 3md_0
*4(( blans;s Nd.Hj;2ka jykafia
[ \ q 663 / ]
” uyfKks” pKavld,S NsCIqKS f;dfuda lsmshd fkdi;2gqjQjd * fuys 3 *4(( we;a;oehs ” weiQy’ ” Nd.Hj;2ka jykai ” we;a;h”"
5
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ * fuys 3md_ *34(( ” uyfKks” flfia
kuz pKavld,S NsCIqKS f;dfuda lsmshd fkdi;2gqjQjd * fuys 3 *4(( lshhso
uyfKks” fuh *fuys 3 md_ 33 *4(( uyfKks” fufiao jkdys NsCIqKSyq fuz
YsCIdmoh Wfoidjd’ “
6
” huzNsCIqKshla f;dfuda jkdys lsmshd fkdi;2gq is;a we;a;S *fuys 3 *4((
fufia lshdo ta NsCIqKS f;du NsCIqKSka jsiska lsmshd fkdi;2gq is;a
we;a;S* fuys3 *4(( fufia fkdlshj wdhH!dfjks” OrAuh ukdfldg foaYs;h” ukd
fldg Èla ke;s lsrSug nTir yeisfrjhs lsj hq;2h’ ta NsCIqKS f;dfuda
NsCIqKSka jsiska fufia lshkq ,nkakS tfiau ms
7
‘ huz NsCIqKshla jkdys ’ * fuys 3md_37 *4(( ‘ lsmshd fkdi;2gqjQjd ’ hkq
fkdwe,qkS fLzohg m;a is;a we;a;S isf;a yq,la fuka jQjdh’ ‘ fufia
lshkafkah ’ hkq * fuys 3 *4(( ‘ta NsCIqKsh ’fufia lshk NsCIqKshls’ ‘
NsCIqKSka jsiska ’ hkq fiiq NsCIqKSka jsisks’ hfula ols;ao hfula wi;ao
Tjqka jsiska ‘ wdhH!dfjks” lsmshd fkdi;2gqjQjd * fuys 3 *4(( fufia
fkdlshj” wdhH!dfjks” OrAuh ukd fldg foaYs;h”ukdfldg Èla fl
[ \ q 664 / ]
fkdlsh;ao Èl2,d weje;a fjz’ ta
NsCIqKS f;dfuda ixhd ueog weo wdhH!dfjks” lsmshd fkdi;2gqjQjd * fuys3
*4(( fufia fkdlshj’ wdhH!dfjks” wef,j’ OrAuh iajdlaLd;h” n1yauphH!dfjys
ukdj Èla fl
‘
wdhH!dfjks” ixhd ud lshkakla widjd’ fukuz NsCIqKsh * fuys3 *4(( fufia
lshhs’ Tz f;dfuda ta jia;2j w;a fkdyrshs’ boska ixhdg meusKs l,a we;af;a
jS kuz ix f;fuz fukuz NsCIqKshf.a ta jia;2j ÈrelsrSug lshkafkah’ fuz
ixhdg oekajSuhs’
wdhH!fhks” ixhd ud lshkakla
widjd’ fuz fukuz NsCIqKS f;dfuda lsmshd fkdi;2gq is;a we;a;S * fuys3
*4(( fufia lshhs’ Tz f;dfuda ta jia;2j Ère fkdlrhs’ ix f;fuz fukuz
NsCIqKshg ta ldrKh ÈrelsrSu msKsi lshhs’ fukuz NsCIqKshg ta ldrKh
ÈrelsrSu msKsi lSu huz wdhqIau;a flfkl2g repsfjzo wE ksYaYnzo fjzjd’
hful2g leue;s fkdfjzo wE lshkafkah’ fojkqj;a fuz ldrKh o; hq;af;ah’
f;jkqj;a fuz ldrKh lshus’ *fuys7 *4(( ixhd jsiska fukuz NsCIqKshg ta
ldrKh w;ayerSu iËyd lshk ,oS’ ixhdo leue;sh’ fuz ksYaYnzo nj fufia orjhs
’ lshdhs’ [a;sfhka Èl2,dfjz’ lrAu jdlH folska :q,is fjz’ lrAu jdlH
wjidkfha ixdosfiai weje;a fjz’ ixdosfiaihg meusfKkaksh jsiska oekajSfuka
Èl2,dj’ lrAu jdlH folska :q,is j,lS’ fuzo hkq * 3 ixdosfiaifha *8( ( *6
ixdosfiaifha fPoh *
* ( we;2,;alr.kS hkakg w;afkdyrshs lshd fjkia lr fhdod .; hq;2h ( fkdlshkakshg w;ayrskakshg * fuys 3md_ 4= *4((
* wmeyeos,shs’ fm< yd iiËkak’
[ \ q 665 / ]
0 ixdosfiaih
3 * idjJ:s ksodk (
tl,ays jkdys *4( pKavld,S NsCIqKS *4( lsishuz kvqfjlays merÈfkah’ miqj
lsmqkd fkdi;2gqjQjd ‘ NsCIqKSyq PFofhka w.;shg hkakdyqh oafjzIfhka
w.;shg hkakdyqh fudayfhka w.;shg hkakdyqh Nfhka w.;shg hkakdyqhhs ’ *5(
fufia lshhs’
4
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys3 md_- *4(( Tjqyq flfia kuz
wdhH! pKavd,S NsCIqKS f;dfuda * fuys 3 *4(( fufia lshhsoehs * fuys3
md_0 *4(( ” uyfKks” *fuys3 *4(( fufia lshkafka we;a;oehs” weiQy’ ”
Nd.Hj;2ka jykai” we;a;h’”
5
Nd.Hj;a nqÈrcdKka jykafia .y!d l
6
” huz NsCIqKShla * fuys3 *4(( fufia lshkafka kuz ta NsCIqKsh NssCIqKSka
jssiska fufia lsj hq;2h’ wdhH!dfjks” * fuys3 *4(( fufia fkdlshj’ *
fuys3 *4(( ta NsCIqKsh NsCIqqKSka jssiska fufiao lssshkq ,n;s’ tfiau
ms
7
‘ huz NsCIqKshla jkdys ’ hkq *4( * fuys3 md_ 37 *4((‘ lsishuz
kvqfjlays’ hkq kvq kuz *4( kvq i;rls’ jsjdodOslrK” wkqjdodOslrK”
wdm;a;dOslrK” lspzpd OslrKhhs’ *6( m1;Hdl;a;d kuz merÈkS hkqhs’ *6( ‘
lsmshd fkd i;2gqjQjd’hkq fkdwe,qkd mEreK is;a we;a;S’
[ \ q 666 / ]
ls,sgsjQjd’ ‘ fufia lshkafkah ’
hkq NsCIqKSyq PFofhka w.;shg hkaksfhdah” oafjzIfhka w.;shg hkaksfhdah”
fudayfhka w.;shg hkaksfhdah” Nhska w.;shg hkaksfhdah’ ‘ ta NsCIqKS ’
kuz huz fufia lshk NssCIqKshhss’ ‘NsCIqKSka iuZ. ’ hkq fiiq NsCIqKSka
iuZ.h’hula ols;ao” hula wi;ao” Tjqka jsiska wdhH!dfjks” huzlsis kvqjla
merÈkd lsmshd fkdi;2gq jQjd fufia fkdlshj’NsCIqKSyq Pkaofhka w.;shg
fkdhkaksfhdah” oafjzIfhka w.;shg fkdhkaksfhdah” Nhska w.;shg
fkdhkaksfhdah” fudayfhka w.;shg fkdhkaksfhdahhs ’ lsjhq;2h’ wdhH!dj
jkdys PFofhka w.;shg hkakSh” oafjzIfhka w.;shg hkakSh” Nhska w.;shg
hkakShhs fojkqj;a lshhq;2h’;2kafjkqj;a lsjhq;2h’ boska w;ayrS kuz th
hym;’ w;afkdyrS kuz Èl2,d weje;a fjz’ wid fkdlshdo Èl2,d weje;a fjz’ ta
NsCIqKsh ixhd ueog weo ‘wdhH!dfjks” *4(lsishuz kvqjlska merÈkd lsmshd
fkdi;2gqjQjd NsCIqKSyq PFofhka w.;shg hkaksfhdah” oafjzIfhka w.;shg
hkaksfhdah” Nhska w.;shg hkaksfhdah”a fudayfhka w.;shg hkaksfhdah”hs
*5( fkdlshj’ fojkqj;a lsjhq;2h” ;2kafjkqj;a lsjhq;2h’ boska w;yrS kuz
hym;’ w;a fkdyrS kuz Èl2,d weje;a fjz’ ta NsCIqKS f;dfuda lsjhq;a;Sh’
uyfKks” fufiao jkdys lsjhq;a;Sh’
8
” oCI NsCIqKshla jsiska ixhdg oeka jsh hq;2h’ wdhH!dfjks” ixhd ud
lshkaakla widjd’ fuz fukuz NsCIqKsh* fuyss3 *4(( lshhs’ Tz f;dfuda ta
ldrKh w;a fkdyrshs’ boska ixhdg meusKs l,a we;af;a jS kuz fukuz NsCIqKsh
ta ldrKh ÈrelsrSu iËyd lshkafkah’ fuz oekajSuhs’”
9
‘ wdhH!dfjks” ixhd ud lshkakla widjd’ fuz fukuz NsCIqKsh * fuys 8 *4((
lshhs Tz f;dfuda ta ldrKh w;a fkdyrshs’ ix f;fuz fukuz NsCIqKshg ta
ldrKh
[ \ q 667 / ]
ÈrelssrSu msKsi lshhs’ fukuz
NsCIqKshg ta ldrKh ÈrelsrSu msKssi lSu leue;s fjzo Tz f;dfuda ksYaYnzo
jkakSh’ hful2g leue;s fkdfjz kuz Tz f;dfuda lshkafkah’ fojkqj;a
;2kafjkqj;a fuz ldrKhu lshus’ ixhd jssiska fukuz NssCIqKshg ta ldrKh
ÈrelsrSu msKsi lshk ,oS’ ixhd leue;sh’ tfyhska ksYaYnzoh’ ta
ksYaYnzo;djh fufia orus’ [;a;sfhka Èl2,d fjz’ lrAu jdlH folska :q,is
fjz’ lrAu jdlH wjidkfhys ixdosfiai wdm;a;sh fjz’ ixdosfiaihg
meusfKkakshg [;a;sfhka Èl2,do lrAu jdlH follska :q,iso je,fl;a’ fuzo hkq
* fuys 4 ix_9 *4((
- ixdosfiai
3 * idjJ:ss ksodkh(
tl,ays jkdys :q,a,kkaod NsCIqKshf.a w;jeis NsCIqKSyq *4( tlg .egqkdyq”
funÌ ,dul yeisrSu we;a;dyq” ,dul Ynzo we;a;dyq” ,dul .2Klshkakdyq”
NsCIqKS ixhdg fjfyi lrkakdjQ Tjqfkdjqkaf.a kq.2K lshuska jdih lr;a’
4
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys 3 md_ - *4(( Tjzyq flfia
kuz NsCIqKSyq * fuyss 3*4( (oehs lshhs’ ” uyfKks” NsCIqKSyq * fuys3 *3((
lr;ao$” “Nd.Hj;2ka jykai” we;a;h’ “
5
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ NsCIqKSyq jsiska * fuys3 md_34 (
uyfKks” flfia kuz NsCIqKSyq * fuys3 *4(( o $ uyfKks” fuh * fuys3
md_33*4(( uyfKks” fufia jkdys fuz YsCIdmoh Wfoidjd’
6
” NsCIqKSyq jkdys * fuys3 *4(( ta NsCIQyq NsCIqKSka jsiska keZ.Ksyq
jkdys * fuys 3 *4(( wdhH!fhks” fjkajjz’ ix f;fuda keZ.Kshkaf.a jsfjzlhu
jrAKkd lrhs’ lshd lsjhq;2h’ fufiao jkdys NsCIqKSka jsisska lshkq ,nkakS
tfiau mss
[ \ q 668 / ]
;2kajk jr olajd th Ère lsrSu
msKsi lsj hq;2h’ boska ;2kajk jr olajd lshkq ,nkafka th Èrelrkafka kuz
uekjs’ boska Ère fkdlrkafka kuz fuz NsCIqKSkao neyer l< hq;2jQ ;2kajk
jrolajd lS l, weje;g meusfKk ixdosfiai fjz’
7
‘ NsCIqKSyq jkdys ’ hkq WmiuzmkakjQjka lshkq ,efn;a’ ‘ tlg .egS jdih
lr;a’ ’ hkq .egqfKa kuz fkdiqÈiq lhska yd jpkfhka .egS jdih lr;a’‘mjsgq
woyia we;af;a ’ hkq ,dul yeisrSfuka hqla; jQfhah’ ‘ mjsgq Ynzo we;af;a ’
hkq mjsgq m1isoaOsfhlska me;2refKah’ ‘ ,dul .2KlSuz we;a;dyq ’ hkq
mjsgq fndre cSjsldfjka cSjsldj lr;a’ ‘NsCIqq ixhdg fjfyi lrkakdjQ ’ hkq
Tjqfkdjqkag lrAu lrkq ,nk l,ays wdfl1dI lr;a’ Tjqfkdjqkaf.a jro
jikakdjQ’ hkq Tjqfkdjqkaf.a jro ji;a’ ‘ ta NsCIqKSyq ’ kuz huz ta .egS
jik NsCIqKSyqh’ ‘ NsCIqKSka iuZ. ’ hkq wksla NsCIqKSka jsisks’ hfula
olSo hfula wi;ao” Tjqka jsiska * fuys3 *4(( ‘wdhH!fhks” fjkajjz ix
f;dfuda keZ.Kshkaf.a jsfjzlhu jrAKkd lrhs lsj hq;2h’ fojkqj;a lsj hq;2h’
;2kafjkqj;a lsj hq;2h’ boska Èreflfr;a kuz hym;’ boska Ère fkdflfr;a
kuz Èl2,d weje;a fjz’ wid fkdlsh;ao Èl2,d weje;a fjz’ ta NsCIqKSyq ixdh
ueog weo lsjhq;a;dy’ keZ.Ksyq jkdys* fuys 3 *4(( keZ.Ksfhks” fjkajjz
keZ.Kshkaf.a jsfjzlhu jrAKkd lrhs’ fojkqj;a lsj hq;2h’ ;2kafjkqj;a lsj
hq;2h’ boska Èreflfr;a kuz hym;’ bosska neyer fkdflfr;a kuz Èl2,d weje;a
fjz’ wid fkdlsh;ao Èl2,d weje;a fjz’ ta NsCIqKSyq ixhd ueogo weo lsj
hq;2h’ keZ.Kshyq jkdys * fuys3 *4(( wdhH!fhks” fjkajjz’ ixf;fuz
keZ.KSkaf.a jsfjzlhu leue;s fjz’ fojkqj;a lsjhq;2h ;2kafjkqj;a lsj
hq;2h’ boska w;ayrs;a kuz hym;’ boska Ère fkdflfr;a kuz Èl2,d weje;a
fjz’
[\q 669 /]
8 ta NsCIqKSyq iukqNdikh * lSu ( lsh hq;2h’ uyfKks” fufiao jkdys lsssj hqq;2h’ jHla; oCI” NsCIqjla jsiska ixhdg oekajsh hq;2h’
9
wdhH!dfjks”ixf;fuz ud lshkakla widjd’ fukuz fukuz NsCIqqKSyq *fuys3
*4(( Tjzyq ta ldrKh Ère fkdlr;a’ boska ixhdg meusKs l,a we;af;a jS kuz
ix f;fuz fukuz fukuz NsCIqKSkag ta ldrKh ÈrelsrSug lshkafkah’ *5( fuz
oekajSuhs’
wdhH!fhks” ix f;fuz ud lshkakla
widjd’ fukuz fukuz NsCIqKSyq *fuys 3 *4(( *4( ix f;fuz fukuz fukuz
NsCIqKSyq ta ldrKh ÈrelsrSsu msKsi fukuz fukuz NsCIqKSkag ta ldrKh
ÈrelsrSu msKsi lshhs’ fukuz fukuz NsCIqKSka ta jia;2j ÈrelsrSSu msKsi
lSu leue;s fjzo Tz f;dfuda ksYaYnzo jkakSh’ hful2g leue;s fkdfjzo fyf;u
lshkafkah’ *5( fojkqj;a fuz ldrKh lshus’ *fuys*4((f;jkqj;a fuz ldrKh
lshus’ * fuys *4(( ixhd jsiska fukuz fukuz NsCIQyq ta ldrKh ÈrelssrSu
msKsi ixhd jsiska lshk ,oS’ ixhd leue;sh’ tfyhska ksYaYnzoh’ ta
ksYaYnzo;djh fufia orus’
0
oekajSfuka Èl2,d fjz’ lrAu jdlH follska :q,is fjz’ lrAu jdlHfhys
wjidkfhys ixdosfiai weje;a fjz’ ixdosfiaihg meusfKkakshkag oekajSfuka
Èl2,djls’ lrAu jdlH follska :q,ishg m;afjz’ fo;2kafofkla tlg lsjhq;2h’
bka u;af;ys fkdlsj hq;2h’ ‘ fuz NsCIqKSyqo ’ hkq fmrlS foh f.k lshkq
,efnz’ ‘;2kafjks jr olajd ’hkq ;2kajrla lSfuka meusfK;s’ jia;2j blaujSu
iuZ. fkdfjz’ ‘neyer lghq;2 ’ixhd flfrka neyer lghq;2h’ * fuys3 md_4=
*4((
3= ixdosfiaih
3 * idjJ:s ksodk (
tl,ays jkdys :q,a,kkaod NsCIqKS f;dfuda ixhd jsiska wjjdo jYfhka lSjd
NsCIqKSkag *4( wdhH!dfjks” f;ms tlg .egS jdih lrjz’
[ \ q 670 / ]
f;ms fjka jSS jdih fkdlrjz’ ixhd
flfrys wkHjQ NsCIqKSyqo funÌ yeisrSuz we;a;dyq * fuys - i_ 3 *4(( ix
f;fuz Tjqkag lsisjla fkdlSfjzh’ ix f;fuz f;dm flfrys ksFodfjka fodia
lSSssfuka fkdbjiSfuka fjfyi lsrSfuka ÈrAj, lsrSfuka fufia lshhs’ *4(
keZ.Ksh jkdys tlg .egS jdih lr;a’ ,dul yeisrSuz we;a;dyq” ,dul Ynzo
we;a;dyq” ,dul .2K lSsu we;a;dyq NsCIqKS ixhdg fjfyi lrkakdyqh’
Tjqfkdjqkaf.a jeros jikakdy’ wdhH!dfjks” fjkajjz’ keZ.KSka jsfjzlhu ixhd
jrAKkd lrhs’*5(
4
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys 3 md_ - *4(( flfia kuz
wdhH! :q,a,kkaod NsCIqKsh ixhd jsiska wjjdo lrk ,oaoS NsCIqKSkag * fuys 3
*4(( blans;s ta NsCIqKSyq NsCIQkag fuz ldrKh ie, l
5
Nd.Hj;a nqÈrcdKka jykafia .y!d l
6
” huz NsCIqKShla f;dfuda wdhH!fhks” f;ms tlg .egS jdih lrjz’ f;ms fjkaj
jdih fkdlrjz’ ixhd flfrys fujeks yeisrSuz we;s fujeks Ynzo we;s” fujeks
.2K lSuz we;s NsCIqKS ixhd fjfyi lrk Tjqfkdjqkaf.a jeros jid ouk fiiq
NsCIqKSyqo we;a;dy’ Tjqkag
[ \ q 671 / ]
ix
f;fuz lsijla fkdlshhs’ ixhd f;dmgu ksFodfjka mrsNjfhka” fkdbjiSfuka
fjfyiSfuka ÈrAj, lsrSfuka keZ.KSyq jkdys * fuys3 *4(( fufia lSfjzh’ta
NsCIqKS f;dfuda NsCIqKSka jsiska fufia lsjhq;2 jkakSh’ ‘ wdhH!fhks”
fufia fkdlshjz’ wdhH!fhks f;mss .ekSu jdih lrjz’*
* fuys3 *4(( * -” *4( 4 ( fufia ta NsCIqKS f;dfuda NsCIqKSka jsiska
lshk ,oaoS tfiau ms
7
‘ huz NsCIqKShla jkdys ’ hkq * fuys3 md_37 *4(( ‘ fufia lshkafkah ’ hkq
wdhH!fhks” f;ms tlajS jdih lrjz’ f;ms fjkaj jdih fkdlrjz’ ixhd w;r
wksl2È fufia yeisfrk fujeks Ynzo we;s” fujeks .2K lSuz we;s” NsCIqKS
ixhd fjfyik” Tjqfkdjqkaf.a jeros iZ.j”k fiiq NsCIqKSyqo we;a;dy’ ix
f;fuz Tjqkag lsijla fkdlshhs’ ixhd f;dmgu ks.1y jYfhka ksFodlrhs’‘ wmydi
jYfhka ’ hkq ksFod lsrSu fya;2fjka’ ‘ fkdbjiSfuka ’ hkq fldmfhka’ ‘
jsreoaO jpkfhka ’ hkq jsreoaO jpk we;s nejska’ ‘ ÈrAj, nejska ’ hkq
mCIhla ke;ss nejska’ keZ.KSyq jkdys tlg .egS jdih lr;a’ ,dul yeiSrSuz
we;a;dy” ,dul Ynzo we;a;dy” ,dul .2KlSuz we;a;dy’ NsCIqKs ixhd fjfyik
iqqZMh’ Tjqfkdjqkaf.a jro iZ.jkafkdah’ ‘ wdhH!fhks” fjkajjz’ ix f;fuz
keZ.Kshkaf.a fjkajSuu jrAKkd lrhs’’ fufia lSfhah’Tz f;dfuda NsCIqKSka
jsiska hkq fufia lshkakdjQ huz ta NsCIqKshla fjz’ ‘ NsCIqKSka jsiska ’
hkq fiiq NsCIqKSka jsisks’ hfula olss;ao” hfula wi;ao Tjqka jsiska ‘
wdhH!fhks” fufia fkdlshj” wdhH!fhks” f;dms tlg .egS jdih lrjz’ f;ms
fjkaj jdih fkdlrjz’ ’ ixhd
*wmeyeosmshss fm< yd iiËkak’
[ \ q 672 / ]
flfrys fiiq NsCIqKSyqo * fuys3
*4(( wdhH!fhks” fjkajjz’ ix f;fuz keZ.Kshkaf.a jsfjzlhu jrAKkd lrjzhhs’
lsh hq;2h’ fojkqj;a lsj hq;2h’ ;2jkafjkqj;a lsj hq;2h’
8
boska w;ayrS kuz th hym;’ w;a fkdyrS kuz Èl2,d weje;afjz’ wid fkdlsh;ao
Èl2,d fjz’ ta NsCIqKS f;dfuda ixhd ueog weo wdhH!dfjks” fufia fkdlshjz’
wdhH!fhks” f;dms tlg .egS jdih lrjz’ f;mss fjkaj jdih fkdlrjz’ ixhd w;r
fiiq NsCIqKSyqo *fuys -+3 *3(( wdhH!!!dfjks” fjkajjz’ ix f;fuz
keZ.KSkaf.a jsfjzlhu jrAKkd flfrAhhs’ lsjhq;2h’ fojkqj;a lsjhq;2h
f;jkqj;a lsj hq;2h’ boska neyer flf
”
ta NssCIqKS f;dfuda lsjhq;a;sh ‘ uyfKks” fufia lsjhq;2h’ jHla; oCI
NssCIqqKshla jsiska ixhdg fufia oekajsh hq;2h’ ‘ wdhH!dfjks” ix f;fuz ud
lshkakla widjd’ fuz fukuz NsCIqKssh ixhd jssiska lshk ,oaoS NsCIqKSkag
*fuys3*4(( Tz f;dfuda ta ldrKh Èrelrhs’ bosska ixhdg meusKs l,a we;af;a
jS kuz ixhd fufkuz NsCIqKshg ta ldrKh ÈrelsrSug lshkafkah’ ’ fuz
oekajSuhs’
‘
Tz f;dfuda ta ldrKh Ère fkdlrhs’ *4( ix f;fuz ta ldrKh ÈrelsrSu msKsi
fukuz NsCIqKshg lshhs’huz wdhH!djlg fukuz NsCIqKshg ta ldrKh ÈrelssrSu
msKsi lSu reps fjhso ” Tz f;dfuda ksYaYnzo jsh hqq;2h huz NsCIqKshlg
reps fkdfjz kuz Tz f;dfuda lshkafkah’ *5( fojkqj;a fuz ldrKh lshus’ *
fuys*4( ;2kafjkqj;a fuz ldrKh lshus’ * fuys *4(( ixhd jsiska fukuz
NsCIqKshg ta ldrK ÈrelsrSug lshk ,oS’ ixhd leue;sh’ ta ksid ksYaYnzoh’
fuz ksYaYnzolu fufia orus’ * fuys3 md_4= *4((
[ \ q 673 / ]
‘ wdhH!dfjks” i;f
* i;f
04/15/13
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16413 TUESDAY LESSON 889-
THE TIPITAKA-Vinaya Pitaka-Bhikkhuni
Vinaya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Women not safe in SP regime, says Mayawati
Ms Mayawati was confident about BSP winning the next
elections because the “people are fed up with the collapse of law and
order as well as governance in the state under SP government”.
“The status of SC/STs and sarva samaj could be improved only when they
get the political master-key and their government comes at the centre
and in the state,” she said.
She also attacked UPA government
blaming it for price rise and corruption in the country.
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Desktop-Publishing-Small-Business-Idea.htm
Desktop Publishing Small Business Idea
The Pros and Cons of Starting a Desktop Publishing Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Women not safe in SP regime, says Mayawati
BSP supremo and former Uttar pradesh Chief Minister Mayawati.
Bahujan Samaj Party president Mayawati on Sunday tore into the Samajwadi
Party government for the “hopeless law and order situation” in Uttar
Pradesh and, in particular, the rise in crimes against women.
“Mothers and sisters are not safe under the present regime,” the former
Chief Minister said, highlighting the illegal confinement of a
10-year-old in a police lock-up in Bulandshahr. It was only after the
Supreme Court’s intervention that justice was done to the girl, she
said.
“In the last over one year since the formation of the present
government, Uttar Pradesh has witnessed over 100 communal incidents,
about three dozen of them of a serious nature, and curfew has been
clamped on some cities for several days.”
Removal of hoardings
Addressing the 122nd birth anniversary celebrations of Babasaheb Bhimrao
Ambedkar at the Dr. Ambedkar Samajik Parivartan Sthal here, she
condemned the Municipal Corporation for removal of hundreds of BSP
hoardings, banners, festoons and posters from within a 2-3 km radius of
the memorial. She said the hoardings were removed in spite of the party
getting prior permission for putting them up.
High drama prevailed late Saturday night on a 3-km stretch from the
Ambedkar Memorial at Gomtinagar to the Golf Club along the Lohia Path as
the police and administration removed the hoardings.
“When the BSP was in power, it had distributed land to SC/STs but it has been forcibly taken over by the SP goons
after their party assumed office in the state.
She was confident about BSP winning the next
elections because the “people are fed up with the collapse of law and
order as well as governance in the state under SP government”.
Accusing the SP government of acting with political vendetta, Mayawati
said that the large number of hoardings installed by the BSP workers
near SC/ST/OBC memorial — Bhimrao Ambedkar Samajik Parivartan Sthal — to pay
tribute to Babasaheb Ambedkar, were removed by the government officers
under the pressure of SP leaders.
“The SP government knew that
it was Babasaheb’s anniversary and lakhs of people will come to pay
tribute to him. On this occasion, hoardings are installed across the
country for which no permission is required. But in Lucknow, we took
permission from the local body to install hoardings near the Sthal. But
on Saturday night all hoardings within three kilometres of the Sthal
were pulled down on the directives of the SP leaders,” she claimed.
Attacking the SP government on the issue of deteriorating law and order
in the state, Mayawati said that goons are calling shots under the SP
rule. “Women are afraid of stepping out of their houses after sunset.
Crime has increased enormously and there is no rule of law in the
state,” she said. “A 10-year-old girl was raped in west UP and when her
parents went to lodge a complaint, the victim was put in the lock up by
the police, instead of catching the culprits,” she said.
She said, “In last one year, more than
100 communal riots have taken place in UP. Minorities are not feeling
safe”.
Mayawati said that SC/ST will have to get the master-key of politics so that they can get their constitutional rights.
“The status of SC/STs and sarva samaj could be improved only when they
get the political master-key and their government comes at the centre
and in the state,” she said.
Alleging anomalies in the recently
held Bhatparrani assembly by-elections, Mayawati said that the BSP will
also contest the coming by poll for Bhadoi assembly seat and will
examine the role of the officials. She also attacked UPA government
blaming it for price rise and corruption in the country.
VOICE OF SARVA SAMAJ
Jagatheesan • a second agoRemove
Desktop Publishing Small Business Idea
The Pros and Cons of Starting a Desktop Publishing Business
Desktop publishing involves using a computer and specific software to
create visual business documents and marketing materials. If you have
design training, education and/or experience, a desktop publishing
business can be a fun, exciting and rewarding business opportunity.
The Pros
If you are interested in starting a desktop publishing business that
utilizes your creativity and eye for design, here are some of the
potential benefits:
- Your target market is broad since any company that produces
printed documents and marketing materials has a need for desktop
publishing.
- Your business can be entirely home-based.
- You can create a flexible working schedule, and work as much as you want.
- You can target a niche market or offer specialty services to reduce the competition.
- A formal degree is not required, as long as you have substantial experience.
- You can become the art department for small businesses and create ongoing work.
- Your work can change every day, giving you variety and excitement.
The Cons
Some of the potential challenges of a desktop publishing business include:
- You must possess an acute eye for design.
- You need to know how to use all of the state-of-the-art desktop publishing software, and stay up-to-date on the changes.
- You will be tied to your computer for almost all of the work you do.
- You may have to meet aggressive deadlines.
- You may have to work with printers and provide files to their specifications.
- Initial startup costs could be high, with the purchase of a powerful PC, a high-end printer, and robust software packages.
- It can take a while to create a client portfolio that helps attract new clients.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
Vinayapiñake
Pàcittiyapàëi
Bhikkhunivabhaïgo
Pàràjikakaõóo
Namosaheto sammà sambuddhassa
1. 1
Pañhamapàràjikaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena sàëho migàranattà bhikkhunãsaïghassa
vihàraü kattukàmo hoti. Atha kho sàëho migàranattà bhikkhuniyo
upasaïkamitvà etadavoca: icchàmahaü ayye bhikkhunãsaïghassa vihàraü
kàtuü, detha me navakammikaü bhikkhuninti. Tena kho pana samayena
catasso bhaginiyo bhikkhunãsu pabbajità honti nandà nandavatã
sundarãnandà thullanandàti. Tàsu sundarãnandà bhikkhunã taruõapabbajità
hoti, 1 abhiråpà dassanãyà pàsàdikà paõóità vyattà medhàvinã dakkhà
analasà tatråpàyàya vimaüsàya samannàgatà alaü kàtuü alaü saüvidhàtuü.
Atha kho bhikkhunãsaïgho sundarãnandaü bhikkhuniü sammannitvà sàëhassa
migàranattuno navakammikaü adàsi. Tena kho pana samayena sundarãnandà
bhikkhunã sàëhassa migàranattuno nivesanaü abhikkhaõaü gacchati. Vàsiü
detha pharasuü2 detha kuñhàriü detha kuddàlaü, 3 detha nikhàdanaü
dethàti. Sàëehàpi migàranattà bhikkhunåpassayaü abhikkhaõaü gacchati
katàkataü jànituü. Te abhiõhadassanena pañibaddhacittà ahesuü. Atha kho
sàëho migàranattà sundarãnandaü bhikkhuniü dusetuü okàsaü alabhamàno
etadevatthàya bhikkhunãsaïghassa bhattaü akàsi. Atha kho sàëho
migàranattà bhattagge àsanaü pa¤¤àpento ettikà bhikkhuniyo ayyàya
sundarãnandàya buóóhataràti ekamantaü àsanaü pa¤¤àpesi, ettikà
navakataràti ekamantaü àsanaü pa¤¤àpesi, pañicchanne okàse nikåñe
sundarãnandàya [PTS Page 212] [\q 212/] bhikkhuniyà àsanaü pa¤¤àpesi.
Yathà therà bhikkhuniyo jàneyyuü navakànaü bhikkhunãnaü santike
nisinnàti, navakàpi bhikkhuniyo jàneyyuü therànaü bhikkhunãnaü santike
nisinnàti.
1. Taruõapabbajità abhiråpà hoti - machasaü
2. Parasuü - machasaü
3. Kudàlaü - machasaü
[BJT Page 004] [\x 4/]
2. Atha kho
sàëho migàranattà bhikkhunãsaïghassa kàlaü àrocàpesi, kàlo ayye
niññhitaü bhattanti. Sundarãnandà bhikkhunã sallakkhetvà na bahukato
sàëho migàranattà bhikkhunãsaïghassa bhattaü akàsi. Maü so dusetukàmo,
sacàhaü gamissàmi vissaro me bhavissatãti antevàsiniü1 bhikkhuniü
àõàpesi, gaccha me piõóapàtaü nãhara, yo ca2 maü pucchati gilànàti
pañivedehãti. Evaü ayyeti kho sà bhikkhunã sundarãnandàya bhikkhuniyà
paccassosi.
3. Tena kho
pana samayena sàëho migàranattà bahidivàrakoññhake ñhito hoti
sundarãnandaü bhikkhuniü pañipucchanto “kahaü ayye ayyà sundarãnandà”ti.
Kahaü ayye ayyà sundarãnandà”ti evaü vutte sundarãnandàya bhikkhuniyà
antevàsinã bhikkhunã sàëhaü migàranattàraü etadavoca gilànà àvuso
piõóapàtaü nãharissàmãti. Atha kho sàëho sundarãnandàya kàraõàti.
Manusse àõàpetvà bhikkhunãsaïghaü bhattena parivisathàti vatvà yena
bhikkhunåpassayo tenupasaïkami.
4. Tena kho
pana samayena sundarãnandà bhikkhunã bahàràmakoññhake ñhità hoti sàëhaü
migàranattàraü patimànentã, addasà kho sundarãnandà bhikkhunã sàëhaü
migàranattàraü duratova àgacchantaü disvànaü upassayaü pavisitvà sasãsaü
pàrupitvà ma¤cake nipajji. Atha kho sàëho migàranattà yena sundarãnandà
bhikkhunã tenupasaïkami, upasaïkamitvà sundarãnandaü bhikkhuniü
etadavoca: kinte ayye aphàsu kissa nipannàsãti. Eva¤ehataü àvuso hoti yà
anicchantaü3 icchatãti. Kyàhaü taü ayye na icchissàmi. Apicàhaü okàsaü
na labhàmi taü dåsetunti. Avassuto avassutàya sundarãnandàya bhikkhuniyà
kàyasaüsaggaü samapajji.
5. Tena kho
pana samayena a¤¤atarà bhikkhunã jaràdubbalà caraõagilànà sundarãnandàya
bhikkhuniyà avidåre nisinnà4 hoti. Addasà kho sà bhikkhunã sàëhaü
migàranattàraü avassutaü avassutàya sundarãnandàya bhikkhuniyà
kàyasaüsaggaü samapajjantaü, disvàna ujjhàyati khãyati vipàceti: “kathaü
hi nàma ayyà sundarãnandà avassutà avassutassa purisapuggalassa
kàyasaüsaggaü sàdiyissatãti.
1. Antevàsiü, sãmu[i,] sã[i,]
2. Yece - machasaü
3. Anicchitaü - sãmu
4. Nipantà - machasaü
[BJT Page 06] [\x 6/]
6. [PTS Page
213] [\q 213/] atha kho sà bhikkhunã bhikkhunãnaü etamatthaü àrocesi: yà
tà bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
upajjhàyanti khãyanti, vipàcenti. “Kathaü hi nàma ayyà sundarãnandà
avassutà avatassussa purisapuggalassa kàyasaüsaggaü sàdiyissatã”ti atha
kho tà bhikkhuniyo bhikkhånaü etamatthaü àrocesuü. Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà te ujjhàyanti khãyanti
vipàcenti: “kathaü hi nàma sundarãnandà bhikkhunã avassutà avassutassa
purisapuggalassa. Kàyasaüsaggaü sàdiyissatã”ti. Atha kho te bhikkhu1
bhagavato etamatthaü àrocesuü.
7. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe bhikkhusaïghaü sannipàtàpetvà
bhikkhu pañipucchi: saccaü kira bhikkhave sundarãnandà bhikkhunã
avassutà avassutassa purisapuggalassa kàyasaüsaggaü sàdiyãti2. Saccaü
bhagavà. Vigarahi buddho bhagavà ananucchaviyaü3 bhikkhave
sundarãnandàya bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõãyaü. “Kathaü hi nàma bhikkhave sundarãnandà bhikkhunã
avassutà avassutassa purisapuggalassa kàyasaüsaggaü sàdiyissatãti netaü
bhikkhave appasantànaü và pasàdàya bhãyyobhàvàya, athakhvetaü bhikkhave
appasannànaü ceva appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha
kho bhagavà sundarãnandaü bhikkhunãü anekapariyàyena vigarahitvà
dubharatàya dupposatàya mahicchatàya asantuññhiyà4 saïganikàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa5 santuññhassa sallekhassa dhutassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhånaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhå àmantesi.
8. Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü6 pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
1. Sundarãnandaü bhikkhuniü anekapariyàyena vigarahitvà - machasaü ina dissate.
2. Sàdiyatãti - syà
3. Ananucchavikaü - machasaü
4. Asantuññhitàya - machasaü
5. Appicchatàya - machasaü
6. Appasannànaü và sãmu 2.
[BJT Page 08] [\x 8/]
Yà pana
bhikkhunã avassutà avassutassa purisapuggalassa adhakkhakaü
ubbhajàõumaõaóalaü àmasanaü và paràmasanaü và gahaõaü và chupanaü và
patipãëanaü và sàdiyeyya, ayampi pàràjikà hoti asaüvàsà,
ubbhajàõumaõóalikàti.
9. [PTS Page
214] [\q 214/] yà panàti: yà yàdisà yathàyuttà yathàjaccà yathànàmà
yathàgottà yathàsãlà yathàvihàrãnã yathàgocarà therà và navà và majjhimà
và, esà vuccati yà panàti.
Bhikkhunãti:
bhikkhakàti1 bhikkhunã, bhikkhàcariyaü ajjhåpagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunã tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã sekhà bhikkhunã asekhà bhikkhunã
samaggena ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghena
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Avassutà nàma: sàrattà apekkhavatã2 pañibaddhacittà.
Avassuto nàma: sàratto apekkhavà pañibaddhacitto.
Purisapuggalo nàma: manussapuriso, na yakkho na peto na tiracchànagato vi¤¤å pañibalo kàyasaüsaggaü samàpajjituü.
Adhakkhakantã: heññhakkhakaü.
Ubbhajàõumaõóalanti: uparijàõumaõóalaü.
âmasanaü nàma: àmaññhamattaü.
Paràmasanaü nàma: itocito ca sa¤copanaü.
Gahaõaü nàma: gahitamattaü.
Chupanaü nàma: phuññhamasa¤copanaü.Naü và sàdiyeyyàtã: aïgaü gahetvà nippãëanaü sàdiyati.
1. Bhikkhikàti - machasaü
2. Apekkhava - sã[i] sãmu[i]
[BJT Page 010] [\x 10/]
Pàràjikà
hotãti: seyyathàpi puriso sãsacchinno abhabbo tena sarãrabandhanena
jãvituü, evameva bhikkhunã avassutà avassutassa purisapuggalassa
adhakkhakaü ubbhajàõumaõóalaü àmasanaü và paràmasanaü và gahaõaü và
chupanaü và patipãëanaü và sàdiyantã assamaõã hoti asakyadhãtà. Tena
vuccati pàràjikà hotãti.
Asaüvàsàti: saüvàso nàma ekakammaü ekuddeso samasikkhatà eso saüvàso nàma. So tàya saddhiü natthi, tena vuccati asaüvàsàti.
Ubhato
avassute adhakkhakaü ubbhajàõumaõóalaü kàyena kàyaü àmasati àpatti
pàràjikassa. Kàyena kàyapañibaddhaü àmasati àpatti thullaccayassa.
Kàyapañibaddhena kàyaü àmasati àpatti thullaccayassa. Kàyapañibaddhena
kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena kàyaü [PTS Page
215] [\q 215/] àmasati àpatti dukkañassa. Nissaggiyena kàyapañibaddhaü
àmasati àpatti dukkañassa. Nissaggiyena nissaggiyaü àmasati àpatti
dukkañassa. Ubbhakkhakaü adhojàõumaõóalaü kàyena kàyaü àmasati àpatti
thullaccayassa. Kàyena kàyapañibaddhaü àmasati àpatti dukkañassa.
Kàyapañibaddhena kàyaü àmasati àpatti dukkañassa. Kàyapañibaddhena
kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena kàyaü àmasati
àpatti dukkañassa. Nissaggiyena kàyapañibaddhaü àmasati àpatti
dukkañassa. Nissaggiyena nissaggiyaü àmasati àpatti dukkañassa.
Ekato avassute
adhakkhakaü ubbhajàõumaõóalaü kàyena kàyaü àmasati àpatti
thullaccayassa. Kàyena kàyapañibaddhaü àmasati àpatti dukkañassa.
Kàyapañibaddhena kàyaü àmasati dukkañassa. Kàyapañibaddhena
kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena kàyaü àmasati
àpatti dukkañassa. Nissaggiyena kàyapañibaddhaü àmasati àpatti
dukkañassa. Nissaggiyena nissaggiyaü àmasati àpatti dukkañassa.
Ubbhakkhakaü adhojàõumaõóalaü kàyena kàyaü àmasati àpatti dukkañassa.
Kàyena kàyapañibaddhaü àmasati àpatti dukkañassa. Kàyapañibaddhena kàyaü
àmasati àpatti dukkañassa. Kàyapañibaddhena kàyapañibaddhaü àmasati
àpatti dukkañassa. Nissaggiyena kàyaü àmasati àpatti dukkañassa.
Nissaggiyena kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena
nissaggiyaü àmasati àpatti dukkañassa.
[BJT Page 012] [\x 12/]
Ekato avassute yakkhassa và petassa và paõóakassa và tiracchànagatamanussaviggahassa và
Adhakkhakaü ubbhajàõumaõóalaü kàyena kàyaü àmasati àpatti
Thullaccayassa. Kàyena kàyapañibaddhaü àmasati àpatti dukkañassa. Kàyapañibaddhena kàyapañibaddhaü àmasati àpatti dukkañassa.
Kàyapañibaddhena kàyapañibaddhaü àmasati àpatti dukkañassa.
Nissaggiyena
kàyaü àmasati àpatti dukkañassa. Nissaggiyena kàyapañibaddhaü àmasati
àpatti dukkañassa. Nissaggiyena nissaggiyaü àmasati àpatti dukkañassa.
Ubbhakkhakaü adhojàõumaõóalaü kàyena kàyaü àmasati àpatti dukkañassa.
Kàyena kàyapañibaddhaü àmasati àpatti dukkañassa. Kàyapañibaddhena kàyaü
àmasati àpatti dukkañassa. Kàyapañibaddhena kàyapañibaddhaü àmasati
àpatti dukkañassa. Nissaggiyena kàyaü àmasati àpatti dukkañassa.
Nissaggiyena kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena
nissaggiyaü àmasati àpatti dukkañassa.
Ekato avassute
adhakkhakaü ubbhajàõumaõóalaü kàyena kàyaü àmasati àpatti dukkañassa.
Kàyena kàyapañibaddhaü àmasati àpatti dukkañassa. Kàyapañibaddhena kàyaü
àmasati dukkañassa. Kàyapañibaddhena kàyapañibaddhaü àmasati àpatti
dukkañassa. Nissaggiyena kàyaü àmasati àpatti dukkañassa. Nissaggiyena
kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena nissaggiyaü
àmasati àpatti dukkañassa. Ubbhakkhakaü adhojàõumaõóalaü kàyena kàyaü
àmasati àpatti dukkañassa. Kàyena kàyapañibaddhaü àmasati àpatti
dukkañassa. Kàyapañibaddhena kàyaü àmasati àpatti dukkañassa.
Kàyapañibaddhena kàyapañibaddhaü àmasati àpatti dukkañassa. Nissaggiyena
kàyaü àmasati àpatti dukkañassa. Nissaggiyena kàyapañibaddhaü àmasati
àpatti dukkañassa. Nissaggiyena nissaggiyaü àmasati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànattiyà, asàdiyantiyà, ummattikàya, khittacittàya, vedanaññàya, àdikammikàyàti.
Pañhamapàràjikaü niññhitaü1
1. Samattaü - machasaü.
[BJT Page 014] [\x 14/]
01. 2
[PTS Page 216] [\q 216/] dutiyapàràjikaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena sundarãnandà bhikkhunã sàëhena
migàranattunà gabbhinã hoti. Yàva gabbho taruõo ahosi tàvacchàdesi.
Paripakke gabbhe vibbhamitvà vijàyi. Bhikkhuniyo thullanandaü bhikkhuniü
etadavocuü. Sundarãnandà kho ayye aciravibbhantà vijàtà. Kacci no sà
bhikkhunãyeva samànà gabbhinãti. Evaü ayyeti. Kissa pana tvaü ayye jànaü
pàràjikaü dhammaü ajjhàpannaü bhikkhuniü nevattanà pañicodesi, na
gaõassa àrocesãti. Yo etissà avaõõo mayheso avaõõo, yà etissà akitti,
mayhesà akitti, yo etissà ayaso mayheso ayaso, yo etissà alàbho mayheso
alàbho, kyàhaü ayye attano avaõõaü attano akittiü attano ayasaü attano
alàbhaü paresaü àrocessàmãti.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma ayyà thullanandà jànaü
pàràjikaü dhammaü ajjhàpannaü bhikkhuniü nevattanà pañicodessati na
gaõassa àrocessatã”ti. Atha kho te bhikkhu bhagavato etamatthaü
àrocesuü. Saccaü kira bhikkhave thullanandà bhikkhunã jànaü pàràjikaü
dhammaü ajjhàpannaü bhikkhuniü nevattanà pañicodesi. Na gaõassa
àrocesãti. Saccaü bhagavà. Vigarahi buddho bhagavà ananucchaviyaü
bhikkhave thullanandàya bhikkhuniyà ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõãyaü. Kathaü hi nàma bhikkhave thullanandà bhikkhunã
jànaü pàràjikaü dhammaü ajjhàpannaü bhikkhuniü nevattanà pañicodessati.
Na gaõassa àrocessati. Netaü bhikkhave appasannànaü và pasàdàya
pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva
appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà
thullanandaü bhikkhunaü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saïganikàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhutassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã jànaü pàràjikaü dhammaü ajjhàpannaü bhikkhuniü nevattanà
pañicodeyya na gaõassa àroceyya, yadà ca sà ñhità và assa cutà và nàsità
và avasañà và sà pacchà evaü vadeyya: pubbecàhaü ayye a¤¤àsiü etaü
bhikkhuniü evaråpà ca evaråpà ca sà bhaginãti [PTS Page 217] [\q 217/]
no ca kho attanà pañicodessaü na gaõassa àrocessantã. Ayampi pàràjikà
hoti asaüvàsà vajjapañicchàdikàni.
[BJT Page 016] [\x 16/]
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Jànàti nàma: sàmaü và jànàti, a¤¤e và tassà àrocenti, sà và àroceti.
