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2741 Tue 11 Sep 2018 LESSON (84) Tue 11Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
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2741 Tue 11 Sep 2018 LESSON (84) Tue 11Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA

http://vipassana24.com/treasury-of-truth-illustrated-dhammapada/

http://vipassana24.com/

NOVEMBER 14, 2017 BY BEHAPPY
Treasury of Truth: Illustrated Dhammapada
Treasury of Truth

Illustrated Dhammapada

Ven . Weragoda Sarada Maha Thero

Verse 1. Suffering Follows The Evil-Doer

Verse 2. Happiness Follows The Doer of Good

Verse 3. Uncontrolled Hatred Leads to Harm

Verse 4. Overcoming Anger

Verse 5. Hatred is Overcome Only by Non-hatred

Verse 6. Recollection of Death Brings Peace

Verse 7. Laziness Defeats Spirituality

Verse 8. Spiritual Strength is Undefeatable

Verse 9. Those Who Do Not Deserve the Stained Robe

Verse 10. The Virtuous Deserve the Stained Robe

Verse 11. False Values Bar Spiritual Progress

Verse 12. Truth Enlightens

Verse 13. Lust Penetrates Untrained Mind

Verse 14. The Disciplined Mind Keeps Lust Away

Verse 15. Sorrow Springs From Evil Deeds

Verse 16. Good Deeds Bring Happiness

Verse 17. Evil Action Leads to Torment

Verse 18. Virtuous Deeds Make One Rejoice

Verse 19. Fruits of Religious Life Through Practice

Verse 20. Practice Ensures Fulfilment

Verse 21. Freedom Is Difficult

Verse 22. Freedom Is Difficult

Verse 23. Freedom Is Difficult

Verse 24. Glory Of The Mindful Increase

Verse 25. Island Against Floods

Verse 26. Treasured Mindfulness

Verse 27. Meditation Leads To Bliss

Verse 28. The Sorrowless View The World

Verse 29. The Mindful One Is Way Ahead Of Others

Verse 30. Mindfulness Made Him Chief Of Gods

Verse 31. The Heedful Advance

Verse 32. The Heedful Advances To Nibbana

Verse 33. The Wise Person Straightens The Mind

Verse 34. The Fluttering Mind

Verse 35. Restrained Mind Leads To Happiness

Verse 36. Protected Mind Leads To Happiness

Verse 37. Death’s Snare Can Be Broken By Tamed Mind

Verse 38. Wisdom Does Not Grow If the Mind Wavers

Verse 39. The Wide-Awake Is Unfrightened

Verse 40. Weapons To Defeat Death

Verse 41. Without The Mind, Body Is Worthless

Verse 42. All Wrong Issue Out Of Evil Mind

Verse 43. Well-Trained Mind Excels People

Verse 44. The Garland-Maker

Verse 45. The Seeker Understands

Verse 46. Who Conquers Death

Verse 47. Pleasure Seeker Is Swept Away

Verse 48. Attachment To Senses If Folly

Verse 49. The Monk In The Village

Verse 50. Look Inwards And Not At Others

Verse 51. Good Words Attract Only Those Who Practice

Verse 52. Good Words Profit Only Those Who Practise

Verse 53. Those Born Into This World Must Acquire Much Merit

Verse 54. Fragrance of Virtue Spreads Everywhere

Verse 55. Fragrance Of Virtue Is The Sweetest Smell

Verse 56. Fragrance Of Virtue Wafts To Heaven

Verse 57. Death Cannot Trace The Path Of Arahats

Verse 58. Lotus Is Attractive Though In A Garbage Heap

Verse 59. Arahats Shine Wherever They Are

Verse 60. Samsara Is Long To The Ignorant

Verse 61. Do Not Associate With The Ignorant

Verse 62. Ignorance Brings Suffering

Verse 63. Know Reality Be Wise

Verse 64. The Ignorant Cannot Benefit From The Wise

Verse 65. Profit From The Wise

Verse 66. A Sinner Is One’s Own Foe

Verse 67. Do What Brings Happiness

Verse 68. Happiness Results From Good Deeds

Verse 69. Sin Yields Bitter Results

Verse 70. The Unconditioned Is The Highest Achievement

Verse 71. Sin Is Like Sparks Of Fire Hidden In Ashes

Verse 72. The Knowledge Of The Wicked Splits His Head

Verse 73. Desire For Pre-Eminence

Verse 74. The Ignorant are Ego-Centred

Verse 75. Path To Liberation

Verse 76. Treasure The Advice Of The Wise

Verse 77. The Virtuous Cherish Good Advice

Verse 78. In The Company Of The Virtuous

Verse 79. Living Happily In The Dhamma

Verse 80. The Wise Control Themselves

Verse 81. The Wise Are Steadfast

Verse 82. The Wise Are Happy

Verse 83. The Wise Are Tranquil

Verse 84. The Wise Live Correctly

Verse 85. A Few Reach The Other Shore

Verse 86. Those Who Follow The Dhamma Are Liberated

Verse 87. Liberation Through Discipline

Verse 88. Purify Your mind

Verse 89. Arahats Are Beyond Worldliness

Verse 90. Passion’s Fever Gone

Verse 91. Saints Are Non-Attached

Verse 92. Blameless Is The Nature Of Saints

Verse 93. Arahat’s State Cannot Be Traced

Verse 94. The Gods Adore Arahats

Verse 95. Arahats Are Noble

Verse 96. The Tranquillity Of The Saints

Verse 97. Exalted Are The Unblemished

Verse 98. Dwelling Of The Unblemished Is Alluring

Verse 99. The Passionless Delight In Forests

Verse 100. One Pacifying Word Is Noble

Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses

Verse 102. A Dhamma-Word Is Noble

Verse 103. Self-Conquest Is The Highest Victory

Verse 104. Victory Over Oneself Is Unequalled

Verse 105. Victory Over Self Cannot Be Undone

Verse 106. The Greatest Offering

Verse 107. Even Brief Adoration Of An Arahat Is Fruitful

Verse 108. Worshipping An Unblemished Individual Is Noble

Verse 109. Saluting Venerables Yields Four Benefits

Verse 110. Virtuous Life Is Noble

Verse 111. A Wise One’s Life Is Great

Verse 112. The Person Of Effort Is Worthy

Verse 113. Who Knows Reality Is Great

Verse 114. The Seer Of The Deathless Is A Worthy One

Verse 115. Life Of One Who Knows The Teaching is Noble

Verse 116. Never Hesitate To Do Good

Verse 117. Do No Evil Again And Again

Verse 118. Accumulated Merit Leads To Happiness

Verse 119. Evil Seems Sweet Until It Ripens

Verse 120. Good May Seem Bad Until Good Mature

Verse 121. Take Not Evil Lightly

Verse 122. Merit Grows Little By Little

Verse 123. Shun Evil As Poison

Verse 124. Evil Results From Bad Intentions

Verse 125. Wrong Done To Others Returns To Doer

Verse 126. Those Who Pass Away

Verse 127. Shelter Against Death

Verse 128. No Escape From Death

Verse 129. Of Others Think Of As Your Own Self

Verse 130. To All Life Is Dear

Verse 131. Those Who Do Not Receive Happiness

Verse 132. Those Who Do Not Receive Happiness

Verse 133. Retaliation Brings Unhappiness

Verse 134. Tranquillity Should Be Preserved

Verse 135. Decay And Death Terminate Life

Verse 136. Results Of Evil Torment The Ignorant

Verse 137. The Evil Results of Hurting The Pious

Verse 138. Evil Results Of Hurting Harmless Saints

Verse 139. Harming The Holy Is Disastrous

Verse 140. Woeful States In The Wake Of Evil Doing

Verse 141. Practices That Will Not Lead To Purity

Verse 142. Costumes Do Not Mar Virtue

Verse 143. Avoid Evil Through Shame

Verse 144. Effort Is Necessary To Avoid Suffering

Verse 145. Those Who Restrain Their Own Mind

Verse 146. One Pacifying Word Is Noble

Verse 147. Behold The True Nature Of The Body

Verse 148. Life Ends In Death

Verse 149. A Sight That Stops Desire

Verse 150. The Body Is A City Of Bones

Verse 151. Buddha’s Teaching Never Decays

Verse 152. Body Fattens – Mind Does Not

Verse 153. Seeing The Builder of The House

Verse 154. Thy Building Material Is Broken

Verse 155. Regrets In Old Age

Verse 156. Nostalgia For Past Glory

Verse 157. Safeguard Your Own Self

Verse 158. Giver Advice While Being Virtuous Yourself

Verse 159. Discipline Yourself Before You Do Others

Verse 160. One Is One’s Best Saviour

Verse 161. The Unwise Person Comes To Grief On His Own

Verse 162. Evil Action Crushes The Doer

Verse 163. Doing Good Unto One’s Own Self Is Difficult

Verse 164. The Wicked Are Self-Destructive

Verse 165. Purity, Impurity Self-Created

Verse 166. Help Others – But Promote One’s Own Good

Verse 167. Do Not Cultivate The Worldly

Verse 168. The Righteous Are Happy – Here And Hereafter

Verse 169. Behave According To The Teaching

Verse 170. Observe The Impermanence Of Life

Verse 171. The Disciplined Are Not Attached To The Body

Verse 172. The Diligent Illumine The World

Verse 173. Evil Is Overcome By Good

Verse 174. Without Eye of Wisdom, This World Is Blind

Verse 175. The Wise Travel Beyond The Worldly

