Talking Book in Kannada - Buddha11:06 mins
The story of Gautham Buddha, the founder of one of the major religions
in the world - Buddhism, it depicts his journey from a prince to an awakened being.
೧೧. ಸಕ್ಕಸಂಯುತ್ತಂ
೧೧. ಸಕ್ಕಸಂಯುತ್ತಂ
೧. ಪಠಮವಗ್ಗೋ
೧. ಸುವೀರಸುತ್ತಂ
೨೪೭. ಏವಂ
ಮೇ ಸುತಂ – ಏಕಂ ಸಮಯಂ ಭಗವಾ ಸಾವತ್ಥಿಯಂ ವಿಹರತಿ ಜೇತವನೇ ಅನಾಥಪಿಣ್ಡಿಕಸ್ಸ ಆರಾಮೇ।
ತತ್ರ ಖೋ ಭಗವಾ ಭಿಕ್ಖೂ ಆಮನ್ತೇಸಿ – ‘‘ಭಿಕ್ಖವೋ’’ತಿ। ‘‘ಭದನ್ತೇ’’ತಿ ತೇ ಭಿಕ್ಖೂ
ಭಗವತೋ ಪಚ್ಚಸ್ಸೋಸುಂ। ಭಗವಾ ಏತದವೋಚ –
‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಅಸುರಾ ದೇವೇ ಅಭಿಯಂಸು। ಅಥ ಖೋ,
ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುವೀರಂ ದೇವಪುತ್ತಂ ಆಮನ್ತೇಸಿ – ‘ಏತೇ, ತಾತ ಸುವೀರ,
ಅಸುರಾ ದೇವೇ ಅಭಿಯನ್ತಿ। ಗಚ್ಛ, ತಾತ ಸುವೀರ, ಅಸುರೇ ಪಚ್ಚುಯ್ಯಾಹೀ’ತಿ। ‘ಏವಂ
ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸುವೀರೋ ದೇವಪುತ್ತೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ
ಪಟಿಸ್ಸುತ್ವಾ ಪಮಾದಂ ಆಪಾದೇಸಿ [ಆಹರೇಸಿ (ಕತ್ಥಚಿ) ನವಙ್ಗುತ್ತರೇ ಸೀಹನಾದಸುತ್ತೇಪಿ]।
ದುತಿಯಮ್ಪಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುವೀರಂ ದೇವಪುತ್ತಂ ಆಮನ್ತೇಸಿ –
‘ಏತೇ, ತಾತ ಸುವೀರ, ಅಸುರಾ ದೇವೇ ಅಭಿಯನ್ತಿ। ಗಚ್ಛ, ತಾತ ಸುವೀರ, ಅಸುರೇ
ಪಚ್ಚುಯ್ಯಾಹೀ’ತಿ। ‘ಏವಂ ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸುವೀರೋ ದೇವಪುತ್ತೋ ಸಕ್ಕಸ್ಸ
ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿಸ್ಸುತ್ವಾ ದುತಿಯಮ್ಪಿ ಪಮಾದಂ ಆಪಾದೇಸಿ। ತತಿಯಮ್ಪಿ ಖೋ, ಭಿಕ್ಖವೇ,
ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುವೀರಂ ದೇವಪುತ್ತಂ ಆಮನ್ತೇಸಿ – ‘ಏತೇ, ತಾತ ಸುವೀರ, ಅಸುರಾ
ದೇವೇ ಅಭಿಯನ್ತಿ। ಗಚ್ಛ, ತಾತ ಸುವೀರ, ಅಸುರೇ ಪಚ್ಚುಯ್ಯಾಹೀ’ತಿ । ‘ಏವಂ ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸುವೀರೋ ದೇವಪುತ್ತೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿಸ್ಸುತ್ವಾ ತತಿಯಮ್ಪಿ ಪಮಾದಂ ಆಪಾದೇಸಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುವೀರಂ ದೇವಪುತ್ತಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಅನುಟ್ಠಹಂ ಅವಾಯಾಮಂ, ಸುಖಂ ಯತ್ರಾಧಿಗಚ್ಛತಿ।
ಸುವೀರ ತತ್ಥ ಗಚ್ಛಾಹಿ, ಮಞ್ಚ ತತ್ಥೇವ ಪಾಪಯಾ’’ತಿ॥
‘‘ಅಲಸ್ವಸ್ಸ [ಅಲಸ’ಸ್ಸ (ಸೀ॰ ಪೀ॰), ಅಲಸ್ವಾಯಂ (ಸ್ಯಾ॰ ಕಂ॰)] ಅನುಟ್ಠಾತಾ, ನ ಚ ಕಿಚ್ಚಾನಿ ಕಾರಯೇ।
ಸಬ್ಬಕಾಮಸಮಿದ್ಧಸ್ಸ, ತಂ ಮೇ ಸಕ್ಕ ವರಂ ದಿಸಾ’’ತಿ॥
‘‘ಯತ್ಥಾಲಸೋ ಅನುಟ್ಠಾತಾ, ಅಚ್ಚನ್ತಂ ಸುಖಮೇಧತಿ।
ಸುವೀರ ತತ್ಥ ಗಚ್ಛಾಹಿ, ಮಞ್ಚ ತತ್ಥೇವ ಪಾಪಯಾ’’ತಿ॥
‘‘ಅಕಮ್ಮುನಾ [ಅಕಮ್ಮನಾ (ಸೀ॰ ಪೀ॰)] ದೇವಸೇಟ್ಠ, ಸಕ್ಕ ವಿನ್ದೇಮು ಯಂ ಸುಖಂ।
ಅಸೋಕಂ ಅನುಪಾಯಾಸಂ, ತಂ ಮೇ ಸಕ್ಕ ವರಂ ದಿಸಾ’’ತಿ॥
‘‘ಸಚೇ ಅತ್ಥಿ ಅಕಮ್ಮೇನ, ಕೋಚಿ ಕ್ವಚಿ ನ ಜೀವತಿ।
ನಿಬ್ಬಾನಸ್ಸ ಹಿ ಸೋ ಮಗ್ಗೋ, ಸುವೀರ ತತ್ಥ ಗಚ್ಛಾಹಿ।
ಮಞ್ಚ ತತ್ಥೇವ ಪಾಪಯಾ’’ತಿ॥
‘‘ಸೋ ಹಿ ನಾಮ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸಕಂ ಪುಞ್ಞಫಲಂ
ಉಪಜೀವಮಾನೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಇಸ್ಸರಿಯಾಧಿಪಚ್ಚಂ ರಜ್ಜಂ ಕಾರೇನ್ತೋ
ಉಟ್ಠಾನವೀರಿಯಸ್ಸ ವಣ್ಣವಾದೀ ಭವಿಸ್ಸತಿ। ಇಧ ಖೋ ತಂ, ಭಿಕ್ಖವೇ, ಸೋಭೇಥ, ಯಂ ತುಮ್ಹೇ
ಏವಂ ಸ್ವಾಕ್ಖಾತೇ ಧಮ್ಮವಿನಯೇ ಪಬ್ಬಜಿತಾ ಸಮಾನಾ ಉಟ್ಠಹೇಯ್ಯಾಥ ಘಟೇಯ್ಯಾಥ ವಾಯಮೇಯ್ಯಾಥ ಅಪ್ಪತ್ತಸ್ಸ ಪತ್ತಿಯಾ ಅನಧಿಗತಸ್ಸ ಅಧಿಗಮಾಯ, ಅಸಚ್ಛಿಕತಸ್ಸ ಸಚ್ಛಿಕಿರಿಯಾಯಾ’’ತಿ।
೨. ಸುಸೀಮಸುತ್ತಂ
೨೪೮. ಸಾವತ್ಥಿಯಂ। ತತ್ರ ಖೋ ಭಗವಾ ಭಿಕ್ಖೂ ಆಮನ್ತೇಸಿ – ‘‘ಭಿಕ್ಖವೋ’’ತಿ। ‘‘ಭದನ್ತೇ’’ತಿ ತೇ ಭಿಕ್ಖೂ ಭಗವತೋ ಪಚ್ಚಸ್ಸೋಸುಂ। ಭಗವಾ ಏತದವೋಚ –
‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಅಸುರಾ ದೇವೇ ಅಭಿಯಂಸು। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುಸೀಮಂ [ಸುಸಿಮಂ (ಸ್ಯಾ॰ ಕಂ॰ ಕ॰)]
ದೇವಪುತ್ತಂ ಆಮನ್ತೇಸಿ – ‘ಏತೇ, ತಾತ ಸುಸೀಮ, ಅಸುರಾ ದೇವೇ ಅಭಿಯನ್ತಿ। ಗಚ್ಛ, ತಾತ
ಸುಸೀಮ, ಅಸುರೇ ಪಚ್ಚುಯ್ಯಾಹೀ’ತಿ। ‘ಏವಂ ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸುಸೀಮೋ
ದೇವಪುತ್ತೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿಸ್ಸುತ್ವಾ ಪಮಾದಂ ಆಪಾದೇಸಿ। ದುತಿಯಮ್ಪಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ
ದೇವಾನಮಿನ್ದೋ ಸುಸೀಮಂ ದೇವಪುತ್ತಂ ಆಮನ್ತೇಸಿ…ಪೇ॰… ದುತಿಯಮ್ಪಿ ಪಮಾದಂ ಆಪಾದೇಸಿ।
ತತಿಯಮ್ಪಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುಸೀಮಂ ದೇವಪುತ್ತಂ ಆಮನ್ತೇಸಿ…ಪೇ॰…
ತತಿಯಮ್ಪಿ ಪಮಾದಂ ಆಪಾದೇಸಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುಸೀಮಂ
ದೇವಪುತ್ತಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಅನುಟ್ಠಹಂ ಅವಾಯಾಮಂ, ಸುಖಂ ಯತ್ರಾಧಿಗಚ್ಛತಿ।
ಸುಸೀಮ ತತ್ಥ ಗಚ್ಛಾಹಿ, ಮಞ್ಚ ತತ್ಥೇವ ಪಾಪಯಾ’’ತಿ॥
‘‘ಅಲಸ್ವಸ್ಸ ಅನುಟ್ಠಾತಾ, ನ ಚ ಕಿಚ್ಚಾನಿ ಕಾರಯೇ।
ಸಬ್ಬಕಾಮಸಮಿದ್ಧಸ್ಸ, ತಂ ಮೇ ಸಕ್ಕ ವರಂ ದಿಸಾ’’ತಿ॥
‘‘ಯತ್ಥಾಲಸೋ ಅನುಟ್ಠಾತಾ, ಅಚ್ಚನ್ತಂ ಸುಖಮೇಧತಿ।
ಸುಸೀಮ ತತ್ಥ ಗಚ್ಛಾಹಿ, ಮಞ್ಚ ತತ್ಥೇವ ಪಾಪಯಾ’’ತಿ॥
‘‘ಅಕಮ್ಮುನಾ ದೇವಸೇಟ್ಠ, ಸಕ್ಕ ವಿನ್ದೇಮು ಯಂ ಸುಖಂ।
ಅಸೋಕಂ ಅನುಪಾಯಾಸಂ, ತಂ ಮೇ ಸಕ್ಕ ವರಂ ದಿಸಾ’’ತಿ॥
‘‘ಸಚೇ ಅತ್ಥಿ ಅಕಮ್ಮೇನ, ಕೋಚಿ ಕ್ವಚಿ ನ ಜೀವತಿ।
ನಿಬ್ಬಾನಸ್ಸ ಹಿ ಸೋ ಮಗ್ಗೋ, ಸುಸೀಮ ತತ್ಥ ಗಚ್ಛಾಹಿ।
ಮಞ್ಚ ತತ್ಥೇವ ಪಾಪಯಾ’’ತಿ॥
‘‘ಸೋ ಹಿ ನಾಮ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸಕಂ ಪುಞ್ಞಫಲಂ
ಉಪಜೀವಮಾನೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಇಸ್ಸರಿಯಾಧಿಪಚ್ಚಂ ರಜ್ಜಂ ಕಾರೇನ್ತೋ
ಉಟ್ಠಾನವೀರಿಯಸ್ಸ ವಣ್ಣವಾದೀ ಭವಿಸ್ಸತಿ। ಇಧ ಖೋ ತಂ, ಭಿಕ್ಖವೇ, ಸೋಭೇಥ, ಯಂ ತುಮ್ಹೇ
ಏವಂ ಸ್ವಾಕ್ಖಾತೇ ಧಮ್ಮವಿನಯೇ ಪಬ್ಬಜಿತಾ ಸಮಾನಾ ಉಟ್ಠಹೇಯ್ಯಾಥ ಘಟೇಯ್ಯಾಥ ವಾಯಮೇಯ್ಯಾಥ
ಅಪ್ಪತ್ತಸ್ಸ ಪತ್ತಿಯಾ, ಅನಧಿಗತಸ್ಸ ಅಧಿಗಮಾಯ, ಅಸಚ್ಛಿಕತಸ್ಸ ಸಚ್ಛಿಕಿರಿಯಾಯಾ’’ತಿ।
೩. ಧಜಗ್ಗಸುತ್ತಂ
೨೪೯. ಸಾವತ್ಥಿಯಂ । ತತ್ರ ಖೋ ಭಗವಾ ಭಿಕ್ಖೂ ಆಮನ್ತೇಸಿ – ‘‘ಭಿಕ್ಖವೋ’’ತಿ । ‘‘ಭದನ್ತೇ’’ತಿ ತೇ ಭಿಕ್ಖೂ ಭಗವತೋ ಪಚ್ಚಸ್ಸೋಸುಂ। ಭಗವಾ ಏತದವೋಚ –
‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ದೇವಾಸುರಸಙ್ಗಾಮೋ ಸಮುಪಬ್ಯೂಳ್ಹೋ ಅಹೋಸಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ದೇವೇ ತಾವತಿಂಸೇ ಆಮನ್ತೇಸಿ –
‘ಸಚೇ, ಮಾರಿಸಾ, ದೇವಾನಂ ಸಙ್ಗಾಮಗತಾನಂ ಉಪ್ಪಜ್ಜೇಯ್ಯ
ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಮಮೇವ ತಸ್ಮಿಂ ಸಮಯೇ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ।
ಮಮಞ್ಹಿ ವೋ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕಯತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ,
ಸೋ ಪಹೀಯಿಸ್ಸತಿ’।
‘ನೋ ಚೇ ಮೇ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ, ಅಥ ಪಜಾಪತಿಸ್ಸ
ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ। ಪಜಾಪತಿಸ್ಸ ಹಿ ವೋ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ
ಉಲ್ಲೋಕಯತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಸೋ ಪಹೀಯಿಸ್ಸತಿ’।
‘ನೋ ಚೇ ಪಜಾಪತಿಸ್ಸ ದೇವರಾಜಸ್ಸ
ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ, ಅಥ ವರುಣಸ್ಸ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ। ವರುಣಸ್ಸ
ಹಿ ವೋ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕಯತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ
ಲೋಮಹಂಸೋ ವಾ, ಸೋ ಪಹೀಯಿಸ್ಸತಿ’।
‘ನೋ ಚೇ ವರುಣಸ್ಸ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ, ಅಥ
ಈಸಾನಸ್ಸ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕೇಯ್ಯಾಥ। ಈಸಾನಸ್ಸ ಹಿ ವೋ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ
ಉಲ್ಲೋಕಯತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಸೋ
ಪಹೀಯಿಸ್ಸತೀ’’’ತಿ।
‘‘ತಂ ಖೋ ಪನ, ಭಿಕ್ಖವೇ, ಸಕ್ಕಸ್ಸ ವಾ ದೇವಾನಮಿನ್ದಸ್ಸ ಧಜಗ್ಗಂ
ಉಲ್ಲೋಕಯತಂ, ಪಜಾಪತಿಸ್ಸ ವಾ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕಯತಂ, ವರುಣಸ್ಸ ವಾ
ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕಯತಂ, ಈಸಾನಸ್ಸ ವಾ ದೇವರಾಜಸ್ಸ ಧಜಗ್ಗಂ ಉಲ್ಲೋಕಯತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಸೋ ಪಹೀಯೇಥಾಪಿ ನೋಪಿ ಪಹೀಯೇಥ [ನೋ ಪಹೀಯೇಥ (ಕ॰)]।
‘‘ತಂ ಕಿಸ್ಸ ಹೇತು? ಸಕ್ಕೋ ಹಿ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ಅವೀತರಾಗೋ ಅವೀತದೋಸೋ ಅವೀತಮೋಹೋ ಭೀರು ಛಮ್ಭೀ ಉತ್ರಾಸೀ ಪಲಾಯೀತಿ।
‘‘ಅಹಞ್ಚ ಖೋ, ಭಿಕ್ಖವೇ, ಏವಂ ವದಾಮಿ – ‘ಸಚೇ ತುಮ್ಹಾಕಂ,
ಭಿಕ್ಖವೇ, ಅರಞ್ಞಗತಾನಂ ವಾ ರುಕ್ಖಮೂಲಗತಾನಂ ವಾ ಸುಞ್ಞಾಗಾರಗತಾನಂ ವಾ ಉಪ್ಪಜ್ಜೇಯ್ಯ
ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಮಮೇವ ತಸ್ಮಿಂ ಸಮಯೇ ಅನುಸ್ಸರೇಯ್ಯಾಥ – ಇತಿಪಿ
ಸೋ ಭಗವಾ ಅರಹಂ ಸಮ್ಮಾಸಮ್ಬುದ್ಧೋ ವಿಜ್ಜಾಚರಣಸಮ್ಪನ್ನೋ ಸುಗತೋ ಲೋಕವಿದೂ ಅನುತ್ತರೋ
ಪುರಿಸದಮ್ಮಸಾರಥಿ ಸತ್ಥಾ ದೇವಮನುಸ್ಸಾನಂ ಬುದ್ಧೋ ಭಗವಾ’ತಿ। ಮಮಞ್ಹಿ ವೋ, ಭಿಕ್ಖವೇ,
ಅನುಸ್ಸರತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಸೋ ಪಹೀಯಿಸ್ಸತಿ।
‘‘ನೋ ಚೇ ಮಂ ಅನುಸ್ಸರೇಯ್ಯಾಥ, ಅಥ
ಧಮ್ಮಂ ಅನುಸ್ಸರೇಯ್ಯಾಥ – ‘ಸ್ವಾಕ್ಖಾತೋ ಭಗವತಾ ಧಮ್ಮೋ ಸನ್ದಿಟ್ಠಿಕೋ ಅಕಾಲಿಕೋ
ಏಹಿಪಸ್ಸಿಕೋ ಓಪನೇಯ್ಯಿಕೋ ಪಚ್ಚತ್ತಂ ವೇದಿತಬ್ಬೋ ವಿಞ್ಞೂಹೀ’ತಿ। ಧಮ್ಮಞ್ಹಿ ವೋ,
ಭಿಕ್ಖವೇ, ಅನುಸ್ಸರತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಸೋ
ಪಹೀಯಿಸ್ಸತಿ।
‘‘ನೋ ಚೇ ಧಮ್ಮಂ ಅನುಸ್ಸರೇಯ್ಯಾಥ, ಅಥ ಸಙ್ಘಂ ಅನುಸ್ಸರೇಯ್ಯಾಥ – ‘ಸುಪ್ಪಟಿಪನ್ನೋ ಭಗವತೋ ಸಾವಕಸಙ್ಘೋ ಉಜುಪ್ಪಟಿಪನ್ನೋ ಭಗವತೋ ಸಾವಕಸಙ್ಘೋ
ಞಾಯಪ್ಪಟಿಪನ್ನೋ ಭಗವತೋ ಸಾವಕಸಙ್ಘೋ ಸಾಮೀಚಿಪ್ಪಟಿಪನ್ನೋ ಭಗವತೋ ಸಾವಕಸಙ್ಘೋ, ಯದಿದಂ
ಚತ್ತಾರಿ ಪುರಿಸಯುಗಾನಿ ಅಟ್ಠ ಪುರಿಸಪುಗ್ಗಲಾ ಏಸ ಭಗವತೋ ಸಾವಕಸಙ್ಘೋ, ಆಹುನೇಯ್ಯೋ
ಪಾಹುನೇಯ್ಯೋ ದಕ್ಖಿಣೇಯ್ಯೋ ಅಞ್ಜಲಿಕರಣೀಯೋ ಅನುತ್ತರಂ ಪುಞ್ಞಕ್ಖೇತ್ತಂ ಲೋಕಸ್ಸಾ’ತಿ।
