Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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1756 Tue Jan 26 2016 INSIGHT-NET-FREE Online A1 (Awakened One) Tipiṭaka Research & Practice University in Visual Format (FOA1TRPUVF) through http://sarvajan.ambedkar.org email: aonesolarpower@gmail.com aonesolarcooker@gmail.com Please correct this Google Translation in your Mother Tongue. That will be your exercise ! MAY ALL SENTIENT AND NON SENTIENT BEINGS IN THIS UNIVERSE BE EVER HAPPY, WELL AND SECURE ! MAY ALL LIVE LONG ! MAY ALL HAVE CALM, QUIET, ALERT, ATTENTIVE AND AN EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING ! 67th Republic Day Animated GIF greetings ambedkar animation photo: B R AMBEDKAR BuddhaWallpaper.jpg MAY ALL THE EVMs BE TOTALLY REPLACED BY PAPER BALLOTS ! TO SAVE DEMOCRACY, LIBERTY, EQUALITY AND FRATERNITY ! MAY ALL THOUGHTS IN EVIL PSYCHOPATH MINDS WITH INTOLERANCE, HATRED, ANGER, JEALOUSY, DELUSION, VIOLENCE, MILITANCY OF SHOOTING, LYNCHING WHICH ARE IMPURE COME TO AN END ! MAY ALL OUR THOUGHTS BECOME PURE AS JOY FOLLOWS LIKE A SHADOW THAT NEVER LEAVES !
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1756 Tue Jan 26 2016

INSIGHT-NET-FREE Online A1 (Awakened One) Tipiṭaka Research & Practice University


in Visual Format (FOA1TRPUVF)  
through http://sarvajan.ambedkar.org


email:
aonesolarpower@gmail.com
aonesolarcooker@gmail.com



Please correct this Google Translation in your Mother Tongue. That will be your exercise !

MAY ALL SENTIENT AND NON SENTIENT BEINGS IN THIS UNIVERSE BE EVER HAPPY, WELL AND SECURE !
MAY ALL LIVE LONG !
MAY ALL HAVE CALM, QUIET, ALERT, ATTENTIVE  AND AN EQUANIMITY MIND
WITH A CLEAR UNDERSTANDING THAT EVERYTHING IS CHANGING !




67th Republic Day Animated GIF greetings
ambedkar animation photo: B R AMBEDKAR BuddhaWallpaper.jpg




http://www.constitution.org/cons/india/p06.html


PART VI

THE STATES
CHAPTER I.- GENERAL

Art.( 152 )



CHAPTER II.-THE EXECUTIVE

The Governor …Art.(153-162)

Council of Ministers …Art.(163-164)

The Advocate-General for the State …Art.(165)

Conduct of Government Buiseness …Art.(166-167)


CHAPTER III.-THE STATE LEGISLATURE

General …Art.(168-177)

Officers of the State Legislature …Art.(178-187)

Conduct of Business …Art.(188-189)

Disqualificatins of Members …Art.(190-193)

Powers, Privileges, Immunities of State Legislature and thier Members …Art.(194-195)

Legislative Procedure …Art.(196-201)

Procedure in Financial Matters …Art.(202-207)

Procedure Genarally …Art.(208-212)


CHAPTER IV.-LEGISLATIVE POWER OF THE GOVERNOR

Art.( 213 )



CHAPTER V.-THE HIGH COURTS IN THE STATE

Art.( 214-231 )



CHAPTER VI.-SUBORDINATE COURTS

Art.( 233-237 )





CHAPTER I.- GENERAL

ARTICLE

152. Definition.




The CHAPTER II.-THE EXECUTIVE

Governor


ARTICLE

153. Governors of State.

154. Executive Power of State

155. Appointment of Governor .

156. Term of office of Governor.

157. Qualifications for Appointment as Governor.

158. Conditions of Governor’s office.

159. Oath or affirmation by the Governor.

160. Discharge of the functions of the Governor in certain contingencies.

161. Power of Governor to grant pardons, etc., and to suspend, remit 161 or commute sentences in certain cases.

162. Extent of executive power of State.



Council of Ministers


ARTICLE

163. Council of Ministers to aid and advise Governor.

164. Other provisions as to ministers.



The Advocate-General for the State


ARTICLE

165. Advocate-General for the State.



Conduct of Government Buiseness




ARTICLE

166. Conduct of Business of the Government of a State.

167. Duties of Chief Minister as respects furnishing of information to Governor,etc.






CHAPTER III.-THE STATE LEGISLATURE

General


ARTICLE

168. Constitution of Legislatures in States.

169. Abolition or creation of Legislative Councils in States.

170. Composition of the Legislative Assemblies

171. Composition of the Legislative Councils.

172. Duration of State Legislatures.

173. Qualification for membership of the State Legislature.

174. Sessions of the State Legislature prorogation and dissolution.

175. Right of Governor to address and send messages to the House or Houses.

176. Special address by the Governor.

177. Rights of Ministers and Advocate-General as respects the Houses.



Officers of the State Legislature


ARTICLE

178. The speaker and Deputy Speaker of the Legislative Assembly

179. Vacation and resignation of and removal from the offices of Speaker and Deputy Speaker

180. Power of the Deputy Speaker or other person to perform the duties of the office of or to act as,Speaker

181. The Speaker or the Deputy Speaker not to preside while a resolution for his removal from office is under consideration

182. The Chairman and Deputy Chairman of the Legislative Council.

183. Vacation and resignation of, and removal from, the offices of Chairman and Deputy Chairman.

184. Power of the Deputy Chairman or other person to perform the duties of the office of, or to act as, Chairman.

185.

The Chairman or the Deputy Chairman not to preside while a resolution for his removal from office is under consideration.

186. Salaries and allowances of the Speaker and Deputy Speaker and the Chairman and Deputy Chairman.

187. Secretariat of State Legislature.




Conduct of Business

ARTICLE

188. Oath or affirmation by members.

189. Voting in Houses, power of Houses to act notwithstanding vacancies and quorum.



Disqualificatins of Members


ARTICLE

190. Vacation of seats.

191. Disqualifications for membership.

192. Decision on question as to disqualifications of members.

193. Penalty for sitting and voting before maing oath or affirmation under article 188 or when not qualified or when disqualified.



Powers, Privileges, Immunities of State Legislature and thier Members


ARTICLE

194. Powers, privileges, etc., of the Houses of Legislatures and of the members and committees thereof.

195. Salaries and allowances of members.



Legislative Procedure


ARTICLE

196. Provisions as to intriduction and passing of Bills.

197. Restriction on powers of Legislative Council as to Bills other than Money Bills.

198. Special procedure in respect of Money Bills.

199. Definition of “Money Bills”.

200. Assent to Bills.

201. Bills reserved for consideration.

Procedure in Financial Matters


ARTICLE

202. Annual financial Statement.

203. Procedure in Legislature with respect to estimates.

204. Appropriation Bills.

205. Supplementary, additional or excess grants.

206. Votes on account, votes of credit and exceptional grants.

207. Special provisions as to financial Bills.




Procedure Genarally




ARTICLE

208. Rules of procedure.

209. Regulation by law procedure in the Legislature of the State in relation to

210. Language to be used in the Legislature.

211. Restriction on discussion in the Legislature.

212. Courts not to inquire into proceedings of the Legislature.




CHAPTER IV.-LEGISLATIVE POWER OF THE GOVERNOR

ARTICLE

213. Power of Governor to promulgate Ordinances during recess of Legislature.





CHAPTER V.-THE HIGH COURTS IN THE STATE


ARTICLE

214. High Courts for States.

215. High Courts to be courts of record.

216. Constitution of High Courts.

217. Appointment and condition of the office of a Judge of a High Court.

218. Application of certain provisions relating to Supreme Court to High Courts.

219. Oath or affirmation by Judges of High Courts.

220. Restriction on practice after being a permanent Judge.

221. Salaries, etc., of Judges.

222. Transfer of a Judge from one High Court to another.

223. Appointment of acting Chief Justice.

224. Appointment of additional and acting Judges.

224A. Appointment of retired Judges at sittings of High Courts.

225. Jurisdiction of existing High Courts.

226. Power of High Courts to issue certain writs.

226A. [Repealed.]

227. Power of superintendence over all courts by the High Court.

228. Transfer of certain cases to High Court.

228A. [Repealed.]

229. Officers and servants and the expenses of High Courts.

230. Extension jurisdiction of High Courts to Union territories.

231. Establishment of a common High Court for two or more States.





CHAPTER VI.-SUBORDINATE COURTS


ARTICLE

233. Appointment of district judges.


233A. Validation of appointments of, and judgments, etc., delivered by, certain district judges.

234. Recruitment of persons other than district judges to the judicial service.

235. Control over subordinate courts.

236. Interpretation.

237. Application of the provisions of this Chapter to certain class or classes of magistrates.


PART VI

THE STATES
CHAPTER I.- GENERAL

Art.( 152 )



CHAPTER II.-THE EXECUTIVE

The Governor …Art.(153-162)


PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
153. Governors of States.-

There shall be a Governor for each State:

_117[Provided that nothing in this article shall prevent the
appointment of the same person as Governor for two or more States.]

Council of Ministers …Art.(163-164)

PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE

*
THE GOVERNOR
154. Executive power of State.-

(1) The executive power of the State
shall be vested in the Governor and shall be exercised by him either
directly or through officers subordinate to him in accordance with
this Constitution.


(2) Nothing in this article shall-

(a) be deemed to transfer to the Governor any functions conferred by any
existing law on any other authority; or

(b) prevent Parliament or the Legislature of the State from conferring
by law functions on any authority subordinate to the Governor.

PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
155. Appointment of Governor.-

The Governor of a State shall be
appointed by the President by warant under his hand and seal.



PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
156. Term of office of Governor.-

(1) The Governor shall hold office
during the pleasure of the President.

(2) The Governor may, by writing under his hand addressed to the
President, resign his offifce.

(3) Subject to the foregoing provisions of this article, a Governor
shall hold office for a term of five years from the date on which he
enters upon his office:


Provided that a Governor shall, notwithstanding the expiration of his
term, continue to hold office until his successor enters upon his
office.



PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
157.   Qualifications
for appointment as Governor.-

No person shall  be
eligible  for appointment as Governor unless he is a citizen of 
India
and has completed the age of thirty-five years.


PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
158. Conditions of Governor’s office.-

(1) The Governor shall not be
a member of either House of Parliament or of a House of the
Legislature of any State specified in the First Schedule, and if a
member of either House of Parliament or of a House of the Legislature
of any such State be appointed Governor, he shall be deemed to have
vacated his seat in that House on the date on which he enters upon his
office as Governor.

(2) The Governor shall not hold any other office of profit.


(3) The Governor shall be entitled without payment of rent to the use
of his official residences and shall be also entitled to such
emoluments, allowances and privileges as may be determined by
Parliament by law and, until provision in that behalf is so made, such
emoluments, allowances and privileges as are specified in the Second
Schedule.

_118[(3A) Where the same person is appointed as Governor of two or
more States, the emoluments and allowances payable to the Governor
shall be allocated among the States in such proportion as the
President may by order determine.]

(4) The emoluments and allowances of the Governor shall not be
diminished during his term of office.



PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
159. Oath or affirmation by the Governor.-

Every Governor and every
person discharging the functions of the Governor shall, before
entering upon his office, make and subscribe in the presence of the
Chief Justice of the High Court exercising jurisdiction in relation to
the State, or, in his absence, the seniormost Judge of that Court
available, an oath or affirmation in the following form, that is to
say-


“I, A. B., do swear in the name of God/solemnly affirm that I will
faithfully execute the office of Governor (or discharge the functions
of the Governor) of ………….(name of the State) and will to the
best of my ability preserve, protect and defend the Constitution and
the law and that I will devote myself to the service and well-being of
the people of …..(name of the State).” 


PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
160. Discharge of the functions of the Governor in certain
contingencies.-

The President may make such provision as he thinks fit
for the discharge of the functions of the Governor of a State in any
contingency not provided for in this Chapter.


PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
161. Power of Governor to grant pardons, etc., and to suspend, remit
or commute sentences in certain cases.-

The Governor of a State shall
have the power to grant pardons, reprieves, respites or remissions of
punishment or to suspend, remit or commute the sentence of any person
convicted of any offence against any law relating to a matter to which
the executive power of the State extends.


PART VI


THE STATES

CHAPTER II.-THE EXECUTIVE
THE GOVERNOR
162. Extent of executive power of State.-

Subject to the provisions
of this Constitution, the executive power of a State shall extend to
the matters with respect to which the Legislature of the State has
power to make laws:

Provided that in any matter with respect to which the Legislature of a
State and Parliament have power to make laws, the executive power of
the State shall be subject to, and limited by, the executive power
expressly conferred by this Constitution or by any law made by
Parliament upon the Union or authorities thereof.


INSIGHT-NET

NEWS

POLITICO-SOCIAL TRANSFORMATION MOVEMENT

NEWS

A

VOLCANO



MAY ALL THE EVMs BE TOTALLY REPLACED BY PAPER BALLOTS !

TO SAVE DEMOCRACY, LIBERTY, EQUALITY AND FRATERNITY  !

MAY
ALL THOUGHTS IN EVIL PSYCHOPATH MINDS WITH INTOLERANCE, HATRED, ANGER,
JEALOUSY, DELUSION, VIOLENCE, MILITANCY OF SHOOTING, LYNCHING WHICH ARE
IMPURE COME TO AN END !

MAY ALL OUR THOUGHTS BECOME PURE AS JOY FOLLOWS LIKE A SHADOW THAT NEVER LEAVES !

A new Dalit identity

1% non-entity EVIL PSYCHOPATH MINDS WITH INTOLERANCE, HATRED, ANGER,
JEALOUSY, DELUSION, VIOLENCE, MILITANCY OF SHOOTING, LYNCHING CANNIBALS 
chitpawan brahmin  Rowdy Swayam Sevaks Goons Attack Rohith Vemula Solidarity Rally In Mumbai

 

http://www.countercurrents.org/cc250116.htm



RSS Goons Attack Rohith Vemula Solidarity Rally In Mumbai



By Countercurrents.org



25 January, 2016

Countercurrents.org



About 500 people who had gathered in Mumbai’s Dharavi to protest

against the institutional murder of Scheduled  Caste research scholar Rohith

Vemula of Hyderabad Central Univeristyi were attacked Sunday evening

by RSS goons.



Ajmal Khan who injured his head in the attack posted on his Facebook page:



We some 500 protesters gathered in Dharavi to demand justice for

Rohith Vemula were beaten up by workers believed to be affiliated to

Rashtra Swayamsewak Sangh (RSS). The protest march was organised by

Nationalist Forum Dharavi, a collective of Vizhithezhu Iyakkam, Jai

Bhim Foundation, Andhra Karnataka SC/ST Varg Sangh - Dharavi,

Republican Panthers along with students from the umbrella forum-

“‘Justice for Rohith-Joint Action Committee Mumbai’. They were

demanding justice for Rohith Vemula of University of Hyderabad who

committed suicide on January 17th due to harassment from the

university administration. Several protesters including students have

sustained injuries. Many women protesters were heckled and attacked.

Suvarna, Ajmal Khan, Srushti, Laxman kallada, Vipul, Ganesh, Anadh,

Pradeep and Arun Sathish were the people who got injured, they were

hospitalized at Sion hospital.



During the protest, casteist remarks were made by the attackers

against the participants of the protest raising slogans of “Jai Bhim”.

A poster with Dr Ambedkar’s photo was torn and stamped upon by RSS

workers. Though several police officers were present on the spot

during the attack, they did nothing to stop the goons and instead

pushed the protesters away. The protesters bravely stood ground and

marched towards the nearest police station (Dharavi) to lodge

complaint against the attackers. We were protesting peacefully when

15-20 people attacked the front lines of our rally with lathis and

stones the attackers shouted ‘Jai Bhim walon ko maaro’ (Attack the Jai

Bhim people) as while carrying out the attacks on the rally.



To lodge a complaint against the attackers, the protesters had to camp

outside the Dharavi police station. The police was negotiating with

Bahuth Jiyadha Paapis MLA Tamil Selva from Sion Kolidwada constituency and RSS

themselves took out a rally against the protesters in Dharavi with

slogans of “Jai Shri Ram”. We said we will not go away from the police

station until police register case under atrocities act. After a big

protest and demand SC/ST (Prevention of Atrocities) Act 1989 was filed

against the people who attacked us.





Peace Is Doable

All
the intellectuals, Research Scholars belonging to
SC/STs/OBCs/Minorities/ Poor Upper Castes must in the first place ask
the CJI to pass orders to replace Total EVMs with PAPER BALLOTS which
helped BSP to win in the last UP Panchayat Elections while it did not
even a single seat in the last Lok Sabha Elections because of theses
fraud EVMs which even the RSS wanted to revert to paper ballots when it
was in opposition and now they themselves have tampered the fraud EVMs
for the benefit of Murderer of democratic institutions only to kill
SC/STs and all the 99% sarvajans. They must practice Insight meditation
in all postures of the body including sitting, standing, lying, jogging,
cycling, swimming, boxing, wrestling, Kalari arts, Martial arts, kung
fu, Karate, Judo throughout their life to defend themselves from dreadly
animals and the Rowdy Swayam Sevaks.The must apply for legal licensed weapons with proper training from the authorities concerned for self-defense from the mad Rowdy Swayam Sevaks who are militants and indulging in violence. They mus have their own media including insight-net to publish the images and videos of these psychpaths in action.

RSS in the Biggest Horrorist Organisation in the World.

Horrorism
Watch & Warning provides intelligence, research, analysis, watch
and warning on international horrorism and domestic horrorism related
issues; and  helps people identify, manage, and respond to global risks
and uncertainties while exploring emerging opportunities and developing robust and adaptive strategies for the future.

The
RSS is a non-entity 1% chitpawan brahmin intolerant, militant, violent,
shooting, lynching horrorist cannibals psychopath Rowdy Swayam Sevaks
stealth cult shadowy, discriminatory and full of hatred hindutva group
that seeks to establish a hindutva rashtra, a hindutva Nation. The group
is considered the radical ideological parent group of Bahuth Jiyadha
Paapis (BJP).”

Describing violence, intolerance, militancy
shooting, lynching horrorism  as ‘Group Activities’ for the RSS, it is 
further said, “Violence, intolerance, militancy shooting, lynching
horrorism has been a strategy for the Sangh movement. It is often
couched as a method of self-defense against aboriginal adi-mulanivasis
and ex adi-mulanivasis the minority groups.

Hindutva
has been clear about the need for violence, intolerance, militancy
shooting, lynching horrorism and hate particularly communal riots. The
Sangh has incited rioting to cause further chasms between religions, and
thus a further separation of religions, and to rally the hindutva 
community around the philosophy of hindutva manufactured by a chitpawan
brahmin vir savarkar like the dreaded murderer nathuram godse for
grabbing the MASTER KEY and not for any spiritual purpose. 



On quota, BSP chief Mayawati warns of stir


Criticising  the non-entity Horrorist Mohan Bhagwat’s suggestion on a review of the reservation
policy, BSP chief Mayawati on Tuesday warned of a nationwide protest if
the government made any attempt to “tamper” with the quota system.



“If the Murderer
of democratic institutions (Modi) tries to toe non-entity supporting the
manusmriti  Horrorist Bhagwat’s line, if it tries to
tamper with the provision of reservation as enshrined in the
Constitution, then the BSP will launch a nationwide agitation which will
prove costly for the government,” she said.

Suspecting
that the “government can definitely do something in one way or the
other to tamper with the arrangement of reservation”, Mayawati said her
party would “keep a vigil on the issue”. 

Claiming
that Horrorist Bhagwat’s remarks had led to a lot of anguish among
SC/STs, Mayawati said that “so far neither the Modi nor the Bahuth Jiyadha Paapis have come out openly to reject the demand of the RSS.”

1% intolerant, militant, violent, shooting, lynching cannibals of stealth hindutva cult  Rowdy Swayam Sevak  chitpawan brahmin out of hatred
want to push SC/STs and the downtrodden back into the “dark ages of
exploitation by burying them without knowing that they are seeds that sprouts as Bodhi Trees.


http://www.liveind24.com/hi/america-enlisted-rss-in-one-of-the-biggest-terrorist-organisation-in-the-world/

Increasing
threats to the democratic-secular polity from the hindutva
organizations - a concise document on the anti-national game-plan of the
RSS


RSS
chief Horrorist Mohan Bhagwat is saying ‘the cultural identity is
hindutva’ which has got nothing to do with spirituality. It is just a
political cult.

The 20th century descriptions of this 1% non-entity EVIL PSYCHOPATH MINDS WITH INTOLERANCE, HATRED, ANGER,
JEALOUSY, DELUSION, VIOLENCE, MILITANCY OF SHOOTING, LYNCHING CANNIBALS 
chitpawan brahmin  Rowdy Swayam Sevaks Goons
list
inordinate frugality, untrustworthiness, conspiratorialism, phlegmatism
not only murder democracy but also the real spirituality of this
nation. 

The
true cultural identity of this country is Jambudvipan that is Prabuddha
Bharath since all belong to the same race with Buddha Nature practicing
equality, fraternity and liberty as enshrined in the Constitution based
on Dhamma. 



Haughty
behavior by the upstart chitpvan brahmins caused conflicts with other
communities which manifested itself as late as in 1948 in the form of
anti-Brahminism after the killing of M.K. Gandhi by nathuram godse, a
chitpavan brahmin just as  Bal Gangadhar Tilak , Gopalkrishna Gokale.

After
the fall of the Maratha Empire in 1818, the chitpavan brahmins lost
their political dominance to the British.The British would not subsidize
the chitpavan brahmins on the same scale that their caste-fellow, the
Peshwas had done in the past. Pay and power was now significantly
reduced. Poorer chitpavan brahmin students adapted and started learning
English because of better opportunities in the British administration.
Some of the strongest resistance to change also came from the very same
community. Jealously guarding their brahmin stature, the orthodox among
the chitpavan brahmins were not eager to see the shastras challenged,
nor the conduct of the brahmins becoming indistinguishable from that of
the sudras. The vanguard and the old guard clashed many times. The
chitpavan brahmin community includes two major politicians in the
Gandhian tradition: Gopal Krishna Gokhale whom he acknowledged as a
preceptor, & Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the Jewel of his disciples, and recognized Gokhale as
his political guru.However,strong opposition to Gandhi also came from
within the chitpavan brahmin  community.V D Savarkar,the founder of the
Hindu nationalist political ideology hindutva  is castiest and communal,
militant, violent, intolerant,  stealth political cult greed of power
hating all the non-chitpavan brahimins which is anger that is madness
requiring treatment in mental asylums, was a chitpavan brahmin.

Several
members of the chitpavan community were among the first to embrace d
hindutva ideology, which they thought was a logical extension of the
legacy of the Peshwas and caste-fellow Tilak. These chitpavans felt out
of place with the Jambudvipan social reform movement of Mahatama Phule
and the mass politics of Mr.M.K. Gandhi. Large numbers of the community
looked to Savarkar, the hindu mahasabha and finally the RSS. Gandhi’s
assassins narayan apte and nathuram godse, drew their inspiration from
fringe groups in this reactionary trend.

Therefore, the RSS chief Horrorist Mohan Bhagwat is saying ‘the cultural identity  is hindutva’ covering the above facts.

On
kobras (the konkanastha chitpavan brahmin Community) of West of the
Country. The chitpavan or chitpawan, are brahmins native to the Konkan
with a sizeable Christian Protestant who after the British left grabbed
all churches, hospitals, schools, colleges to become their owners and
started their practice of untouchability against all the non-chitpawan
brahmins.