Verse 176. A Liar Can Commit Any Crime

Verse 177. Happiness Through Partaking In Good Deeds

Verse 178. Being Stream-Winner Is Supreme

Verse 179. The Buddha Cannot Be Tempted

Verse 180. The Buddha Cannot Be Brought Under Sway

Verse 181. Gods And Men Adore The Buddha

Verse 182. Four Rare Opportunities

Verse 183. The Instructions Of The Buddha

Verse 184. Patience Is A Great Ascetic Virtue

Verse 185. Noble Guidelines

Verse 186. Sensual Pleasures Never Satiated

Verse 187. Shun Worldly Pleasures

Verse 188. Fear Stricken Masses

Verse 189. Those Refuges Do Not Help

Verse 190. Seeing Four Noble Truths

Verse 191. The Noble Path

Verse 192. The Refuge That Ends All Suffering

Verse 193. Rare Indeed Is Buddha’s Arising

Verse 194. Four Factors of Happiness

Verse 195. Worship Those Who Deserve Adoration

Verse 196. Worship Brings Limitless Merit

Verse 197. Happiness

Verse 198. Without Sickness Among The Sick

Verse 199. Not Anxious Among The Anxious

Verse 200. Happily They Live – Undefiled

Verse 201. Happy About Both Victory And Defeat

Verse 202. Happiness Tranquilizes

Verse 203. Worst Disease And Greatest Happiness

Verse 204. Four Supreme Acquisitions

Verse 205. The Free Are The Purest

Verse 206. Pleasant Meetings

Verse 207. Happy Company

Verse 208. The Good And The Wise

Verse 209. Admiration of Self-Seekers

Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful

Verse 211. Not Bound By Ties Of Defilements

Verse 212. The Outcome Of Endearment

Verse 213. Sorrow And Fear Arise Due To Loved Ones

Verse 214. The Outcome Of Passion

Verse 215. The Outcome Of Lust

Verse 216. Sorrow And Fear Arise Due To Miserliness

Verse 217. Beloved Of The Masses

Verse 218. The Person With Higher Urges

Verse 219. The Fruits Of Good Action

Verse 220. Good Actions Lead To Good Results

Verse 221. He Who Is Not Assaulted By Sorrow

Verse 222. The Efficient Charioteer

Verse 223. Four Forms Of Victories

Verse 224. Three Factors Leading To Heaven

Verse 225. Those Harmless One Reach The Deathless

Verse 226. Yearning For Nibbana

Verse 227. There Is No One Who Is Not Blamed

Verse 228. No One Is Exclusively Blamed Or Praised

Verse 229. Person Who Is Always Praise-Worthy

Verse 230. Person Who Is Like Solid Gold

Verse 231. The Person Of Bodily Discipline

Verse 232. Virtuous Verbal Behaviour

Verse 233. Discipline Your Mind

Verse 234. Safeguard The Three Doors

Verse 235. Man At The Door Of Death

Verse 236. Get Immediate Help

Verse 237. In The Presence Of King Of Death

Verse 238. Avoid The Cycle Of Existence

Verse 239. Purify Yourself Gradually

Verse 240. One’s Evil Ruins One’s Own Self

Verse 241. Causes Of Stain

Verse 242. Ignorance Is The Greatest Taint

Verse 243. Ignorance The Worst Taint

Verse 244. The Shameless Life Is Easy

Verse 245. For A Modest Person Life Is Hard

Verse 246. Wrong Deeds To Avoid

Verse 247. Precepts The Lay Person Should Follow

Verse 248. These Precepts Prevent Suffering

Verse 249. The Envious Are Not At Peace

Verse 250. The Unenvious Are At Peace

Verse 251. Craving Is The Worst Flood

Verse 252. Easy To See Are The Faults Of Others

Verse 253. Seeing Others Faults

Verse 254. Nothing Is Eternal Other Than Nibbana

Verse 255. The Buddha Has No Anxiety

Verse 256. The Just And The Impartial Judge Best

Verse 257. Firmly Rooted In The Law

Verse 258. Who Speaks A Lot Is Not Necessarily Wise

Verse 259. Those Who Know Speak Little

Verse 260. Grey Hair Alone Does Not Make An Elder

Verse 261. The Person Full Of Effort Is The True Elder

Verse 262. Who Gives Up Jealousy Is Good-Natured

Verse 263. Who Uproots Evil Is The Virtuous One

Verse 264. Shaven Head Alone Does Not Make A Monk

Verse 265. Who Give Up Evil Is True Monk

Verse 266. One Is Not A Monk Merely By Begging Alms Food

Verse 267. The Holy Life Makes a Monk

Verse 268. Silence Alone Does Not Make A Sage

Verse 269. Only True Wisdom Makes a Sage

Verse 270. True Ariyas Are Harmless

Verse 271. A Monk Should Destroy All Passions

Verse 272. Blemishes Should Be Given Up To Reach Release

Verse 273. The Eight-fold Path Is Best

Verse 274. The Only Path To Purity

Verse 275. The Path To End Suffering

Verse 276. Buddhas Only Shows The Way

Verse 277. Conditioned Things Are Transient

Verse 278. All Component Things Are Sorrow

Verse 279. Everything Is Soul-less

Verse 280. The Lazy Miss The Path

Verse 281. Purify Your Thoughts, Words And Deeds

Verse 282. Way To Increase Wisdom

Verse 283. Shun Passion

Verse 284. Attachment To Women

Verse 285. Path To Peace

Verse 286. The Fear Of Death

Verse 287. Death Takes Away The Attached

Verse 288. No Protection When Needed

Verse 289. The Path To The Deathless

Verse 290. Give Up A Little, Achieve Much

Verse 291. When Anger Does Not Abate

Verse 292. How Blemishes Increase

Verse 293. Mindfulness Of Physical Reality

Verse 294. The Destroyer Who Reaches Nibbana

Verse 295. The ‘Killer’ Who Goes Free

Verse 296. Reflect On The Virtues Of The Buddha

Verse 297. Reflect On The Virtues Of The Dhamma

Verse 298. Reflect On The Virtues Of The Sangha

Verse 299. Reflect On The Real Nature of the Body

Verse 300. Reflect On Harmlessness

Verse 301. The Mind That Takes Delight in Meditation

Verse 302. Samsara – Journey

Verse 303. He Is Honoured Everywhere

Verse 304. The Virtuous Are Seen

Verse 305. Discipline Yourself In Solitude

Verse 306. Liars Suffer Tortures Of Hell

Verse 307. Evil Men Get Born In Bad States

Verse 308. Food Fit For Sinners

Verse 309. The Man Who Covets Another’s Wife

Verse 310. Shun Adultery

Verse 311. Wrong Monastic Life Leads To Bad States

Verse 312. Three Things That Will Not Yield Good Results

Verse 313. Do Merit With Commitment

Verse 314. Good Deeds Never Make You Repent

Verse 315. Guard The Mind

Verse 316. False Beliefs Lead To Hell

Verse 317. Fear And Fearlessness In Wrong Places

Verse 318. Right And Wrong

Verse 319. Right Understanding

Verse 320. The Buddha’s Endurance

Verse 321. The Disciplined Animal

Verse 322. The Most Disciplined Animal

Verse 323. The Right Vehicle To Nibbana

Verse 324. The Bound Elephant

Verse 325. The Slothful, Greedy Sleeper Returns to Samsara, Over and Over

Verse 326. Restrain Mind As A Mahout An Elephant In Rut

Verse 327. The Elephant Mired

Verse 328. Cherish The Company Of The Good

Verse 329. The Lonely Recluse

Verse 330. For The Solitary The Needs Are Few

Verse 331. The Blessed

Verse 332. Blessing To Be An Arahat

Verse 333. Four Forms Of Blessing

Verse 334. The Increase Of Craving

Verse 335. How Craving Increases

Verse 336. Escaping Craving

Verse 337. Uprooting Craving

Verse 338. Craving Uneradicated Brings Suffering Over and Over

Verse 339. Caught In The Currents Of Craving

Verse 340. The Creeper of Craving

Verse 341. Bliss Does Not Come Through Craving

Verse 342. The Bonds That Entrap Men

Verse 343. Nibbana By Shunning Craving

Verse 344. Freed From Craving Runs Back To Craving

Verse 345. Bonds Of Attachment

Verse 346. Bonds Are Strong, But The Wise Get Rid Of Them

Verse 347. Spider Web Of Passion

Verse 348. Reaching The Further Shore

Verse 349. Craving Tightens Bonds

Verse 350. He Cuts Off Bonds Of Mara

Verse 351. The Person Who Has Reached The Goal

Verse 352. The Man Of Great Wisdom

Verse 353. Buddha Is Teacherless

Verse 354. The Conquest Of All Suffering

Verse 355. Wealth Destroys The Ignorant

Verse 356. Those Without The Bane Of Passion

Verse 357. Those Without The Bane Of Ill-Will

Verse 358. Those Without The Bane Of Illusion

Verse 359. Those Without The Bane Of Greed

Verse 360. Sense Discipline

Verse 361. Suffering End With All-Round Discipline

Verse 362. The True Monk

Verse 363. The Ideal Monk

Verse 364. The Monk Abides in Dhamma

Verse 365. Accept What One Receives

Verse 366. The Gods Adore Virtuous Monks

Verse 367. He Is A Monk Who Has No Attachment

Verse 368. The Monk Who Radiates Loving-Kindness Radiates Peace

Verse 369. Give Up Lust And Hatred

Verse 370. Flood-Crosser Is One Who Has Giver Up The Fetters

Verse 371. Meditate Earnestly