ಸಙ್ಘಞ್ಹಿ ವೋ, ಭಿಕ್ಖವೇ, ಅನುಸ್ಸರತಂ ಯಂ ಭವಿಸ್ಸತಿ ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ ಲೋಮಹಂಸೋ ವಾ, ಸೋ ಪಹೀಯಿಸ್ಸತಿ।
‘‘ತಂ ಕಿಸ್ಸ ಹೇತು? ತಥಾಗತೋ ಹಿ, ಭಿಕ್ಖವೇ, ಅರಹಂ
ಸಮ್ಮಾಸಮ್ಬುದ್ಧೋ ವೀತರಾಗೋ ವೀತದೋಸೋ ವೀತಮೋಹೋ ಅಭೀರು ಅಚ್ಛಮ್ಭೀ ಅನುತ್ರಾಸೀ
ಅಪಲಾಯೀ’’ತಿ। ಇದಮವೋಚ ಭಗವಾ। ಇದಂ ವತ್ವಾನ ಸುಗತೋ ಅಥಾಪರಂ ಏತದವೋಚ ಸತ್ಥಾ –
‘‘ಅರಞ್ಞೇ ರುಕ್ಖಮೂಲೇ ವಾ, ಸುಞ್ಞಾಗಾರೇವ ಭಿಕ್ಖವೋ।
ಅನುಸ್ಸರೇಥ [ಅನುಸ್ಸರೇಯ್ಯಾಥ (ಕ॰) ಪದಸಿದ್ಧಿ ಪನ ಚಿನ್ತೇತಬ್ಬಾ] ಸಮ್ಬುದ್ಧಂ, ಭಯಂ ತುಮ್ಹಾಕ ನೋ ಸಿಯಾ॥
‘‘ನೋ ಚೇ ಬುದ್ಧಂ ಸರೇಯ್ಯಾಥ, ಲೋಕಜೇಟ್ಠಂ ನರಾಸಭಂ।
ಅಥ ಧಮ್ಮಂ ಸರೇಯ್ಯಾಥ, ನಿಯ್ಯಾನಿಕಂ ಸುದೇಸಿತಂ॥
‘‘ನೋ ಚೇ ಧಮ್ಮಂ ಸರೇಯ್ಯಾಥ, ನಿಯ್ಯಾನಿಕಂ ಸುದೇಸಿತಂ।
ಅಥ ಸಙ್ಘಂ ಸರೇಯ್ಯಾಥ, ಪುಞ್ಞಕ್ಖೇತ್ತಂ ಅನುತ್ತರಂ॥
‘‘ಏವಂ ಬುದ್ಧಂ ಸರನ್ತಾನಂ, ಧಮ್ಮಂ ಸಙ್ಘಞ್ಚ ಭಿಕ್ಖವೋ।
ಭಯಂ ವಾ ಛಮ್ಭಿತತ್ತಂ ವಾ, ಲೋಮಹಂಸೋ ನ ಹೇಸ್ಸತೀ’’ತಿ॥
೪. ವೇಪಚಿತ್ತಿಸುತ್ತಂ
೨೫೦. ಸಾವತ್ಥಿನಿದಾನಂ। ‘‘ಭೂತಪುಬ್ಬಂ ,
ಭಿಕ್ಖವೇ, ದೇವಾಸುರಸಙ್ಗಾಮೋ ಸಮುಪಬ್ಯೂಳ್ಹೋ ಅಹೋಸಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ
ಅಸುರಿನ್ದೋ ಅಸುರೇ ಆಮನ್ತೇಸಿ – ‘ಸಚೇ, ಮಾರಿಸಾ, ದೇವಾನಂ ಅಸುರಸಙ್ಗಾಮೇ ಸಮುಪಬ್ಯೂಳ್ಹೇ
ಅಸುರಾ ಜಿನೇಯ್ಯುಂ ದೇವಾ ಪರಾಜಿನೇಯ್ಯುಂ [ಪರಾಜೇಯ್ಯುಂ (ಸೀ॰ ಪೀ॰)],
ಯೇನ ನಂ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಕಣ್ಠಪಞ್ಚಮೇಹಿ ಬನ್ಧನೇಹಿ ಬನ್ಧಿತ್ವಾ ಮಮ ಸನ್ತಿಕೇ
ಆನೇಯ್ಯಾಥ ಅಸುರಪುರ’ನ್ತಿ। ಸಕ್ಕೋಪಿ ಖೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ದೇವೇ ತಾವತಿಂಸೇ
ಆಮನ್ತೇಸಿ – ‘ಸಚೇ, ಮಾರಿಸಾ, ದೇವಾನಂ ಅಸುರಸಙ್ಗಾಮೇ ಸಮುಪಬ್ಯೂಳ್ಹೇ ದೇವಾ ಜಿನೇಯ್ಯುಂ
ಅಸುರಾ ಪರಾಜಿನೇಯ್ಯುಂ, ಯೇನ ನಂ ವೇಪಚಿತ್ತಿಂ ಅಸುರಿನ್ದಂ ಕಣ್ಠಪಞ್ಚಮೇಹಿ ಬನ್ಧನೇಹಿ
ಬನ್ಧಿತ್ವಾ ಮಮ ಸನ್ತಿಕೇ ಆನೇಯ್ಯಾಥ ಸುಧಮ್ಮಸಭ’’’ನ್ತಿ। ತಸ್ಮಿಂ ಖೋ ಪನ, ಭಿಕ್ಖವೇ,
ಸಙ್ಗಾಮೇ ದೇವಾ ಜಿನಿಂಸು , ಅಸುರಾ ಪರಾಜಿನಿಂಸು [ಪರಾಜಿಂಸು (ಸೀ॰ ಪೀ॰)]।
ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ದೇವಾ ತಾವತಿಂಸಾ ವೇಪಚಿತ್ತಿಂ ಅಸುರಿನ್ದಂ ಕಣ್ಠಪಞ್ಚಮೇಹಿ
ಬನ್ಧನೇಹಿ ಬನ್ಧಿತ್ವಾ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಸನ್ತಿಕೇ ಆನೇಸುಂ ಸುಧಮ್ಮಸಭಂ। ತತ್ರ
ಸುದಂ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಕಣ್ಠಪಞ್ಚಮೇಹಿ ಬನ್ಧನೇಹಿ ಬದ್ಧೋ ಸಕ್ಕಂ
ದೇವಾನಮಿನ್ದಂ ಸುಧಮ್ಮಸಭಂ ಪವಿಸನ್ತಞ್ಚ ನಿಕ್ಖಮನ್ತಞ್ಚ ಅಸಬ್ಭಾಹಿ ಫರುಸಾಹಿ ವಾಚಾಹಿ
ಅಕ್ಕೋಸತಿ ಪರಿಭಾಸತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ
ಗಾಥಾಹಿ ಅಜ್ಝಭಾಸಿ –
‘‘ಭಯಾ ನು ಮಘವಾ ಸಕ್ಕ, ದುಬ್ಬಲ್ಯಾ ನೋ ತಿತಿಕ್ಖಸಿ।
ಸುಣನ್ತೋ ಫರುಸಂ ವಾಚಂ, ಸಮ್ಮುಖಾ ವೇಪಚಿತ್ತಿನೋ’’ತಿ॥
‘‘ನಾಹಂ ಭಯಾ ನ ದುಬ್ಬಲ್ಯಾ, ಖಮಾಮಿ ವೇಪಚಿತ್ತಿನೋ।
ಕಥಞ್ಹಿ ಮಾದಿಸೋ ವಿಞ್ಞೂ, ಬಾಲೇನ ಪಟಿಸಂಯುಜೇ’’ತಿ॥
‘‘ಭಿಯ್ಯೋ ಬಾಲಾ ಪಭಿಜ್ಜೇಯ್ಯುಂ, ನೋ ಚಸ್ಸ ಪಟಿಸೇಧಕೋ।
ತಸ್ಮಾ ಭುಸೇನ ದಣ್ಡೇನ, ಧೀರೋ ಬಾಲಂ ನಿಸೇಧಯೇ’’ತಿ॥
‘‘ಏತದೇವ ಅಹಂ ಮಞ್ಞೇ, ಬಾಲಸ್ಸ ಪಟಿಸೇಧನಂ।
ಪರಂ ಸಙ್ಕುಪಿತಂ ಞತ್ವಾ, ಯೋ ಸತೋ ಉಪಸಮ್ಮತೀ’’ತಿ॥
‘‘ಏತದೇವ ತಿತಿಕ್ಖಾಯ, ವಜ್ಜಂ ಪಸ್ಸಾಮಿ ವಾಸವ।
ಯದಾ ನಂ ಮಞ್ಞತಿ ಬಾಲೋ, ಭಯಾ ಮ್ಯಾಯಂ ತಿತಿಕ್ಖತಿ।
ಅಜ್ಝಾರುಹತಿ ದುಮ್ಮೇಧೋ, ಗೋವ ಭಿಯ್ಯೋ ಪಲಾಯಿನ’’ನ್ತಿ॥
‘‘ಕಾಮಂ ಮಞ್ಞತು ವಾ ಮಾ ವಾ, ಭಯಾ ಮ್ಯಾಯಂ ತಿತಿಕ್ಖತಿ।
ಸದತ್ಥಪರಮಾ ಅತ್ಥಾ, ಖನ್ತ್ಯಾ ಭಿಯ್ಯೋ ನ ವಿಜ್ಜತಿ॥
‘‘ಯೋ ಹವೇ ಬಲವಾ ಸನ್ತೋ, ದುಬ್ಬಲಸ್ಸ ತಿತಿಕ್ಖತಿ।
ತಮಾಹು ಪರಮಂ ಖನ್ತಿಂ, ನಿಚ್ಚಂ ಖಮತಿ ದುಬ್ಬಲೋ॥
‘‘ಅಬಲಂ ತಂ ಬಲಂ ಆಹು, ಯಸ್ಸ ಬಾಲಬಲಂ ಬಲಂ।
ಬಲಸ್ಸ ಧಮ್ಮಗುತ್ತಸ್ಸ, ಪಟಿವತ್ತಾ ನ ವಿಜ್ಜತಿ॥
‘‘ತಸ್ಸೇವ ತೇನ ಪಾಪಿಯೋ, ಯೋ ಕುದ್ಧಂ ಪಟಿಕುಜ್ಝತಿ।
ಕುದ್ಧಂ ಅಪ್ಪಟಿಕುಜ್ಝನ್ತೋ, ಸಙ್ಗಾಮಂ ಜೇತಿ ದುಜ್ಜಯಂ॥
‘‘ಉಭಿನ್ನಮತ್ಥಂ ಚರತಿ, ಅತ್ತನೋ ಚ ಪರಸ್ಸ ಚ।
ಪರಂ ಸಙ್ಕುಪಿತಂ ಞತ್ವಾ, ಯೋ ಸತೋ ಉಪಸಮ್ಮತಿ॥
‘‘ಉಭಿನ್ನಂ ತಿಕಿಚ್ಛನ್ತಾನಂ, ಅತ್ತನೋ ಚ ಪರಸ್ಸ ಚ।
ಜನಾ ಮಞ್ಞನ್ತಿ ಬಾಲೋತಿ, ಯೇ ಧಮ್ಮಸ್ಸ ಅಕೋವಿದಾ’’ತಿ॥
‘‘ಸೋ ಹಿ ನಾಮ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸಕಂ ಪುಞ್ಞಫಲಂ
ಉಪಜೀವಮಾನೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಇಸ್ಸರಿಯಾಧಿಪಚ್ಚಂ ರಜ್ಜಂ ಕಾರೇನ್ತೋ
ಖನ್ತಿಸೋರಚ್ಚಸ್ಸ ವಣ್ಣವಾದೀ ಭವಿಸ್ಸತಿ। ಇಧ ಖೋ ತಂ, ಭಿಕ್ಖವೇ, ಸೋಭೇಥ ಯಂ ತುಮ್ಹೇ ಏವಂ ಸ್ವಾಕ್ಖಾತೇ ಧಮ್ಮವಿನಯೇ ಪಬ್ಬಜಿತಾ ಸಮಾನಾ ಖಮಾ ಚ ಭವೇಯ್ಯಾಥ ಸೋರತಾ ಚಾ’’ತಿ।
೫. ಸುಭಾಸಿತಜಯಸುತ್ತಂ
೨೫೧.
ಸಾವತ್ಥಿನಿದಾನಂ। ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ದೇವಾಸುರಸಙ್ಗಾಮೋ ಸಮುಪಬ್ಯೂಳ್ಹೋ ಅಹೋಸಿ।
ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಏತದವೋಚ – ‘ಹೋತು,
ದೇವಾನಮಿನ್ದ, ಸುಭಾಸಿತೇನ ಜಯೋ’ತಿ। ‘ಹೋತು, ವೇಪಚಿತ್ತಿ, ಸುಭಾಸಿತೇನ ಜಯೋ’ತಿ। ಅಥ ಖೋ,
ಭಿಕ್ಖವೇ, ದೇವಾ ಚ ಅಸುರಾ ಚ ಪಾರಿಸಜ್ಜೇ ಠಪೇಸುಂ – ‘ಇಮೇ ನೋ ಸುಭಾಸಿತದುಬ್ಭಾಸಿತಂ
ಆಜಾನಿಸ್ಸನ್ತೀ’ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿಂ ಅಸುರಿನ್ದೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ
ಏತದವೋಚ – ‘ಭಣ, ದೇವಾನಮಿನ್ದ, ಗಾಥ’ನ್ತಿ। ಏವಂ ವುತ್ತೇ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ
ದೇವಾನಮಿನ್ದೋ ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದಂ ಏತದವೋಚ – ‘ತುಮ್ಹೇ ಖ್ವೇತ್ಥ, ವೇಪಚಿತ್ತಿ,
ಪುಬ್ಬದೇವಾ। ಭಣ, ವೇಪಚಿತ್ತಿ, ಗಾಥ’ನ್ತಿ। ಏವಂ ವುತ್ತೇ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
‘‘ಭಿಯ್ಯೋ ಬಾಲಾ ಪಭಿಜ್ಜೇಯ್ಯುಂ, ನೋ ಚಸ್ಸ ಪಟಿಸೇಧಕೋ।
ತಸ್ಮಾ ಭುಸೇನ ದಣ್ಡೇನ, ಧೀರೋ ಬಾಲಂ ನಿಸೇಧಯೇ’’ತಿ॥
‘‘ಭಾಸಿತಾಯ ಖೋ ಪನ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿನಾ ಅಸುರಿನ್ದೇನ
ಗಾಥಾಯ ಅಸುರಾ ಅನುಮೋದಿಂಸು, ದೇವಾ ತುಣ್ಹೀ ಅಹೇಸುಂ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ
ಅಸುರಿನ್ದೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಏತದವೋಚ – ‘ಭಣ, ದೇವಾನಮಿನ್ದ, ಗಾಥ’ನ್ತಿ। ಏವಂ ವುತ್ತೇ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
‘‘ಏತದೇವ ಅಹಂ ಮಞ್ಞೇ, ಬಾಲಸ್ಸ ಪಟಿಸೇಧನಂ।
ಪರಂ ಸಙ್ಕುಪಿತಂ ಞತ್ವಾ, ಯೋ ಸತೋ ಉಪಸಮ್ಮತೀ’’ತಿ॥
‘‘ಭಾಸಿತಾಯ ಖೋ ಪನ, ಭಿಕ್ಖವೇ,
ಸಕ್ಕೇನ ದೇವಾನಮಿನ್ದೇನ ಗಾಥಾಯ, ದೇವಾ ಅನುಮೋದಿಂಸು, ಅಸುರಾ ತುಣ್ಹೀ ಅಹೇಸುಂ। ಅಥ ಖೋ,
ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ವೇಪಚಿತ್ತಿಂ ಅಸುರಿನ್ದಂ ಏತದವೋಚ – ‘ಭಣ, ವೇಪಚಿತ್ತಿ,
ಗಾಥ’ನ್ತಿ। ಏವಂ ವುತ್ತೇ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
‘‘ಏತದೇವ ತಿತಿಕ್ಖಾಯ, ವಜ್ಜಂ ಪಸ್ಸಾಮಿ ವಾಸವ।
ಯದಾ ನಂ ಮಞ್ಞತಿ ಬಾಲೋ, ಭಯಾ ಮ್ಯಾಯಂ ತಿತಿಕ್ಖತಿ।
ಅಜ್ಝಾರುಹತಿ ದುಮ್ಮೇಧೋ, ಗೋವ ಭಿಯ್ಯೋ ಪಲಾಯಿನ’’ನ್ತಿ॥
‘‘ಭಾಸಿತಾಯ ಖೋ ಪನ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿನಾ ಅಸುರಿನ್ದೇನ
ಗಾಥಾಯ ಅಸುರಾ ಅನುಮೋದಿಂಸು, ದೇವಾ ತುಣ್ಹೀ ಅಹೇಸುಂ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ
ಅಸುರಿನ್ದೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಏತದವೋಚ – ‘ಭಣ, ದೇವಾನಮಿನ್ದ, ಗಾಥ’ನ್ತಿ। ಏವಂ
ವುತ್ತೇ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಇಮಾ ಗಾಥಾಯೋ ಅಭಾಸಿ –
‘‘ಕಾಮಂ ಮಞ್ಞತು ವಾ ಮಾ ವಾ, ಭಯಾ ಮ್ಯಾಯಂ ತಿತಿಕ್ಖತಿ।
ಸದತ್ಥಪರಮಾ ಅತ್ಥಾ, ಖನ್ತ್ಯಾ ಭಿಯ್ಯೋ ನ ವಿಜ್ಜತಿ॥
‘‘ಯೋ ಹವೇ ಬಲವಾ ಸನ್ತೋ, ದುಬ್ಬಲಸ್ಸ ತಿತಿಕ್ಖತಿ।
ತಮಾಹು ಪರಮಂ ಖನ್ತಿಂ, ನಿಚ್ಚಂ ಖಮತಿ ದುಬ್ಬಲೋ॥
‘‘ಅಬಲಂ ತಂ ಬಲಂ ಆಹು, ಯಸ್ಸ ಬಾಲಬಲಂ ಬಲಂ।
ಬಲಸ್ಸ ಧಮ್ಮಗುತ್ತಸ್ಸ, ಪಟಿವತ್ತಾ ನ ವಿಜ್ಜತಿ॥
‘‘ತಸ್ಸೇವ ತೇನ ಪಾಪಿಯೋ, ಯೋ ಕುದ್ಧಂ ಪಟಿಕುಜ್ಝತಿ।
ಕುದ್ಧಂ ಅಪ್ಪಟಿಕುಜ್ಝನ್ತೋ, ಸಙ್ಗಾಮಂ ಜೇತಿ ದುಜ್ಜಯಂ॥
‘‘ಉಭಿನ್ನಮತ್ಥಂ ಚರತಿ, ಅತ್ತನೋ ಚ ಪರಸ್ಸ ಚ।
ಪರಂ ಸಙ್ಕುಪಿತಂ ಞತ್ವಾ, ಯೋ ಸತೋ ಉಪಸಮ್ಮತಿ॥
‘‘ಉಭಿನ್ನಂ ತಿಕಿಚ್ಛನ್ತಾನಂ, ಅತ್ತನೋ ಚ ಪರಸ್ಸ ಚ।
ಜನಾ ಮಞ್ಞನ್ತಿ ಬಾಲೋತಿ, ಯೇ ಧಮ್ಮಸ್ಸ ಅಕೋವಿದಾ’’ತಿ॥
‘‘ಭಾಸಿತಾಸು ಖೋ ಪನ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೇನ ದೇವಾನಮಿನ್ದೇನ
ಗಾಥಾಸು, ದೇವಾ ಅನುಮೋದಿಂಸು, ಅಸುರಾ ತುಣ್ಹೀ ಅಹೇಸುಂ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಞ್ಚ
ಅಸುರಾನಞ್ಚ ಪಾರಿಸಜ್ಜಾ ಏತದವೋಚುಂ – ‘ಭಾಸಿತಾ ಖೋ ವೇಪಚಿತ್ತಿನಾ ಅಸುರಿನ್ದೇನ ಗಾಥಾಯೋ।
ತಾ ಚ ಖೋ ಸದಣ್ಡಾವಚರಾ ಸಸತ್ಥಾವಚರಾ, ಇತಿ ಭಣ್ಡನಂ ಇತಿ ವಿಗ್ಗಹೋ ಇತಿ ಕಲಹೋ। ಭಾಸಿತಾ ಖೋ [ಭಾಸಿತಾ ಖೋ ಪನ (ಸೀ॰)]
ಸಕ್ಕೇನ ದೇವಾನಮಿನ್ದೇನ ಗಾಥಾಯೋ। ತಾ ಚ ಖೋ ಅದಣ್ಡಾವಚರಾ ಅಸತ್ಥಾವಚರಾ, ಇತಿ ಅಭಣ್ಡನಂ
ಇತಿ ಅವಿಗ್ಗಹೋ ಇತಿ ಅಕಲಹೋ। ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಸುಭಾಸಿತೇನ ಜಯೋ’ತಿ। ಇತಿ ಖೋ,
ಭಿಕ್ಖವೇ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಸುಭಾಸಿತೇನ ಜಯೋ ಅಹೋಸೀ’’ತಿ।
೬. ಕುಲಾವಕಸುತ್ತಂ
೨೫೨. ಸಾವತ್ಥಿಯಂ। ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ದೇವಾಸುರಸಙ್ಗಾಮೋ ಸಮುಪಬ್ಯೂಳ್ಹೋ ಅಹೋಸಿ। ತಸ್ಮಿಂ ಖೋ ಪನ, ಭಿಕ್ಖವೇ, ಸಙ್ಗಾಮೇ ಅಸುರಾ ಜಿನಿಂಸು ,
ದೇವಾ ಪರಾಜಿನಿಂಸು। ಪರಾಜಿತಾ ಚ ಖೋ, ಭಿಕ್ಖವೇ, ದೇವಾ ಅಪಾಯಂಸ್ವೇವ ಉತ್ತರೇನಮುಖಾ,
ಅಭಿಯಂಸ್ವೇವ ನೇ ಅಸುರಾ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಮಾತಲಿ ಸಙ್ಗಾಹಕಂ
ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಕುಲಾವಕಾ ಮಾತಲಿ ಸಿಮ್ಬಲಿಸ್ಮಿಂ,
ಈಸಾಮುಖೇನ ಪರಿವಜ್ಜಯಸ್ಸು।
ಕಾಮಂ ಚಜಾಮ ಅಸುರೇಸು ಪಾಣಂ,
ಮಾಯಿಮೇ ದಿಜಾ ವಿಕುಲಾವಕಾ [ವಿಕುಲಾವಾ (ಸ್ಯಾ॰ ಕಂ॰ ಕ॰)] ಅಹೇಸು’’ನ್ತಿ॥
‘‘‘ಏವಂ ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ
ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿಸ್ಸುತ್ವಾ ಸಹಸ್ಸಯುತ್ತಂ ಆಜಞ್ಞರಥಂ ಪಚ್ಚುದಾವತ್ತೇಸಿ।
ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಅಸುರಾನಂ ಏತದಹೋಸಿ – ‘ಪಚ್ಚುದಾವತ್ತೋ ಖೋ ದಾನಿ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಸಹಸ್ಸಯುತ್ತೋ ಆಜಞ್ಞರಥೋ ।
ದುತಿಯಮ್ಪಿ ಖೋ ದೇವಾ ಅಸುರೇಹಿ ಸಙ್ಗಾಮೇಸ್ಸನ್ತೀತಿ ಭೀತಾ ಅಸುರಪುರಮೇವ ಪಾವಿಸಿಂಸು।
ಇತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಧಮ್ಮೇನ ಜಯೋ ಅಹೋಸೀ’’’ತಿ।
೭. ನದುಬ್ಭಿಯಸುತ್ತಂ
೨೫೩.