Until
the 18th century,the chitpavan brahmins were not esteemed in social
ranking and were indeed considered by other brahmin tribes as being an
inferior caste of brahmins.It remains concentrated in Maharashtra but
also has populations all over the Country and rest of the world, (USA
& UK.) According to Bene Israeli legend, the Chitpavan and Bene
Israel are descendants from a group of 14 people shipwrecked off the
Konkan coast. several immigrant groups including the Parsis, the Bene
Israelis,the kudaldeshkar gaud brahmins, and the Konkani saraswat
brahmins, and the chitpavan brahmins were the last of these immigrant
arrivals.The satavahanas were  sanskritisers. It is possibly at their
time that the new group of chitpavan brahmins were formed.Also, a
reference to the  chitpavan surname ghaisas, written in Prakrut Marathi
can be seen on a tamra-pat (bronze plaque) of the Year 1060
A.D.belonging to the King Mamruni of Shilahara Kingdom, found at
Diveagar in Konkan. With the accession of balaji bhat and his family to
the supreme authority of the Maratha Confederacy, chitpavan immigrants
began arriving en masse from the Konkan to Pune where the Peshwa offered
all important offices his fellow-castemen. The chitpavan kin were
rewarded with tax relief & grants of land. Historians cite nepotism
& corruption as causes of the fall of the Maratha Empire in 1818.
Richard Maxwell Eaton states that this rise of the chitpavans is a
classic example of social rank rising with political fortune.
Traditionally, the chitpavan brahmins were a community of astrologers
and priests who offer religious services to other communities. The 20th
century descriptions of the chitpavans list inordinate frugality,
untrustworthiness, conspiratorialism, phlegmatism. Agriculture was the
second major occupation in the community, practiced by the those who
possess arable land. Later, chitpavans became prominent in various
whitecollar jobs and business. Most of the chitpavan brahmins in
Maharashtra have adopted Marathi as their language. Till the 1940s, most
of the chitpavans in Konkan spoke a dialect called chitpavani Konkani
in their homes. Even at that time, reports recorded chitpavani as a fast
disappearing language. But in Dakshina Kannada District and Udupi
Districts of Karnataka, this language is being spoken in places like
Durgaand Maala of Karkala taluk and also in places like Shishila and
Mundaje of Belthangady Taluk.There are no inherently nasalized vowels in
standard Marathi whereas the chitpavani dialect of Marathi does have
nasalized vowels. Earlier, d deshastha brahmins believed that they were
the highest of all brahmins, & looked down upon the chitpavans as
parvenus (a relative newcomer to a socioeconomic class),barely equal to
the noblest of dvijas. Even the Peshwa was denied the rights to use the
ghats reserved for Deshasth priests @ Nashik on the Godavari.Dis
usurping of power by chitpavans from the deshastha Brahmins resulted in
intense rivalry between the two brahmin communities which continued in
late Colonial British India times. The 19th century records also mention
Gramanyas or village-level debates between the Chitpavans, & two
other communities, namely the Daivajnas, and the Chandraseniya Kayastha
Prabhus. This lasted for about ten years.


RSS WANTS MANUSMRITI TO REPLACE DEMOCRATIC-SECULAR CONSTITUTION OF THIS COUNTRY

Half

a century ago, Dr.Ambedkar surveyed the existing data on the physical
anthropology of the different castes in his book The Untouchables.He
found that the received wisdom of a racial basis of caste was not
supported by the data,e.g.:The table for Bengal shows that the chandal
who stands sixth in the scheme of social precedence and whose touch
pollutes, is not much differentiated from the brahmin. In Bombay the
deshastha brahmin bears a closer affinity to the Son-Koli, a fisherman
caste, than to his own compeer, the chitpavan brahmin.  The Mahar, the
Untouchable of the Maratha region, comes next together with the Kunbi,
the peasant.  They follow in order the shenvi brahmin, the nagar brahmin
and the high-caste Maratha. These results  mean that there is no
correspondence between social gradation and physical differentiation in
Bombay. A remarkable case of differentiation in skull and nose indexes,
noted by Dr. Ambedkar, was found to exist between the brahmin and the
(untouchable) Chamar of Uttar Pradesh. But this does not prove that
brahmins are foreigners, because the data for the U.P. brahmin were
found to be very close to those for the Khattri and the untouchable
Chuhra of Punjab. If the U.P. brahmin is indeed foreign to U.P., he is
by no means foreign to India, at least not more than the Punjab
untouchables. This confirms the scenario which we can derive from the
Vedic and ItihAsa-PurANa literature:the Vedic tradition was brought east
from d Vedic heartland by brahmins who were physically
indistinguishable from the lower castes there, when the heartland in
Punjab-Haryana at its apogee exported its culture to the whole Aryavarta
(comparable to the planned importation of brahmins into Bengal and the
South around the turn of the Christian era).  These were just two of the
numerous intra-Indian migrations of caste groups.Recent research has
not refuted Ambedkar,s views. A press report on a recent anthropological
survey led by Kumar Suresh Singh explains:English anthropologists
contended that the upper castes of India belonged to the Caucasian race
and the rest drew their origin from Australoid types.The survey has
revealed this to be a myth.Biologically &linguistically, we are very
mixed, says Suresh Singh.The report says that the people of India have
more genes in common, and also share a large number of morphological
traits.  

There
is much greater homogenization in terms of morphological and genetic
traits at the regional level, says the report. For example, the brahmins
of Tamil Nadu (esp.Iyengars) share more traits with non-brahmins in d
state than with fellow brahmins in western or northern parts of the
country.

The
sons-of-the-soil theory also stands demolished. The Anthropological
Survey of India has found no community in India that cant remember
having migrated from some other part of the country.Internal migration
accounts for much of India’s complex ethnic landscape, while there is no
evidence of a separate or foreign origin for the upper castes.Among
other scientists who reject the identification of caste (varNa) with
race on physical-anthropological grounds, we may cite Kailash C.
Malhotra:Detailed anthropometric surveys carried out among the people of
Uttar Pradesh, Gujarat, Maharashtra, Bengal and Tamil Nadu revealed
significant regional differences within a caste and a closer resemblance
between castes of different varnas within a region than between
sub-populations of the caste from different regions. On the basis of
analysis of stature, cephalic and nasal index, H.K. Rakshit (1966)
concludes that the Brahmins of India are heterogeneous & suggest
incorporation of more than one physical type involving more than one
migration of people.A more detailed study among 8 Brahmin castes in
Maharashtra on whom 18 metric,16 scopic and 8 genetic markers were
studied, revealed not only a great heterogeneity in both morphological
and genetic characteristics but also showed that 3 Brahmin castes were
closer to non-Brahmin castes than [to the] other Brahmin castes.  

P.P.
Majumdar and K.C. Malhotra (1974) observed a great deal of
heterogeneity with respect to OAB blood group system among 50 Brahmin
samples spread over 11 Indian states. The evidence thus suggests that
varna is a sociological and not a homogeneous biological entity.

http://www.countercurrents.org/islam130815.htm


This document underlines the following cardinal principles of the RSS world view:
(1)  RSS IDOLIZES FASCISM & NAZISM.
(2)  RSS WANTS MANUSMRITI TO REPLACE DEMOCRATIC-SECULAR CONSTITUTION .
(3)  RSS HAS ETERNAL BELIEF IN CASTEISM.
(4)  RSS DENIGRATES THE NATIONAL FLAG.
(5)  RSS AGAINST DEMOCRACY AND FOR TOTALITARIANISM.
(6)  RSS AGAINST FEDERALISM.
(7)  RSS’ HATRED FOR SC/STs MUSLIMS & CHRISTIANS.
(8)  RSS AGAINST COMPOSITE INDIAN NATIONALISM.

(1) RSS IDOLIZES FASCISM& NAZISM

Doubtlessly Hitler is a great hero for RSS. The RSS as great champions of
hindutva want to deprive minorities of their all civil and human rights
shamelessly and openly adhering to the totalitarian models of Hitler.
This fascist outlook towards minorities specially Muslims and Christians
was clearly elaborated by the senior ideologue of the RSS, MS
Golwalkar, in his book, We or Our Nationhood Defined. This book
published in the year 1939, gives an insight into the thinking of the
RSS leadership. We find Golwalkar in this book idealizing the Nazi
cultural nationalism of Hitler in the following words:
“German Race
pride has now become the topic of the day. To keep up the purity of the
Race and its culture, Germany shocked the world by her purging the
country of the Semitic Races—the Jews. Race pride at its highest has
been manifested here. Germany has also shown howwell-nigh impossible it
is for Races and cultures, having differences going to the root, to be
assimilated into one united whole, a good lesson for us in Hindusthan to
learn and profit by.”
[MS Golwalkar, We Or Our Nationhood Defined, Bharat Publications, Nagpur, 1939, p. 35.]
Golwalkar
unhesitatingly wanted to model his hindu rashtra or Nation on Hitler’s
totalitarian and fascist pattern as is clear from the following words of
his in the same book:
“It
is worth bearing well in mind how these old Nations solve their
minorities [sic] problem. They do not undertake to recognize any
separate element in their polity. Emigrants have to get themselves
naturally assimilated in the principal mass of the population, the
National Race,by adopting its culture and language and sharing in its
aspirations, by losing all consciousness of their separate existence,
forgetting their foreign origin. If they do not do so, they live merely
as outsiders,bound by all the codes and conventions of the Nation, at
the sufferance of the Nation and deserving no special protection, far
less any privilege or rights. There are only two courses open to the
foreign elements, either to merge themselves in the national race and
adopt its culture, or to live at its mercy so long as the national race
may allow them to do so and to quit the country at the sweet will of the
national race. That is the only sound view on the minorities [sic]
problem. That is the only logical and correct solution. That alone keeps
the national life healthy and undisturbed. That alone keeps the nation
safe from the danger of a cancer developing into its body politic of the
creation of a state within a state.”
[MS Golwalkar, We Or Our Nationhood Defined, Bharat Publications, Nagpur, 1939, p. 47.]

(2) RSS WANTS MANUSMRITI TO REPLACE DEMOCRATIC-SECULAR CONSTITUTION OF INDIA

RSS
and its fraternal organization, hindu mahasabha were very angry when
Constituent Assembly adopted a democratic-Secular Constitution under the
supervision of Dr. BR Ambedkar. VD Savarkar as a manufacturer of
Hindutva believed:

“Manusmriti
is that scripture which is most worship-able after Vedas for our hindu
Nation and which from ancient times has become the basis of our
culture-customs, thought and practice. This book for centuries has
codified the spiritual and divine march of our nation. Even today the
rules which are followed by hindus in their lives and practice are based
on Manusmriti. Today Manusmriti is hindu Law”.

[VD
Savarkar, ‘Women in Manusmriti’ in Savarkar Samagar (collection of
Savarkar’s writings in Hindi), vol. 4, Prabhat, Delhi, p. 416.]

The
democratic-secular Indian Constitution was adopted by the Constituent
Assembly on November 26, 1949, RSSEnglish organ, Organizer in an
editorial on November 30, 1949, complained:

“But
in our constitution there is no mention of the unique
constitutionaldevelopment in ancient Bharat. Manu’s Laws were written
longbefore Lycurgus of Sparta or Solon of Persia. To this day his laws
as enunciated in the Manusmriti excite the admiration of the world
andelicit spontaneous obedience and conformity. But to our
constitutional pundits that means nothing”.

How loyal the RSS is to the Constitution of India can be known by the following statement of Golwalkar:

“Our
Constitution too is just a cumbersome and heterogeneous piecing
together of various articles from various Constitutions of the Western
countries. It has absolutely nothing which can be called our own. Is
there a single word of reference in its guiding principles as to what
our national mission is and what our keynote in life is? No!”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 238.]