Verse 372. There Is No Wisdom In Those Who Do Not Think

Verse 373. He Who Is Calm Experiences Transcendental Joy

Verse 374. He Is Happy Who Reflects On Rise And Fall

Verse 375. A Wise Monk Possess His Cardinal Virtues

Verse 376. A Monk Should Be Cordial In All His Ways

Verse 377. Cast Off Lust And Hatred

Verse 378. He Is Peaceful Who Is Free From All Worldly Things

Verse 379. He Who Guards Himself Lives Happily

Verse 380. Your Are Your Own Saviour

Verse 381. With Joy And Faith Try To Win Your Goal

Verse 382. Even A Young Monk, If Devoted, Can Illuminate The Whole World

Verse 383. Be A Knower Of The Deathless

Verse 384. Cultivate Concentration

Verse 385. The Unfettered Person Is A Brahmana

Verse 386. Who Is Contemplative And Pure Is A Brahmin

Verse 387. The Buddha Shines Day And Night

Verse 388. He Who Had Discarded All Evil Is Holy

Verse 389. Harm Not An Arahat

Verse 390. An Arahat Does Not Retaliate

Verse 391. The Well-Restrained Is Truly A Brahmin

Verse 392. Honour To Whom Honour Is Due

Verse 393. One Does Not Become A Brahmin Merely By Birth

Verse 394. Be Pure Within

Verse 395. Who Meditates Alone in the Forest Is A Brahmana

Verse 396. Non-Possessive And The Non-Attached Person Is A Brahmana

Verse 397. A Brahmana Is He Who Has Destroyed All Fetters

Verse 398. A Brahmana Is He Who Has No Hatred

Verse 399. A Brahmana Is He Who Is Patient

Verse 400. A Brahmana Is He Who Is Not Wrathful

Verse 401. He Is A Brahmana Who Clings Not To Sensual Pleasures

Verse 402. A Brahmana Is He Who Has Laid The Burden Aside

Verse 403. A Brahmana Is He Who Has Reached His Ultimate Goal

Verse 404. A Brahmana Is He Who Has No Intimacy With Any

Verse 405. A Brahmana Is He Who Is Absolutely Harmless

Verse 406. A Brahmana Is He Who Is Friendly Amongst The Hostile

Verse 407. A Brahmana Is He Who Has Discarded All Passions

Verse 408. A Brahmana Is He Who Gives Offence To None

Verse 409. A Brahmana Is He Who Steals Not

Verse 410. A Brahmana Is He Who Is Desireless

Verse 411. In Whom There Is No Clinging

Verse 412. Above Both Good And Evil

Verse 413. Learning The Charm

Verse 414. The Tranquil Person

Verse 415. Freed From Temptation

Verse 416. The Miracle Rings

Verse 417. Beyond All Bonds

Verse 418. The Person Whose Mind Is Cool

Verse 419. Diviner Of Rebirth

Verse 420. Destroy Unknown

Verse 421. He Yearns For Nothing

Verse 422. He Who Is Rid Of Defilements

Verse 423. The Giver And Receiver Of Alms

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Verse 423. The Giver And Receiver Of Alms
Verse 422. He Who Is Rid Of Defilements
Verse 421. He Yearns For Nothing
Verse 420. Destroy Unknown
Verse 419. Diviner Of Rebirth
Verse 418. The Person Whose Mind Is Cool
Verse 417. Beyond All Bonds
Verse 416. The Miracle Rings
Verse 415. Freed From Temptation
Verse 414. The Tranquil Person
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May all beings be happy

http://vipassana24.com/verse-33-the-wise-person-straightens-the-mind/

Verse 33. The Wise Person Straightens The Mind
Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.

Explanation: In the Dhammapada there are several references to the craftsmanship of the fletcher. The Buddha seems to have observed the process through which a fletcher transforms an ordinary stick into an efficient arrow-shaft. The disciplining of the mind is seen as being a parallel process. In this stanza the Buddha says that the wise one straightens and steadies the vacillating mind that is difficult to guard, like a fletcher straightening an arrow-shaft.

The Story of Venerable Meghiya (Verses 33 & 34)

While residing on the Calika Mountain, the Buddha spoke these verses, with reference to Venerable Meghiya.

Once, by reason of attachment to the three evil thoughts, lust, hatred, delusion, Venerable Meghiya was unable to practice Exertion in this mango-grove and returned to the Buddha. The Buddha said to him, “Meghiya, you committed a grievous fault. I asked you to remain, saying to you, ‘I am now alone, Meghiya. Just wait until some other monk appears’ But despite my request, you went your way. A monk should never leave me alone and go his way when I ask him to remain. A monk should never be controlled thus by his thoughts. As for thoughts, they are flighty, and a man ought always to keep them under his own control.”

At the conclusion of the stanzas Meghiya was established in the fruit of conversion and many other monks in the fruits of the second and third paths.

http://vipassana24.com/verse-34-the-fluttering-mind/

Verse 34. The Fluttering Mind As fish from watery home is drawn and cast upon the land, even so flounders this mind while Mara’s Realm abandoning. Explanation: When making an effort to abandon the realm of Mara (evil), the mind begins to quiver like a fish taken out of the water and thrown on land.http://vipassana24.com/verse-33-the-wise-person-straightens-the-mind/

Verse 35. Restrained Mind Leads To Happiness The mind is very hard to check and swift, it falls on what it wants. The training of the mind is good, a mind so tamed brings happiness. Explanation: The mind is exceedingly subtle and is difficult to be seen. It attaches on whatever target it wishes. The wise guard the mind. The guarded mind brings bliss.

http://vipassana24.com/verse-35-restrained-mind-leads-to-happiness/

The Story of a Certain Monk (Verse 35)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a certain monk.

On one occasion, sixty monks, after obtaining a meditation topic from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of monks to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practiced with diligence and attained the three maggas (paths) and phalas (fruits) together with analytical insight and mundane supernormal powers, even before the monks did.

Rising from the bliss of the magga and phala she looked with the divine power of sight (dibbacakkhu) and saw that the monks had not attained any of the Maggas yet. She also learnt that those monks had enough potentiality for the attainment of arahatship, but they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the monks developed right concentration and eventually attained arahatship.

At the end of the rainy season, the monks returned to the Jetavana Monastery, where the Buddha was in residence.

They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned Matikamata, who was aware of their thought and prepared and offered them the very food they wished for.

A certain monk, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking one meditation topic from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, “People who can read the thoughts of others behave in such and such a way” Then, the monk thought, “Should I, like an ordinary worldling, entertain any impure thoughts, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jetavana Monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the monk to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The monk went back. The lay-devotee offered him good food as she had done to others before, so that he might be able to practice meditation without worry. Within a short time, he, too, attained arahatship.

Commentary

dunniggahassa, yatthakamanipatino: hard to control; focusing upon wherever it likes and on whatever it wishes. These two are given as characteristics of the mind. The mind is so quick and swift it is so difficult to get hold of it. Because it is nimble no one can restrain it unless the person is exceptionally disciplined. The other quality of the mind referred to in this stanza is its capacity to alight on anything it wishes. This is also a characteristic of the mind making it extremely difficult to keep in check. Our emotions are impersonal processes. They are not what we do. That is why they are difficult to control. It is only by not identifying with them that they can be stopped. By identifying with them, we give them strength. By calm observation as they come and go, they cease. They cannot be stopped by fighting with them.