ಸಾವತ್ಥಿಯಂ। ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ರಹೋಗತಸ್ಸ
ಪಟಿಸಲ್ಲೀನಸ್ಸ ಏವಂ ಚೇತಸೋ ಪರಿವಿತಕ್ಕೋ ಉದಪಾದಿ – ‘ಯೋಪಿ ಮೇ ಅಸ್ಸ ಸುಪಚ್ಚತ್ಥಿಕೋ
ತಸ್ಸಪಾಹಂ ನ ದುಬ್ಭೇಯ್ಯ’ನ್ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಸಕ್ಕಸ್ಸ
ದೇವಾನಮಿನ್ದಸ್ಸ ಚೇತಸಾ ಚೇತೋಪರಿವಿತಕ್ಕಮಞ್ಞಾಯ ಯೇನ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ತೇನುಪಸಙ್ಕಮಿ। ಅದ್ದಸಾ
ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ವೇಪಚಿತ್ತಿಂ ಅಸುರಿನ್ದಂ ದೂರತೋವ ಆಗಚ್ಛನ್ತಂ।
ದಿಸ್ವಾನ ವೇಪಚಿತ್ತಿಂ ಅಸುರಿನ್ದಂ ಏತದವೋಚ – ‘ತಿಟ್ಠ, ವೇಪಚಿತ್ತಿ, ಗಹಿತೋಸೀ’’’ತಿ।
‘‘ಯದೇವ ತೇ, ಮಾರಿಸ, ಪುಬ್ಬೇ ಚಿತ್ತಂ, ತದೇವ ತ್ವಂ ಮಾ ಪಜಹಾಸೀ’’ತಿ [ತದೇವ ತ್ವಂ ಮಾರಿಸ ಪಹಾಸೀತಿ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰)]।
‘‘ಸಪಸ್ಸು ಚ ಮೇ, ವೇಪಚಿತ್ತಿ, ಅದುಬ್ಭಾಯಾ’’ತಿ [ಅದ್ರುಬ್ಭಾಯ (ಕ॰)]।
‘‘ಯಂ ಮುಸಾ ಭಣತೋ ಪಾಪಂ, ಯಂ ಪಾಪಂ ಅರಿಯೂಪವಾದಿನೋ।
ಮಿತ್ತದ್ದುನೋ ಚ ಯಂ ಪಾಪಂ, ಯಂ ಪಾಪಂ ಅಕತಞ್ಞುನೋ।
ತಮೇವ ಪಾಪಂ ಫುಸತು [ಫುಸತಿ (ಸೀ॰ ಪೀ॰)], ಯೋ ತೇ ದುಬ್ಭೇ ಸುಜಮ್ಪತೀ’’ತಿ॥
೮. ವೇರೋಚನಅಸುರಿನ್ದಸುತ್ತಂ
೨೫೪.
ಸಾವತ್ಥಿಯಂ ಜೇತವನೇ। ತೇನ ಖೋ ಪನ ಸಮಯೇನ ಭಗವಾ ದಿವಾವಿಹಾರಗತೋ ಹೋತಿ ಪಟಿಸಲ್ಲೀನೋ। ಅಥ
ಖೋ ಸಕ್ಕೋ ಚ ದೇವಾನಮಿನ್ದೋ ವೇರೋಚನೋ ಚ ಅಸುರಿನ್ದೋ ಯೇನ ಭಗವಾ ತೇನುಪಸಙ್ಕಮಿಂಸು;
ಉಪಸಙ್ಕಮಿತ್ವಾ ಪಚ್ಚೇಕಂ ದ್ವಾರಬಾಹಂ ನಿಸ್ಸಾಯ ಅಟ್ಠಂಸು। ಅಥ ಖೋ ವೇರೋಚನೋ ಅಸುರಿನ್ದೋ
ಭಗವತೋ ಸನ್ತಿಕೇ ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
‘‘ವಾಯಮೇಥೇವ ಪುರಿಸೋ, ಯಾವ ಅತ್ಥಸ್ಸ ನಿಪ್ಫದಾ।
ನಿಪ್ಫನ್ನಸೋಭನೋ [ಸೋಭಿನೋ (ಸೀ॰), ಸೋಭಣೋ (ಪೀ॰ ಕ॰)] ಅತ್ಥೋ [ಅತ್ಥಾ (ಸೀ॰)], ವೇರೋಚನವಚೋ ಇದ’’ನ್ತಿ॥
‘‘ವಾಯಮೇಥೇವ ಪುರಿಸೋ, ಯಾವ ಅತ್ಥಸ್ಸ ನಿಪ್ಫದಾ।
ನಿಪ್ಫನ್ನಸೋಭನೋ ಅತ್ಥೋ [ನಿಪ್ಫನ್ನಸೋಭಿನೋ ಅತ್ಥಾ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰)], ಖನ್ತ್ಯಾ ಭಿಯ್ಯೋ ನ ವಿಜ್ಜತೀ’’ತಿ॥
‘‘ಸಬ್ಬೇ ಸತ್ತಾ ಅತ್ಥಜಾತಾ, ತತ್ಥ ತತ್ಥ ಯಥಾರಹಂ।
ಸಂಯೋಗಪರಮಾ ತ್ವೇವ, ಸಮ್ಭೋಗಾ ಸಬ್ಬಪಾಣಿನಂ।
ನಿಪ್ಫನ್ನಸೋಭನೋ ಅತ್ಥೋ, ವೇರೋಚನವಚೋ ಇದ’’ನ್ತಿ॥
‘‘ಸಬ್ಬೇ ಸತ್ತಾ ಅತ್ಥಜಾತಾ, ತತ್ಥ ತತ್ಥ ಯಥಾರಹಂ।
ಸಂಯೋಗಪರಮಾ ತ್ವೇವ, ಸಮ್ಭೋಗಾ ಸಬ್ಬಪಾಣಿನಂ।
ನಿಪ್ಫನ್ನಸೋಭನೋ ಅತ್ಥೋ, ಖನ್ತ್ಯಾ ಭಿಯ್ಯೋ ನ ವಿಜ್ಜತೀ’’ತಿ॥
೯. ಅರಞ್ಞಾಯತನಇಸಿಸುತ್ತಂ
೨೫೫. ಸಾವತ್ಥಿಯಂ ।
‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಸಮ್ಬಹುಲಾ ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ ಅರಞ್ಞಾಯತನೇ
ಪಣ್ಣಕುಟೀಸು ಸಮ್ಮನ್ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ಚ ದೇವಾನಮಿನ್ದೋ ವೇಪಚಿತ್ತಿ ಚ
ಅಸುರಿನ್ದೋ ಯೇನ ತೇ ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ ತೇನುಪಸಙ್ಕಮಿಂಸು। ಅಥ ಖೋ,
ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಪಟಲಿಯೋ [ಅಟಲಿಯೋ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰ ಪೀ॰), ಆಟಲಿಯೋ (ಕ॰) ಮ॰ ನಿ॰ ೨.೪೧೦]
ಉಪಾಹನಾ ಆರೋಹಿತ್ವಾ ಖಗ್ಗಂ ಓಲಗ್ಗೇತ್ವಾ ಛತ್ತೇನ ಧಾರಿಯಮಾನೇನ ಅಗ್ಗದ್ವಾರೇನ ಅಸ್ಸಮಂ
ಪವಿಸಿತ್ವಾ ತೇ ಇಸಯೋ ಸೀಲವನ್ತೇ ಕಲ್ಯಾಣಧಮ್ಮೇ ಅಪಬ್ಯಾಮತೋ ಕರಿತ್ವಾ ಅತಿಕ್ಕಮಿ। ಅಥ
ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಪಟಲಿಯೋ ಉಪಾಹನಾ ಓರೋಹಿತ್ವಾ ಖಗ್ಗಂ ಅಞ್ಞೇಸಂ
ದತ್ವಾ ಛತ್ತಂ ಅಪನಾಮೇತ್ವಾ ದ್ವಾರೇನೇವ ಅಸ್ಸಮಂ ಪವಿಸಿತ್ವಾ ತೇ ಇಸಯೋ ಸೀಲವನ್ತೇ
ಕಲ್ಯಾಣಧಮ್ಮೇ ಅನುವಾತಂ ಪಞ್ಜಲಿಕೋ ನಮಸ್ಸಮಾನೋ ಅಟ್ಠಾಸಿ’’। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ತೇ
ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿಂಸು –
ಕಾಯಾ ಚುತೋ ಗಚ್ಛತಿ ಮಾಲುತೇನ।
ಗನ್ಧೋ ಇಸೀನಂ ಅಸುಚಿ ದೇವರಾಜಾ’’ತಿ॥
‘‘ಗನ್ಧೋ ಇಸೀನಂ ಚಿರದಿಕ್ಖಿತಾನಂ,
ಕಾಯಾ ಚುತೋ ಗಚ್ಛತು [ಗಚ್ಛತಿ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰)] ಮಾಲುತೇನ,
ಸುಚಿತ್ರಪುಪ್ಫಂ ಸಿರಸ್ಮಿಂವ ಮಾಲಂ।
ನ ಹೇತ್ಥ ದೇವಾ ಪಟಿಕೂಲಸಞ್ಞಿನೋ’’ತಿ॥
೧೦. ಸಮುದ್ದಕಸುತ್ತಂ
೨೫೬.
ಸಾವತ್ಥಿಯಂ। ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಸಮ್ಬಹುಲಾ ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ
ಸಮುದ್ದತೀರೇ ಪಣ್ಣಕುಟೀಸು ಸಮ್ಮನ್ತಿ। ತೇನ ಖೋ ಪನ ಸಮಯೇನ ದೇವಾಸುರಸಙ್ಗಾಮೋ
ಸಮುಪಬ್ಯೂಳ್ಹೋ ಅಹೋಸಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ತೇಸಂ ಇಸೀನಂ ಸೀಲವನ್ತಾನಂ ಕಲ್ಯಾಣಧಮ್ಮಾನಂ
ಏತದಹೋಸಿ – ‘ಧಮ್ಮಿಕಾ ಖೋ ದೇವಾ, ಅಧಮ್ಮಿಕಾ ಅಸುರಾ। ಸಿಯಾಪಿ ನೋ ಅಸುರತೋ ಭಯಂ। ಯಂನೂನ
ಮಯಂ ಸಮ್ಬರಂ ಅಸುರಿನ್ದಂ ಉಪಸಙ್ಕಮಿತ್ವಾ ಅಭಯದಕ್ಖಿಣಂ ಯಾಚೇಯ್ಯಾಮಾ’’’ತಿ। ‘‘ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ತೇ ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ – ಸೇಯ್ಯಥಾಪಿ
ನಾಮ ಬಲವಾ ಪುರಿಸೋ ಸಮಿಞ್ಜಿತಂ ವಾ ಬಾಹಂ ಪಸಾರೇಯ್ಯ, ಪಸಾರಿತಂ ವಾ ಬಾಹಂ ಸಮಿಞ್ಜೇಯ್ಯ
ಏವಮೇವ – ಸಮುದ್ದತೀರೇ ಪಣ್ಣಕುಟೀಸು ಅನ್ತರಹಿತಾ ಸಮ್ಬರಸ್ಸ ಅಸುರಿನ್ದಸ್ಸ ಸಮ್ಮುಖೇ
ಪಾತುರಹೇಸುಂ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ತೇ ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ ಸಮ್ಬರಂ
ಅಸುರಿನ್ದಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿಂಸು –
‘‘ಇಸಯೋ ಸಮ್ಬರಂ ಪತ್ತಾ, ಯಾಚನ್ತಿ ಅಭಯದಕ್ಖಿಣಂ।
ಕಾಮಂಕರೋ ಹಿ ತೇ ದಾತುಂ, ಭಯಸ್ಸ ಅಭಯಸ್ಸ ವಾ’’ತಿ॥
‘‘ಇಸೀನಂ ಅಭಯಂ ನತ್ಥಿ, ದುಟ್ಠಾನಂ ಸಕ್ಕಸೇವಿನಂ।
ಅಭಯಂ ಯಾಚಮಾನಾನಂ, ಭಯಮೇವ ದದಾಮಿ ವೋ’’ತಿ॥
‘‘ಅಭಯಂ ಯಾಚಮಾನಾನಂ, ಭಯಮೇವ ದದಾಸಿ ನೋ।
ಪಟಿಗ್ಗಣ್ಹಾಮ ತೇ ಏತಂ, ಅಕ್ಖಯಂ ಹೋತು ತೇ ಭಯಂ॥
‘‘ಯಾದಿಸಂ ವಪತೇ ಬೀಜಂ, ತಾದಿಸಂ ಹರತೇ ಫಲಂ।
ಕಲ್ಯಾಣಕಾರೀ ಕಲ್ಯಾಣಂ, ಪಾಪಕಾರೀ ಚ ಪಾಪಕಂ।
ಪವುತ್ತಂ ತಾತ ತೇ ಬೀಜಂ, ಫಲಂ ಪಚ್ಚನುಭೋಸ್ಸಸೀ’’ತಿ॥
‘‘ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ತೇ ಇಸಯೋ ಸೀಲವನ್ತೋ ಕಲ್ಯಾಣಧಮ್ಮಾ
ಸಮ್ಬರಂ ಅಸುರಿನ್ದಂ ಅಭಿಸಪಿತ್ವಾ – ಸೇಯ್ಯಥಾಪಿ ನಾಮ ಬಲವಾ ಪುರಿಸೋ ಸಮಿಞ್ಜಿತಂ ವಾ
ಬಾಹಂ ಪಸಾರೇಯ್ಯ, ಪಸಾರಿತಂ ವಾ ಬಾಹಂ ಸಮಿಞ್ಜೇಯ್ಯ ಏವಮೇವ – ಸಮ್ಬರಸ್ಸ ಅಸುರಿನ್ದಸ್ಸ
ಸಮ್ಮುಖೇ ಅನ್ತರಹಿತಾ ಸಮುದ್ದತೀರೇ ಪಣ್ಣಕುಟೀಸು ಪಾತುರಹೇಸುಂ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಮ್ಬರೋ ಅಸುರಿನ್ದೋ ತೇಹಿ ಇಸೀಹಿ ಸೀಲವನ್ತೇಹಿ ಕಲ್ಯಾಣಧಮ್ಮೇಹಿ ಅಭಿಸಪಿತೋ ರತ್ತಿಯಾ ಸುದಂ ತಿಕ್ಖತ್ತುಂ ಉಬ್ಬಿಜ್ಜೀ’’ತಿ।
ಪಠಮೋ ವಗ್ಗೋ।
ತಸ್ಸುದ್ದಾನಂ –
ಸುವೀರಂ ಸುಸೀಮಞ್ಚೇವ, ಧಜಗ್ಗಂ ವೇಪಚಿತ್ತಿನೋ।
ಸುಭಾಸಿತಂ ಜಯಞ್ಚೇವ, ಕುಲಾವಕಂ ನದುಬ್ಭಿಯಂ।
ವೇರೋಚನ ಅಸುರಿನ್ದೋ, ಇಸಯೋ ಅರಞ್ಞಕಞ್ಚೇವ।
ಇಸಯೋ ಚ ಸಮುದ್ದಕಾತಿ॥
೨. ದುತಿಯವಗ್ಗೋ
೧. ವತಪದಸುತ್ತಂ
೨೫೭. ಸಾವತ್ಥಿಯಂ । ‘‘ಸಕ್ಕಸ್ಸ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದಸ್ಸ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತಸ್ಸ ಸತ್ತ ವತಪದಾನಿ [ವತ್ತಪದಾನಿ (ಕ॰)]
ಸಮತ್ತಾನಿ ಸಮಾದಿನ್ನಾನಿ ಅಹೇಸುಂ, ಯೇಸಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ ಸಕ್ಕತ್ತಂ ಅಜ್ಝಗಾ।
ಕತಮಾನಿ ಸತ್ತ ವತಪದಾನಿ? ಯಾವಜೀವಂ ಮಾತಾಪೇತ್ತಿಭರೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಕುಲೇ
ಜೇಟ್ಠಾಪಚಾಯೀ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಸಣ್ಹವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಅಪಿಸುಣವಾಚೋ ಅಸ್ಸಂ,
ಯಾವಜೀವಂ ವಿಗತಮಲಮಚ್ಛೇರೇನ ಚೇತಸಾ ಅಗಾರಂ ಅಜ್ಝಾವಸೇಯ್ಯಂ ಮುತ್ತಚಾಗೋ ಪಯತಪಾಣಿ
ವೋಸ್ಸಗ್ಗರತೋ ಯಾಚಯೋಗೋ ದಾನಸಂವಿಭಾಗರತೋ, ಯಾವಜೀವಂ ಸಚ್ಚವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ
ಅಕ್ಕೋಧನೋ ಅಸ್ಸಂ – ಸಚೇಪಿ ಮೇ ಕೋಧೋ ಉಪ್ಪಜ್ಜೇಯ್ಯ, ಖಿಪ್ಪಮೇವ ನಂ
ಪಟಿವಿನೇಯ್ಯ’’ನ್ತಿ। ‘‘ಸಕ್ಕಸ್ಸ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದಸ್ಸ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತಸ್ಸ
ಇಮಾನಿ ಸತ್ತ ವತಪದಾನಿ ಸಮತ್ತಾನಿ ಸಮಾದಿನ್ನಾನಿ ಅಹೇಸುಂ, ಯೇಸಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ
ಸಕ್ಕತ್ತಂ ಅಜ್ಝಗಾ’’ತಿ।
‘‘ಮಾತಾಪೇತ್ತಿಭರಂ ಜನ್ತುಂ, ಕುಲೇ ಜೇಟ್ಠಾಪಚಾಯಿನಂ।
ಸಣ್ಹಂ ಸಖಿಲಸಮ್ಭಾಸಂ, ಪೇಸುಣೇಯ್ಯಪ್ಪಹಾಯಿನಂ॥
‘‘ಮಚ್ಛೇರವಿನಯೇ ಯುತ್ತಂ, ಸಚ್ಚಂ ಕೋಧಾಭಿಭುಂ ನರಂ।
ತಂ ವೇ ದೇವಾ ತಾವತಿಂಸಾ, ಆಹು ಸಪ್ಪುರಿಸೋ ಇತೀ’’ತಿ॥
೨. ಸಕ್ಕನಾಮಸುತ್ತಂ
೨೫೮. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ತತ್ರ ಖೋ ಭಗವಾ ಭಿಕ್ಖೂ ಏತದವೋಚ – ‘‘ಸಕ್ಕೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ
ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಮಘೋ ನಾಮ ಮಾಣವೋ ಅಹೋಸಿ, ತಸ್ಮಾ ಮಘವಾತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಪುರೇ [ಪುರೇ ಪುರೇ (ಸೀ॰ ಪೀ॰)] ದಾನಂ ಅದಾಸಿ, ತಸ್ಮಾ ಪುರಿನ್ದದೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಸಕ್ಕಚ್ಚಂ ದಾನಂ ಅದಾಸಿ, ತಸ್ಮಾ ಸಕ್ಕೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ , ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಆವಸಥಂ ಅದಾಸಿ, ತಸ್ಮಾ ವಾಸವೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ಸಹಸ್ಸಮ್ಪಿ ಅತ್ಥಾನಂ ಮುಹುತ್ತೇನ ಚಿನ್ತೇತಿ, ತಸ್ಮಾ ಸಹಸ್ಸಕ್ಖೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕಸ್ಸ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದಸ್ಸ ಸುಜಾ ನಾಮ ಅಸುರಕಞ್ಞಾ ಪಜಾಪತಿ, ತಸ್ಮಾ ಸುಜಮ್ಪತೀತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಭಿಕ್ಖವೇ, ದೇವಾನಮಿನ್ದೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಇಸ್ಸರಿಯಾಧಿಪಚ್ಚಂ ರಜ್ಜಂ ಕಾರೇತಿ, ತಸ್ಮಾ ದೇವಾನಮಿನ್ದೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕಸ್ಸ , ಭಿಕ್ಖವೇ
ದೇವಾನಮಿನ್ದಸ್ಸ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತಸ್ಸ ಸತ್ತ ವತಪದಾನಿ ಸಮತ್ತಾನಿ ಸಮಾದಿನ್ನಾನಿ
ಅಹೇಸುಂ, ಯೇಸಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ ಸಕ್ಕತ್ತಂ ಅಜ್ಝಗಾ। ಕತಮಾನಿ ಸತ್ತ ವತಪದಾನಿ?