(3) RSS HAS ETERNAL BELIEF IN CASTEISM

Golwalkar,
the most prominent ideologue of the RSS like Savarkar, believed that
Casteism was a natural integral part of Hinduism. In fact, Golwalkar
went to the extent of declaring that Casteism was synonymous with the
Hindu nation. According to him, the Hindu people are none else but,
“the
Virat Purusha, the Almighty manifesting himself… [according to purusha
sukta] sun and moon are his eyes, the stars and the skies are created
from his nabhi [navel] and Brahmin is the head, Kshatriya the hands,
Vaishya the thighs and Shudra the feet. This means that the people who
have this fourfold arrangement, i.e., the Hindu People, is [sic] our
God. This supreme vision of Godhead is the very core of our concept of
‘nation’ and has permeated our thinking and given rise to various unique
concepts of our cultural heritage.[Italics as in the original][MS
Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, pp.
36-37.]

(4) RSS DENIGRATESTHE NATIONAL FLAG

The
English organ of the RSS,Organizer (dated August 14, 1947) carried
afeature titled ‘mystery behind the bhagwa dhawaj’ (saffronflag) which
while demanding hoisting of saffron flag at theramparts of Red Fort in
Delhi, openly denigrated the choiceof the Tri-colour as the National
Flag in the following words:
“The people who have come to power by
the kick of fate maygive in our hands the Tricolour but it never be
respected andowned by Hindus. The word three is in itself an evil, and
aflag having three colours will certainly produce a very
badpsychological effect and is injurious to a country.”

Thus the National Flag was declared to be inauspicious and injurious forthis country!

(5) RSS AGAINST DEMOCRAY AND FOR TOTALITARIANISM

The
RSS since its inception loves absolute power. Golwalkar while
addressing the 1350 top level cadres of the RSS at its headquarters at
Nagpur in 1940 declared:
“The RSS inspired by one flag, one leader
and one ideologyis lighting the flame of Hindutva in each and every
corner ofthis great land.”
[MS Golwalkar, Shri Guruji Samagar Darshan
(collected works of Golwalkar in Hindi), Bhartiya Vichar Sadhna,
Nagpur, nd, vol. I, p. 11.]
This slogan of one flag, one leader and
one ideology was directly borrowed from the programmes of the Nazi and
Fascist Parties of Europe.

(6) RSS AGAINST FEDERALISM

On federalism Golwalkar sent the following message to the first session of the National Integration Council in 1961. It read:
“Today’s
federal form of government not only gives birth butalso nourishes the
feelings of separatism, in a way refuses torecognize the fact of one
nation and destroys it. It must becompletely uprooted, constitution
purified and unitary formof government be established.”

[MS
Golwalkar, Shri Guruji Samagar Darshan (collected works of Golwalkar in
Hindi), Bhartiya Vichar Sadhna, Nagpur, nd, vol. III, p. 128.]
These have not been some stray ideas of the RSS ideologue on the Indian
Federalism.
The Bible of the RSS, Bunch of Thoughts, has an exclusive chapter
titled, ‘Wanted a unitary state’ in which Golwalkar presenting his
remedy to the federal set-upof India wrote:
“The most important and effective step will be to bury deep for good all
talk
of a federal structure of our country’s Constitution, to sweepaway the
existence of all ‘autonomous’ or semi-autonomous ‘states’within the one
state viz., Bharat and proclaim ‘One Country, OneState, One Legislature,
One Executive’ with no trace offragmentational[sic], regional,
sectarian, linguistic or other types of pridebeing given a scope for
playing havoc with our integrated harmony.Let the Constitution be
re-examined and re-drafted, so as to establishthis Unitary form of
Government…”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 227.]

(7) RSS’ HATRED FOR SC/STs MUSLIMS& CHRISTIANS

Organizations
like the Vishwa Hindu Parishad (VHP), Hindu Jagran Manch (HJM) and
Bajrang Dal (BD), and other affiliates of the RSS after using Gujarat as
a laboratory for religious cleansing of minorities specially Christians
and Muslims for last so many years are spreading their tentacle
throughout India. The leaflets containing highly provocative statements
like,
“‘Muslims are filth of the gutter, don’t let them enter in your
houses’,or ‘Wherever Christian priests have gone in the world, they
loot thepeople. Lies and deceit are their religion. The Christian
priests teachpeople to tell lies, to steal in the name of religion…They
curse Hindus,and decry the Hindu religion. Awaken Hindus and struggle
againstthese thieves who lie, who rob you of your rights, and bring
thesepeople to their senses and put their pride in place’, or ‘One
additionin the population of Christians or Muslims is not only the
addition ofanti-Hindu but anti-national person.’”
[Leaflets circulated by the RSS offsprings like VHP, Hindu Jagaran Manch, and Bajrang Dal]

The
‘Holy’ book for the RSS cadres Bunch of Thoughts, has a long
chaptertitled as ‘Internal Threats’ in which Muslims and Christians are
described as threatnumber one and two respectively. This chapter opens
with the following statement:
“It has been the tragic lesson of the
history of many a country in theworld that the hostile elements within
the country pose a far greatermenace to national security then
aggressors from outside.”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 177.]

While treating Muslims as hostile element number one he goes on to elaborate,
“Even
to this day there are so many who say, ‘now there is no Muslimproblem
at all. All those riotous elements who supported Pakistan have gone away
once for all. The remaining Muslims are devoted toour country. After
all, they have no other place to go and they arebound to remain
loyal’….It would be suicidal to delude ourselves intobelieving that they
have turned patriots overnight after the creation ofPakistan. On the
contrary, the Muslim menace has increased ahundredfold by the creation
of Pakistan which has become aspringboard for all their future
aggressive designs on our country.”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, pp. 177-78.]
He goes on to spit venom against common Muslims in the following words:
“…within
the country there are so many Muslim pockets, i.e., so many ‘miniature
Pakistans’… The conclusion is that, in practically every place, there
are Muslims who are in constant touch with Pakistan over the
transmitter…”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 185.]
While deliberating on the ‘Internal Threat’ number two, he says,
“such
is the role of Christian gentlemen residing in our land today, out to
demolish not only the religious and social fabric of our life but also
to establish political domination in various pockets and if possible all
over the land.”
[MS Golwalkar, Bunch of Thoughts, Sahitya Sindhu, Bangalore, 1996, p. 193.]
Golwalkar, finally, following into the footsteps of Hitler had the followingsolution of the minority problem in India:
“From
this stand point, sanctioned by the experience of shrewd oldnations,
the foreign races in Hindusthan must either adopt the Hinduculture and
language, must learn to respect and hold in reverenceHindu religion,
must entertain no idea but those of the glorification ofthe Hindu race
and culture, i.e., of the Hindu nation and must losetheir separate
existence to merge in the Hindu race, or may stay in thecountry, wholly
subordinated to the Hindu Nation, claiming nothing,deserving no
privileges, far less any preferential treatment not evencitizen’s
rights. There is, at least should be, no other course for themto adopt.
We are an old nation: let us deal, as old nations ought toand do deal,
with the foreign races who have chosen to live in our country.”
[MS Golwalkar, We Or Our Nationhood Defined, Bharat Publications, Nagpur, 1939, pp. 47-48.]
The
RSS hatred for Muslims and Christians does not mean that it accords
equality to other religious Indian minorities like Sikhs, Buddhist and
Jains. It does not accord the status of independent religions to
Sikhism, Buddhism and Jainism and treats them as part of Hinduism.

(8) RSS AGAINST COMPOSITE INDIAN NATIONALISM

Importantly,
the RSS organ Organizer in its issue on the very eve of Independence,
dated 14 August, 1947, rejected the whole concept of a composite nation
(under the editorial title ‘Whither’):
”Let us no longer allow
ourselves to be influenced by false notions of nationhood. Much of the
mental confusion and the present and future troubles can be removed by
the ready recognition of the simple fact that in Hindusthan only the
Hindus form the nation and the national structure must be built on that
safe and sound foundation […] the nation itself must be built up of
Hindus, on Hindu traditions, culture, ideas and aspirations”.
Shamsul Islam is a former professor of Delhi University
Email: notoinjustice@gmail.com
LINKS FOR MORE MATERIAL ON RSS/HINDUTVA
https://www.academia.edu/676529/Know_the_RSS
https://www.academia.edu/4101765/RSS_Ko_Pehchane_Hindi_version_of_KNOW_THE_RSS_
https://www.academia.edu/4122908/RSS_Marketing_Fascism_as_Hindutva
https://www.academia.edu/4727904/Rashtriya_Swayamsevak_Sangh_and_Politics_Conspiracy_is_the_Mantra
https://www.academia.edu/4898365/RSS_Ideologue_Nana_
Deshmukh_Condoned_The_Massacre_Of_Sikhs_In_1984
https://www.academia.edu/4209015/The_Freedom_Movement_and_
the_RSS_A_Story_of_Betrayal_Hindi_version_
https://www.academia.edu/676534/RSS_Primer_Based_on_RSS_Documents._Pages_36
https://www.academia.edu/2464034/RSS_s_Tryst_with_Terrorism_Past_and_Present
https://www.academia.edu/11936340/AAB_BARI_AMBEDKAR_KEE_Now_is_the_turn_of_Ambedkar_
https://www.academia.edu/11939187/Appropriation_of_Dr._Ambedkar_by_the_Hindutva_Camp
https://www.academia.edu/14838603/Return_of_Manu
http://www.academia.edu/4181477/Open_letter_to_Hindu_Nationalist_
and_Gujarat_Chief_Minister_Narendra_Modi_in_Gujarati_
http://www.academia.edu/4091454/Hindu_Nationalist_Narendra_Modi_ke_naam_khula-patr_an_open_letter_to_Hindu_Nationalist_Modi_
https://www.academia.edu/11939263/The_Hijacking_of_Babasaheb
https://www.academia.edu/10368127/GANDHIJI_S_MARTYRDOM_ANNIVERSARY_SARDAR_PATEL_HELD_
RSS_and_HINDU_MAHASABHA_RESPONSIBLE_FOR_HIS_MURDER
https://www.academia.edu/3502488/Not_the_First_Controversy_Over_Vande_Mataram_by_Shamsul_Islam
https://www.academia.edu/1103098/Tiranga_For_Muslims_And_Saffron_For_Hindus_By_Shamsul_Islam_
http://du-in.academia.edu/ShamsulIslam
http://www.academia.edu/4209231/KNOW_THE_RASHTRIYA_SWAYAMSEVAK_SANGH_Gujarati_version_
https://www.academia.edu/11939516/Madhok_Makes_Stunning_Revelations
https://www.academia.edu/7203894/DOES_VD_SAVARKAR_S_PORTRAIT_DESERVE_TO_
BE_HANGED_AND_EULOGIZED_IN_THE_PARLIAMENT
https://www.academia.edu/3836921/Text_of_Savarkars_Mercy_
Petition_to_the_British_Masters_submitted_on_14-11-1913
https://www.academia.edu/1102526/Need_to_Indianise_the_RSS_By_Shamsul_Islam_
https://www.academia.edu/2023373/THE_DALIT_AGENDA_OF_HINDUTVA–Shamsul_Islam
https://www.academia.edu/2491823/WHO_IS_HELPING_THE_ISI_
OF_PAKISTAN_IN_FOMENTING_COMMUNAL_TROUBLE_IN_INDIA
https://www.academia.edu/3312354/CROSS-BREEDING_HUMAN_TIPS_FROM_GOLWALKAR_The_most_prominent_ideologue_of_Hindutva_


America-enlisted-RSS-in-one-of-the-Biggest-Terrorist-Organisation-in-the-World.