Pàràjikaü dhammaü ajjhàpannanti: aññhannaü pàràjikànaü a¤¤ataraü pàràjikaü ajjhàpannaü.
Nevattanà pañicodeyyàti: na sayaü codeyya.
Na gaõassa àroceyyàti: na a¤¤àsaü bhikkhunãnaü àroceyya.
Yadà ca sà
ñhità và assa cutà vàti: ñhità nàma saliïge ñhità vuccati, cutà nàma:
kàlakatà1 vuccati, nàsità nàma: sayaü và vibbhantà hoti a¤¤ehi và
nàsità, avasañà nàma: titthàyatanaü saïkantà vuccati.
Sà pacchà evaü vadeyya: pubbevàhaü ayye a¤¤àsiü etaü bhikkhuniü evaråpà ca evaråpà ca sà bhaginãti.
No ca kho attanà pañicodessanti: na sayaü và codessaü.
Na gaõassa àrocessanti: na a¤¤àsaü bhikkhunãnaü àrocessaü.
Ayampãti: purimàyo upàdàya vuccati.
Pàràjikà
hotãti: seyyathàpi nàma paõóupalàso bandhanà pavutto2 abhabbo
haritattàya evameva bhikkhunã jànaü pàràjikaü dhammaü ajjhàpannaü
bhikkhuniü nevattanà pañicodessàmi na gaõassa àrocessàmiti dhuraü
nikkhittamatte assamaõã hoti asakyadhità tena vuccati pàràjikà hotãti.
Asaüvàsàti: saüvàso nàma: ekakammaü ekuddeso samasikkhatà eso saüvàso nàma. So tàya saddhiü natthi tena vuccati asaüvàsàti.
1. Kàlaïkatà -machasaü
2. Pamutto sãmu[i] sãmu[ii]
[BJT Page 018] [\x 18/]
Anàpatti:
saïghassa bhaõóanaü và kalaho và viggaho và vivàdo và bhavissatãti
nàroceti, saïghabhedo và saïgharàjã và bhavissatãti nàroceti, ayaü
kakkhaëà pharåsà jãvitantaràyaü và brahmacariyantaràyaü và karissatãti
nàroceti, a¤¤à patiråpà bhikkhuniyo apassanti nàroceti, nacchàdetukàmà
nàroceti, pa¤¤àyissati sakena kammenàti nàroceti, ummattikàya,
khittacittàya, vedanaññàya, àdikammikàyàti.
Dutiyapàràjikaü niññhitaü.
1. 3
[PTS Page 218] [\q 218/] tatiyapàràjikaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena thullanandà bhikkhunã samaggena saïghena
ukkhittaü ariññhaü bhikkhuü gaddhabàdhipubbaü anuvattati.
Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcentã “kathaü hi nàma ayyà thullanandà samaggena
saïghena ukkhittaü ariññhaü bhikkhuü gaddhabàdhipubbaü anuvattissatã
tã. Saccaü kira bhikkhave thullanandà bhikkhunã samaggena saïghena
ukkhittaü ariññhaü bhikkhuü gaddhabàdhipubbaü anuvattatã,tã. Saccaü
bhagavà,vigarahi buddho bhagavà pe kathaü hi nàma bhikkhave thullanandà
bhikkhunã samaggena saïgena ukkhittaü ariññhaü gaddhabàdhipubbaü
anuvattissatã, saccaü kira bhikkhave netaü bhikkhave appasannànaü và
pasàdàya pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü
ceva appasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà
thullanandaü bhikkhuniü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saïganikàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhutassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhå àmantesi.
Tena hi
bhikkhave bhikkhunãnaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saïghasuññhutàya saïghaphàsutàya dummaïkånaü bhikkhunãnaü niggahàya
pesalànaü bhikkhunãnaü phàsuvihàràya diññhadhammikànaü àsavànaü
saüvaràya samparàyikànaü àsavànaü pañighàtàya appasannànaü pasàdàya
pasannànaü bhãyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave bhikkhuniyo imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã samaggena saïghena ukkhittaü bhikkhuü dhammena vinayena
satthusàsanena anàdaraü appatikàraü akatasahàyaü tamanuvatteyya. Sà
bhikkhunã bhikkhunãhi evamassa vacanãyà: eso kho ayye, bhikkhu samaggena
saïghena ukkhitto dhammena vinayena satthusàsanena, anàdaro appatikàro
akatasahàyo màyye etaü bhikkhuü anuvattãti. Eva¤ca sà bhikkhunã
bhikkhunãhi vuccamànà tatheva paggaõheyya. Sà bhikkhunã bhikkhunãhi
yàvatatiyaü samanubhàsitabbà tassa pañinissaggàya. Yàvatatiya¤ce
samanubhàsiyamànà taü pañinissajjeyya, iccetaü kusalaü, no ce
pañinissajjeyya, ayampi pàràjikà hoti asaüvàsà. Ukkhittànuvattikàti.
1. Thullanandà bhikkhunã - sãmu.
[BJT Page 020] [\x 20/]
2. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Atthe
Samaggo nàma: saïgho samànasaüvàsako samànasãmàyaü ñhito.
Ukkhitto nàma: àpattiyà adassane và appañikamme và diññhiyà appañinissagge và ukkhitto.
Dhammena vinayenàti: yena dhammena yena vinayena.
Satthusàsanenàni: jinasàsanena buddhasàsanena.
Anàdaro nàma: saïghaü và gaõaü và puggalaü và kammaü và nàdiyati.
Appatikàro nàma: ukkhitto anosàrito.
[PTS Page 219]
[\q 219/] akatasahàyo nàma: samànasaüvàsakà bhikkhå vuccanti sahàyà so
tehi saddhiü natthi tena vuccati akatasahàyoti.
Tamanuvatteyyàti: yaüdiññhiko so hoti yaükhantiko yaüruciko sàpi taüdiññhikà hoti taü khantikà taü rucikà.
Sà bhikkhunãti: yà sà ukkhittànuvattikà bhikkhunã.
Bhikkhunãhãti:
a¤¤àhi bhikkhunãhi yà passanti yà suõanti tàhi vattabbà, “eso kho ayye
bhikkhu samaggena saïghena ukkhitto dhammena vinayena satthusàsanena
anàdaro appatikàro akatasahàyo màyye etaü bhikkhuü anuvatti”ti.
Dutiyampi vattabbà “eso kho
Ayye bhikkhu
samaggena saïghena ukkhitto dhammena vinayena satthusàsanena anàdaro
appatikàro akatasahàyo màyye etaü bhikkhuü anuvatti”ti.
Tatiyampi vattabbà “eso kho
Ayye bhikkhu
samaggena saïghena ukkhitto dhammena vinayena satthusàsanena anàdaro
appatikàro akatasahàyo màyye etaü bhikkhuü anuvatti”ti.
Sace
pañinissajjati iccetaü kusalaü no ce pañinissajjati àpatti dukkañassa.
Sutvà na vadanti àpatti dukkañassa. Sà bhikkhunã saïghamajjhampi
àkaóóhitvà vattabbà, eso kho ayye bhikkhu samaggena saïghena ukkhitto
dhammena vinayena satthusàsanena anàdaro appatikàro akatasahàyo màyye
etaü bhikkhuü anuvatti’ti.
Dutiyampi vattabbà eso kho
Ayye bhikkhu
samaggena saïghena ukkhitto dhammena vinayena satthusàsanena anàdaro
appatikàro akatasahàyo màyye etaü bhikkhuü anuvatti’ti.
Tatiyampi vattabbà eso kho
Ayye bhikkhu
samaggena saïghena ukkhitto dhammena vinayena satthusàsanena anàdaro
appatikàro akatasahàyo màyye etaü bhikkhuü anuvatti’ti.
Sace pañinissajjati, iccetaü kusalaü no ce pañinissajjati àpatti dukkañassa. Sà bhikkhunã samanubhàsitabbà.
[BJT Page 022] [\x 22/]
Eva¤ca pana bhikkhave samanubhàsitabbà. Vyattàya bhikkhuniyà pañibalàya saïgho ¤àpetabbo.
Suõàtu me ayye
saïgho ayaü itthannàmà bhikkhunã samaggena saïghena ukkhittaü bhikkhuü
dhammena vinayena satthusàsanena anàdaraü appatikàraü akatasahàyaü
tamanuvattati, sà taü vatthuü nappañinissajjati. Yadi saïghassa
pattakallaü, saïgho itthannàmaü bhikkhuniü samanubhàseyya tassa
vatthussa pañinissaggàya esà ¤atti.
Suõàtu me ayye
saïgho ayaü itthannàmà bhikkhunã samaggena saïghena ukkhittaü bhikkhuü
dhammena vinayena satthusàsanena anàdaraü appatikàraü akatasahàyaü
tamanuvattati. Sà taü vatthuü nappañinissajjati saïgho itthannàmaü
bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya, yassà ayyàya
khamati itthannàmàya bhikkhuniyà samanubhàsanà tassa vatthussa
pañinissaggàya. Sà tuõhassa yassa nakkhamati sà bhàseyya dutiyampi
etamatthaü vadàmi
Suõàtu me ayye
saïgho ayaü itthannàmà bhikkhunã samaggena saïghena ukkhittaü bhikkhuü
dhammena vinayena satthusàsanena anàdaraü appatikàraü akatasahàyaü
tamanuvattati. Sà taü vatthuü nappañinissajjati saïgho itthannàmaü
bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya, yassà ayyàya
khamati itthannàmàya bhikkhuniyà samanubhàsanà tassa vatthussa
pañinissaggàya. Tatiyamipi etamatthaü vadàmi
Suõàtu me ayye
saïgho ayaü itthannàmà bhikkhunã samaggena saïghena ukkhittaü bhikkhuü
dhammena vinayena satthusàsanena anàdaraü appatikàraü akatasahàyaü
tamanuvattati. Sà taü vatthuü nappañinissajjati saïgho itthannàmaü
bhikkhuniü samanubhàsati tassa vatthussa pañinissaggàya, yassà ayyàya
khamati itthannàmàya bhikkhuniyà samanubhàsanà tassa vatthussa
pañinissaggàya. Samanubhaññhà saïghena itthannàmà bhikkhunã tassa
vatthussa pañinissaggàya khamati saïghassa tasmà tuõhã, evametaü
dhàràyàmãti.
¥attiyà dukkañaü dvãhi kammavàcàhi thullaccayà kammavàcà pariyosàne àpatti pàràjikassa.
Ayampãti: purimàyo upàdàya vuccati.
Pàràjikà
hotãti: seyyathàpi nàma puthusilà dvedhà bhinnà appañisandhikà hoti
evameva bhikkhunã yàvatatiyaü [PTS Page 220] [\q 220/] samanubhàsanàya
nappañinissajjantã, assamaõã hoti asakyadhãtà tena vuccati pàràjikà
hotãti.
Asaüvàsàti: saüvàso nàma: ekakammaü ekuddeso samasikkhatà, eso saüvàso nàma. So tàya saddhiü natthi, tena vuccati asaüvàsàti.
[BJT Page 024] [\x 24/]
Dhammakamme
dhammakammasa¤¤à nappañinissajjati àpatti pàràjikassa. Dhammakamme
vematikà nappañinissajjati àpatti pàràjikassa. Dhammakamme
adhammakammasa¤¤à nappañinissajjati àpatti pàràjikassa. Adhammakamme
dhammakammasa¤¤à àpatti dukkañassa. Adhammakamme vematikà àpatti
dukkañassa. Adhammakamme adhammakammasa¤¤à àpatti dukkañassa.
Anàpatti: asamanubhàsantiyà pañinissajjantiyà ummattikàya, khittacittàya, vedanaññàya, àdikammikàyàti.
Tatiyapàràjikaü niññhitaü.
1. 4
Catutthapàràjikaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena chabbaggiyà bhikkhuniyo avassutà
avassutassa purisapuggalassa hatthagahaõampi sàdiyanti
saïghàñikaõõagahaõampi sàdiyanti. Sanniññhantipi. Sallapantipi
saïketampi gacchanti. Purisassapi abbhàgamanaü sàdiyanti. Chantampi
anupavisanti1 kàyampi tadatthàya upasaüharanti, etassa asaddhammassa
patisevanatthàya.
2. Yà tà
bhikkhuniyo appicchà santuññhà lajjiniyo kukkuccikà sikkhàkàmà tà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma chabbaggiyà bhikkhuniyo
avassutà avassutassa purisapuggalassa hatthagahaõampi sàdiyissanti.
Saïghàñikaõõagahaõampi sàdiyissanti. Santiññhissantipi. Sallapissantipi.
Saïketampi gacchissantã. Purisassapi abbhàgamanaü sàdiyissanti.
Channampi anupavisissanti. Kàyampi tadatthàya upasaüharissanti, etassa
asaddhammassa patisevanatthàyàti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü. Saccaü kira bhikkhave chabbaggiyà bhikkhuniyo
avassutà avassutassa purisapuggalassa hatthagahaõampi sàdiyanti,
saïghàñikaõõagahaõampi sàdiyanti. Santiññhantipi. Sallapantipi
saïketampi gacchanti. Purisassapi abbhàgamanaü sàdiyanti. Channampi
anupavisanti. Kàyampi tadatthàya upasaüharantã, etassa asaddhammassa
patisevanatthàyàti. Saccaü bhagavà, vigarahi buddho bhagavà
ananucchaviyaü bhikkhave chabbaggiyà bhikkhuniyà ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõãyaü. “Kathaü hi nàma bhikkhave
chabbaggiyà bhikkhunã avassutà avassutassa purisapuggalassa
kàyasaüsaggaü sàdiyissatãti netaü bhikkhave appasannànaü và pasàdàya
pasannànaü và bhãyyobhàvàya, athakhvetaü bhikkhave appasannànaü ceva
apasàdàya pasannàna¤ca ekaccànaü a¤¤athattàyàti. Atha kho bhagavà
chabbaggiyà bhikkhuniü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saïganikàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhutassa pàsàdikassa apacayassa
Viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhå àmantesi.
1. Anupanavissanti - sãmu [i]
[BJT Page 26] [\x 26/]
Kathaü hi nàma
bhikkhave chabbaggiyà bhikkhuniyo avassutà avassutassa purisapuggalassa
hatthagahaõampi sàdiyissanti saïghàñikaõõagahaõampi sàdiyissanti
santiññhissantipi sallapissantipi saïketampi gacchissanti. Purisassapi
abbhàgamanaü sàdiyissanti. Channampi anupanavisissanti, kàyampi
tadatthàya upasaüharissantã etassa asaddhammassa patisevanatthàya. Netaü
bhikkhave appasannànaü và pasàdàya pasannànaü bhãyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave bhikkhuniyo
imaü sikkhàpadaü uddisantu.
Yà pana
bhikkhunã avassutà avassutassa purisapuggalassa hatthagahaõaü và
sàdiyeyya saüghàñikaõõagahaõaü và sàdiyeyya santiññheyya và sallapeyya
và saüketaü [PTS Page 221] [\q 221/] và gaccheyya purisassa và
abbhàgamanaü sàdiyeyya chantaü và anupaviseyya kàyaü và tadatthàya
upasaühareyya etassa asaddhammassa patisevanatthàya ayampi pàràjikà hoti
asaüvàsà aññhavatthukàti.
3. Yà panàti:
yà yàdisà yathàyuttà yathàjaccà yathànàmà yathàgottà yathàsãlà
yathàvihàrãnã yathàgocarà therà và navà và majjhimà và, esà vuccati yà
panàti.
Bhikkhunãti:
bhikkhakàti bhikkhunã, bhikkhàcariyaü ajjhapagatàti bhikkhunã
bhinnapañadharàti bhikkhunã sama¤¤àya bhikkhunã pañi¤¤àya bhikkhunã
ehibhikkhunãti bhikkhunãti tãhi saraõagamanehi upasampannàti bhikkhunã
bhadrà bhikkhunã sàrà bhikkhunã bhikkhunã asekhà bhikkhunã samaggena
ubhatosaïghena ¤atticatutthena kammena akuppena ñhànàrahena
upasampannàti bhikkhunã, tatra yàyaü bhikkhunã samaggena ubhatosaïghona
¤atticatutthena kammena akuppena ñhànàrahena upasampannà ayaü imasmiü
atthe adhippetà bhikkhunãti.
Avassutà nàma, sàrattà apekkhavatã pañibaddhacittà.
Avassuto nàma: sàratto apekkhavà pañibaddhacitto.
Purisapuggalo nàma: manussapuriso. Na yakkho na peto na tiracchànagato, vi¤¤à pañibalo kàyasaüsaggaü samàpajjituü.
Hatthagahaõaü
và sàdiyeyyàti: hattho nàma: kapparaü upàdàya yàva agganakhà, etassa
asaddhammassa patisevanatthàya ubbhakkhakaü adhojàõumaõóalagahaõaü1
sàdiyati àpatti thullaccayassa.
Saïghàñikaõõagahaõaü
và sàdiyeyyàti: etassa asaddhammassa patisevanatthàya nivatthaü và
pàrutaü và gahaõaü sàdiyati àpattã thullaccayassa.
1. Adhojàõumaõóalaü gahaõà sã[i] machasaü, ubbhakkhaka adhojàõu maõóalagahaõaü aññhakathà.
[BJT Page 028] [\x 28/]
Santiññheyya vàti: etassa asaddhammassa patisemanatthàya purisassa hatthapàse tiññhati àpatti thullaccayassa.
Sallapeyya vàti: etassa asaddhammassa patisevanatthàya purisassa hatthapàse ñhità sallapati àpatti thullaccayassa.
Saüketaü và
gaccheyyàti: etassa asaddhammassa patisevanatthàya purisena itthannàmaü
okàsaü àgacchàti vuttà gacchati pade pade àpatti dukkañassa. Purisassa
hatthapàsaü okkantamatte àpatti thullaccayassa.
Purisassa và
abbhàgamanaü sàdiyeyyàti: etassa asaddhammassa patisevanatthàya
purisassa abbhàgamanaü1 sàdiyati àpatti dukkañassa. Hatthapàsaü
okkantamatte àpatti thullaccayassa.
Channaü và
anupaviseyyàti: etassa asaddhammassa patisevanatthàya yena kenaci
pañicchannaü okàsaü paviññhamatte àpatti thullaccayassa.
Kàyaü và
tadatthàya upasaühareyyàti: etassa asaddhammassa patisevanatthàya
purisassa hatthapàse ñhità kàyaü upasaüharati àpatti thullaccayassa.
Ayampãti: purimàyo upàdàya vuccati.
Pàràjikà
hotãti: seyyathàpi nàma tàlo matthakacchinno abhabbo puna viråëhiyà
evameva bhikkhunã aññhamaü [PTS Page 222] [\q 222/] vatthuü paripårenti
assamaõã hoti asakyàdhãtà, tena vuccati pàràjikà hotãti.
Asaüvàsàtã: saüvàso nàma: ekakammaü ekuddeso samasikkhatà eso saüvàso nàma so tàya saddhiü natthi, tena vuccati asaüvàsàti.
Anàpatti: asa¤cicca asatiyà ajànantiyà asàdiyantiyà ummattikàya khittacittàya vedanaññàya àdikammikàyàti.
Catutthapàràjikaü niññhitaü.
4. Uddiññhà
kho ayyàyo aññhapàràjikà dhammà. Yesaü bhikkhunã a¤¤ataraü và a¤¤ataraü
và àpajjitvà na labhati bhikkhunãhi saddhiü saüvàsaü yathà pure tathà
pacchà pàràjikà hoti asaüvàsà. Tatthayyayo pucchàmi, kaccittha
parisuddhà dutiyampi pucchàmi kaccittha parisuddhà. Tatiyampi pucchàmi
kaccittha parisuddhà. Parisuddhetthayyàyo2 tasmà tuõhi, evametaü
dhàràyàmãti.
Pàràjikakaõóo niññhito.
1. âgamanaü sã[i] sãmu[ii]
2. Parisuddhetthàyyàyo - machasaü
NsCIqKS jsNXz.h
3 mdrdcsldj
3 * idjJ:s ksodk (
tl,ays jkdys id
4
tl,ays jkdys ifydaorsfhda i;r fofkla NsCIqKSka flfrys mejsos jQjdyq
fj;s’ kJod” kJoj;S” iqJorSkJod” :q,a,kJod hk fudjqyqh’ Tjqk;2rska
iqJorSkJod NsCIqKsh ;reK ld,fhys mejsosjQjdyq fj;s’,CIKh”
oel2uzlZMh”meyeoSu f.k fokakSh” mKavs;h” jHla;h” [dKjka;h” oCIh” ue,s
ke;” l1shdfjys oCIh”kshu lrkag iqÈiqh hk Wmdh l,amkd lrk kqjKssska
hqla;h’
5
blans;s NsCIqKS iuQy f;fuz iqJorskJod NsCIqKsh iuzu; fldg id
[ \q 634 / ]
6
blans;s us.dr isgqjrhdf.a uqKqnqre f;fuz oka Yd,dfjz wdik mkjkafka
fuf;la NsCIqKSyq wdhH! iqJorSkJodjg jvd jevsuy,ahhs me;a;l wiakla
mekjQfhah’ fuf;la nd,hhs tlame;a;l wdikhla mekjQfhah’jeiqKq wjldYia:dkhl
uq,a,l iqJorS kJod NsCIqKshg wiakla mekjQfhah’ ia:jsr NsCIqKSyq nd,
NsCIqKSka
7
iqJorSkJod NsCIqKS f;dfuda l,amkd fldg id
8
tl,ays jkdys id
9 tl,ays jkdys iqJorSkJod NsCIqKS f;dfuda fodrgqfjka msg; id
[ \ q 635 / ]
n,dfmdfrd;a;2fjka
isgshdh’iqJorSkJod NsCIqKS f;dfuda Èr isg tk id
0
tl,ays jkdys crdÈrAjrAK jQ mdo frda.hla we;s tla;rd NsCIqKshla
iqkaorskkaod NsCIqKsh
-
huz ta NsCIqKS flfkla w,afmpzP jQjdyqo *4( ,o fhska i;2gq jkakdyqo”
,cAcd we;a;dyqo” iel we;a;dyqo YsCIdlduSo *5( Tjqyq flfia iqkaorS kkaod
NsCIqKS f;dfuda rd.fhka jeZvqkS rd.fhka jeZvqKq mqreIfhl2 iuZ. ldh
ixi.!h leue;s jkafkaoehs *fuys 0 *4(( *6( blans;s ta NsCIqKSyq NsCIQkag
fuz ldrKh ie, l
3= * fuys - *3( *4( *5(( iy 0 *4(( blans;s ta NsCIQyq Nd.Hj;2ka jykafig fuz ldrKh ie, l
[ \ q 636 / ]
*4( blans;s Nd.Hj;2ka jykafia
fuz ksodkfhys fuz isoaOsfhys NsCIq ixhd /ialrjd *4( ” uyf Kks” iqkaorS
kkaod NsCIqKsh rd.fhka jevqkSS rd.fhka jevqKq mqreIfhl2f..a ldh ixi.!h
bjiqfjz we;a;oehss weiQy’ Nd.Hj;2ka jykai we;a;h’ ” Nd.Hj;a nqÈrcdKka
jykafia .y!d l
33
” uyfKkss” flfia kuz iqkaorS kkaod NsCIqKS f;dfuda rd.fhka jeZvS
rd.fhka jeZvqKq mqreIfhl2 iuZ. ldh ixi.!h bjiqfjzo” uyfKks” *4( fuh
fkdmeyeÈkjqkaf.a meyeoSu msKsio meyeÈkjqkaf.a jevs meyeoSu msKsio
fkdfjz’ uyfKks” kej;o fuh fkdmeyeÈkjqkaf.a fkdmeyeoSu msKsio meyeÈk
we;uqkaf.a fjkiajSu msKsio fya;2fjz’ *5(
34
blans;s Nd.Hj;2ka jykafia fkdhla wdldrfhka .y!d fldg jeros lh
mrsyrKfhys” jeros cSjsldfjys fndfyda n,dfmdfrd;a;2 we;s nejzys” ,o
fohska fkdi;2gqjk nejzys” iuQy jdifhys l2iS; nfjys” whym; lshd fkdfhla
wdldrfhka mrssyrKhg myiq nejzys” fmdIHg myiq nejzys” w,afmpzP nejzys” ,o
fohska i;2gqjSfuys” flf
35
*3( “uyfKks” tfiakuz NsCIqKSkag ixhdf.a ukdnj msKsio ” ixhdf.a myiqj
msKsio” ys;2jlaldr NsCIQKSkag ks.1y mssKsio” is,aj;a NsCIqKSkag iqjfia
jsiSu msKsio” fuf,dj jYfhka jk WjÈre ÈrelsrSu msKsio” mrf,dj WjÈre
kej;ajSu msKsio” fkdmeyeÈk
[ \ q 637 / ]
jqkaf.a meyeoSu msKsi o”
meyeÈkjqkaf.a jevsmeyeoSu mssKsio” ioaOrAuhdf.a psria:s;sh msKsio” jskhg
wkqn, oSu jYfhkao *4( YsCIdmo mkjkafkus’uyfKks” NsCIq NsCIqKSyq fufiao
jkdys fuz YsCIdmoh Wfoijz’
36
” huz NsCIqKshla rd.fhka hgm;a jQjd rd.fhka hgm;ajQ mqreIfhl2 lrk wl2
wegj,ska hg oKuZvf,ka Wv we,a,Su fyda w;.Eu fyda w,ajd.ekau fyda iamI!
lsrSu”fm,Su fyda bjido fuda f;dfuda merÈks’ hj wdY1hg kqiqÈiqh’
WnzNcdKquKav,sl mdrdcsld kuz fjz’”
37
‘ hfula jkdys’ hkq huznÌ jQ NsCIqKshls’ hul fhÈkq huz cd;s we;s” huz
kduhla we;s” huz f.da;1hla we;s” huz iajNdjhla we;s” huzfia jdih lrk huz
yeisrSula we;s” ia:jsr fyda kjl fyda uOHu fyda fuda f;dfuda huznÈ
hful2hs lshkq ,efnz’ *4( ‘NsCIqKS’ hkq isZ.dkqhs NsCIqKS
kus’msZvqisZ.Sug meusKsfhakqhs’ NsCIqKS kus’ levQ jia;1 ordkqhs’ NsCIqKS
kus’ kdufhka NsCIqKS kus’ m1;s{dfjka NsCIqKS kus’ NsCIqKsh tjhs ;2ka
irK oSfuka Wmiuzmod jQfhahhs NsCIqKS kus’ hym;a NsCIqKsh” idrd NsCIqKsh”
ffYCI NsCIqKsh” wffYCI NsCIqKsh” iu.sjQ fojeoEreuz ixhd jsiska wfldmH
;ekg .e,fmk [;a;s p;2J:! lrAufhka Wmiuzmod jQfha NsCIqqKshhs’ tys fuz
NsCIqKS fkdfjkia iu.s WNh ixhd jsiska wfldmHjQ ;ekg .e,fmk [;a;sh
i;rjeks fldg we;s lrAufhka Wmiuzmod jQfhahs’ fuz fuz wJ:!fhys woyia lrk
,o NsCIqKshhs’ *5( ‘ rd.fhka hgm;ajQjd’ kuz rd.fhka r;ajQjd” rd.fhka
n,dfmdrd;a;2jQjd” ms
[ \ q 638 / ]
38
‘ wl2 weg hg hg ’ hkq wl2jg hghs’ ‘ oK uZv,g Wv ’ hkq oKg Wvskah’
‘w;.Eu ’ kuz wE; uE; fi,jSuhs’ ‘ .ekSu ’ kuz we,a,Suz ud;1hhs’ ‘ iamI!h ’
kuz we,a,Suz ud;1hls’ ‘ kej; kej; fm
39
fofokdu rd.fhka jevs isgs l,ays wl2 wegfhka hg oKuZvf,ka Wv YrSrfhka
YrSh w,a,hso mdrdcsld weje; fjz’ YrSrfhka YrSrh ms
[ \ q 639 / ]
flfkla rd.fhka jevqKq l,ays
wl2jg hgska oKuZv,g Wvska YrSrfhka YrSrh wduY!kh lrhso :q,is fjz’
YrSrfhka YrSrh ms
30
tla flfkla rd.fhka jevqKq l< wl2jg hg oKuZv,g Wv YrSrfhka YrSrh
w,ajhso :q,is weje;a fjz’ YrSrfhka YrSrh ms
3-
fofokdu rd.fhka jevs l,ays hCIfhl2f.a fyda fm1a;shl2f.a fyda
kmqxilfhl2f.a fyda ;srsika.; usksia isrerla orkafkl2f.a fyda wl2 weghg
hgska okuZv,g Wvska YrSrfhka YrSrh w,ajhso :q,is fjz’ * - fPAofha :q,is
hkakg Èl2,d lshdo fjkia lr fhdod .; hq;2hs’ (
4=
* flfkla rd.fhka jevs isgs l,ays :q,is hkakg Èl2,d lshd fjkia lr fhdod
.; hq;2hs’ fkdoek ” fkdisysfhka” wE fkdokakd l,ays” fkdbjioaoS” *4(
Wu;2jQjd” isys ke;sjQjd” fjzokdfjka fmZMkS” wdoslrAusldjg weje;a fkdfjz’
[ \ q 640 / ]
4 mdrdcsldj
3 * idjJ:s kssodk (
tl,ays jkdys iqkaorS kkaod id
4
huz ta NsCIqKS flfkla w,afmpzPjQjdyqo * fuys 3 mdrdcslfha - *3( Tjqyq
flfia kuz wdhH! :q,a, kkaod f;dfuda oek oek mdrdcsldm;a;shg meussKs
iqkaorS kkaod NsCIqKshg ;uka jsiska *4( m1;sfpdaokd fkdflf
5
Nd.Hj;a nqÈrcdKka jykaafia .y!d l
[ \ q 641 / ]
6
” huz NsCIqKshla f;dfuda oek oek mdrdcsldjg meusKs NsCIqKshlg ;ud
jsiska wdmiq fpdaokd fkdlrkafkao msrsig fyda fkdokajkafkao huz lf,lays
Tz f;dfuda isgshd fyda fjzo” fjkajQjdyq fyda fjzo” neyer lrk ,oaoS fyda”
;SJ:!dY1uhg .sfha hhs wdr[aps jQfha fyda Tz f;dfuda miqj ‘ wdhH!fhks”
fmr ta keZ.Ksh funÌ funÌ hhs fmr oek .;af;ahhs ’ lshkafkao” ;udjsiska
fpdaokd fkdlrkafkao” msrsig fkdokajkafkao” fuda f;dfudao mdrdcsld
jQjdh”iyjdihg fkdiqÈiqjQjdh’ “
7
‘ okshs ’ kuz f;fuz fyda okS wkHhka fyda Tyqg ie,lr;a’ Tz f;dfuda fyda
ie,lrhs’ ‘ mdrdcsldm;a;shg meusKsfhahhs ’hkq mdrdcsld wg w;2frka tla;rd
mdrdcsldjlg meusfKk ,oafoah’‘ ;uka jsiska fpdaokd fkdlrkafkah ’ hkq
f;fuz fpdaokd fkdlrhs’ ‘iuQyhdg fkdlshhs ’ hkq wksla NsCIqKSkag fkdlshhs
hkqhss’ huz lf,l Tz f;dfuda isgshd fyda lZMrsh l*
kuz ;SSJ:!l wdrduhlg .sfhahs Tz f;dfuda miqj ” wdhH!fhks fukuz NsCIqKsh
funÌ funÌhhs uu fmru oek .;af;ushs ” fufia lshkafkah’ tf;l2Èjqj;a ;ud
fpdaokd fkdlr;a’ fpdaokd fkdlrj;a” msrsig fkdokaj;a” wksla NsCIqKSkag
fkdokaj;a’ ‘ fuzo ’ hkq fmr lSS foh f.k lshk ,oSS’ ‘mdrdcsssld fjhss ’
hkq huzfia bÈKq fld
8
NsCIqKsh tfiau oek oeku mdrdcsldjlg meusKs NsCIqKshlg ;uka fpdaokd
fkdlrkafkushs” .Khdg fkdlshkafkushs” nr nyd ;enQ flfkys fufyKla fkdfjz’
YdlH Èys;Djla fkdfjz’ ta lrK fldg mdrdcsld jQjd fjhs’ *fuys 3 md_ 38
*4(( ixhdf.a vnrhla fyda l,yhla fyda jsreoaOhla jS
* wmeyeos,shs’ fm< n,kak’
(b) 13
[ \ q 642 / ]
isgSula fyda jsjdohla fyda
jkafkahhs fkdlshdo ” ixfNaOhla msKsi fyda ixhdf.a mZMÈjSu msKsi fyda
fjzhhs fkdlshdo” fuz f;fuz ll!Ih” MreIh” cSjs;hg wka;rdjla fydaa
n1yauphH!g wka;rdjla fyda lrkafkahhs fkdlshdo” wksla lsjhq;2 NsCIQyq
oelaldhhs fkdlshdo” iZ.jkq leue;af;aka fkdlshdo” ;udf.a lrAufhka m1isoaO
fjhs fkdlshhso” * fuys 3 md_ 4= *4(( isyske;s jQjdg” fjzokdfjka fmZMkSg
weje;a fkdfjz’
5 mdrdcsld
3 * idjJ:s ksodk (
tl,ays :q,a,kkaod NsCIqKsh iu.s ixhd jsiska neyer lrk ,o fmr
.scq,sysKska uerE wrsgzG NsCIqj wkqjhhs’ huz ta NsCIqKS flfkla
w,afmpzPjQjdyqo *fuys 3 md_ - *4(( flfia kuz wdhH! :q,a,kaod NsCIqKsh
iuZ.s ixhd jsiska neyr lrk ,o fmr .scq,sysKhka uerE wrsgzG NsssCIqj iuZ.
wdY1h lr;aoehs * fuys 3 md _0 *4((
4
” uyfKks” :q,a,kkaod NsCIqKS f;dfuda iuZ.s ixhd jsiska neyer lrk ,o fmr
.scq,sysKshka uerE wrsgzG NsCIqj wkqjhhs hkq” we;a;o $ ” Nd.Hj;2ka
jykai” we;a;h ” Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ ” uyfKks”
iqkaorskkaod NsCIqKsh jsiska *fuys 3 md _ 3= *5((
5
” uyfKks” flfia kuz :q,a, kkaod NsCIqKS f;dfuda iuZ.s ixhd jsiska neyer
lrk ,o fmr .scq,sysKshka uerE wrsgzG NsCIqj wkqj h;ao * fuys 3 md_ 33
*4(yd 34 ( uyfKks fufiao jkdys fuz YsCIdmoh Wfoijz’ “
6
” huz NsCIqKshla f;dfuda iuZ.s ixhd jsiska fkrmk ,o OrAufhka jskfhka
Ydia;D Ydikfhka msg oeuQ” we;2,;a lr fkd.;a” ixhdf.a iydhfhla fkdjQ” ta
NsCIqj wkqj hhso ta NsCIqKS f;dfuda NsCIQKSka jsiska ‘ wdhH!dfjks” fuz
NsCIq f;fuz iuZ.s ixhd jsiska neyer lrk ,oS’OrAufhka jskfhka Ydia;D
Ydikfhka msg oeuQ
[ \ q 643 / ]
fjls’ we;2,;alr fkd.;af;ls’ ixhdf.a iydhfhla fkdfjz’ wdhH!dj fuz NsCIqKsh
*wkqj
fkdhjhs ’ lsjhq;2hs ‘ ta NsCIqKS f;dfuda NsCIqKSka jsiska fufia lsshkq
,nkafka tfia fkdms
7
‘ iuZ.s ixhd ’ kuz iudkluz we;s iudk iSudfjys isgshkqhs’ ‘ neyer
flf
*wmeyeos,shs’ fm< yd iiËkak
[ \ q 644 / ]
8
boska w;ayrshs kuz hym;” w;afkdyrshs kuz Èl2,d weje;a fjz’ wid
fkdlsh;ao Èl2,d weje;a fjz’ ta NsCIqKsh ixhd ueogo weo wdhH!fhks” fuz
NsCIq f;fuz iuZ.s ixhd jsiska fkrmk ,oS’ OrAufhka ” jskfhka Ydia;D
Ydikfhka wdorhla ke;’msysgla ke;” hyZMlula ke;’ wdhH!fhks” fuz NsCIqj
wkqj fkdmj;2jhs lsjhq;2h’ fojkqj;a lsj hq;2h” f;jkqj;a lsj hq;2h’ boska
Èreflf
[ \ q 645 / ]
lu orus’ oekajSfuka Èl2,d fjz’
lrAu jdlH folska :q,is fjz’ lrAu jdlH wjidkfha mdrdcsldfjz’ ‘ fuzo’ hkq
fmr lS foh f.k lshkq ,efnz’ ’ mdrdcsld fjz’’ hkq huzfia uy;a .,la folg
nsÌkdyq fj;ao iFOslrkakg fkdyels jQjdfjzo tfiau NsCIqKS f;dfuda ;2kafjks
jr olajd oekajSu w;afkdyrs;ao fufyfKla fkdfjz’ YdlH Èys;Djla fkdfjz’ ta
ksid mdrdcsld jQjdhhs lshkq ,efnz’iyjdihg ‘fkdiqÈiqh ’hkq * 3 md_ 38
*5(( OrAu lrAufhys OrAu lrAu hk yeZ.Su we;af;a w;a fkdyrshso mdrdcsld
fjz’ OrAu lrAufhys jsu;s we;a;S w;afkdyrshso mdrdcsld fjz’ OrAu lrAufhys
wOrAu lrAu hk yeZ.Su we;a;S w;a fkdyrshso mdrdcsld fjz’ wOrAu lrAufhys
OrAu lrAuh hk yeZ.Su we;a;S Èl2,d fjz’ wOrAu lrAufhys jsu;s we;a;S Èl2,d
fjz’wOrAu lrAufhys wOrAu lrAu hk yeZ.Su we;a;S Èl2,d weje;a
fjz’fkdlshkakshg Ère lrkakshg” Wu;2jQjdg *fuys 3 md _ 4= *4((
6 mdrdcsldj
3*idjJ:s
ksodkh ( tl,ays jkdys *4( ij. NsCIqKSyq rd.fhka jevS” rd.fhka jevqkq
mqreIfhl2 w;ska we,a,Suo bji;a” iZ., isjqre fldK .ekSuo bji;a” tlg
jdvsjS isgSuo lr;a” l:d lsrSuo lr;a” lS ;ekgo h;a” mqreIhdf.a kej; Buo
n,dfmdfrd;a;2 fj;a” wdjrK jQ ;ekaj,go we;2,a fj;a” YrSrho fuz fuz
wioaOrAu fiajkh iËyd fhduq lrj;a’
4 * fuys 3 md_ - fPAoh 3= *4( *5((
5
” uyfKks” * fuys 3 *4( hkq we;a;oehs ” weiQy’ ” Nd.Hj;2ka jykai”
we;a;h’ ” Nd.Hj;a nqÈrcdKka jykafia .rAyd l
[ \ q 646 / ]
6
” huz NsCIqKshla f;dfuda rd.fhka jevS rd.fhka jevqKq mqreIfhl2 w;
we,a,Su fyda bjido” iZ., isjqr fldK we,a,Su fyda bjido” tlg isgSo” i;2gq
l:d lrhso” lS ;ekg fyda hdo” mqreIfhl2f.a fyda bosrshg tau bjihso” ryia
;eklg fyda we;2,a fjhso” YrSrh fyda Tyqg whymf;ys yeisrSug t,jhso” fuda
f;dfuda mdrdcsld jQjd iyjdihg fkdiqÈiqjQjdh’wgzGjJ:ql mdrdcsldjhss’
7
‘ hfula f;dfuda jkdyss * fuys 3+37 *3(( rd.fhka hgm;ajQjd’ kuz *fuys
30+38 *4(( ‘ we,a,Su bjihs ’ kuz w; kuz je
8
whymf;ys yeisrSSu msKsi fudyqf.a wl2 wegfhka Wv oKuZv,ska hg we,a,Su
bjihso :q,is weje;a fjz’ ‘ iZ., isjqr fldK .ekSu bjihs ’ hkq whymf;ys
yeisrSu msKsi fudyqf.a weËs jia;1h fyda fmrjs jia;1h fyda we,a,Su bjihso
:q,is weje;a fjz’ ‘ <. isgskafkah ’ hkq whymf;ys yeiSrSu msKSi
mqreIhdf.a w;ami isgS :q,is weje;a fjz’ ‘ l:d lrkafkah ’ hkq whymf;ys
yeiSrSu msKSi fuz mqreIhdf.a w;ami isg l:d lrhso :q,is weje;a fjz’ ‘
i,l2Kq lS ;ekg hhs ’ hkq fudyqg whymf;ys yeiSrSu msKSi mqreIhd jsiska
fukuz wjldYia:dkhg tjhs lS l,ays hhs mshjrla mshjrla mdid Èl2,d weje;a
fjz”mqreIhdf.a w;amig ng l,ays :q,is weje;a fjz’ ‘mqreIhdf.a fyda
meusKSsu n,dfmdfrd;a;2 jkafkah ’ hkq fudyqg whymf;ys yeiSrSu msKSi
mqreIhdf.a Bu n,dfmdfrd;a;2 fjhs Èl2,d weje;a fjz” w;amig ng l,ays :q,is
weje;a fjz’ ‘ ryia ia:dkhg fyda we;2,a fjhs ’ hkq fudyqg whymf;ys
yeiSrSu msKSi huzlsis wdjrK jQ ia:dkhlg we;2,a jQ flfKys :q,is weje;a
fjz’ ‘ YrSrh fyda ta msKsi t
[ \ q 647 / ]
kej; jevSug fkdiqÈiqo tfiau
NsCIqKsh lreKq wg iuzmQK! lrhso fufyKla fkdfjz’ YdlH Èys;Djla fkdfjz’
tfyhska mdrdcsld jQjdhhs lsshkq ,efnz’ ‘ wdY1hg fkdiqÈiq fjz’ hkq iyjdih
kuz tlg ix lrAu lsrSSSu” tlg lshjd .ekSu” iudk YsCIdfjys yeisrSu” fuz
iyjdi kuz fjz’ th wE iuZ. ke; tfyhska wixjdihhs lshkq ,efnz’ * fuys 8
*4((
” wdhH!dfjks” mdrdcsld OrAu wgla
*NsCIQkaf.a i;r;a iuZ. ( foik ,oS’ huz NsCIqKshla tllg tllg meusK
NsCIqqKSka iuZ. iudk jdih fkd,nhso fmr *.sys l, ( fuka miqj;a fjzo
mdrdcsldjQjd iyjdihg fkdiqÈiq jkakSh’ tys wdhH!hka jspdrus” lsfulao fuys
msrsisÈo $ fojkqj;a jspdrus lsu fuys msrsisÈo” $ f;jkqj;a jspdrus lsu
fuys msrsisÈo$ wdhH!djka msrsisÈh tfyhska ksYaYnzoh” fuz msrsisÈlu fufia
orus’
* mdrdcsld fldgi ksus (
04/14/13
Filed under:
General
Posted by:
site admin @ 10:45 pm
15413 MONDAY LESSON 888-THE TIPITAKA-Vinaya Pitaka-Adhikarana
Dhamma
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Will thrash SP goons black and blue after assuming power, Mayawati says
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Data-Entry-Small-Business-Idea.htm
Data Entry Small Business Idea
The Pros and Cons of Starting a Data Entry Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Will thrash SP goons black and blue after assuming power, Mayawati says
Mayawati accuses Akhilesh govt of indulging in political vendetta
Bahujan Samaj Party
(BSP) chief Mayawati said
that “her government will thrash the Samajwadi Party (SP) leaders black
and blue after being voted back to power”.
“When the BSP was in power, it had distributed land to SC/STs but it has been forcibly taken over by the SP goons
after their party assumed office in the state. I want to assure you all
that when the BSP will be voted back to power, we will thrash (SP
goons) them black and blue… so much so that they will never think of
repeating the act,” said Mayawati, while addressing a large gathering of
BSP workers in Lucknow on the occasion of 122th birth anniversary of BR
Ambedkar.
She was confident about BSP winning the next
elections because the “people are fed up with the collapse of law and
order as well as governance in the state under SP government”.
Accusing the SP government of acting with political vendetta, Mayawati
said that the large number of hoardings installed by the BSP workers
near SC/ST/OBC memorial — Bhimrao Ambedkar Samajik Parivartan Sthal — to pay
tribute to Babasaheb Ambedkar, were removed by the government officers
under the pressure of SP leaders.
“The SP government knew that
it was Babasaheb’s anniversary and lakhs of people will come to pay
tribute to him. On this occasion, hoardings are installed across the
country for which no permission is required. But in Lucknow, we took
permission from the local body to install hoardings near the Sthal. But
on Saturday night all hoardings within three kilometres of the Sthal
were pulled down on the directives of the SP leaders,” she claimed.
Attacking the SP government on the issue of deteriorating law and order
in the state, Mayawati said that goons are calling shots under the SP
rule. “Women are afraid of stepping out of their houses after sunset.
Crime has increased enormously and there is no rule of law in the
state,” she said. “A 10-year-old girl was raped in west UP and when her
parents went to lodge a complaint, the victim was put in the lock up by
the police, instead of catching the culprits,” she said.
She said, “In last one year, more than
100 communal riots have taken place in UP. Minorities are not feeling
safe”.
Mayawati said that SC/ST will have to get the master-key of politics so that they can get their constitutional rights.
“The status of SC/STs and sarva samaj could be improved only when they
get the political master-key and their government comes at the centre
and in the state,” she said.
Alleging anomalies in the recently
held Bhatparrani assembly by-elections, Mayawati said that the BSP will
also contest the coming by poll for Bhadoi assembly seat and will
examine the role of the officials. She also attacked UPA government
blaming it for price rise and corruption in the country.
VOICE OF SARVAJANThe Only Hope of the Nation along with Socialist Democratic Party of India (SDPI) is Elephant of Bahujan Samj Party BSP !People are just fed up with Congress, other regional parties BSR, KJP and BJP!Hence the BSP will Capture the MASTER KEY!For Ms Mayawati!
BSP will capture the MASTER KEY to distribute the wealth equally among all sctions of the society including SC/ST/OBC/Mimorities and the poor upper castes for peace, welfare and happiness of the entire people unlike the present SP rule that snatches all the land distributed by Ms. Mayawati in order appease the Corporates and to benefit the goons of SP.
Jagatheesan Chandrasekharan (Bangalore) 6 mins ago
VOICE
OF SARVAJAN The Only Hope of the Nation along with Socialist
Democratic Party of India (SDPI) is Elephant of Bahujan Samj Party BSP !
People are just fed up
with Congress, other regional parties BSR, KJP and BJP!
Hence the BSP will Capture the MASTER KEY!
For Ms Mayawati!
Instead of forming any party in the name of Ambedkar with a small number of seats, it will be wise to fully support BSP ELEPHANT for the peace welfare and happiness of the entire people including, SC/ST/OBC/Minorities and poor upper castes. BSP’s manifesto is to implement the Constitution to distribute the wealth of the country equally among all these sections of the society which was the wish of Ambedkar. Healthy seeds along with land and proper irrigation, free education and government loan for all eligible youths to start their own business and to see the government do their job loyally and without any corruption are enshrined in the Constitution.
Instead
of forming any party in the name of Ambedkar with a small number of
seats, it will be wise to fully support BSP ELEPHANT for the peace
welfare and happiness of the entire people including,
SC/ST/OBC/Minorities and poor upper castes. BSP’s manifesto is to
implement the Constitution to distribute the wealth of the country
equally among all these sections of the society which was the wish of
Ambedkar. Healthy seeds along with land and proper irrigation, free
education and government loan for all eligible youths to start their own
business and to see the government do their job loyally and without any
corruption are enshrined in the Constitution.