ಯಾವಜೀವಂ ಮಾತಾಪೇತ್ತಿಭರೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಕುಲೇ ಜೇಟ್ಠಾಪಚಾಯೀ ಅಸ್ಸಂ, ಯಾವಜೀವಂ
ಸಣ್ಹವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಅಪಿಸುಣವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ವಿಗತಮಲಮಚ್ಛೇರೇನ ಚೇತಸಾ
ಅಗಾರಂ ಅಜ್ಝಾವಸೇಯ್ಯಂ ಮುತ್ತಚಾಗೋ ಪಯತಪಾಣಿ ವೋಸ್ಸಗ್ಗರತೋ ಯಾಚಯೋಗೋ ದಾನಸಂವಿಭಾಗರತೋ,
ಯಾವಜೀವಂ ಸಚ್ಚವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಅಕ್ಕೋಧನೋ ಅಸ್ಸಂ – ಸಚೇಪಿ ಮೇ ಕೋಧೋ
ಉಪ್ಪಜ್ಜೇಯ್ಯ, ಖಿಪ್ಪಮೇವ ನಂ ಪಟಿವಿನೇಯ್ಯ’’ನ್ತಿ। ‘‘ಸಕ್ಕಸ್ಸ, ಭಿಕ್ಖವೇ,
ದೇವಾನಮಿನ್ದಸ್ಸ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತಸ್ಸ ಇಮಾನಿ ಸತ್ತ ವತಪದಾನಿ ಸಮತ್ತಾನಿ
ಸಮಾದಿನ್ನಾನಿ ಅಹೇಸುಂ, ಯೇಸಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ ಸಕ್ಕತ್ತಂ ಅಜ್ಝಗಾ’’ತಿ।
‘‘ಮಾತಾಪೇತ್ತಿಭರಂ ಜನ್ತುಂ, ಕುಲೇ ಜೇಟ್ಠಾಪಚಾಯಿನಂ।
ಸಣ್ಹಂ ಸಖಿಲಸಮ್ಭಾಸಂ, ಪೇಸುಣೇಯ್ಯಪ್ಪಹಾಯಿನಂ॥
‘‘ಮಚ್ಛೇರವಿನಯೇ ಯುತ್ತಂ, ಸಚ್ಚಂ ಕೋಧಾಭಿಭುಂ ನರಂ।
ತಂ ವೇ ದೇವಾ ತಾವತಿಂಸಾ, ಆಹು ಸಪ್ಪುರಿಸೋ ಇತೀ’’ತಿ॥
೩. ಮಹಾಲಿಸುತ್ತಂ
೨೫೯. ಏವಂ
ಮೇ ಸುತಂ – ಏಕಂ ಸಮಯಂ ಭಗವಾ ವೇಸಾಲಿಯಂ ವಿಹರತಿ ಮಹಾವನೇ ಕೂಟಾಗಾರಸಾಲಾಯಂ। ಅಥ ಖೋ
ಮಹಾಲಿ ಲಿಚ್ಛವೀ ಯೇನ ಭಗವಾ ತೇನುಪಸಙ್ಕಮಿ; ಉಪಸಙ್ಕಮಿತ್ವಾ ಭಗವನ್ತಂ ಅಭಿವಾದೇತ್ವಾ
ಏಕಮನ್ತಂ ನಿಸೀದಿ। ಏಕಮನ್ತಂ ನಿಸಿನ್ನೋ ಖೋ ಮಹಾಲಿ ಲಿಚ್ಛವೀ ಭಗವನ್ತಂ ಏತದವೋಚ –
‘‘ದಿಟ್ಠೋ ಖೋ , ಭನ್ತೇ, ಭಗವತಾ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ’’ತಿ?
‘‘ದಿಟ್ಠೋ ಖೋ ಮೇ, ಮಹಾಲಿ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ’’ತಿ।
‘‘ಸೋ ಹಿ ನೂನ, ಭನ್ತೇ, ಸಕ್ಕಪತಿರೂಪಕೋ ಭವಿಸ್ಸತಿ। ದುದ್ದಸೋ ಹಿ, ಭನ್ತೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ’’ತಿ।
‘‘ಸಕ್ಕಞ್ಚ ಖ್ವಾಹಂ, ಮಹಾಲಿ, ಪಜಾನಾಮಿ ಸಕ್ಕಕರಣೇ ಚ ಧಮ್ಮೇ, ಯೇಸಂ ಧಮ್ಮಾನಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ ಸಕ್ಕತ್ತಂ ಅಜ್ಝಗಾ, ತಞ್ಚ ಪಜಾನಾಮಿ।
‘‘ಸಕ್ಕೋ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಮಘೋ ನಾಮ ಮಾಣವೋ ಅಹೋಸಿ, ತಸ್ಮಾ ಮಘವಾತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಸಕ್ಕಚ್ಚಂ ದಾನಂ ಅದಾಸಿ, ತಸ್ಮಾ ಸಕ್ಕೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಪುರೇ ದಾನಂ ಅದಾಸಿ, ತಸ್ಮಾ ಪುರಿನ್ದದೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಆವಸಥಂ ಅದಾಸಿ, ತಸ್ಮಾ ವಾಸವೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದೋ ಸಹಸ್ಸಮ್ಪಿ ಅತ್ಥಾನಂ ಮುಹುತ್ತೇನ ಚಿನ್ತೇತಿ, ತಸ್ಮಾ ಸಹಸ್ಸಕ್ಖೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕಸ್ಸ , ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದಸ್ಸ ಸುಜಾ ನಾಮ ಅಸುರಕಞ್ಞಾ ಪಜಾಪತಿ, ತಸ್ಮಾ ಸುಜಮ್ಪತೀತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕೋ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಇಸ್ಸರಿಯಾಧಿಪಚ್ಚಂ ರಜ್ಜಂ ಕಾರೇತಿ, ತಸ್ಮಾ ದೇವಾನಮಿನ್ದೋತಿ ವುಚ್ಚತಿ।
‘‘ಸಕ್ಕಸ್ಸ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದಸ್ಸ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತಸ್ಸ ಸತ್ತ
ವತಪದಾನಿ ಸಮತ್ತಾನಿ ಸಮಾದಿನ್ನಾನಿ ಅಹೇಸುಂ, ಯೇಸಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ ಸಕ್ಕತ್ತಂ
ಅಜ್ಝಗಾ। ಕತಮಾನಿ ಸತ್ತ ವತಪದಾನಿ? ಯಾವಜೀವಂ ಮಾತಾಪೇತ್ತಿಭರೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಕುಲೇ
ಜೇಟ್ಠಾಪಚಾಯೀ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಸಣ್ಹವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ ಅಪಿಸುಣವಾಚೋ ಅಸ್ಸಂ,
ಯಾವಜೀವಂ ವಿಗತಮಲಮಚ್ಛೇರೇನ ಚೇತಸಾ ಅಗಾರಂ ಅಜ್ಝಾವಸೇಯ್ಯಂ ಮುತ್ತಚಾಗೋ ಪಯತಪಾಣಿ
ವೋಸ್ಸಗ್ಗರತೋ ಯಾಚಯೋಗೋ ದಾನಸಂವಿಭಾಗರತೋ, ಯಾವಜೀವಂ ಸಚ್ಚವಾಚೋ ಅಸ್ಸಂ, ಯಾವಜೀವಂ
ಅಕ್ಕೋಧನೋ ಅಸ್ಸಂ – ಸಚೇಪಿ ಮೇ ಕೋಧೋ ಉಪ್ಪಜೇಯ್ಯ, ಖಿಪ್ಪಮೇವ ನಂ ಪಟಿವಿನೇಯ್ಯ’’ನ್ತಿ।
‘‘ಸಕ್ಕಸ್ಸ, ಮಹಾಲಿ, ದೇವಾನಮಿನ್ದಸ್ಸ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತಸ್ಸ ಇಮಾನಿ ಸತ್ತ ವತಪದಾನಿ ಸಮತ್ತಾನಿ ಸಮಾದಿನ್ನಾನಿ ಅಹೇಸುಂ, ಯೇಸಂ ಸಮಾದಿನ್ನತ್ತಾ ಸಕ್ಕೋ ಸಕ್ಕತ್ತಂ ಅಜ್ಝಗಾ’’ತಿ।
‘‘ಮಾತಾಪೇತ್ತಿಭರಂ ಜನ್ತುಂ, ಕುಲೇ ಜೇಟ್ಠಾಪಚಾಯಿನಂ।
ಸಣ್ಹಂ ಸಖಿಲಸಮ್ಭಾಸಂ, ಪೇಸುಣೇಯ್ಯಪ್ಪಹಾಯಿನಂ॥
‘‘ಮಚ್ಛೇರವಿನಯೇ ಯುತ್ತಂ, ಸಚ್ಚಂ ಕೋಧಾಭಿಭುಂ ನರಂ।
ತಂ ವೇ ದೇವಾ ತಾವತಿಂಸಾ, ಆಹು ಸಪ್ಪುರಿಸೋ ಇತೀ’’ತಿ॥
೪. ದಲಿದ್ದಸುತ್ತಂ
೨೬೦.
ಏಕಂ ಸಮಯಂ ಭಗವಾ ರಾಜಗಹೇ ವಿಹರತಿ ವೇಳುವನೇ ಕಲನ್ದಕನಿವಾಪೇ। ತತ್ರ ಖೋ ಭಗವಾ ಭಿಕ್ಖೂ
ಆಮನ್ತೇಸಿ – ‘‘ಭಿಕ್ಖವೋ’’ತಿ। ‘‘ಭದನ್ತೇ’’ತಿ ತೇ ಭಿಕ್ಖೂ ಭಗವತೋ ಪಚ್ಚಸ್ಸೋಸುಂ। ಭಗವಾ
ಏತದವೋಚ –
‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಅಞ್ಞತರೋ ಪುರಿಸೋ ಇಮಸ್ಮಿಂಯೇವ ರಾಜಗಹೇ ಮನುಸ್ಸದಲಿದ್ದೋ [ಮನುಸ್ಸದಳಿದ್ದೋ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰)] ಅಹೋಸಿ ಮನುಸ್ಸಕಪಣೋ
ಮನುಸ್ಸವರಾಕೋ। ಸೋ ತಥಾಗತಪ್ಪವೇದಿತೇ ಧಮ್ಮವಿನಯೇ ಸದ್ಧಂ ಸಮಾದಿಯಿ, ಸೀಲಂ ಸಮಾದಿಯಿ,
ಸುತಂ ಸಮಾದಿಯಿ, ಚಾಗಂ ಸಮಾದಿಯಿ, ಪಞ್ಞಂ ಸಮಾದಿಯಿ। ಸೋ ತಥಾಗತಪ್ಪವೇದಿತೇ ಧಮ್ಮವಿನಯೇ
ಸದ್ಧಂ ಸಮಾದಿಯಿತ್ವಾ ಸೀಲಂ ಸಮಾದಿಯಿತ್ವಾ ಸುತಂ ಸಮಾದಿಯಿತ್ವಾ ಚಾಗಂ ಸಮಾದಿಯಿತ್ವಾ
ಪಞ್ಞಂ ಸಮಾದಿಯಿತ್ವಾ ಕಾಯಸ್ಸ ಭೇದಾ ಪರಂ ಮರಣಾ ಸುಗತಿಂ
ಸಗ್ಗಂ ಲೋಕಂ ಉಪಪಜ್ಜಿ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಸಹಬ್ಯತಂ। ಸೋ ಅಞ್ಞೇ ದೇವೇ ಅತಿರೋಚತಿ
ವಣ್ಣೇನ ಚೇವ ಯಸಸಾ ಚ। ತತ್ರ ಸುದಂ, ಭಿಕ್ಖವೇ, ದೇವಾ ತಾವತಿಂಸಾ ಉಜ್ಝಾಯನ್ತಿ
ಖಿಯ್ಯನ್ತಿ ವಿಪಾಚೇನ್ತಿ – ‘ಅಚ್ಛರಿಯಂ ವತ ಭೋ, ಅಬ್ಭುತಂ ವತ ಭೋ! ಅಯಞ್ಹಿ ದೇವಪುತ್ತೋ
ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ಮನುಸ್ಸದಲಿದ್ದೋ ಅಹೋಸಿ ಮನುಸ್ಸಕಪಣೋ ಮನುಸ್ಸವರಾಕೋ; ಸೋ
ಕಾಯಸ್ಸ ಭೇದಾ ಪರಂ ಮರಣಾ ಸುಗತಿಂ ಸಗ್ಗಂ ಲೋಕಂ ಉಪಪನ್ನೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ
ಸಹಬ್ಯತಂ। ಸೋ ಅಞ್ಞೇ ದೇವೇ ಅತಿರೋಚತಿ ವಣ್ಣೇನ ಚೇವ ಯಸಸಾ ಚಾ’’’ತಿ।
‘‘ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ದೇವೇ ತಾವತಿಂಸೇ
ಆಮನ್ತೇಸಿ – ‘ಮಾ ಖೋ ತುಮ್ಹೇ, ಮಾರಿಸಾ, ಏತಸ್ಸ ದೇವಪುತ್ತಸ್ಸ ಉಜ್ಝಾಯಿತ್ಥ। ಏಸೋ ಖೋ,
ಮಾರಿಸಾ, ದೇವಪುತ್ತೋ ಪುಬ್ಬೇ ಮನುಸ್ಸಭೂತೋ ಸಮಾನೋ ತಥಾಗತಪ್ಪವೇದಿತೇ
ಧಮ್ಮವಿನಯೇ ಸದ್ಧಂ ಸಮಾದಿಯಿ, ಸೀಲಂ ಸಮಾದಿಯಿ, ಸುತಂ ಸಮಾದಿಯಿ, ಚಾಗಂ ಸಮಾದಿಯಿ,
ಪಞ್ಞಂ ಸಮಾದಿಯಿ। ಸೋ ತಥಾಗತಪ್ಪವೇದಿತೇ ಧಮ್ಮವಿನಯೇ ಸದ್ಧಂ ಸಮಾದಿಯಿತ್ವಾ ಸೀಲಂ
ಸಮಾದಿಯಿತ್ವಾ ಸುತಂ ಸಮಾದಿಯಿತ್ವಾ ಚಾಗಂ ಸಮಾದಿಯಿತ್ವಾ ಪಞ್ಞಂ ಸಮಾದಿಯಿತ್ವಾ ಕಾಯಸ್ಸ
ಭೇದಾ ಪರಂ ಮರಣಾ ಸುಗತಿಂ ಸಗ್ಗಂ ಲೋಕಂ ಉಪಪನ್ನೋ ದೇವಾನಂ ತಾವತಿಂಸಾನಂ ಸಹಬ್ಯತಂ ।
ಸೋ ಅಞ್ಞೇ ದೇವೇ ಅತಿರೋಚತಿ ವಣ್ಣೇನ ಚೇವ ಯಸಸಾ ಚಾ’’’ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ
ದೇವಾನಮಿನ್ದೋ ದೇವೇ ತಾವತಿಂಸೇ ಅನುನಯಮಾನೋ ತಾಯಂ ವೇಲಾಯಂ ಇಮಾ ಗಾಥಾಯೋ ಅಭಾಸಿ –
‘‘ಯಸ್ಸ ಸದ್ಧಾ ತಥಾಗತೇ, ಅಚಲಾ ಸುಪ್ಪತಿಟ್ಠಿತಾ।
ಸೀಲಞ್ಚ ಯಸ್ಸ ಕಲ್ಯಾಣಂ, ಅರಿಯಕನ್ತಂ ಪಸಂಸಿತಂ॥
‘‘ಸಙ್ಘೇ ಪಸಾದೋ ಯಸ್ಸತ್ಥಿ, ಉಜುಭೂತಞ್ಚ ದಸ್ಸನಂ।
ಅದಲಿದ್ದೋತಿ ತಂ ಆಹು, ಅಮೋಘಂ ತಸ್ಸ ಜೀವಿತಂ॥
‘‘ತಸ್ಮಾ ಸದ್ಧಞ್ಚ ಸೀಲಞ್ಚ, ಪಸಾದಂ ಧಮ್ಮದಸ್ಸನಂ।
ಅನುಯುಞ್ಜೇಥ ಮೇಧಾವೀ, ಸರಂ ಬುದ್ಧಾನ ಸಾಸನ’’ನ್ತಿ॥
೫. ರಾಮಣೇಯ್ಯಕಸುತ್ತಂ
೨೬೧. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ಅಥ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಯೇನ ಭಗವಾ ತೇನುಪಸಙ್ಕಮಿ; ಉಪಸಙ್ಕಮಿತ್ವಾ
ಭಗವನ್ತಂ ಅಭಿವಾದೇತ್ವಾ ಏಕಮನ್ತಂ ಅಟ್ಠಾಸಿ। ಏಕಮನ್ತಂ ಠಿತೋ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ
ಭಗವನ್ತಂ ಏತದವೋಚ – ‘‘ಕಿಂ ನು ಖೋ, ಭನ್ತೇ, ಭೂಮಿರಾಮಣೇಯ್ಯಕ’’ನ್ತಿ?