Please watch:

https://www.youtube.com/watch?v=lL1UNEAUaMU&hd=1

for


RSS Workers Beaten Protesting Students In Mumbai


http://www.assam123.com/rss-hindu-terrorist-training-camp-video/

for

RSS hindutva Horrorist Training Camp



೧೧. ದಸುತ್ತರಸುತ್ತಂ


೩೫೦. ಏವಂ
ಮೇ ಸುತಂ – ಏಕಂ ಸಮಯಂ ಭಗವಾ ಚಮ್ಪಾಯಂ ವಿಹರತಿ ಗಗ್ಗರಾಯ ಪೋಕ್ಖರಣಿಯಾ ತೀರೇ ಮಹತಾ
ಭಿಕ್ಖುಸಙ್ಘೇನ ಸದ್ಧಿಂ ಪಞ್ಚಮತ್ತೇಹಿ ಭಿಕ್ಖುಸತೇಹಿ। ತತ್ರ ಖೋ ಆಯಸ್ಮಾ ಸಾರಿಪುತ್ತೋ
ಭಿಕ್ಖೂ ಆಮನ್ತೇಸಿ – ‘‘ಆವುಸೋ ಭಿಕ್ಖವೇ’’ತಿ! ‘‘ಆವುಸೋ’’ತಿ ಖೋ ತೇ ಭಿಕ್ಖೂ ಆಯಸ್ಮತೋ
ಸಾರಿಪುತ್ತಸ್ಸ ಪಚ್ಚಸ್ಸೋಸುಂ। ಆಯಸ್ಮಾ ಸಾರಿಪುತ್ತೋ ಏತದವೋಚ –


‘‘ದಸುತ್ತರಂ ಪವಕ್ಖಾಮಿ, ಧಮ್ಮಂ ನಿಬ್ಬಾನಪತ್ತಿಯಾ।


ದುಕ್ಖಸ್ಸನ್ತಕಿರಿಯಾಯ, ಸಬ್ಬಗನ್ಥಪ್ಪಮೋಚನಂ’’॥


ಏಕೋ ಧಮ್ಮೋ


೩೫೧.
‘‘ಏಕೋ, ಆವುಸೋ, ಧಮ್ಮೋ ಬಹುಕಾರೋ, ಏಕೋ ಧಮ್ಮೋ ಭಾವೇತಬ್ಬೋ, ಏಕೋ ಧಮ್ಮೋ
ಪರಿಞ್ಞೇಯ್ಯೋ, ಏಕೋ ಧಮ್ಮೋ ಪಹಾತಬ್ಬೋ, ಏಕೋ ಧಮ್ಮೋ ಹಾನಭಾಗಿಯೋ, ಏಕೋ ಧಮ್ಮೋ
ವಿಸೇಸಭಾಗಿಯೋ, ಏಕೋ ಧಮ್ಮೋ ದುಪ್ಪಟಿವಿಜ್ಝೋ, ಏಕೋ ಧಮ್ಮೋ ಉಪ್ಪಾದೇತಬ್ಬೋ, ಏಕೋ ಧಮ್ಮೋ
ಅಭಿಞ್ಞೇಯ್ಯೋ, ಏಕೋ ಧಮ್ಮೋ ಸಚ್ಛಿಕಾತಬ್ಬೋ।


(ಕ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಬಹುಕಾರೋ? ಅಪ್ಪಮಾದೋ ಕುಸಲೇಸು ಧಮ್ಮೇಸು। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಬಹುಕಾರೋ।


(ಖ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಭಾವೇತಬ್ಬೋ? ಕಾಯಗತಾಸತಿ ಸಾತಸಹಗತಾ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಭಾವೇತಬ್ಬೋ।


(ಗ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಪರಿಞ್ಞೇಯ್ಯೋ? ಫಸ್ಸೋ ಸಾಸವೋ ಉಪಾದಾನಿಯೋ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಪರಿಞ್ಞೇಯ್ಯೋ।


(ಘ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಪಹಾತಬ್ಬೋ? ಅಸ್ಮಿಮಾನೋ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಪಹಾತಬ್ಬೋ।


(ಙ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಹಾನಭಾಗಿಯೋ? ಅಯೋನಿಸೋ ಮನಸಿಕಾರೋ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಹಾನಭಾಗಿಯೋ।


(ಚ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ವಿಸೇಸಭಾಗಿಯೋ? ಯೋನಿಸೋ ಮನಸಿಕಾರೋ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ವಿಸೇಸಭಾಗಿಯೋ।


(ಛ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ದುಪ್ಪಟಿವಿಜ್ಝೋ? ಆನನ್ತರಿಕೋ ಚೇತೋಸಮಾಧಿ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ದುಪ್ಪಟಿವಿಜ್ಝೋ।


(ಜ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಉಪ್ಪಾದೇತಬ್ಬೋ? ಅಕುಪ್ಪಂ ಞಾಣಂ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಉಪ್ಪಾದೇತಬ್ಬೋ।


(ಝ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಅಭಿಞ್ಞೇಯ್ಯೋ? ಸಬ್ಬೇ ಸತ್ತಾ ಆಹಾರಟ್ಠಿತಿಕಾ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಅಭಿಞ್ಞೇಯ್ಯೋ।


(ಞ) ‘‘ಕತಮೋ ಏಕೋ ಧಮ್ಮೋ ಸಚ್ಛಿಕಾತಬ್ಬೋ? ಅಕುಪ್ಪಾ ಚೇತೋವಿಮುತ್ತಿ। ಅಯಂ ಏಕೋ ಧಮ್ಮೋ ಸಚ್ಛಿಕಾತಬ್ಬೋ।


‘‘ಇತಿ ಇಮೇ ದಸ ಧಮ್ಮಾ ಭೂತಾ ತಚ್ಛಾ ತಥಾ ಅವಿತಥಾ ಅನಞ್ಞಥಾ ಸಮ್ಮಾ ತಥಾಗತೇನ ಅಭಿಸಮ್ಬುದ್ಧಾ।


ದ್ವೇ ಧಮ್ಮಾ


೩೫೨. ‘‘ದ್ವೇ ಧಮ್ಮಾ ಬಹುಕಾರಾ, ದ್ವೇ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ, ದ್ವೇ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ, ದ್ವೇ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ ,
ದ್ವೇ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ, ದ್ವೇ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ, ದ್ವೇ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ,
ದ್ವೇ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ, ದ್ವೇ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ, ದ್ವೇ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


(ಕ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಬಹುಕಾರಾ? ಸತಿ ಚ ಸಮ್ಪಜಞ್ಞಞ್ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಬಹುಕಾರಾ।


(ಖ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ? ಸಮಥೋ ಚ ವಿಪಸ್ಸನಾ ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ।


(ಗ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ? ನಾಮಞ್ಚ ರೂಪಞ್ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ।


(ಘ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ? ಅವಿಜ್ಜಾ ಚ ಭವತಣ್ಹಾ ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ।


(ಙ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ? ದೋವಚಸ್ಸತಾ ಚ ಪಾಪಮಿತ್ತತಾ ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ।


(ಚ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ? ಸೋವಚಸ್ಸತಾ ಚ ಕಲ್ಯಾಣಮಿತ್ತತಾ ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ।


(ಛ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ? ಯೋ ಚ ಹೇತು ಯೋ ಚ ಪಚ್ಚಯೋ ಸತ್ತಾನಂ ಸಂಕಿಲೇಸಾಯ, ಯೋ ಚ ಹೇತು ಯೋ ಚ ಪಚ್ಚಯೋ ಸತ್ತಾನಂ ವಿಸುದ್ಧಿಯಾ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ।


(ಜ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ? ದ್ವೇ ಞಾಣಾನಿ – ಖಯೇ ಞಾಣಂ, ಅನುಪ್ಪಾದೇ ಞಾಣಂ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ।


(ಝ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ? ದ್ವೇ ಧಾತುಯೋ – ಸಙ್ಖತಾ ಚ ಧಾತು ಅಸಙ್ಖತಾ ಚ ಧಾತು। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ।


(ಞ) ‘‘ಕತಮೇ ದ್ವೇ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ? ವಿಜ್ಜಾ ಚ ವಿಮುತ್ತಿ ಚ। ಇಮೇ ದ್ವೇ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


‘‘ಇತಿ ಇಮೇ ವೀಸತಿ ಧಮ್ಮಾ ಭೂತಾ ತಚ್ಛಾ ತಥಾ ಅವಿತಥಾ ಅನಞ್ಞಥಾ ಸಮ್ಮಾ ತಥಾಗತೇನ ಅಭಿಸಮ್ಬುದ್ಧಾ।


ತಯೋ ಧಮ್ಮಾ


೩೫೩. ‘‘ತಯೋ ಧಮ್ಮಾ ಬಹುಕಾರಾ, ತಯೋ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ…ಪೇ॰… ತಯೋ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


(ಕ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಬಹುಕಾರಾ? ಸಪ್ಪುರಿಸಸಂಸೇವೋ, ಸದ್ಧಮ್ಮಸ್ಸವನಂ, ಧಮ್ಮಾನುಧಮ್ಮಪ್ಪಟಿಪತ್ತಿ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಬಹುಕಾರಾ।


(ಖ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ? ತಯೋ ಸಮಾಧೀ – ಸವಿತಕ್ಕೋ ಸವಿಚಾರೋ ಸಮಾಧಿ, ಅವಿತಕ್ಕೋ ವಿಚಾರಮತ್ತೋ ಸಮಾಧಿ, ಅವಿತಕ್ಕೋ ಅವಿಚಾರೋ ಸಮಾಧಿ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ।


(ಗ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ? ತಿಸ್ಸೋ ವೇದನಾ – ಸುಖಾ ವೇದನಾ, ದುಕ್ಖಾ ವೇದನಾ, ಅದುಕ್ಖಮಸುಖಾ ವೇದನಾ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ।


(ಘ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ? ತಿಸ್ಸೋ ತಣ್ಹಾ – ಕಾಮತಣ್ಹಾ, ಭವತಣ್ಹಾ, ವಿಭವತಣ್ಹಾ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ।


(ಙ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ? ತೀಣಿ ಅಕುಸಲಮೂಲಾನಿ – ಲೋಭೋ ಅಕುಸಲಮೂಲಂ, ದೋಸೋ ಅಕುಸಲಮೂಲಂ, ಮೋಹೋ ಅಕುಸಲಮೂಲಂ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ।


(ಚ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ? ತೀಣಿ ಕುಸಲಮೂಲಾನಿ – ಅಲೋಭೋ ಕುಸಲಮೂಲಂ, ಅದೋಸೋ ಕುಸಲಮೂಲಂ, ಅಮೋಹೋ ಕುಸಲಮೂಲಂ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ।


(ಛ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ?
ತಿಸ್ಸೋ ನಿಸ್ಸರಣಿಯಾ ಧಾತುಯೋ – ಕಾಮಾನಮೇತಂ ನಿಸ್ಸರಣಂ ಯದಿದಂ ನೇಕ್ಖಮ್ಮಂ,
ರೂಪಾನಮೇತಂ ನಿಸ್ಸರಣಂ ಯದಿದಂ ಅರೂಪಂ, ಯಂ ಖೋ ಪನ ಕಿಞ್ಚಿ ಭೂತಂ ಸಙ್ಖತಂ
ಪಟಿಚ್ಚಸಮುಪ್ಪನ್ನಂ, ನಿರೋಧೋ ತಸ್ಸ ನಿಸ್ಸರಣಂ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ।


(ಜ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ? ತೀಣಿ ಞಾಣಾನಿ – ಅತೀತಂಸೇ ಞಾಣಂ, ಅನಾಗತಂಸೇ ಞಾಣಂ, ಪಚ್ಚುಪ್ಪನ್ನಂಸೇ ಞಾಣಂ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ।


(ಝ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ? ತಿಸ್ಸೋ ಧಾತುಯೋ – ಕಾಮಧಾತು, ರೂಪಧಾತು, ಅರೂಪಧಾತು। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ।


(ಞ) ‘‘ಕತಮೇ ತಯೋ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ?
ತಿಸ್ಸೋ ವಿಜ್ಜಾ – ಪುಬ್ಬೇನಿವಾಸಾನುಸ್ಸತಿಞಾಣಂ ವಿಜ್ಜಾ, ಸತ್ತಾನಂ ಚುತೂಪಪಾತೇ ಞಾಣಂ
ವಿಜ್ಜಾ, ಆಸವಾನಂ ಖಯೇ ಞಾಣಂ ವಿಜ್ಜಾ। ಇಮೇ ತಯೋ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