Jagatheesan Chandrasekharan (b)
Jagatheesan Chandras (Bangalore)
5 Minutes ago
When
BS Yeddyurappa was the CM he should have distributed the wealth of the
state equally among all sections of the society equally including the
Muslims. Healthy seeds should have been distributed to the farmers
including land to the tillers with sufficient irrigation. Education
should have been free and the government servants should have done their
duty loyally and without corruption as laid down in the Constitution.
No use doing sooriya namaskar after becoming blind.
When BS Yeddyurappa was the CM he should have distributed the wealth of the state equally among all sections of the society equally including the Muslims. Healthy seeds should have been distributed to the farmers including land to the tillers with sufficient irrigation. Education should have been free and the government servants should have done their duty loyally and without corruption as laid down in the Constitution. No use doing sooriya namaskar after becoming blind.
Data Entry Small Business Idea
The Pros and Cons of Starting a Data Entry Business
Many businesses require some type of manual information tracking,
creating a vast amount of data entry work. Although there are many
work-at-home scams associated with data entry work, there are a lot of
legitimate opportunities available for legitimate data entry businesses.
If you are an exceptional typist with an eye for detail, a data entry business might be a great business idea for you.
The Pros
Some of the benefits of starting a data entry business include:
- Startup costs are low.
- Your business can be home-based.
- Your work hours can be flexible, and you can work as much or as little as you want.
- Data entry work exists in many types of businesses, giving you a broad target audience.
- There are online tools and software available to help you improve your skill level.
- The more you do data entry, the faster and more accurate you will become.
The Cons
Potential challenges of starting a data entry business include:
- You need to be a fast and accurate typist.
- You must have an exceptional attention to detail.
- It can be low-paying work, so you’d have to do a significant amount to make a steady income.
- Your competition can be immense.
- There are a number of work-at-home scams associated with data entry work found online.
- Pay can be based on speed and volume; slow speed or low volume equals low pay.
- It can be very tedious, tiring work.
- You need to take measures to avoid a strain on your eyes, hands and wrists.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
Adhikaraõasamathà dhammà
Ime kho panàyasmanto satta adhikaraõasamathà dhammà uddesaü àgacchanti.
1.
Uppannupannànaü adhikaraõànaü samathàya vupasamàya sammukhàvinayo
dàtabbo, sativinayo dàtabbo, amåëhavinayo dàtabbo, pañi¤¤àya kàretabbaü,
yebhuyyasikà, tassapàpiyyasikà1 tiõavatthàrakoti.
2. Uddiññhà
kho àyasmanto satta adhikaraõasamathà dhammà. Tatthàyasmante pucchàmi
kaccittha parisuddhà. Dutiyampi pucchàmi kacavitvà parisuddhà. Tatiyampi
pucchàmi kaccittha parisuddhà, parisuddhetthàyasmanno tasmà tuõhã
evametaü dhàrayàmiti
Adhikaraõasamathà.
3. Uddiññhaü
kho àyasmanto nidànaü, uddiññhà cattàro pàràjikà dhammà. Uddiññhà terasa
saïghàdisesà dhammà. Uddiññhà dve aniyatà dhammà. Uddiññhà tiüsa
nissaggiyà pàcittiyà dhammà. Uddiññhà dve navuti pàvittiyà dhammà
addiññhà cattàro pàñidesanãyà dhammà. Uddiññhà sekhãyà dhammà. Addiññhà
satta adhikaraõasamathà dhammà. Ettakaü tassa bhagavato suttàgataü
suttapariyàpannaü anvaddhamàsaü uddesaü àgacchati, tattha sabbeheva
samaggehi sammodamànehi avivadamànehi sikkhitabbanti.
Bhikkhuvibhaïgo2- niññhito.
1. Tassapàpisikà - machasaü
2. Mahàvibhaügo - machasaü
0
fiLsh ldKavh
wOslrK iu: Ou!
” wdhqIau;aks” fuz kvq iu:hlg muqKqjk ,o Ou! i; WfoiSug meusfK;a’
0′3′3
Wmkqmka
kvq jsiËSu msKsi” ixisËjSu msKsi” iuzuqLd jsskh” i;s jsskh” wuQ,ay
jskh” mgs[a[d; lrKh”fhN2hHisld”;iaimdmShisldj” ;sKjJ:drlh
oshhq;2hs’wdhqIau;aks” wOslrK iu: Ou! i; Wfoik ,oS’wdhqIau;aks” ksodkh
Wfik ,oS’ i;r mdrdcsldm;a;s f;f
* uyd jsNXz.h kssusss’ (
04/13/13
14413 SUNDAY LESSON 887-THE TIPITAKA-Vinaya Pitaka-Sekha-Dhamma 32 Sekha-Dhamma Pali English Sinhala from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org THE ONLY BUDDHIST & SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative Media is: http://sarvajan.ambedkar.org The Only Hope of the Nation is Elephant of BSP! People are just fed up with Congress, other regional parties and BJP! capture the MASTER KEY ! For Mayawati! Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH For equal distribution of wealth of this country to Sarvajan i.e., for SC/ST/OBC/Minorities and poor upper castes for peace,welfare and happiness of the entire people and not just for corporate interests and in - humanists. Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH Salute to the Greater Indian, Man of the Millennium, Greatest Parson in 1000 years the Main architect of the Modern India Babasaheb Dr. B.R. Ambedkar. Proud to say, JAI BHIM, JAI BHARAT. Salute to the Greater Indian, Man of the Millennium, Greatest Parson in 1000 years the Main architect of the Modern India Babasaheb Dr. B.R. Ambedkar. Proud to say, JAI BHIM, JAI BHARAT. AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm http://sbinformation.about.com/od/business-ideas/qt/Construction-Cleanup-Small-Business-Idea.htm Construction Cleanup Small Business Idea The Pros and Cons of Starting a Construction Cleanup Business
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14413 SUNDAY LESSON 887-THE TIPITAKA-Vinaya Pitaka-Sekha-Dhamma
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Salute
to the Greater Indian, Man of the Millennium, Greatest Parson in 1000
years the Main architect of the Modern India Babasaheb Dr. B.R.
Ambedkar.
Proud to say, JAI BHIM, JAI BHARAT.
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Construction-Cleanup-Small-Business-Idea.htm
Construction Cleanup Small Business Idea
The Pros and Cons of Starting a Construction Cleanup Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Ambedkar Jayanti
Ambedkar Jayanti is celebrated to mark the birthday of Dr. B.R.
Ambedkar the man who drafted the Indian Constitution. Huge processions
are taken out to honor the memory of this great person who fought
against all the odds to become a leader and who gave India its
Constitution.
Ambedkar Jayanti celebrates the birthday of Ambedkar, a political leader
and social activist. Dr. B.R. Ambedkar was born in Madhya Pradesh on 14
April 1891 at the Military Headquarters of War (MHOW). His family
belonged to the Mahar community of Maharashtra.
Born in a section of society that was treated as ‘untouchables’, from a
young age, he was filled with a zest to bring about social change.
Despite all the social and financial challenges, he was the first of the
‘untouchables’ to acquire higher education. After graduation, he went
abroad to England and the United States for further studies and
research. He earned Doctorates in many fields from the London School of
Economics and Colombia University.
Dr. Ambedkar became the undisputed leader of the backward community in
the country. The people looked up to him as someone who had risen above
all obstacles to achieve so much in life and also become an important
figure in the national freedom movement. Ambedkar was outspoken in his
criticism of the British rulers and also the Indian National Congress
for their failure to eradicate the practice of social discrimination in
the country.
After Independence, Ambedkar served as the country’s first Law Minister.
He was appointed as the Chairman of the Constitution Drafting
Committee, and he is credited with having drafted 90% of the Indian
constitution. The country honored Ambedkar with its highest award ‘The
Bharat Ratna’ in 1990.
Traditions
The Birthday of Dr. B.R. Ambedkar is celebrated as Ambedkar Jayanti
throughout the country. Processions and meetings are held in various
parts of the country to mark the occasion. Many communities such as the SC/STs organize meetings and cultural festivals on this day.
Political Parties, independent organizations and various leaders hold
special conventions and meetings on this occasion. During Ambedkar
Jayanti, several hundreds of thousands of people come together to pay
homage to the leader at his Memorial, which is located in Mumbai.
Tourist Essential
Various conventions, conferences and meetings are held, and the life and
achievements of Ambedkar are discussed. People who are interested in
the political and social history and those who want to learn about the
socio-political reforms brought about by Ambedkar can find a lot of
interesting activities to do during this day.
Ambedkar, the Architect of the Indian Constitution, was a social
reformer and political activist who devoted his entire life to fight
social injustice and outdated practices. Ambedkar Jayanti is a
celebration of the discriminated sections of the society and it reminds
us that nothing can stand in the way if a person has the motivation to
succeed and bring about change.
Construction Cleanup Small Business Idea
The Pros and Cons of Starting a Construction Cleanup Business
All new construction and remodels have one thing in common; they leave behind a huge mess.
Once the contractor has finished, there is a lot of cleaning to be
done before the building can be lived in, worked in or put on the
market. While it may be dirty work, if you’re physically fit and ready
to tackle the mess, a construction cleanup business could be a great business idea for you to explore.
The Pros
Some of the advantages of starting a construction cleanup business include:
- The startup costs are low.
- It’s a good business for someone who enjoys physical work, being on job sites and the construction/real estate industry.
- You can build a solid customer base with contractors, builders and real estate developers.
- You can work on commercial and/or residential sites.
- There is good earning potential once you get started.
- You can hire extra workers on a contract basis to take on more jobs.
- You can expand your services by providing touch-up work, lawn cleanup, window cleaning, etc.
The Cons
Some of the potential challenges of starting a construction cleanup business include:
- The work is very labor intensive, so you need to be in good physical shape, with a strong back.
- Your work can fluctuate with the real estate market.
- It can be difficult to operate solo, and you may need a partner.
- You need to be flexible in the hours you work and available on short notice.
- You will need to purchase cleaning supplies and a truck or van for transport.
- You will need to have liability insurance, and may need to be bonded.
- You may be exposed to dust and fumes on a regular basis.
- You will have to research OSHA requirements as well as local and state licensing requirements.
Recommended Resources
More Business Opportunities
Business Startup Resources
Related Articles
8.
Sekhiyakaõóo
Ime kho panàyasmato sekhãyà dhammà uddesaü àgacchanti.
8. 1. 1
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu puratopi pacchatopi
olambentà nivàsenti. Manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà puratopi pacchatopi olambentà nivàsessanti
seyyathàpi gihãkàmabhogino”ti.
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu puratopi
pacchatopi olambentà nivàsessanti”ti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà1- bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, puratopi pacchatopi olambentà
nivàsethàti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà puratopi pacchatopi olambentà
nivàsessatha, netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Parimaõóalaü nivàsessàmãti sikkhà karaõãyà”ti.
3.
Parimaõóalaü nivàsetabbaü nàbhãmaõóalaü jàõumaõóalaü pañicchàdentena. Yo
anàdariyaü pañiccha purato và pacchato và olambento nivàseti, àpatti
dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa àdikammikassàti.
Pañhamasikkhàpadaü
1. Dhammiü kathaü katvà, pàñhoyaü marammachaññhasaügitipiñake na dissate
[BJT Page 488] [\x 488/]
8. 1. 2
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu puratopi pacchatopi
olambentà pàrupanti. Manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà puratopi pacchatopi olambentà pàrupanti
seyyathàpi gihãkàmabhogino”ti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu puratopi
pacchatopi olambentà nivàsessanti”ti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà1- bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, puratopi pacchatopi olambentà
pàrupanti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà puratopi pacchatopi olambentà
pàrupanti, netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Parimaõóalaü pàrupissàmãti sikkhà karaõãyà”ti.
2.
Parimaõóalaü pàrutabbaü bho kaõõe samaü katvà pàrupannenena1- [PTS Page
186] [\q 186/] yo anàdariyaü pañiccha purato và pacchato và olambento
pàrupati, àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa àdikammikassàti.
Dutiyasikkhàpadaü
8. 1. 3
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu kàyaü vivaritvà
antaraghare gacchanti. Manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà puratopi pacchatopi olambentà gacchanti
seyyathàpi gihãkàmabhogino”ti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu puratopi
pacchatopi olambentà gacchanti nivàsessanti”ti. Atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà1- bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, puratopi pacchatopi
olambentà pàrupanti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà puratopi
pacchatopi olambentà pàrupanti, netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Supañicachanno antaraghare gamissàmiti sikkhà karaõãyà”ti.
2. Suppañicchannena antaraghare gantabbaü yo anàdariyaü pañiccha kàyaü vivaritvà antaraghare gacchati àpatti dukkañassa.
Anàpatti: asa ¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa àdikammikassàti.
Tatiyasikkhàpadaü
. 8
. 08. 1. 4
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu kàyaü vivaritvà
antaraghare nisãdanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà puratopi pacchatopiolambentà nãsidanti
gihãkàmabhogino”ti.
Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü
Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu puratopi pacchatopi
olambentà nisãdanti nivàsessanti”ti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà1- bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, puratopi pacchatopi olambentà
pàrupanti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà puratopi pacchatopi olambentà
nisãdanti, netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Supañicchanto antaraghare nisãdissàmitã sikkhà karaõãyà”ti.
2. Supañicchannena antaraghare nisãditabbaü yo anàdariyaü pañiccha kàyaü vivaritvà antaraghare nisãditi àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu ummattakassa àdikammikassàti.
Catutthasikkhàpadaü
1. Pàrupanetanàtipadaü marammachaññhasaügitipiñake na dissate.
[BJT Page 492] [\x 492/]
8. 1. 5
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu hatthampi pàdampi
kãëàpentà antaraghare gacchanti. Manussà ujjhàyanti khãyanti vipàcenti.
“Kathaü hi nàma samaõà
Sakyaputtiyà hatthampi pàdampi kãëapentà antaraghare gacchanti seyyathàpi gihãkàmabhogino
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu hatthampa
pàdampi antaraghare gacchanti nivàsessanti”ti. Atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà1- bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, hatthampi pàdampi
kãëapentà antaraghare gacchanti saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà hatthampi pàdampi
kãëàpentà antaraghare gacchanti, netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Susaüvuto antaraghare gamissàmiti sikkhà karaõãyà”ti.
2. Susaüvutena antaraghare gantabbaü yo anàdariyaü pañicca hatthaü và pàdaü và kãëapento antaraghare gacchati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, ummattakassa àdikammikassàti.
Pa¤cama sikkhàpadaü
8. 1. 6
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu hatthampi kãëàpento
antaraghare nisãdanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà hatthampi kãëàpento antaraghare nisãdinti
seyyathàpi gihãkàmabhogino”ti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhå hatthampi
kãëapentà antaraghare nisãdanti nivàsessanti”ti. Atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà1bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, puratopi pacchatopi
olambentà pàrupanti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà hatthampi pàdampi
kãëàpenno antaraghare nisãdanti netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Susaüvuto antaraghare nisãdissàmãti sikkhà karaõãyà”ti.
2. Susaüvutena
antaraghare nisãditabbaü yo anàdariyaü pañiccha hatthaü và pàdaü và
kãëàpento antaraghare nisidati àpatti dukkañassa.
3. Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, ummattakassa àdikammikassàti.
Chaññha sikkhàpadaü
8. 1. 7
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu tahaü olokentà
antaraghare gacchanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà puratopi tahaü tahaü olokentà antaraghare
gacchanti seyyathàpi gihãkàmabhogino”ti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu tahaü tahaü
olokentà antaraghare gacchanti nivàsessanti”ti. Atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà1- bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, puratopi pacchatopi
olambentà pàrupanti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà puratopi
pacchatopi olambentà pàrupanti, netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Okkhãttacakkhunà antaraghare gamissàmiti sikkhà karaõãyà”ti.
2. Okkhittacakkunà antaraghare gantabbaü yo anàdariyaü pañiccha tahaü tahaü olokento antaraghare gacchati àpatti dukkañassa.
Anàpatti: asa ¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa àdikammikassàti.
Sattama sikkhàpadaü
[BJT Page 494] [\x 494/]
8. 1. 8
1. [PTS Page
187] [\q 187/] tena samayena buddho bhagavà sàvatthiyaü viharati
jetavane anàthapiõóikassa àràme tena kho pana samayena chabbaggiyà
bhikkhu tahaü tahaü olokentà antaraghare nisãdanti manussà ujjhàyanti
khãyanti vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà puratopi tahaü
tahaü olokentà annaraghare nãsidanti gihãkàmabhogino”ti.
Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü
Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu tahaü tahaü olokentà
antaraghare nisãdanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, tahaü tahaü olokentà antaraghare nisãdanti saccaü
bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà tahaü tahaü olokentà antaraghare nisãdanti, netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
athakhvetaü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Okkhittacakkhunà antaraghare nisãdissàmitã sikkhà karaõãyà”ti.
2.
Okkhantacakkhunà antaraghare nisãditabbaü yugamantaü pekkhantena, yo
anàdariyaü pañiccha tàhaü tàhaü olokento antaraghare nisãditi àpatti
dukkañassa.
3. Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa àdikammikassàti.
Aññhamasikkhàpadaü
8. 1. 9
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu ukakhittakàya
antaraghare gacchanti. Manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà ukkhãttakàya antaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu ukkhittakàya
antaraghare gacchanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, ukkhittakàya antaraghare gacchanti saccaü bhagavà
vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà ukkhittakàya antaraghare gacchanti, netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na ukkhittakàya antaraghare gamissàmiti sikkhà karaõãyà”ti.
2. Na
ukkhittakàya antaraghare gantabbaü yo anàdariyaü pañicca ekato và ubhato
và ukkhipitvà antaraghare gacchati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, ummattakassa àdikammikassàti.
Navama sikkhàpadaü
8. 1. 10
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu ukkhittakàya
antaraghare nisãdanti. Manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà ukkhittakàya antaraghare nisãdanti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu ukkhittakàya
antaraghare nisãdanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, ukkhittakàya antaraghare nisãdanti saccaü bhagavà
vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà ukkhittakàya antaraghare nisãdanti netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na ukkhittakàya antaraghare nisãdissàmãti sikkhà karaõãyà”ti.
2. Na
ukkhittakàya antaraghare nisãditabbaü yo anàdariyaü pañiccha ekato và
ubhato và ukkhãpitvà antaraghare nisidati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Dasama sikkhàpadaü
Parimaõóalavaggo pañhamo.
. 0
. 0[BJT Page 496] [\x 496/]
8. 2. 1
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu mahàhasitaü hasantà
antaraghare gacchanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà mahàhasitaü hasantà antaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu mahàhasikaü
hasantà antaraghare gacchanti atha kho te bhikkhu bhagavato etamatthaü
àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu saccaü kira tumhe
bhikkhave, mahàhasitaü hasantà antaraghare gaccanti saccaü bhagavà
vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà mahàhasitaü hasantà antaraghare gacchanti netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na ujjagghikàya antaraghare gamissàmitã sikkhà karaõãyà”ti.
2. Na ujjagghikàya antaraghare gantabbaü yo anàdariyaü pañiccha mahàhasitaü hasanto antaraghare gacchati àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, hasanãyasmiü vatthusmiü
mihitamattaü karoti, àpadàsu ummattakassa àdikammikassàti.
Pañhama sikkhàpadaü
8. 2. 2
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu mahàhasitaü hasantà
antaraghare nisãdanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà mahàhasitaü hasantà antaraghare nisãdanti
seyyathàpi gihãkàmabhogino assosuü kho bhikkhu tesaü manussànaü
ujjhàyantànaü khãyantànaü vipàcentànaü ye te bhikkhu appicchà santuññhà
lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü
hi nàma chabbaggiyà bhikkhu mahàhasitaü hasantà antaraghare nisãdanti
atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà
etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü
sannipàtetvà chabbaggiye bhikkhu saccaü kira tumhe bhikkhave, hasantà
antaraghare nisãdanti saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà mahàhasitaü
hasantà antaraghare nisãdanti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva
appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà
bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Na ujjagghikàya antaraghare nisãdissàmiti sikkhà karaõãyà”ti.
2. Na ujjagghikàya antaraghare nisãditabbaü. Yo anàdariyaü pañicca mahàhasitaü hasanto antaraghare nisidati àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, hasaniyasmiü vatthusmiü
mihitamattaü karoti, àpadàsu, ummattakassa àdikammikassàti.
Dutiya sikkhàpadaü
8. 2. 3
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu uccàsaddaü mahàsaddaü
karontà antaraghare gacchanti manussà ujjhàyanti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà uccàsaddaü mahàsaddaü karontà
annaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu uccàsaddaü
mahàsaddaü karontà antaraghare gacchanti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà1bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, uccàsaddaü màhasaddaü karontà
antaraghare gaccanti saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà uccàsaddaü
mahàsaddaü karontà antaraghare gaccanti netaü moghapurisà appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya atha khvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Appasaddo anataraghare gammissàmãti sikkhà karaõãyà”ti.
2. Appasaddena
antaraghare gantabbaü. Yo anàdariyaü pañiccha uccàsaddaü mahàsaddaü
karonto antaraghare gacchati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, apadàsu, ummattakassa àdikammikassàti.
Tatiya sikkhàpadaü
[BJT Page 498] [\x 498/]
8. 2. 4
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu uccàsaddaü mahàsaddaü
karontà antaraghare nisãdanti manussà ujjhàyanti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà uccàsaddaü mahàsaddaü karontà
antaraghare nisãdanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu uccàsaddaü
mahàsaddaü karontà antaraghare nisãdanti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà1bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, uccàsaddaü mahàsaddaü karontà
antaraghare nisãdanti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà uccàsaddaü
mahàsaddaü karontà antaraghare nisãdanti netaü moghapurisà appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Appasaddo antaraghare nisãdissàmiti sikkhà karaõãyà”ti.
Appasaddena
antaraghare nisãditabbaü yo anàdariyaü pañiccha uccàsaddaü mahàsaddaü
karontà antaraghare nisãditi àpatti dukkañassa.
Anàpatti: asa ¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa àdikammikassàti.
Catuttha sikkhàpadaü
8. 2. 5
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena [PTS Page 188] [\q 188/] kho pana samayena chabbaggiyà
bhikkhu kàyappacàlakaü antaraghare gacchanti kàyaü olambentà manussà
ujjhàyanti khãyanti vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà
Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü
Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu kàyappacàlakaü
antaraghare gacchanti kàyaü olokentà nisãdanti atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhupañipucchi. Saccaü kira tumhe bhikkhave, kàyappacàlakaü
antaraghare gacchanti kàyaü olokentà saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà tahaü tahaü
Olokentà
antaraghare nisãdanti, netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva
appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà
bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na kàyappacàlakaü antaraghare gàmissàmitã sikkhà karaõãyà”ti.
Na
kàyappavàlikaü antaraghare gantabbaü kàyaü paggahetvà gantabbaü yo
anàdariyaü pañiccha kàyappacàlakaü antaghare gacchati kàyaü olokento
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa
âdikammikassàti.
Pa¤cama sikkhàpadaü
8. 2. 6
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu kàyappacàlakaü
antaraghare nisãdanti kàyaü olambentà manussà ujjhàyanti khãyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà antaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu kàyappacàlakaü
antaraghare nisãdanti kàyaü olambentà atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, kàyappacàlakaü antaraghare
nisãdanti kàyaü olambentà saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaühi nàma tumhe moghapurisà kàyappacàlakaü
antaraghare nisãdanti kàyaü olambentà netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na kàyappacàlakaü antaraghare nisidassàmiti sikkhà karaõãyà”ti.
Na
tàyappacàlakaü antaraghare nisãditabbaü kàyaü paggahetvà nisãditabbaü yo
anàdariyaü pañicca kàyappacàlakaü antaraghare nisidati kàyaü olambento
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa àpadàsu
Ummattakassa àdikammikassàti.
Chaññha sikkhàpadaü
. 3[BJT Page 500] [\x 500/]
8. 2. 7
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu bàhuppacàlakaü
antaraghare gacchanti, bàhuü olambentà manussà ujjhàyanti khãyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà ukkhittakàya antaraghare
nisãdanti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu bàhuppacàlakaü
antaraghare gacchanti, bàhuü olambentà atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, bàhuppacàlakaü antaraghare
gacchanti, bàhuü olambentà saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaühi nàma tumhe moghapurisà bàhuppacàlakaü
antaraghare gacachanti bàhuü olambentà netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taübhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na bahuppacàlakaü antaraghare gamissati sikkhà karaõãyà”ti.
Na
bahuppacàlakaü antaraghare gantabbaü bàhuü paggahetvà gantabbaü yo
anàdariyaü pañiccha bahuppacàlakaü antaraghare gacchanti bàhuü oëambento
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Sattama sikkhàpadaü
. 18. 2. 8
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu bàhuppacàlakaü
antaraghare nisãdanti bàhuü olambentà manussà ujjhàyanti khãyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà ukkhittakàya antaraghare
nisãdanti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu bàhuppacàlakaü
antaraghare nisãdanti bàhuü olambentà atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, bàhuppacàlakaü antaraghare
nisãdanti bàhuü olambentà saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaühi nàma tumhe moghapurisà bàhuppacàlakaü
antaraghare nisãdanti bàhuü olambentà netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taübhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na bahuppacàlakaü antaraghare nisãdissati sikkhà karaõãyà”ti.
Na
bahuppacàlakaü antaraghare nisãditabbaü bàhuü paggahetvà nisãditabbaü yo
anàdariyaü pañiccha bahuppacàlakaü antaraghare nisãditi bàhuü oëambento
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Aññhama sikkhàpadaü
. 28. 2. 9
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu sãsappacàlakaü
antaraghare gaccanti sãsaü olambentà manussà ujjhàyanti khãyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà ukkhittakàya antaraghare
nisãdanti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu sãsappacàlakaü
antaraghare gacchanti sãsaü olambentà atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, sisappacàlakaü antaraghare
gacchanti sãsaü olambentà saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaühi nàma tumhe moghapurisà sãsappacàlakaü
antaraghare gacchanti sãsaü olambentà netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taübhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na sãsappacàlakaü antaraghare gàmãssamiti sikkhà karaõãyà”ti.
2. Na
sãsappacàlakaü antaraghare gantabbaü sisaü paggahetvà gantatabbaü yo
anàdariyaü pañiccha sãsappacàlakaü antaraghare gacchati sãsaü oëambento
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Navama sikkhàpadaü
[BJT Page 502] [\x 502/]
8. 2. 10
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu sãsappacàlakaü
antaraghare nisãdanti sãsaü olambentà manussà ujjhàyanti khãyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà ukkhittakàya antaraghare
nisãdanti.
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu sãsappacàlakaü
antaraghare nisãdanti sãsaü olambentà atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, sisappacàlakaü antaraghare
nisãdanti sãsaü olambentà saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaühi nàma tumhe moghapurisà sãsappacàlakaü
antaraghare gacchanti sãsaü olambentà netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taübhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na sãsappacàlakaü antaraghare nisãdissamiti sikkhà karaõãyà”ti.
2. Na
sãsappacàlakaü antaraghare nisãditabbaü sisaü paggahetvà nisãditabbaü yo
anàdariyaü pañiccha sãsappacàlakaü antaraghare nisãditi sãsaü oëambento
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Dasama sikkhàpadaü
Ujjagghivaggo dutiyo
. 0
[BJT Page 504] [\x 504/]
8. 3. 1
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu bamhakatà antaraghare
gacchanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi nàma samaõà
sakyaputtiyàkhamhakatà antaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu khamhakatà
antaraghare gacchanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhusaccaü kira tumhe
bhikkhave, khamhakàtà antaraghare gaccanti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
khamhakatà antaraghare gacchanti netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahacchanà asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na khamhakato antaraghare gamissàmitã sikkhà karaõãyà”ti.
[PTS Page 189]
[\q 189/] na khamhakatena antaraghare gantabbaü yo anàdariyaü pañicca
ekato và ubhato và khàmhaü katvà antaraghare gacchati àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, hasanãyasmiü vatthusmiü
mihitamattaü karoti, àpadàsu ummattakassa àdikammikassàti.
Pañhama sikkhàpadaü
8. 3. 2
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu khamhakatà antaràghare
nisãdanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi nàma samaõà
sakyaputtiyà khamhakatà antaraghare nisãdanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu khamhakatà
antaraghare nisãdanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu saccaü kira tumhe
bhikkhave khamhakàtà antaraghare nisãdanti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
khamhakatà antaraghare nisãdanti netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Na khamhakato antaraghare nisãdissàmiti sikkhà karaõãyà”ti.
Na
khamhakatena antaraghare nisãditabbaü. Yo anàdariyaü pañicca ekato và
ubhato cà khamhaü katvà antaraghare nisidati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa àpadàsu, ummattakassa àdikammikassàti.
Dutiya sikkhàpadaü
8. 3. 3
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu sasãsaü pàrupitvà
antaraghare gacchanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà sasãsaü pàrupitvà annaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu sasãsaü
pàrupitvà antaraghare gacchanti atha kho te bhikkhu bhagavato etamatthaü
àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi.
Saccaü kira tumhe bhikkhave, sasãsaü pàrupitvà antaraghare gaccanti
saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà sasãsaü parupitvà antaraghare gaccanti netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
khvetaü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na oguõñhito anataraghare gammissàmãti sikkhà karaõãyà”ti.
Na oguõñhitatena antaraghare gantabbaü. Yo anàdariyaü pañicca sasisaü pàrupitvà antaraghare gacchati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, apadàsu, ummattakassa àdikammikassàti.
Tatiya sikkhàpadaü
[BJT Page 506] [\x 506/]
8. 3. 4
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu sasãsaü pàrupitvà
antaraghare nisãdanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà sasãsaü pàrupitvà antaraghare nisãdanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu sasãsaü
pàrupitvà antaraghare nisãdanti atha kho te bhikkhu bhagavato etamatthaü
àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi.
Saccaü kira tumhe bhikkhave, sasisaü pirupitvà antaraghare nisãdanti.
Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà sasisaü pàrupitvà antaraghare nisãdanti netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na oguõñhãto antaraghare nisãdissàmiti sikkhà karaõãyà”ti.
Na oguõñhito antaraghare nisãditabbaü yo anàdariyaü pañicca sasisaü pàrupitvà antaraghare nisãditi àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa àpadàsu ummattakassa àdikammikassàti.
Catuttha sikkhàpadaü
8. 3. 5
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu ukkuñikàya antaraghare
gacchanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi nàma samaõà
sakyaputtiyà ukkuñikàya antaraghare gacchanti.
Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü
Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu ukkuñikàya antaraghare
gacchanti nisãdanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhupañipucchi. Saccaü kira
tumhe bhikkhave, ukkuñikàya antaraghare gacchanti kàyaü olokentà saccaü
bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà tahaü tahaü ukkuñiyà antaraghare nisãdanti, netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
athakhvetaü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na ukkuñikaya antaraghare gàmissàmitã sikkhà karaõãyà”ti.
Na ukkuñiyà antaraghare gantabbaü yo anàdariyaü pañicca ukkuñiyà antaghare gacchati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, àpadàsu ummattakassa
âdikammikassàti.
Pa¤cama sikkhàpadaü
8. 3. 6
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu pallatthikàya
antaraghare nisãdanti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà pallatthikàya antaraghare gacchanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu pallatthikàya
antaraghare nisãdanti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, pallatthikàya antaraghare nisãdanti saccaü bhagavà
vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà kàyappacàlakaü antaraghare nisãdanti kàyaü olambentà netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchanà asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na pallatthikàya antaraghare nisidassàmiti sikkhà karaõãyà”ti.
Na
pallatthikàya antaraghare nisãditabbaü yo anàdariyaü pañicca
hatthapallatthikàya và dussapallatthikàya và antaraghare nisidati àpatti
dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa àpadàsu
Ummattakassa àdikammikassàti.
Chaññha sikkhàpadaü
[BJT Page 508] [\x 508/]
8. 3. 7
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena [PTS Page 190] [\q 190/] kho pana samayena chabbaggiyà
bhikkhu asakkaccaü piõóapàtaü pañigaõhanti chaóóetukàmà viya ujjhàyanti
khãyanti vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà asakkaccaü
piõóapàtaü pañigaõhanti chaóóetukàmà viya
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu asakkaccaü
piõóapàtaü pañigaõhanti chaóóetukàmà viya atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, asacakkaccaü piõóapàtaü
pañigaõhanti chaóóetukàmà viya saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà asakkaccaü
piõóapàtaü pañigaõhanti chaóóetukàmà viya netaü moghapurisà appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Sakkaccaü piõóapàtaü pañiggahessàmiti sikkhà karaõãyà”ti.
Sakkaccaü piõóapàto pañiggahetabbà yo anàdariyaü pañicca asakkaccaü piõóapàtaü pañilaõhàti chaóóetukàmo viya àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Sattama sikkhàpadaü
. 98. 3. 8
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu tahaü tahaü olokentà
piõóàpàtaü pañigaõhàti àkirantepi atikkamantepi 1- na jànanti manussà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà sakyaputtiyà tahaü
tahaü olokentà piõóapàtaü pañigaõhanti àkirantepi atikkamantepi na
jànanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu tahaü tahaü
olokentà piõóapàtaü pañigaõhanti àkirantepi atikkamantepi na jànanti
atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà
etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü
sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe
bhikkhave, tahaü tahaü olokentà piõóapàtaü pañigaõhanti àkirantepi
atikkamantepi na jànanti saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà tahaü tahaü
olokentà piõóapàtaü pañigaõhanti àkirantepi atikkamantepi na jànanti
netaü moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
athakhvetaü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taübhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Pattasa¤¤i piõóapàtaü pañiggahessàmiti sikkhà karaõãyà”ti.
Pattasa¤¤inà piõóapàto pañiggahetabbo yo anàdariyaü pañicca tahaü tahaü olokento piõóapàtaü pañigaõhàti àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa, àpadàsu, ummattakassa àdikammikassàti.
Aññhama sikkhàpadaü
. 9
8. 3. 9
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu piõóapàtaü pañigaõhantà
supa¤¤ova bahuü pañigaõhanti manussà ujjhàyanti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà piõóapàtaü pañigaõhantà sasupa¤¤ova
bahuü pañigaõhanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu piõóapàtaü
pañigaõhantà supa¤¤ova bahuü pañigaõhanti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
saccaü kira tumhe bhikkhave, piõóapàtaü pañigaõhantà supa¤¤ova bahuü
pañigaõhanti saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà piõóapàtaü pañigaõhantà supa¤¤ova bahuü
pañigaõhanti netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahacchanà
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Samasupakaü piõóapàtaü pañiggahessàmãti sikkhà karaõãyà”ti.
Supo nàma: dve
supà muggasupo màsasupo hatthahàriyo. Samasupako piõóapàto
pañiggahetabbo. Yo anàdariyaü pañicca supa¤¤ova bahuü pañigaõhàti àpatti
dukkañassa.
3. Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, rasarase. ¥àtakànaü,
pavàritànaü, a¤¤assatthàya, attano dhanena, àpadàsu ummattakassa
àdikammikassàti.
Navama sikkhàpadaü
1. Atikkannepi - machasaü
[BJT Page 510] [\x 510/]
8. 3. 10
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu thupikataü piõóapàtaü
pañigaõhàti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi nàma
samaõà sakyaputtiyà thupikataü piõóapàtaü pañigaõhàti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu thupikataü
piõóapàtaü pañigaõhàti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu saccaü kira tumhe
bhikkhave thupikataü piõaóapàtaü pañigaõhàti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
thupikataü piõóapàtaü pañigaõhàti netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
” Samatittakaü piõaóapàtaü pañiggahessamiti sikkhà karaõãyà”ti.
[PTS Page 191]
[\q 191/] samatittako piõaóapàto pañiggahetabbo yo anàdariyaü pañicca
thupikataü piõóapàtaü pañigaõhàti àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, àpadàsu, ummattakassa àdikammikassàti.
Dasama sikkhàpadaü
Khamhakatavaggo tatiyo.
[BJT Page 512] [\x 512/]
8. 4. 1
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu asakkaccaü piõóapàtaü
bhu¤janti abhu¤ajitukàma viya manussà ujjhàyanti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà asakkaccaü piõóapàtaü bhu¤janti
abhu¤ajitukàma viya
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu asakkaccaü
piõóapàtaü bhu¤janti abhu¤ajitukàmà viya atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, asakkaccaü piõóapàto bhu¤janti
bhu¤ajitukàmà viya saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà asakkaccaü piõóapàtaü bhu¤janti
abhu¤ajitukàmà viya netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahiccachanà asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Sakkaccaü piõóapàtaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Sakkaccaü piõóapàto bhu¤ajitabbo yo anàdariyaü pañicca asakkaccaü piõóapàtaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, apadàsu, ummattakassa àdikammikassàti.
Pañhama sikkhàpadaü
8. 4. 2
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu tahaü tahaü olokentà
piõóapàtaü bhu¤janti àkirantepi atikkamantepi na jànanti manussà
ujjhàyanti khãyanti vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà tahaü
tahaü olokentà piõóapàtaü bhu¤janti àkirantepi atikkamantepi na jànanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu tahaü tahaü
olokentà piõóapàtaü bhu¤janti àkirantepi atikkamantepi na jànanti atha
kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà
chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, tahaü
tahaü olokentà piõóapàtaü bhu¤janti àkirantepi atikkamantepi na jànanti
saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà tahaü tahaü olokentà piõóapàtaü bhu¤janti àkirantepi
atikkamantepi na jànanti netaümoghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Pattasa¤¤i piõóapàtaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Pantasa¤¤inà piõóapàto bhu¤ajitabbo. Yo anàdariyaü pañicca tahaü tahaü olokento piõóapàtaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa, vàsupagatassa àpadàsu ummattakassa àdikammikassàti.
Dutiya sikkhàpadaü
8. 4. 3.
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu tahaü tahaü omasitvà
piõóapàtaü bhu¤janti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà tahaü tahaü omasitvà piõóapàtaü bhu¤janti
Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü
Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu tahaü tahaü omasitvà
piõóapàtaü bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhupañipucchi. Saccaü kira
tumhe bhikkhave, tahaü tahaü omasitvà piõóapàtaü bhu¤janti saccaü
bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà tahaü tahaü omasitvà piõóapàtaü bhu¤janti netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Sapadànaü piõóapàtaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Sapadànaü piõóapàto bhaa¤ajitabbo yo anàdariyaü pañicca tahaü tahaü omasitvà piõóapàtaü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, a¤¤esaü dento omasati,
a¤¤abhàjane1- àkiranto omasati, uttaribhaüge, àpadàsu ummattakassa
àdikammikassàti.
Tatiya sikkhàpadaü
1. A¤¤assa bhàjane - machasaü
[BJT Page 514] [\x 514/]
8. 4. 4
[PTS Page 192] [\q 192/]
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu piõóapàtaü bhu¤ajantà
supa¤¤eva bahuü bhu¤janti manussà ujjhàyanti khãyanti vipàcenti. “Kathaü
hi nàma samaõà sakyaputtiyà piõóapàtaü bhu¤ajantà supa¤¤eva bahuü
bhu¤janti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu piõóapàtaü
bhu¤jantà supa¤¤eva bahuü bhu¤janti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, piõóapàtaü bhu¤ajantà supa¤¤eva
bahuü bhu¤janti saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà piõóapàtaü bhu¤ajantà supa¤¤eva bahuü
bhu¤janti netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchanà
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Samasupakaü piõóapàtaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Supo nàma: dve
supo muggasupo màsasupo hatthahàriyo. Samasupako piõóapàto bhu¤ajitabbo
yo anàdariyaü pañicca supa¤¤eva bahuü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, rasarase ¤àtakànaü
pavàritànaü antano dhanena àpadàsu ummattakassa àdikammikassàti.
Catuttha sikkhàpadaü
8. 4. 5
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu thupato1- omadditvà
piõóapàtaü bhu¤janti manusso ujjhàyanti khãyanti vipàcenti. “Kathaü hi
nàma samaõà sakyaputtiyà thupato omadditvà piõóapàtaü bhucajanti
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu thupato omadditvà
piõóapàtaü bhu¤jissàmãti atha kho te bhikkhu bhagavato etamatthaü
àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi.
Saccaü kira tumhe bhikkhave, thupato omadditvà piõóapàtaü bhu¤janti
saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà thupato omadditvà piõóapàtaü bhu¤janti netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na thupato omadditvà piõóapàtaü bhu¤ajissàmãti sikkhà karaõãyà”ti.
Na thupato omadditvà piõóapàto bha¤ajitabbo yo anàdariyaü pañicca thupato omadditvà piõóapàtaü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa, parittake sese ekato
saükaóóhatvà omadditvà bhu¤jati, àpadàsu, ummattakassa àdikammikassàti.
Pa¤cama sikkhàpadaü
. 78. 4. 6
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu såpampi bya¤ajanampi
odanena pañiccàdenti bhiyyokamyataü upàdàya manussà ujjhàyanti khãyanti
vipàcenti “kathaü hi nàma samaõà sakyaputtiyà såpampi bya¤ajanampi
odanne pañicchàdenti bhiyyokamyataü upàdàya
Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu såpampi
bya¤ajanampi odanena pañicchàdenti bhiyyokamyataü upàdàya atha kho te
bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne
etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà
chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, såpampi
bya¤ajanampi odanena pañicchàdenti bhiyyokamyataü upàdàya saccaü bhagavà
vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà såpampi bya¤ajanampi odanena pañicchàdenti bhiyyokamyataü
upàdàya netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taübhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na supaü và bya¤ajanaü và odanena pañicchàdessàmi bhiyyokamyataü upàdàyati sikkhà karaõãyà”ti.
Na supaü và
bya¤ajanaü và odanena pañiccàdetabbo bhiyyokamyataü upàdàya yo
anàdariyaü pañicca supaü và odanena pañicchàdeti bhiyyokamyataü upàdàya
àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, sàmikà pañicchàdetvà denti na bhiyyokamyataü àpadàsu, ummattakassa àdikammikassàti.
Chaññha sikkhàpadaü
1. Thupakato - machasaü
[BJT Page 516] [\x 516/]
. 38. 4. 7
1. [PTS Page
193] [\q 193/] tena samayena buddho bhagavà sàvatthiyaü viharati
jetavane anàthapiõóikassa àràme tena kho pana samayena chabbaggiyà
bhikkhu såpampi odanampi antano atthàya vi¤¤àpetvà bhu¤janti. Manussà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà sakyaputtiyà
såpampi odanapi anattano atthàya vi¤¤àpetvà bhu¤ajissanti kassa
sampannaü na manàpaü kassa sàduü na ruccatã”ti.
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu såpampi odanampi
antano atthàya vicacàpetvà bhu¤ajissanti”ti atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave, såpampi odanampi attano
atthàya vi¤¤àpetvà bhu¤ajathàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà såpampi odanampi
attano atthàya vi¤¤àpetvà bhu¤ajissatha. Netaü moghapurisà appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na supaü và odanaü và attano atthàya vi¤¤àpetvà bhu¤ajissàmãti sikkhà karaõãyà”ti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
3. Tena kho
pana samayena bhikkhu gilànà honti. Gilàna pucchakà bhikkhu
gilàne1etadavocuü; “kaccàvuso khamanãyaü kacci yàpanãya”nti. Pubbe mayaü
àvuso såpampi odanampi attano atthàya vi¤¤àpetvà bhu¤ajàma. Tena phàsu
hoti. Idàni pana bhagavatà pañikkhittanti kukkuccàyantà na vi¤¤àpema
tena no na phàsu etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhu àmantesi “anujànàmi bhikkhave gilànena bhikkhunà såpampi
odanampi attano atthàya vi¤¤àpetvà bhu¤ajituü” eva¤ca pana bhikkhave
imaü sikakhàpadaü uddiseyyàtha;
Na supaü và odanaü và agàlàno attano atthàya vi¤¤àpetvà bhu¤jissàmãti sikkhà karaõiyo”ti
1. Gilàne bhikkhu - machasaü
2. Bhikkhåti padaü - machasaü na dissate
[BJT Page 518] [\x 518/]
Na supaü và
odanaü và agilànena antano atthàya vi¤¤àpetvà bhu¤jitabbaü yo anàdariyaü
pañicca supaü và odanaü và agilàno attano atthàya vi¤¤àpetvà bhu¤jati
àpatti dukkañassa.
Anàpatti:
asa¤cicca, asatiyà, ajànantassa, gilànassa ¤àtakànaü pavàritànaü
a¤¤assatthàya attano dhanena àpadàsu, ummattakassa àdikammikassàti.
Sattama sikkhàpadaü
. 3
8. 4. 8
1. [PTS Page
194] [\q 194/] tena samayena buddho bhagavà sàvatthiyaü viharati
jetavane anàthapiõóikassa àràme tena kho pana samayena chabbaggiyà
bhikkhu ujjhànasa¤¤i paresaü pattaü olokenti manussà ujjhàyanti khãyanti
vipàcenti “kathaü hi nàma samaõà sakyaputtiyà ujjhànasa¤¤i paresaü
pattaü olokenti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu ujjhànasa¤¤i
paresaü pattaü olokenti atha kho te bhikkhu bhagavato etamatthaü
àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi.
Saccaü kira tumhe bhikkhave, ujjhànasa¤¤i paresaü pattaü olokenti saccaü
bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà ujjhànasa¤¤i paresaü pattaü olokenti netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na ujjhànasa¤¤i paresaü pattaü olokessàmãti sikkhà karaõãyà”ti.
Na ujjhàyasa¤¤i paresaü patto oloketabbo yo anàdariyaü pañicca ujjhànasa¤¤i paresaü pattaü oloketi àpatti dukkañassa.
Anàpatti-
asa¤cicca asatiyà ajànantassa dassàmiti và dàpessàmiti và oloketi na
ujjhànasa¤¤issa àpadàsu ummattakassa àdikammikassàti.
Aññhamasikkhàpadaü
8. 4. 9
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu mahantaü kabaëaü
karonti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà mahantaü kabaëaü karonti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu mahantaü kabaëaü
karonti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, mahantaü kabaëaü karonti saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
mahantaü kabaëaü karonti netaü moghapurisàappasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Nàtimahantaü kabaëaü karissàmiti sikkhà karaõãyà”ti.
Nàtimahanto kabaëo kàtabbo yo anàdariyaü pañicca mahantaü kabaëaü karoti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa agàlànassa khajjake phalàphale uttaribhaüge àpadàsu ummattakassa àdikammikassàti.
Navamasikkhàpadaü
8. 4. 10
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu dãghaü àlopaü karonti
manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà dãghaü àlopaü karonti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu dãghaü àlopaü
karonti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, dãghaü àlopaü karonti saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà dãghaü àlopaü
karonti netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Parimaõaóalaü àlopaü karissàmiti sikkhà karaõãyà”ti.
Parimaõóalaü àlopo kàtabbo yo anàdariyaü pañicca dãghaü àlopaü karoti àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa khajjake phalàphale uttarihaüge àpadàsu, ummattakassa àdikammikassàti.
Dasama sikkhàpadaü
Sakkaccavaggo catuttho
. 6[BJT Page 522] [\x 522/]
8. 5. 1
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu anàhañe kabaëe
mukhadvàraü vivaranti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi
nàma samaõà sakyaputtiyà anàhañe kabaëe mukhadvàraü vivaranti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu anàhañe kabaëe
mukhadvàraü vivaranti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, anàhañe kabaëe mukhadvàraü vivaranti saccaü bhagavà
vigarahi buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü
appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe
moghapurisà anàhañe kabaëe vukhadvàraü vivaranti netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccàti
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
[PTS Page 195] [\q 195/] na anàhañe kabaëe mukhadvàraü vivarissàmiti sikkhà karaõãyà”ti.