‘‘ಆರಾಮಚೇತ್ಯಾ ವನಚೇತ್ಯಾ, ಪೋಕ್ಖರಞ್ಞೋ ಸುನಿಮ್ಮಿತಾ।
ಮನುಸ್ಸರಾಮಣೇಯ್ಯಸ್ಸ, ಕಲಂ ನಾಗ್ಘನ್ತಿ ಸೋಳಸಿಂ॥
‘‘ಗಾಮೇ ವಾ ಯದಿ ವಾರಞ್ಞೇ, ನಿನ್ನೇ ವಾ ಯದಿ ವಾ ಥಲೇ।
ಯತ್ಥ ಅರಹನ್ತೋ ವಿಹರನ್ತಿ, ತಂ ಭೂಮಿರಾಮಣೇಯ್ಯಕ’’ನ್ತಿ॥
೬. ಯಜಮಾನಸುತ್ತಂ
೨೬೨. ಏಕಂ ಸಮಯಂ ಭಗವಾ ರಾಜಗಹೇ ವಿಹರತಿ ಗಿಜ್ಝಕೂಟೇ ಪಬ್ಬತೇ। ಅಥ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಯೇನ ಭಗವಾ ತೇನುಪಸಙ್ಕಮಿ; ಉಪಸಙ್ಕಮಿತ್ವಾ ಭಗವನ್ತಂ ಅಭಿವಾದೇತ್ವಾ ಏಕಮನ್ತಂ ಅಟ್ಠಾಸಿ। ಏಕಮನ್ತಂ ಠಿತೋ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಭಗವನ್ತಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಯಜಮಾನಾನಂ ಮನುಸ್ಸಾನಂ, ಪುಞ್ಞಪೇಕ್ಖಾನ ಪಾಣಿನಂ।
ಕರೋತಂ ಓಪಧಿಕಂ ಪುಞ್ಞಂ, ಕತ್ಥ ದಿನ್ನಂ ಮಹಪ್ಫಲ’’ನ್ತಿ॥
‘‘ಚತ್ತಾರೋ ಚ ಪಟಿಪನ್ನಾ, ಚತ್ತಾರೋ ಚ ಫಲೇ ಠಿತಾ।
ಏಸ ಸಙ್ಘೋ ಉಜುಭೂತೋ, ಪಞ್ಞಾಸೀಲಸಮಾಹಿತೋ॥
‘‘ಯಜಮಾನಾನಂ ಮನುಸ್ಸಾನಂ, ಪುಞ್ಞಪೇಕ್ಖಾನ ಪಾಣಿನಂ।
ಕರೋತಂ ಓಪಧಿಕಂ ಪುಞ್ಞಂ, ಸಙ್ಘೇ ದಿನ್ನಂ ಮಹಪ್ಫಲ’’ನ್ತಿ॥
೭. ಬುದ್ಧವನ್ದನಾಸುತ್ತಂ
೨೬೩. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ತೇನ ಖೋ ಪನ ಸಮಯೇನ ಭಗವಾ ದಿವಾವಿಹಾರಗತೋ ಹೋತಿ ಪಟಿಸಲ್ಲೀನೋ। ಅಥ ಖೋ ಸಕ್ಕೋ ಚ
ದೇವಾನಮಿನ್ದೋ ಬ್ರಹ್ಮಾ ಚ ಸಹಮ್ಪತಿ ಯೇನ ಭಗವಾ ತೇನುಪಸಙ್ಕಮಿಂಸು; ಉಪಸಙ್ಕಮಿತ್ವಾ
ಪಚ್ಚೇಕಂ ದ್ವಾರಬಾಹಂ ನಿಸ್ಸಾಯ ಅಟ್ಠಂಸು। ಅಥ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಭಗವತೋ ಸನ್ತಿಕೇ
ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
ಪನ್ನಭಾರ ಅನಣ ವಿಚರ ಲೋಕೇ।
ಚಿತ್ತಞ್ಚ ತೇ ಸುವಿಮುತ್ತಂ,
ಚನ್ದೋ ಯಥಾ ಪನ್ನರಸಾಯ ರತ್ತಿ’’ನ್ತಿ॥
‘‘ನ ಖೋ, ದೇವಾನಮಿನ್ದ, ತಥಾಗತಾ ಏವಂ ವನ್ದಿತಬ್ಬಾ। ಏವಞ್ಚ ಖೋ, ದೇವಾನಮಿನ್ದ, ತಥಾಗತಾ ವನ್ದಿತಬ್ಬಾ –
‘‘ಉಟ್ಠೇಹಿ ವೀರ ವಿಜಿತಸಙ್ಗಾಮ,
ಸತ್ಥವಾಹ ಅನಣ ವಿಚರ ಲೋಕೇ।
ದೇಸಸ್ಸು ಭಗವಾ ಧಮ್ಮಂ,
ಅಞ್ಞಾತಾರೋ ಭವಿಸ್ಸನ್ತೀ’’ತಿ॥
೮. ಗಹಟ್ಠವನ್ದನಾಸುತ್ತಂ
೨೬೪.
ಸಾವತ್ಥಿಯಂ। ತತ್ರ…ಪೇ॰… ಏತದವೋಚ – ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ
ಮಾತಲಿಂ ಸಙ್ಗಾಹಕಂ ಆಮನ್ತೇಸಿ – ‘ಯೋಜೇಹಿ, ಸಮ್ಮ ಮಾತಲಿ, ಸಹಸ್ಸಯುತ್ತಂ
ಆಜಞ್ಞರಥಂ। ಉಯ್ಯಾನಭೂಮಿಂ ಗಚ್ಛಾಮ ಸುಭೂಮಿಂ ದಸ್ಸನಾಯಾ’ತಿ। ‘ಏವಂ ಭದ್ದನ್ತವಾ’ತಿ ಖೋ,
ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿಸ್ಸುತ್ವಾ ಸಹಸ್ಸಯುತ್ತಂ
ಆಜಞ್ಞರಥಂ ಯೋಜೇತ್ವಾ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿವೇದೇಸಿ – ‘ಯುತ್ತೋ ಖೋ ತೇ,
ಮಾರಿಸ, ಸಹಸ್ಸಯುತ್ತೋ ಆಜಞ್ಞರಥೋ। ಯಸ್ಸ ದಾನಿ ಕಾಲಂ ಮಞ್ಞಸೀ’’’ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ,
ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ವೇಜಯನ್ತಪಾಸಾದಾ ಓರೋಹನ್ತೋ ಅಞ್ಜಲಿಂ ಕತ್ವಾ [ಪಞ್ಜಲಿಕೋ (ಪೀ॰), ಪಞ್ಜಲಿಂ ಕತ್ವಾ (ಕ॰)] ಸುದಂ ಪುಥುದ್ದಿಸಾ ನಮಸ್ಸತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ತಂ ನಮಸ್ಸನ್ತಿ ತೇವಿಜ್ಜಾ, ಸಬ್ಬೇ ಭುಮ್ಮಾ ಚ ಖತ್ತಿಯಾ।
ಚತ್ತಾರೋ ಚ ಮಹಾರಾಜಾ, ತಿದಸಾ ಚ ಯಸಸ್ಸಿನೋ।
ಅಥ ಕೋ ನಾಮ ಸೋ ಯಕ್ಖೋ, ಯಂ ತ್ವಂ ಸಕ್ಕ ನಮಸ್ಸಸೀ’’ತಿ॥
‘‘ಮಂ ನಮಸ್ಸನ್ತಿ ತೇವಿಜ್ಜಾ, ಸಬ್ಬೇ ಭುಮ್ಮಾ ಚ ಖತ್ತಿಯಾ।
ಚತ್ತಾರೋ ಚ ಮಹಾರಾಜಾ, ತಿದಸಾ ಚ ಯಸಸ್ಸಿನೋ॥
‘‘ಅಹಞ್ಚ ಸೀಲಸಮ್ಪನ್ನೇ, ಚಿರರತ್ತಸಮಾಹಿತೇ।
ಸಮ್ಮಾಪಬ್ಬಜಿತೇ ವನ್ದೇ, ಬ್ರಹ್ಮಚರಿಯಪರಾಯನೇ॥
‘‘ಯೇ ಗಹಟ್ಠಾ ಪುಞ್ಞಕರಾ, ಸೀಲವನ್ತೋ ಉಪಾಸಕಾ।
ಧಮ್ಮೇನ ದಾರಂ ಪೋಸೇನ್ತಿ, ತೇ ನಮಸ್ಸಾಮಿ ಮಾತಲೀ’’ತಿ॥
‘‘ಸೇಟ್ಠಾ ಹಿ ಕಿರ ಲೋಕಸ್ಮಿಂ, ಯೇ ತ್ವಂ ಸಕ್ಕ ನಮಸ್ಸಸಿ।
ಅಹಮ್ಪಿ ತೇ ನಮಸ್ಸಾಮಿ, ಯೇ ನಮಸ್ಸಸಿ ವಾಸವಾ’’ತಿ॥
‘‘ಇದಂ ವತ್ವಾನ ಮಘವಾ, ದೇವರಾಜಾ ಸುಜಮ್ಪತಿ।
ಪುಥುದ್ದಿಸಾ ನಮಸ್ಸಿತ್ವಾ, ಪಮುಖೋ ರಥಮಾರುಹೀ’’ತಿ॥
೯. ಸತ್ಥಾರವನ್ದನಾಸುತ್ತಂ
೨೬೫. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಮಾತಲಿಂ ಸಙ್ಗಾಹಕಂ
ಆಮನ್ತೇಸಿ – ‘ಯೋಜೇಹಿ, ಸಮ್ಮ ಮಾತಲಿ, ಸಹಸ್ಸಯುತ್ತಂ ಆಜಞ್ಞರಥಂ, ಉಯ್ಯಾನಭೂಮಿಂ ಗಚ್ಛಾಮ
ಸುಭೂಮಿಂ ದಸ್ಸನಾಯಾ’ತಿ। ‘ಏವಂ ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ
ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿಸ್ಸುತ್ವಾ ಸಹಸ್ಸಯುತ್ತಂ ಆಜಞ್ಞರಥಂ ಯೋಜೇತ್ವಾ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಪಟಿವೇದೇಸಿ
– ‘ಯುತ್ತೋ ಖೋ ತೇ, ಮಾರಿಸ, ಸಹಸ್ಸಯುತ್ತೋ ಆಜಞ್ಞರಥೋ। ಯಸ್ಸ ದಾನಿ ಕಾಲಂ
ಮಞ್ಞಸೀ’’’ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ವೇಜಯನ್ತಪಾಸಾದಾ ಓರೋಹನ್ತೋ
ಅಞ್ಜಲಿಂ ಕತ್ವಾ ಸುದಂ ಭಗವನ್ತಂ ನಮಸ್ಸತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ ಸಕ್ಕಂ
ದೇವಾನಮಿನ್ದಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಯಞ್ಹಿ ದೇವಾ ಮನುಸ್ಸಾ ಚ, ತಂ ನಮಸ್ಸನ್ತಿ ವಾಸವ।
ಅಥ ಕೋ ನಾಮ ಸೋ ಯಕ್ಖೋ, ಯಂ ತ್ವಂ ಸಕ್ಕ ನಮಸ್ಸಸೀ’’ತಿ॥
‘‘ಯೋ ಇಧ ಸಮ್ಮಾಸಮ್ಬುದ್ಧೋ, ಅಸ್ಮಿಂ ಲೋಕೇ ಸದೇವಕೇ।
ಅನೋಮನಾಮಂ ಸತ್ಥಾರಂ, ತಂ ನಮಸ್ಸಾಮಿ ಮಾತಲಿ॥
‘‘ಯೇಸಂ ರಾಗೋ ಚ ದೋಸೋ ಚ, ಅವಿಜ್ಜಾ ಚ ವಿರಾಜಿತಾ।
ಖೀಣಾಸವಾ ಅರಹನ್ತೋ, ತೇ ನಮಸ್ಸಾಮಿ ಮಾತಲಿ॥
‘‘ಯೇ ರಾಗದೋಸವಿನಯಾ, ಅವಿಜ್ಜಾಸಮತಿಕ್ಕಮಾ।
ಸೇಕ್ಖಾ ಅಪಚಯಾರಾಮಾ, ಅಪ್ಪಮತ್ತಾನುಸಿಕ್ಖರೇ।
ತೇ ನಮಸ್ಸಾಮಿ ಮಾತಲೀ’’ತಿ॥
‘‘ಸೇಟ್ಠಾ ಹಿ ಕಿರ ಲೋಕಸ್ಮಿಂ, ಯೇ ತ್ವಂ ಸಕ್ಕ ನಮಸ್ಸಸಿ।
ಅಹಮ್ಪಿ ತೇ ನಮಸ್ಸಾಮಿ, ಯೇ ನಮಸ್ಸಸಿ ವಾಸವಾ’’ತಿ॥
‘‘ಇದಂ ವತ್ವಾನ ಮಘವಾ, ದೇವರಾಜಾ ಸುಜಮ್ಪತಿ।
ಭಗವನ್ತಂ ನಮಸ್ಸಿತ್ವಾ, ಪಮುಖೋ ರಥಮಾರುಹೀ’’ತಿ॥
೧೦. ಸಙ್ಘವನ್ದನಾಸುತ್ತಂ
೨೬೬. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ತತ್ರ ಖೋ…ಪೇ॰… ಏತದವೋಚ – ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ
ಮಾತಲಿಂ ಸಙ್ಗಾಹಕಂ ಆಮನ್ತೇಸಿ – ‘ಯೋಜೇಹಿ, ಸಮ್ಮ ಮಾತಲಿ, ಸಹಸ್ಸಯುತ್ತಂ ಆಜಞ್ಞರಥಂ , ಉಯ್ಯಾನಭೂಮಿಂ ಗಚ್ಛಾಮ ಸುಭೂಮಿಂ ದಸ್ಸನಾಯಾ’ತಿ। ‘ಏವಂ
ಭದ್ದನ್ತವಾ’ತಿ ಖೋ, ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ
ಪಟಿಸ್ಸುತ್ವಾ, ಸಹಸ್ಸಯುತ್ತಂ ಆಜಞ್ಞರಥಂ ಯೋಜೇತ್ವಾ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ
ಪಟಿವೇದೇಸಿ – ‘ಯುತ್ತೋ ಖೋ ತೇ, ಮಾರಿಸ, ಸಹಸ್ಸಯುತ್ತೋ ಆಜಞ್ಞರಥೋ, ಯಸ್ಸ ದಾನಿ ಕಾಲಂ
ಮಞ್ಞಸೀ’’’ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ , ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ
ವೇಜಯನ್ತಪಾಸಾದಾ ಓರೋಹನ್ತೋ ಅಞ್ಜಲಿಂ ಕತ್ವಾ ಸುದಂ ಭಿಕ್ಖುಸಙ್ಘಂ ನಮಸ್ಸತಿ। ಅಥ ಖೋ,
ಭಿಕ್ಖವೇ, ಮಾತಲಿ ಸಙ್ಗಾಹಕೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ತಞ್ಹಿ ಏತೇ ನಮಸ್ಸೇಯ್ಯುಂ, ಪೂತಿದೇಹಸಯಾ ನರಾ।
ನಿಮುಗ್ಗಾ ಕುಣಪಮ್ಹೇತೇ, ಖುಪ್ಪಿಪಾಸಸಮಪ್ಪಿತಾ॥
‘‘ಕಿಂ ನು ತೇಸಂ ಪಿಹಯಸಿ, ಅನಾಗಾರಾನ ವಾಸವ।
ಆಚಾರಂ ಇಸಿನಂ ಬ್ರೂಹಿ, ತಂ ಸುಣೋಮ ವಚೋ ತವಾ’’ತಿ॥
‘‘ಏತಂ ತೇಸಂ ಪಿಹಯಾಮಿ, ಅನಾಗಾರಾನ ಮಾತಲಿ।
ಯಮ್ಹಾ ಗಾಮಾ ಪಕ್ಕಮನ್ತಿ, ಅನಪೇಕ್ಖಾ ವಜನ್ತಿ ತೇ॥
‘‘ನ ತೇಸಂ ಕೋಟ್ಠೇ ಓಪೇನ್ತಿ, ನ ಕುಮ್ಭಿ [ನ ಕುಮ್ಭಾ (ಸ್ಯಾ॰ ಕಂ॰ ಪೀ॰ ಕ॰)] ನ ಕಳೋಪಿಯಂ [ಖಳೋಪಿಯಂ (ಸೀ॰)]।
ಪರನಿಟ್ಠಿತಮೇಸಾನಾ [ಪರನಿಟ್ಠಿತಮೇಸನಾ (ಸ್ಯಾ॰ ಕಂ॰ ಕ॰)], ತೇನ ಯಾಪೇನ್ತಿ ಸುಬ್ಬತಾ॥
‘‘ಸುಮನ್ತಮನ್ತಿನೋ ಧೀರಾ, ತುಣ್ಹೀಭೂತಾ ಸಮಞ್ಚರಾ।
ದೇವಾ ವಿರುದ್ಧಾ ಅಸುರೇಹಿ, ಪುಥು ಮಚ್ಚಾ ಚ ಮಾತಲಿ॥
‘‘ಅವಿರುದ್ಧಾ ವಿರುದ್ಧೇಸು, ಅತ್ತದಣ್ಡೇಸು ನಿಬ್ಬುತಾ।
ಸಾದಾನೇಸು ಅನಾದಾನಾ, ತೇ ನಮಸ್ಸಾಮಿ ಮಾತಲೀ’’ತಿ॥
‘‘ಸೇಟ್ಠಾ ಹಿ ಕಿರ ಲೋಕಸ್ಮಿಂ, ಯೇ ತ್ವಂ ಸಕ್ಕ ನಮಸ್ಸಸಿ।
ಅಹಮ್ಪಿ ತೇ ನಮಸ್ಸಾಮಿ, ಯೇ ನಮಸ್ಸಸಿ ವಾಸವಾ’’ತಿ॥
‘‘ಇದಂ ವತ್ವಾನ ಮಘವಾ, ದೇವರಾಜಾ ಸುಜಮ್ಪತಿ।
ಭಿಕ್ಖುಸಙ್ಘಂ ನಮಸ್ಸಿತ್ವಾ, ಪಮುಖೋ ರಥಮಾರುಹೀ’’ತಿ॥
ದುತಿಯೋ ವಗ್ಗೋ।
ತಸ್ಸುದ್ದಾನಂ –
ದೇವಾ ಪನ [ವ ತಪದೇನ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰)] ತಯೋ ವುತ್ತಾ, ದಲಿದ್ದಞ್ಚ ರಾಮಣೇಯ್ಯಕಂ।
ಯಜಮಾನಞ್ಚ ವನ್ದನಾ, ತಯೋ ಸಕ್ಕನಮಸ್ಸನಾತಿ॥
೩. ತತಿಯವಗ್ಗೋ
೧. ಛೇತ್ವಾಸುತ್ತಂ
೨೬೭. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ಅಥ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಯೇನ ಭಗವಾ ತೇನುಪಸಙ್ಕಮಿ; ಉಪಸಙ್ಕಮಿತ್ವಾ
ಭಗವನ್ತಂ ಅಭಿವಾದೇತ್ವಾ ಏಕಮನ್ತಂ ಅಟ್ಠಾಸಿ। ಏಕಮನ್ತಂ ಠಿತೋ ಖೋ ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ
ಭಗವನ್ತಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಕಿಂಸು ಛೇತ್ವಾ ಸುಖಂ ಸೇತಿ, ಕಿಂಸು ಛೇತ್ವಾ ನ ಸೋಚತಿ।
ಕಿಸ್ಸಸ್ಸು ಏಕಧಮ್ಮಸ್ಸ, ವಧಂ ರೋಚೇಸಿ ಗೋತಮಾ’’ತಿ॥