‘‘ಇತಿ ಇಮೇ ತಿಂಸ ಧಮ್ಮಾ ಭೂತಾ ತಚ್ಛಾ ತಥಾ ಅವಿತಥಾ ಅನಞ್ಞಥಾ ಸಮ್ಮಾ ತಥಾಗತೇನ ಅಭಿಸಮ್ಬುದ್ಧಾ।


ಚತ್ತಾರೋ ಧಮ್ಮಾ


೩೫೪. ‘‘ಚತ್ತಾರೋ ಧಮ್ಮಾ ಬಹುಕಾರಾ, ಚತ್ತಾರೋ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ…ಪೇ॰… ಚತ್ತಾರೋ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


(ಕ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಬಹುಕಾರಾ? ಚತ್ತಾರಿ ಚಕ್ಕಾನಿ – ಪತಿರೂಪದೇಸವಾಸೋ, ಸಪ್ಪುರಿಸೂಪನಿಸ್ಸಯೋ [ಸಪ್ಪುರಿಸುಪಸ್ಸಯೋ (ಸ್ಯಾ॰ ಕಂ॰)], ಅತ್ತಸಮ್ಮಾಪಣಿಧಿ, ಪುಬ್ಬೇ ಚ ಕತಪುಞ್ಞತಾ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಬಹುಕಾರಾ।


(ಖ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ?
ಚತ್ತಾರೋ ಸತಿಪಟ್ಠಾನಾ – ಇಧಾವುಸೋ, ಭಿಕ್ಖು ಕಾಯೇ ಕಾಯಾನುಪಸ್ಸೀ ವಿಹರತಿ ಆತಾಪೀ
ಸಮ್ಪಜಾನೋ ಸತಿಮಾ ವಿನೇಯ್ಯ ಲೋಕೇ ಅಭಿಜ್ಝಾದೋಮನಸ್ಸಂ। ವೇದನಾಸು…ಪೇ॰… ಚಿತ್ತೇ…
ಧಮ್ಮೇಸು ಧಮ್ಮಾನುಪಸ್ಸೀ ವಿಹರತಿ ಆತಾಪೀ ಸಮ್ಪಜಾನೋ ಸತಿಮಾ ವಿನೇಯ್ಯ ಲೋಕೇ ಅಭಿಜ್ಝಾದೋಮನಸ್ಸಂ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ।


(ಗ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ? ಚತ್ತಾರೋ ಆಹಾರಾ – ಕಬಳೀಕಾರೋ [ಕವಳೀಕಾರೋ (ಸ್ಯಾ॰ ಕಂ॰)] ಆಹಾರೋ ಓಳಾರಿಕೋ ವಾ ಸುಖುಮೋ ವಾ, ಫಸ್ಸೋ ದುತಿಯೋ, ಮನೋಸಞ್ಚೇತನಾ ತತಿಯಾ, ವಿಞ್ಞಾಣಂ ಚತುತ್ಥಂ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ।


(ಘ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ? ಚತ್ತಾರೋ ಓಘಾ – ಕಾಮೋಘೋ, ಭವೋಘೋ, ದಿಟ್ಠೋಘೋ, ಅವಿಜ್ಜೋಘೋ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ।


(ಙ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ? ಚತ್ತಾರೋ ಯೋಗಾ – ಕಾಮಯೋಗೋ, ಭವಯೋಗೋ, ದಿಟ್ಠಿಯೋಗೋ, ಅವಿಜ್ಜಾಯೋಗೋ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ।


(ಚ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ? ಚತ್ತಾರೋ ವಿಸಞ್ಞೋಗಾ – ಕಾಮಯೋಗವಿಸಂಯೋಗೋ, ಭವಯೋಗವಿಸಂಯೋಗೋ, ದಿಟ್ಠಿಯೋಗವಿಸಂಯೋಗೋ, ಅವಿಜ್ಜಾಯೋಗವಿಸಂಯೋಗೋ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ।


(ಛ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ? ಚತ್ತಾರೋ ಸಮಾಧೀ – ಹಾನಭಾಗಿಯೋ ಸಮಾಧಿ, ಠಿತಿಭಾಗಿಯೋ ಸಮಾಧಿ, ವಿಸೇಸಭಾಗಿಯೋ ಸಮಾಧಿ, ನಿಬ್ಬೇಧಭಾಗಿಯೋ ಸಮಾಧಿ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ।


(ಜ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ? ಚತ್ತಾರಿ ಞಾಣಾನಿ – ಧಮ್ಮೇ ಞಾಣಂ, ಅನ್ವಯೇ ಞಾಣಂ, ಪರಿಯೇ ಞಾಣಂ, ಸಮ್ಮುತಿಯಾ ಞಾಣಂ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ।


(ಝ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ? ಚತ್ತಾರಿ ಅರಿಯಸಚ್ಚಾನಿ – ದುಕ್ಖಂ ಅರಿಯಸಚ್ಚಂ, ದುಕ್ಖಸಮುದಯಂ [ದುಕ್ಖಸಮುದಯೋ (ಸ್ಯಾ॰ ಕಂ॰)] ಅರಿಯಸಚ್ಚಂ, ದುಕ್ಖನಿರೋಧಂ [ದುಕ್ಖನಿರೋಧೋ (ಸ್ಯಾ॰ ಕಂ॰)] ಅರಿಯಸಚ್ಚಂ, ದುಕ್ಖನಿರೋಧಗಾಮಿನೀ ಪಟಿಪದಾ ಅರಿಯಸಚ್ಚಂ। ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ।


(ಞ) ‘‘ಕತಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ? ಚತ್ತಾರಿ ಸಾಮಞ್ಞಫಲಾನಿ – ಸೋತಾಪತ್ತಿಫಲಂ, ಸಕದಾಗಾಮಿಫಲಂ, ಅನಾಗಾಮಿಫಲಂ, ಅರಹತ್ತಫಲಂ । ಇಮೇ ಚತ್ತಾರೋ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


‘‘ಇತಿ ಇಮೇ ಚತ್ತಾರೀಸಧಮ್ಮಾ ಭೂತಾ ತಚ್ಛಾ ತಥಾ ಅವಿತಥಾ ಅನಞ್ಞಥಾ ಸಮ್ಮಾ ತಥಾಗತೇನ ಅಭಿಸಮ್ಬುದ್ಧಾ।


ಪಞ್ಚ ಧಮ್ಮಾ


೩೫೫. ‘‘ಪಞ್ಚ ಧಮ್ಮಾ ಬಹುಕಾರಾ…ಪೇ॰… ಪಞ್ಚ ಧಮ್ಮಾ ಸಚ್ಛಿಕಾತಬ್ಬಾ।


(ಕ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಬಹುಕಾರಾ?
ಪಞ್ಚ ಪಧಾನಿಯಙ್ಗಾನಿ – ಇಧಾವುಸೋ, ಭಿಕ್ಖು ಸದ್ಧೋ ಹೋತಿ, ಸದ್ದಹತಿ ತಥಾಗತಸ್ಸ ಬೋಧಿಂ –
‘ಇತಿಪಿ ಸೋ ಭಗವಾ ಅರಹಂ ಸಮ್ಮಾಸಮ್ಬುದ್ಧೋ ವಿಜ್ಜಾಚರಣಸಮ್ಪನ್ನೋ ಸುಗತೋ ಲೋಕವಿದೂ
ಅನುತ್ತರೋ ಪುರಿಸದಮ್ಮಸಾರಥಿ ಸತ್ಥಾ ದೇವಮನುಸ್ಸಾನಂ ಬುದ್ಧೋ ಭಗವಾ’ತಿ। ಅಪ್ಪಾಬಾಧೋ
ಹೋತಿ ಅಪ್ಪಾತಙ್ಕೋ ಸಮವೇಪಾಕಿನಿಯಾ ಗಹಣಿಯಾ ಸಮನ್ನಾಗತೋ ನಾತಿಸೀತಾಯ ನಾಚ್ಚುಣ್ಹಾಯ
ಮಜ್ಝಿಮಾಯ ಪಧಾನಕ್ಖಮಾಯ। ಅಸಠೋ ಹೋತಿ ಅಮಾಯಾವೀ ಯಥಾಭೂತಮತ್ತಾನಂ ಆವೀಕತ್ತಾ ಸತ್ಥರಿ ವಾ
ವಿಞ್ಞೂಸು ವಾ ಸಬ್ರಹ್ಮಚಾರೀಸು। ಆರದ್ಧವೀರಿಯೋ ವಿಹರತಿ ಅಕುಸಲಾನಂ ಧಮ್ಮಾನಂ ಪಹಾನಾಯ,
ಕುಸಲಾನಂ ಧಮ್ಮಾನಂ ಉಪಸಮ್ಪದಾಯ, ಥಾಮವಾ ದಳ್ಹಪರಕ್ಕಮೋ ಅನಿಕ್ಖಿತ್ತಧುರೋ ಕುಸಲೇಸು
ಧಮ್ಮೇಸು। ಪಞ್ಞವಾ ಹೋತಿ ಉದಯತ್ಥಗಾಮಿನಿಯಾ ಪಞ್ಞಾಯ ಸಮನ್ನಾಗತೋ ಅರಿಯಾಯ ನಿಬ್ಬೇಧಿಕಾಯ
ಸಮ್ಮಾ ದುಕ್ಖಕ್ಖಯಗಾಮಿನಿಯಾ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಬಹುಕಾರಾ।


(ಖ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ? ಪಞ್ಚಙ್ಗಿಕೋ ಸಮ್ಮಾಸಮಾಧಿ – ಪೀತಿಫರಣತಾ, ಸುಖಫರಣತಾ, ಚೇತೋಫರಣತಾ , ಆಲೋಕಫರಣತಾ, ಪಚ್ಚವೇಕ್ಖಣನಿಮಿತ್ತಂ [ಪಚ್ಚವೇಕ್ಖಣಾನಿಮಿತ್ತಂ (ಸ್ಯಾ॰ ಕಂ॰)]। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಭಾವೇತಬ್ಬಾ।


(ಗ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ? ಪಞ್ಚುಪಾದಾನಕ್ಖನ್ಧಾ [ಸೇಯ್ಯಥೀದಂ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰ ಪೀ॰)] – ರೂಪುಪಾದಾನಕ್ಖನ್ಧೋ, ವೇದನುಪಾದಾನಕ್ಖನ್ಧೋ, ಸಞ್ಞುಪಾದಾನಕ್ಖನ್ಧೋ, ಸಙ್ಖಾರುಪಾದಾನಕ್ಖನ್ಧೋ ವಿಞ್ಞಾಣುಪಾದಾನಕ್ಖನ್ಧೋ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಪರಿಞ್ಞೇಯ್ಯಾ।


(ಘ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ?
ಪಞ್ಚ ನೀವರಣಾನಿ – ಕಾಮಚ್ಛನ್ದನೀವರಣಂ, ಬ್ಯಾಪಾದನೀವರಣಂ, ಥಿನಮಿದ್ಧನೀವರಣಂ,
ಉದ್ಧಚ್ಚಕುಕುಚ್ಚನೀವರಣಂ, ವಿಚಿಕಿಚ್ಛಾನೀವರಣಂ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಪಹಾತಬ್ಬಾ।