Thank you so much 🙏

http://vipassana24.com/verse-36-protected-mind-leads-to-happiness/

All the above information is very useful

Verse 36. Protected Mind Leads To Happiness The mind is very hard to see and find, it falls on what it wants. One who’s wise should guard the mind, a guarded mind brings happiness. Explanation: The mind moves about so fast it is difficult to get hold of it fully. It is swift. It has a way of focusing upon whatever it likes. It is good and of immense advantage to tame the mind. The tame mind brings bliss.

The Story of a Certain Disgruntled Monk (Verse 36)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a young disgruntled monk who was the son of a banker.

While the Buddha was in residence at Savatthi, a certain banker’s son approached an elder who resorted to his house for alms and said to him, “Venerable, I desire to obtain release from suffering. Tell me some way by which I can obtain release from suffering” The elder replied, “Peace be unto you, brother. If you desire release from suffering, give alms-food, give fortnightly food, give lodging during the season of the rains, give bowls and robes and the other requisites. Divide your possessions into three parts: with one portion carry on your business; with another portion support son and wife; dispense the third portion in alms in the religion of the Buddha.”

“Very well, Venerable,” said the banker’s son, and did all in the prescribed order. Having done it, he returned to the elder and asked him, “Venerable, is there anything else I ought to do?” “Brother, take upon yourself the three refuges and the five precepts.” The banker’s son did so, and then asked whether there was anything else he ought to do. “Yes,” replied the elder, “Take upon yourself the ten precepts.” “Very well, Venerable,” said the banker’s son, and took upon himself the ten precepts. Because the banker’s son had in this manner performed works of merit, one after another, he came to be called Anupubba. Again he asked the elder, “Venerable, is there anything else I ought to do?” The elder replied, “Yes, become a monk.” The banker’s son immediately retired from the world and became a monk.

Now he had a teacher who was versed in the Abhid-hamma and a preceptor who was versed in the Vinaya. After he had made a full profession, whenever he approached his teacher, the latter repeated questions found in the Abhid-hamma, “In the religion of the Buddha it is lawful to do this, it is unlawful to do that.” And whenever he approached his preceptor, the latter repeated questions found in the Vinaya, “In the Religion of the Buddha it is lawful to do this, it is unlawful to do that; this is proper, this is improper.” After a time he thought to himself, “Oh what a wearisome task this is! I became a monk in order to obtain release from suffering, but here there is not even room for me to stretch out my hands. It is possible, however, to obtain release from suffering, even if one lives the householder’s. I should become a householder once more.”

The Buddha said, “Monk, are you discontented?” “Yes, Venerable, I became a monk in order to obtain release from suffering. But here there is not even room for me to stretch my hands. It is possible for me to obtain release from suffering as a householder.” The Buddha said, “Monk, if you can guard one thing, it will not be necessary for you to guard the rest.” “What is that, Venerable?” “Can you guard your thoughts?” “I can, Venerable.” “Then guard your thoughts alone.”

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Verse 37. Death’s Snare Can Be Broken By Tamed Mind Drifting far, straying all alone, formless, recumbent in a cave. They will be free from Mara’s bonds who restrain this mind. Explanation: The mind is capable of travelling vast distances – up or down, north or south, east or west – in any direction. It can travel to the past or the future. It roams about all alone. It is without any perceptible forms. If an individual were to restrain the mind fully, he will achieve freedom from the bonds of death

The Story of Monk Sangharakkhita (Verse 37)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the nephew of the monk Sangharakkhita.

Once there lived in Savatthi a senior monk by the name of Sangharakkhita. When his sister gave birth to a son, she named the child after the monk and he came to be known as Sangharakkhita Bhagineyya. The nephew Sangharakkhita, in due course, was admitted into the Sangha. While the young monk was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, monk Sangharakkhita. At the end of the rainy season he went to his uncle to pay respect to him and offered the robe to the monk. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the monk would not accept it. The young monk felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Sangha and live the life of a layman.

From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Sangha he would sell the robe and buy a she-goat; that the she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his

uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would fall on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.

At that time he was fanning the monk with a palmyrah fan and he absent-mindedly struck the head of the monk with the fan. The monk, knowing the thoughts of the young monk, said, ” You were unable to beat your wife; why have you beaten an old monk?” Young Sangharakkhita was very much surprised and embarrassed at the words of the old monk; he also became extremely frightened. So he fled. Young monks and novices of the monastery chased after him, caught him, and finally brought him to the presence of the Buddha.

When told about the experience, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance. After the Buddha recited the stanza near the end of the discourse, the young monk attained sotapatti fruition.

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Verse 38. Wisdom Does Not Grow If the Mind Wavers One of unsteady mind, who doesn’t know True Dhamma, who is of wavering confidence wisdom fails to win. Explanation: If the mind of a person keeps on wavering, and if a person does not know the doctrine, if one’s enthusiasm keeps on fluctuating or flagging,, the wisdom of such a person does not grow.

The Story of Monk Cittahattha (Verses 38 & 39)

While residing at the Jetavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.

A certain youth of a respectable family, a herdsman, living at Savatthi, went into the forest to look for an ox that was lost. During midday, he saw the ox and released the herds, and being oppressed by hunger and thirst, he thought to himself, “1 can surely get something to eat from the noble monks” So he entered the monastery, went to the monks, bowed to them, and stood respectfully on one side. Now at that time the food which remained over and above to the monks who had eaten lay in the vessel used for refuse. When the monks saw that youth, exhausted by hunger as he was, they said to him, “Here is food; take and eat it.” (When a Buddha is living in the world, there is always a plentiful supply of rice-porridge, together with various sauces). So the youth took and ate as much food as he needed drank water, washed his hands, and then bowed to the monks and asked them, “Venerable, did you go to some house by invitation today?” “No, lay disciple; monks always receive food in this way.”

The youth thought to himself, “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice-porridge so deliciously seasoned. But these monks, according to their own statement, eat it continually. Why should I remain a layman any longer? I will become a monk.” Accordingly he approached the monks and asked to be received into the Sangha. The monks said to him, “Very well, lay disciple” and received him into the Sangha. After making his full profession, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue in the Buddha’s Dispensation, he became fat and comfortable.

Then he thought to himself, “Why should I live on food obtained by making the alms-round? I will become a layman once more” So back he went and entered his house. After working in his house for only a few days, his body became thin and weak. Thereupon he said to himself, “Why should I endure this suffering any longer? I will become a monk.” So back he went and re-ordained. But after spending a few days as a monk, becoming discontented again, went back to lay-life.

“Why should I live the life of a layman any longer? I will become a monk.” So saying, he went to the monks, bowed, and asked to be received into the Sangha. Because he had been with them, the monks received him into the Sangha once more. In this manner he entered the Sangha and left it again six times in succession. The monks said to themselves, “This man lives under the sway of his thoughts.” So they gave him the name Thought-Controlled, elder Cittahattha.

As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself, “I will put on my yellow robe again.” Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open; she appeared to him like a swollen corpse. Grasping the thought, “All that is in this world is transitory, is involved in suffering,” he said to himself, “To think that because of her, all the time I have been a monk, I have been unable to continue steadfast in the monastic life!” Straightaway, taking his yellow robe, he ran out of the house, binding the robe about his belly as he ran.

Now his mother-in-law lived in the same house with him. When she saw him departing in this way, she said to herself, “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs, and is making for the monastery. What is the meaning of this?” Entering the house and seeing her daughter asleep, she knew at once, “It was because he saw her sleeping that he became disgusted, and went away.” So she shook her daughter and said to her, “Rise, your husband saw you asleep, became disgusted, and went away. He will not be your husband henceforth.” “Begone, mother. What does it matter whether he has gone or not? He will be back again in but a few days.”

As Cittahattha proceeded on his way, repeating the words, “All that is in this world is transitory, is involved in suffering,” he obtained the fruit of conversion (sotapatti phala). Continuing his journey, he went to the monks, bowed to them, and asked to be received into the Sangha. “No,” said the monks, “we cannot receive you into the Sangha. Why should you become a monk? Your head is like a grindstone.” “Venerable, receive me into the Sangha just this once.” Because he had helped them, they received him into the Sangha. After a few days he attained ara-hatship, together with the supernatural faculties.

Thereupon they said to him, “Brother Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have remained here a long while this time.” “Venerables, when I was attached to the world, I went away; but now I have put away attachment to the world; I have no longer any desire to go away” The monks went to the Buddha and said, “Venerable, we said such and such to this monk, and he said such and such to us in reply. He utters falsehood, says what is not true” The Buddha replied, “Yes, monks, when my son’s mind was unsteady, when he knew not the good law, then he went and came. But now he has renounced both good and evil.”

http://vipassana24.com/verse-39-the-wide-awake-is-unfrightened/
Verse 39. The Wide-Awake Is Unfrightened One of unflooded mind, a mind that is not battered, abandoning evil, merit too, no fear for One Awake. Explanation: For the person who’s mind is not dampened by passion, unaffected by ill-will and who has risen above both good and evil, there is no fear because he is wide-awake. The Story of Monk Cittahattha (Verses 38 & 39)

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Verse 40. Weapons To Defeat Death Having known this urn-like body, made firm this mind as fortress town, with wisdom-weapon one fights Mara while guarding booty, unattached. Explanation: It is realistic to think of the body as vulnerable, fragile, frail and easily disintegrated. In fact, one must consider it as a clay vessel. The mind should be thought of as a city. One has to be perpetually mindful to protect the city. Forces of evil have to be fought with the weapons of wisdom. After the battle, once you have achieve victory, live without being attached to the mortal self.