‘‘ಕೋಧಂ ಛೇತ್ವಾ ಸುಖಂ ಸೇತಿ, ಕೋಧಂ ಛೇತ್ವಾ ನ ಸೋಚತಿ।
ಕೋಧಸ್ಸ ವಿಸಮೂಲಸ್ಸ, ಮಧುರಗ್ಗಸ್ಸ ವಾಸವ।
ವಧಂ ಅರಿಯಾ ಪಸಂಸನ್ತಿ, ತಞ್ಹಿ ಛೇತ್ವಾ ನ ಸೋಚತೀ’’ತಿ॥
೨. ದುಬ್ಬಣ್ಣಿಯಸುತ್ತಂ
೨೬೮. ಸಾವತ್ಥಿಯಂ
ಜೇತವನೇ। ತತ್ರ ಖೋ…ಪೇ॰… ಏತದವೋಚ – ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ಅಞ್ಞತರೋ ಯಕ್ಖೋ
ದುಬ್ಬಣ್ಣೋ ಓಕೋಟಿಮಕೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಆಸನೇ ನಿಸಿನ್ನೋ ಅಹೋಸಿ। ತತ್ರ ಸುದಂ,
ಭಿಕ್ಖವೇ, ದೇವಾ ತಾವತಿಂಸಾ ಉಜ್ಝಾಯನ್ತಿ ಖಿಯ್ಯನ್ತಿ ವಿಪಾಚೇನ್ತಿ – ‘ಅಚ್ಛರಿಯಂ ವತ
ಭೋ, ಅಬ್ಭುತಂ ವತ, ಭೋ! ಅಯಂ ಯಕ್ಖೋ ದುಬ್ಬಣ್ಣೋ ಓಕೋಟಿಮಕೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ
ಆಸನೇ ನಿಸಿನ್ನೋ’’’ತಿ! ಯಥಾ ಯಥಾ ಖೋ, ಭಿಕ್ಖವೇ, ದೇವಾ ತಾವತಿಂಸಾ ಉಜ್ಝಾಯನ್ತಿ ಖಿಯ್ಯನ್ತಿ ವಿಪಾಚೇನ್ತಿ, ತಥಾ ತಥಾ ಸೋ ಯಕ್ಖೋ ಅಭಿರೂಪತರೋ ಚೇವ ಹೋತಿ ದಸ್ಸನೀಯತರೋ ಚ ಪಾಸಾದಿಕತರೋ ಚ।
‘‘ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ದೇವಾ ತಾವತಿಂಸಾ ಯೇನ ಸಕ್ಕೋ
ದೇವಾನಮಿನ್ದೋ ತೇನುಪಸಙ್ಕಮಿಂಸು; ಉಪಸಙ್ಕಮಿತ್ವಾ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಏತದವೋಚುಂ –
‘ಇಧ ತೇ, ಮಾರಿಸ, ಅಞ್ಞತರೋ ಯಕ್ಖೋ ದುಬ್ಬಣ್ಣೋ ಓಕೋಟಿಮಕೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ
ಆಸನೇ ನಿಸಿನ್ನೋ। ತತ್ರ ಸುದಂ, ಮಾರಿಸ, ದೇವಾ ತಾವತಿಂಸಾ ಉಜ್ಝಾಯನ್ತಿ ಖಿಯ್ಯನ್ತಿ
ವಿಪಾಚೇನ್ತಿ – ಅಚ್ಛರಿಯಂ ವತ, ಭೋ, ಅಬ್ಭುತಂ ವತ, ಭೋ! ಅಯಂ ಯಕ್ಖೋ ದುಬ್ಬಣ್ಣೋ
ಓಕೋಟಿಮಕೋ ಸಕ್ಕಸ್ಸ ದೇವಾನಮಿನ್ದಸ್ಸ ಆಸನೇ ನಿಸಿನ್ನೋತಿ।
ಯಥಾ ಯಥಾ ಖೋ, ಮಾರಿಸ, ದೇವಾ ಉಜ್ಝಾಯನ್ತಿ ಖಿಯ್ಯನ್ತಿ ವಿಪಾಚೇನ್ತಿ, ತಥಾ ತಥಾ ಸೋ
ಯಕ್ಖೋ ಅಭಿರೂಪತರೋ ಚೇವ ಹೋತಿ ದಸ್ಸನೀಯತರೋ ಚ ಪಾಸಾದಿಕತರೋ ಚಾತಿ। ಸೋ ಹಿ ನೂನ, ಮಾರಿಸ, ಕೋಧಭಕ್ಖೋ ಯಕ್ಖೋ ಭವಿಸ್ಸತೀ’’’ತಿ।
‘‘ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಯೇನ ಸೋ ಕೋಧಭಕ್ಖೋ
ಯಕ್ಖೋ ತೇನುಪಸಙ್ಕಮಿ; ಉಪಸಙ್ಕಮಿತ್ವಾ ಏಕಂಸಂ ಉತ್ತರಾಸಙ್ಗಂ ಕರಿತ್ವಾ
ದಕ್ಖಿಣಜಾಣುಮಣ್ಡಲಂ ಪಥವಿಯಂ ನಿಹನ್ತ್ವಾ ಯೇನ ಸೋ ಕೋಧಭಕ್ಖೋ ಯಕ್ಖೋ ತೇನಞ್ಜಲಿಂ
ಪಣಾಮೇತ್ವಾ ತಿಕ್ಖತ್ತುಂ ನಾಮಂ ಸಾವೇತಿ – ‘ಸಕ್ಕೋಹಂ ಮಾರಿಸ, ದೇವಾನಮಿನ್ದೋ, ಸಕ್ಕೋಹಂ,
ಮಾರಿಸ, ದೇವಾನಮಿನ್ದೋ’ತಿ। ಯಥಾ ಯಥಾ ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ನಾಮಂ
ಸಾವೇಸಿ, ತಥಾ ತಥಾ ಸೋ ಯಕ್ಖೋ ದುಬ್ಬಣ್ಣತರೋ ಚೇವ ಅಹೋಸಿ ಓಕೋಟಿಮಕತರೋ ಚ। ದುಬ್ಬಣ್ಣತರೋ
ಚೇವ ಹುತ್ವಾ ಓಕೋಟಿಮಕತರೋ ಚ ತತ್ಥೇವನ್ತರಧಾಯೀ’’ತಿ। ಅಥ
ಖೋ, ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸಕೇ ಆಸನೇ ನಿಸೀದಿತ್ವಾ ದೇವೇ ತಾವತಿಂಸೇ
ಅನುನಯಮಾನೋ ತಾಯಂ ವೇಲಾಯಂ ಇಮಾ ಗಾಥಾಯೋ ಅಭಾಸಿ –
‘‘ನ ಸೂಪಹತಚಿತ್ತೋಮ್ಹಿ, ನಾವತ್ತೇನ ಸುವಾನಯೋ।
ನ ವೋ ಚಿರಾಹಂ ಕುಜ್ಝಾಮಿ, ಕೋಧೋ ಮಯಿ ನಾವತಿಟ್ಠತಿ॥
‘‘ಕುದ್ಧಾಹಂ ನ ಫರುಸಂ ಬ್ರೂಮಿ, ನ ಚ ಧಮ್ಮಾನಿ ಕಿತ್ತಯೇ।
ಸನ್ನಿಗ್ಗಣ್ಹಾಮಿ ಅತ್ತಾನಂ, ಸಮ್ಪಸ್ಸಂ ಅತ್ಥಮತ್ತನೋ’’ತಿ॥
೩. ಸಮ್ಬರಿಮಾಯಾಸುತ್ತಂ
೨೬೯.
ಸಾವತ್ಥಿಯಂ…ಪೇ॰… ಭಗವಾ ಏತದವೋಚ – ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ
ಆಬಾಧಿಕೋ ಅಹೋಸಿ ದುಕ್ಖಿತೋ ಬಾಳ್ಹಗಿಲಾನೋ। ಅಥ ಖೋ ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಯೇನ
ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ತೇನುಪಸಙ್ಕಮಿ ಗಿಲಾನಪುಚ್ಛಕೋ। ಅದ್ದಸಾ ಖೋ, ಭಿಕ್ಖವೇ,
ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ದೂರತೋವ ಆಗಚ್ಛನ್ತಂ। ದಿಸ್ವಾನ ಸಕ್ಕಂ
ದೇವಾನಮಿನ್ದಂ ಏತದವೋಚ – ‘ತಿಕಿಚ್ಛ ಮಂ ದೇವಾನಮಿನ್ದಾ’ತಿ। ‘ವಾಚೇಹಿ
ಮಂ, ವೇಪಚಿತ್ತಿ, ಸಮ್ಬರಿಮಾಯ’ನ್ತಿ। ‘ನ ತಾವಾಹಂ ವಾಚೇಮಿ, ಯಾವಾಹಂ, ಮಾರಿಸ, ಅಸುರೇ
ಪಟಿಪುಚ್ಛಾಮೀ’’’ತಿ। ‘‘ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ ಅಸುರಿನ್ದೋ ಅಸುರೇ ಪಟಿಪುಚ್ಛಿ –
‘ವಾಚೇಮಹಂ, ಮಾರಿಸಾ, ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಸಮ್ಬರಿಮಾಯ’ನ್ತಿ? ‘ಮಾ ಖೋ ತ್ವಂ, ಮಾರಿಸ,
ವಾಚೇಸಿ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಸಮ್ಬರಿಮಾಯ’’’ನ್ತಿ। ಅಥ ಖೋ, ಭಿಕ್ಖವೇ, ವೇಪಚಿತ್ತಿ
ಅಸುರಿನ್ದೋ ಸಕ್ಕಂ ದೇವಾನಮಿನ್ದಂ ಗಾಥಾಯ ಅಜ್ಝಭಾಸಿ –
‘‘ಮಾಯಾವೀ ಮಘವಾ ಸಕ್ಕ, ದೇವರಾಜ ಸುಜಮ್ಪತಿ।
ಉಪೇತಿ ನಿರಯಂ ಘೋರಂ, ಸಮ್ಬರೋವ ಸತಂ ಸಮ’’ನ್ತಿ॥
೪. ಅಚ್ಚಯಸುತ್ತಂ
೨೭೦.
ಸಾವತ್ಥಿಯಂ…ಪೇ॰… ಆರಾಮೇ। ತೇನ ಖೋ ಪನ ಸಮಯೇನ ದ್ವೇ ಭಿಕ್ಖೂ ಸಮ್ಪಯೋಜೇಸುಂ। ತತ್ರೇಕೋ
ಭಿಕ್ಖು ಅಚ್ಚಸರಾ। ಅಥ ಖೋ ಸೋ ಭಿಕ್ಖು ತಸ್ಸ ಭಿಕ್ಖುನೋ ಸನ್ತಿಕೇ ಅಚ್ಚಯಂ ಅಚ್ಚಯತೋ
ದೇಸೇತಿ; ಸೋ ಭಿಕ್ಖು ನಪ್ಪಟಿಗ್ಗಣ್ಹಾತಿ। ಅಥ ಖೋ ಸಮ್ಬಹುಲಾ ಭಿಕ್ಖೂ ಯೇನ ಭಗವಾ
ತೇನುಪಸಙ್ಕಮಿಂಸು; ಉಪಸಙ್ಕಮಿತ್ವಾ ಭಗವನ್ತಂ ಅಭಿವಾದೇತ್ವಾ ಏಕಮನ್ತಂ ನಿಸೀದಿಂಸು।
ಏಕಮನ್ತಂ ನಿಸಿನ್ನಾ ಖೋ ತೇ ಭಿಕ್ಖೂ ಭಗವನ್ತಂ ಏತದವೋಚುಂ – ‘‘ಇಧ, ಭನ್ತೇ, ದ್ವೇ
ಭಿಕ್ಖೂ ಸಮ್ಪಯೋಜೇಸುಂ, ತತ್ರೇಕೋ ಭಿಕ್ಖು ಅಚ್ಚಸರಾ । ಅಥ ಖೋ ಸೋ, ಭನ್ತೇ, ಭಿಕ್ಖು ತಸ್ಸ ಭಿಕ್ಖುನೋ ಸನ್ತಿಕೇ ಅಚ್ಚಯಂ ಅಚ್ಚಯತೋ ದೇಸೇತಿ, ಸೋ ಭಿಕ್ಖು ನಪ್ಪಟಿಗ್ಗಣ್ಹಾತೀ’’ತಿ।
‘‘ದ್ವೇಮೇ, ಭಿಕ್ಖವೇ, ಬಾಲಾ। ಯೋ ಚ ಅಚ್ಚಯಂ ಅಚ್ಚಯತೋ ನ
ಪಸ್ಸತಿ, ಯೋ ಚ ಅಚ್ಚಯಂ ದೇಸೇನ್ತಸ್ಸ ಯಥಾಧಮ್ಮಂ ನಪ್ಪಟಿಗ್ಗಣ್ಹಾ’’ತಿ – ಇಮೇ ಖೋ,
ಭಿಕ್ಖವೇ, ದ್ವೇ ಬಾಲಾ। ‘‘ದ್ವೇಮೇ, ಭಿಕ್ಖವೇ, ಪಣ್ಡಿತಾ। ಯೋ ಚ ಅಚ್ಚಯಂ ಅಚ್ಚಯತೋ
ಪಸ್ಸತಿ, ಯೋ ಚ ಅಚ್ಚಯಂ ದೇಸೇನ್ತಸ್ಸ ಯಥಾಧಮ್ಮಂ ಪಟಿಗ್ಗಣ್ಹಾ’’ತಿ – ಇಮೇ ಖೋ,
ಭಿಕ್ಖವೇ, ದ್ವೇ ಪಣ್ಡಿತಾ।
‘‘ಭೂತಪುಬ್ಬಂ , ಭಿಕ್ಖವೇ, ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುಧಮ್ಮಾಯಂ ಸಭಾಯಂ ದೇವೇ ತಾವತಿಂಸೇ ಅನುನಯಮಾನೋ ತಾಯಂ ವೇಲಾಯಂ ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
‘‘ಕೋಧೋ ವೋ ವಸಮಾಯಾತು, ಮಾ ಚ ಮಿತ್ತೇಹಿ ವೋ ಜರಾ।
ಅಗರಹಿಯಂ ಮಾ ಗರಹಿತ್ಥ, ಮಾ ಚ ಭಾಸಿತ್ಥ ಪೇಸುಣಂ।
ಅಥ ಪಾಪಜನಂ ಕೋಧೋ, ಪಬ್ಬತೋವಾಭಿಮದ್ದತೀ’’ತಿ॥
೫. ಅಕ್ಕೋಧಸುತ್ತಂ
೨೭೧.
ಏವಂ ಮೇ ಸುತಂ – ಏಕಂ ಸಮಯಂ ಭಗವಾ ಸಾವತ್ಥಿಯಂ ವಿಹರತಿ ಜೇತವನೇ ಅನಾಥಪಿಣ್ಡಿಕಸ್ಸ
ಆರಾಮೇ। ತತ್ರ ಖೋ ಭಗವಾ ಭಿಕ್ಖೂ…ಪೇ॰… ಭಗವಾ ಏತದವೋಚ – ‘‘ಭೂತಪುಬ್ಬಂ, ಭಿಕ್ಖವೇ,
ಸಕ್ಕೋ ದೇವಾನಮಿನ್ದೋ ಸುಧಮ್ಮಾಯಂ ಸಭಾಯಂ ದೇವೇ ತಾವತಿಂಸೇ ಅನುನಯಮಾನೋ ತಾಯಂ ವೇಲಾಯಂ
ಇಮಂ ಗಾಥಂ ಅಭಾಸಿ –
‘‘ಮಾ ವೋ ಕೋಧೋ ಅಜ್ಝಭವಿ, ಮಾ ಚ ಕುಜ್ಝಿತ್ಥ ಕುಜ್ಝತಂ।
ಅಕ್ಕೋಧೋ ಅವಿಹಿಂಸಾ ಚ, ಅರಿಯೇಸು ಚ ಪಟಿಪದಾ [ವಸತೀ ಸದಾ (ಸೀ॰ ಸ್ಯಾ॰ ಕಂ॰ ಪೀ॰)]।
ಅಥ ಪಾಪಜನಂ ಕೋಧೋ, ಪಬ್ಬತೋವಾಭಿಮದ್ದತೀ’’ತಿ॥
ತತಿಯೋ ವಗ್ಗೋ।
ಛೇತ್ವಾ ದುಬ್ಬಣ್ಣಿಯಮಾಯಾ, ಅಚ್ಚಯೇನ ಅಕೋಧನೋ।
ದೇಸಿತಂ ಬುದ್ಧಸೇಟ್ಠೇನ, ಇದಞ್ಹಿ ಸಕ್ಕಪಞ್ಚಕನ್ತಿ॥
ಸಕ್ಕಸಂಯುತ್ತಂ ಸಮತ್ತಂ।
ಸಗಾಥಾವಗ್ಗೋ ಪಠಮೋ।
ತಸ್ಸುದ್ದಾನಂ –
ದೇವತಾ ದೇವಪುತ್ತೋ ಚ, ರಾಜಾ ಮಾರೋ ಚ ಭಿಕ್ಖುನೀ।
ಬ್ರಹ್ಮಾ ಬ್ರಾಹ್ಮಣ ವಙ್ಗೀಸೋ, ವನಯಕ್ಖೇನ ವಾಸವೋತಿ॥
ಸಗಾಥಾವಗ್ಗಸಂಯುತ್ತಪಾಳಿ ನಿಟ್ಠಿತಾ।
SAVE PRABUDDHA BHARTH DEMOCRACY! RESIST HINDUTVA with Sedition Law And The Patriotism Of Those Who Have Never Been Patriotic
Sarvajan (SC/ST/OBC/Minorities/Poor Upper castes) intellectuals,
research scholars, students, youths are practicing good precepts like kindness,
compassion, helping others, always speaking the truth, treating all
women with dignity, avoiding intoxicants etc., to shed their fear and are
always calm, quiet, alert, attentive, have equanimity mind with a
clear understanding that everything is changing as taught by The
Awakened On with awareness followed by the Father of the Constitution
Dr. BR Ambedkar, Manyawar Kanshiram and Ms Mayawati for the welfare,
happiness and peace of all societies through
Techno-Politico-Sociao-Transformation Movement to acquire the MASTER
KEY to unlock all doors of development. They practice Insight
Meditation in different postures of their bodies throughout their life -
Sitting, Standing, Lying, jogging, cycling, swimming, Kalari, Kungfu,
Karate, Marital arts for their self defense against dreaded beasts
including violent students. Apply for legal licensed arms for the
authorities concerned.