Na anàhañe kabaëe mukhadvàraü vivaritabbaü yo anàdariyaü pañicca anàhañe kabaëe vukhadvàraü vivarati àpatti dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa dassàmiti và dàpessàmiti và oloketi na
ujjhànasa¤¤issa àpadàsu ummattakassa àdikammikassàti.
Pañhamasikkhàpadaü
8. 5. 2
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu bhu¤ajamànà sabbaü
hatthaü mukhe pakkhipanti manussà ujjhàyanti khãyanti vipàcenti “kathaü
hi nàma samaõà sakyaputtiyà bhu¤ajamànà sabbaü hatthaü mukhe pakkhipanti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu bhu¤ajamànà
sabbaü hatthaü mukhe pakkhipanti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave, bhu¤ajamànà sabbaü hatthaü
mukhe pakkhipanti saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà bhu¤ajamànà sabbaü hatthaü mukhe
pakkhipanti netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü cevaappasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
Anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà
saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya
supposatàya appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa
apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü
tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na bhu¤ajamàno sabbaü hatthaü mukhe pakkhipissàmiti sikkhà karaõãyà”ti.
Na bhu¤ajamàno
sabbo hatthà mukhe pakkhitabbo yo anàdariyaü pañicca bhu¤ajamàno sabbaü
hatthaü mukhe pakkhipati àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa agàlànassa khajjake phalàphale uttaribhaüge àpadàsu ummattakassa àdikammikassàti.
Dutiyasikkhàpadaü
8. 5. 3
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu sakabaëena mukhena
byàharanti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà sakabaëena mukhena byàharanti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu sakabaëena
mukhenabyàhaenti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha
kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, sakabaëena mukhena byàharanti saccaü bhagavà vigarahi
buddho bhagavàananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
sakabaëena mukhena byàharanti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na sakabaëena mukhena byàharissàmiti sikkhà karaõãyà”ti.
Na sakabaëena mukhena byàharitabbaü yo anàdariyaü pañicca sakabaëena mukhena byàharati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa khajjake phalàphale uttarihaüge àpadàsu, ummattakassa àdikammikassàti.
Tatiyasikkhàpadaü
[BJT Page 524] [\x 524/]
8. 5. 4
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu piõóukkhepakaü
bhu¤janti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà piõóukkhepakaü bhu¤janti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu piõóukkhepakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, piõóukkhepakaü bhu¤janti saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
piõóukkhepakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccàti a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na piõóukkhepakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Na piõóukkhepakaü bhu¤ajatatatabbaü yo anàdariyaü pañicca piõóukkhepakaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa khajjake phalàphale àpadàsu ummattakassa àdikammikassàti.
Catutthasikkhàpadaü
8. 5. 5
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu kabaëàvacchedakaü
bha¤ajanti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà kabaëàvacchedakaü bha¤ajanti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu kabaëàvacchedakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, kabaëàvacchedakaü bhu¤janti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
kabaëàvacchedakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na [PTS Page 196] [\q 196/] kabaëàvacchedakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Na kabaëàvacchedakaü bhu¤jitabbaü yo anàdariyaü pañicca kabaëàvacchedakaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa khajjake phalàphale uttaribhaüge àpadàsu ummattakassa àdikammikassàti.
Pa¤camasikkhàpadaü
8. 5. 6
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu avagaõóakàrakaü
bhu¤janti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà avagaõóakàrakaü bhu¤janti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu avagaõóakàrakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, avagaõóakàrakaü bhu¤janti saccaü bhagavà vigarahi
buddho bhagavàananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
avagaõóakàrakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na avagaõóakàrakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Na avagaõóakàrakaü bhu¤jitabbaü yo anàdariyaü pañicca ekato và ubhato và gaõóaü katvà bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa khajjake1phalàphale, àpadàsu ummattakassa àdikammikassàti.
Chaññhasikkhàpadaü
1. Khajjaketi padaü - machasaü na dissate
. 6
[BJT Page 526] [\x 526/]
8. 5. 7
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu hatthanidadunakaü
bhu¤janti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà hatthaniddhunakaü bhu¤janti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu hatthaniddhunakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, hatthaniddhunakaü bhu¤janti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
hatthaniddhukataü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccàti a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na hatthaniddhunakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Na hatthaniddhunakaü bhu¤jitabbaü yo anàdariyaü pañicca hatthaniddhunakaü bha¤ajati àpatti dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa gilànassà, kacavaraü chaóóhento hatthaü
niddhunàti, àpadàsu ummattakassa àdikammikassàti.
Sattamasikkhàpadaü
8. 5. 8
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu sitthàvakàrakaü
bhu¤janti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà sitthàvakàrakaü bhu¤janti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu sitthàvakàrakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, satthàvakàrakaü bhu¤janti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
sitthàvakàrakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na sitthàvakàrakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Na sitthàvakàrakaü bhu¤jitabbaü yo anàdariyaü pañicca sitthàva kàrakaü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa: gilànassa kacavaraü [PTS Page 197] [\q
197/] chaóóhento sitthaü chaóóhayati, 1- àpadàsu ummattakassa
àdikammikassàti.
Aññhamasikkhàpadaü
8. 5. 9
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu jivhànicchàrakaü
bhu¤janti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà jivhànicchàrakaü bhu¤janti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu jivhànicchàrakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, jivhànicchàrakaü bhu¤janti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
jivhànicchàrakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na jivhànicchàrakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
Na jivhànicchàrakaü bhu¤jitabbaü yo anàdariyaü pañicca jivhànicchàrakaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca, asatiyà, ajànantassa, gilànassa àpadàsu, ummattakassa àdikammikassàti.
Navamasikkhàpadaü
1. Chaóóhayyati - machasaü
[BJT Page 528] [\x 528/]
8. 5. 10
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu piõóukkhepakaü
bhu¤janti manussà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà
sakyaputtiyà capucapukàrakaü bhu¤janti
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu capucacapukàrakaü
bhu¤janti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave, capucapukàrakaü bhu¤janti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
capucapukàrakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccàti a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na capucapukàrakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
2. Na capucapukàrakaü bhu¤ajatatatabbaü yo anàdariyaü pañicca capucapukàrakaü bhu¤jati àpatti dukkañassa.
3. Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpadàsu ummattakassa àdikammikassàti.
Dasamasikkhàpadaü
Kabaëavaggo pa¤camo.
[BJT Page 530] [\x 530/]
. 18. 6. 1
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena a¤¤atarena bràhmaõena saïghassa payopànaü pañiyantaü hoti.
Bhikkhu surusurukàrakaü khãraü pivanti. A¤¤ataro nañapubbako bhikkhu
surusurukàrakaü khãraü pivanti. A¤¤ataro nañapubbako bhikkhu evamàha.
“Sabbàyaü1ma¤¤e saïgho sãtikato”ti2- ye te bhikkhu appicchà santuññhà
lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti;”kathaü
hi nàma bhikkhu saüghaü àrabbha davaü karissatã”ti atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tvaü bhikkhu saïghaü àrabbha davaü
akàsiti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà kabaëàvacchedakaü bhu¤janti netaü
moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na surusurukàrakaü bhu¤jissàmãti sikkhà karaõãyà”ti.
2. Na [PTS Page 198] [\q 198/] surusurukàrakaü bhu¤jitabbaü yo anàdariyaü pañicca surusurukàrakaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpadàsu ummattakassa àdikammikassàti.
Pañhamasikkhàpadaü
8. 6. 2
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu hatthanillehakaü bhu¤janti a¤¤ataro
nañapubbako bhikkhu evamàhaü “sabbàyaü ma¤¤e saïgho sitikato”ti ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma bhikkhu saüghaü àrabbha davaü
karissatã”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tvaü bhikkhu saïghaü àrabbha davaü akàsiti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
kabaëàvacchedakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na hatthanillehakaü bhu¤ajissàmãti sikkhà karaõãyà”ti.
2. Na hatthanillehakaü bhu¤jitabbaü yo anàdariyaü pañicca hatthanillehakaü bhu¤jati àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpadàsu ummattakassa àdikammikassàti.
Dutiyasikkhàpadaü
1. Sabboyaü - machasaü
2. Sitakatoti - sãmu.
[BJT Page 532] [\x 532/]
. 28. 6. 3
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu pattanillehakaü bhu¤janti a¤¤ataro
nañapubbako bhikkhu evamàhaü “sabbàyaü ma¤¤e saïgho sitikato”ti ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma bhikkhu saüghaü àrabbha davaü
karissatã”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tvaü bhikkhu saïghaü àrabbha davaü akàsiti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
kabaëàvacchedakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na pattanillehakaü bhu¤ajissàmãti sikkhà karaõãyà”ti.
2. Na pattanillehakaü bhu¤jitabbaü yo anàdariyaü pañicca pattanillehakaü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa gilànassa parittake sese ekato
saükaóóhatvà nillehitavà bhu¤jati, àpadàsu ummattakassa àdikammikassàti.
Tatiyasikkhàpadaü
8. 6. 4
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu oññhanillehakaü bhu¤janti a¤¤ataro
nañapubbako bhikkhu evamàhaü “sabbàyaü ma¤¤e saïgho sitikato”ti ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma bhikkhu saüghaü àrabbha davaü
karissatã”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tvaü bhikkhu saïghaü àrabbha davaü akàsiti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
kabaëàvacchedakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na oññhanillehakaü bhu¤ajissàmãti sikkhà karaõãyà”ti.
2. Na oññhanillehakaü bhu¤jitabbaü yo anàdariyaü pañicca oññhanillehakaü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa gilànassa parittake sese ekato
saükaóóhatvà nillehitavà bhu¤jati, àpadàsu ummattakassa àdikammikassàti.
Catutthasikkhàpadaü
. 2
[BJT Page 534] [\x 534/]
. 08. 6. 5
1. Tena
samayena buddho bhagavà bhaggasu viharati suüsumàragire bhesakalàvane
migadàye. Tena kho pana samayena bhikkhu kokanade1pàsàde sàmisena
hatthena pànãyathàlakaü pañigaõhanti. Manussà ujjhàyanti khãyanti
vipàcenti “kathaü hi nàma samaõà sakyaputtiyà sàmisena hatthena
pàniyathàlakaü pañiggahessanti seyyathàpi gihã kàmabhogino”ti.
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma bhikkhu sàmisena hatthena
pàniyathàlakaü pañiggahessantiti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira bhikkhave bhikkhu sàmisena hatthena
pàniyathàlakaü pañigaõhantãti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma te bhikkhave moghapurisà sàmisena
hatthena pàniyathàlakaü pañiggahessanti. Netaü moghapurisà appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na sàmisena hatthena pànãyathàlakaü pañiggahessàmãti sikkhà karaõãyà”ti.
2. Na [PTS
Page 199] [\q 199/] sàmisena hatthena pàniyathàlako pañiggahetabbo. Yo
anàdariyaü pañicca sàmisena hatthena pànãyathàlakaü pañiggaõhàti àpatti
dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa gilànassa dhovissàmãti và dhovàpessàmiti
và pañigaõhàti, àpadàsu ummattakassa àdikammikassàti.
Pa¤camasikkhàpadaü
8. 6. 4
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu oññhanillehakaü bhu¤janti a¤¤ataro
nañapubbako bhikkhu evamàhaü “sabbàyaü ma¤¤e saïgho sitikato”ti ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma bhikkhu saüghaü àrabbha davaü
karissatã”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tvaü bhikkhu saïghaü àrabbha davaü akàsiti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
kabaëàvacchedakaü bhu¤janti netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na oññhanillehakaü bhu¤ajissàmãti sikkhà karaõãyà”ti.
2. Na oññhanillehakaü bhu¤jitabbaü yo anàdariyaü pañicca oññhanillehakaü bhu¤jati àpatti dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa gilànassa parittake sese ekato
saükaóóhatvà nillehitavà bhu¤jati, àpadàsu ummattakassa àdikammikassàti.
Catutthasikkhàpadaü
8. 6. 6
1. Tena
samayena buddho bhagavà bhaggasu viharati suüsumàragire bhesakalàvane
migadàye. Tena kho pana samayena bhikkhu kokanade pàsàde sasitthakaü
pannadhovanaü annaraghare chaóóhenti. Manussà ujjhàyanti khãyanti
vipàcenti “kathaü hi nàma samaõà sakyaputtiyà sasitthakaü pattadhovanaü
antaraghare chaóóhessanti seyyathàpi gihã kàmabhogino”ti.
1. Kokanudekatthavi
[BJT Page 536] [\x 536/]
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma bhikkhu sasitthakaü pantadhovanaü
antaraghare chaóóhessanti atha kho te bhikkhu bhagavato etamatthaü
àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü
katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi.
Saccaü kira bhikkhave bhikkhu sasitthakaü pantadhovanaü antaraghare
chaóóhentãti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma te bhikkhave moghapurisà sasitthakaü pantadhovanaü
antaraghare chaóóhessanti. Netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na sasitthakaü pattadhovanaü antaraghare chaóóhessàmiti sikkhà karaõãyà”ti.
3. Na
sasitthakaü pantadhovanaü antaraghare chaóóhetabbaü yo anàdariyaü
pañicca sasitthakaü pattadhovanaü antaraghare chaóóheti àpatti
dukkañassa.
Anàpatti:
asa¤cicca asatiyà ajànantassa gilànassa uddharitvà và hinditvà và
pañiggahe và1- nãharitvà và chaóóheti àpadàsu ummattakassa
àdikammikassàti.
Chaññhasikkhàpadaü
. 28. 6. 7
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu chantapàõissa dhammaü desenti. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu channapàõissa
dhammaü desessanti”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave channapàõãssa dhammaü desethàti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
chattapàõãssa dhammaü desessatha. Netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na chattapàõãssa dhammaü desessàmiti sikkhà karaõãyà”ti.
1. Pañiggahetvà - simu1, sã1
[BJT Page 538] [\x 538/]
2. Tena kho
pana samayena bhikkhu channapàõissa gilànassa [PTS Page 200] [\q 200/]
dhammaü desetuü kukkuccàyantà na desenti. 1Manussà ujjhayànti khãyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà chattapàõãssa gilànassa
dhammaü na desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü
ujjhàyantànaü khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato
etamatthaü àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave chattapàõissa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na chattapàõissa agilànassa dhammaü desissàmiti sikkhàpadaü karaõãyà’ti.
3. Chattaü nàma: tãõi chattàni setacchantaü gila¤ajacchattaü paõõacchattaü maõóala baddhaü salàkabaddhaü
Dhammo nàma: buddhabhàsito sàvakabhàsito isibhàsito devabhàsito atthupasaühito dhammupasaühito
Deseyyàti: padena deseti pade pade àpatti dukkañassa. Akkharàya deseti akkharakkharàya àpatti dukkañassa.
Na chattapàõissa agilànassa dhammo desetabbo yo anàdariyaü pañicca chattapàõãssa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Sattamasikkhàpadaü
8. 6. 8
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu daõóapàõissa dhammaü desenti. Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu daõóapàõissa
dhammaü desessanti”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave channapàõãssa dhammaü desethàti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
chattapàõãssa dhammaü desessatha. Netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na daõóapàõãssa agilànassa dhammaü desessàmiti sikkhà karaõãyà”ti.
2. Tena kho
pana samayena bhikkhu daõóapàõissa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà daõóapàõãssa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave chattapàõissa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na daõóapàõissa agilànassa dhammaü desissàmiti sikkhàpadaü karaõãyà’ti.
3. Chattaü nàma: tãõi chattàni setacchantaü gila¤ajacchattaü paõõacchattaü maõóala baddhaü salàkabaddhaü
Dhammo nàma: buddhabhàsito sàvakabhàsito isibhàsito devabhàsito atthupasaühito dhammupasaühito
Deseyyàti: padena deseti pade pade àpatti dukkañassa. Akkharàya deseti akkharakkharàya àpatti dukkañassa.
Daõóo nàma: majjhamassa purisassa catuhattho daõóo tato ukkaññho adaõóo, oko adaõóo
Na daõóapàõissa agilànassa dhammo desetabbo yo anàdariyaü pañicca daõóapàõãssa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Aññhamasikkhàpadaü
1. Kukkuccàyanti - machasaü
[BJT Page 540] [\x 540/]
8. 6. 9
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu santhapàõissa dhammaü desenti. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu santhapàõissa
dhammaü desessanti”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave satthapàõãssa dhammaü desethàti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
chattapàõãssa dhammaü desessatha. Netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na satthapàõãssa agilànassa dhammaü desessàmiti sikkhà karaõãyà”ti.
2. Tena kho
pana samayena bhikkhu satthapàõissa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà satthapàõãssa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave chattapàõissa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Chattaü nàma: tãõi chattàni setacchantaü gila¤ajacchattaü paõõacchattaü maõóala baddhaü salàkabaddhaü
Dhammo nàma: buddhabhàsito sàvakabhàsito isibhàsito devabhàsito atthupasaühito dhammupasaühito
Deseyyàti: padena deseti pade pade àpatti dukkañassa. Akkharàya deseti akkharakkharàya àpatti dukkañassa.
[PTS Page 201] [\q 201/] satthaü nàma: ekatodhàraü ubhatodhàraü paharaõaü
Na satthapàõissa agilànassa dhammo desetabbo yo anàdariyaü pañicca satthapàõãssa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Navamasikkhàpadaü
8. 6. 10
1. Tena
samayena buddho bhagavà kosambiyaü viharati ghositàràme. Tena kho pana
samayena chabbaggiyà bhikkhu àyudhapàõissa1- dhammaü desenti. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu àyudhapàõissa
dhammaü desessanti”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave àyudhapàõãssa dhammaü desethàti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
àyudhapàõãssa dhammaü desessatha. Netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na àyudhapàõãssa agilànassa dhammaü desessàmiti sikkhà karaõãyà”ti.
Tena kho pana
samayena bhikkhu àyudhapàõissa gilànassa dhammaü desetuü kukkuccàyantà
na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti. “Kathaü hi nàma
samaõà sakyaputtiyà àyudhapàõãssa gilànassa dhammaü na desessanti”ti.
Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü
vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü àrodesuü. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi “anujànàmi bhikkhave chattapàõissa gilànassa dhammaü desetuü.
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddideyyàtha:
Na àyudhapàõissa agilànassa dhammaü desissàmiti sikkhàpadaü karaõãyà’ti.
âyudhaü nàma: càpo kodaõóo
Dhammo nàma: buddhabhàsito sàvakabhàsito isibhàsito devabhàsito atthupasaühito dhammupasaühito
Deseyyàti: padena deseti pade pade àpatti dukkañassa. Akkharàya deseti akkharakkharàya àpatti dukkañassa.
Na àyudhapàõissa agilànassa dhammo desetabbo yo anàdariyaü pañicca àyudhapàõãssa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Dasamasikkhàpadaü
Surusuruvaggo chaññho
1. âvudhapàõissa, - machasaü
. 2
[BJT Page 542] [\x 542/]
8. 7. 1
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu pàdukàråëhassa dhammaü
desenti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà,
te ujjhàyanti khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu
pàdukàråëhassa dhammaü desessanti”ti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave pàdukàråëhassa dhammaü
desethàti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà pàdukàråëhassa dhammaü desessatha.
Netaü moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
atha kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na pàdukàråëhassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Tena kho
pana samayena bhikkhu channapàõissa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà pàduråëhassa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave chattapàõissa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na pàduråëhassa agilànassa dhammaü desissàmiti sikkhàpadaü karaõãyà’ti.
Na
pàduråëhassa agilànassa dhammo desetabbo yo anàdariyaü pañicca
akkanatassa và pañimukkassa và omukkassa và agilànassa dhammaü deseti
àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Pañhamamasikkhàpadaü
8. 7. 2
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu upàhanàråëhassa dhammaü
desenti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà
sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà
bhikkhu upàhanàråëhassa dhammaü desessanti”ti atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave upàhanàråëhassa dhammaü
desethàti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà upàhanàråëhassa dhammaü desessatha.
Netaü moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
atha kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na upàhanàråëhassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Tena kho
pana samayena bhikkhu channapàõissa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà upàhanàråëhassa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave chattapàõissa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na upàhanàråëhassa agilànassa dhammaü desissàmiti sikkhàpadaü karaõãyà’ti.
Na upàhanàråëhassa agilànassa dhammo desetabbo yo anàdariyaü pañicca
Akkanatassa và pañimukkassa và omukkassa và agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Dutiyasikkhàpadaü
8. 7. 3
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu yànagatassa dhammaü
desenti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà,
te ujjhàyanti khiyanti vipàcenti;”kathaü hi nàma chabbaggiyà bhikkhu
yànagatassa dhammaü desessanti”ti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave yànagatassa dhammaü desethàti.
Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà yànagassa dhammaü desessatha. Netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na yànagatassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Tena kho
pana samayena bhikkhu channapàõissa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. Manussà ujjhayànti khãyanti vipàcenti. “Kathaü
hi nàma samaõà sakyaputtiyà yànagatassa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave yànagatassa gilànassa
dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü uddideyyàtha:
Yàna nàma: vayihaü ratho sakañaü sandamànikà sivikà pàñaïki.
Na yànagatassa agilànassa dhammo desetabbo yo anàdariyaü pañicca yànagatassa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Tatiyasikkhàpadaü
[BJT Page 544] [\x 544/]
. 88. 7. 4
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena [PTS Page 202] [\q 202/] kho pana samayena chabbaggiyà
bhikkhu sayanagatassa dhammaü desenti. Ye te bhikkhu appicchà santuññhà
lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü
hi nàma chabbaggiyà bhikkhu sayanagatassa dhammaü desessanti”ti atha
kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà
chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave
sayanagatassa dhammaü desethàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà sayanagatassa
dhammaü desessatha. Netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na sayanagatassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Tena kho
pana samayena bhikkhu sayanagatassa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà sayanagatassa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave sayanagatassa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na sayanagatassa agilànassa dhammaü desissàmiti sikkhàpadaü karaõãyà’ti.
Na
sayanagatassa agilànassa dhammo desetabbo yo anàdariyaü pañicca antamaso
chamàyapi nipantassa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Catutthasikkhàpadaü
8. 7. 5
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu pallatthikàya
nisinnassa dhammaü desenti. Ye te bhikkhu appicchà santuññhà lajjino
kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma
chabbaggiyà bhikkhu pallatthikàya nisinnassa dhammaü desessanti”ti atha
kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà
chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave
pallatthikàya nisinnassa dhammaü desethàti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
sayanagatassa dhammaü desessatha. Netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na pallattikàya nisinnassa agilànassa dhammaü desessàmiti sikkhà karaõãyà”ti.
2. Tena kho
pana samayena bhikkhu pallattikàya gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà sayanagatassa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave pallatthãkàya
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na pallatthikàya nisinnassa agilànassa dhammo desetabbo yo anàdariyaü pañicca antamaso
Hatthapallattãkàya và dussapallatthikàya và nisinnassa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa àpudàsu ummattakassa àdikammikassàti.
Pa¤casikkhàpadaü
. 28. 7. 6
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu veñhitasãsassa dhammaü
desenti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà,
te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu
veñhitasãsassa dhammaü desessanti”ti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave veñhitasisassa dhammaü
desethàti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà veñhitasisassa dhammaü desessatha.
Netaü moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
atha kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na veñhitasãsassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Tena kho
pana samayena bhikkhu veñhitasãsassa gilànassa dhammaü desetuü
kukkuccàyantà na desenti. 1- Manussà ujjhayànti khãyanti vipàcenti.
“Kathaü hi nàma samaõà sakyaputtiyà veñhisãsassa gilànassa dhammaü na
desessanti”ti. Assosuü kho bhikkhu tesaü manussànaü ujjhàyantànaü
khãyantànaü vipàcentànaü atha kho te bhikkhu bhagavato etamatthaü
àrodesuü. Atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü
kathaü katvà bhikkhu àmantesi “anujànàmi bhikkhave veñhisãsassa
gilànassa dhammaü desetuü. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddideyyàtha:
Na vesãsassa nàma; kesantaü na dassàpetvà veñhito hoti
Na vesãsassa agilànassa dhammo desetabbo yo anàdariyaü pañicca veñhitasãsassa agilànassa dhammaü deseti àpatti dukkañassa;
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa kesantaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Chaññhasikkhàpadaü
[BJT Page 546] [\x 546/]
8. 7. 7
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu oguõñhitasassa dhammaü
desenti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà,
te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu
oguõñhitasisassa dhammaü desessanti”ti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave oguõñhitasãsassa dhammaü
desethàti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà oguõñhita sãsassa dhammaü desessatha.
Netaü moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
atha kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na oguõñhitasãsassa agilànassa dhammaü desessàmiti sikkhà karaõãyà”ti.
2. Na [PTS Page 203] [\q 203/] oguõñhitasãso nàma: sasãsaü pàruto vuccati.
3. Na
oguõñhitasãsassa agilànassa dhammo desetabbo yo anàdariyaü pañicca
oguõñhitasissa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa sãsaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Sattama sikkhàpadaü
. 2
. 18. 7. 8
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu chamàya nisãditvà
nisinnassa dhammaü desenti. Ye te bhikkhu appicchà santuññhà lajjino
kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma
chabbaggiyà bhikkhu chamàya nisãditvà àsane nisinnassa dhammaü
desessanti”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave chamàya nisãditvà àsane nisinnassa dhammaü desethàti.
Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà chamàya nisãditvà àsane nisinnassa dhammaü
desessatha. Netaü moghapurisà appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü vigarahitvà dhammiü kathaü katvà bhikkhu
àmantesi, “na bhikkhave buddhaü và dhammaü và saüghaü và àrabbha davo
kàtabbo yo kareyya àpatti dukkañassa”ti. Atha kho bhagavà taü bhikkhuü
anekapariyàyena vigarahitvà dubharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü vigarahitvà dhammiü kathaü katvà bhikkhu
àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa
atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na chamàya nisãditvà àsano nisinnassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Na chamàya
nisãditvà àsane nisinnassa agilànassa dhammo desetabbo yo anàdariyaü
pañicca chamàya nisãditvà àsane nisinnassa agilànassa dhammaü deseti
àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa kesantaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Aññhasikkhàpadaü
8. 7. 9
1. Tena samayena buddho bhagavà sàvatthiyaü viharata
Tavane
anàthapiõóikassa àràme tena kho pana samayena chabbaggiyà bhikkhu nice
àsane nisãditvà ucce àsane nisinnassa dhammaü desenti. Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti “kathaü hi nàma chabbaggiyà bhikkhu nice àsane nisãditvà ucce
àsane nisinnassa dhammaü desessanti”ti atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave nãce àsane nasãditvà ucce àsane
nisinnassa dhammaü desethàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà nãce àsane
nisãditvà ucce àsane nisinnassa dhammaü desessatha. Netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
[BJT Page 548] [\x 548/]
2. Bhåtapubbaü
bhikkhave bàràõàsiyaü a¤¤atarassa chapakassa pajàpati gabbhini ahosi.
Atha kho bhikkhave sà chapaki taü chapakaü etadavoca. Gabbhanimhi
ayyaputta icchàmi ambaü khàditu”nti. Natthi ambo1akàlo ambassàti.
Sacàhaü2- na labhissàmi marissamiti tena kho pana samayena ra¤¤o ambo
dhuvaelo hoti. Atha kho bhikkhave so chapako yena so ambo tenupasaükami
upasaükamitvà taü ambaü abhiråhitvà nilino acchi.
Atha kho
bhikkhave ràjà purohitena bràhmaõena saddhiü yena so ambo tenupasaükami
upasaükamitvà ucce àsane nisãdittavà mantaü pariyàpunàti. [PTS Page 204]
[\q 204/] atha kho bhikkhave tassa chapakassa etadahosi. Yàva adhammiko
ayaü ràjà yatra hi nàma ucce àsane nisãditvà mantaü pariyàpuõissati,
aya¤ca bràhmaõo adhammiko yatra hi nàma nãce àsane nisãditvà ucce àsane
nisinnassa mantaü vàcessati. Aha¤camhi adhammiko yohaü itthiyà kàraõà
ra¤¤o ambaü avaharàmi. Sabbamidaü camarigatanti3- tattheva paripati. Na
oguõñhitasãsassa agilànassa dhammaü desessàmiti sikkhà karaõãyà”ti.
Ubho atthaü na jànnati ubho dhammaü na passare,
Yo càyaü mantaü vàceti yo càdhammena’dhãyati.
Sàlinaü odano bhunto suvimaüsupasevano
Tasmà dhamme na vattàmi dhammo ariyehi vaõõito
Dharatthu taü dhanalàbhaü yasalàbha¤ca bràhmaõa,
Yà vutti vinipàte na adhammacaraõena và.
Paribbaja mahàbrahme pacanta¤¤epi pàõãno
Mà tvaü adhammo àcarito asmà kumbhamivàbhãdà”ti.
4. Tadàpi me
bhikkhave amanàpà nãce àsane nisãditvà ucce àsane nisinnassa mantaü
vàcetuü. Kimaïga pana etarahi na amanàpà bhavissati nãce àsane nisãditvà
ucce àsane nisinnassa dhammaü desetuü. Netaü bhikkhave appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na nãce àsane nisãditvà ucce àsane nisinnassa agilànassa dhammaü desessàmiti sikakhà karaõãyà’ti
5. Na nãce
àsane nisãditvà ucce àsane nisinnassa agilànassa dhammo desetabbo yo
anàdariyaü pañicca nãce àsane nisãditvà ucce àsane nisinnassa agilànassa
dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa sãsaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Navama sikkhàpadaü
1. Ambaü - machasaü,
2. Sace - machasaü
3. Carimaükataü - machasaü
[BJT Page 550] [\x 550/]
8. 7. 10
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu ñhità nisinnassa
dhammaü desenti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà
sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma
chabbaggiyà bhikkhu ñhità nisinnassa dhammaü desessanti atha kho te
bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne
etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà
chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave ñhãtà
nisinnassa dhammaü desethàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà ñhità nisinnassa
dhammaü desessatha. Netaü moghapurisà appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa, appasannànaü
ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü
bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà dhammiü
kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü và
saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na ñhito nisinnassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Na ñhitena
nisinnassa agilànassa dhammo desetabbo yo anàdariyaü pañicca ñhito
nisinnassa agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa kesantaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Dasamasikkhàpadaü
8. 7. 11
1. [PTS Page
205] [\q 205/] tena samayena buddho bhagavà sàvatthiyaü viharati
jetavane anàthapiõóikassa àràme tena kho pana samayena chabbaggiyà
bhikkhu pacchato gacchantà purato gacchantassa dhammaü desenti. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu pacchato
gacchantà purato gacchatannassa dhammaü desessanti”ti atha kho te
bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne
etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà
chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave pacchato
gacchantà purato pacchantassa dhammaü desethàti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà
chamàya nisãditvà àsane nisinnassa dhammaü desessatha. Netaü moghapurisà
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü
moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na pacchato gacchanto purato pacchantassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà
2. Na paccato
gacchantena purato gacchantassa agilànassa dhammo desetabbo yo
anàdariyaü pañicca pacchato gacchanto purato gacchantassa dhammaü deseti
àpatti dukkañassa.
3. Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa kesantaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Ekàdasamasikkhàpadaü
8. 7. 12
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu uppathena gacchantà
pathena gacchantassa dhammaü desenti. Ye te bhikkhu appicchà santuññhà
lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü
hi nàma chabbaggiyà bhikkhu uppathena gacchantà pathena gacchantassa
dhammaü desessanti”ti atha kho te bhikkhu bhagavato etamatthaü àrocesuü
atha kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira
tumhe bhikkhave uppathena gacchantà pathena gacchantassa dhammaü
desethàti. Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà uppathena gacchantà pathena
gacchantassa dhammaü desessatha netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na uppathena gacchanto pathena gaccantassa agilànassa dhammaü desessàmiti sikkhàkaraõãyà”ti.
2. Na
uppathena gacchantena pathena gacchantassa agilànassa dhammo desetabbo
yo anàdariyaü pañicca uppathena gacchanto pathena gacchantassa
agilànassa dhammaü deseti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa kesantaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Dvàdasamasikkhàpadaü
[BJT Page 552] [\x 552/]
8. 7. 13
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu ñhità uccàrampi
passàvampi karonti ye te bhikkhu appicchà santuññhà lajjino kukkuccakà
sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti “kathaü hi nàma chabbaggiyà
bhikkhu ñhãtà uccàrampi passàvampi karotti atha kho te bhikkhu
bhagavato etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü
pakaraõe dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye
bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave ñhãtà uccàrampi
passàvampi karonti saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü
moghapurisa, ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü
kathaü hi nàma tumhe moghapurisà ñhità uccàrampi passàvampi karonti
netaü moghapurisà appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
atha kho vataü moghapurisa, appasannànaü ceva appasàdàya pasannànaü ca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanà yamahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave
buddhaü và dhammaü và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti
dukkañassa”ti. Atha kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà
dubharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
vigarahitvà dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave
bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca:
saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya
pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Na ñhito agilàno accàraü và passàvaü và karissàmiti sikkhà karaõãyà”ti.
2. Na ñhitena
agilànena uccàro và passàvo và kàtabbo yo anàdariyaü pañicca ñhito
agilàno uccàraü và passàvaü và karoti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa kesantaü vivaràpetvà deseti, àpudàsu ummattakassa àdikammikassàti.
Terasamasikkhàpadaü
8. 7. 14
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu harite uccàrampi
passàvampi kheëampi karoti ye te bhikkhu appicchà santuññhà lajjino
kukkuccakà sikkhàkàmà, te . 9Ujjhàyanti khiyanti vipàcenti; “kathaü hi
nàma chabbaggiyà bhikkhu harite accàrampi passàvampi kheëampi karonti
atha kho te bhikkhu bhagavato etamatthaü àrocesuü atha kho bhagavà
etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhusaüghaü
sannipàtetvà chabbaggiye bhikkhu pañipucchi. Saccaü kira tumhe bhikkhave
harite uccàrampi. 9Passàvampi kheëampi karonti saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà harite
uccàrampi passàvampi kheëampi karonti netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassadhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na harite agilàno uccàraü và passàvaü và kheëaü và karissàmiti sikkhà karaõãyà”ti.
2. Na harite
agàlànena uccàro và passàvo và kheëo và kàtabbo yo anàdariyaü pañicca
harite agilàno uccàraü và passaü và kheëaü và karoti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa appaharite kato haritaü ottharati, àpudàsu ummattakassa àdikammikassàti.
Cuddasamasikkhàpadaü
8. 7. 15
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena chabbaggiyà bhikkhu udake uccàrampi
passàvampi kheëampi karonti manussà ujdhàyanti khiyanti vipàcenti. [PTS
Page 206] [\q 206/] “kathaü hi nàma samaõà sakyaputtiyà udake uccàrampi
passàvampi kheëampi karissati seyyathàpi gihã kàmabhogino”ti
[BJT Page 554] [\x 554/]
2. Assosuü kho
bhikkhu tesaü manussànaü ujdhayantànaü khiyantànaü vipàcentànaü. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti “kathaü hi nàma chabbaggiyà bhikkhu udake uccàrampi
passàvampi kheëampi karissanti”ti. Atha kho te bhikkhu bhagavato
etamatthaü àrocesuü atha kho bhagavà etasmiü nidàne etasmiü pakaraõe
dhammiü kathaü katvà bhikkhusaüghaü sannipàtetvà chabbaggiye bhikkhu
pañipucchi. Saccaü kira tumhe bhikkhave udake uccàrampi passàvampi
khelampi karothàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà udake uccàrampi
passàvampi kheëampi karissatha. Netaü moghapurisà appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya atha kho vataü moghapurisa,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, “na bhikkhave buddhaü và dhammaü
và saüghaü và àrabbha davo kàtabbo yo kareyya àpatti dukkañassa”ti. Atha
kho bhagavà taü bhikkhuü anekapariyàyena vigarahitvà dubharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü vigarahitvà
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Na udake uccàraü và passàvaü và kheëaü và karissàmiti sikkhàkaraõãyà”ti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
3. Tena kho
pana samayena gilànà bhikkhu udake uccàrampi passàvampi kheëampi kàtuü
kukkuccàyanti. Bhagavato etamatthaü àrocesuü. Atha kho bhagavà etasmiü
nidàne pakaraõe dhammiü kathaü katvà bhikkhu àmantesi. “Anujànàmi
bhikkhave gilànena bhikkhunà udake uccàrampi passàvampi kheëampi kàtuü.
Eva¤ca pana bhikkhave imaü sikkhàdaü uddiseyyàtha:
Na udake agilàno uccàraü và passàvaü và kheëaü và karissàmiti sikkhà karaõãyà’ti.
2. Na udake
agilànena uccàro và passàvo và kheëo và kàtabbo. Yo anàdariyaü pañicca
udake agilàno uccàraü và passàvaü và kheëaü và karoti àpatti dukkañassa.
Anàpatti: asa¤cicca asatiyà ajànantassa gilànassa thale kato udakaü ottharati, àpudàsu ummattakassa àdikammikassàti.
Paõõarasama sikkhàpadaü
Pàdukàvaggo sattàmo
[BJT Page 556] [\x 556/]
Parimaõóalaü pañicchantaü susaüvutokkhittacakkhunà
Ukkhittujjagaghikappasaddota yo ceva pacàlanà
Khamha oguõñhità ceva kuñipallatthikàya ca,
Sakkaccaü pattasa¤¤i ca samasupasamatittikaü.
Sakkaccaü pantasa¤¤i ca sapadàna samasupakaü
Thupato ca pañicchannaü vi¤¤attujjhànasa¤¤inà.
Na mahantaü maõóalaü dvàraü sabbaü hatthaü na byàhare,
Ukkhepo chedanaü gaõóaü dhunaü sitthàvakàrakaü
Jivhànicchàrakaü ceva capu ssuru surena ca,
Hattho patto ca oññho ca sàmisa¤ca sasitthakaü
Chattapàõãssa saddhammaü na desenti tathàgatà,
Icceva daõóapàõãssa satthaàyudhapàõãnaü.
Pàdukopàhanà ceva yàna seyyagatassa ca,
Pallatthikà nisinnassa veñhitoguõñhitassa ca
Chamà nãcàsane ñhànaü pacchato uppathena ca.
òhitakena na kàtabbaü harite udakamhi càti.
Tesaü vaggànaü uddànaü
Parimaõóalaü ujjagghi khamhaü sakkaccameva ca,
Kabaëàsuru surå ceva pàdukena ca sattamàti.
Pa¤¤attà atidevena gotamena yasassinà,
Sàvake sikkhanatthàya pa¤casattati sekhiyàti
Uddiññhà kho
àyasmanto sekhãyà dhammà. Tatthàyasmante pucchàmi kaccittha parisuddhà.
Dutiyampi pucchàmi kacavitvà parisuddhà. Tatiyampi pucchàmi kaccittha
parisuddhà, parisuddhetthàyasmanno tasmà tuõhã evametaü dhàrayàmiti
Sekhiyà
9 fiLsh ldKavh
3 mrsuKav, j.a.h
m
3 * idjJ:s ksodkh ( *
fuys jryka ;2< olajk jrA.fha fPAofhda fhdod we; ( * 5 wjjdo jrA.h (
tl,ays jkdys ij. NsCIQyq bosrssmiskao miqqmiskao t,af,k f,i wËs;a’ *4(
flfia kuz Y1uK YdlHmq;1fhda ldufNda.S .syshkafia bosrsmiskao msgq miskao
t,af,k fia wËs;aoehs *5( * fuys 5+9+3 *6(( *6( NsCIQyq fodia lshkakdjQ
fkdi;2g m1ldY lrkakdjQ fkdi;2gq jpk lshkakdjQ ta usksiqkaf.a jpk weiQy’
4
*3( huz NsCIq flfkla w,afmpzPjQjdyqqo *4( * fuys 5+4+3 *4(( flfia kuz
ij. NsCIQyq bosrsmiskao miqmiskao t,af,k fia wËs;aoehs * fuys 3 *5((
blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie, l
5
Nd.Hj;a nqÈrcdKka jykafia .y!d l
6
” yd;amiska jgfldg wËskafkushs YsCIdf;dfuda lghq;a;Sh’yd;ami jg fldg
wekao hq;2h’ kdNs rjquz oK rjquz jikakyq jsiska hfula f.#rjhla ke;sj
hfula fmrmiska fyda miqmiska fyda t,af,uska wËshso Èl2,d weje;a fjz’
7 fkdoek” fkdisysfhka” fkdokakdyg” f,vdg” jsm;a;Skays” Wu;2jQjyqg wdosslrAuslhdg weje;a fkdfjz’
fofjks YsCIdmoh
* fuys fuz jrA.fha m
[ \ q 612 / ]
;2kafjks YsCIdmoh
* fuys m
6
” ukd fldg lh jik ,oafoa we;2ZM .fuys hkafkushs YsCIdf;fuda lghq;akSh’
ukdfldg YrSrh jik ,oaodyq jsiska we;2ZM .fuys hdhq;2hs’ hfula wf.#rjh
ksid YrSrh jsjD; fldg hhso Èl2,d weje;a fjz’”
y;rfjks YsCIdmoh’
* fuh ;2kafjks YsCIdmoh fuks’ ‘ we;2,a .ug hhs’ fjkqjg ‘ we;2,a .u ysËs;a ’ fhdokak
6 ” ukdfldg lh jik ,oafoa we;2,a .fuys ysËsh hq;2h’”
miafjks YsCIdmoh
* fuys ;2kafjks YsCIdmoh fhoSfuzoS ‘ YrSrh jsjD; fldg we;2,a .ug h;a’’ ’ fjkqjg ‘w;ao mdo kgjuska we;2,a .fuys h;a ’ fhdokak (
6 ” hym;aj ixjrKh lrk ,o bÌrka we;sj we;2ZM .fuys hd hq;2hs “
yhfjks YsCIdmoh
* fuh miafjks YsCIdmoh fuks ‘ h;a ’ fjkqjg ‘ysËs;a ’ fhdokak (
6 ” ukdj ixjr jQfha we;2ZM .fuys ysËsh hq;2hs’”
y;afjks YsCIdmoh
* fuys ;2kafjks YsCIdmoh fhoSfuzoS ‘YrSrh jsjD; fldg ’fjkqjg ‘ ta ta ;kays n,kakdjQ ’ fhdokak (
6 “hgsl2rej fy,k ,o weia we;af;a we;2ZM .fuys hd hq;2hs’ “
wgfjks YsCIdmoh
* fuys i;afjks YsCIdmoh fhoSfuzoS ‘ hhs ’ fjkqjg ‘ysËss;a ’fhdokak (
6 “hg fyZM weia we;af;a we;2ZM .fuys ysËsh hq;2hs’”
kjfjks YsCIdmoh
* fuys ;2kafjks YsCIdmoh fhoSSSfuzoS ‘‘ YrSrh jsjD; fldg “fjkqjg “isjqr Wiaidf.k” fhdokak (
6 ” isjqr Tijdf.k we;2ZM .fuys fkdhd hq;2hs’”
[ \ q 613 / ]
oyfjks YsCIdmoh
* fuys kjfjkss YsCIdmoh fhoSfuzoS ‘ h;a ’ fjkqjg ‘ysËs;a ’ fhdokak’ (
6 ” Tijk o isjqre we;sj we;2ZM .fuys fkdysËsh h;2hs’”
fofjks WcACO.a.sl jrA.h
m
* fuys m
6
*3( ” uy;a iskdfjka hqla;j we;2ZM .fuys fkdhd hq;2hs’” *4( YsCId
wf.#rjh ksid uy;afia iskd fiuska we;2ZM .fuys fhao Èl2,d wej;afjz’*5(
fkdoek” fkdisysfhka” fkdokakdyg” .s,kdg” iskdish hq;2 jia;2fjys uË iskd
ud;1hla lrhso” jsm;a;Skays” Wu;2jQjyqg” wdoslrAuslhdg weje;a fkdfjz’
fofjks YsCIdmoh
* fuys fuz jrA.fha m
6 ” uy;a iskdfjka we;2ZM .fuys fkdysËsh hq;2hs’”
;2kafjks YsCIdmoh
* fuys fuz jrA.fha m
6 ” uy Ynzo we;2j we;2ZM .fuys fkdhd;q;2hs’ “
7 hfula YsCId * fuys 3+6 *4((
y;rfjks YssCIdmoh
* fuys ;2kafjks YsCIdmoh fhoSfuzoS ‘ .fuys h;a ’ fjkqjg ‘we;2ZM f.hs ysËs;a ’fhdokak’(
6
“iaj,am Ynzo we;a;yq jsiska we;2ZM f.hs yskao hq;2h’” hfula *fuys 3 Ys_
m_ .fuys fhao fjkqjg we;2ZM f.hs ysËSo lshd jsh hq;2′ (
[ \ q 614 / ]
miafjks YsCIdmoh
* fuys fuz jrA.fha m
6 ” lh fid,j fid,jd we;2ZM .fuys fkdhd hq;2hs’”
yh fjks YsCIdmoh
* fuys miafjks YsCIdmoh fhoSfuzoS ‘h;a ’ fjkqjg ‘ yssËs;a ’ fhdokak (
6 ” lh i, i,d we;2ZM .fuys fkdisgsh hq;2hs” hym;aj ;ndf.k isgsh hq;2hs’
y;afjks YsCIdmoh
* fuys 7 fjks YsCIdmoh fhoSfuzoS ‘ lh ’ fjkqjg ‘ w;o ’ ‘w; t,a,uskao h;a ’fjkqjg ‘h;a’o fhdokak’
6 ” w; fid,j fid,jd we;2ZM .fuys fkdhd hq;2hs’ w;’ hym;aj ;nd.; hq;2hs’”
wgfjks YsCIdmoh
* fuys 9 fjks YsCIdmoh fhoSfuzoS ‘ h;a ’fjkqjg ‘ ysËs;a ’ fhdokak (
6 ” w; fid,juska we;2ZM .fuys fkdyskao hq;2h’ w; hym;aj ;nd.; hq;2h’”
kj fjks YsCIdmoh
* fuys 0 fjks YsCIdmoh fhoSfuzoSS ‘w; ’ fjkqjg ‘ ysi ’ fhdokak’ (
6 ” ysi i, i,d we;2ZM .fuys fkdhd hq;2h’ ysi hym;aj ;nd.; hq;2h’”
oifjks YsCIdmoh
* fuys - fjks YsCIdmoh fhoSfuzoS ‘ h;a ’ fjkqjg ‘ ysËs;a ’ fhdokak’ (
6 ” ysi fid,aj fid,ajd we;2ZM .fuys fkdyskao hq;2h’ ysi hym;aj ;nd.; hq;2h’
* fofjks WcACO.a.sl jrA.h ksus’ (
[ \ q 615 /
5 LuzNl; jrA.h
3 YsCIdmoh
* fuys m
6 ” Wl2f,ys ;nk ,o w;a we;a;dyq we;2ZM .fuys fkdhd hq;2h’”
4 YsCIdmoh
* fuys 3 YsCIdmoh fhoSfuzoS ‘ h;a ’ fjkqjg ‘ysËs;a ’ fhdokak’ (
6 ” Wl2f,ys ;nk ,o w;a we;a;dyq we;2ZM .fuys fkdyskao hq;2h’”* .s,kyqg hk ;ekg jdihg meusKshyqg lshd tl;2 lr .; hq;2hs’ (
5 YsCIdmoh
* fuys 4 YsCIdmoh fhoSfuzoS ‘ Wl2f,ys ;nk ,o w;a we;sj’ fjkqjg ‘ysi iys;j fmdrjd ’ fhdokak (
6
” ysi jid fmrjQjyq jsiska we;2ZM .fuys fkdhd hq;2h’” *4( hfula YsCId
wf.#rjh ksid yssi iys;j fmrjd we;2ZM .fuys ysËSo Èl2,d weje;a fjz’
6 YsCIdmoh
* fuys 5 YsCIdmoh fhoSfuzoS ‘ h;a’ fjkqjg ‘ ysËs;a ’ fhdokak (
6 ” ysi jid fmrjQjyq jsiska we;2ZM .fuys fkdisgsh hq;2hs’”
7 YsCIdmoh
* fuys 5 YsCIdmoh fhoSfuzoS ‘ Wl2f,ys ;nk ,o w;a we;sj ’fjkqjg ’ ‘js,qU fyda mdo w. nsu wekSfuka we;2ZM .fuys h;a ’ fhdokak’ (
6 ” js,qU fyda mdo w. nsu wekSfuka we;2ZM .fuys fkdhd hq;2h”
[ \ q 616 / ]
8 YsCIdmoh
* fuys 7 YssCIdmoh
fhoSfuzoS ‘js,qU fyda mdo w. nsu wekSfuka we;2ZM .fuys h;a ’ fjkqjg ‘
fomg isjqr we;srjSfuka hqla;j we;2ZM .fuys ysËs;a ’ fhdokak (
6 ” fomg isjqr we;srjSfuka hqla;j we;2ZM .fuys yskao hq;2h’”*
9 YsCIdmoh
* fuys 8 YsCIdmoh
fhoSfuzoS ‘ fomg isjqr we;srSfuka hqla;j we;2ZM .fuys fkdysËs;a fjkqjg ‘
fkdilia fldg jsislrkq leue;a;ka fia msKavmd;h ms
6 ” ilia fldg msKavmd;h ms
0 YsCIdmoh
* fuys 9 YsCIdmoh
fhoSfuzoS ‘ fkdilia fldg msKavmd;h ms
6 ” md;1fhys l,amkd we;sj msKavmd;h ms
- fjks YsCIdmoh
* fuys 0 YsCIdmoh
fhoSfuzoS ‘ ta ta ;ek n,uska msKavmd;h ms
6 ” n;g m1udK iQm we;s msKavmd; ms
7 jH[ack kuz jH[ack folls’w;ska f.k hk iQmh” uE iQmh’
8
hfula YsCId wf.#rjh ksid fndfyda iQm ms
*
fm< yd iiËkak’
[ \ q 617 / ]
3= YsCIdmoh
* fuys 9 YsCIdmoh fhoSfuzoS ‘ fkdilia fldg msKavmd;h ms
6 ” uqjjsg ugzgug msKavmd;h ms
* ;2kafjks LuzNl; jrA.h ksus’ (
6 ilalpzp jrA.h
3 YsCIdmoh
* fuys 5 jrA.fha 3=
YsCIdmoh fhoSfuzoS ‘ fld; .id msKavmd;h ms
6 ” ilia fldg msKavmd;h je<Ësssh hq;2hs ‘”
4 YsCIdmoh
* fuys 3 YsCIdmoh
fhoSfuzoS ‘ fkdilia fldg fkdj<Ëkq leue;a;kafia ’ msKavmd;h wkqNj lr;a
’ fjkqjg ‘ ta ta ;ek n,uska msKavmd;h wkqNj lr;a’ ‘ jsissfrk l,ays;a
m1udKh blafuk l,ays;a fkdoks;a ’ fhdokak’ (
6 ” md;1.; woyia we;a;yq jsiska msKavmd;h wkqNj l
5 YsCIdmoh
* fuys 3 YsCIdmoh
fhoSfuzoS ‘ fkdilia fldg msKavmd;h fkdj<Ëkq leue;a;kafia msKavmd;h
wkqNj lr;a ’ fjkqjg ‘ we;uz f.j,a blaujd fy,d oel msKavmd;h wkqNj lr;a ’
fhdokak’ (
6 ” f.mss
6 YsCIdmoh
* fuys 3 YsCIdmoh
fhoSfuzoS ‘ fkdilia fldg j<Ëkq leue;a;kafia msKavmd;h wkqNj lr;a
’fjkqjg ‘ msKavmd;h wkqNj lrkakdyq fndfyda ue,a,quz wkqNj lr;a ’ fhdokak
‘(
6 ” ue,a,quz iu fldg msKavmd;h wkqNj l
[ \ q 618 / ]
7 YsCIdmoh
* uska u;2 YsCIdmoj,g 3
YsCIdmoh fhoSfuzoS ‘ fkdilia fldg j<Ëkq leue;a;kafia msKavmd;h wkqNj
lr;a ‘ fjkqjg fhdok fldgia muKla olajkq ,efnz’(
6 ” ueoska wkd msKavmd;h wkqNj fkdl
8 YsCIdmoh
* ue,a,quz jH[acko ;j;a .kq leue;a;ka n;ska ji;a
6 ” ue,a,quz fyda jH[ack fndfyda .kq leue;af;a n;ska fkdjeish hq;2h’”
9 YsCIdmoh
3 * idjJ:s ksodk (
tl,ays jkdys ij. NsCIQyq ue,a,quzo n;ao ;uka Wfoid b,ajd f.k wkqNj lr;a’
‘ flfia kuz Y1uK YdlH mq;1fhda ue,a,quzo n;ao ;uka Wfoid b,ajdf.k wkqNj
lr;ao $ fydË foag kjfrla fkdi;2gq fjzo$”ri foa ldg reps fkdfjzoeh ’
usksiaiq *4( * fuys 3+3+3 *5( *5(( NsCIQyq fodia lshk” fkdi;2g m1ldY
lrk” fkdi;2gq jpk lshk ta usksiqkaf.a jpk weiQy’
4
huz ta NsCIq flfkla w,afmpzPjQjdyqo Tjqyq * fuys 3+3+4 *4(( flfia kuz
ij. NsCIQyq ue,a,quzo n;ao ;uka Wfoid b,ajdf.k j<Ë;aoehs * fuys 3
*4(( “uyfKks” f;ms ue,a,quzo” n;ao ;uka Wfoid b,ajdf.k j<Ë;a hkq
we;a;oehs ” weiQy’ ” Nd.j;2ka jykai” we;a;h’”
5
Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ * fuys 5 wjjdo j_3 Ys_ 6 *3( *5( ”
ysia mqreIfhks” flfia kuz f;ms ue,a,quzo n;ao ;uka Wfoid b,ajdf.k wkqNj
lr;ao$ ysia mqreIfhks” fuh *6( * fuys 5 wjjdo j _ 3 Ys 6_ *5( *6((
uyfKks” fufiao jkdys fuz YsCIdmoh Wfoijz “
6
” ue,a,quz fyda n;a fyda ;uka Wfoid b,ajd f.k wkqNj fkdlrushs YsCId
lghq;2h”‘ Nd.Hj;22ka jykafia jsiska fufiao jkdys fuz YsCIdmoh mKjk
,oS’
[ \ q 619 / ]
7
tl,ays jkdys NsCIQyq f,v jQjdyq fj;a’ f,v jspdrk NsCIQyq f,vqkag
‘weje;aks” lsfulao $ bjish yelso hemsh yelsoehs ’ weiSh’ ‘ weje;aks” wms
fmr ue,a,quzo n;ao ;uka Wfoid b,ajdf.k j<Ëuq’ thska wmg myiq fjz’
oeka jkdys Nd.Hj;2ka jykafia jssisska m1;sfCIm lrk ,oafoahhs iel
lrkakdyq fkdb,ajuq’ ta lrKfldg f.k wmg myiq fkdfjz’
8
NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie, l
9
” ue,a,quz fyda n;a fyda fkd.s,ka NsCIqj jsiska ;uka Wfoid b,ajdf.k
wkqNj fkdlrushs YsCIdj lghq;2h’ue,a,quz fyda n;a fyda fkd.s,ka jQfha
;uka Wfoid b,ajd wkqNj fkdlg hq;2h’”
0
hfula wf.#rjh ksid ue,a,quz fyda n;a fyda fkd.s,ka jQfha ;uka Wfoid
b,ajdf.k wkqNj lrhso Èl2,d weje;a fjz’fkdoek” fkdisysfhka ” fkdokakdyg”
.s,kdg kEhska wdrdOkd l
0 YsCIdmoh
3 * fuys 3 YsCIdmoh fodia lshk woyiska wkqkaf.a md;1h n,;a’
6 ” fodia lshk woyiska wkqkaf.a md;1h fkdne,sh hq;2h’”
- YsCIdmoh
uy;a f,dl2 n;a msZvq fldg wkqNj lr;a’
6 ” b;d uy;a * fudKr nscq m1udK ( n;a .2,s fkdlg hq;2h’”
3= YsCIdmoh
ossla n;a msZvq lr;a’
6 “n;a msvq rjquz l
[ \ q 620 / ]
7 ln, j.a.