The Story of Five Hundred Monks (Verse 40)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to five hundred monks.

Five hundred monks from Savatthi, after obtaining a meditation topic from the Buddha, travelled for a distance of one hundred leagues away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those monks were staying in the forest, it would not be proper for them to live with their families.

They descended from the trees, thinking that the monks would stop there only for one night. But the monks were still there at the end of a fortnight; then it occurred to them that the monks might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the monks, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies. The monks were very upset and left the place and returned to the Buddha, to whom they related everything.

On hearing their account, the Buddha told them that this had happened because previously they went without any protection and that they should go back there armed with suitable protection. So saying, the Buddha taught them the protective discourse Metta Sutta at length (Loving-Kindness) beginning with the following stanza:

Karaniyamattha kusalena –

yam tarn santam padam abhisamecca

sakko uju ca suju ca –

suvaco c’assa mudu anatimani.

“He who is skilled in (acquiring)

what is good and beneficial,

(mundane as well as supramundane),

aspiring to attain perfect peace (Nibbana)

should act (thus):

He should be efficient, upright, perfectly upright,

compliant, gentle and free from conceit”

The monks were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting it. The monks returned to the forest grove and did as they were told.

The guardian spirits of the trees receiving loving-kindness from the monks reciprocated by welcoming them and not harming them. There were no more ghostly sounds and frightening sights. Thus left in peace, the monks meditated on the body and came to realize its fragile and impermanent nature.

From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the monks and sent forth his radiance making them feel his presence. To them he said, “Monks just as you have realized, the body is, indeed, impermanent and fragile like an earthen jar.”

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Verse 41. Without The Mind, Body Is Worthless Not long alas, and it will lie this body, here upon the earth. Discarded, void of consciousness, useless as a rotten log. Explanation: Soon, this body, without consciousness, discarded like a decayed worthless log, will lie on the earth.

The Story of Tissa, the Monk with a Stinking Body (Verse 41)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Putigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, ‘This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where that monk was lying.

At that time the monks said to the Buddha, ‘Tray depart, Venerable; we will carry him out for you’ So saying, they took up the bed and carried Tissa into the fire-room. The Buddha caused the monks to take Tissa’s upper garment, wash it thoroughly in hot water, and lay it in the sunshine to dry. Then he went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha caused him to be clothed in his upper garment and washed thoroughly his under garment in hot water and laid in the sun to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

The Story of Tissa, the Monk with a Stinking Body (Verse 41)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Putigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, ‘This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where that monk was lying.

At that time the monks said to the Buddha, ‘Tray depart, Venerable; we will carry him out for you’ So saying, they took up the bed and carried Tissa into the fire-room. The Buddha caused the monks to take Tissa’s upper garment, wash it thoroughly in hot water, and lay it in the sunshine to dry. Then he went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha caused him to be clothed in his upper garment and washed thoroughly his under garment in hot water and laid in the sun to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

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Verse 42. All Wrong Issue Out Of Evil Mind Whatever foe may do to foe, or haters those they hate the ill-directed mind indeed can do one greater harm. Explanation: When one bandit see another, he attacks the second bandit. In the same way, one person sees someone he hates, he also does harm to the hated person. But what the badly deployed mind does to the possessor of that mind is far worse than what a bandit would do to another bandit or what one hater will do to another hater.

The Story of Nanda, the Herdsman (Verse 42)

While on a visit to a village in the kingdom of Kosala, the Buddha spoke this verse, with reference to Nanda, the herdsman.

Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda’s house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time had come for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice foods for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained sotapatti fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.

At that instant, a stray arrow shot by a hunter, killed him. Later the monks, who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, “Venerable, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home.” To them, the Buddha replied, “Monks, whether I came here or not, there was no escape from death for him because of his previous kamma.”

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Verse 43. Well-Trained Mind Excels People What one’s mother, what one’s father, whatever other kin may do, the well directed mind indeed can do greater good. Explanation: Well directed thoughts can help a person better than one’s father or one’s mother.

The Story of Soreyya (Verse 43)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Soreyya, the son of a rich man of the city of Soreyya. On one occasion, Soreyya accompanied by a friend and some attendants was going out in a carriage for a bath. At that moment, monk Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the youthful complexion of the monk, thought, “How I wish the monk were my wife, so that the complexion of my wife would be like his” As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions looked for him, but they could not find him.

Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go with them in their carriage. Upon arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.

One day, a rich man’s son from the city of Soreyya came to Taxila with a caravan of five hundred carts. Lady Soreyya, recognizing him to be an old friend, sent for him. The man from Soreyya was surprised that he was invited, because he did not know the lady who invited him. He told the Lady Soreyya that he did not know her, and asked her whether she knew him.

She answered that she knew him and also enquired after the health of her family and other people in the city of Soreyya. The man from Soreyya next told her about the rich man’s son who disappeared mysteriously while going for a bath.

Then the Lady Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to monk Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the Lady Soreyya to ask pardon from the monk. Monk Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the Lady Soreyya was brought to the presence of the monk, and the man from Soreyya told the monk that the lady was at one time the son of a rich man from Soreyya. He then explained to the monk how Soreyya was turned into a female on account of his wrongful thoughts towards the respected monk.

Lady Soreyya then respectfully asked pardon of Monk Mahakaccayana. The monk then said, “Get up, I forgive you” As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him. And feeling very weary and repulsive of all these things, he decided to leave the householder’s life and joined the sangha under the monk.

After that, he was often asked, “Whom do you love more, the two sons you had as a man or the other two you had as a woman?” To those, he would answer that his love for those borne as a woman was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and, with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the analytical insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other monks hearing him thought he must be telling a lie. When it was reported about Soreyya giving a different answer, the Buddha said, “My son is not telling lies, he is speaking the truth.”

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2741 Tue 11 Sep 2018 LESSON (84) Tue 11Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA
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2741 Tue 11 Sep 2018 LESSON (84) Tue 11Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA

http://vipassana24.com/verse-116-never-hesitate-to-do-good/ Verse 116. Never Hesitate To Do Good Make haste towards the good and check the mind for evil. The one who’s is slow to make merit delights in the evil mind. Explanation: In the matter of performing virtuous, meritorious actions, be alert and act quickly. Guard the mind against evil. If one were to perform meritorious actions hesitantly, his mind will begin to take delight in evil things.

The Story of Culla Ekasataka (Verse 116)

While residing at the Jetavana. Monastery, the Buddha spoke this verse, with reference to a brahmin couple by the name of Culla Ekasataka.

There was once a brahmin couple in Savatthi, who had only one outer garment between the two of them. Because of this they were also known as Ekasataka. As they had only one outer garment, both of them could not go out at the same time. So, the wife would go to listen to the discourse given by the Buddha during the day and the husband would go at night. One night, as the brahmin listened to the Buddha, his whole body came to be suffused with delightful satisfaction and he felt a strong desire to offer the outer garment he was wearing to the Buddha. But he realized that if he were to give away the only outer garment he had, there would be none left for him and his wife. So he wavered and hesitated. Thus, the first and the second watches of the night passed. Came the third watch and he said to himself, “If I am so miserly and hesitant, I will miss the opportunity of ending worldly suffering. I shall now offer my outer garment to the Buddha” So saying, he placed the piece of cloth at the feet of the Buddha and cried out “I have won” three times. King Pasenadi of Kosala, who was among the audience, heard those words and ordered a courtier to investigate. Learning about the brahmin’s offering to the Buddha, the king commented that the brahmin had done something which was not easy to do and so should be rewarded. The king ordered his men to give the brahmin a piece of cloth as a reward for his faith and generosity. The brahmin offered that piece of cloth also to the Buddha and he was rewarded by the king with two pieces of cloth. Again, the brahmin offered the two pieces of cloth to the Buddha and he was rewarded with four. Thus, he offered to the Buddha whatever was given him by the king, and each time the king doubled his reward. When finally the reward came up to thirty-two pieces of cloth, the brahmin kept one piece for himself and another for his wife, and offered the remaining thirty pieces to the Buddha.