(ಙ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ?
ಪಞ್ಚ ಚೇತೋಖಿಲಾ – ಇಧಾವುಸೋ, ಭಿಕ್ಖು ಸತ್ಥರಿ ಕಙ್ಖತಿ ವಿಚಿಕಿಚ್ಛತಿ ನಾಧಿಮುಚ್ಚತಿ ನ
ಸಮ್ಪಸೀದತಿ। ಯೋ ಸೋ, ಆವುಸೋ, ಭಿಕ್ಖು ಸತ್ಥರಿ ಕಙ್ಖತಿ ವಿಚಿಕಿಚ್ಛತಿ ನಾಧಿಮುಚ್ಚತಿ ನ
ಸಮ್ಪಸೀದತಿ, ತಸ್ಸ ಚಿತ್ತಂ ನ ನಮತಿ ಆತಪ್ಪಾಯ ಅನುಯೋಗಾಯ ಸಾತಚ್ಚಾಯ ಪಧಾನಾಯ। ಯಸ್ಸ ಚಿತ್ತಂ ನ ನಮತಿ ಆತಪ್ಪಾಯ ಅನುಯೋಗಾಯ ಸಾತಚ್ಚಾಯ ಪಧಾನಾಯ
ಅಯಂ ಪಠಮೋ ಚೇತೋಖಿಲೋ। ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖು ಧಮ್ಮೇ ಕಙ್ಖತಿ
ವಿಚಿಕಿಚ್ಛತಿ…ಪೇ॰… ಸಙ್ಘೇ ಕಙ್ಖತಿ ವಿಚಿಕಿಚ್ಛತಿ…ಪೇ॰… ಸಿಕ್ಖಾಯ ಕಙ್ಖತಿ
ವಿಚಿಕಿಚ್ಛತಿ…ಪೇ॰… ಸಬ್ರಹ್ಮಚಾರೀಸು ಕುಪಿತೋ ಹೋತಿ ಅನತ್ತಮನೋ ಆಹತಚಿತ್ತೋ ಖಿಲಜಾತೋ,
ಯೋ ಸೋ, ಆವುಸೋ, ಭಿಕ್ಖು ಸಬ್ರಹ್ಮಚಾರೀಸು ಕುಪಿತೋ ಹೋತಿ
ಅನತ್ತಮನೋ ಆಹತಚಿತ್ತೋ ಖಿಲಜಾತೋ, ತಸ್ಸ ಚಿತ್ತಂ ನ ನಮತಿ ಆತಪ್ಪಾಯ ಅನುಯೋಗಾಯ ಸಾತಚ್ಚಾಯ
ಪಧಾನಾಯ। ಯಸ್ಸ ಚಿತ್ತಂ ನ ನಮತಿ ಆತಪ್ಪಾಯ ಅನುಯೋಗಾಯ ಸಾತಚ್ಚಾಯ ಪಧಾನಾಯ। ಅಯಂ ಪಞ್ಚಮೋ
ಚೇತೋಖಿಲೋ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಹಾನಭಾಗಿಯಾ।


(ಚ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ? ಪಞ್ಚಿನ್ದ್ರಿಯಾನಿ – ಸದ್ಧಿನ್ದ್ರಿಯಂ, ವೀರಿಯಿನ್ದ್ರಿಯಂ, ಸತಿನ್ದ್ರಿಯಂ, ಸಮಾಧಿನ್ದ್ರಿಯಂ, ಪಞ್ಞಿನ್ದ್ರಿಯಂ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ವಿಸೇಸಭಾಗಿಯಾ।


(ಛ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ?
ಪಞ್ಚ ನಿಸ್ಸರಣಿಯಾ ಧಾತುಯೋ – ಇಧಾವುಸೋ, ಭಿಕ್ಖುನೋ ಕಾಮೇ ಮನಸಿಕರೋತೋ ಕಾಮೇಸು ಚಿತ್ತಂ
ನ ಪಕ್ಖನ್ದತಿ ನ ಪಸೀದತಿ ನ ಸನ್ತಿಟ್ಠತಿ ನ ವಿಮುಚ್ಚತಿ। ನೇಕ್ಖಮ್ಮಂ ಖೋ ಪನಸ್ಸ
ಮನಸಿಕರೋತೋ ನೇಕ್ಖಮ್ಮೇ ಚಿತ್ತಂ ಪಕ್ಖನ್ದತಿ ಪಸೀದತಿ ಸನ್ತಿಟ್ಠತಿ ವಿಮುಚ್ಚತಿ। ತಸ್ಸ
ತಂ ಚಿತ್ತಂ ಸುಗತಂ ಸುಭಾವಿತಂ ಸುವುಟ್ಠಿತಂ ಸುವಿಮುತ್ತಂ ವಿಸಂಯುತ್ತಂ ಕಾಮೇಹಿ। ಯೇ ಚ
ಕಾಮಪಚ್ಚಯಾ ಉಪ್ಪಜ್ಜನ್ತಿ ಆಸವಾ ವಿಘಾತಾ ಪರಿಳಾಹಾ, ಮುತ್ತೋ ಸೋ ತೇಹಿ। ನ ಸೋ ತಂ ವೇದನಂ
ವೇದೇತಿ। ಇದಮಕ್ಖಾತಂ ಕಾಮಾನಂ ನಿಸ್ಸರಣಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ಬ್ಯಾಪಾದಂ ಮನಸಿಕರೋತೋ
ಬ್ಯಾಪಾದೇ ಚಿತ್ತಂ ನ ಪಕ್ಖನ್ದತಿ ನ ಪಸೀದತಿ ನ ಸನ್ತಿಟ್ಠತಿ ನ ವಿಮುಚ್ಚತಿ। ಅಬ್ಯಾಪಾದಂ
ಖೋ ಪನಸ್ಸ ಮನಸಿಕರೋತೋ ಅಬ್ಯಾಪಾದೇ ಚಿತ್ತಂ ಪಕ್ಖನ್ದತಿ ಪಸೀದತಿ ಸನ್ತಿಟ್ಠತಿ
ವಿಮುಚ್ಚತಿ। ತಸ್ಸ ತಂ ಚಿತ್ತಂ ಸುಗತಂ ಸುಭಾವಿತಂ ಸುವುಟ್ಠಿತಂ ಸುವಿಮುತ್ತಂ
ವಿಸಂಯುತ್ತಂ ಬ್ಯಾಪಾದೇನ। ಯೇ ಚ ಬ್ಯಾಪಾದಪಚ್ಚಯಾ ಉಪ್ಪಜ್ಜನ್ತಿ ಆಸವಾ ವಿಘಾತಾ
ಪರಿಳಾಹಾ, ಮುತ್ತೋ ಸೋ ತೇಹಿ। ನ ಸೋ ತಂ ವೇದನಂ ವೇದೇತಿ। ಇದಮಕ್ಖಾತಂ ಬ್ಯಾಪಾದಸ್ಸ ನಿಸ್ಸರಣಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ವಿಹೇಸಂ ಮನಸಿಕರೋತೋ ವಿಹೇಸಾಯ
ಚಿತ್ತಂ ನ ಪಕ್ಖನ್ದತಿ ನ ಪಸೀದತಿ ನ ಸನ್ತಿಟ್ಠತಿ ನ ವಿಮುಚ್ಚತಿ। ಅವಿಹೇಸಂ ಖೋ ಪನಸ್ಸ
ಮನಸಿಕರೋತೋ ಅವಿಹೇಸಾಯ ಚಿತ್ತಂ ಪಕ್ಖನ್ದತಿ ಪಸೀದತಿ ಸನ್ತಿಟ್ಠತಿ ವಿಮುಚ್ಚತಿ
ತಸ್ಸ ತಂ ಚಿತ್ತಂ ಸುಗತಂ ಸುಭಾವಿತಂ ಸುವುಟ್ಠಿತಂ ಸುವಿಮುತ್ತಂ ವಿಸಂಯುತ್ತಂ ವಿಹೇಸಾಯ।
ಯೇ ಚ ವಿಹೇಸಾಪಚ್ಚಯಾ ಉಪ್ಪಜ್ಜನ್ತಿ ಆಸವಾ ವಿಘಾತಾ ಪರಿಳಾಹಾ, ಮುತ್ತೋ ಸೋ ತೇಹಿ। ನ ಸೋ
ತಂ ವೇದನಂ ವೇದೇತಿ। ಇದಮಕ್ಖಾತಂ ವಿಹೇಸಾಯ ನಿಸ್ಸರಣಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ
ರೂಪೇ ಮನಸಿಕರೋತೋ ರೂಪೇಸು ಚಿತ್ತಂ ನ ಪಕ್ಖನ್ದತಿ ನ ಪಸೀದತಿ ನ ಸನ್ತಿಟ್ಠತಿ ನ
ವಿಮುಚ್ಚತಿ। ಅರೂಪಂ ಖೋ ಪನಸ್ಸ ಮನಸಿಕರೋತೋ ಅರೂಪೇ ಚಿತ್ತಂ ಪಕ್ಖನ್ದತಿ ಪಸೀದತಿ
ಸನ್ತಿಟ್ಠತಿ ವಿಮುಚ್ಚತಿ। ತಸ್ಸ ತಂ ಚಿತ್ತಂ ಸುಗತಂ ಸುಭಾವಿತಂ ಸುವುಟ್ಠಿತಂ
ಸುವಿಮುತ್ತಂ ವಿಸಂಯುತ್ತಂ ರೂಪೇಹಿ। ಯೇ ಚ ರೂಪಪಚ್ಚಯಾ ಉಪ್ಪಜ್ಜನ್ತಿ ಆಸವಾ ವಿಘಾತಾ
ಪರಿಳಾಹಾ, ಮುತ್ತೋ ಸೋ ತೇಹಿ। ನ ಸೋ ತಂ ವೇದನಂ ವೇದೇತಿ। ಇದಮಕ್ಖಾತಂ ರೂಪಾನಂ
ನಿಸ್ಸರಣಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ಸಕ್ಕಾಯಂ ಮನಸಿಕರೋತೋ
ಸಕ್ಕಾಯೇ ಚಿತ್ತಂ ನ ಪಕ್ಖನ್ದತಿ ನ ಪಸೀದತಿ ನ ಸನ್ತಿಟ್ಠತಿ ನ ವಿಮುಚ್ಚತಿ।
ಸಕ್ಕಾಯನಿರೋಧಂ ಖೋ ಪನಸ್ಸ ಮನಸಿಕರೋತೋ ಸಕ್ಕಾಯನಿರೋಧೇ ಚಿತ್ತಂ ಪಕ್ಖನ್ದತಿ ಪಸೀದತಿ
ಸನ್ತಿಟ್ಠತಿ ವಿಮುಚ್ಚತಿ। ತಸ್ಸ ತಂ ಚಿತ್ತಂ ಸುಗತಂ ಸುಭಾವಿತಂ ಸುವುಟ್ಠಿತಂ
ಸುವಿಮುತ್ತಂ ವಿಸಂಯುತ್ತಂ ಸಕ್ಕಾಯೇನ। ಯೇ ಚ ಸಕ್ಕಾಯಪಚ್ಚಯಾ ಉಪ್ಪಜ್ಜನ್ತಿ ಆಸವಾ
ವಿಘಾತಾ ಪರಿಳಾಹಾ, ಮುತ್ತೋ ಸೋ ತೇಹಿ। ನ ಸೋ ತಂ ವೇದನಂ ವೇದೇತಿ। ಇದಮಕ್ಖಾತಂ
ಸಕ್ಕಾಯಸ್ಸ ನಿಸ್ಸರಣಂ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ದುಪ್ಪಟಿವಿಜ್ಝಾ।


(ಜ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ?
ಪಞ್ಚ ಞಾಣಿಕೋ ಸಮ್ಮಾಸಮಾಧಿ – ‘ಅಯಂ ಸಮಾಧಿ ಪಚ್ಚುಪ್ಪನ್ನಸುಖೋ ಚೇವ ಆಯತಿಞ್ಚ
ಸುಖವಿಪಾಕೋ’ತಿ ಪಚ್ಚತ್ತಂಯೇವ ಞಾಣಂ ಉಪ್ಪಜ್ಜತಿ। ‘ಅಯಂ ಸಮಾಧಿ ಅರಿಯೋ ನಿರಾಮಿಸೋ’ತಿ
ಪಚ್ಚತ್ತಞ್ಞೇವ ಞಾಣಂ ಉಪ್ಪಜ್ಜತಿ। ‘ಅಯಂ ಸಮಾಧಿ
ಅಕಾಪುರಿಸಸೇವಿತೋ’ತಿ ಪಚ್ಚತ್ತಂಯೇವ ಞಾಣಂ ಉಪ್ಪಜ್ಜತಿ। ‘ಅಯಂ ಸಮಾಧಿ ಸನ್ತೋ ಪಣೀತೋ
ಪಟಿಪ್ಪಸ್ಸದ್ಧಲದ್ಧೋ ಏಕೋದಿಭಾವಾಧಿಗತೋ, ನ ಸಸಙ್ಖಾರನಿಗ್ಗಯ್ಹವಾರಿತಗತೋ’ತಿ [ನ ಚ ಸಸಙ್ಖಾರನಿಗ್ಗಯ್ಹ ವಾರಿತವತೋತಿ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰ ಪೀ॰), ನ ಸಸಙ್ಖಾರನಿಗ್ಗಯ್ಹವಾರಿವಾವತೋ (ಕ॰), ನ ಸಸಙ್ಖಾರನಿಗ್ಗಯ್ಹವಾರಿಯಾಧಿಗತೋ (?)]
ಪಚ್ಚತ್ತಂಯೇವ ಞಾಣಂ ಉಪ್ಪಜ್ಜತಿ। ‘ಸೋ ಖೋ ಪನಾಹಂ ಇಮಂ ಸಮಾಧಿಂ ಸತೋವ ಸಮಾಪಜ್ಜಾಮಿ ಸತೋ
ವುಟ್ಠಹಾಮೀ’ತಿ ಪಚ್ಚತ್ತಂಯೇವ ಞಾಣಂ ಉಪ್ಪಜ್ಜತಿ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಉಪ್ಪಾದೇತಬ್ಬಾ।