3 YsCIdmoh
n;a msZvq lsgzgq fkdl< l,ays lg werf.k isgs;a’
6 ” n;a msZvq lgg lsgzgq fkdl< l,ays lg fkdwersh hq;2h’”
4 YsCIdmoh
wkqNj lruska uqZM w;u lfgz ou;a’
6 ” j<Ëkafka uqZM w;u lfgz fkdoeush hq;2hsss’”
5 YsCIdmoh
n;a msZvq iys; lgska l:d lr;a’
6 ” n;a msZvq iys; lgska l:d fkdl
6 YssCIdmoh
n;a msZvq lgg jsislr wkqNj lr;a’
6 ” n;a msZvq lgg jsislr wkqNj fkdl< hq;2h’”
7 YsCIdmoh
n;a msZvq lv lvd wkqNj lr;a
6 ” n;a msZvq lv lvd wkqNj fkdl< hq;2h’”
8 YsCIdmoh
jÌrka fuka uqLfhys /ia lr ;nuska wkqNj lr;a’
6 ” uqLfhys lEu /ialr fkdlEhq;2h’”
9 YsCIdmoh
w; .id ou oud wkqNj lr;a’
6 ” w; .id ou oud wkqNj fkdl< hq;2h”
0 YssCIdmoh
n;a WZM bi bi wkqNj lr;a
6 ” n;a WZM bi bi wkqNj fkdl< hq;2h’”
- YsCIdmoh
ossj fkrj fkrjd wkqNj lr;a’
6 ” osj fkrj fkrjd wkqNj fkdl< hq;2h’”
[ \ q 621 / ]
3= YsCIdmoh
pmq pmq hk yZv we;s fldg wkqNj lr;a’
6 ” pmq pmq hk yZv we;s fldg wkqNj fkdl< hq;2h’”
8 iqreiqre j.a.
3 YsCIdmoh
3 tl,ays jkdys
Nd.Hj;a nqÈrcdKka jykafia fldiUE kqjr fdIs;drdufha jdih lrkfial’ tl,ays
jkdys tla;rd n1dyauKfhl2 jsiska jkdys ixhdg lsrs mdkhla ilialf
4
huz ta NsCIq flfkla w,afmpPjQjdyqo flfia kuz NsCIq ixhd wrNhd ljgluz
lrkafkahhs * fuys 3+3+3 *5(( ” uyK Tn ixhd wrNhd ljgluz flf
5
Nd.Hj;a nqÈrcdKka jykafia .y!dl
6
” iqre iqre hk wkqlrK we;s fldg wkqNj fkdl< hq;2h hfula YsCId f.#rjh
ke;sj iqre iqre hk wkqlrKh we;sfldg wkqNj lrhso Èl2,d weje;a fjz’
7 * fuys 3+3+*5((
4 YsCIdmoh
w; f,j f,j wkqNj lr;a’
6 ” w; f,j f,j wkqNj fkdl< hq;2h’”
[ \ q 622 / ]
5 YsCIdmoh
md;1h f,j f,j wkqNj lr;a’
6 ” md;1h f,j f,j wkqNj fkdl
6 YsCIdmoh
f;d,a f,j f,j wkqNj lr;a’
6 ” f;d,a f,juska wkqNj fkdl< hq;2h”
7 YsCIdmoh
3 *3( tl,ays Nd.Hj;a
nqÈrcdKka jykafia N.2 ckmofhyss fNail,d jkfhys iqxiqudr.srsfhys jdih krk
fial’tl,ays jkdys NsCIQyq fldlko m1didofhysoS *4( bÌ,a w;ska meka
;
4
huz ta NsCIqflfkla w,afmpzPjQjdyqo * fuys 5+4+3 *4(( Tjzqyq flfia kuz
NsCIQka bÌ,a w;ska meka ;
5
Nd.Hj;a nqÈrcdKka jykafia .y!d l
6 ” bÌ,a w;ska meka ;
8 YsCIdmoh
3 * fuys 8+7+3 *3(
n;a yqZM iys; md;1h fiaÈ c,h we;2ZM .fuys ou;a’ flfia kuz Y1uK YdlH
mq;1fhda ldu fNda.S .syshka fuka n;a WZM iys; md;1h fiaÈ c,h we;2ZM
.fuys ou;aoehs * fuys 7+3 *5( *6( ( ta NsCIQkaf.a jpk weiQy’
4 huz ta NsCIqflfkla w,afmpzPjQjdyqo * fuys 5+4+3 *4(( Tjqyq flfia kuz NsCIQyq n;a WZM iyss; md;1h fiaÈ
[ \ q 623 / ]
c,h we;2ZM .fuys ou;aoehs * fuys
7+3 *5(( ” uyfKks” md;1h fiÈ c,h n;a WZM iys;j we;2ZM .fuys oukakyq hkq
we;a;oeh ” weiQy’ ” Nd.Hj;2ka jykai” we;a;h”
5
Nd.Hj;a nqÈrcdKka jykafia .y!d l
6 ” n;ayqZM iyss; jQ md;1h fiaÈ c,h we;2ZM .fuys ouhso Èl2,d weje;a fjz’”
7
fkdoek” fkdisysfhka” fkdokakdyg” .s,kdg” WÈrd fyda nsË fyda mss
9 YssCIdmoh
3 * idjJ:s ksodkh ( tl,ays jkdys ij. NsCIQyq l2vhla wf;a we;s flfkl2g Ou!h foaYkd lr;a’
4
*3( huz ta NsCIqflfkla w,fmpzPjQjdyqo flfia kuz ij. NsCIQyq *4( l2vhla
wf;a we;s flfkl2g Ou! foaYkd lrkakyqoehs * fuys 7+3 *5( iy 5+5+7 *3(( ”
uyfKks” f;ms l2vhla wf;a we;s flfkl2g Ou!foaYkd lrkakyq hkq we;a;oehs ”
weiQy’ “Nd.Hj;2ka jykai” we;a;h “
5
Nd.Hj;a nqÈrcdKka jykafia .y!d l
6
*3( “l2vhla wf;a we;af;l2g nK fkdlshkafkushs YsCIdj lghq;af;ah’” *4(
Nd.Hj;2ka jykafia jsiska fufiao jkdys fuz YsCIdj mKjk ,oS”
7
tl,ays jkdys NssCIQyq l2vhla wf;a we;s .s,fkl2g nK lshkakg iel we;sj
fkdlsh;a’ ukqIHfhda flfia kuz Y1uK YdlH mq;1fhda l2vhla wf;a we;s
.s,fkl2g nK fkdlsh;aoehs * fuys 7+3 *5(( NsCIQyq fodia lshkakdjQ ta
ussksiqkaf.a jpk weiQy’ blans;s ta NsCIQyq
[ \ q 624 / ]
Nd.Hj;2ka jykafiag fuzz ldrKh
ie, l
8 ” l2vhla wf;a we;ss fkd.s,kdg nK foikakfusshs YssCId lghq;2h’”
9
*3( ‘ l2vh ’ kuz l2v ;2kls’ iqÈl2vh” mka l2vh” fld< l2vh rjqug nËkd
,o l2vh” brgqj,ska nËkd ,o l2vhhs’ *4( ‘ Ou!h ’ kuz wJ:! Ou! folsska
hqla;j nqÈka foaYkd lrk ,o Y1djlhska jsiska foaikd lrk ,o Ou!h iDISka
jsiska foaikd lrk ,o” fojshka jsiska foaYkd lrk ,o *5(
0
foaYkd lrkafkah ’ hkq mo jYfhka foaYkd lrhso mohla mohla mdid Èl2,d
weje;a fjz’ wl2rla mdid foaYd o wl2rla mdid Èl2,d weje;a fjz’ wf;a
l2vhla we;s fkd.s,kdg Ou!h fkdfoish hq;2h’ hfula YsCId wf.#rjh ksid
l2vhla w;ska .;a fkd.s,kdg Ou!h foaYkd lrhso Èl2,d weje;a fjz’ fkdoek”
fkdisysfhka” fkdokakdyg f,vdg” jsm;a;Skays Wu;2jQjyqg” wdoslrAuslhdg
weje;a fkdfjz’
0 YsCIdmoh
3 * fuz YsCIdmoh 8 jrA.fha 9 YsCIdmoh fuka fhdod .ekSfuzoS ‘l2vhla ’ fjkqjg ‘ierhgshla ’ fhdokak’ (
- YssCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys NsCIqyq wdhqOhla wf;a we;s fkd.ss,kdg nK lsh;a’ * fuys 9+4+
*3(( wdhqOhla wf;a we;s fkd.s,kdg Ou!h foaYkd fkdlrus hk YsCIdj lg
hq;2h’ wdhqOh kuz tlme;a;la lefmk fome;a;u lefmk wdhqOhhs’
4 ” wdhqOhla wf;a we;s fkd.s,kdg Ou!h foaYkd fkdlg hq;2h’ “
“5 hfula YsCId wf.#rjh ksid wdhqOhla wf;a we;s fkd.s,kdg nK lshhso Èl2,d weje;a fjz’”
[ \ q 625 / ]
3= YsCIdmoh
3 *idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq Èkq wdoS w;a we;shkag nK lsh;a’ *fuys 9 Ys_+4+7
‘ l2vhla ’fjkqjg ‘wdhqOhla ’ fhdokak ( Èkq wdoS wdhqO .;a w;a we;s
fkd.s,kqkag Ou!h foYkd fkdlrkafkushs YsCIdj lghq;2h’
6 ” whqO w;ska .;a fkd.s,kdg nK fkdlsh hq;2h’”
7
hfula YsssCId wf.#rjh ksssid wdhqO wf;a we;s fkd.s,kdg nK lshhso Èl2,d
weje;a fjz’ fkdoek” fkdisysfhka” fkdokakdyg” .s,kdg” jsm;a;Skays”
Wu;2jQjyqg” wdosslrAuslhdg weje;a fkdfjz’
9 mdÈldj.a.
3 YsCIdmoh
* fuz jrA.fha YsssCIdmoj, 4″5 fPAo fjkqjg 8 j.!fha 9 YssCIdmofha 4″ 5 fPAoj,g iqÈiq jpk fhdod .; hq;2hs’ (
3
* fuys 8 j.!fha 3= YsssCIdmoh fhoSfuzoS ‘ Èkq wdoS wdhqO .;a w;a we;s’
hkak fjkqjg ‘mdjyka * fifrmamq ( oudf.k isgs fkd.s,fkl2g ’ fhdokak’ (
6 ‘ mdjyka oudf.k isgs fkd.s,fkl2g Ou!h fkdfoish hq;2h’ ’
7
hfula wf.#rjh ksid mdjyka ,d isgshdjQo” mhska md.df.k isgshdjQo” .eg
,syd isgshdjQo” mhska fkduqod isgshdjQo” fkd.s,kdg Ou!foaYkd lrhso Èl2,d
weje;a fjz’ *fuys 3+3+7 (
4 YssCIdmoh
* fuys 3 YsssCIdmoh fhoSfuzoS ‘ mdjyka fjkqjg ‘ im;a;2 ’ fhdokak’ (
5 YssCIdmoh
3 * idjJ:s ksodkh ( tl,ays jkdys ij. NsCIQyq rshlg keZ.shl2g Ou! foaYkd lr;a’
6 “rshlg keZ.sfhl2g Ou!h fkdfoish hq;2hhs YsCId lghq;2h “
(b) 12
[ \ q 626 / ]
7 ‘ hdkdj ’ kuz Tfidjd hk hdkdj” rsh.2,” foda,dj” mdgXz.sh’
8 ” hdkdjlg .sh fkd.s,kdg Ou!h foaYkd fkdl< hq;2h’
9 huzflfkla YsCId wf.#rjh ksid hdkdjlg .sh fkd .s,fkl2g Ou!h foaYkd lrhso Èl2,d weje;a fjz’*fuys 3+3+7 (
6 YsCIdmoh
* fuys 5 YsCIdmofha 3+6 fPAo fhoSfuzoS ‘ rsh ’ fjkqjg ‘hykg’ *weË ( fhdokak(
7
huz flfkla YsCId wf.#rjh ksid hg;a msrsfihska nsssu jeofyd;a;djQ fkd
.s,fkl2g Ou!h foaYkd lrhso Èl2,d weje;a fjz’*fuys 3+3+7 (
7 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq wljgq .kajd isgshyqg nK lsh;a’*fuys 9 Ys_ 4+5 (
wljgq .kajd isgs fkd.s,kdg Ou!h foaYkd fkdlrushs YsCIdj .; hq;2hs (
6 ” wljgq .kajd isgs fkd.s,kdg Ou!h foaYkd fkdl< hq;2h’ “
7
huzflfkla YsCId wf.#rjh ksid w;ska wljgq .kajd isgsk fyda jia;1fhka
wljgq .kajd isgsk fkd .s,fkl2g Ou!h foaYkd lrhso Èl2,d weje;a fjz’*fuys
3+3+7 (
8 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq ysi fj,d isgshyqg nK lsh;a’* fuys 9 Ys_ 4+5 (
ysi fj,d isgs fkd.s,kdg Ou!h foaYkd fkdrushs YsCIdj lg hq;2hs (
6 ysi fj,d isgfha kuz flia w. fkdolajd fj,k ,oafoa fjz’
[ \ q 627 / ]
7 ” ysi fj,d isgs fkd.s,kdg Ou!h foaYkd fkdl< hq;2h “
8
huzflfkla YsCId wf.#rjh ksid ysi fj,d isgs fkd .s,fkl2g Ou!h foaYkd
lrhso Èl2,d weje;a fjz’fkdoek” fkdisysfhka” fkdokakdyg” .s,kdg flia w.
jsjD; fldg foaYkd lrhso jsm;a;Skays” Wu;2jQjyqg” wdoslrAuslhdg weje;a
fkdfjz’
9 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq ysi jid fmdrjk ,oaodjQ fkd.s,kdg nK lsh;a’*
fuys 9 Ys_ 4+5 ( ysi jid fmrjQ fkd.s,kdg Ou!h foaYkd fkdlrushs YsCIdj .;
hq;2hs (
6 ‘ ysi jid fmrjQfha ’ kuz ysi iys;j fmdrjd isgsfhah’
7 ” ysi iys;j fmdrjd isgs fkd.s,kdg Ou!h fkdfoish hq;2h’ “
8
huzflfkla YsCId wf.#rjh ksid ysi fmrjzjdjQ fkd .s,fkl2g Ou!h foaYkd
lrhso Èl2,d weje;a fjz’fkdoek” fkdisysfhka” fkdokakdyg” .s,kdg ysi jsjD;
fldg foaYkd lrhso” jsm;a;Skays” Wu;2jQjyqg” wdoslrAuslhdg weje;a
fkdfjz’
0 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq nsu ysË wiafkys yqkakyqg nK lsh;a’* fuys 9 Ys_
4+5 ( nsu ysË wiafkys yqka fkd.s,kdg Ou!h foaYkd fkdlrushs YsCIdj .;
hq;2hs (
6 ” nsu ysË wiafkys yqka fkd.s,kdg Ou!h foaYkd fkdlrushs YsCIdj l< hq;2h “
7 hfula wkdorh ksid nsu ysË wiafkys yqka fkd.s,kdg Ou!h foaYkd lrhso Èl2,d weje;a fjz’* fuys 3+3+5 (
[ \ q 628 / ]
- YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq my;a wiafkys ysË Wia wiafkyss yqkakyqg Ou!h
foaYkd lr;a’ huz ta NsCIq flkla w,afmpzPjQjdyqo * fuys 5+4+3 *4(( Tjqyq
flfia kuz ij. NsCIQyq my;a wiafkys ysË Wia wia fkys yqkakyqg Ou!h foaYkd
lr;aoehs fodia lsh;a” fkdi;2g m1ldY lr;a” fkdi;2gq jpk lsssh;a’
Nd.Hj;2ka jykafiag fuh oekajQy’ ” uyfKks f;ms my;a wiafkyss ysË Wia
wiafkys yqkakyqg Ou!h foaYkd lr;a hkq we;a;oehs ” weiQy’ ” Nd.Hj;2ka
jykai” we;a;h’ “
4
Nd.Hj;a nqÈrcdKka jykafia .y!dl
5
” uyfKks” fmr jQ fohla lshus’ nrKeia kqjr tla;rd pKavd,fhl2f.a NdhH!dj
.rANsKSSs jQjdh’ uyfKks” blansss;s ta NdhH!d f;dfuda ta pKavd,hdg
‘wdH!mq;1fhks” .rANsKS jqfhus’ wU lkakg leue;af;ushs” lsjdh’ ‘ wU ke; wU
ld,h fkdfjzhhs’ lSfjzh’‘ boska wU fkd,efnkafkuz kuz uefrkafkushs ’
lSjdh’ tl,ays rcqf.a wU .i ks;r f.vs we;af;a jssh’ uyfKks” blans;s ta
pKavd, f;fuz ta wU .i huz;efklayso tys meusKsfhah’ meusK ta wU .yg keZ.
ieZ.jS isgsfhah’ uyfKks” blans;s rcf;fuz mqfrdays; n1dyauKhd iuZ. ta wU
.i huz;efklayso tys meusK Wia wiafkl ysZo uka;1 bf.k .Ks;s’ uyfKks”
blans;s ta pKavd,hdg fuz is; jssh’ ‘fuz wOdrAuslh’ huz;efkl Wia wiafkl
ysZo uka;1 bf.k .ks;ao tfyhsks’ fuz n1dyauKhdo wOdrAusslh’ huz;efkl my;a
wiafkl ysË Wia
[ \ q 629 / ]
wiafkl yqkakyqg uka;1 lshj;ao
tfyhsks’ uuo wOdrAusslh’huznÌjQ uu ia;1sfhl2 ksid rcqf.a wU fidrluz
lrhso tfyhssks’ fuz is,a, iSud blaujd isgsfhahhs tysu fofokd ueog
jegqfKah’
6
fuz hfula uka;1 lshjhso” huz fuz flfkla wOu!fhka bf.K .kshso fofokdu
f;areu fkdokS’ fofokdu YsIg Ou!h fkdokS’ * cmlh( msrsisÈ uia yd ye,a
idf,a n; wkqNj flf
nuqK”
ta Okhgo lSrA;shgo kskaod fjzjd’ wmdh.duSjQ wOu!fhys yeisfrk huz
isrss;la fjzo Bg kskaod fjzjd’ uyd n1dyauKh hj” wka ukqIHfhdo Wh;a’ l;s”
huzfia ., osh l,h nsËSo tfia fkdfjj’ wOu!fhys fkdyeisfrj’
7
uyfKks” todo ug my;a wiafkys ysË Wia wiafkys yqkafkl2g uka;1 lshjSug
fkdleue;s jsh’ oeka Wia wdikfhys ysË my;a wdikhl yqkakyqg Ou!h foaYkd
lsrSug ukdm fkdfjzh’ hkq lshkqu ljfrAo$ uyfKks” fuh * fuys 5+3+6 *5((
uyfKks” fufiao jkdys fuz YsCIdmoh Wfoijz’ “
8 ” my;a wiafkl ysË Wia wiafkl yqka fkd.s,kdg Ou!h fkdfoish hq;2hs “
9 ” hfula YsCId wf.#rjh ksid my;a wdikhl ysË Wia wdikhl yqka fkd.s,kdg Ou!h foaYkd lrhso Èl2,d weje;a fjz’”* fuys3+3+7 (
3= YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq ysgshdyq yqkakyqg Ou!h foaYkd lr;a’ * fuys 9
Ys_+4+5( isgsfha yqkakyqg nK fkdlshushss YsCId lg hq;2h’
[ \ q 630 / ]
6 ” isgshyq jsiska yqkakyqg Ou!h foaYkd fkdl< hq;2h’”
7 hfula wf.#rjh ksid isgsfha yqkakdjQ fkd.s,kdg Ou!h foaYkd lrhso Èl2,d weje;a fjz’ * fuys 3+3+7 (
33 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq miqj hkakdy bosrsmiska hkakyqg Ou!h foaYkd
lr;a’ * fuys 9 Ys_+4+5( miqj hkafka borsfhka hkakdjQ fkd.s,kdg nK
fkdlshushss YsCId lg hq;2h’
6 ” miqj hkakyq bosrsfhka hkakdjQ fkd.s,kdg Ou!h fkdfoish hq;2hs “
7 hfula wf.#rjh ksssid miqj hkafka bosrsfhka hkakdjQ fkd.ss,kdg Ou!h foaYkd lrhso Èl2,d weje;a fjz’* fuys 3+3+7 (
34 YsCIdmoh
3
* idjJ:s ksodkh ( tl,ays jkdys ij. NsCIQyq fkduZ.SSka hkafka uZ.ska
hkakdyqg Ou!h foaYkd lr;a’ * fuys 9 Ys_+4+5( fkduZ.ska hkafka uZ.ska
hkakdg fkd.s,kdg nK fkdlshushss YsCId lg hq;2h’*
6 ” fkduZ.ska hkakdyq jsiska uZ.ska hkakakdjQ fkd.s,kdg Ou!h foaYkd fkdlg hq;2h’”
7 hfula wf.#rjh ksssid fkduZ.ska hkafka uZ.ska hkakdjQ fkd.ss,kdg Ou!h foaYkd lrhso Èl2,d weje;a fjz *’fuys+3+3+7 (
35 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq ysgshdyq u
[ \ q 631 / ]
6 ” isgshdjQ fkd.s,kd jsiska u< fyda uQ;1 fyda my fkdl
7 hfula YsCId wf.#rjh ksssid isgsfha fkd.ss,kajQfha u< fyda uQ;1 fyda mylrhso Èl2,d weje;a fjz *’fuys+3+3+7 (
36 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq ks,a ;Kfld
4 ” fkd.s,ka jQjyq jsiska ks,a ;Kfld< we;s nsfuys u< fyda uq;1 fyda fl< fyda myfkdlg hq;2hs’”
5
hfula YsCId wf.#rjh ksssid ks,a ;Kfld< we;ss nsfuys fkd.ss,kajQfha
u< fyda uQ;1 fyda fl< fyda mylrhso Èl2,d weje;a fjz’
6
fkdoek fkdisysfhka fkdokakdyg” .s,kdg ;K ke;s ;kays lf
37 YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ij. NsCIQyq c,fhys u
5
Nd.Hj;a nqÈrcdKka jykafia .y!dl
[ \ q 632 / ]
6
” c,fhs u< fyda uq;1 fyda fl< fyda my fkdlrkafkushs YsCId
lghq;2hs” ‘Nd.Hj;2ka jykafia jsiska fufiao fuz YsCIdmoh mKjk ,oS’
7
tl,ays jkdys .s,ka NsCIQyq c,fhys u
8 ” fkd.s,ka jQyq jsiska c,fhys u< fyda uQ;1 fyda fl< fyda my fkdlghq;2hs”
9
hfula YssCId wf.#rjh ksid c,fhys u< fyda uq;1 fyda fl< nyhso
Èl2,d weje;a fjz’fkdoek” fkdisysfhka fkdokakdyg” f,vdg” f.dv lf
* i;afjks mdÈld jrA.h ksus (
fiaLsshd lshd ksujk ,oS’
04/12/13
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13413 SATURDAY LESSON 886-THE TIPITAKA-Vinaya Pitaka-Patidesaniya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Computer-Training-Small-Business-Idea.htm
Computer Training Small Business Idea
The Pros and Cons of Starting a Computer Training Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
தற்காலிக பௌத்த பிக்கு பயிற்சி முகாம் மே 13 -24 வரை சென்னையில் வயது 12 முதல் 45 வரை ,
ஆண்கள் மொட்டை அடித்து சிவரம் உடை வழங்கப்படும் பெண்கள் வெள்ளை உடை
அணிந்து வர வேண்டும் . 10 நாட்களுக்கு பயிற்சி மையத்தில் தங்கவேண்டும்
மே மாதம் 10 தேதி கடைசி நாள்
தொடர்புக்கு 9445369542 ,
Tribute to Samrat Ashoka Jayanti
Salute to him who spread Buddhist religion…..
Salute
to the Greater Indian, Man of the Millennium, Greatest Parson in 1000
years the Main architect of the Modern India Babasaheb Dr. B.R.
Ambedkar.
Proud to say, JAI BHIM, JAI BHARAT.
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Computer-Training-Small-Business-Idea.htm
Computer Training Small Business Idea
The Pros and Cons of Starting a Computer Training Business
Some people are naturally computer-savvy; some people find a
challenge in everything computer-related. If you are in the first group
and have extensive experience with computers and various computer
software, a computer training business might be a good small business idea for you.
Here is a look at the pros and cons, as well as resources with tips for starting your computer training business.
The Pros
Some of the benefits of starting a computer training business include:
- You can train clients in their homes, through local classes, or virtually via the Internet.
- You can target personal computer users, home-based business owners and even larger companies.
- You can work one-on-one with clients, or teach computer classes to groups.
- Your business can provide a broad range of training services or focus on specific software.
- You can sell training materials to bolster your services and increase your income.
- You get to use all of the latest computer equipment and software every day in your business.
The Cons
Some of the potential challenges of a computer training business include:
- You must have an expert knowledge of computers, software and tools.
- The necessary software and equipment can be expensive.
- You must be a good communicator and comfortable with public speaking.
- You need to be patient and have excellent customer service skills.
- You need to stay current on computers, software and industry news.
- You may need insurance, permits and bonding if you will be working in your clients’ homes.
Recommended Resources
More Business Opportunities
Business Startup Resources
7. Pàñidesanãyakaõóo
Ime kho panàyasamanto cattàro pàñidesanãyà dhammà uddesaü àgacchanti.
7. 1
1. Tena
samayena buddho bhagavà sàvatthãyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤ataro bhikkhuni sàvatthiyaü piõóàya
caritvà pañikkamanakàle a¤¤ataraü bhikkhuü passitvà etadavoca handayya
bhikkhaü patigaõhàhãti.1 Suññhu bhaginãti sabbeva aggahesi. Sà upakaññhe
kàle nàsakkhi piõóàya carituü chinnabhattà ahosi. Atha kho sà bhikkhuni
dutiyampi divasaü sàvatthiyaü piõóàya caritvà pañikkamanakàle naü
bhikkhuü passitvà etadavoca handayya bhikkhaü patigaõhàhãti. Suññhu
bhaginãti sabbeva aggahesi. Sà upakaññhe kàle nàsakkhi piõóàya
Carituü
chinnabhattà ahosi. Tatiyampi divasaü sàvatthiyaü piõóàya caritvà
pañikkamanakàle naü bhikkhuü passitvà etadavoca handayya bhikkhaü
patigaõhàhãti. Suññhu bhaginãti sabbeva aggahesi. Sà upakaññhe kàle
nàsakkhi piõóàya carituü chinnabhattà ahosi.
2. Atha kho sà
bhikkhuni catuttho divase athikàya pavedhenti gacchati. Seññhi gahapati
rathena pañipathaü àgacchanto taü bhikkhuniü etadavoca apehayyeti. Sà
okkamanti2tattheva paripati. Seññhi gahapati taü bhikkhuniü khamàpesi
khamàhayye mayà nipàtitàti3nàhaü gahapati tayà nipàtità api ca ahameva
dubbalàti. Kissa pana tvaü ayye dubbalàti. Atha kho sà bhikkhuni
deññhissa gapatissa etamatthaü àrocesi. Seññhi gahapati taü bhikkhuniü
gharaü netvà bhojetvà ujjhàyanti khãyanti vipàceti “kathaü hi nàma
bhadantà bhikkhuniyà bhatthato àmisaü pañiggabhessanti kicchalàbho
màtugàmoti”
3. Assosuü kho
bhikkhu tassa seññhissa gahapatissa ujjhàyanti khiyanatassa
vipàcenatassa. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà
sikkhàkàmà. Te te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma bhikkhu
bhikkhuniyà hatthato àmisaü pañiggahesãti. - Pe - saccaü kira tvaü
bhikkhu bhikkhunãyà hatthato àmisaü pañiggahesãti. [PTS Page 176] [\q
176/] saccaü bhagavà ¤àtikà te bhikkhu a¤¤àtikàti. A¤¤àtikà bhagavàti.
A¤¤àtako moghapurisà a¤¤àtikàya na jànàti patiråpaü và appatiråpaü và
sattaü và asantaü và kathaü hi nàma tvaü moghapurisà a¤¤àtikàya
bhikkhuniyà hatthato àmisaü pañiggahessasi netaü moghapurisa
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü
moghapurisa, appasannànaü ceva appasàdàya pasannànaüca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phasuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
1. Pañiggaõahàti - machasaü
2. Vokkamanti - machasaü
3. Mayàsi pàtikàti - machasaü
[BJT Page 466] [\x 466/]
“Yo pana
bhikkhu a¤¤àtikàya bhikkhuniyà antaragharaü paviññhàya hatthato
khàdanãyaü và bhojanãyaü và sahatthà pañiggahetvà khàdeyya và bhu¤jeyya
và pañidesetabbaü tena bhikkhunà, gàrayihaü àvuso dhammaü àpajjiü
asappàyaü pàñidesanãyaü taü pañidesemã”ti.
4. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
A¤¤àtikà nàma: màtito và yàva sattamà pitàmahayugà asmabaddhà.
Bhikkhuni nàma: ubhato saüghe upasampannà.
Antaragharaü nàma: rathikà byuhaü siüghàñakaü gharaü
Khàdanãyaü nàma: ¤ca bhojanàni yàmakàlikaü sattàha kàlikaü yàvajãvikaü ñhapetvà avasesaü khàdanãyaü nàma.
Bhojanãyaü
nàma: pa¤cabhojanàni odano kummàso sattu maccho maüsaü, khàdissàmi
bhu¤ajissàmãti patigaõhàti àpatti dukkañassa, ajjhehàre ajjhehàre àpatti
pàñidesanãyassa.
A¤¤àtikàya
a¤¤àtikasa¤¤i antaragharaü paviññhàya hatthato khàdanãyaü và bhojanãyaü
và sahattha pañiggahetvà khàdati và bhu¤jati và àpatti pàñidesanãyassa.
A¤¤àtikàya vematiko antaragharaü paviññhàya hatthato khàdanãyaü và
bhojanãyaü và sahatthà pañiggahetvà khàdati và bhu¤jati àpatti
pàñidesanãyassa. A¤¤àtikàya ¤àtikasa¤¤i antaragharaü paviññhàya hatthato
khàdanãyaü và bhojanãya và sahatthà pañiggahetvà khàdati và bhu¤jati và
àpatti pàñidesaniyassa.
Yàmakàlikaü
sattàhakàlikaü yàvajãvikaü àhàratthàya patigaõhàti àpatti dukkañassa.
Ajjhehàre ajjhehàre àpatti dukkañassa. Ekato upasampannàya hatthato
khàdanãyaü và bhojanãyaü và khàdissàmi bhu¤jissàmãti patigaõhàti àpatti
dukkañassa. Ajhohàre ajjhohàre àpatti dukkañassa.
[BJT Page 468] [\x 468/]
¥àtikàya a¤¤àtikasa¤¤i àpatti dukkañassa ¤àtikàya vematiko àpatti dukkañassa ¤àtikàya ¤atikasa¤¤i anàpatti.
Anàpatti:
¤àtikàya, dàpeti na deti upanikkipitvà deti, antaràràre, bhikkhu
nupassaye, titthiyaseyyàya, pañikkamane, [PTS Page 177] [\q 177/] gàmato
niharatvà deti, yàmakàlikaü santàhakàlikaü yàvajãvikaü sati paccaye
paribhu¤ajàti deti, sikkhamànàya, sàmaõeràya ummattakassa,
àdikammikassàti. .
Pañhamapàñidesaniya sikkhàpadaü
7. 2
Dutiyapàñidesanãya sikkhàpadaü
1. Tena
samayena buddho bhagavà ràjagahe viharati veëuvane kalandakanivàpe. Tena
kho pana samayena bhikkhu kulesu nimantità bhu¤janti. Chabbaggiyà
bhikkhuniyo chabbaggiyànaü bhikkhunaü vosàsantiyo ñhità honti. Idha
supaü detha idha odanaü dethàti chabbaggiyà bhikkhu yàvadatthaü
bhu¤janti. A¤¤e bhikkhu na cittaråpaü labhaõati2- ye te bhikkhu appicchà
santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu bhikkhuniyo vosàsantiyo
na nivàressanti”ti. -Pe- saccaü kira tumhe bhikkhave bhikkhuniyo
vosàsantiyo na nivàrethàti saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà bhikkhuniyo
vosàsantiyo na nivàressatha. Netaü moghapurisa appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva
appasàdàya pasannànaüca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà
bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Bhikkhu
paneva kulesu nimattità bhu¤janti tatra ce sà bhikkhuni vosàsamànaråpà
ñhità hoti “idha supaü detha idha odanaü dethà”ti. Tehi bhikkhuhi sà
bhikkhuni apasàdetabbà. Apasakka tàva bhagini, yàva bhikkhu bhu¤ajatti.
Ekassapi ce1- bhikkhuno nappañibhàseyya taü bhikkhuniü apasàdetuü
apasakka tàva bhagini, yàva bhikkhu bhu¤ajantã’ti. Pañidesetabbaü tehi
bhikkhåhi gàrayhaü àvuso dhammaü àpajjimhà asappàyaü pàñidesanãyaü taü
pañidesemàti.
1. Ekassa cepi - machasaü
[BJT Page 470] [\x 470/]
2. Bhikkhu
paneva kulesu nimatantità bhu¤ajantãti: 1- kulaü nàma cattàri kulàni
khattiyakulaü bràhmaõakulaü vessakulaü suddakulaü
Nimanatità bhu¤ajantãti; paca¤annaü bhojanànaü a¤¤atarena bhojanena nimattità bhu¤janti.
Bhikkhuni nàma: ubhato saüghe upasampannà
[PTS Page 178] [\q 178/]
Vosàsanati
nàma: yathàmittatà yathàsandiññhatà yathàsambhattatà yathà
samànupajjhàyakatà yathàsamànàcariyakatà “idha supaü detha idha odanaü
dethà”ti. Esà vosàsanti nàma.
Tehi bhikkhuhãti: bhu¤ajamànehi bhikkhuhi.
Sà
bhikkhunãti: yà sà vosàsanti bhikkhuni. Tehi bhikkhuhi sà bhikkhuni
apasàsetabbà. ‘Apasakka tàva bhagini yàva bhikkhu bha¤ajatti’ti ekassapi
ce2- bhikkhuno anapasàdite3khàdissàmi bhu¤jissàmãti patigaõhàti àpatti
dukkañassa. Ajjhohàre ajjhehàre àpatti pàñidesanãyassa.
Upasampannàya
upasampannasa¤¤i vosàsantiyà na nivàrati àpatti pàñidesaniyassa.
Upasampannàya vematiko vosàsantiyà na nivàreti àpatti pàñidesanãyassa.
Upasampannàya anupasampanna sa¤¤i vosàsantiya na nivàreti àpatti
pàñidesanãyassa.
Ekato
upasampannàya vosàsantiyà na nivàrati àpatti dukkañassa. Anupasampannàya
upampannasa¤¤i àpatti dukkañassa. Anupasampannàya vematiko àpatti
dukkañassa. Anupasampannàya anupasampannasa¤¤i anàpatti
Anàpatti:
attano bhattaü dàpeti na deti, a¤¤assa4- bhattaü deti na dàpeti, yaü na
dinnaü taü dàpeti, yattha na dinnaü ttatha dàpeti, sambesaü samakaü
dàpeti, sikkhamànàya5vosàsati, sàmaõeràya6- vosàsati, pa¤ca bhojanàni
ñhapetvà sabbattha anàpatti
Dutiya pàñidesinãya sikkhàpadaü.
1. Bhu¤janti sãmu1 machasaü
2. Ekassa cepi - machasaü
3. Anapasàdito - machasaü,
4. A¤¤asaü - machasaü
5. Sikkhamàtà - machasaü
6. Sàmaõerã - machasaü
. 1[BJT Page 472] [\x 472/]
7. 3
Tatiya pàñisenãya sikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena sàvatthiyaü a¤¤ataraü kulaü ubhato
pasannaü hoti saddhàya vaóóhati bhogena hàyati. Yaü tasmiü kule
uppajjati purebhattaü khàdanãyaü và bhojanãyaü và taü sabbaü bhikkhunaü
vissajjetvà appekadà anasità acchanti. Manussà ujjhàyanti khiyanti
vipàcenti. “Kathaü hi nàma samaõà sakyaputtiyà na mattaü jànitvà
pañiggahessanti imesaü datvà appekadà anasità acchanti”ti assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khiyantànaü vipàcentànaü. Atha
kho te bhikkhu bhagavato etamatthaü àrocesuü.
2. Atha kho
bhagavà etasmiü [PTS Page 179] [\q 179/] nidàne pakaraõe dhammiü kathaü
katvà bhikkhu àmantesi “anujànàmi bhikkhave yaü taü kulaü1- saddhàya
vaóóhati bhogena hàyati, evaråpassa kulassa ¤attidutiyena kammena
sekhasammutiü dàtuü” eva¤ca pana bhikkhave dàtabbà vyattena bhikkhunà
pañibalena saügho ¤àpetabbo.
3. Suõàtu me
bhante saügho itthannàmaü kulaü saddhàya vaóóhati bhogena hàyati. Yadi
saüghassa pattakallaü saügho itthannàmassa kulassa sekhasammutiü
dadeyya, esà ¤atti.
Suõàtu me
bhante saügho itthannàmaü kulaü saddhàya vaóóhati bhogena hàyati. Saügho
itthannàmassa kulassa sekhasammutiü deti yassàyasmato khamati
itthannàmassa kulassa sekhasammutiyà dànaü, so tuõbhassa, yassa
nakkhamati so bhàseyya,
Dinnà saüghena itthannàmassa kulassa sekhasammuti. Khamati saüghassa, tasmà tuõhã evametaü dhàrayàmãti.