Then, the king again commented that the brahmin had truly performed a very difficult task and so must be rewarded fittingly. The king sent a messenger to the palace to bring two pieces of velvet cloth, each of which was worth one hundred thousand, and gave them to the brahmin. The brahmin made these two pieces of valuable cloth into two canopies and kept one in the perfumed chamber where the Buddha slept and the other in his own house above the place where a monk was regularly offered alms-food. When the king next went to the Jetavana Monastery to pay homage to the Buddha, he saw the velvet canopy and recognized it as the offering made by the brahmin and he was very pleased. This time, he made a reward of seven kinds in fours (sabbacatukka), viz., four elephants, four horses, four female slaves, four male slaves, four errand boys, four villages and four thousands in cash. When the monks heard about this, they asked the Buddha, “How is it that, in the case of this brahmin, a good deed done at present bears fruit immediately?” To them the Buddha replied, “If the brahmin had offered his outer garment in the first watch of the night, he would have been rewarded with sixteen of each kind; if he had made his offering during the middle watch, he would have been rewarded with eight of each kind; since he had made his offering only during the last watch of the night, he was rewarded with only four of each kind. So, when one wants to give in charity, one should do so quickly; if one procrastinates, the reward comes slowly and only sparingly. Also, if one is too slow in doing good deeds, one may not be able to do it at all, for the mind tends to take delight in evil”

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Verse 117. Do No Evil Again And Again If one some evil does then do it not again and again. Do not wish for it anew for evil grows to dukkha. Explanation: A person may do some evil things. But he should not keep on doing it over and over, repeatedly. He should not take delight in it. Accumulation of evil is painful.

The Story of Venerable Seyyasaka (Verse 117)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the Venerable Seyyasaka. For Venerable Seyyasaka was Venerable Kaludayi’s fellow-monk. Becoming discontented with the continence required by the Religious Life, he started sexually stimulating himself. Thereafter, as often as he fell into this self-abuse, he broke the same rule. The Buddha heard about his doings, sent for him, and asked him, “Is the report true that you did such and such?” “Yes, Venerable.” “Foolish man,” said the Buddha, “why have you acted in a manner so unbecoming to your state?” In such fashion did the Buddha reprove him. Having so done, he enjoined upon him the observance of the rules. Then he said to him, “Such a course of action inevitably leads to suffering, both in this world and in the world to come.” So saying, the Buddha pronounced this Stanza.

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Verse 118. Accumulated Merit Leads To Happiness If one should some merit make do it again and again. One should wish for it anew for merit grows to joy. Explanation: A person may do some meritorious activity. He must keep on repeating it, over and over. He must take delight in that meritorious action. Accumulation of merit leads to happiness.

The Story of Goddess Laja (Verse 118)

While residing at the Jetavana Monastery, the Buddha spoke this Verse, with reference to the goddess Laja.

For a while Venerable Kassapa the Great was in residence at Pipphali Cave, he entered into a state of trance, remaining therein for seven days. Arising from trance on the seventh day, he surveyed with supernatural vision the places where he wanted to go for alms. As he looked abroad, he beheld a certain woman, the keeper of a field of rice-paddy, parching heads of rice which she had gathered. Thereupon he considered within himself, “Is she endowed with faith or is she not endowed with faith?” Straightaway becoming aware that she was endowed with faith, he reflected, “Will she be able to render me assistance?” Straightaway he became aware of the following, “This noble young woman is wise and resourceful; she will render me assistance, and as the result of so doing will receive a rich reward.” So he put on his robes, took bowl in hand, and went and stood near the rice-field. When this noble young woman saw the Venerable, her heart believed, and her body was suffused with the five sorts of joy. “Wait a moment, Venerable,” said she. Taking some of the parched rice, she went quickly to him, poured the rice into the Venerable’s bowl, and then, saluting him with the five rests, she made an earnest wish, saying, “Venerable, may I be a partaker of the Truth you have seen?” “So be it,” replied the Venerable, pronouncing the words of thanksgiving. Then that noble young woman saluted the Venerable and set out to return, reflecting upon the alms she had given to the Venerable.

Now in a certain hole by the road skirting the field of growing rice lurked a poisonous snake. He was not able to bite the Venerable’s leg, for it was covered with his yellow robe. But as that noble young woman reached that spot on her return, reflecting upon the alms she had given to the Venerable, the snake wriggled out of his hole, bit her, and then and there caused her to fall prostrate on the ground. Dying with believing heart, she was reborn in heaven. As a goddess she came down from time to time and attended to the upkeep of the Venerable’s place – cleaning the premises etc. When the Venerable saw what had been done, he concluded, “Some probationer or novice must have rendered me this service.” On the second day the goddess did the same thing again, and the Venerable again came to the same conclusion. But on the third day the Venerable heard the sound of her sweeping, and looking in through the keyhole, saw the radiant image of her body. And straightaway he asked, “Who is it that is sweeping?” “It is I, Venerable, your female disciple the goddess Laja.” “I have no female disciple by that name.” “Venerable, when I was a young woman tending a rice-field, I gave you parched rice; as I returned on my way, a snake bit me, and I died with believing heart and was reborn in the Heavenly World. Since it was through you that I received this glory, I said to myself, ‘I will perform the major and minor duties for you and so make my salvation sure’ Therefore came I hither, Venerable.” “Was it you that swept this place for me yesterday and on the preceding days, setting out water for drinking?” “Yes, Venerable.” “Pray depart hence, goddess.

Never mind about the duties you have rendered, but henceforth come no more hither.” “Venerable, do not destroy me. Permit me to perform the major and minor services for you and so make my salvation sure.” “Goddess, depart hence, lest in the future, when expounders of the law take the variegated fan and sit down, they have reason to say, ‘Report has it that a goddess comes and performs the major and minor duties for Venerable Kassapa, setting out water for him to drink.” Thereupon the goddess wept and wailed and lamented, standing poised in the air. About this incident the Buddha said, “Indeed, both in this world and the world to come, it is the doing of good works alone that brings happiness

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Verse 119. Evil Seems Sweet Until It Ripens As long as evil ripens not even the evil one goodness knows, but when the evil ripens then the person evil knows. Explanation: The evil doer even see evil as good. When evil begins to mature, the evil doer will understand evil to be evil.

The Story of Anathapindika (Verses 119 & 120)

While residing at the Jetavana Monastery, the Buddha spoke these verses, with reference to Anathapindika, the famous rich man of Savatthi.

Anathapindika, who spent fifty-four billion of treasure in the religion of the Buddha on Jetavana Monastery alone, proceeded in state three times a day to wait upon the Buddha during the Buddha’s residence at Jetavana. Whenever he set out to go thither, he thought, “The probationers and novices will look at my hands and ask the question, ‘What has he brought with him as offerings? ‘” and therefore never went empty-handed.

When he went there early in the morning he carried rice-porridge with him; after breakfast he carried ghee, fresh butter, and other medicaments; in the evening he carried with him perfumes, garlands, unguents, and garments. Now those who lived by trade had borrowed from him eighteen billion of treasure. Moreover eighteen billion of treasure belonging to his family, secretly buried at the bank of the river, had been swept into the great ocean at the time when the river burst its banks. The result was that he was gradually being reduced to a state of poverty. But in spite of this, he just gave alms to the Congregation of Monks as before, although he was unable to give choice food as before.

One day the Buddha asked him, “Are alms provided for us in the house of our householder?” Anathapindika replied, “Yes, Venerable, but the food is nothing but bird-feed and sour gruel” Then said the Buddha to him, “Householder, do not allow yourself to think, It is nothing but coarse food that I give to the Buddha and be not disturbed thereat. If the intention be pure, it is impossible to give the Buddhas and others food that is really coarse”

When the Buddha and the Buddha’s disciples entered the house of Anathapindika, the goddess who dwelt over the gate, unable to remain, by reason of the intensity of their goodness, thought to herself, “I will detach the householder from his allegiance, that they may no more enter this house.” Now although the goddess had longed to address the householder, she could not say a word to him in the heyday of his wealth and power. At this time, however, she thought to herself, “The householder is now a poor man, and will therefore be disposed to give heed to my words.” Accordingly she went by night, entered the treasurer’s chamber of state, and stood poised in the air. When the treasurer saw her, he said, “Who is that?” “It is I, great treasurer, the goddess that resides over your fourth gate. I am come to give you admonition.” “Well then, say what you have to say.”

“Great treasurer, without considering the future, you have dissipated your great wealth in the religion of the monk Gotama. Now, although you have reduced yourself to poverty, you still continue to give of your wealth. If you continue this course, in a few days you will not have enough left to provide you with clothing and food. Of what use to you is the monk Gotama? Abandon your lavish giving, devote your attention to business, and make a fortune” “Is this the advice you came to give me?” “Yes, treasurer” “Then go away. Though a hundred thousand like you should try, you would not be able to move me from my course. You have said to me what you had no right to say; what business have you to dwell in my house? Leave my house instantly” The goddess, unable to withstand the words of a noble disciple who had attained the fruit of conversion, left his house, taking her children with her.