The
ex CJI Sadhasivam had committed a grave error of judgement by ordering
that the fraud EVMs to be replaced in phases as suggested by the ex CEC
Sampath instead of a total replacement. This helped the Murderer of
democratic institutions (Modi) remotely controlled by 1% intolerant,
militant, violent, shooting, lynching mentally retarded psychopath
chitpawan brahmin Rowdy Swayam sevaks chitpawan brahmins of stealth
hindutva cult full of hatred, jealousy, angry, delusion which are
defilement of mind requiring treatment in mantal asylums gobble the
Master Key. With the same fraud EVMs the Bahuth Jiyadha Paapis are
hopeful of winning any elections. Ms mayawati’s BSP which is a
Technico-Politico-Socio Transformation Movement for Sarvajan Hithaye
sarvajan Sukhaya won 80 % seats in the last UP Panchayat Elections with
paper ballots followed by 80 democracies of the world while it could not
win a single seat in Lok sabha Elections. Since Ms Mayawati became
fully eligible to become the next PM of Prabuddha Bharath because of her
best governance the chitpawan brahmins misused the technolgy to tamper
the EVMs to win elections. The CJI must dismiss Central and State
Governments selected through these fraud EVMs and must order for fresh
elections with paper ballots to save democracy, liberty, equality and
fraternity as enshrined in our Constitution, since already manusmriti
rule of brahmins as 1st, kashatrias as 2nd, vysias as 3rd,shudras as 4th
rate athmas (souls) and the aboriginal adi-mulavasis (SC/STs) having no
souls has raised its head. But the Buddha never believed in any soul.He
said all are equal.
http://www.abplive.in/india-news/a-fact-check-on-what-smriti-irani-said-in-parliament-295872
A fact check on what HRD minister Smriti Irani said in Parliament
New Delhi: Under intense attack, HRD
Minister Smriti Irani on Wednesday made a forceful statement in Lok
Sabha, saying Kanhaiya Kumar and some other students had been found
indulging in anti-national activities by the JNU authorities themselves.
The Smriti Script
One liners from HRD minister Smriti Irani’s speech in the Lok Sabha, Some of the voices are uttered in choking voice.
- Mujhe sooli par chadhana chahte ho… Amethi ladne ki saza doge mujhe? (You wish to hang me, punish me for contesting from Amethi?) Irani had contested against Rahul Gandhi.
- Bahuth
Jiayadha Paapis are gobbling the Master Key through EVMs that are
vulnerable to fraud. If paper ballots are used not even 1% of chitpawan
brahmins will win. The she herself will commit suieside. - I am not certifying your patriotism but don’t demean mine. I have my idea of India, don’t demean it.
- She
being remotely controlled by 1% chitpawan brahmin intolerant Rowdy
Swayam Sevaks which is a non-entity and do not believe in democracy are
not the certifying authority for patriotism. - A mother who gives birth cannot take lives.
- shooting, lynching Cannibals even the eaters of their own mother’s fleash of hindutva cult do it.
- Some people say children have committed mistakes and we should
forgive them. In JNU some children have been mobilised against the
state. - Majority of them are All Brahmin Visha/Venomous Paapis who occupy all the Universities who are workinh against the mankind.
- One pamphlet in JNU hails Mahishasur and says Durga, a sex worker,
was hired to kill him. Is anybody willing to take this discourse to the
streets of Calcutta? Who, I want to know, is ready to talk about it in
the streets of Calcutta, the Marxists? - These
man created gods including Panchali are worshipped for their vote bank
of hindutav cult manufactured by chitpawan brahmin vir savarkar like
dreaded murderer nathuram godse for whom atatue and temples are being
constructed. Devadasis are encouraged by this cult. But people with
wisdom are not bothered by these imaginary gods. - If any VC appointed during UPA regime says I have attempted saffronisation of education, I will quit politics.
For
safforisation of this country the CJI must dismiss the Central and
State governments who goobled the Master Key through fraud EVMs and
order for fresh elections with paper ballots followed by 80 democracies
of the world which helped BSP of Ms Mayati win 80 % seats in the UP
Panchayat elections for her best governance and became eligible for the
next PM of Prabuddha Bharath which is not liked by the chitpawan
brahmins who defeated in the Lok Sabha by tampering these fraud EVMs for
the benefit of Murderers of democratic institutions (Modi) which is in
favour of manusmriti and to bury democracy, liberty, equality,
fraternity and the techno-politico-socio transformation movement as
enshrined in our Constitution without jnowing that they are seeds that
sprout as Bodhi Trees.
Some of the points made by HRD minister Smriti Irani in the Lok Sabha on Wednesday and how they fare in an accuracy test.
JNU REPORT
The HRD minister quoted a February 11, 2016, report by the security
staff of JNU that named Umar Khalid, Kanhaiya Kumar, Anirban
Bhattacharya and four other students as being part of a rally two days
earlier that had raised a series of slogans demanding the freedom of
Kashmir and the destruction of India. “The security staff of JNU has no
link to the government,” Irani said.
Fact check: JNU has private security guards but they
are hired by the same university administration that itself faces
charges of ceding the varsity’s autonomy to police and the central
government after the home minister and the HRD minister made clear they
wanted strict action against the alleged sloganeers.
Irani said: “The internal committee of JNU, which includes teachers,
the rector of the university… — and we didn’t appoint any of them —
concluded that these students were guilty prima facie, and suspended
them for the period of the inquiry.”
Fact check: The university’s internal committee,
which was appointed by JNU’s new vice-chancellor, is facing criticism
because it suspended the students without giving them a hearing, and
within a day.
TWO LETTERS
Irani cited her ministry’s decision to forward Congress MP Hanumantha
Rao’s letter on Hyderabad University to the institution. The minister
did this to defend the serial letters her team wrote to the varsity,
reminding it of a letter from BJP MP Bandaru Dattatreya. The Opposition
has pointed to the MP’s letter and the HRD ministry’s active interest as
catalysts that pushed research scholar Rohith Vemula to suicide in
January. “I have taken up letters from every MP, even when our
ideologies are starkly different,” she said.
Fact check: Irani’s ministry did forward both
letters – Rao’s and Dattatreya’s — to Hyderabad University. But equating
the two letters is comparing apples with oranges. Rao’s letter aimed to
alert the HRD minister about the growing number of Dalit students’
suicides on the university campus. Dattatreya’s letter proclaimed
students of the Ambedkar Students’ Association (ASA) — that Vemula
belonged to — as “anti-national”. While the suicide underscored the
university’s failure to act on Rao’s letter, Dattatreya’s letter and the
HRD ministry reminders were followed up by action from the varsity’s
executive council.
ROHITH EXPULSION
The executive council of Hyderabad University decided to “expel” Vemula and the other students, Irani said.
Fact check: The executive council only suspended
them, and that too only from their hostels. Irani was also silent about
the trigger of the crisis on the Hyderabad University campus — an
alleged physical fight between student activists of the RSS body, the
Akhil Bharatiya Vidyarthi Parishad (ABVP), and the ASA. An ABVP leader
had accused ASA students of assaulting him but hospital records suggest
he visited a doctor for a prior medical condition — not to treat assault
wounds.
MAHISHASUR
Irani referred to celebrations of Mahishasur — the demon slayed by
Goddess Durga — in JNU, and wondered whether that would be tolerated in
Calcutta.
Fact check: The “demon” is celebrated in many parts
of southern India, and some scholars have suggested his popular,
dark-skinned depiction in contrast to the fair-skinned Durga is a
pointer to an Aryan-Dravidian divide. Mysore, Karnataka’s second-largest
city, is an anglicised version of Mahishuru — which means the “abode of
Mahishasura” in Kannada.
TEXTBOOKS
Quoting a Class IV teachers’ guide penned by Narendra Modi’s bete
noire Teesta Setalvad, Irani said: “The book says we should not
perpetuate the theory that ancient India was Hindu and medieval India
was Muslim.” The minister quoted two other textbooks to buttress her
argument that problematic school curricula fostered an “anti- national”
mindset among college students. “The book says when we teach Shivaji
versus Aurangzeb, we need to decide which Shivaji do we take into the
classroom. Another book says we need to teach children about the 1984
anti-Sikh riots, about Hindu- Christian riots in Kanyakumari.”
Fact check: Irani’s objections to the texts she
quoted appear hard to understand since they seek to present a nuanced
narrative of India’s complex history than a linear, black and white
perspective. And the 1984 riots remain a political blot on the Congress,
her principal opponent.
Setelvad issued the following statement on Wednesday night: “The
Narrative of Shivaji, used in the Don Bosco school books and Teacher
Training Manuals, was supported by the work of reputed historians like
Jadunath Sarkar and Govind Sakharam Sardesai. It dealt with caste being a
major hurdle in Shivaji’s coronation. By the way, it was the Shiv Sena
that launched a campaign against me and the state human rights
commission ruled in my favour at the time — saying that no enmity was
created and it was, in fact, a rational view of history that was being
disseminated.”
-The Telegraph Calcutta
HRD is Human Ruining DemonUneducated Smiti Irani must
declare her education. It is the duty of the HRD to give statistics of
percentage of SC/STs/OBCs/Minorities compared to brahmins in all
government and PSU jobs and her educational details with certificate. She
must give statistics on how many bogus caste certificate holders are
there in her Bahuth Jiyadha Paapis party and in in other govt.
establishments who are anti-nationals and punished for the same. Tell to
the world which are the original castes of bogus caste certificate
holders. She killed the Child Rohith for her political benefit and
claims “child was being used as a political tool”. The Murderers of democratic institutions (Modi) shed crocodile tears by saying ‘Bharat Mata has lost a son’ who earlier called his Bharath Mata son as anti-national after five days of killing the child as an after thought and who did not punish Smiti Irani and Bandaru Dattatreya.
Rohith’s Mother Has These Questions For Smriti Irani
Rohith
Vemula’s mother, Radhika, was at a candlelight vigil at India Gate
demanding justice for the 26-year-old at the same time that Smriti Irani
was giving her response to the Lok Sabha debate on the young student’s
death.
Radhika
Vemula was picked up and taken to a police station in the heart of the
capital when Smriti Irani was telling parliament how condemnable it was
that a “child was being used as a political tool”.
Watching
Smriti Irani’s performance, I recalled a grieving mother’s words, the
words of Radhika: “I want to meet Smriti Irani and ask her ‘On what
basis did you declare my son to be anti-national? Your Ministry had
written that my Rohith and other SC/ST students were anti-national
extremists.
You said that he is not a SC. You accused him of getting a false
certificate. Should I say it is because you got false certificates for
your educational qualifications that you think others do so too? You
stopped my son’s stipend, you got him suspended from the university.
You are the Minister for HRD, but you have no value for education. You
can never understand how difficult it is for a Dalit to reach the stage
of doing his PhD. You can never imagine the hardship, the struggle, the
tears and sacrifice to reach that position. In three months, you
destroyed what it had taken me 26 years to build. I am talking about my
Rohith, he died at the age of 26.’”
“I
want to tell her these words. I want to ask Modi ji, ‘For five days you
remained silent. You went to Ambedkar University and when students
protested you said ‘Bharat Mata has lost a son’.If
you believe what you say, then why have you not taken action against
those who called that son anti-national. Who is right? Is the Minister
right? If so, then why did the Prime Minister call an anti-national India’s son? Who will give me these answers?’”
The
day after thousands of students and people from all sections of society
joined the March for Justice for Rohith in the capital,
I went to meet Rohith’s mother Radhika. I had seen her throughout the
march. Held supportively by her younger son Raja, she walked stoically,
silently, brushing away the tears, a mother in mourning and yet a
seeker, a fighter for justice.
Behind
the dreadful institutional murder of Rohith Vemula that has led to
anger and outrage is another story - the story of hardship, the story of
a daily resilience, the story of hope and courage, a story that is
played out in a million Dalit homes every day, that of the Dalit woman,
the Dalit mother. Radhika Vemula, now 45, is a symbol of that story that
India is yet to recognize, leave alone respect.
Radhika
was born to Dalit migrant workers. As fate would have it, her parents’
search for work took them to Guntur town. Next to the neem tree under
which the migrant family, including two-year-old Radhika, had camped,
was a house in mourning. Anjani Devi had just lost her baby daughter. In
her sorrow,
she found solace in the presence of the migrant workers’ daughter,
Radhika, playing in the shadow of the neem tree. When it was time for
the migrant workers to move on, Anjani and her husband persuaded the family to leave Radhika in their care.
Radhika
was told later that her biological father used to drink and her mother
was very sick. These were the circumstances in which Radhika’s
biological parents gave her up in adoption to the family who had lost
their child. In the narration of her story,
Radhika’s words mirror the experience of those lakhs of Dalit families,
landless, torn away from their roots, at the mercy of landlords, of
contractors, forced to move from place to place, and, for families like Radhika’s, from the shadow of one neem tree to the next.
She
learnt the truth of her adoption in the most cruel way, when a senior
member of her foster family started abusing and cursing her in the name
of the caste she was born into. Her foster parents, who belonged to a
backward caste, believed that it was in the child’s interests to keep
her caste concealed. So she grew up thinking that to be a Dalit was a
crime, a dark secret which she should never speak about. She was
burdened by this guilt.
She
wanted to study, but by then her foster parents had their own children
and things started changing. She was married off when she was just 14
years old and after she completed Class 10 to a drunkard.
Once
again, the reality of her birth as a Dalit returned to haunt her. Her
husband found out about her caste and the violence she faced increased
manifold.
She tolerated this for five years and then decided she would take her
three children, Neelima, Rohith and her youngest, a two-month-old baby,
Raja, back to her adopted family.
She
was not welcome. Her male siblings did not approve, influenced by
patriarchal notions that a woman’s place should be with her husband.
Radhika made up for it by substituting the domestic workers employed by
the family with her own work, hoping it would help. She felt that if she
saved her siblings the money they paid for domestic work, they would
give her shelter.
The three children experienced this too. She tried to protect them. Raja
says, “We sensed what was going on but my mother never complained, she
never burdened us with her pain. Even later, when we had shifted to a
home of our own, she gave us her best. She never ate with us and when we
asked, she always said that she had already eaten. The truth is that
she stayed hungry because there was never enough food.”
Yet
today, Radhika has the highest regard for her foster parents. She
understood their dilemmas and never held it against them that they
could not prevent the abuse she faced later on.
It
was through these struggles, these experiences, that Radhika discovered
herself, discovered her pride in her Dalit identity. She shifted out
with her children, and rented a small room. The choice of the place was
deliberate - she
shifted to a Dalit colony. She had nothing to hide anymore. She worked
hard in a tailoring shop and with the help of her foster mother, sent
her children to school and college. The days were hard. Sometimes she ate one meal a day. But she was at peace with herself.
She is angered that after all this, she is being accused of manufacturing a Dalit identity.
She is deeply affected by the charges made by
Smriti Irani and echoed by Sushma Swaraj. The police and officers at
the bidding of the HRD Ministry have been sending out teams to disprove
her Dalit identity. Two
weeks ago, the entire family was called to the government district
office in Guntur and their statements, including of her foster mother
and regarding Radhika’s childhood, were recorded.On
February 12, three officers went back to Anjani Devi’s home and
questioned her for five hours.That night, Anjani Devi had a heart
attack. She was rushed to hospital, but died two days ago. By then,
Radhika was on her way to Delhi.
Radhika says “She, a highly qualified teacher, M.A., M.Ed, adopted me in the grief of losing her own child. She
was innocent of the poison of the caste system and what it would mean
adopting a child from a Dalit family. Both of us paid the price.”
In
Radhika’s eyes, Rohith’s admission to Hyderabad University on his own
merit validated her life struggle. He was her confidante, her hope. He
helped out the family with his stipend in times of their acute distress.
She speaks of how he paid back the Rs. 28,000 she had borrowed to pay for his admission.She
recalls the time he bought the first mattress any member of the family
had ever slept on after she had called him weeping that his recently
operated-on sister, Neelima, could not sleep on the hard floor. She
listens with a smile as Raja recounts that the first time they had ever
heard of fast food was when Rohith gave him a surprise gift of noodles
after he got his degree.
Raja, just a year and five months younger than Rohith, is deeply affected, traumatized. He,
unlike his older siblings who had been sent to a private school where
their Dalit identity was not known, had gone to a government school
where he faced discrimination early on. He wanted to give up his studies
after he completed his intermediate exams but it was Rohith who
persuaded him to continue, promising him a better future. It was not to
be.
The
mother shifted to Hyderabad at the end of December last year to be with
her sons. Her last meeting with Rohith was in their small newly-rented
room in Hyderabad. He promised to visit every weekend. His words to
Raja at their last meeting on December 29 were that he would ensure that
Raja could do his PhD in a foreign university. She was not told of what
he was facing. Her sons wanted to protect her. She was totally
unprepared for the events that followed.
The
mother believes that the university’s action against Rohith, the
suspension of the stipend, his removal from the hostel brought home to
him once again the brutality of the reality of being a Dalit. She says “After a lifetime of struggle, we were proud of our identity as Dalits, yet it is that identity that killed my son.”
There
were no answers to her questions in the parliament debate. Why was
Rohith called an anti-national? Why was his stipend suspended? Who is
accountable?So no, Radhika has not got justice. She wants a Rohith Act, amendments to the SC Act to include a section against discrimination in the educational system.
She wants to set up a trust in Rohith’s name and help a hundred Dalit
students to do their PhD. Yet, she tells her younger son Raja who wants
to do his PHD, “No
I won’t let you go to the university to be killed like Rohith was. If
there is a law against discrimination in colleges and campuses, only
then I will send you. Today, every Dalit mother is afraid of what her
child will face.”
The government’s histrionics in parliament cannot silence her voice, nor obliterate this reality.
The
shame of it is also that the government has reneged from its promises
for compensation and a job for Raja. They have not received a single
paisa, leave alone the five lakhs declared by Chandrababu Naidu’s
government. He is a young man carrying the heavy burden of the loss of
hope caused by the institutional murder of his elder brother.Raja
is an MSc, working on a contract basis in a research project in the
Institute of Geophysics in Hyderabad. He should be offered a permanent
full-time post in a government educational/research institution with
proper accommodation. This will enable the family to live together and
help each other heal from the deep wounds inflicted by India’s systemic
caste-based violence, that, in Rohith’s case, was intensified by the
actions of a callous centre.