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
1. Yaü kulaü, machasaü
[BJT Page 474] [\x 474/]
“Yàni kho pana
tàni dekhasammatàni kulàni yo pana bhikkhu tathàråpesu sekhasammatesu
kulesu khàdanãyaü và bhojanãyaü và sahatthà pañiggahetvà khàdeyya và
bhu¤jeyya vàpañidesetabbaü tena bhikkhunà: gàrayihaü àvuso dhammaü
àpajjiü asappàyaü pàñidesanãyaü taü pañidesemã”ti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
4. Tena kho
pana samayena sàvattiyaü uddavo hoti. Manussà bhikkhu nimantetvà
bhojenti. Tampi kho kulaü bhikkhå nimantesi. Bhikkhu kukkuccàyantà
nàdhivàsenti. Pañikkhittaü bhagavatà sekhasammatesu kulesu kàdanãyaü và
bhojanãyaü và samatthà pañiggahetvà khàdituü bhu¤ajitu”nti. Te
ujjhàyanti khiyanti vipàcenti “kinnu kho nàma ambhàkaü jivitena yaü ayyà
ambhàkaü na patigaõhantã”ti. Assosuü kho bhikkhu tesaü manussànaü
ujjhàyantànaü khiyantànaü vipàcentànaü atha kho te bhikkhu bhagavato
etamatthaü arocesu
. 1
5. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi. “Anujànàmi bhikkhave nimantitena sekhasammatesu kulesu
khàdanãyaü và bhojanãyaü và sahatthà pañiggahetvà khàdituü bhu¤ajituü”
eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
5. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi “anujànàmi bhikkhave nimantitena sekhasammatesu kulesu
khàdanãyaü và bhojanãyaü và sahattà pañiggahetvà khàdituü bha¤ajituü”
eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yàni kho pana
tàni sekhasammatàni kulàni yo pana bhikkhu tathàråpesu sekhasammatesu
kulesu pubbe animattito [PTS Page 180] [\q 180/] khàdanãyaü và
bhojanãyaü và sahatthà pañiggahetvà khàdeyya và bhu¤jeyya và
pañidesetabbaü tena bhikkhunà gàrayihaü àvuso dhammaü àpajjiü asappàyaü
pàñidesanãyaü taü pañidesemã”ti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
6. Tena kho
pana samayena a¤¤ataro bhikkhu tassa kulassa kulupago hoti. Atha kho so
bhikkhu pubbanahasamayaü nivàsetvà pattacãvaraü àdàya yena taü kulaü
tenupasaükami. Upasaükamitvà pa¤¤atte àsane nisãdi tena kho pana
samayena so bhikkhu gilàno hoti. Atha kho te manussà taü bhikkhuü
etadavocuü bhu¤ajatha bhanteti. Atha kho so bhikkhu bhagavàta
“pañikkhittaü animantitena sekhasammatesu kulesu khàdanãyaü và
bhojanãyaü và sahatthà pañiggahetvà khàdãtuü bhu¤ajitu”nti.
Kukkuccàyanto na pañiggahesi. Nàsakkhi piõóàya carituü chinnabhatto
ahosi. Atha kho so bhikkhu àràmaü gantvà bhikkhunaü etamatthaü àrocesi
bhikkhu bhagavato etamatthaü àrocesuü.
[BJT Page 476] [\x 476/]
. 57. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi “anujànàmi bhikkhave gilànena bhikkhunà sekhasammatesu kulesu
khàdanãyaü và bhojanãyaü và sahattà pañiggahetvà khàdituü bha¤ajituü”
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yàni kho pana
tàni sekhasammatàni kulàni yo pana bhikkhu tathàråpesu sekhasammatesu
kulesu pubbe animattito agilàno khàdanãyaü và bhojanãyaü và sahatthà
pañiggahetvà khàdeyya
Khàdeyya và
bhu¤jeyya và pañidesetabbaü tena bhikkhunà gàrayihaü àvuso dhammaü
àpajjiü asappàyaü pàñidesanãyaü taü pañidesemã”ti.
8. Yàni kho
pana tàni sekhasammatàni kulànãti: sekhasammataü nàma kulaü yaü kulaü
saddhàya vaóóhati bhogena hàyati evaråpassa kusalassa ¤attidutiyena
kammena sekhasammuti dinnà hoti.
Yo panàti: yo
yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo yathàvihàri
yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
Tathàråpesu sekhasammatesu kulesuti: evaråpesu sekhasammatesu kulesu
Animattito nàma: ajjatanàya và svàtanàya và animattito gharåpacàraü okkante nimantenti1- eso animantito nàma.
[PTS Page 181]
[\q 181/] nimantito nàma: ajjatanàya và svàtanàya và nimantito
gharåpacàraü anokkante nimantenti, eso nimattito nàma.
. 5
Agilàno nàma: sakkoti piõóàya carituü
Gilàno nàma: na sakkoti piõóàya carituü
1. Okkamaneta nimanetati - sãmu1 machasaü
[BJT Page 478] [\x 478/]
Khàdanãyaü nàma: pa¤ca bhojanàni yàmakàlikaü sattàhaü kàlikaü yàvajãvikaü ñhapetvà avasesaü khàdanãyaü nàma.
Bhojanãyaü
nàma: pa¤ca bhojanàni odano kummàso sattu maccho maüsaü animattito
agilàno khàdanãyaü và bhojanãyaü và khàdissàmi bhu¤jissàmãti patigaõhàti
àpatti dukkañassa. Ajjhohàre àpatti pàñidesaniyassa
Sekhasammate
sekhadammatasa¤¤i anivattito agilàno khàdanãyaü và bhojanãyaü và
sahatthà pañiggahetvà khakàdati và bhu¤jati và àpatti pàñidesanãyassa.
Sekhasammate vematiko animattito agilàno khàdanãyaü và bhojanãyaü và
sahatthà pañiggahetvà khàdati và bhu¤jati và àpatti pàñidesanãyassa.
Dekhasmamate asekhasammatasa¤¤i animantito agilàno khàdanãyaü và
bhojanãyaü và sahatthà pañiggahetvà khàdati và bhu¤jati và àpatti
pàñidesanãyassa.
. 6Yamàkàlikaü sattàhakàlikaü yàvajãvikaü àhàratthàya patigaõhàti àpatti dukkañassa ajjhohàre ajjhehàre àpatti dukkañassa.
Asekhasmamate
sekhasammatasa¤¤i àpatti dukkañassa asekhasammate vematiko àpatti
dukkañassa. Asekhasammate asekhasammatasa¤¤i anàpatti.
Anàpatti:
nimattitassa, gilànassa, nimattitassa và gilànassa và, sesakaü bhu¤jati,
a¤¤esaü bhikkhà tattha pa¤¤àttà hoti, gharato niharitvà denti,
niccabhante, pakkhike, uposathike, pàñipadike, yàmakàlikaü
sattàhakàlikaü yàvajãvikaü sati paccaye paribhujati deti, ummattakassa
àdikammikassàti.
Tatiya pàñidesanãyaü. Ni
[BJT Page 472] [\x 472/]
7. 4
Catutthapàñisenãya sikkhàpadaü
. 6
1. Tena
samayena buddho bhagavà sakkosu viharati kapilavatthusmiü nigrodhàràme.
Tena kho pana samayena sàkiyadàsakà avaruddhà honti. Sàkiyàniyo icchanti
àra¤¤akesu senàsanesu bhantaü kàtuü. Assosuü kho sàkiyadàsakà
sàkiyàniyo kira àra¤¤akesu senàsanesu bantaü kàtukàmàti. Te magge
pariyuññhiüsu. Sàkiyàniyo [PTS Page 182] [\q 182/] paõitaü khàdanãyaü
bhojanãyaü àdàya àra¤¤akaü senàsanaü agamaüsu. Sàkiyadàsakà nikkhamitvà
sàkiyàniyo acchandiüsu và dusesuü ca. Sàkiyà nikkhamitvà te core
sabhaõóe1- gahetvà ujjhàyanti khãyanti vipàcenti “kathaü hi nàma
bhadantà àràme core pañivasante nàrocessanti”ti. Assosuü kho bhakkhu
tesaü2 sàkiyànaü ujjhàyantànaü khiyantànaü vipàcentànaü. Atha kho te
bhikkhu bhagavato etamatthaü àrocesuü.
2. Atha kho
bhagavà etasmiü nidàne pakaraõe dhammiü kathaü katvà bhikkhu àmantesi
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavàsa
pañicca saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü phàsuvihàràya, diññhadhammikànaü àsavànaü
saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü pasàdàya
pasannànaü bhiyyobhàvàya, saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana
bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yàni kho pana
tàni àra¤¤àkàni senàsanàni sàsaïka sammatàni sappañibhayàni. Yo pana
bhikkhu tathàråpesu sonàsanesu viharanto pubbe appañisaüviditaü
khàdanãyaü và bhojanãyaü và ajjhàràre sahattha pañiggahetvà khàdeyya và
bhu¤jeyya và pañidesetabbaü tena bhikkhunà gàrayahaü àvuso dhammaü
àpajjiü asappàyaü pàñidesanãyaü taü pañidesemã”ti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
3. Tena kho
pana samayena a¤¤ataro bhikkhu àra¤¤akesu senàsanesu gilàno hoti.
Manussà khàdanãyaü àdàya àra¤¤akaü senàsanaü agamasaüsu atha kho te
manussà taü bhikkhuü etadavocuü bhu¤ajatha bhanteti. Ta atha kho so
bhikkhu bhagavatà pañikkhittaü àra¤¤akesu senàsanesu khàdanãyaü và
bhojanãyaü và sahatthà pañiggahetvà khàdituü bhu¤ajitu”nti.
Kukkuccàyantà na pañiggahesi nàsakkhi piõóàya carituü jinnabhanto ahosi.
Atha kho so bhikkhu bhikkhunaü etamatthaü arocesi. Bhikkhu bhagavato
etamatthaü àrocesuü.
1. Saha bhaõóena - machasaü
2. Kesanti padaü marammachaññhasaügitipike na dissa te,
[BJT Page 482] [\x 482/]
4. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi “anujànàmi bhikkhave gilànena bhikkhunà àra¤¤àkesu senàsanesu1-
khàdanãyaü và bhojanãyaü và sahattà pañiggahetvà khàdituü bha¤ajituü”
eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yàni kho pana
tàni àra¤¤akàni senàsanàni sàsakaüka sammatàni sappañibhayàni, yo pana
bhikkhu tathàråpesu [PTS Page 183] [\q 183/] senàsanesu vibharanto pubbe
appañisaüviditaü khàdanãyaü và bhojanãyaü và ajjhàràme sahatthà
pañiggahetvà agilàno khàdeyya và bhu¤jeyya và pañidesetabbaü tena
bhikkhunà: gàrayihaü àvuso dhammaü àpajjiü asappàyaü pàñidesanãyaü taü
pañidesemã”ti.
5. Yàni kho pana tàni àra¤¤akàni senàsanànãti: àra¤¤akaü nàma: senàsanaü pa¤cadhanusatikaü pacchimaü.
Sàsaükaü nàma:
àràme và2- àràmupacàre và corànaü niviññhokàso dissati bhuntokàso
dissati ñhitokàso dissati nisinnokàso dissati nipantokàso dissati
Sappañibhayaü nàma: àràme và àràmupacàre và corehi manussà hatà dissanti viluttà dissanti àkoñità dissanti.
Yo panàti: yo
yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo yathàvihàri
yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhå samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto bhikkhå’ti.
Tathàråpesu senàsanesuti: senàsanesu
Appañisaüviditaü
nàma: pa¤cantaü pañisaüviditaü etaü appañisaüviditaü nàma. âràmaü
àràmupacàraü ñhapetvà pañisaüviditaü etampi3 appañisaüviditaü nàma.
1. Pubbe appañisaüviditaü - machasaü,
2. Vàti padaü marammachaññhasaügitipiñake na dissate. 3. Etaü - machasaü
[BJT Page 484] [\x 484/]
Pañisaüviditaü
nàma: yo koci và puriso và àràmaü àràmupacàraü agantvà àroceti
ittathannàmassa kulassa1 bhante khàdanãyaü và abhojanãyaü và àharistãti.
2Sace sàsaükaü hoti sàsaükanti àcikkhitabbaü. Sace sappañibhayaü hoti
sappañibhayanti àcikkhitabbaü. Sace hotu bhante àhariyissatãti bhaõati.
Corà vattabbabà manussà idhupacaranti apasakkathàti. Yàguyà
pañisaüvidite tassa parivàro àharãyati etaü pañisaüviditaü nàma.
Bhantena pañisaüvidite tassa napariyàro àharãyati etaü pañisaüviditaü
nàma. Khàdanãyena pañisaüvidite tassa parivàro àharãyati etaü
pañisaüviditaü nama. Kulena pañisaüvidite yo tasmiü kule manusso
khàdanãyaü và bhojanãyaü và àharati etaü pañisaüviditaü nàma. Gàmena
pañisaüvidite yo tasmiü gàme manusso khàdanãyaü và bhojanãyaü và àharati
etaü pañisaüviditaü nàma. Pugena pañisaüvidite yo tasmiü puge manusso
khàdanãyaü và bhojanãyaü và àharati etaü pañisaüviditaü nàma.
7. Khàdanãyaü nàma: pa¤ca bhojanàni yàmakàlikaü sattàhakàlikaü yàvajãvikaü ñhapetvà avasesaü khàdanãyaü nàma.
Bhojanãyaü nàma: pa¤ca bhojanàni odano kummàso sattu maccho maüsaü.
Ajjhàràmo nàma: parikkhittassa àràmassa anto àràmo aparikkhittassa upacàro.
Agilàno nàma: sakkoti paõóàya carituü.
Gilàno nàma: sakkoti paõóàya carituü.
[PTS Page 184]
[\q 184/] appañisaüviditaü agilàno khàdissàmi bhu¤jissàmãti patigaõhàti
àpatti dukkañassa ajjhohàre ajjhohàre àpatti pàñidesanãyassa.
Appañisaüvidite
appañisaüviditasa¤¤i khàdanãyaü và bhojanãyaü và ajjhàràme sahattha
pañiggahetvà agilàno khàdati và bha¤ajati và àpatti pàñidesanãyassa,
appañisaüvidite vematiko khàdanãyaü và bhojanãyaü và ajjhàràme sahattha
pañiggahetvà agilàno khàdati và bhu¤jati và àpatti pàñidesanãyassa.
Appañisaüvidite pañisaüviditasa¤¤i khàdanãyaü và bhojanãyaü và ajjhàràme
sahatthaü pañiggahetvà agilàno khàdati và bhu¤jati và àpatti
pàñidesanãyassa.
1. Kulassàti padaü marammachaññhasaügitipiñake nadissate,
2. âharissantãti - machasaü
[BJT Page 486] [\x 486/]
Yamàkàlikaü sattàhakàlikaü yàvajãvikaü àhàratthàya patigaõhàti àpatti dukkañassa ajjhohàre ajjhehàre àpatti dukkañassa.
Pañisaüvidite
appañisaüvitasa¤¤i àpatti dukkañassa pañisaüvidete vematiko àpatti
dukkañassa. Pañisaüvidite pañisaüviditasa¤¤i anàpatti.
Anàpatti:
pañisaüvidite gilànassa, pañisaüvidite và gilànassa và, sesakaü
bhu¤jati, bahàràme pañiggahetvà anto àràme paribhu¤jati, tattha jàtakaü
mulaü và tacaü và pattaü và puppaü và phalaü và paribhu¤jati,
yàmakàlikaü sattàhakàlikaü yàvajãvikaü sati paccaye paribhujati
ummattakassa àdikammikassàti.
Catutthapàñidesanãyaü.
Tassuddànaü;
A¤¤àtikàya vosàsaü - sekha àra¤¤akena ca,
Pañidesanãyà cattàro - sambuddhena pakàsità,
Uddiññhà kho
àyasmanto cattàro cattàro pàñidesanãyà dhammà. Tatthàyasmante pucchàmi
kacchittha parisuddhà dutiyampi pacchàmi kaccittha parisuddhà tatiyampi
pucchàmi kaccittha parisuddhà parisuddhetthàyasmanto tasmà tuõhã,
evametaü dhàrayàmãti.
Pàñidesanãyà niññhità1-
1. Pàñidesaniyakaõóaü niññhitaü - machasaü,
mdgsfoaYkSh ldKavh
3 m
3 wdhqIau;aks”
wkQfolla mps;s YsCIdmo Ou!fhda Wfoik ,oaody” tyss wdhqIau;2ka jspdrus’
lsfulao msrsisÈo $ fojkqj;a jspdrus lsfulao msrsisÈo $ f;jkqj;a jspdrus
lsfulao fuyss msrsisÈo$ wdhqIau;ayq msrsisÈh’ tfyhska ksYaYnzoh’fuz
msrsisÈlu fufiau orus’ wdhqIau;aks” fuz i;r mdgsfoaYkSh wdm;a;Syq
WfoiSug meusfK;s’ tl,ays jkdys Nd.Hj;a nqÈrcdKka jykafia ieje;a kqjr
wfkamsZvq uyisgdKka jsiska lrjQ fcA;jkdrdufhyss jdih lrkfial’tl,ays
jkdys tla;rd NsCIqKshla *4( ieje;a kqjr msZvq msKsi yeisr wdmiq tk
ld,fhys tla;rd NsCIqjla oel ” wdhH!fhks” tfia jS kuz NsCIdj
ms
4
blans;s ta NsCIqKS f;fuda i;rfjks ojfiys jS:sfhys fjjz,uska hhs’ isgq
.Dym;sfhla rsfhlska bosrsmdrAYajfhka tkafka ta NsCIQKshg ‘ wdhH!dfjks
bj;a jkakehs ’ lSfhah’ Tz f;fuda bj;ajkakS tysu jegqkdh’ isgq .Dym;s f;u
ta NsCIqKsh CIud lrjSh’ ‘ wdhH!dfjks CIudlrkq uekjs’ ud jsiska fy,k
,oehs ’ lshdhs’ ‘.Dym;sh Tn jsiska ud fy,k ,oafoa fkdfjz’ tf;l2Èjqj;a
uuu ÈrAj,jQfhahhs’ ‘wdhH!dfjks” Tn l2ula fyhska ÈrAj,
[ \ q 600 / ]
jQfhyso$ blans;s ta NsCIqKS
f;fuda .Dym;s mq;1hdg fuz ldrKh lSjdh .Dym;s isgq mq;1 f;u ta NsCIqKssh
f.g muqKqjd j<Ëjd * 5+9+3*6(( ‘ flfia kuz mskaj;2ka jykafia,d
NsCIqKshla w;ska wdydr ms
5
huz ta NsCIq kula w,afmpzPjQjdyq o Tjqyq flfia kuz NsCIQqyq NsCIqKshla
w;ska wdydr ms
6
” huz uyfKla f;u jkdyss we;2ZM .ug msjsishdjQ fkdkE fufyKshl w;ska lE
hq;2 fohla fyda wkqNj l
7
‘ hfula jkdys ’ hkq huznÌ jQ hfula hkqhs’ NsCIq hkq’ * fuys 5+3+35 *4((
‘ fkdkE kuz ujqmiska fyda msh miska fyda i;afjks msh uq;2 fomrmqfrka
wusY1jQ’ ‘ NsIqKsh ’ kuz WNf;d ixhd ueo WmimkajQfhah’ ‘ we;ZM .u ’ kuz
jS:sh” iuQyh “i;r ux ikaOsh” f.h hk fuz ;eklh’ ‘ lEhq;2 foh ’ kuz
fndcqka mih’ hduhlg lem foh” i;a ojilg lem foh” cSjs;dka;h olajd lem foh
yer fiiq lEhq;2 foah’ ‘ nqosh hq;2 foh ’ kuz
[ \ q 601 / ]
fndcqka mih’n;ah” msgzgqh”
w;aiqKqh” udZMh” uiah” hk fohla lkafkus’ nqoskafkushs ms
8
fkdkEjQjl flfrys fkdkEjQjl hk yeZ.Su we;af;a we;2,a .ug meusKshyq w;ska
lE hq;2 fohla fyda nqosh h;2 fohla fyda ;uka w;ska f.k ldkuz fyda nqoS
kuz fyda mdgsfoaikSh weje;a fjz’ fkdkEjQjl flfrys jsu;s we;af;a we;2,a
.ug meusKshyq w;ska lE hq;2 fohla fyda nqosh h;2 fohla fyda ;uka w;ska
f.k ld kuz fyda nqoS kuz fyda mdgsfoaikSh weje;a fjz’ fkdkEjQjl flfrys
fkdkEjQjl hk yeZ.Su we;af;a we;2,a .ug meusKshyq w;ska lE hq;2 fohla
fyda nqosh hq;2 fohla fyda ;uka w;ska f.k ldkuz fyda nqoS kuz fyda
mdgsfoaikSh weje;a fjz’ hduhg lem” i;a ojig lem” cSjs;dka;h olajd lem
fohla wdydr msKsi ms
4 fofjks mdgsfoaYkSh YsCIdmoh
3
* fjZMjk ksodkh ( tl,ays jkdys NsCIQyq wdrdOkd lrk ,oaodyq wKqNj lr;a’
ij. NsCIQKSyq ij. NsCIQkag oka jsOdk lruska isgshdyq fj;a’ fuys jH[ack
foj” fuys n;a foj” lshdhss’ ij. NsCIQyq leue;s ;dla wkqNj lr;a’ fiiq
NsCIQyq isf;a mrsos wkqNj fkdlr;a’
[ \ q 602 / ]
4
huz ta NsCIqflfkla w,afmpzPjQjdyqo *fuys 5+4+3 *4(( Tjqyq flfia kuz ij.
NsCIQka NsCIqKSka oka jsOdk lsrSfuka fkdj,lajkakdyqhhs * fuys 5+9+3
*4(( “uyfKks” f;ms NsCIQKSyq oka jsOdk lrkakdyq fkdj,lajkakdyq hkq
we;a;oehs ” weiQy’ ” Nd.Hj;2ka jykai” we;a;h’ “
5
Nd.Hj;a nqÈrcdKka jyakfia .y!d l
6
NsCIqj jkdys Wmdil l2,hkays mjrK ,oaodyq wkqNj lr;ao” tys boska ta
fufyKs f;fuda fu;ekayq jH[ack foj” fu;ekays n;a fojhs jsOdk lrk iajNj
we;sj isgshjQo ta NsCIQka jsiska ‘ keZ.Ksh huz;dla NsCIQka j<Ëdo ta
;dla bj;afjjhs ’ lshd ta fufyKs f;fuda bj;al< hq;a;Sh’ boska tl
NsCIqjlg j;a ‘ keZ.Ksh” huz;dla NsCIQqyq j<Ë;ao ta ;dla bj;afjjhs ’
lshd ta NsCIqKsh bj;a lrkag fkdjegyqfKa kuz ta NssCIQka jsiska ‘
weje;aks” kskaod lghq;2 jQ “wi;am1dhjQ m1;sfoaikdlghq;2jQ” weje;lg
meusKsfhuq’ ta wej; foaYkd lruqhs lshd m1d;sfoaYkd lghq;2h’
7
‘ NsCIQka jkdys l2,hkayq wdrdOkd lrk ,oaodyq j<Ëd ’ hkq l2,h kuz l,
i;rls’ CI;1sh l2,h” n1dyauK l2,h” ffjYH l,h” Y2Ê l2,h ksuka;1Kh lrk
,oaodyq j<Ë;a’ ’ hkq fndcqka mi w;2frka tla;rd fndcqklska mjrk
,oaodyq wkqNj lr;a’ hkqhs’ ‘NsCIqKsh ’ kuz fojeoEreuz ixhd w;r
WmiuzmodjQfhahs’ ‘ jsOdk lrhs ’ hkq us;1 nejz mrsos oelSfuka we;sjQ
weËskSu mrsos” Nla;s nejz mrsoss” iudk WmdOHdh nejz mrsos” iudk
.2rejreka nejz mrsos” fuys jH[ack foj” fuys n;a fojhs fudaf;dfuda jsOdk
lr;a kuz’ fjz’‘ ta NsCIQka jsiska ’ hkq j<Ëkq ,nk NsCIqka jsiskah’‘
ta NsCIqKS f;dfuda ’ hkq huz ta jsOdk lrkq ,nk NsCIqKshhs’ ta NsCIQka
jsiska ‘ keZ.Ksh” huz;dla NsCIQyq j<Ë;ao ta;dla bj;aj isgsh hq;2hhs’
ta NsCIqKsh bj;al< hq;2h’
[ \ q 603 / ]
8
boska tl NsCIqjla jsiskqÈ bj;a fkdl< l,ays lkafkus” wkqNj lrkafkushs
ms
;2kajk mdgsfoaikSh YsCIdmoh
3 * idjJ:s ksodkh (
tl,ays jkdys ieje;a kqjr tla;rd f.orl Wmdil f;fuzo Wmdisldjo hk fofoku
meyeÈkdyq fj;s’ Y1oaOdfjka jefvhs’ jia;2fjka msrsfyhs’ ta f.or fmrn; huz
lE hq;2 fohla fyda nqosh hq;2 fohla fyda fjzo ta is,a, NssCIQkag fo;a’
iuyr ojiaj, fkdld isgs;a’ flfia kuz Y1uK YdlH mq;1fhda m1udKh fkdoek
ms
4
NsCIQyq fodia lshkakdjQ” fkdi;2g m1ldY lrkakdjQ” fkdi;2gq jpk lshkakdjQ
ta NsCIQkaf.a jpk weiQy’ blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz
[ \ q 604 / ]
ldrKh ie, l
6
ffYCIhhss iuzu; lrk ,o huz l2,fhda fj;ao huzlsis NsCIqjla tnÌ ffYCIhhs
iuzu; l2,hkays le hq;2 fohla fyda nqosh hq;2 fohla fyda ish;ska
ms
7
tl,ys jkdys ieje;a kqjr W;aijhla jsh’ ukqIHfhda NsCIQkag wdrdOkd fldg
j<Ëj;a’ ta l2,ho NsCIQkag wdrdOkd flf
[ \ q 605 / ]
8
blans;s ta NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie, l
9
” ffYCI iuzu; huz ta l2, flfkla fj;ao huzlsis NsCIqjla tnÌ ffYCIhhs
iuzu; l2,hkays fmr fkdmejrefha lE hq;2 fohla fyda nqosh hq;2 fohla fyda
ish;ska f.k ld kuz fyda nqoS kuz fyda ‘ weje;aks” i;am1dh fkdjQ .erysh
hq;2jQ mdgsfoaikShjQ Ou!hlg meusKsfhushs ’th foiushs kej; foish hq;2h ”
Nd.Hj;2ka jykafia jsiska jkdys fuz YsCIdmoh mKjk ,oS’
0
tl,ays jkdys tla;rd NsCIqjla ta l2,hg ks;r t
-
NsCIQyq Nd.Hj;2ka jyakfiag fuz ldrKh ie< l,dyqh’ * fuys 5+5+7 *3((
“uyfKks” .s,ka uyK jsiska ffYCIhhs iuzu; l2,hkays lE hq;2 fohla fyda
nqosh hq;2 fohla fyda ish;ska mss
3=
fiLhhs iuz; lrk ,oaodjQ huz ta l2,fhda fj;ao huz uyfKla f;u jkdys
fiLhhs iuzu; lrk ,o ta l2,hkays mQj!fhys mejerSula fkdlrk ,oafoa .s,ka
fkdjQfha lE hq;2 fohla fyda nqosh hq;2
[ \ q 606 / ]
fohla fyda ish;ska f.k lEfjz kuz
fyda wkqNj flf
33
‘ huz ta ffYCIhhs iuzu; l2, ’ kuz ffYCIhhs iuzu; l2,hhs’ huz l2,hla
Y1oaOdfjka jefvhso jia;2fjka msrsssfyhso funÌ l2,hg [;a;s È;ssh
lu!jdlHfhka ffYCIiuzu;h fok ,oS’ ‘ hfula jkdys ’ hkq huznÌ jQ hfula
hkqhs NssCIq hkq’ *5+3+35 *4( * 5(( ‘ tnÌ ffYCIhhs iuzu; l2,hkayss ’ hkq
funÌ ffYCI iuzu; l2,hkays’ ‡wdrdOkd fkdlrk ,oafoa ’kuz wo oji msKsi
fyda fyg oji mssKsi fyda fkdmejerefha f.j, Wmpdrhg ng l,ays wdrdOkd
lrhso fuz f;fuz ksuka;1Kh fkdflf
34
nqoskafkushs ms
[ \ q 607 / ]
we;af;a wdrdOkd fkdlrk ,oafoa
fkd.s,ka jQfha lEhq;2 fohla fyda nqosh hq;2 fohla fyda ish;ska
ms
6 mgsfoaYkSh YsCIdmoh
3 tl,ays jkdys Nd.Hj;a nqÈrcdKa jykafia YdlH ckmohkays lsUq,aj;a kqjr fdIs;drdufhys jdih lrkfial’*
tl,ays jkdys YdlHhkaf.a odifhda Tjqkag jsreoaO jQjdyq fj;a’ YdlH
ia;1Syq wrKH fiakdikj, wdydrh ms
4 NsCIQyq fodia lshkakdjQ” fkdi;2g m1ldY lrkakdjQ” fkdi;2gq jpk lshkakdjQ ta YdlHhkaf.a jpk
* m
[ \ q 608 / ]
weiQy’ * fuys 5+4+3 *4( ‘
NsCIqKSka fjkqjg ‘ NsCIQka ’ lshd fjkia lr fhdod.; hq;2hs’ ( blans;s ta
NsCIQyq Nd.Hj;2ka jyakfiag fuz ldrKh ie. l
5
“wrkHfhys ielhhs iuzu; jQ m1;sNh hys;jQ huz ta fikiqka fj;ao huz
NsCIqjla f;u jkdys tnÌ fikiqkays jdih lrkafka fmr fkdyÌkk ,oaol2f.ka lE
hq;2 fhla fyda nqosh hq;2 fohla fyda we;ZM wrfuysoS ish;ska f.k lEfjz
kuz fyda wkqNj flfrA kuz fyda ta NsCIqj jssiska ‘ weje;aks” .erysh
hq;2jQ i;am1dh fkdjQ wej;lg meusKsfhus ta weje;a foaikd lrushs ’ foikd
l
6
tl,ays jkdys tla;rd NsCIqjla wrKHfhys jQ fikiqkl f,vjQfha fjz’
ukqqIHfhda lE hq;2 nqosh hq;2 foa /f.k wyKH fiakdikhg .shy’ ukqIHfhda ta
NsCIqjg “iajduSks j<Ëkquekjhs ” lSjdyqh’ blans;s ta NsCIqj jsiska
Nd.Hj;2ka jykafia jsiska wrKH fikiqkays lE hq;2 fyda nqosh hq;2 fyda
fohla fyda ish;ska ms
7
blans;s ta NsCIqf;u NsCIQkag fuz ldrKh ie, lf
8 * fuys 5 YsCIdmofha 9 fPaoh‘ ldkuz ’ hkakg uq,ska ‘ fkd.s,ka jQfha ’ hkak fhdod .; hq;2hs’ (
9 ” huz ta jkfhys jQ fikiqka ’ hkq hg;amsrsfihska Èkq 7== la *ie;mqula (muKjQ jkfhys jQ fikiqkah’
[ \ q 609 / ]
Nh iys; kuz wdrdufhys fyda
wdrdufha wjg jsiQ;eka fmfkao “wkqNj l<;eka olSo” isgs ;ek olSo” yqka
;ek olSo” fyd;a ;ek olSo” Nh iys; kuz wrdufhys fyda wdrdufha wjg fyda
fidreka jsika kik ,o ukqIHhka olSo” meyer .;a;jQka olSo” fldgk ,oaoyq
fmfk;ao
0
‘ hfula jkdys ’ hkq NsCIq hkq’ * fuys 5+3+35 *4( *5(( ‘ tnÌ fkiqkays ’
hkq ta yd iudk fikiqkaysh’ ‘ fkdyÌkk ,oaol2 ’ hkq okakd miafofkls’ fuh
wmamgs ixjsos; kuz’ wdrduh fyda wdrdufha wjg fyda okakd ,o yerh’
mgsixjsos; kuz huzlsis ia;1shla fyda mqreIfhla fyda wdrduh fyda wrduh
wjg fyda js;a ‘ iajduSks wij,a f.orska lE hq;2 fohla fyda nqosh hq;2
fohla fyda f.k tkafkahhs ’ie, lrhs’ boska Nh iys; kuz Nh iys;hhs lsh
hq;2h’ ‘ boska iajduSks jk fohla fjzjd f.fkkakfushs ’ lshhso ‘usksiaiq
fuys yeisfr;a bj;afjjhs ’ fidrekag lsh hq;2h’leËska oekajQ l,ays Bg
mssrsjr jYfhka n;a lejquz wdosh f.fkao fuh oekajQfha kuz fjz’ n;ska
mejrE l,ays Bg msrsjr jYfhka lejquz wdosh f.k tao fuh okajk ,oafoa fjz’
lE hq;2 fohlska oekajQ l,ays Bg msrsjr f.k tao” fuh mgsixjsos; kus’
l2,hla jsiska oekajQ l,ays ta l2,fha huz ukqIH flfkla lE hq;2fohla fyda
nqoshhq;2 fohla fyda f.k tao fuh okajk ,oafoa kuz fjz’ .ula jsiska okajk
,oafoa ta .fuz huz ukqIH flfkla lE hq;2 fohla fyda nqosh hq;2 fohla
fyda f.k t;ao fuh okajk ,oafoa kuz fjz’ msrsila jsiska okajk ,oafoa ta
msrsfiys huz ukqIH flfkla lE hq;2 fohla fyda nqosh hq;2 fohla fyda f.k
t;ao fuh mgsixjsos; kuz fjz’ ‘ lE hq;2 ’ kuz * 6+7+0 *6 (( iy *- *3((
wdrduh we;2<; kuz jg lrk ,o wdrdufha we,2<;h’ jg fkdlrk
(b) 11
[ \ q 610 / ]
,o wdrdufha msg rjquh’ ‘ fkd.s,ka jQfha ’ kuz msZvq msKsi yeisfrkakg yelsfjz’ ‘.s,kd ’ msZvqyeisfrkakg fkdyels fjz’
-
fkd.s,ka jQfha fkdokajk ,oaola lkafkus wkqNj lrkafkushs ms<.KSo
Èl2,d fjz’ msZvla msZvla mdid mdgsfoaikSh weje;a fjz’ fkdoekajQ
wdydrfhys fkdoekajQfhah hk yeZ.Su we;af;a lEhq;2 fohla fyda nqosh hq;2
fohla fyda wdrduh ;2< ish;ska ms
* i;rfjks mdgssfoaikSh ksus’ (
VOICE OF SARVAJAN
Nalla
Kelvi than, indha manam ketta dalit pasanga vaiye thirukkirathilla when
atrocity is committed. They cannot even raise voice, or create
awareness, and expecting them to bring all the Tamilians or Indians
under their platform to fight is simply not going to happen, as long as
dalits are sleeping and wasting their lives, why is a casteist Tamilian
is going to care, tell me why?. First we must shake up the worthless
people who cannot fight for dalits rights, then we can go ask the
casteists………..because most Tamilians and Indians will give a damn
about Dalits, that is a Reality. If we are going to teach a lesson to
the Casteists, it must first begin with teaching our
people………First, take all the MLAs, MPs, Ministers and officials
from dalit community, go dump them in Sahara Desert or in Antartica,
these worthless piece of craps never voiced for dalits issues.
கொந்தளிக்கிறார் புனிதபாண்டியன்
‘பரமக்குடி வன்முறை, தர்மபுரி கலவரம் காரணமாக, திடீரென மாநிலமே பதற்றத்த
ில்
இருப்பதைப் போன்ற தோற்றம் ஏற்பட்டுள்ளது. ஆனால் உண்மையில் இந்த நாட்டின்
ஆறு லட்சம் கிராமங்களிலும் சாதி வன்கொடுமைகள் நடந்துகொண்டே இருக்கின்றன�
என்று வருத்தமும் கோபமும் நிறைந்த குரலில் பேசுகிறார் புனிதபாண்டியன்.
தலித் முரசு இதழின் ஆசிரியர்.
‘’சமீபத்தில் ‘வன்னியர் சாதிப்
பெண்களை வேறு ஆண்கள் திருமணம் செய்தால், அவர்களை வெட்டித் தள்ளுங்கள்�
என்று காடுவெட்டி குரு, ஒரு திறந்த மேடையில் ராமதாஸ் முன்னிலையில்
பேசினார். பழ.கருப்பையா என்ற அ.தி.மு.க. எம்.எல்.ஏ., கலப்புத்
திருமணத்துக்கு எதிராக வெளிப்படையாகக் கட்டுரை எழுதுகிறார். கோவையில் உள்ள
கொங்கு வேளாள கவுண்டர்கள் பேரவை என்ற அமைப்பு, ‘கலப்புத் திருமணத்துக்கு
எதிரான கருத்துக்களை பள்ளிக்கூடப் பாடத் திட்டத்தில் சேர்க்க வேண்டும்�
என்று தீர்மானம் நிறைவேற்றி இருக்கிறது. இவை எல்லாம் சாதி வன்முறைகள்
இல்லையா? கலப்புத் திருமணத்தை ஆதரித்து ஊக்குவிக்கும் கொள்கைகளை
வைத்திருக்கும் அரசு, அதற்கு எதிராகப்
பேசுபவர்கள் மீது தன்னிச்சையாக வழக்குப் பதிவு செய்திருக்க வேண்டும். ஆனால் செய்யவில்லை.
தொடர்ந்து படிக்க http://ambedkar.in/ambedkar/main.php?main_id=6&sub_id=72&content_id=174
04/11/13
Filed under:
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Posted by:
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12413 FRIDAY LESSON 885-THE TIPITAKA-Vinaya Pitaka-Pacittiya
from FREE ONLINE eNālāndā Research and Practice UNIVERSITY through http://sarvajan.ambedkar.org
THE ONLY BUDDHIST
& SARVAJAN (SC/ST/OBC/MINORITIES/POOR UPPER CASTES) an Alternative
Media is: http://sarvajan.ambedkar.org
The Only Hope of the Nation is Elephant of BSP!
People are just fed up
with Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
For
equal distribution of wealth of this country to Sarvajan i.e., for
SC/ST/OBC/Minorities and poor upper castes for peace,welfare and
happiness of the entire people and not just for corporate interests and
in - humanists.
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Best Wishes on Mahatma Jyotirao Phule Jayanthi (11-Apr).
AWAKENED ONE WITH AWARENESS ONE’S FAIR TRADE PRACTICE
Computer Repair and Maintenance Small Business Idea
The Pros and Cons of Starting a Computer Repair and Maintenance Business
http://www.metta.lk/tipitaka/1Vinaya-Pitaka/index.html
The Only Hope of the Nation is Elephant of BSP!
People are just fed upwith Congress, other regional parties and BJP!
capture the MASTER KEY !
For Mayawati!
Maha Mayawati JI the next Prime Minister of PRABUDDHA BHARATH
Best Wishes on Mahatma Jyotirao Phule Jayanthi (11-Apr).
As you all know Mahatma Jyotirao Phule gave up everything to serve
us (the oppressed) along with his wife (KrantiJyoti Savithri Bai
Phule). Babasaheb Dr.B.R.Ambedkar declared Mahatma Jyotirao Phule as one
of his 3 gurus.
As you all know better than me, Babasaheb
himself had to bury 4 of his children at very young age because he could
not provide them Medicines. He lost his wife also because he could not
provide decent medicines. And friends he could not provide medicines for
them because he was busy fighting for us. Busy fighting for our moms,
our dads and our children! We are here because he gave up his very
family & everything to see us all here.
There is lot to learn
from Mahatma Jyotirao Phule and Babasaheb, their Sufferings, their
Sacrifices, their Education, their Dedication,
their Commitment, their Undying spirit and Never Say Die Attitude etc!
Please get educated(not just academic but social also), get aware, get united and let’s fight for our rights! Jai Bhim!
Important Dates in April:
Mahatma Jyotirao Phule Jayanthi - 11-Apr-1827
Babasaheb Dr. B.R.Ambedkar Jayanthi - 14-Apr-1891
Cha. Shivaji Maharaj Death Anniversary - 3-Apr-1680
Marathi Fortnightly “Bahiskrit Bharat” Launch by Babasaheb - 3-Apr-1927
Shri. Vasant W. Moon Death Anniversary - 1-Apr-2002
[Shri.
Vasant W. Moon was editor of first 20 volumes of Babasaheb
Dr.B.R.Ambedkar’s Writings and Speeches and dedicated his life for this]
Please
find attached Bahujan Calendar with some of the important dates to
remember and pass on to our next generations. Please feel free to send
any suggestions to me.
1-Jan-1818: Dr. Ambedkar visited Bhima-Koregoan every year on 1st January to pay tributes to Mahar Soldiers
1-Jan-1848: KrantiJyoti SavithriBaiPhule, First Lady Teacher of India, boldly attacked the Oppression of Brahmins
Salute Great Mahar Soldiers who finished Brahmin Peshwa Rule on “Shaurya Din” at Bhima Koregoan (1-1-1818)
Babasaheb Dr.B.R. Ambedkar’s 24 volumes are MUST read for all Backward Castes
Vasant W. Moon was editor of first 20 volumes of Babasaheb Dr.B.R.Ambedkar’s Writings and Speeches
KrantiJyoti Savithri Bai Phule Jayanthi (1831)
Buddha Dhamma Flag Day (1880)
Cha. Shivaji Maharaj Death Anni.(1680)
Marathi Fortnightly “Bahiskrit Bharat” Launch (1927)
Pongal
(Harvest Festival of South India)
Kumari Mayawati Jayanthi (1956)
Rashtrapita Mahatma Jyotirao Phule Jayanti (1827)
Dr. Babasaheb Ambedkar’s Jayanthi (1891)
“Montague-Chelmsford Report” published leading to Govt. of India Act, 1919
Republic Day (1950)
JanaNayak Jogendranath Mandal Jayanthi (1904)
Angarika Dhammapal Death Anniversary
Babasaheb started Marathi Weekly “Mooknayak” (1920)
1852: Mahatma Phule established FIRST school for Untouchable Students in Pune
Guru Ravidas Jayanthi (1471)
Sant Kabeer Death Anniversary (1494)
Chatrapati Shahu Maharaj Death Anniversary (1922)
Domadar Sanjevaiah Death Anniversary (1972)
Shri. Nanak Chand Rathu Jayanthi (1922)
Mahastavir Chandramani Death Anniversary (1962)
Buddhists society of India formation Day (1954)
Milad-Un-Nabi
First General Elections held under Govt. of India Act 1935 (1937)
Shri. BhagyaReddy Verma Death Anniversary (1939)
Chatrapati Shivaji Maharaj Jayanthi (1630)
Buddha Purnima
Shri. M.V.BhagyaReddy Verma Jayanthi (1888)
KrantiJyoti
Ramabai Ambedkar Death Anniversary (1935)
10-Mar-1897: KrantiJyoti SavithriBaiPhule died while serving Plague paitents during plague epidemic.
Kalaram Temple Entry Movement led by Dr. Ambedkar at Nasik (1930)
01-Jun-1873: Mahatma Phule wrote “Gulamkiri” (”Slavery”, A must read book, for all Backard Castes)
KrantiJyoti Savithri Bai Phule Death Anniversary (1897)
“Dandi March” of Gandhi started 10 days after Dr. Ambedkar’s “Kalaram Temple Entry” movement (1930)
JanaNayak Birsa Munda Death Anniversary (1900)
Bahujan Nayak Kansiram Jayanthi (1934)
“Mahad Satyagraha” day (1927)
Samatha Sainik Dal Formation Day (1927)
Maata Jeejavu Death Anniversary (1674)
Ayyankali Death Anniversary (1948)
Samrat Ashoka Jayanthi (304 BC)
Sant Kabeer Jayanthi (1456)
Chatrapati Shahu Maharaj Jayanthi (1874)
Reservations Day
People’s Education Society estabilishment Day (1946)
KrantiJyoti
Ramabai Ambedkar Death Aniversary (1935)Guru Ravidas Jayanthi (1471)Chatrapati Shivaji Maharaj Jayanthi (1630)Bahujan Nayak Kansiram Jayanthi (1934)Sant GagdeBaba Jayanthi (1876)Samrat Ashoka Jayanthi (304 BC) JanaNayak Birsa Munda Death Anniversary (1900)Chatrapati Shahu Maharaj Jayanthi (1874)KrantiJyoti Savithri Bai Phule Jayanthi (1831)Sant Kabeer Death Anniversary (1494)Babasaheb Dr.B.R. Ambedkar’s Jayanthi (1891)Rashtrapita Mahatma Jyotirao Phule Jayanti (1827)Hail Babasaheb who visited Bhima Koregoan every year !JanaNayak Jogendranath Mandal Jayanthi (1904)
http://sbinformation.about.com/od/business-ideas/a/small-business-ideas.htm
http://sbinformation.about.com/od/business-ideas/qt/Computer-Repair-And-Maintenance-Business-Small-Business-Idea.htm
Computer Repair and Maintenance Small Business Idea
The Pros and Cons of Starting a Computer Repair and Maintenance Business
Computer problems happen to everyone, usually when you least expect
them. From setup problems, to computer crashes, to application troubles,
every household with a computer has the potential to need computer
repair and maintenance help.
If you have a technical background and an expert understanding of
computers, a small business as a computer repair and maintenance service
could be a great business idea for you.
The Pros
Some of the benefits of a computer repair and maintenance business include:
- Start-up costs are minimal.
- You have a large target market — individual computer users, small businesses and home-based businesses.
- Word of mouth referrals can grow your business rapidly.
- You can provide ongoing maintenance service for clients.
- You can work part-time or full-time, during the hours you choose.
- You can offer emergency support at a premium rate.
- You can work alone or as part of a computer repair franchise.
The Cons
Potential challenges of a computer repair and maintenance service include:
- You will need to purchase and maintain your own tools and testing equipment.
- You need an exceptional knowledge of hardware, software and peripherals.
- You will have to be able to explain technical processes in non-technical terms.
- You may need training and will need to stay on top of changes in the industry.
- Your location may require that you are licensed to perform repair services.
- You may need insurance since you will be entering your clients’ homes.
Recommended Resources
More Business Opportunities
Business Startup Resources
6. 9. 1
Ràjantepurasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme tena kho pana samayena ràjà pasenadi kosalo uyyànapàlaü àõàpesi
gaccha bhaõe uyyànaü sodhehi uyyànaü gamissàmàti. 1- Evaü devàti kho so
uyyànapàlo ra¤¤o pasenadissa kosalassa pañissutvà uyyànaü sodhento
addasa bhagavantaü a¤¤atarasmiü rukkhamule nisinnaü, disvàna ye ràjà
pasenadi kosalo tenupasaükami, upasaükamitvà ràjànaü pasenadiü kosalaü
etadavoca: “suddhaü dve uyyànaü api ca bhagavà tattha nisinno”ti. Hotu
bhaõe mayaü bhagavantaü payirupàsissàmàti.
2. Atha kho
ràjà pasenadi kosalo uyyànaü gantvà yena bhagavà tenupasaükami. Tena kho
pana samayena a¤¤ataro upàsako bhagavantaü payirupàsantaü nisinnaü,
disvàna hãto aññhàsi. Atha kho ra¤¤o pasenadissa kosalassa etadahosi,
nàrahatàyaü puriso pàpo hotuü yathàbhagavantaü payirupàsatãti. Yena
bhagavà tenupasaükami upasaükamitvà bhagavantaü abhivàdetvà ekamantaü
nisãdi. Atha kho so upàsako bhagavato gàravena [PTS Page 158] [\q 158/]
ràjànaü pasenadiü kosalaü neva abhivàdesi na paccuññhàsi. Atha kho ràjà
pasenadi kosalo anattamano ahosi, “kathaü hi nàmàyaü puriso mayi àgate
neva abhivàdessati na paccuññhessatã”ti. Atha kho bhagavà ràjànaü
pasenadiü kosalaü anattamanaü viditvà ràjànaü pasenadiü kosalaü
etadavoca, “eso kho mahàràja upàsako bahussuto àgatàgamo kàmesu
vitaràgo”ti.
. 63. Atha kho
ra¤¤o pasenadissa kosalassa etadahosi, nàrahatàyaü upàsako orako hotuü,
bhagavàpi imassa vaõõaü bhàsatãti. Taü upàsakaü etadavoca: “vadeyyàsi
upàsaka yena attho”ti. Suññhu devàti. Atha kho bhagavà ràjànaü pasenadiü
kosalaü dhammiyà kathàya sandassesi samàdapesi samuttejesi
sampahaüsesi, atha kho ràjà pasenadi kosalo bhagavatà dhammiyà kathàya
sandassito samàdapito samuttejito sampahaüsito uññhàyàsanà bhagavantaü
abhivàdetvà padakkhiõaü katvà pakkàmi.
1. Gamissàmiti, sãmu.
[BJT Page 424] [\x 424/]
4.