But after the goddess had left his house, she was unable to find lodging elsewhere. Then she thought to herself, “I will ask the treasurer to pardon me and to allow me to resume my residence in this house.” Accordingly she approached the tutelary deity of the city, told him of her offense, and said to him, “Come now, conduct me to the treasurer, persuade him to pardon me, and persuade him to allow me to resume my residence in his house.” But the tutelary deity of the city replied, “You said something you had no business to say; it will be impossible for me to go with you to the treasurer’s residence.” Thus did the tutelary deity of the city refuse her request. Then she went to the Four Great Kings, but they likewise refused her request. Then she approached Sakka king of gods, told him her story, and entreated him yet more earnestly. Said she, “Sire, I am unable to find a place wherein to lodge myself, but wander about without protection, children in hand. Obtain for me the privilege of returning to my former residence.” Sakka replied, “But neither will it be possible for me to speak to the treasurer in your behalf. However, I will tell you a way.” “Very good, sire; tell me what it is.”

“Go, assume the dress of the treasurer’s steward; note on a leaf from the hand of the treasurer a list of the wealth he once possessed; put forth your supernatural power and recover the eighteen billion of wealth borrowed by those who live by trade, and fill therewith the treasurer’s empty storeroom. Besides this wealth, there are eighteen billion of wealth which were swept into the great ocean. Yet again there are eighteen billion of wealth without an owner, to be found in such and such a place. Gather all this together and therewith fill his empty storeroom. Having thus atoned for your offence, ask him to grant you pardon.” “Very well,” said the goddess. And straightaway she did all, just as Sakka king of gods told her to. Having so done, she went and stood poised in the air, illuminating with supernatural radiance the treasurer’s chamber of state.

“Who is that?” asked the treasurer. “It is I,” replied the goddess, “the blind, stupid goddess that once dwelt over your fourth gate. Pardon me the words I once spoke to you in my blind stupidity. In obedience to the command of Sakka king of gods, I have recovered the fifty-four billion of wealth and filled your empty storeroom therewith; thus have I atoned for my offence; I have no place wherein to lodge myself, and therefore am I greatly wearied.” Anathapindika thought to himself, “This goddess says to me, I have made atonement for my offence and confesses her fault; I will conduct her to the Supremely Enlightened.” Accordingly he conducted her to the Buddha, saying to her, “Tell the Buddha all you have done.” The goddess fell upon her face before the feet of the Buddha and said, “Venerable, because of my folly I did not recognize your eminent merit and spoke evil words; pardon me for having spoken them” Thus did the goddess ask pardon of both the Buddha and of the great treasurer.

Then the Buddha admonished both the treasurer and the fairy with reference to the ripening of deeds both good and evil, saying, “Here in this present life, great treasurer, even an evildoer sees happiness, so long as his evil deed has not yet ripened. But so soon as his evil deed has ripened, then he sees only evil. Likewise a good man sees evil things, so long as his good deeds have not yet ripened; but so soon as his good deeds have ripened, then he sees only happiness”

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Verse 120. Good May Seem Bad Until Good Mature As long as goodness ripens not even the good one evil knows, but when the goodness ripens then that person knows the good. Explanation: A person may do good things. But those good things may at first seem evil. But when the good matures, then the good will be seen to be actually good. The Story of Anathapindika (Verses 119 & 120)

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Verse 121. Take Not Evil Lightly Think lightly not of evil, ‘It will not come to me’, for by the falling of water drops a water jar is filled. The fool with evil fills himself, he soaks up little by little. Explanation: Some tend to believe that evil can be taken lightly. There attitude to wrong-doing is that they can get away with anything whatsoever. They say in effect: “I will behave in the way I want. Evil results will never come my way.” But evil accumulates little by little – very much like a water-pot being filled drop by drop. Little by little the evil accumulates, until he is filled with it.

The Story of a Careless Monk (Verse 121)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a monk who was careless in the use of furniture belonging to the monastery.

This monk, after using any piece of furniture (such as a couch, bench or stool) belonging to the monastery, would leave it outside in the compound, thus exposing it to rain, sun and white ants. When other monks chided him for his irresponsible behaviour, he would retort, “I do not have the intention to destroy those things; after all, very little damage has been done” and so on and so forth and he continued to behave in the same way. When the Buddha came to know about this, he sent for the monk and said to him, “Monk, you should not behave in this way; you should not think lightly of an evil act, however small it may be; because, it will grow big if you do it habitually”.T

The Story of Bilalapadaka (Verse 122)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Bilalapadaka, a rich man.

Once, a man from Savatthi, having heard a discourse given by the Buddha, was very much impressed, and decided to practice what was taught by the Buddha. The exhortation was to give in charity not only by oneself but also to get others to do so and that by so doing one would gain much merit and have a large number of followers in the next existence. So, that man invited the Buddha and all the resident monks in the Jetavana Monastery for alms-food the next day. Then he went round to each one of the houses and informed the residents that alms-food would be offered the next day to the Buddha and other ‘monks and so to contribute according to their wishes. The rich man Bilalapadaka seeing the man going round from house to house disapproved of his behaviour and felt a strong dislike for him and murmured to himself “O this wretched man! Why did he not invite as many monks as he could himself offer alms, instead of going round coaxing people” So he asked the man to bring his bowl and into this bowl, he put only a little rice, only a little butter, only a little molass. These were taken away separately and not mixed with what others had given. The rich man could not understand why his things were kept separately, and he thought perhaps that man wanted others to know that a rich man like him had contributed very little and so put him to shame. Therefore, he sent a servant to find out.

The promoter of charity put a little of everything that was given by the rich man into various pots of rice and curry and sweetmeats so that the rich man may gain much merit. His servant reported what he had seen; but Bilalapadaka did not get the meaning and was not sure of the intention of the promoter of charity. However, the next day he went to the place where alms-food was being offered. At the same time, he took a knife with him, intending to kill the chief promoter of charity, if he were to reveal in public just how little a rich man like him had contributed.

But this promoter of charity said to the Buddha, “Venerable, this charity is a joint offering of all; whether one has given much or little is of no account; each one of us has given in faith and generosity; so may all of us gain equal merit”. When he heard those words, Bilalapadaka realized that he had wronged the man and pondered that if he were not to own up his mistake and ask the promoter of charity to pardon him, he would be reborn in one of the four lower worlds (apayas). So he said, “My friend, I have done you a great wrong by thinking ill of you; please forgive me.” The Buddha heard the rich man asking for pardon, and on enquiry found out the reason. So, the Buddha said, “My disciple, you should not think lightly of a good deed, however small it may be, for small deeds will become big if you do them habitually.

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Verse 122. Merit Grows Little By Little
Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.

Explanation: Some tend to think that virtue can be taken lightly, and that virtue practiced is not likely to bring about any spectacular good results. This view is not quite correct. The good done by an individual accumulates little by little. The process is very much like the filling of a water-pot, drop by drop. As time goes on, the little acts of virtue accumulate, until the doer of good is totally filled with it.

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Verse 123. Shun Evil As Poison
As merchant on a perilous path,
great wealth having little guard,
as life-loving man with poison
so with evil heedful be.

Explanation: A rich and wise trader carrying goods will scrupulously avoid a risky road, especially if he does not have an adequate escort to ensure safety. Again an individual fond of his life will very carefully avoid poison. In the same way, one must totally avoid evil.

The Story of Mahadhana (Verse 123)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Mahadhana the merchant.

Mahadhana was a rich merchant from Savatthi. On one occasion, five hundred robbers were planning to rob him, but they did not get the chance to rob him. In the meantime, they heard that the merchant would soon be going out with five hundred carts loaded with valuable merchandise. The merchant Mahadhana also invited the monks who would like to go on the same journey to accompany him, and he promised to look to their needs on the way. So, five hundred monks accompanied him. The robbers got news of the trip and went ahead to lie in wait for the caravan of the merchant. But the merchant stopped at the outskirts of the forest where the robbers were waiting. The caravan was to move on after camping there for a few days. The robbers got the news of the impending departure and made ready to loot the caravan; the merchant, in his turn, also got news of the movements of the bandits and he decided to return home. The bandits now heard that the merchant would go home; so they waited on the homeward way. Some villagers sent word to the merchant about the movements of the bandits, and the merchant finally decided to remain in the village for some time. When he told the monks about his decision, the monks returned to Savatthi by themselves.

On arrival at the Jitavana Monastery, they went to the Buddha and informed him about the cancellation of their trip.

To them, the Buddha said, “Monks, Mahadhana keeps away from the journey beset with bandits, one who does not want to die keeps away from poison; so also, a wise monk, realizing that the three levels of existence are like a journey beset with danger, should strive to keep away from doing evil”.

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Verse 124. Evil Results From Bad Intentions
If in the hand’s no wound
poison one may bear.
A woundless one is poisoned not,
non-doers have no evil.

Explanation: If a person has no wound in his palm, that person can carry poison in his hand. In the same way, to a person who has not committed an evil action, there is no fear of evil consequences.

The Story of Kukkutamitta (Verse 124)

While residing at the Veluvana Monastery, the Buddha spoke this verse, with reference to the hunter Kukkutamitta and his family.