(ಝ) ‘‘ಕತಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ? ಪಞ್ಚ ವಿಮುತ್ತಾಯತನಾನಿ – ಇಧಾವುಸೋ, ಭಿಕ್ಖುನೋ ಸತ್ಥಾ ಧಮ್ಮಂ ದೇಸೇತಿ ಅಞ್ಞತರೋ ವಾ ಗರುಟ್ಠಾನಿಯೋ ಸಬ್ರಹ್ಮಚಾರೀ। ಯಥಾ ಯಥಾ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ಸತ್ಥಾ ಧಮ್ಮಂ ದೇಸೇತಿ, ಅಞ್ಞತರೋ ವಾ ಗರುಟ್ಠಾನಿಯೋ ಸಬ್ರಹ್ಮಚಾರೀ, ತಥಾ ತಥಾ ಸೋ [ಭಿಕ್ಖು (ಸ್ಯಾ॰ ಕಂ॰)]
ತಸ್ಮಿಂ ಧಮ್ಮೇ ಅತ್ಥಪ್ಪಟಿಸಂವೇದೀ ಚ ಹೋತಿ ಧಮ್ಮಪಟಿಸಂವೇದೀ ಚ। ತಸ್ಸ
ಅತ್ಥಪ್ಪಟಿಸಂವೇದಿನೋ ಧಮ್ಮಪಟಿಸಂವೇದಿನೋ ಪಾಮೋಜ್ಜಂ ಜಾಯತಿ, ಪಮುದಿತಸ್ಸ ಪೀತಿ ಜಾಯತಿ,
ಪೀತಿಮನಸ್ಸ ಕಾಯೋ ಪಸ್ಸಮ್ಭತಿ, ಪಸ್ಸದ್ಧಕಾಯೋ ಸುಖಂ ವೇದೇತಿ, ಸುಖಿನೋ ಚಿತ್ತಂ
ಸಮಾಧಿಯತಿ। ಇದಂ ಪಠಮಂ ವಿಮುತ್ತಾಯತನಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ನ ಹೇವ ಖೋ ಸತ್ಥಾ ಧಮ್ಮಂ ದೇಸೇತಿ, ಅಞ್ಞತರೋ ವಾ ಗರುಟ್ಠಾನಿಯೋ ಸಬ್ರಹ್ಮಚಾರೀ, ಅಪಿ ಚ ಖೋ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ ಪರೇಸಂ ದೇಸೇತಿ ಯಥಾ
ಯಥಾ, ಆವುಸೋ, ಭಿಕ್ಖು ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ ಪರೇಸಂ ದೇಸೇತಿ।
ತಥಾ ತಥಾ ಸೋ ತಸ್ಮಿಂ ಧಮ್ಮೇ ಅತ್ಥಪ್ಪಟಿಸಂವೇದೀ ಚ ಹೋತಿ ಧಮ್ಮಪಟಿಸಂವೇದೀ ಚ। ತಸ್ಸ
ಅತ್ಥಪ್ಪಟಿಸಂವೇದಿನೋ ಧಮ್ಮಪಟಿಸಂವೇದಿನೋ ಪಾಮೋಜ್ಜಂ ಜಾಯತಿ, ಪಮುದಿತಸ್ಸ ಪೀತಿ ಜಾಯತಿ,
ಪೀತಿಮನಸ್ಸ ಕಾಯೋ ಪಸ್ಸಮ್ಭತಿ, ಪಸ್ಸದ್ಧಕಾಯೋ ಸುಖಂ ವೇದೇತಿ, ಸುಖಿನೋ ಚಿತ್ತಂ
ಸಮಾಧಿಯತಿ। ಇದಂ ದುತಿಯಂ ವಿಮುತ್ತಾಯತನಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ನ ಹೇವ ಖೋ ಸತ್ಥಾ ಧಮ್ಮಂ
ದೇಸೇತಿ, ಅಞ್ಞತರೋ ವಾ ಗರುಟ್ಠಾನಿಯೋ ಸಬ್ರಹ್ಮಚಾರೀ, ನಾಪಿ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ
ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ ಪರೇಸಂ ದೇಸೇತಿ। ಅಪಿ ಚ ಖೋ, ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ
ವಿತ್ಥಾರೇನ ಸಜ್ಝಾಯಂ ಕರೋತಿ। ಯಥಾ ಯಥಾ, ಆವುಸೋ, ಭಿಕ್ಖು ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ
ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ ಸಜ್ಝಾಯಂ ಕರೋತಿ ತಥಾ ತಥಾ ಸೋ ತಸ್ಮಿಂ ಧಮ್ಮೇ ಅತ್ಥಪ್ಪಟಿಸಂವೇದೀ ಚ
ಹೋತಿ ಧಮ್ಮಪಟಿಸಂವೇದೀ ಚ। ತಸ್ಸ ಅತ್ಥಪ್ಪಟಿಸಂವೇದಿನೋ ಧಮ್ಮಪಟಿಸಂವೇದಿನೋ ಪಾಮೋಜ್ಜಂ
ಜಾಯತಿ, ಪಮುದಿತಸ್ಸ ಪೀತಿ ಜಾಯತಿ, ಪೀತಿಮನಸ್ಸ ಕಾಯೋ ಪಸ್ಸಮ್ಭತಿ, ಪಸ್ಸದ್ಧಕಾಯೋ ಸುಖಂ
ವೇದೇತಿ, ಸುಖಿನೋ ಚಿತ್ತಂ ಸಮಾಧಿಯತಿ। ಇದಂ ತತಿಯಂ ವಿಮುತ್ತಾಯತನಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ನ ಹೇವ ಖೋ ಸತ್ಥಾ ಧಮ್ಮಂ
ದೇಸೇತಿ, ಅಞ್ಞತರೋ ವಾ ಗರುಟ್ಠಾನಿಯೋ ಸಬ್ರಹ್ಮಚಾರೀ, ನಾಪಿ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ
ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ ಪರೇಸಂ ದೇಸೇತಿ, ನಾಪಿ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ
ಸಜ್ಝಾಯಂ ಕರೋತಿ। ಅಪಿ ಚ ಖೋ, ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ಚೇತಸಾ ಅನುವಿತಕ್ಕೇತಿ
ಅನುವಿಚಾರೇತಿ ಮನಸಾನುಪೇಕ್ಖತಿ। ಯಥಾ ಯಥಾ , ಆವುಸೋ ,
ಭಿಕ್ಖು ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ಚೇತಸಾ ಅನುವಿತಕ್ಕೇತಿ ಅನುವಿಚಾರೇತಿ
ಮನಸಾನುಪೇಕ್ಖತಿ ತಥಾ ತಥಾ ಸೋ ತಸ್ಮಿಂ ಧಮ್ಮೇ ಅತ್ಥಪ್ಪಟಿಸಂವೇದೀ ಚ ಹೋತಿ
ಧಮ್ಮಪಟಿಸಂವೇದೀ ಚ। ತಸ್ಸ ಅತ್ಥಪ್ಪಟಿಸಂವೇದಿನೋ ಧಮ್ಮಪಟಿಸಂವೇದಿನೋ ಪಾಮೋಜ್ಜಂ ಜಾಯತಿ,
ಪಮುದಿತಸ್ಸ ಪೀತಿ ಜಾಯತಿ, ಪೀತಿಮನಸ್ಸ ಕಾಯೋ ಪಸ್ಸಮ್ಭತಿ, ಪಸ್ಸದ್ಧಕಾಯೋ ಸುಖಂ ವೇದೇತಿ,
ಸುಖಿನೋ ಚಿತ್ತಂ ಸಮಾಧಿಯತಿ। ಇದಂ ಚತುತ್ಥಂ ವಿಮುತ್ತಾಯತನಂ।


‘‘ಪುನ ಚಪರಂ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ ನ ಹೇವ ಖೋ ಸತ್ಥಾ ಧಮ್ಮಂ
ದೇಸೇತಿ, ಅಞ್ಞತರೋ ವಾ ಗರುಟ್ಠಾನಿಯೋ ಸಬ್ರಹ್ಮಚಾರೀ, ನಾಪಿ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ
ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ ಪರೇಸಂ ದೇಸೇತಿ, ನಾಪಿ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ವಿತ್ಥಾರೇನ
ಸಜ್ಝಾಯಂ ಕರೋತಿ, ನಾಪಿ ಯಥಾಸುತಂ ಯಥಾಪರಿಯತ್ತಂ ಧಮ್ಮಂ ಚೇತಸಾ ಅನುವಿತಕ್ಕೇತಿ
ಅನುವಿಚಾರೇತಿ ಮನಸಾನುಪೇಕ್ಖತಿ; ಅಪಿ ಚ ಖ್ವಸ್ಸ ಅಞ್ಞತರಂ ಸಮಾಧಿನಿಮಿತ್ತಂ ಸುಗ್ಗಹಿತಂ
ಹೋತಿ ಸುಮನಸಿಕತಂ ಸೂಪಧಾರಿತಂ ಸುಪ್ಪಟಿವಿದ್ಧಂ ಪಞ್ಞಾಯ। ಯಥಾ ಯಥಾ, ಆವುಸೋ, ಭಿಕ್ಖುನೋ
ಅಞ್ಞತರಂ ಸಮಾಧಿನಿಮಿತ್ತಂ ಸುಗ್ಗಹಿತಂ ಹೋತಿ ಸುಮನಸಿಕತಂ ಸೂಪಧಾರಿತಂ ಸುಪ್ಪಟಿವಿದ್ಧಂ
ಪಞ್ಞಾಯ ತಥಾ ತಥಾ ಸೋ ತಸ್ಮಿಂ ಧಮ್ಮೇ ಅತ್ಥಪ್ಪಟಿಸಂವೇದೀ ಚ ಹೋತಿ ಧಮ್ಮಪ್ಪಟಿಸಂವೇದೀ
ಚ। ತಸ್ಸ ಅತ್ಥಪ್ಪಟಿಸಂವೇದಿನೋ ಧಮ್ಮಪ್ಪಟಿಸಂವೇದಿನೋ ಪಾಮೋಜ್ಜಂ ಜಾಯತಿ, ಪಮುದಿತಸ್ಸ
ಪೀತಿ ಜಾಯತಿ, ಪೀತಿಮನಸ್ಸ ಕಾಯೋ ಪಸ್ಸಮ್ಭತಿ, ಪಸ್ಸದ್ಧಕಾಯೋ ಸುಖಂ ವೇದೇತಿ, ಸುಖಿನೋ
ಚಿತ್ತಂ ಸಮಾಧಿಯತಿ। ಇದಂ ಪಞ್ಚಮಂ ವಿಮುತ್ತಾಯತನಂ। ಇಮೇ ಪಞ್ಚ ಧಮ್ಮಾ ಅಭಿಞ್ಞೇಯ್ಯಾ।

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