Tena kho pana
samaneya ràjà pasenadi kosalo uparipàsàdà varagato hoti. Addasà kho ràjà
sasenadi kosale taü upàsakaü rathikàya chantapàõiü gacchantaü disvàna
pakkosàpetvà etadavoca: “tvaü kira upàsaka bahussuto àgatàgamo, sàdhu
upàsaka ambhàkaü itthàgàraü dhammaü vàcehã”ti. Yampàhaü1deva jànàmi
ayyànaü vàhasà, ayyàva devassa itthàgàraü dhammaü vàcessantãti. Atha kho
ràjà pasenadi kosalo saccaü kho upàsako àbhàti yena bhagavà
tenupasaükami, upasaükamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi,
ekamantaü nisinno kho ràjà pasenadi kosalo bhagavantaü etadavoca: “sàdhu
bhante bhagavà ekaü bhikkhuü àõàpetu, yo ambhàkaü itthàgàraü dhammaü
vàcessatã”ti. Atha kho bhagavà ràjànaü pasenadiü kosalaü dhammiyà
kathàya sandassisisamàdapito samuttejito sampahaüsito uññhàyàsanà
bhagavantaü abhivàdetvà padakkhiõaü katvà pakkàmi.
5. Atha kho
bhagavà àyasmantaü ànandaü àmantesi, tena hà’nanda ra¤¤o itthàgàraü
dhammaü vàcehãti. Evaü bhanteti kho àyasmà ànando bhagavato
pañissutvà2kàlena kàlaü pavisitvà ra¤¤o itthàgàraü dhammaü vàceti. Atha
kho àyasmà ànando pubbanhasamayaü nivàsetvà pattacãvaraü àdàya yena
ra¤¤o pasenadissa kosalassa nivesanaü tenupasaükami. Tena kho pana
samayena ràjà pasenadi kosalo mallikàya deviyà saddhiü sayanagato hoti.
Addasà kho mallikà devi àyasmantaü ànandaü duratova àgaccantaü, disvàna
sahasà vuññhàsi. [PTS Page 159] [\q 159/] pãtakamassà3dussaü
pahassittha. Atha kho àyasmà ànando tatova pañinivattitvà àràmaü gantvà
bhikkhunaü etamatthaü àrocesi
6. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma àyasmà ànando pubbe appañisaüvidito
ra¤¤o antepuraü pañisissatã”ti. - Pe - saccaü kira tvaü ànanda pubbe
appañisaüvidito ra¤¤o anetapuraü pavisasãti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma tvaü ànanda pubbe
appañañisaüvidito ra¤¤o antepuraü pavisissasi. Netaü ànanda appasannànaü
và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü ànanda,
appasannànaü ceva appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti.
Atha kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi,
1. Yamahaü - machasaü
2. Pañissuõitvà - sãmu.
3. Pitakamaññhà - machasaü
[BJT Page 426] [\x 426/]
7. Dasa ime
bhikkhave àdinavà ràjantepurappavesane, katame dasa: idha bhikkhave ràjà
mahesiyà saddhiü nipanno1- hoti, tattha bhikkhu pavisati, mahesi và
bhikkhuü disvà sitaü pàtukaroti, bhikkhu mà mahesiü disvà sitaü
pàtukaroti. Tattha ra¤¤o evaü hoti. “Addhà imesaü kataü và karissanti
và”ti. Ayaü bhikkhave pañha àdãnavo ràjantepurappavesane.
Punacaparaü
bhikkhave ràjà bahukicco bahukaraõiyo a¤¤ataraü itthiü gantvà nassarati,
sà tena gabhaü gaõhàti, 2- tattha ra¤¤o evaü hoti. “Na kho idha a¤¤o
koci pavisati, a¤¤atra pabbajitena. Siyà nu kho pabbajitassa kamma”nti,
ayaü bhikkhave dutiyo àdãnavo ràjantepurappavesane.
Punacaparaü
bhikkhave ra¤¤o antepure a¤¤ataraü ratanaü nassati. Tattha ra¤¤o evaü
hoti. “Na kho idha a¤¤o koci pavisati, a¤¤atra pabbajitena. Siyà nukho
pabbajitassa kamma”nti, ayaü bhikkhave tatiyo àdãnavo
ràjantepurappavesane.
Punacaparaü
bhikkhave ra¤¤o antepure abbhantarà guyihamantà bahiddhà sambhedaü
tattha ra¤¤o evaü hoti. “Na kho idha a¤¤o koci pavisati, a¤¤atra
pabbajitena. Siyà nu kho pabbajitassa kamma”nti, ayaü bhikkhave catuttho
àdãnavo ràjantepurappavesane.
Punacaparaü
bhikkhave ra¤¤o antepure putto và pitaraü pattheti, pità và puttaü
pattheti, tesaü evaü hoti. “Na kho idha a¤¤o koci pavisati, a¤¤atra
pabbajitena. Siyà nu kho pabbajitassa kamma”nti, ayaü bhikkhave pa¤camo
àdãnavo ràjantepurappavesane.
Punacaparaü
bhikkhave ràjà nivaññhàniyaü ucce ñhàne ñhapeti, yesaü taü amanàpaü
tesaü evaü hoti. “Ràjà kho pabbajitena. Saüsaññho, siyà nu kho
pabbajitassa kamma”nti, ayaü bhikkhave chaññho àdãnavo
ràjantepurappavesane.
Punacaparaü
bhikkhave ràjà uccaññhàniyaü nice ñhàne ñhapeti, yesaü taü amanàpaü
tesaü evaü hoti. “Ràjà kho pabbajitena. Saüsaññho, siyà nu kho
pabbajitassa kamma”nti, [PTS Page 160] [\q 160/] ayaü bhikkhave sattamo
àdãnavo ràjantepurappavesane.
1. Nisinno - machasaü
2. Gaõhi - machasaü
[BJT Page 428] [\x 428/]
Punacaparaü
bhikkhave ràjà akàle senaü uyyojeti. Yesaü taü amanàpaü tesaü evaü hoti,
“ràjà kho pabbajitena. Saüsaññho, siyà nu kho pabbajitassa kamma”nti,
ayaü bhikkhave aññhamo àdãnavo ràjantepurappavesane.
Punacaparaü
bhikkhave ràjà kàle senaü uyyojetvà antaràmaggato nivattàpeti, yesaü taü
amanàpaü tesaü evaü hoti. “Ràjà kho pabbajitena. Saüsaññho, siyà nu kho
pabbajitassa kamma”nti, ayaü bhikkhave navamo àdãnavo
ràjantepurappavesane.
Punacaparaü
bhikkhave ra¤¤o ràjantepuraü hatthisammaddaü assasammaddaü
rathasammaddaü rajaniyàni1 råpasaddagandharasaphoññhabbàni yàni na
pabbajitassa sàråppàni, ayaü bhikkhave dasamo àdãnavo
ràjantepurappavesane. Ime kho bhikkhave dasa àdãnavo
ràjantepurappavesaneti.
8. Atha kho
bhagavà ayasmantaü ànandaü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya, pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya,
saddhammaññhitiyà, vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Yo pana
bhikkhu ra¤¤o khattiyassa muddhàvasittassa2anikkhatantaràjake
anãbhatratananake3- pubbe appañisaüvidito indakhãlaü atikkàmeyya
pàcittiya”nti.
9. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
Khattiyo nàma:
ubhato sujàto hoti màtito ca pitito ca saüsuddhagahaõiko yàvasantamà
pitàmahayugà akkhitto anupakkuññho jàtivàdena.
Muddhàvasitto nàma: khattiyàhisekena abhisitto hoti.
1. Rajjanãyàni - machasaü
2. Muddhàhisittassa - syà
3. Aniggatarattake - machasaü
[BJT Page 430] [\x 430/]
Anikkhantaràjaketi: ràjà sayanigharà anikkhatto hoti.
Anãbhataratanaketi: mahesã sayanigharà anikkhattà hoti. Ubho và anikkhattà honti.
Pubbe appañisaüviditoti: pubbe animattito. 1-
Indakhilo nàma: sayanigharassa ummàro vuccati.
Sayanigharaü nàma: yattha katthavi ra¤¤o sayanaü pa¤¤attaü hoti antamaso sànipàkàraparikkhittampi.
Indikhilaü atikkàmeyyàti: pañhamaü pàdaü ummàraü atikkàmeti àpatti dukkañassa. Dutiyaü pàdaü atikkàmeti àpatti pàcittiyassa.
Appañisaüvidite
appañisaüviditasa¤¤i indakhilaü atikkàmeti àpatti pàcittiyassa
appañisaüvidite vematiko indikhilaü atikkameti àpatti pàcittiyassa.
Appañisaüvidite pañisaüviditasa¤¤i indakhãlaü atikkàmeti àpatti
pàcittiyassa.
Pañisaüvidite
appañisaüviditasa¤¤i àpatti dukkañassa. Pañisaüvidite vematiko àpatti
dukkañassa. Pañisaüvidite pañisaüviditasa¤¤i anàpatti.
[PTS Page 161]
[\q 161/] anàpatti pañisaüvidite na khattiyo hoti, na khattiyàhisekena
abhisinto hoti, ràjà và2- sayanigharà nikkhatto hotimahesi và2-
sayanigharà nikkhattà hoti. Ubho và nikkhattà ca honti, na sayanighare
ummattakassa àdikammikassàti.
Ràjantepurisikkhàpadaü pañhamaü. 3-
1. Anàmattotvà - machasaü
2. Vàti padaü - machasaü natthi
3. Anetapura sikkhàpadaü - machasaü
. 6[BJT Page 432] [\x 432/]
6. 9. 2
Ratanasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena a¤¤ataro bhikkhu aciravatiyà nadiyà
nahàyati. A¤¤ataropi bràhmaõo pa¤casatànaü thavikaü thale nikkhipitvà
aciravatiyà nadiyà nahàyitvà1- vissaritvà agamàsi. Atha kho so bhikkhu
tassàyaü bràhmaõassa thavikà mà idha nassãti aggahesi. Atha kho so
bràhmaõo saritvà turitaturito2àdhàvitvà taü bhikkhuü etadavoca: api me
bhe thavikaü passeyyàsãti. Handa bràhmaõàti adàsi. Atha kho tassa
bràhmaõassa etadahosi. Kena nu kho ahaü upàyena imassa bhikkhuno
puõõapannaü na dadeyyanti. Na me bho pa¤casatàni sahassaü meti
palibuddhãtvà mu¤ci.
2. Atha kho so
bhikkhu àràmaü gantvà bhikkhunaü etamatthaü àrocesi. Ye te bhikkhu
appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti; “kathaü hi nàma bhikkhu rattaü uggahessati”ti - pe - saccaü
kira tvaü bhikkhu rattaü uggahesãti. Saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tvaü moghapurisa rattaü
uggahessasi. Netaü moghapurisa appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü pha suvihàràya, diññhadhammikànaü
àsavànaü saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü
pasàdàya pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya.
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu ratanaü và ratanasammataü và uggaõheyya và uggaõahàpeyya và pàcittiya”nti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
3. Tena kho
pana samayena sàvatthiyaü ussavo hoti, manussà alaükatapañiyantà uyyànaü
gacchanti. Visàkhàpi migàramàtà alaükatapañiyantà uyyànaü gamissàmiti
[PTS Page 162] [\q 162/] gàmato nikkhamitvà “kyàhaü karissàmi uyyànaü
gantvà’yannunàhaü bhagavantaü payirupàseyya”nti. âbharaõaü omu¤citvà
uttaràsaügena bhaõóikaü khandhitvà dàsiyà adàsi, “handa je imaü
bhaõóikaü gaõhàhã”ti. Atha kho visàkhà migàramàtà yena bhagavà
tenupasaükami, upasaükamitvà bhagavantaü abhivàdetvà ekamantaü nisãdi.
Ekamantaü nisinnaü kho visàkhaü migàramàtaraü bhagavà dhammiyà kathàya
sandassesi, samàdapesi. Samuttejesi sampahaüsesi. Atha kho visàkhà
migàramàtà bhagavatà dhammiyà kathàya sandassità samàdapità samuttejità
sampapahaüsità uññhàyàsanà bhagavantaü abhivàdetvà padakkhiõaü katvà
pakkàmi. Atha kho sà dàsã taü bhaõóikaü vissaritvà agamàsi. Bhikkhu
passitvà bhagavato etamatthaü àrocesuü. Tena hi bhikkhave uggahetvà
nikkhipathàti.
1. Nahàyanto - machasaü
2. Turito - machasaü
[BJT Page 434] [\x 434/]
4. Atha kho
bhagavà etasmiü pakaraõe dhammiü kathaü katvà bhikkhu àmantesi.
Anujànàmi bhikkhave ratanaü và ratanasammataü và ajjhàràme và
ajjhàvasathe và, uggahetvà và uggahàpetvà và nikkhipituü yassa
bhavissati so harissatãti. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:
Yo pana bhikkhu ratanaü và ratanasammataü và a¤¤atra ajjhàràmà và ajjhàvasathà và uggaõheyya và uggaõhàpeyya và pàcittiyanti.
Khàpadaü pa¤¤attaü hoti.
5. Tena kho
pana samayena kàsisu janapadesu anàthapiõóikassa gahapatissa
kammantagàmo hoti, tena ca gahapatinà antevàsi àõatto hoti, sace
bhadantà àgacchanti bhattaü kareyyàsãti tena kho pana samayena sambahulà
bhikkhu kàsãsu janapadesu càrikaü ramànà yena anàthapiõóikassa
gahapatissa kammantagàmo tenupasaükamiüsu. Addasà kho so puriso te
bhikkhu duratoca àgacchante, disvàna yena te bhikkhu tenupasaükami,
upasaükamitvà te bhikkhu abhivàdetvà etadavoca. Adhivàsentu bhante ayyà
svàtanàya gahapatino bhantanti. Adhivàsesuü kho te bhikkhu tuõhãbhàvena.
Atha kho so puriso tassà rattiyà accayena paõitaü khàdanãyaü bhojanãyaü
pañiyàdàpetvà kàlaü àrocàpetvà aïgulimuddikaü omu¤avitvà te bhikkhu
bhantena parivisitvà ayyà bhu¤ajitvà gacchantu, ahampi kammantaü
gamissàmãti aïgulimuddikaü vissaritvà agamàsi. Bhikkhu [PTS Page 163]
[\q 163/] passitvà sace mayaü gamissàma nassissatàyaü aïgulimuddikàti
tattheva acchiüsu. Atha kho so puriso kammantà àgacchanto te bhikkhu
passitvà etadavoca: “kissa bhate ayyà idheva acchanti”ti. Atha kho te
bhikkhu tassa purisassa etamatthaü àrocetvà sàvatthãyaü gantvà
bhikkhunaü etamatthaü àrocesuü. Bhikkhu bhagavato etamatthaü àrocesuü.
6. Atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi. Anujànàmi bhikkhave ratanaü và ratanasammataü và ajjhàràme và
ajjhàvasathe và, uggahetvà và uggahàpetvà và nikkhipituü yassa
bhavissati so harissatãti. Eva¤ca pana bhikkhave imaü sikkhàpadaü
uddiseyyàtha:
Yo pana
bhikkhu ratanaü và ratanasammataü và a¤¤atra ajjhàràmà và ajjhàvasathà
và uggaõheyya và uggaõhàpeyya và pàcittiyaü, ratanaü và pana bhikkhunà
ratanasammataü và ajjhàràme và ajjhàvasathe và uggahetvà và
uggahàpetvà1- và nikkhipitabbaü, yassa bhavissati so harissatãti. Ayaü
tattha sivãciti.
1. Uggaõhàpetvà - sãmu.
. 6
[BJT Page 436] [\x 436/]
7. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
Ratanaü nàma: muttà maõi vephariyo saükho silà pavàëaü rajataü jàtaråpaü lohitaïko masàragallaü.
Ratanasammataü nàma: yaü manussànaü upabhogaparibhogaü etaü ratanasammataü nàma.
A¤¤atra ajjhàràmà và ajjhàvasathà vàti: ñhapetvà ajjhàràmaü ajjhàvasathaü.
Ajjhàràmo nàma: parikkhittassa àràmassa anto àràmo. Aparikkhattassa upacàro
Ajjhàvasato nàma: parikkhittassa àvasathassa anto àvasatho. Aparikkhattassa upacàro
Uggaõheyyàti: sayaü gaõhàti, àpatti pàcittiyassa.
Uggaõhàpeyyàti: a¤¤aü gaõhàpeti, àpatti pàcittiyassa.
8.Gaõhàpeti,khunaü
ratanasammataü và ajjhàràme và ajjhàvasathe và uggahetvà và uggahàpetvà
và nikkhipitabbanti, råpena và nimittena và sa¤¤àõaü katvà nikkhipitvà
àcikkhitabbaü yassa bhaõóaü naññhaü so àgacchatuti. Sace råpena và
nimittena và sampàdeti dàtabbaü. No ce sampàdeti vicinàhi àvusoti
vattabbo. Tamhà àvàsà pakkamantena ye tattha honti bhikkhu patiråpà
tesaü bhatthe [PTS Page 164] [\q 164/] nikkhipitvà pakkamitabbaü. No ce
honti bhikkhu papatiråpà, ye tattha honti gahapatikà patiråpà tesaü
hatthe nikkhipitvà pakkamitabbaü, ayaü tattha sàmiciti ayaü tattha
anudhammàtà.
Ayaü tattha sàmiciti ayaü tattha anudhammatà.
Anàpatti:
ratanaü và ratanasammataü và ajjhàràme và ajjhàvasathe và uggahetvà và
uggahàpetvà và nikkhipati yassa bhavissati so harissatãti.
Ratanasammataü vissàsaü gaõhàti, tàvakàlikaü gaõhàti, paüsukulasa¤¤issa,
ummattakassa àdikammikassàti.
Ratanasikkhàpadaü dutiyaü.
[BJT Page 438] [\x 438/]
6. 9. 3
Vikàle gàmappavesanasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena chabbaggà bhikkhu vikàle gàmaü pavisitvà
sahàyaü nisãditvà anekavihitaü tiracchànakathaü kathenti, seyyathãdaü?
Ràjakathaü corakathaü mahàmattakathaü senàkathaü bhayakhathaü
yuddhakathaü antakathaü pànakathaü vatthakathaü sayanakathaü màlàkathaü
gandhakathaü ¤àtikathaü yànakathaü gàmakathaü nigamakathaü nagarakathaü
janapadakathaü itthikathaü purisakathaü surakathaü1- visikhàkathaü
kumbhaññhànakathaü pubbapetakathaü nànatthakathaü lokakkhàyikaü
samuddakkhàyikaü itibhavàbavakathaü iti và. Manussà ujjhàyanti khiyantã
vipàcenti, “kathahi nàma samaõà sakyaputtiyà vikàle gàmaü pavisitvà
sabhàyaü nisãditvà anekavihitaü tiracchànakathaü kathenti, seyyathãdaü
ràjakathaü corakathaü mahàmattakathaü senàkathaü bhayakhathaü
yuddhakathaü antakathaü pànakathaü vatthakathaü sayanakathaü màlàkathaü
gandhakathaü ¤àtikathaü yànakathaü gàmakathaü nigamakathaü nagarakathaü
janapadakathaü itthikathaü purisakathaü surakathaü visikhàkathaü
kumbhaññhànakathaü pubbapetakathaü nànatthakathaü lokakkhàyikaü
samuddakkhàyikaü itibhavàbhavakathaü iti và. Seyyathàpi gihi
kàmabhoginoti.
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü. Ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti
Vipàcenti;
“kathaü hi nàma chabbaggiyà bhikkhu vikàle gàmaü pavisitvà sabhàyaü
nisãditvà anekavihitaü tiracchànakathaü kathessanti, seyyathãdaü
ràjakathaü corakathaü mahàmattakathaü senàkathaü bhayakhathaü
yuddhakathaü antakathaü pànakathaü vatthakathaü sayanakathaü màlàkathaü
gandhakathaü ¤àtikathaü yànakathaü gàmakathaü nigamakathaü nagarakathaü
janapadakathaü itthikathaü purisakathaü surakathaü1visikhàkathaü
kumbhaññhànakathaü pubbapetakathaü nànatthakathaü lokakkhàyikaü
samuddakkhàyikaü itibhavàbhavakathaü itivàti. - Pe - saccaü kira tumhe
bhikkhave vikàle gàmaü pavisitvà sabhàyaü nisãditvà anekavihitaü
tiracchànakathaü kathenti, seyyathãdaü ràjakathaü corakathaü
mahàmattakathaü senàkathaü bhayakhathaü yuddhakathaü antakathaü
pànakathaü vatthakathaü sayanakathaü màlàkathaü gandhakathaü ¤àtikathaü
yànakathaü gàmakathaü nigamakathaü nagarakathaü janapadakathaü
itthikathaü purisakathaü surakathaü visikhàkathaü kumbhaññhànakathaü
pubbapetakathaü nànatthakathaü lokakkhàyikaü samuddakkhàyikaü
itibhavàbhavakathaü iti vàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisà vikàle gàmaü
pavisitvà sabhàyaü nisãditvà anekavihitaü tiracchànakathaü kathenti,
seyyathãdaü ràjakathaü corakathaü mahàmattakathaü senàkathaü
bhayakhathaü yuddhakathaü antakathaü pànakathaü vatthakathaü
sayanakathaü màlàkathaü gandhakathaü ¤àtikathaü yànakathaü gàmakathaü
nigamakathaü nagarakathaü janapadakathaü itthikathaü purisakathaü
surakathaü visikhàkathaü kumbhaññhànakathaü pubbapetakathaü
nànatthakathaü lokakkhàyikaü samuddakkhàyikaü itibhavàbhavakathaü iti
và. Netaü moghapurisa appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvàduharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü
pha suvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
[PTS Page 165] [\q 165/] “yo pana bhikkhu vikàge gàmaü paviseyya pàcittiyanti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
1. Suràkathaü - sãmu1 sãmu11
[BJT Page 440] [\x 440/]
3. Tena kho
pana samayena sambahulà bhikkhu kosalesu janapadesu sàvatthiyaü
gacchantà sàyaü a¤¤ataraü gàmaü upagacchiüsu manussà te bhikkhu passitvà
etadavocuü: “pavisatha bhante”ti. Atha kho te bhikkhu bhagavatà
pañikkhittaü vikàle gàmaü pavisitunti kukkuccàyanto na pàvisi. Corà te
bhikkhu acchindiüsu. Atha kho teta bhikkhu sàvatthiyaü gantvà bhikkhunaü
etamatthaü àrocasuü bhikkhu bhagavato etamattaü àrocesuü atha kho
bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi. “Anujànàmi bhikkhave àvucchà vikàle gàmaü pavisituü “eva¤ca
pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Yo pana bhikkhu anàpucchà vikàle gàmaü paviseyya pàcittiyanti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
4. Tena kho
pana samayena a¤¤ataro bhikkhu kosalesu janapadesu sàvatthiyaü gacchantà
sàyaü a¤¤ataraü gàmaü upaga¤achi manussà taü bhikkhuü passitvà
etadavocuü: “pavisatha bhante”ti. Atha kho so bhikkhu bhagavatà
pañikkhittaü anàpucchà vikàle gàmaü pavisitunti kukkuccàyanto na pàvisi.
Corà taü bhikkhu acchindiüsu. Atha kho te bhikkhu sàvatthiyaü gantvà
bhikkhunaü etamatthaü àrocasuü bhikkhu bhagavato etamattaü àrocesuü atha
kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà
bhikkhu àmantesi. “Anujànàmi bhikkhave santaü bhikkhuü àvucchà vikàle
gàmaü pavisituü” eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Yo pana bhikkhu sattaü bhikkhuü anàpucchà vikàle gàmaü paviseyya pàcittiyanti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
4. [PTS Page
166] [\q 166/] tena kho pana samayena a¤¤ataro bhikkhu ahinà daññho
hoti. A¤¤ataro bhikkhu aggiü àharissàmiti gàmaü gaccati. Atha kho so
bhikkhu bhagavatà pañikkhittaü pantaü bhikkhuü anàpucchà vikàle gàmaü
pavisitunti kukkuccàyanto na pàvisi. Bhagavato etamatthaü àrocasuü atha
kho bhagavà etasmiü nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu
àmantesi. “Anujànàmi bhikkhave tathàråpaü accàyike karaõãye santaü
bhikkhuü anàvucchà vikàle gàmaü pavisituü” eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Yo pana bhikkhu sattaü bhikkhuü anàpucchà vikàle gàmaü paviseyya a¤¤atra tathàråpà accàyikà karaõiyà pàcittiyanti.
[BJT Page 442] [\x 442/]
6. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
Santo nàma bhikkhu: sakkà hoti àpucchà pavisituü
Asanto nàma bhikkhu: na sakkà hoti àpuccà pavisituü
Vikàlo nàma majjhantike vãtivatte yàva araõuggamanà.
Gàmaü
paviseyyàti: parikkhittassa gàmassa parikkhepaü atikkamantassa àpatti
pàcittiyassa. Aparikkhittassa gàmassa upacàraü okkamantassa àpatti
pàcittiyassa.
A¤¤atra tathàråpà accàyikà karaõãyàti: ñhapetvà tathàråpaü accàyikaü karaõãyaü
Vikàle
vikàlasa¤¤i santaü bhikkhuü anàpucchà gàmaü pavisati a¤¤atra tathàråpà
accàyikà karaõãyà àpatti pàcittiyassa. Vikàle vematiko santaü bhikkhuü
anàpucchà gàmaü pavisati a¤¤atra tathàråpà accàyikà karaõiyà àpatti
pàcittiyassa. Vikàle kàlasa¤¤i santaü bhikkhu ü anàpucchà gàmaü pavisati
a¤¤atra tathàråpà accàyikà karaõãyà àpatti pàcittiyassa.
Kàle vikàlasa¤¤i àpatti dukkañassa. Kàle vematiko àpatti dukkañassa. Kàle kàlasa¤¤i anàpatti.
Anàpatti:
tathàråpe accàyike karaõiye santaü bhikkhuü àpucchà pavisati, asantaü
bhikkhuü anàpucchà pavisati, antaràràmaü gacchati, bhikkhunupassayaü
gacchati, titthiyaseyyaü gacchati, pañikkamanaü gacchati, gàmena maggo
hoti, àpadàsu, ummattakassa, àdikammikassàti.
Vikàlegàmapapavesanasikkhàpadaü tatiyaü1-
1. Vikàla - machasaü
[BJT Page 444] [\x 444/]
. 66. 9. 4
[PTS Page 167] [\q 167/] sucigharasikkhàpadaü
1. Tena
samayena buddho bhagavà sakkesu viharati kapilavatthusmiü nigrodhàràme.
Tena kho pana samayena a¤¤atarena dantakàrena bhikkhu pavàrità honti.
Yesaü ayànaü sucigharena attho ahaü suvigharenàti, tena kho pana
samayena bhikkhu bahu sucighare vi¤¤àpenti. Yesaü khuddakà sucigharà te
mahante sucighare vi¤¤àpetti, yesaü mahantà sucigharà te khuddake
sucighare vi¤¤àpenti, atha kho so dantakàro bhikkhunaü bahu sucighare
karonto na sakkoti a¤¤aü vikkàyikaü bhaõóaü kàtuü, antanàpi na yàpeti,
puttadàràpissa1kilamanti. Manussà ujjhàyanti khiyanti vipàcenti, “kathaü
hi nàma samaõà sakyaputtiyà na mattaü jànitvà bahu sucighare
vi¤¤àpessanti. Ayaü imesaü bahu sucighare karonto na sakkoti a¤¤aü
vikkàyikaü bhaõóaü kàtuü attanàpi na yàpeti suttadàràpissa kilamantãti.
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma bhikkhu na mattaü jànitvà bahu
sucighare vi¤¤àpessanti”ti - pe - saccaü kira bhikkhave bhikkhu na
mattaü jàtitvà bahu sucighare vi¤¤àpentãti. Saccaü bhagavà vigarahi
buddho bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü
assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma te bhikkhave moghapurisà
na mattaü jànitvà bahu sucighare vi¤¤àpessati, netaü moghapurisa
appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü
moghapurisa, appasannànaü ceva appasàdàya pasannànaüca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
pha suvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu aññhamayaü và dantamayaü và visànamayaü và sucigharaü kàràpeyya bhedanakaü pàcittiyanti.
3. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
. 6
Aññhi nàma: yaü ki¤ci aññhi
Danetà nàma: hatthidanto vuccati
Visàõaü nàma: yaü ki¤ci visàõaü
Kàrapeyyàti: karoti và kàràpayati và payoge dukkañaü pañilàbhena bhinditvà pàcittiyaü desetabbaü
1. Puttadàropissa kilamati - sã, machasaü
[BJT Page 446] [\x 446/]
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. [PTS Page 168] [\q 168/] parehi
vippakataü parehi pariyosàpeti àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
Anàpatti gaõñhikàya1- araõike, vãñhe2, a¤janiyà, a¤janisalàkàya, vàsijañe, udakapu¤janiyà, ummattakassa, àdikammikassàti.
Sucigharasikkhàpadaü catutthaü.
6. 9. 5
Ma¤casikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmà upanando sakyaputto ucce ma¤ce
sayati. Atha kho bhagavà sambahulehi bhikkhuhi saddhiü senàsanacàrikaü
àbhiõóanto yenàyasmato upanandassa sakyaputtssa vihàro tenupasaükami.
Addasà kho àyasmà upanando sakyaputto bhagavantaü duratova àgacchantaü,
disvàna bhaghavantaü etadavoca: àgacchatu me bhante sayanaü passatuti.
Atha kho bhagavà tato va pañinivattitvà bhikkhu àmattesi, àsayato
bhikkhave moghapurisà veditabboti, atha kho bhagavà àyasmantaü upanandaü
sakyaputtaü anekapariyàyena vigarahitvà duharatàya dupposanàya
mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà
anekapariyàyena subharatàya supposatàya appicchassa santuññhassa
sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa vaõõaü
bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü katvà
bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi
dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü
puggalànaü niggahàya pesalànaü bhikkhunaü phàsuvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Navaü pana
bhikkhunà ma¤caü và pãñhaü và karayamànena aññhaïgulapàdakaü kàretabbaü
sugataïgulena a¤¤atra heññhimàya añanàya. Taü atikkàmayato chedanakaü
pàcittiyanti.
1. Gaõóikàya - syà
2. Vidhe - machasaü, vañhe, syà
[BJT Page 448] [\x 448/]
. 02. Navaü nàma: karaõaü upàdàya vuccati.
Va¤evà nàma: cattàro ma¤cà masàrako khundikàbaddho kuëirapàdako àbhaccapàdako
Pãñhaü nàma: cattàri pãñhàni masàrakaü khundikàbaddhaü kuëãrapàdakaü àbhaccapàdakaü
Kàrayamànenàti: karotto và kàràpento và.
Aññhaïgulapàdakaü
kàretabbaü sugataïgulena a¤¤akra [PTS Page 169] [\q 169/] heññhimàya
añaniyàti ñhapetvà heññhimaü añaniü. Taü atikkàmetvà karoti và kàràpeti
và, payoge dukkañaü. Pañilàbhena chinditvà pàcittiyaü desetabbaü
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü parehi pariyosàpeti
àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
Anàpatti:
pamàõikaü karoti, ånakaü karoti, a¤¤ena kataü pamàõàtikkantaü
pañilabhitvà chinditvà paribhu¤jãti, ummattakassa, àdikammikassàti. .
Ma¤casikkhàpadaü pa¤camaü.
. 0
6. 9. 6
Tulonaddhasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena chabbaggiyà bhikkhu ma¤campi piñhampi
tulonaddhaü kàràpenti. Manussà vihàracàrikaü àbhiõóannaü passitvà
ujjhàyanti khãyanti vipàcenti “kathaü hi nàma samaõà sakyaputtiya
ma¤campi pãñhampi tulonaddhaü kàràpessanti, seyyathàpi gihi
kàmabhoginoti.
1. Ma¤capãñhasikkhàpadaü - machasaü
[BJT Page 450] [\x 450/]
2. Assosuü kho
bhikkhu tesaü manussànaü ujjhàyantànaü khãyantànaü vipàcentànaü, ye te
bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti
khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu ma¤cimpi
piñhampi tulonaddhaü kàràpessantiti - pe - saccaü kira tumhe bhikkhave
ma¤campi tulonaddhaü karàpethàti. Saccaü bhagavà vigarahi buddho bhagavà
ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tumhe moghapurisa ma¤cimpi pãñhampi
tulonaddhaü kàràpessatha, netaü moghapurisa appasannànaü và pasàdàya
pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva
appasàdàya pasannànaü ca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà
bhikkhuü anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü pha suvihàràya, diññhadhammikànaü
àsavànaü saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü
pasàdàya pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya.
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
“Yo pana bhikkhu ma¤caü và tulonaddhaü và kàràpeyya uddalanakaü pàcittiyanti.
3. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
Ma¤evà nàma: cattàro ma¤cà masàrako khundikàbaddho kuëirapàdako àbhaccapàdako
Pãñhaü nàma: cattàri pãñhàni masàrakaü khundikàbaddhaü kuëãrapàdakaü àbhaccapàdakaü
[PTS Page 170] [\q 170/]
Tulaü nàma:
tiõitulàni rukkhatulaü latàtulaü poñakãtulaü kàràpeyyàti karoti và
kàràpeti và payoge dukkañaü. Pañilàbhena uddàletvà pàcittiyaü
desetabbaü.
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü parehi pariyosàpeti
àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
Anàpatti:
àyoge kàyabandhane aüsavaññake1- pattatthavikàya parissàvane
bimbohanaü2- karoti, a¤¤ena kataü pañilahitvà paribhu¤jati,
ummattakassa, àdikammikassàti.
Tulonaddhasikkhàpadaü chaññhaü.
1. Aüsakhaddhake - machasaü
2. Khãbbàbhanaü - machasaü
[BJT Page 452] [\x 452/]
. 76. 9. 7
Nisidanasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthãyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhagavatà bhikkhunaü nisãdanaü anu¤¤àtaü
hoti. Chabbaggiyà bhikkhu bhagavatà nisidanaü anu¤¤àtanti appamàõikàni
nisidanàni dhàrenti ma¤cassapi pãñhassapi puratopi pacchatopi olambanti.
Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà sikkhàkàmà, te
ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma chabbaggiyà bhikkhu
appamàõikàni nisãdanàni dhàressanti - pe - saccaü kira tumhe bhikkhave
appamàõikàni nisãdanàni dhàrethàti. Saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma te bhikkhave moghapurisà na mattaü
jànitvà bahu sucighare vi¤¤àpessati, netaü moghapurisa appasannànaü và
pasàdàya pasannànaü và bhiyyobhàvàya athakhvetaü moghapurisa,
appasannànaü ceva appasàdàya pasannànaüca ekaccànaü a¤¤athattàyàti. Atha
kho taü bhagavà bhikkhuü anekapariyàyena vigarahitvà duharatàya
dupposanàya mahicchatàya asantuññhiyà saügaõãkàya kosajjassa avaõõaü
bhàsitvà anekapariyàyena subharatàya supposatàya appicchassa
santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa viriyàrambhassa
vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü dhammiü kathaü
katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü sikkhàpadaü
pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya saüghaphàsutàya,
dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü pha suvihàràya,
diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü àsavànaü
pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Nisãdanaü pana
bhikkhunà kàrayamànena pàmàõãkaü kàretabbaü tatãradaü pamàõaü dighaso
dve vidatthiyo sugatavidatthiyà tiriyaü diyaóóhaü. Taü atikkàmayato
chedanakaü pàcittiyanti.
Eva¤cidaü bhagavatà bhikkhunaü sikkhàpadaü pa¤¤attaü hoti.
[PTS Page 171] [\q 171/]
2. Tena kho
pana samayena àyasmà udàyi mahàkàyo hoti. So bhagavato purato nisidanaü
pa¤¤àpetvà samantato sama¤ajamàno nisãdi. 1- Atha kho bhagavà àyasmantaü
udàyiü etadavoca: kissa tvaü udàyi nisidanaü pa¤¤àpetvà samannato
sama¤ajasi seyyathàpi puràõàsikoññhoti. Tathà hi pana bhante bhaghavatà
bhikkhunaü atikhuddakaü nisidanaü anu¤¤àtanti. Atha kho bhagavà etasmiü
nidàne etasmiü pakaraõe dhammiü kathaü katvà bhikkhu àmantesi “anujànàmi
bhikkhave nisidanassa dasaü2- vidatthiü” eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Nisãdanaü pana
bhikkhunà kàrayamànena pàmàõãkaü kàretabbaü tatãradaü pamàõaü dighaso
dve vidatthiyo sugatavidatthiyà tiriyaü diyaóóhaü. Dasà vidatthi, taü
atikkàmayato chedanakaü pàcittiyanti.
1. Nisidati - machasaü
2. Dasà - sã1 sãmu11
[BJT Page 454] [\x 454/]
3. Nisãdanaü nàma: sadasaü vuccati.
Kàrayamànenàti:
karonto và kàràpento và. Pamàõikaü kàretabbaü. Tatridaü pamàõaü dãghaso
dve vidatthiyo sugatavidatthãyà tiriyaü diyaóóhaü. Dasà vidatthi, taü
atikkàmayato karoti và kàràpeti và payoge dukkañaü. Pañilàbhena
chinditvà pàcittiyaü desetabbaü. Pàcittiyanti.
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü parehi pariyosàpeti
àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
Anàpatti:
pamàõikaü karoti, ånakaü karoti, a¤¤ena kataü pamàõàtikkannaü
pañilabhitvà chinditvà paribhu¤jati, vitànaü và bhummattharaõaü và
sàõipàkàraü và bhãsiü và bimbhohanaü và karoti, ummattakassa,
àdikammikassàti. .
Nisãdanasikkhàpadaü sattamaü.
. 76. 9. 8
Kaõóupañiccàdisikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthãyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhagavatà bhikkhunaü kaõóupañicchàdi
anu¤¤àtà [PTS Page 172] [\q 172/] hoti. Chabbaggiyà bhikkhu bhagavatà
kaõóupañicchàdi anu¤¤àtàti appamàõiyo kaõóupañicchàdiyo dhàrenti,
puratopi pacchatopi àkaóóhantà àbhiõóanti. Ye te bhikkhu appicchà
santuññhà lajjino kukkuccakà sikkhàkàmà, te ujjhàyanti khiyanti
vipàcenti;
[BJT Page 456] [\x 456/]
“Kathaü hi
nàma chabbaggiyà bhikkhu appamàõiyo kaõóupañicchàdiyo dhàressanti - pe -
saccaü kira tumhe bhikkhave appamàõikàyo kaõóupañicchàdiyo dhàrethàti.
Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà appamàõãkàyo kaõóupañicchàdiyo dhàressatha netaü
moghapurisa appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya atha
khvetaü moghapurisa, appasannànaü ceva appasàdàya pasannànaüca ekaccànaü
a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
phàsuvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Kaõóupañicchàdiü
pana bhikkhunà kàrayamànena pàmàõãka kàretabbà tatãradaü pamàõaü
dighaso dve catasso vidatthiyo sugatavidatthiyà tiriyaü dve vidatthiyo
taü atikkàmayato chedanakaü pàcittiyanti.
2.
Kaõóupañicchàdi nàma: yassa adhonàbhi ubbhajàõumaõóalaü kaõóu và
piëakà1- và assàvo2- thullakacchu và àbàdho tassa pañicchàdanatthàya.
Kàrayamànenàti:
kàrontà và karopennà và. Pàmàõãka kàretabbà: tatãradaü pamàõaü dighaso
catasso vidatthiyo sugata vidatthiyà dve vidatthiyo taü atikkàmetvà
karoti và kàràpeti và payoge dukkañaü pañilàbhena chinditvà pàcittiyaü
desetabbaü
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü parehi pariyosàpeti
àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
Anàpatti:
pamàõikaü karoti, ånakaü karoti, a¤¤ena kataü pamàõàtikkannaü
pañilabhitvà chinditvà paribhu¤jati, vitànaü và bhummattharaõaü và
sàõipàkàraü và bhãsiü và bimbhohanaü và karoti, ummattakassa,
àdikammikassàti. .
Kaõóupañicchàdisikkhàpadaü aññhamaü.
1. Pilàkà - machasaü
2. Assavo - sã1
. 7
. 0[BJT Page 458] [\x 458/]
6. 9. 9
Vassikasàñikasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthãyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena bhagavatà bhikkhunaü vassikasàñikà anu¤¤à
hoti. Chabbaggiyà bhikkhu bhagavatà vassikasàñikà anu¤¤àtàti
appamàõikàyo vassikasàñikàyo dhàrenti puratopi pacchatopi àkaóóhantà
àbhiõóanti. Ye te bhikkhu appicchà santuññhà lajjino kukkuccakà
sikkhàkàmà, te ujjhàyanti khiyanti vipàcenti; “kathaü hi nàma
chabbaggiyà bhikkhu appamàõikàyo vassikasàñikàyà dhàressanti - pe -
saccaü kira tumhe bhikkhave appamàõikàyo vassikasàñikàyo dhàrethàti.
Saccaü bhagavà vigarahi buddho bhagavà ananucchaviyaü moghapurisa,
ananulomikaü appatiråpaü assàmaõakaü akappiyaü akaraõiyaü kathaü hi nàma
tumhe moghapurisà appamàõikàyo cassika sàñikàyo dhàressatha. Netaü
moghapurisa appasannànaü và pasàdàya pasannànaü và bhiyyobhàvàya
athakhvetaü moghapurisa, appasannànaü ceva appasàdàya pasannànaüca
ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü anekapariyàyena
vigarahitvà duharatàya dupposanàya mahicchatàya asantuññhiyà saügaõãkàya
kosajjassa avaõõaü bhàsitvà anekapariyàyena subharatàya supposatàya
appicchassa santuññhassa sallekhassa dhatassa pàsàdikassa apacayassa
viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü tadanucchavikaü tadanulomikaü
dhammiü kathaü katvà bhikkhu àmantesi, tena hi bhikkhave bhikkhunaü
sikkhàpadaü pa¤¤àpessàmi dasa atthavase pañicca: saüghasuññhutàya
saüghaphàsutàya, dummaïkånaü puggalànaü niggahàya pesalànaü bhikkhunaü
pha suvihàràya, diññhadhammikànaü àsavànaü saüvaràya, samparàyikànaü
àsavànaü pañighàtàya, appasantànaü pasàdàya pasannànaü bhiyyobhàvàya
saddhammaññhitiyà vinayànuggahàya. Eva¤ca pana bhikkhave imaü
sikkhàpadaü uddiseyyàtha:
Vasasikasàñikaü
pana bhikkhunà kàrayamànena pàmàõãkaü kàretabbaü tatãradaü pamàõaü
dighaso chavidatthiyo sugatavidatthiyà tiriyaü aóóhateyyà. Taü
atikkàmayato chedanakaü pàcittiyanti.
[PTS Page 173] [\q 173/]
2. Vassikasàñikà nàma: vassànassa càtumàsatthàya
Kàrayamànenàti:
karonto và kàràpento và. Pamàõikà kàretabbà. Tatãradaü pamàõaü dãghaso
chavidatthiyo sugatavidatthãyà tiriyaü aóóhateyyà. Taü atikkàmetvà
karoti và kàràpeti và payoge dukkañaü. Pañilàbhena chinditvà pàcittiyaü
desetabbaü.
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü parehi pariyosàpeti
àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
[BJT Page 460] [\x 460/]
Anàpatti:
pamàõikaü karoti, ånakaü karoti, a¤¤ena kataü pamàõàtikkannaü
pañilabhitvà chinditvà paribhu¤jati, vitànaü và bhummattharaõaü và
sàõipàkàraü và bhãsiü và bimbhohanaü và karoti, ummattakassa,
àdikammikassàti. .
Vassikasàñikasikkhàpadaü navamaü.
6. 9. 10
Nandattherasikkhàpadaü
1. Tena
samayena buddho bhagavà sàvatthãyaü viharati jetavane anàthapiõóikassa
àràme. Tena kho pana samayena àyasmà nando bhagavato màtucchàputto
abhiråpo hoti dassaniyo pàsàdiko caturaïgulomako bhagavato 1- so
sugatacivarappamàõaü cãvaraü dhàreti: addasaüsu kho therà bhikkhu
àyasmannaü nandaü duratova àgacchantaü. Disvà bhagavà àcchatãti àsanà
uññhahitvà2- te upagate sa¤ajànitvà ujjhàyanti khãyanti vipàcenti.
“Kathaü hi nàma àyasmà nando sugatacãvaraüppamàõaü cãvaraü
dhàressati”ti. Bhagavato etamatthaü àrocecasuü. Atha kho bhagavà
àyasmantaü nandaü pañipucchi, saccaü kira tvaü nanda
sugatacãvarappamàõaü cãvaraü dhàresãti, saccaü bhagavà vigarahi buddho
bhagavà ananucchaviyaü moghapurisa, ananulomikaü appatiråpaü assàmaõakaü
akappiyaü akaraõiyaü kathaü hi nàma tvaü nanda sugatacãvarappamàõaü
cãvaraü dhàressasi netaü nanda appasannànaü và pasàdàya pasannànaü và
bhiyyobhàvàya athakhvetaü moghapurisa, appasannànaü ceva appasàdàya
pasannànaüca ekaccànaü a¤¤athattàyàti. Atha kho taü bhagavà bhikkhuü
anekapariyàyena vigarahitvà duharatàya dupposanàya mahicchatàya
asantuññhiyà saügaõãkàya kosajjassa avaõõaü bhàsitvà anekapariyàyena
subharatàya supposatàya appicchassa santuññhassa sallekhassa dhatassa
pàsàdikassa apacayassa viriyàrambhassa vaõõaü bhàsitvà bhikkhunaü
tadanucchavikaü tadanulomikaü dhammiü kathaü katvà bhikkhu àmantesi,
tena hi bhikkhave bhikkhunaü sikkhàpadaü pa¤¤àpessàmi dasa atthavase
pañicca: saüghasuññhutàya saüghaphàsutàya, dummaïkånaü puggalànaü
niggahàya pesalànaü bhikkhunaü pha suvihàràya, diññhadhammikànaü
àsavànaü saüvaràya, samparàyikànaü àsavànaü pañighàtàya, appasantànaü
pasàdàya pasannànaü bhiyyobhàvàya saddhammaññhitiyà vinayànuggahàya.
Eva¤ca pana bhikkhave imaü sikkhàpadaü uddiseyyàtha:
Yo pana
bhikkhu sugatacãvarappamànaü cãvaraü kàràpeyya atirekaü và chedanakaü
pàcittiyaü. Tatãradaü sugatacãvarappamàõaü dighaso navavidatthiyo
sugatavidatthiyà tiriyaü chavidatthiyo idaü sugatassa
sugatacãvarappamàõanti.
2. Yo panàti:
yo yàdiso yàtàyutto yathàjacco yathànàmo yathàgotte yathàsãlo
yathàvihàri yathàgocaro thero và tavo và majjhamo và eso vuccati ‘yo
panà’ti.
Bhikkhåti
bhikkhuko’ti bhikkhu, bhikkhàcàriyaü ajjhapagato’ti bhikkhu,
bhinnapañadharo’ti bhikkhu, sama¤¤àya bhikkhu, pañi¤¤àya bhikkhu, ehi
bhikkhu’ti bhikkhu, tãhi saraõagamanehi upasampanno’ti bhikkhu tatra
yvàyaü bhikkhu samaggena saüghena ¤atticatuttena kammena akuppena
ñhànàrahena upasampanno, ayaü imasmiü atthe adhippeto ‘bhikkhu’ti.
Sugatacãvaraü3-
nàma: dãghaso nava vidatthiyo sugatavidatthiyà tiriyaü chavidatthãyo.