Calling Smriti Irani’s Bluff: Twisted Truths in Parliament
Did or did not, on five occasions, bureaucrats of the MHRD under Irani write directly to the Vice Chancellor (VC) Hyderabad Central University (HCU) on the matter showing an unseemly interest in the case ?(The letters are dated September 3, 2015 from the Under Secretary referring to comments by Bandaru Dattatreya, MOS, for Labour and Employment; another dated September 24, 2015, sent as reminder, signed by Deputy Secretary to the GOI; letter dated October 20, 2015, signed by Joint Secretary, MHRD; letter dated November 19, 2015, signed by Under Secretary to the GOI). Letters can be seen here.Do or do not these letters show an obsessive interest by the Minister, MHRD that was, in effect, putting extraordinary pressure on the VC?Is it or is it not true that a fellow student at HCU called the Health Centre immediately after learning of Rohith being hanged and within five minutes the CMO Health Centre, Dr P Rajashree reached the spot, felt his pulse and declared him dead nullifying the Goebellian lie to the nation in Parliament that no doctor or police were allowed to see Rohith till the next day?[The doctor certified Rohith’s death at 7.30 pm: UoH medical officer counters Smriti Irani’s statement - http://www.thenewsminute.com/article/doctor-certified-rohiths-death-730-...Is it not true that Rohith Vemula was quietly cremated without family or friends as the authorities did not want to face up to the palpable anger on campus and outside?Did or did not the newly appointed Vice Chancellor, Appa Rao receive a chilling letter from Rohith Vemula on December 18, 2015 –a month before his death –that clearly indicated a warning: that by the systematic exclusion and humiliation Rohith was being pushed, and reaching, the end of his tether?[Rohith allegedly sarcastically said in the letter that every VC of HCU should “10 mg of sodium azide to all the Dalit students at the time of admission… [and] a nice rope to the rooms of all Dalit students.” This handwritten letter should have been read as a precursor to what was coming. In the letter, Rohith allegedly goes on to say, “I request your highness to make preparations for the facility [of] ‘euthanasia’ for students like me. And I wish you and the campus rest in peace forever.” ]Does or does this communication not squarely put the blame on the university authorities and, first and foremost, on the vice chancellor ?[The letter traces the officially sanctioned “social boycott” of Dalit students after they took on a member of the ABVP for making derogatory remarks about Dalits. “Donald Trump will be a lilliput in front of you..”]
http://www.truthofgujarat.com/kanhaiya-kumar-vs-yashpal-singh-vs-vikram-chauhan-justice-delivered-bs-bassi-style/
http://timesofindia.indiatimes.com/india/What-must-be-avoided-at-all-costs-is-the-criminalisation-of-dissent-Sugata-Bose/articleshow/51131079.cms
http://www.ndtv.com/india-news/crimes-against-dalits-tribals-up-home-ministry-tells-parliament-1280970
Crimes Against Scheduled Castes, Tribals Up: Home Ministry Tells Parliamenthttp://www.huffingtonpost.in/2016/02/25/communal-violence-india_n_9315652.html
Incidents Of Communal Violence Up By 17%, Uttar Pradesh Is The Worst
http://economictimes.indiatimes.com/news/politics-and-nation/bjp-gave-money-from-party-fund-to-for-profit-firm-shree-multimedia-vision-ltd-to-publish-newspaper/articleshow/51130121.cms?from=mdr
BJP gave money from party fund to ‘for profit’ firm Shree Multimedia Vision Ltd to publish newspaper
With
the right path of the Awakened One with Awareness shown by Babasaheb Dr
BR Ambedkar the Sarvajan Samaj i.e., all societies are well disciplined
in their lives.
http://www.rediff.com/news/report/rajya-sabha-adjourns-several-times-as-bsp-protests-rohiths-suicide/20160224.htm
Rajya Sabha adjourns several times as BSP protests Rohith’s suicide
Members
of the Bahujan Samaj Party on Wednesday forced two adjournments of the
Rajya Sabha till noon, creating uproar over the suicide of Scheduled Caste
student, Rohith Vemula, and demanding resignation of Union Ministers
alleging they were linked with the incident.
Even though a discussion on the issue was listed for Wednesday,
Mayawati (BSP) wanted a response from the government to her demand for
resignation of the union ministers allegedly linked to the suicide,
sacking of the vice chancellor of University of Hyderabad and inclusion
of a Scheduled Caste member in the judicial committee probing the suicide.She also accused the Modi of not doing enough to punish those
she alleged were responsible for pushing the student to take his life
and demanded the resignation of two central ministers - Bandaru
Dattatreya and furious Smriti Irani
who is a BJP member of the
Rajya Sabha, after being responsible for killing the child Rohith Vemula
shot back, “Who uses a child as a political tool?”. It is those who are
own mothers flesh eaters.
The government said it was ready for an immediate discussion followed by a reply by the concerned minister.
But the BSP members were not satisfied and shouted slogans after
trooping into the well, forcing deputy chairman P J Kurien to first
adjourn the House for 10 minutes and then till noon.
Raising the issue, Mayawati (BSP) said the suicide by the Vemula, a
Scheduled Caste student of the Hyderabad University, was a matter of grave concern.
“Since the time BJP came to power at the Centre, nefarious means are
being used to impose Rashtriya Swayamsevak Sangh ideology,” she said
adding that prestigious institutions like Hyderabad University,
AligarhMuslim University, Jamia Milia and Jawaharlal Nehru University are
interfered with.
Suicide by Rohith is not the first and many SC/ST students have
committed suicide in past including when the Congress-led United
Progressive Alliance was in power at the Centre, she claimed.
She said the SC/ST students had formed a Babasaheb Ambedkar Students
Union after their exploitation was not addressed by the unions
affiliated to the BJP and the Congress.
This was not liked by the RSS and the exploitation continued, driving Rohith to commit suicide, she alleged.
She demanded that two Union ministers linked
with interfering with the affairs of the Hyderabad University should
resign and the VC of the University be sacked. She also demanded the
inclusion of a SC/ST member in the judicial committee probing into the
issue.
She insisted that the government must respond to her demands before the discussion listed is taken up.
With government insisting that a response will be given after the
discussion, BSP members trooped into the well of the House shouting
anti-government, anti-RSS slogans.
“SC/ST virodhi yeh sarkar nahi chalegi, nahi chalegi (anti-SC/ST government will not be tolerated)”, “BJP-RSS murdabad, murdabad (down with BJP-RSS)”, they shouted.
Minister of State for Parliamentary Affairs Mukhtar Abbas Naqvi said
if the House agrees, a discussion on the issue can be taken up
immediately. Kurien too agreed that a discussion can be taken up
immediately if the House agrees.
But Mayawati insisted on a response to her demands first,.
Kurien said subject raised by Mayawati is already included in list of
business and can be taken up now and the government will reply to it.
But BSP members were unrelenting, forcing him to adjourn the House for 10 minutes.
After the brief adjournment when the House met again, Mayawati wanted
to know from the government if there would be a SC/ST member in the
inquiry committee.
As the minister was speaking, Mayawati too joined her party colleagues in the well.
Kurien then adjourned the House till noon.
SAVE PRABUDDHA BHARTH DEMOCRACY! RESIST HINDUTVA with Sedition Law And The Patriotism Of Those Who Have Never Been Patriotic
http://indiatoday.intoday.in/story/jnu-students-drug-addicts-over-3000-condoms-found-in-campus-each-day-bjp-mla/1/602636.html
The BJP says that thousands of alcohol bottles and cigarette packets are found in the campus. It said that students of the university are drug addicts and that aluminium foils found in the campus are used to take drugs.Listing out the “illicit” activities been conducted at JNU, BJP claimed,
50,000 pieces of bones, 2,000, alcohol bottles,More than 10,000 butts of cigarettes and 4,000 pieces of beedis are found. 50,000 big and small pieces of bones are found. 2,000 wrappers of chips and namkeen are found, Over 3000 condoms and obscene dance are found everyday in JNU campus.And 500 used contraceptive injections are also found.students are mostly found taking drugs after 8pm inside the campus.
But all the Universities are controlled by All Brahmin Visha/Venomous Paapis practicing hindutva stealth cult trained in their shaka branches including all the Bahuth Jiyadha paapis leaders for vote bank politics and not for any spiritual or to discipline them. They believe in brahmins as 1st rate, kshatrias as 2nd, vysias as 3rd and the shudras as 4th rate athmas (souls) and the aboriginal adi-mulanivasis (SC/STs) having no soul. So that they can treat them with all sorts of ill treatments.
Buddha never believed in any soul. He said all are equal. So Babasaheb Dr. BR Ambedkar showed the right path to the Sarvajan Samaj including SC/STs/OBcs/Minorities/ poor Upper Castes to follow good precepts of kindness and compassion towards all lives, art of giving, always speaking the truth, honouring all women with dignity and to avoid all sorts of intoxicants.
Rowdy Swayam Sevaks indulge in killing of human beings. Stollen the entire wealth of the nation by tampering the fraud EVMs for Murderer of democratic institutions (Modi). Hindutva practioners are addicted to all sorts of intoxicants including bung. They keep on spreadding all sorts of lies. They practice Vātsyāyana’s Kama Sutra and have no respect for women. According to BJP’s statistics each male uses 2 condoms per day and still 500 aborsion syringes. If 500 abortion syringes per day are taken then it gives in a month a girl gets pregnant 10 times as per their statistics. BJP went around doing this census. Lunatic claims receive support only from other lunatics. They have a Peeping Tom Window also installed in JNU.
A BJP legislator who claimed to have found 3,000 used condoms on the Jawaharlal Nehru University campus may land in further controversy after purported photographs emerged on Wednesday showing him dancing with women and showering them with money.
3000/2782 per dayof the ABVP, Hindu Jagran Manch and Bharatiya Mazdoor Sangh. According
to the Rajasthan assembly website, his educational qualification is BA
(Ist year) and occupation is journalism.
Here is the solution to acquire the Master Key of this country to unlock all door of development:
Intolerance, hatred, anger, jealousy, delusion are defilement of mind require mental treatment with Insight Meditation. The chitpawan brahmin All Brahmin Visha/Venomous Paapis who practice them must be allotted separate mental asylums.
Now the so called ‘patriotic’ intolerant, violent, militant, shooting, lynching cannibals 1% chitpawan brahmin Rowdy Swayam Sevaks and all its avathars including Bahuth Jiyadha Paapies, Venomous Visha Hindutva Paapis, All Brahmin Venomous Visha Paapis etc, with full of hatred, anger, jealousy, delusion which are defilement of the psychopath mentally retarded minds of stealth hindutva cult requiring mental treatment in mental asylums that gobbled the Master Key of the country through fraud EVMs uses the same law against the JNU who go beyond the theoretical dogmas that bind us to the political, religious and social oppression in the name of democracy. A university like the JNU is the oxygen of democracy, especially when democracy metamorphoses into fascism as is happening today in Prabuddha Bharath.
http://indianmuslimobserver.com/2014/12/29/special-report-us-based-terrorism-watchdog-puts-rss-under-threat-group-category-calls-it-a-shadowy-discriminatory-group/
We Must Heed This Warning By A Harvard Academic About RSS And Creeping Fascism http://www.huffingtonpost.in/2016/02/23/rss-subramanian-swamy_n_9298948.html … # via HuffPostIndia
SPECIAL REPORT: US-based terrorism watchdog puts RSS under ‘Threat Group’ category, calls it “a shadowy, discriminatory group”
….This has become evident with the findings of a U.S.-based risk management and consulting company “Terrorism Watch & Warning“,which published a report on 26th April 2014, terming the RSS as “a shadowy, discriminatory group that seeks to establish a Hindu Rashtra, a Hindu Nation.” It has also placed the RSS in its category of ‘Threat Group’……
The US based rights group Sikhs For Justice (SFJ) has filed a lawsuit in the US court to label the Rashtriya Swayamsevak Sangh as a foreign terrorist organization, according to SFJ attorney Gurpatwant S Pannun. It has sought such a declaration for RSS for allegedly “believing in and practicing a fascist ideology and for running a passionate, vicious and violent campaign to turn India into a ‘Hindu’ nation with a homogeneous religious and cultural identity”
A US panel tracking international religious freedom has, in its latest report on India, noted that religious minorities in the country were exposed to “derogatory” comments by leaders of the ruling BJP as well as “violent attacks and forced conversions by the Rashtriya Swayamsevak Sangh (RSS) and Vishwa Hindu Parishad (VHP)” because of Murderer of democratic institutions (Modi)
It has also slammed the “ghar wapsi” campaign and accused the “Hindu nationalist groups” of offering monetary inducements not only to Muslims and Christians to convert to Hindutva but also to Hindutva who carry out such “forced” conversions.
Please watch :
How EVM Works and how can changed it’s functionality Watch this video [youtube id=”ZlCOj1dElDY” width=”620″ height=”360″]
- See more at: http://kohram.in/ten-reasons-for-banning-indian-evms/#sthash.5sue6t7S.dpuf youtube id=”ZlCOj1dElDY” width=”620″ height=”360″ - https://www.youtube.com/watch?v=ZlCOj1dElDY
This country’s EVMs are Vulnerable to Fraud-Contrary to claims by our country,s election authorities, the paperless electronic voting systems used in India suffer from significant vulnerabilities. Even brief access to the machines could allow criminals to alter election results.
http://articles.economictimes.indiatimes.com/2010-05-20/news/27589262_1_voting-machines-display-board-hack
American scientists ‘hack’ into Indian voting machines
http://www.pcworld.com/printable/article/id,195328/printable.html
Security Analysis of India’s Electronic Voting Machines
http://indiaevm.org/paper.html
Full technical paper at http://indiaevm.org/evm_tr2010.pdf
http://www.deccanchronicle.com/chennai/evms-are-not-foolproof-says-computer-scientist-540
Don’t stand on prestige, dump EVMs, save democracy
http://www.indianevm.com/videos.php?id=12 Computer Science Prof. of Stanford Univ., Dr. David Dill’s statement on Indian EVMs
http://www.indianevm.com/videos.php?id=14 (Videos, expert panel)
Election Commission concedes manipulation of EVMs
http://www.gmanews.tv/story/184694/comelec-chief-no-audit-before-poll-winners-are-proclaimed#
‘EVMs illegally being used for a decade’
http://timesofindia.indiatimes.com/city/chandigarh/EVMs-illegally-being-used-for-a-decade/articleshow/5601297.cms
Linked on USA Today 23 Feb. 2010 http://content.usatoday.com/topics/article/Places,+Geography/Countries/India/05zF4kBeFJ47y/1
Hackers can ’steal’ ballots from electronic voting machines- 2009 Electronic Voting Technology Workshop
http://news.webindia123.com/news/Articles/India/20100828/1575461.html
RSS favours paper ballots, EVMs subjected to public scrutiny
…..
RSS today asked the Election Commission (EC) to revert back to tried and tested paper ballots and subject EVMs to public scrutiny whether these gadgets are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The Organiser, the RSS mouthpiece, noted it was a fact that till date an absolutely tamper-proof machine had not been invented and credibility of any system depends on ‘transparency, verifiability and trustworthiness’ than on blind and atavistic faithin its infallibility. The issue is not a ‘private affair’ and it involves the future of this country….
The Government and the EC can’t impose EVMs as a fait accompli on Indian democracy as the only option before the voter. and started their manuvad against the Sarvajans in general and the SC/STs in particular. They say chitpawan brahimins with all their avathars such as Bahuth Jiyadha Paapis, Visha Hinduva Paapis, All Brahmins Visha/ Venomous Paapis etc are the first rate athmas (souls), others as 2nd, 3rd, 4th rate souls and the aboriginal Adi- Mulanivasis (SC/STs) having no souls so that they can do all sorts of harm to them. Buddha never believed in any soul. He said all are equal. Hence Baba saheb Dr BR Ambedkar, Manyawar Kanshiram, Ms Mayawati wanted all the citizens to follow the teachings of the Awakened One with Awareness.
Increasing threats to the democratic-secular Indian polity from the Hindutva organizations - a concise document on the anti-national game-plan of the RSS
RSS chief Mohan Bhagwat is saying ‘the cultural identity of all Indians is Hindutva’ which has got nothing to do with spirituality.It is just a political cult
The 20th century descriptions of this 1% RSS chitpavan brahmins 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.
Now it is the Fraud EVMs that has to be exposed because the Duba Kor EVM are temperable and proved which has to be totally replaced by fool proof voting system.
CJI Sadhasivam, a brahmin allowed the Lok Sabha with majority fraud tamperable EVMs at the request of CEC Sampath another brahmin to replace the fraud EVMs in phased manner that helped RSS’s BJP to acquire the MASTER KEY.
Till all the fraud EVMs are replaced with fool proof Voting system the present CJI must order to scrap the present Lok Sabha.& have a collegium system of picking judges from SC/ST/OBC/Minorities for having a fool proof voting system to safeguard Liberty, Fraternity and Equality as enshrined in the Constitution. And also a collegium system in the Chief Election Commission consisting SC/ST/OBC/Minorities for having a fool proof voting system to safeguard Liberty, Fraternity and Equality as enshrined in d Constitution to prevent Murder of Democracy.After the fraud EVMs are replaced with fool proof voting system Lok Sabha elections must be held, if chitpawan brahmins have to be sidelined totally because of their politics of hatred towards all non chitpawan brahmins, all the non- chitpawan brahmins have to unite under BSP for Sarvajan Hitay, Sarvajan Sukhay i.e., for the welfare and happiness of all societies including, SC/STs, OBCs, Minorities and the poor upper castes by sharing the wealth of the country equally among all sections of the society as enshrined in the Constitution.
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 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 hindutvaideology, 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 Mohan Bhagwat is saying ‘the cultural identity of all Indians 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 India.
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.
Now it is clear that it is the 1% chitpawan brahmin Rowdy Swayam Sevaks and all its avathars including Bahuth Jiyadha Paapies, Venomous Visha Hindutva Paapis, All Brahmin Venomous Visha Paapis etc, with full of hatred, anger, jealousy, delusion which are defilement of the psychopath mentally retarded minds of stealth hindutva cult requiring mental treatment in mental asylums that gobbled the Master Key of the country through fraud EVMs uses the same law against the JNU who go beyond the theoretical dogmas that bind us to the political, religious and social oppression in the name of democracy. A university like the JNU is the oxygen of democracy, especially when democracy metamorphoses into fascism as is happening today in Prabuddha Bharath are the real traiters and anti-national elements who have to be treated appropriately for their madness. With out maintaining Status quoe as per the Constitution they demolished Places of worship. The are building temples and statues for dreaded murderer nathuram godse which is contempt of the court after misusing the technology to gooble the Master key by tampering the EVMs for Murderer of democratic institutions (Modi). The must be arrested under non bailable provisions of the law to save democracy, liberty, equality and fraternity as enshrined in our Constitution and prevent manusmrity being implemented.http://www.thehindu.com/todays-paper/tp-national/tp-tamilnadu/kuruvithurai-dalits-want-separate-ration-shop/article8269602.ece
http://timesofindia.indiatimes.com/city/kochi/Benefits-denied-to-dalit-students-at-RLV/articleshow/51103195.cms
http://www.thehindu.com/news/cities/Delhi/march-becomes-symbol-for-larger-fight-against-injustice/article8273805.ece
March becomes symbol for larger fight against injustice
http://timesofindia.indiatimes.com/City/Delhi/Die-is-caste-at-march-for-JNU-students/articleshow/51113827.cms
Die is ‘caste’ at march for JNU students
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This February 27, 2002 photo shows the burning S-6 coach of the Sabarmati Express in Godhra. Credit The Hindu
Angry Patels Spill the Beans; Say Godhra Train Blaze Was BJP’s Pre-planned Political Stunt