Kàràpeyyàti: karoti và kàràpeti và payoge dukkañaü pañilàbhena
chanaditvà pàcittiyaü desetabbaü.
1. Bhagavatà - machasaü
2. Uññhabhanti - machasaü
3. Sugatacãvarapapamàõaü - machasaü
[BJT Page 462] [\x 462/]
Antanà
vippakataü attanà pariyosàpeti àpatti pàcittiyassa. Antanà vippakataü
parehi pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü attanà
pariyosàpeti àpatti pàcittiyassa. Parehi vippakataü parehi pariyosàpeti
àpatti pàcittiyassa.
A¤¤assatthàya karoti và kàràpeti và àpatti dukkañassa. A¤¤ena kataü pañilabhitvà paribhu¤jati àpatti dukkañassa.
Anàpatti: åkaü
karoti, a¤¤ena kataü pañilahitvà [PTS Page 174] [\q 174/] chinditvà
paribhu¤jati, vitànaü và bhummattharaõaü và sàõipàkàraü và bhãsiü và
bimbhohanaü và karoti, ummattakassa, àdikammikassàti. .
Nandattherasikkhàpadaü dasamaü.
Ràjavaggo1- navamo.
Tassuddàna:
Ra¤¤o ca ratanaü santaü suciü ma¤ca¤ca tulikaü
Nisãdana¤ca kaõóu ca vassikaü sugatena càti.
Vagguddànaü:
Musà bhåta¤ca ovàdo bhojanaü celakena ca
Surà sappàõakà dhammà ràjavaggena te nava
Uddiññhà kho
àyasmanto dvenavuti pàcittiyà dhammà, tatthàyasmante pucchàmã, kaccittha
parisuddhà, dutiyampi pucchàmi kaccittha parisuddhà tatiyampi pucchàmi
kaccitthakaccitthisuddhetthàyasmanto tasmà tukaccitthàrayàmãti.
Khuddakaü samattaü.
1. Ratanavaggo - machasaü,
2. Pàcittiya kaõóaü niññhitaü - machasaü
9 rdcj.a.h
3 rdckaf;mqr YsCIdmoh
3 * idjJ:s ksodkh’ ( tl,ays jkdys mfiakoS fldfid,a rc f;fuz WoHdk
md,lhdg ‘hj” WoHdkh Y2oaO lrj ” Whkg hkafkushs ’ wKlf
[\ q 581 / ]
4 blans;s fldfid,a rc
Whkg f.dia Nd.Hj;2ka jykafia huz ;efklayso tys meusKsfhah’ tl,ays jkdys
tla;rd Wmdilfhla Nd.Hj;2ka jykafia mhsremdikh lrkafka ysËf.k isgsfha
fjz’ mfiakoS fldfid,arcf;fuz ta Wmdilhd Nd.Hj;2ka jykafiag Wmia:dk
lruska yqkakyq oel nshj isgsfhah’ blans;s mfiakoS fldfid,a rcqg fuz
mqreI f;u huzfia Nd.Hj;2ka jykafiag i;aldr flfrAo fuz f;u ,dul
mqoa.,fhla jSug iqÈiq fkdfjzhhs is;d *4( Nd.Hj;2ka jykafia huz;efklayso
tys meusKsfhah’ meusK” Nd.Hj;2ka jykafia jeË tl;amfil isgsfhah’ *5(
blans;s ta Wmdil f;fuz Nd.Hj;2ka jykafiag f.#rjfhka mfiakoS fldfid,a
rcqg fkdjekafoah’ fkdke.sgzfgzh’
5 blans;s mfiakoS fldfid,a rc f;fuz fkdi;2gq jQfhah’ ‘ flfia kuz fuz
mqreI f;u ud wd l,ays fkdjËskafkao” fkdke.ssgskafkysoehs ’weiqfjzh’
blans;s Nd.Hj;2ka jyakfia mfiakoS fldfid,a rcq fkdi;2gq nj oek mfiakoS
fldfid,a rcqg ” uyrc” fuz Wmdil f;u nyqY1e;h” W.;a Ou! we;af;ah”
lduhkays myjQ rd. we;af;ahhs ” jod
6 *3( blans;s Nd.Hj;2kajykafia mfiakoS fldfid,a rcyq oeyeus l:dfjka
lreKq f.kyer fmkajQfhah” iudoka lrjQfhah” f;o .ekajQfhah’ i;2gq
lf
[ \ q 582 / ]
7 tl,ays jkdys
mfiakoS fldfid,a rc f;fuz m1didofha u;2uy,a ;,fha isgsfha jsh’ mfiakoS
fldfid,a rc f;ffuz ta Wmdilhd jS:sfhys l2vhla .;a w;a we;sj hkafka oel
leËjd fufia lSfhah’ ‘ Wmdilh” Tn nyqY1e;h” W.;a Ou! we;af;ysh” Wmdilg”
wmf.a ia;1Skag nK W.kajkakehs ’ lSfhah’ ‘ foajhka jyaki” hula uu oksuzo
th wdhH!hka jyakfia,d ksidh’ wdhH!hka jykafia,du rcqf.a ia;1Ska jik ;ek
Ou!h lshjkafka kuz hym;ehs ’ lSfhah’
8 blans;s mfiakoS fldfid,a rc f;fuz Wmdil f;u we;a;la lSfhahhhs ’
is;d * fuys 4 *4( ( tl;amfil isgs mfiakoS fldfid,a rc f;fuz Nd.Hj;2ka
jykafiag jeË “iajduSks” Nd.Hj;2ka jykafia udf.a NdhH!djka jik ;ek nK
lSug tla kulg wK lrkafka kuz hym;ehs ” lSfhah’
9 * fuys 6 fPAoh ( blans;s Nd.Hj;2ka jykafia wdhqIau;a wdkFo
ia:jsrhka jykafiag wduka;1Kh l
0 blans;ssss wdhqIau;a wdkFo ia:jsrhka jykafia Nd.Hj;2ka jyakfiag
ms
- huz ta NsCIqflfkla w,afmpzPjQjdyqo Tjqyq flfia kuz wdhqIau;a wdkFo
f;fuz fmr oekajSula fkdfldg rcqf.a f.g joskafkaoehs * fuys 5+9+3 *6((
“wdkFoh” Tn fmr fkdokajd rcqf.a wka;%mqrhg we;2,a jkafkah hkq we;a;oehs ”
weiQy’ ” Nd.Hj;2ka jykai” we;a;h’”
\ q 583 / ]
3= Nd.Hj;a nqÈrcdKka
jyakfia .y!d l
33 ” uyfKks” rcqf.a we;2ZM kqjrg we;2,ajSfuys fodaifhda oi fofkla
fj;a’ lskuz oi fofklao h;a_ uyfKks” fuys rc f;fuz fufyish iuZ. jeo
fyd;af;a fjz’ tys NsCIqjla we;2,a fjzo” fufyish fyda NsCIqj oel iskd
my
34 uyfKks” kej;o rcf;fuz fndfyda jev we;af;a fjz’ fndfyda lghq;2
we;af;a fjz’ tla ia;1shla fj; f.dia isys fldlrhs’ Tz f;dfuda bka .enz
.kS” tys rcqg fufia isf;a’ *4( fuys mejsoaod yer wka lsisfjla m1jsIag
fkdfjz’mejsoaodf.a l1shdjla fjzhhs iel isf;a’ *5( rcqf.a we;2,a kqjrg
we;2,a jSfuys fuz fojeks fodaihhs’
35 ” uyfKks” keje;o rcqf.a we;2ZM kqjr huzlsis r;akhla ke;sfjzo *
fuys 34 *4(( uyfKks” keje;o rcqf.a we;ZM kqjr we;2f,a jQ ryia msg;
me;srSug fhao * fuys 34 *4(( uyfKks” kej;o rcqf.a we;2ZM kqjr bvla ,en
mq;d fyda mssshd urhss” mshd fyda mq;d urhs Tjqkag fufia lsssh;a’ * 34
*4(( uyfKks” kej;o rc f;fuz my;ajQjl2 Wiia ;kays ;ndo hful2 Tyqg wi;2gq
fjzo Tyqg fufia isf;a * 34 *4(( rcq jkdys mejsoaod iuZ. us;1h * fuys 34
*4(( kej;o rc f;fuz Wiia flfkla my;a ;kays ;ndo hful2g th ukdm fkdfjzo
Tjqkag th fufia isf;a’ * 34 *4(( uyfKks” kej;o rc f;fuz fkdl,ays fiakdj
msg;a lrhsso * fuys 34 *4(( uyfKkss” kej;o iqÈiq l,ays fiakdj msg;a lrjd
w;ru. kj;ajhso * fuys 34 *4(( kej;o uyfKks” rcqf.a
[ \ q 584 / ]
we;2ZM kqjr we;2kaf.a la,dka;h”
wiqkaf.a la,dka;h” rsh la,dka;h” weZMuzlghq;2 rEm” Ynzo” .FO ” ri” iamY!
flfkla we;ao hula mejsoaodg iqÈiq fkdjkafkao * fuys 34 *4((
36 blans;s Nd.Hj;2ka jykafia wdhqIau;a wdkFo ia:jsrhka jykafiag
fkdhla wdldrfhka .y!d fldg fmdIHhg * fuys 34 *4(( fufiao jkdys fuz
YssCIdmoh Wfoijz “
37 ” huz NsCIqjla f;u jkdys u;af;ys wNsfIl lrk ,oaodjQ CI;1sh rcl2f.a
fkdkslafuk ,o rcyq we;s neyer fkdlrk ,o ia;1S r;akh we;s f.fhlays fmr
fkdoekajQfha t
38 ‘ hfula jkdys ’ hkq NsCIq hkq * fuys 5+3+35 *4(( ‘ CI;1sh f;fuz ’
hkq ujqmiskao mshmiskao fomiska fudkjg Wmkafka fjz’ msrsisÈ l2i
we;af;ao” i;afjks mshuq;2 mruzmrdj olajd cd;sjdofhka neyer fkdlrk ,oafoa
wdfl1dI fkdlrk ,oafoa fjz’ ‘u;af;ys wNsfIl lrk ,oafoa ’ kuz
CI;1shhkaf.a wNsfIlfhka wNsfIl lrk ,oafoa fjz’ ‘ fkd kslauqKq rcq we;s ’
hkq rc f;fuz kssssok ldurfhka fkdkslauqfKa jsh’ ‘neyer fkd.sh r;ak we;s
’ hkq fufyish ksok ldurfhka fkdkslauqKd fjzo” fofok fyda fkd kslauqKdyq
fj;ao” ‘ bkaÊLS,h ’ kuz ksok ldurfha t
39 ‘ bkaÊLS,h blaujkafkah ’ hkq m
[ \ q 585 / ]
woyia we;af;a weje;a fkdfjz’
oekajQ l,ays CI;1sfhla fkdfjzo” rcqkaf.a wNsfIlfhka wNsfIl fkd,oafoa
fjzo” rcq fyda ksok f.ka kslauqfKa fyda fjzo” fufyish fyda ksok f.hska
kslauqfKa fjzo” fofok fyda kslauqKdyq fj;ao” ksok ldurfhys fkdfjzo”
Wu;2jQjyqg” wdoslrAuslhdg weje;a fkdfjz’
4 r;k YsCIdmoh
3 *idjJ:s ksodk ( tl,ays
jkdys tla;rd NsCIqjla wpsrj;S kosfhys iakdkh lrhs’ tla;rd n1dyauKfhlao
mkaishhla neËs miquznshla f.dv ;ndwpsrj;S .fZ.a kd wu;lj .sfhah’ blans;s
ta NsCIqj ta n1dyauKhdf.a miquznsh fuys fkdkiSjdhs .;af;ah’ blans;s ta
n1dyauKhd isys fldg jy jyd osj f.dia ta NsCIqjg ‘ mskaj; uf.a miquznsh
oelaflaoehs ’ weiSh’ ‘ nuqK tfia kuz .kqjhs ’ Èkafkah’ blanss;s ta
n1dyauKhd uu lssskuz Wmdhlska fuz NssCIqjf.a ;E.a. fkdfokafkuz kuz
hym;ehs is;d ‘ mskaj; fuys mkaishhla ke; oyila wvqhhs ’ ,syd n,d mfil
oeuqfjzh’ blans;s ta NsCIqf;fuzo wdrduhg f.dia NsCIQkag fuz ldrKh ie,
lf
4 huz ta NsCIqflfkla w,afmpzPjQjdyqo Tjqyq * fuys 5+4+6 *4((Tjqyq
flfia kuz NsCIQyq rejka ms
5 Nd.Hj;a nqÈrcdKka jykafia .y!dl
6 ” huzlsis NsCIqjla rejka fyda rejkahhs iuzu; fohla fyda .kS kuz
fyda .kajd kuz fyda mps;s weje;a fjz’” uyfKks” fufiao jkdys NsCIQkag fuz
YsCIdmoh Wfoik ,oS’
[ \ q 586 / ]
7 tl,ays jkdyss
ieje;akqjr W;aijhla fjz’ ukqIHfhda fndfyda w,xldrj ms
8 blans;s ta odiS f;dfuda ta nvq fmdosh wu;l jS .shdh’ NsCIQyq oel
Nd.Hj;2ka jykafiag fuz ldrKh ie, l
9 ” huzlsis NsCIqjla rejkla fyda rejka hhs lshk ,oaola wdrduh
;2
0 tl,ays jkdys ldis ckmofhys wfkamsZvq .Dym;shdf.a lu!dka; we;s .ula
jsh’ ta .Dym;shd jsiska ‘ boska mskaj;2ka jykafia,d t;a kuz n;a fojhs ’
w;jeishkag wKlrk ,oafoa jsh’ tl,ays jkdys fndfyda
[ \ q 587 / ]
NsCIQyq ldis ckmohkays yeisfrk
fiala wfkamsZvq .Dym;shdf.a lu!dka; mj;akd .ug .shdyqh’ ta mqreI f;fuz
Èr isgu tkakdjQ ta NsCIQka oel ta NsCIQka huz;efklayso tys meusKsfhah’
meusK ta NsCIQka jeË ‘ iajduSks” wdhH!hka jykafia,d fyg .Dym;shdf.a n;
bjid jodrkfialajdhs ’ wdrdOkd flf
- blans;s ta mqreI f;u ta rd;1shf.a wejEfuka m1KS; jQ lEhq;2 nqosh
hq;2 foa ms
3= NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie, l
33 ” huzlsis NsCIqjla rejkla fyda rejkla hhs iuzu; fohla fyda wdrduh
we;2<; fyda wdjdi .Dyfhlays fyda wka ;eklska fyda f;fuz .;af;a kuz
wkqka ,jd Tijd.kakjd kuz mps;s fjz’ uyK jsiska r;akhla fyda r;akhhs
iuzu; fohla fyda we;2M wruska fyda we;2ZM f.hska fyda Tfidjdf.k fyda
Tfidjd .kajdf.k fyda hful2f.a jkafkao Tyq f.khkafkahhs nyd ;ensh
hq;af;ah’ tys fuz j;hs’”
34 ‘ hfula jkdys ’ hkq NsCIq hkq * fuys 5+3+35 *4(( ‘ r;ak’ kuz
uq;2″ ueKsla ” fjrZMusKs” ila .,a” mnZM” rsoS “r;arka” r;2leg”
ueisrs.,a” ‘‘ rejka hhs iuzu; fohla ’
[ \ q 588 / ]
kuz hula ukqIHhkaf.a WmfNda.
mrssfNd. fjzo fuh r;ak iuzu; kuz fjz’ wdrduh ;2
*‘
wdrduh ;2< ’ kuz jg lrk ,o wdrdufha we;2ZM wdrdufhah’jg fkdlrk ,o
wdrdufha Wmpdrhhss’ ‘ wdjdih ’ kuz jg lrk ,o wdjdihdf.a we;2ZM wdjdih’
jg fkdlrk ,o wdjdihdf.a Wmpdrhhs’
35 ‘ .kafkah ’ hkq
f;fuz .kS’ mps;ssss weje;a fjz’ ‘ .kakjdkuz fyda ’ hkq wksfll2 ,jd
.kajjhso mps;s weje;a fjz’ NsCIqj jsiska r;akhla fyda r;akhhss iuzu;
hula fyda wdrduh we;2<; fyda wdjdih we;2<; fyda f.k fyda .kajd
fyda nyd ;enssh hq;2h’ rEmfhka fyda rEm ksuss;a;lska fyda ix{d fldg ;nd
lsj hq;2h’ ‘ hfula nvqjla ke;sjQfha kuz fyf;u tajdhhs ’ lshdhs’ boska
tys ta kuz fyf;u ‘weje;aks” f;dmf.a nvqj flnÌoehs’ weish hq;2h’ boska
yevyqreluska fyda i,l2Kska .e,fma kuz osh hq;2h’ boska fkd.e,fma kuz
fidhjhs lsj hq;2h’ ta wdjdifhka hkakyq jsiska tys huz NsCIQka jeks wh
weoao” Tjqka ;goS*
hdhq;2hs’ NsCIQka jekakjqka ke;akuz .Dym;Ska jekakjqka we;akuz Tjqka w;
;nd hd hq;2h’ tys iajNdj Ou!;djhs’ r;akhla fyda r;ak iuzu; fohla fyda
wdrduh ;2< fyda fjfik ;ek;af;la fjz kuz wfhl2f.a kuz Tyq .ks;ajdhs
f.k fyda f.kajd fyda ;nhso r;ak iuzu; fohla jsYajdilug .kSo” ;djld,ssslj
.KSo” mdxY2l@, ix{dfjka .kSo” Wu;2jQjyqg” wdoslrAuslhdg wje;a fkdfjz’
5 jsld,.dumfjik YsCIdmoh
3 * idjJ:s ksodkh ( tl,ays jkdys ij. NsCIQyq fkdl,ays .ug m1jsIagj
iNdfjys ysË kdkdm1ldr my;a l:d lsh;a’ *4( ta flfiao rcqka iuznJO l:d”
fidreka ms
* wmeyeos,shs’ fm,yd iiËkak
[ \ q 589 / ]
Njh ms
4 huz ta NsCIQyq w,afmpzPjQjdyqo Tjqyq flfia kuz ij. NsCIQyq
fkdl,ays .ug we;2,aj iNdfjys ysË kdkdm1ldr ;srsika l:d lshkakyqo$ * fuys
3 *4( *fuys 5+9+3 *6(( “uyfKks” f;ms fkdl,aays .ug we;2,aj iNdfjys ysË
kdkdkm1ldr ;srssika l:d lshhso ” * fuys 3*4(( ” Nd.Hj;2ka jykai” we;a;h’
“
5 Nd.Hj;a nqÈrcdKka jykafia .y!d l
6 ” huzlsis NsCIqjla fkdl,ays .ug we;2,a fjz kuz mps;s weje;a fjz’ ” Nd.Hj;2ka jykafia fuz YsCIdmoh fufia Wfoik ,oS’
7 tl,ays fnfyda NsCIQyq fldfid,a ckmoj,ska ieje;a kqjrg hkakdyq iji
tla;rd .ulg meusKshdyqh’ ukqIHhka ta NsCIQka oel “iajduSks” tkakhhs ”
lsjdyqh’ blans;s ta NsCIQyq fkdl,ays .ug we;2,ajSug Nd.Hj;2ka jykafia
tmd lrk ,oafoahhs iel lruska we;2,a fkdjQjdyqh’fidreka ta NsCIQkaf.a nvq
fidrluz l
8 NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie, l
[ \ q 590 / ]
9 ” huzlsis NsCIqjla
fkdjspdrd fkdl,ays .ug we;2,a fjz kuz mps;s weje;a fjz’ ” Nd.Hj;2ka
jykafia jsiska fufiao fuz YsCIdmoh foaYkd lrk ,oS’
0 tl,ays tla;rd NsCIqjla fldfid,a okjqfjka ieje;a kqjrg hkafka ijia
fjzf,ys tla;rd .ulg meusKsfhah’ usksiaiq ta NsCIqj oel ” iajduSks”
we;2,ajkquekjhs ” lSjdyqh’ blans;s ta NsCIqf;u Nd.Hj;2ka jykafia jssiska
fkdjspdrd fkdl,ays .uz joskakg tmd flf
- NsCIQyq Nd.Hj;2ka jykafiag fuz ldrKh ie, l
3= ” huz NsCIqjla fmfkkag isgsk NsCIqjla fkdjspdrd fkdl,ays .uz
joskafka kuz mps;s weje;a fjz’” Nd.Hj;2ka jykafia jsiska fufiao jkdyss
fuz YsCIdmoh mKjk ,oS’
33 tl,ays jkdys tla;rd NsCIqjla irAmfhl2 jsiska oIag lrk ,oafoajsh’
tla;rd NsCIqjla .sks f.fkkafkushs k.rhg hhs’ blans;s ta NsCIq f;u
fmfkkakg isgs NsCIqjla fkdjspdrd fkdl,ays .ug joskakg Nd.Hj;2ka jykafia
tmd lrk ,oafoahhs iel lrkakdyq we;2,a fkdfjhs’
34 Nd.Hj;2ka jykafiag fuz ldrKh ie, lf
35 ” huzlsis NsCIqjla fmfkkag isgsk NsCIqjla fkdjspdrd fkdl,ays .ug
we;2,a jkafkao tnÌ w;HjYH lreKla ke;s l,ays mps;s weje;a fjz’”
36 ‘ hfula jkdys ’ hkq NsCIq hkq’ * fuys 5+3+35 *4(( ‘fmfkkag issgsk NsCIqj ’jspdrd we;2,a
[ \ q 591 / ]
jkakg yels hkqhs’ ‘ke;a;djQ
NsCIqj ’kuz jspdrd we;2,ajkag fkdyels hkqhs’ ‘fkdld,h’ kuz uOHdyakh
blauqKq l,ays wreK kefZ.k ld,h olajdhs’
37 ‘ .ug we;2,a
jkafka kuz ’ hkq msrsluz lrk ,o .fuz jgrjqu blaujkakdyg mps;s weje;a
fjz’ jg fkdlrk .o .fuz Wmpdrhg niskakdyg mps;s weje;a fjz’ ‘ tnÌ w;HjYH
lreKla ke;sj ’ hkq tnÌ w;HjYH lreKla ke;sjh’ fkdl,ays fkdl,ah hk yeZ.Suz
we;af;a fmfkkag isgsk NsCIqjla fkdjsspdrd tnÌ wjYH lreKla ke;sj .ug
we;2,a fjzo mps;s weje;a fjz’jsld,fhys jsu;s we;af;a tnÌ wjYH lreKla
ke;sj we;s NsCIqjla fkdjspdrd .ug we;2,a fjzo mps;s weje;a fjz’fkdl,ays
ld,h hk yeZ.Suz we;af;a we;s NsCIqjla fkdjspdrd tnÌ wjYH lreKla ke;sj
.ug we;2,a fjzo mps;s weje;a fjz’l,ays fkdl,ays hk yeZ.Suz we;af;a Èl2,d
weje;a fjz’ l,ays jsu;s we;af;a Èl2,d weje;a fjz’ld,fhys ld,h hk
yeZ.Suz we;af;a weje;a fkdfjz’ tnÌ wjYH lrefKaoS fmfkkak isgsk NssCIQjla
jspdrd we;2,a fjzo” fmfkkag isgsk NsCIqjla fkdjspdrd we;2,afjzo” we;2ZM
wdrduhg hhso” NsCIqKSkaf.a wdrduhg fhao” ;SJ:!lhka ihkh lrk ;ekg fhao”
wdmiq tao” .uska mdrfjzo” jsm;a;Skays” Wu;2jQjyqg” wdoslrAuslhdg weje;a
fkdfjz’
6 iqpSr YsCIdmoh
3 tl,ays jkdys Nd.Hj;a
nqÈrcdKka jykafia YdlH ckmofha lsUq,aj;a kqjr ksf.1daOdrdufha jdih
lrkfial’tl,ays jkdys tla;rd we;ao;a leghuz lrkafkl2 jsiska huz wdhH!hka
jykafia flfkl2g boslgq l2,d m1fhdackhla we;af;a kuz uu boslgq l2,d
mqokafkushs wdrdOkd lrk ,oafoa jsh’ tl,ays jkdys fndfyda NsCIQyq boslgq
l2,d b,aj;a’ hful2g l2vd boslgq l2,d fj;ao Tyq uy;a boslgq l2,d b,aj;a’
huz flfkl2g uy;a boslgq l2,d fj;ao Tjqyq l2vd boslgq l2,d b,aj;a’
blans;s ta leghuz lre fndfyda boslgq l2,d lrkafka wksla jslsKsh hq;22
nvqjla ;kkag fkdyels fjz’ ;ukao fkdhefmhs’ wUqorejkao la,dka; fjhs’
flfia
[ \ q 592 / ]
kuz Y1uK YdlHmq;1fhda m1udKh
fkdoek fndfyda bosgq l2,d b,aj;aoehs fodia lsh;a” fkdi;2g m1ldY lr;a”
fkdi;2gq jpk lsh;a’ fuz f;fuz fudjqka jsiska boslgq l2,d lsrSssfuka
jslsKss hq;2 wksla nvqjla yokakg fkdyels fj;a’ ;udo fkdhefmhs Tyqf.a
wUqorefjdao la,dka; fj;ahhs lshdhs’ NsCIQyq fodia lshkakkdjQ fkdi;2g
m1ldY lrkakdjQ fkdi;2gq jpk lshkakdjQ ta usksiqksf.a jpk weiQy’
4 huz ta NsCIqflfkla w,afmpzPjQjdyqo Tjqyq flfia kuz NsCIQyq m1udKh
fkdoek fndfyda boslgq l2,d b,aj;aoehs * fuys 5+3+6 *3(( ” uyfKkss” f;ms
m1udKh fkdoek fndfyda boslgq l2,d b,aj;a hkq we;a;oehs ” weiQy’ ”
Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;a n1qÈrcdKka jykafia .y!d l
6 ” huzlsis NsCIqjla wegj,ska l< fyda o
7 ‘ hfula jkdys ’ hkq NsCIq hkq’ * fuys 3+3+35 *4(( ‘ weg ’ kuz
huzlsis weghls’ ‘ o;a’ kuz we;a o;a lshkq,efnz’ ‘ wx ’ kuz huzlsis
wZ.ls’ ‘ lrjkafkah ’ hkq lrhs fyda lrjjhs’ m1fhda.fhys Èl2,d fjz’
,enSfuka nsË mps;s foish hq;2′ ;ud jsiska wvd, lrk ,oafoa ;ukau wjika
lrhso mps;s weje;a fjz’
*4( ;ud jsiska wvd, lrk ,oafoa wkqka jsiska wjika flf
[ \ q 593 / ]
mps;s weje;a fjz’ wksfll2 iËyd
lrhso lrjhso Èl2,d weje;a fjz’ wksfll2 jsiska lrk ,oafoa ,en mrsfNda.
lrhso Èl2,d weje;a fjz’ *5( .egh mssKssi” .sks Wmojk oKav” wÌka .dk l@r ”
wÌka brgq” jE usg” osh msiak” fjkqfjka lrkakdygo” Wu;2jQjyqgo”
wdoslrAuslhdgo weje;a fkdfjz’
7 u[ap YsCIdmoh
3 *idjJ:s ksodkh ( tl,ays jkdys wdhqIau;a WmkFo YdlH mq;1 f;fuz Wia
weËkaj, ihkh lrhs’ blans;s Nd.Hj;2ka jykafia fndfyda NsCIQka iuZ.
fikiqka pdrsldfjys yeisfrkakdyq wdhqIau;a WmkFo YdlH mq;1hkaf.a jsydrh
huz;efklayso tys meusKsfial’
4 wdhqIau;a WmkFo YdlH mq;1 f;fuz Èr isgu tk Nd.Hj;2ka jykafia oel
Nd.Hj;2ka jykafiag ” iajduSks” Nd.Hj;2ka jykafia jvSjd’ udf.a ihkh
n,;ajdhs ” lSfhah’
5 blans;s Nd.Hj;2ka jykafia t;eku isg NssCIQkag wduka;1Kh l
6 ” wZM;a weËla fyda mqgqjla lrjkq ,nk NsCIqj jsiska hg jsgzgu yer
iq.;a wZ.,ska wZ.,a wgla md we;s fldg lrjsh hq;2hs’ th blaujkakdg
isËSfuz mps;s weje;a fjz’”
7 *3( ‘ wZM;a ’ kuz lsrSu f.k lshkq ,efnz’ *4( ‘ weË ’ kuz weËka
i;rls’ uidrl” nqFosldnoaO” l2,Srmdo” wdypzpmdo hk i;rhs’ *5( ‘ mqgqj
’kuz * weËg lS mrsosuh’ ( ‘lrjkakyq jsiska ’ hkq lrkafkao lrjkafkao fjz’
‘iq.;a wZ.,ska hg jsgzgu yer wZ.,a wgla md we;s fldg lrjsh hq;2h’ ’ hkq
hg jsgzgu yerhs’
8 th blaujd lrhs fyda lrjhs fyda l1shdfjlays Èl2,d fjz’ ,enSfuys nsË
mps;s foish hq;2h’ ;ud jsiska wvd, lrk ,oafoa * fuys -+5+5 *4(( m1udK
we;sj lrhso” wvq fldg lrhso” wksfll2 jsiska lrk ,oafoa m1udKh blaujd ,en
isË mrsfNda. flfrAo” Wu;2jQjyqg wdoslrAuslhdg wej;a fkdfjz’
(b( 10
[ \ q 594 / ]
8 ;2f,dkoaO YsCIdmoh’
3 * idjJ:s ksodkh ( tl,ays jkdys ij. NssCIQyq weËo” mqgqjo mqZMka
nyd lrj;a’flfia kuz Y1uK YdlH mq;1fhda weËo mqgqjo ldu fNda.Ska fuka
mqZMka j,ska jid lrj;a oehs jsydr pdrsldfjys wejsosk ukqIHhfhda * fuys
5+9+3 *6(( NsCIQyq fodia lshkakdjQ” fkdi;2g m1ldY lrkakjQ” fkdi;2gq jpk
lshkakdjQ ta usksiqkaf.a jpk weiQy’
4 huz ta NsCIqq flkla w,afmpzPjQjdyqo Tjqyq * fuys 5+4+3 *4(( flfia
kuz ij. NsCIQyq weËo mqgqjo mqZMka j,ska jid lrj;aoehs * fuys 5+9+3 *6((
“uyfKks” f;ms weËo mqgqjo mqZMkaj,ska jid lrjkakyq hkq we;a;oehs ”
weiQy ” Nd.Hj;2ka jykai”we;a;h “
5 Nd.Hj;a nqÈrcdKka jykafia .y!d l
6 ” huzlsis NsCIqjla weËo mqgqjo mqZMkaj,ska jid lrjkafkao .,jd oeuSu lrkakdjQ mps;sh fjz’ “
7 ‘ hfula jkdys ’ hkq NsCIq hkq * fuys 5+3+35 *4(( ‘ weË ’ kuz * 7+7
*4(( ‘mqgqj ’kuz *7+7 *4( weË fjkqjg mqgqj fhdod .; hq;2hs (
8 ‘ lrjkafkah ’ lrhs
fyda lrjhs fyda l1shdjla mdid Èl2,d fjz’ ,enSfuka .,jdoud mps;s foish
hq;2h’ ;ud jsiska wvd, lrk ,oao * fuys -+5+7 *4(( miquzns mgsfhys”
mgsfhys” wxilvfha” md;1 miquznsfhys” fmryfkys” fugzghla lrhso”wksfll2
jsiska lrk ,oaola ,en .,jdyer mrsfNd. lrhso” Wu;2jQjyqg” wdoslrAuslhdg
weje;a fkdfjz’
9 ksiSok YsCIdmoh
3 *idjJ:s ksodk ( tl,ays jkdys Nd.Hj;2ka jykafia jsiska NsCIQkag
ysËskd lvla wkqokakd ,oafoa jsh’ ij. NsCIQyq Nd.Hj;2ka jykafia jsiska
ysËskd lvla wkqokakd ,oafoahhs m1udKhla ke;s ysËsskd lv or;a’ weËgo
mqgqjgo bossrsmiska miqmiska o t,afj;a’
[ \ q 595 / ]
4 huz ta NsCIQ flfkla
w,afmpzPjQjdyqo Tjqyq *4( fodia lsh;a’ fkdi;2g m1ldY lr;a” fkdi;2gq jpk
lsh;a’ *5( flfia kuz ij. NsCIQyq m1udKhla ke;s ysËskd lv or;ahhs *5+9+3
*6(( ” uyfKks” f;ms m1udKhla ke;s ysËskd lv orjz ” hkq we;a;oehs ”
weiQy’ ” Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ * fuys 5+3+6 *3(( ” ysia
mqreIfhks” flfia kuz f;ms m1udKhlaa ke;s ysËskd lv orjzo $ ysia
mqreIfhks” fuh * fuys 5+3+6 *5(( uyfKks” fufiao jkdys fuz YsCIdmoh
Wfoijz’ “
6 ” yssËskd we;srshla jkdys lrjkakdjQ NsCIqj jsiska muKska hqla;
fldg lrjsh hq;2h’ fuz tys muKhs’ oss.ska iq.;a jsh;ska fojsh;ls’ iri tla
jsh;a yudrh’ ta m1udKh blaujkakdg nsËSuz lrkakdjQ mps;sh fjz’ ”
Nd.Hj;2ka jykafia jssiska fufiao jkdys fuz YsCIdmoh mKjk ,oS’
7 tl,ays jkdys wdhqIau;a Wodhs f;fuz uy;a YrSr we;af;a fjz’fyf;u
Nd.Hj;22ka jykafia bosrsmsg ysËskd lv mKjd yd;ami wosuska isgshdh’
blans;s Nd.Hj;2ka jykafia wdhqIau;a Wodhsg ” Tn ysËskd lvla mKjd l2ula
fyhska mrK luzlrefjl2 fuka woskafkyso ” ” iajduSks Nd.Hj;2ka jykafia
jsiska NsCIQkag b;d l2vd ysËskd lvla wkqokakd ,oafoahhs ” lSfhah’ * fuys
5+5+7 *3(( “uyfKks” ysËskdlfvz odj,a, jsh;la wkqoksus’ uyfKks” fufiao
jkdys fuz YsCIdmoh Wfoijz’ “
8 ” ysËskd lvla lrjkakdjQ NsCIqj jsiska m1udKfhka hqla;j l<
hq;2h’ fuz tys m1udKhhs’ os.ska iq.;a jsh;ska jsh;a folls’ iri tlyudrls’
odj,a, jsh;ls’ th blaujkakdg isËoeuSfuz mps;sfjz’”
9 ‘ ysËskdlv ’ kuz t,af,k fldka we;af;a lshkq ,efnz’ ‘ lrjkakyq jsiska ’ hkq lrkafka fyda lrjka
[ \ q 596 / ]
fka fydahs’ m1udKfhka hqla;j lrjsh hq;af;ah’ fuz tys m1udKhhs’ iq.;a jsh;ska os.ska jsh;a folls iri tlyudrls’ odj,a, jsh;h’
0 th blaujd lrhs fyda
lrjhs fyda l11shdjla mdid Èl2,d fjz’ ,enSfuka isË mps;s foish hq;2h’
;ud jsiska wvd, lrk ,oafoa * fuys -+5+7 *4(( m1udKfhka hqla;j lrhso”
wvqfjka lrhso” wksfll2 jsiska lrk ,oaola m1udKh blaujQfha ,en isË
mrsfNda. lrhso” jshkla fyda nquq;2reKla fyda fros wdjrKhla fyda nsiaila
fyda fugzghla fyda lrhso” Wu;2jQjyqg” wdoslrAuslhdg weje;a fkdfjz’
0 lKavqmgspzPdoS YsssCIdmoh
3 * idjJ:s ksodk ( tl,ays jkdys Nd.Hj;2ka jykafia jsiska NsCIQkag
l2IagdoSs ;2jd, jik lvla wkqokakd ,oafoa jsh’ ;jo NsssCIQyq Nd.Hj;2ka
jykafia jsiska l2IagdoS ;2jd, jik lvla wkqokakd ,oafoa hhs m1udKhla ke;s
;2jd, jik lv or;a’ bosrs miskao msgs miskao wosuska wejsos;a’
4 huz ta NsCIq flfkla w,afmpzPjQjdyqo * fuys 5+4+3 *4(( Tjqyq flfia
kuz ij. NsCIQyq m1udKh blaujd ;2jd, jik lvj,a or;aoehs * fuys 5+9+3 *6((
“uyfKks” f;ms m1udKhla ke;s ;2jd, jik lv or;a hkq we;a;oehs ”
weiQy’”Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;a nqÈrcdKka jykafia .eryQfial’ * fuys 5+3+6 *3(( ” ysssia
mqreIfhks” flfia kuz f;ms m11udKd;sl1dka; ;2jd, jik lv orjqo $
ysiamqreIfhks”fuh * fuys 5+3+6 *5(( uyfKks” fufiao jkdys fuz YsCIdmoh
Wfoijz’”
6 ” jK jik lvla lrk NsCIQyq jsiska jkdys muKsska hqla; fldg lrjsh
hq;a;Sh’ fuz tys m1udKh os.ska iq.;a jsh;ska isjq jshf;l’ iri fojshf;l’
ta m1udKh blaujkakdyg isËSu fldg foish hq;2 mps;sfhla fjz’ “
[ \ q 597 / ]
7 jK jik lvskau
hful2f.a keng hg oKuZv,g Wv .vq fyda ms
8 th blaujd lrhss
fyda lrjhs fyda m1fhda.hla mdid Èl2,d fjz’ ,enSfuka isË mps;s foisssh
hq;2h’ ;ud jsiska wvd, lrk ,oafoa * fuys -+5+7 *4((
- jiaisld YsCIdmoh
3 * idjJ:s ksodkh ( tl,ays jkdys Nd.Hj;2ka jykafia jsiska NsCIQkag
jeis iZM isjqrla wkqokakd ,oafoa jsh’ij. NsCIQyq Nd.Hj;2ka jykafia
jsiska jeis iZM issjqrla wkqokakd ,oafoahhs m1udKhla ke;s jeis iZM
isjqqre or;a’bosrsmiskao miqmiskao wosusska wejsos;a’
4 huz ta NssCIqflfkla w,afmpzPjQjdyqo * fuys 5+4+3 *4(( Tjqyq flfia
kuz ij. NsCIQyq m1udKhla ke;s jeis iZM isjqre or;ahhs *5+9+3 *6(( ”
uyfKks” f;ms m1udKhla ke;s jeis iZM issjqre orkakyq hkq we;a;oehs ”
weiQy’ “Nd.Hj;2ka jykai” we;a;h’ “
5 Nd.Hj;2ka jykafia .y!d l
6 ” jeis iZM isjqre lrkakdjQ NsCIqj jsiska jkdys m1udKfhka hqla;j
lrjsh hq;2h’ tys fuz m1udKhhs’ os.ska iq.;a jsh;ska jsh;a ihls’ iri
jsh;a folyudrls’ th blaujkakdg isË oeuSfuz mps;s fjz’
7 ‘ jeis iZMj ’ hkq jrAId ld,hdf.a udi i;r msKsi m1fhdackhg .kakd iZMj hkqhs’ ‘ lrkakdjQ ’
[ \ q 598 / ]
hkq lrkafka fyda lrjkafka hkqhs’ ‘ m1udKfhka hqla;dy ’hkq tys m1udKhhs’ os.ska iq.;a jsh;ska ihla’ irisska folyudrls’
8 th blaujd lrhso lrjhso m1fhda.hla mdid Èl2,d fjz’ ,enSfuz isË mps;s foish hq;2h’ ;ud jsiska wvd, lrk *fuys -+5+7 *4((
3= kFof:r YsCIdmoh
3 * idjJ:s ksodkh ( tl,ays
jkdys wdhqIau;a kJo f;fuz Nd.Hj;2ka jykafiaf.a ujf.a ifydaorshf.a m1;1hd
fjz’ ukd rE we;af;a fjz” oel2uzlZMh” i;2g f.k fokafkah’ Nd.Hj;2ka
jykafiag jvd i;r wZ.,lg jvd usgsh’ fyf;u nqÈkaf.a isjqr m1udK isjqrla
orhss’ ia:jsr NsCIQyq Èr isg tk wdhqIau;a kJo f;reka oel Nd.Hj;2ka
jykafia jvs;ahhs wiafkka keZ.sg meusK Tjqka oel yeËsk flfia kuz
wdhqIau;a kJo f;fuz nqÈkaf.a isjqr yd iudk isjqrla orkafkaoehs *fuys
5+9+3 *6((
4 Nd.Hj;2ka jykafiag fuh ie, lf
5 Nd.Hj;a nqÈrcdKka jykafia .y!d l
6 ” huz NsCIqjla f;fuz jkdys nqÈkaf.a isjqr yd m1udKjQ fyda jevsjQ
fyda isjqrla lrjd kuz isËSuz lrkakdjQ mps;s fjz’ tys fuz iq.;hka
jykafiaf.a iq.;a isjqfrys m1udKhhs’ os.ska iq.;a jsh;ska kj jsh;ls’ iri
ijsh;ls’fuz iq.;ayqf.a iq.;a isjqfrys m1udKhhs’”
7 ‘ hfula jkdys ’ hkq NsCIq hkq *5+3+35 *4(( ‘ iq.;a isjqr ’ kuz
os.ska iq.;a jsh;ska kj jsh;lss’ iriska ijsh;ls’ ‘ lrjkafkah’ hkq lrhs
fyda lrjhs’
[ \ q 599 / ]
fyda l1shdjla mdid Èl2,d fjz’
,enSfuka f.k isË mps;s foish hq;2h’ ;uka jsiska wvd, lrk ,oafoa * fuys
-+5+7 *4(( wvqfjka lrhssso” wksfll2 jsiska lrk ,oaola ,en isË mrsfNda.
lrhso” jshkla fyda nquq;2reKla fyda fros wdjrKhla fyda nqosrshla fyda
fugzghla fyda lrhso” Wu;2jQjyqg” wdoslrAuslhdg weje;a fkdfjz’
_______________________________________________________________________________________________
FOR TASTE of
VISIT:
ANNAPURNA MESS Morning 6:30 to 10:00 PM
CHURCH ROAD MAIN
THIPPASANDRA
_________________
KAGGADASPURA
VIGNAN NAGAR BUSTAND
_____________________
MENU
_____
Idly, Uddhin Vada, Masal Vada - Rs.6/ each
DOSA - Rs.12/ each
Poori - Rs.20/ 3 pieces
Rice Bath, Pongal - Rs.20/ per plate
Meals -Rs.25/-
Parota - Rs.10/per piece
DHARANI DOSSA CAMP
TC Palaya Main Road
Opp. RK Appartments - Ramamurthy Nagar
___________________________________
TC Palaya Main Road
Santhi Layout
______________
MENU & Prices same as above
__________________
VISHNU CONDIMENTS
Achaya Layout - Ramamurthy Nagar
Bangalore
E-mail: pgganesan@gmail.com
_______________________________________________
RAHIMAN TEA STALL
CHURCH ROAD
THIPPASANDRA MAIN ROAD
Bangalore
TEA -Rs.6/- per cup Morning 5:30 to10:30 PM
Samosa, Vada, Banana Bajji, sweet Bonda - Rs. 5/- each
______________________________________________
GANESH FILTER COFFEE HOUSE Morning 5:30
5A Main Road
HAL 3rd Stage
Bangalore
Idly, Uddhin vada, Rs. 5/- each
Thate Idly Rs. 10/-each
Coffee/Tea Rs. 5/- per cup
EVENING
Snacks Bajji, masal vada Rs.3/- each
Gold Plated Dosa-A food as good as gold -if your stomach and wallet can take
it!
The
Raj Bhog restaurant in Bangalore is witnessing large footfalls, since
the debut of their latest delicacy, a gold-plated dosa, which is priced
at a whooping Rs. 1,011.
Diners
are promised that they can tuck into one milligram of gold, spread out
over 12 cm by 12 cm of pure gold foil. The gold is added to each dosa in
the final wrap - very much like adding a thin sheet of cheese or butter
while applying the finishing touches to the dish. Now you can have your
24 carat dosa and eat it too!
As
Indian society becomes more affluent, the restaurant squarely aims at
those who have the ability to spend on such fancies! The Gold plated
dosa in Bangalore a huge hit.
Of course there is a precedent. Some luxury sweet shops in India have long used thin silver & sometimes gold foils to wrap their sweets, as have some pan shops.
Priced
at an exorbitant rate, the dish is roasted crisp with a hint of olive
oil and has a filling of mashed potatoes, in addition to the gold foil
for the finishing touch.
The restaurant also serves a dosa covered with a silver foil, at an affordable price of Rs. 151.
The owners have planned to patent the gold dosa in the future.
Safety?
The
restaurant received a food safety certificate from the Bengaluru
Corporation, and the gold foils are procured from an ISO certified
company in the north Indian state of Rajasthan. They say there no side
effects with this type of dosai ……..but hey surely my wallet is going to
look anorexic?
VOICE OF SARVAJAN
Corruption Here was a cultural/political/economic fact
Congress party is united givers fund. Corruption affects virtually every transaction of any size. There is no indication that other forms of corruption are decreasing
since the imposition of the emergency. One could easily come to the
cynical conclusion that there is a direct and positive relationship
between laws against corruption and the extent of corruption itself,
i.e., each such law only means that there are more people to bribe domestic and external.“Black Money” transactions accounted for about 23% of GNP.
Scarcity
was one of the principle reasons for corruption. “Scarcity is more than
a shortage of goods or food, it encompasses a scarcity of jobs, of
opportunities and a plethora of controls. There are probably few
countries which have tighter controls on all aspects of economic life.
These range from omnipresent licensing, confiscatory taxation to a
checks and balances system which is designed to make any form of
corruption impossible. All of this panoply has but one amid, social
justice, and but one principal result, social injustice.
People distinguish between different forms of corruption but the distinction which is made has no legal base.“For
example, virtually all transactions require “speed money”, a small
payment required to move papers, secure admission to a hospital, obtain a
train ticket, etc. This is illegal but not considered corrupt since it
is supposed to balance the niggardly income normally given to recipients
of such payments. Similarly, nepotism, whether it benefits one’s
family, caste or language or regional group is considered acceptable.
The dividing line between acceptable and reprehensible transactions
seems to be governed in part by amount. Large payments, whether or not
legal, are considered “bad”. Furthermore, a distinction is often made
between corruption for political purposes and that for personal
purposes.”
So
it is “more acceptable” to take money for the Congress than for one’s
own personal comfort. “While it is illegal for a corporation to make a
contribution to a political party it is perfectly legal for the same
corporation to make an equal payment to the prime minister’s relief fund
or other organization which essentially serve the same purpose. It is
legal to purchase advertising in party publications whether or not they
are ever published,”
It
has long been the practice, and continues to be the case today, that
every large firm and most small enterprises are approached for their
contribution tothe Country’s “united givers fund”, the Congress party. The
collectors vary, sometimes they are the politicians themselves,
sometimes a “bag man” for the party, sometimes, most recently, even a
bureaucrat.
The case of disproportionate assets against Samajwadi Party chief
Mulayam Singh Yadav and family appears to be, in comparative terms, a
minor misdemeanour. He is formally accused of having disproportionate
assets worth just Rs.2.63 crore, a gross undervaluation in the age of scams.Mulayam, whose declared assets in 1977 were Rs.77,000, “subsequently acquired assets worth crores”
As per the market price prevailing in 2005, the value of Mulayam’s assets was Rs.100
crore. It would be substantially more as per the present market value. “Akhilesh, a public servant (then an MP),
has not only abetted his father in acquisition of assets but has also
acquired assets disproportionate to his known sources of income.