At Rajagaha there was once a rich man’s daughter who had attained sotapatti fruition as a young girl. One day, Kukkutamitta, a hunter, came into town in a cart to sell venison. Seeing Kukkutamitta the hunter, the rich young lady fell in love with him immediately; she followed him, married him and lived with him in a small village. As a result of that marriage, seven sons were born to them and in course of time, all the sons got married. One day, the Buddha surveyed the world early in the morning with his supernormal power and found that the hunter, his seven sons and their wives were due for attainment of sotapatti fruition. So, the Buddha went to the place where the hunter had set his trap in the forest. He put his footprint close to the trap and seated himself under the shade of a bush, not far from the trap.

When the hunter came, he saw no animal in the trap; he saw the footprint and surmised that someone must have come before him and let out the animal. So, when he saw the Buddha under the shade of the bush, he took him for the man who had freed the animal from his trap and flew into a rage. He took out his bow and arrow to shoot at the Buddha, but as he drew his bow, he became immobilized and remained fixed in that position like a statue. His sons followed and found their father; they also saw the Buddha at some distance and thought he must be the enemy of their father. All of them took out their bows and arrows to shoot at the Buddha, but they also became immobilized and remained fixed in their respective postures. When the hunter and his sons failed to return, the hunter’s wife followed them into the forest, with her seven daughters-in-law. Seeing her husband and all her sons with their arrows aimed at the Buddha, she raised both her hands and shouted, “Do not kill my father”. When her husband heard her words, he thought, “This must be my father-in-law”, and her sons thought, “This must be our grandfather” and thoughts of loving-kindness came into them. Then the lady said to them, “Put away your bows and arrows and pay obeisance to my father.” The Buddha realized that, by this time, the minds of the hunter and his sons had softened and so he willed that they should be able to move and to put away their bows and arrows. After putting away their bows and arrows, they paid obeisance to the Buddha and the Buddha expounded the Dhamma to them. In the end, the hunter, his seven sons and seven daughters-in-law, all fifteen of them, attained sotapatti fruition. Then the Buddha returned to the monastery and told Venerable Ananda and other monks about the hunter Kukkutamitta and his family attaining sotapatti fruition in the early part of the morning. The monks then asked the Buddha, “Venerable, is the wife of the hunter, who is a sotapanna, also not guilty of taking life, if she has been getting things like nets, bows and arrows for her husband when he goes out hunting?” To this question the Buddha answered, “Monks, the sotapannas do not kill, they do not wish others to get killed. The wife of the hunter was only obeying her husband in getting things for him. Just as the hand that has no wound is not affected by poison, so also, because she has no intention to do evil she is not doing any evil”.

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Verse 125. Wrong Done To Others Returns To Doer
Who offends the inoffensive,
the innocent and blameless one,
upon that fool does evil fall
as fine dust flung against the wind.

Explanation: If an ignorant person were to become harsh and crude towards a person who is without blemishes, pure, and is untouched by corruption, that sinful act will return to the evil-doer. It is very much like the fine dust thrown against the wind. The dust will return to the thrower.

The Story of Koka the Huntsman (Verse 125)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Koka the huntsman.

One morning, as Koka was going out to hunt with his pack of hounds, he met a monk entering the city for alms-food. He took that as a bad omen and grumbled to himself, “Since I have seen this wretched one, I don’t think I would get anything today,” and he went on his way. As expected by him, he did not get anything. On his way home also, he saw the same monk returning to the monastery, and the hunter became very angry. So he set his hounds on the monk. Swiftly, the monk climbed up a tree to a level just out of reach of the hounds. Then the hunter went to the foot of the tree and pricked the heels of the monk with the tip of his arrow. The monk was in great pain and was not able to hold his robes on; so the robes slipped off his body on to the hunter who was at the foot of the tree.

The dogs seeing the yellow robe thought that the monk had fallen off the tree and pounced on the body, biting and pulling at it furiously. The monk, from his shelter in the tree, broke a dry branch and threw it at the dogs. Then the dogs discovered that they had been attacking their own master instead of the monk, and ran away into the forest. The monk came down from the tree and found that the hunter had died and felt sorry for him. He also wondered whether he could be held responsible for the death, since the hunter had died for having been covered up by his yellow robes.

So, he went to the Buddha to clear up his doubts. The Buddha said, “My son, rest assured and have no doubt; you are not responsible for the death of the hunter; your morality {slid) is also not soiled on account of that death. Indeed, that huntsman did a great wrong to one to whom he should do no wrong, and so had come to this grievous end”.

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Verse 126. Those Who Pass Away
Some find birth within a womb,
evil-doer quicken in hell,
good-farers to the heavens go,
the Unpolluted wholly cool.

Explanation: Some, after death, receive conception in wombs, Those who have committed sins in their lifetime are reborn in hell. Those whose ways have been virtuous when they were alive go to heaven when they die. These blemishless ones who are totally free of taints and corruptions, achieve total Nibbana, on giving up their mortal lives.

The Story of Venerable Tissa (Verse 126)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Venerable Tissa. Once, there was a gem polisher and his wife in Savatthi; there was also a Venerable (senior monk), who was an arahat. Every day, the couple offered alms-food to the Venerable. One day, while the gem polisher was handling meat, a messenger of King Pasenadi of Kosala arrived with a ruby, which was to be cut and polished and sent back to the king. The gem polisher took the ruby with his hand which was covered with blood, put it on a table and went into the house to wash his hands. The pet crane of the family, seeing the blood stained ruby and mistaking it for a piece of meat, picked it up and swallowed it in the presence of the Venerable. When the gem polisher returned, he found that the ruby was missing. He asked his wife and his son and they answered that they had not taken it. Then, he asked the Venerable who said that he did not take it. The gem polisher was not satisfied. As there was no one else in the house, the gem polisher concluded that it must be the Venerable who had taken the precious ruby: so he told his wife that he must torture the Venerable to get admission of theft.

But his wife replied, ‘This Venerable had been our guide and teacher for the last twelve years, and we have never seen him doing anything evil; please do not accuse the Venerable. It would be better to take the king’s punishment than to accuse a noble one.” But her husband paid no heed to her words; he took a rope and tied up the Venerable and beat him many times with a stick. As a result of this, the Venerable bled profusely from the head, ears and nose, and dropped on the floor. The crane, seeing blood and wishing to take it, came close to the Venerable. The gem polisher, who was by then in a great rage, kicked the crane with all his might and the bird died instantaneously. Then, the Venerable said, “Please see whether the crane is dead or not,” and the gem polisher replied, “You too shall die like this crane.” When the Venerable was sure the crane had died, he said, softly, “My disciple, the crane swallowed the ruby.”

Hearing this, the gem polisher cut up the crane and found the ruby in the stomach. Then, the gem polisher realized his mistake and trembled with fear. He pleaded with the Venerable to pardon him and also to continue to come to his door for alms. The Venerable replied, “My disciple, it is not your fault, nor is it mine. This has happened on account of what has been done in our previous existences; it is just our debt in samsara; I feel no ill will towards you. As a matter of fact, this has happened because I have entered a house. From today, I would not enter any house; I would only stand at the door.” Soon after saying this, the Venerable expired as a result of his injuries.

Later, the monks asked the Buddha where the various characters in the above episode were reborn, and the Buddha answered, “The crane was reborn as the son of the gem polisher; the gem polisher was reborn in Niraya (Hell); the wife of the gem polisher was reborn in one of the deva worlds; and the Venerable, who was already an arahat when he was living, attained Parinibbana.”

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Verse 127. Shelter Against Death
Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s from evil kamma free.

Explanation: There is not a single spot on Earth an evil-doer can take shelter in to escape the results of evil actions. No such place is seen out there in space, or in the middle of the ocean. Neither in an opening, a cleft or a crevice in a rocky mountain can he shelter to escape the results of his evil action.

The Story of Three Groups of Persons (Verse 127)

A group of monks were on their way to pay homage to the Buddha and they stopped at a village on the way. Some people were cooking alms-food for those monks, when one of the houses caught fire and a ring of fire flew up into the air. At that moment, a crow came flying, got caught in the ring of fire and dropped dead in the central part of the village. The monks, seeing the dead crow, observed that only the Buddha would be able to explain for what evil deed this crow had to die in this manner. After taking alms-food, they went to the Buddha, to ask about the crow. Another group of monks were on their way to pay homage to the Buddha. When they were in the middle of the ocean, the boat could not be moved. So, lots were drawn to find out who the unlucky one was. Three times the lot fell on the wife of the skipper. Then the skipper said sorrowfully, “Many people should not die on account of this unlucky woman; tie a pot of sand to her neck and throw her into the water.” The woman was thrown into the sea and the ship started to move. On arrival at their destination, the monks disembarked and continued on their way to the Buddha. They also intended to ask the Buddha due to what evil kamma the unfortunate woman was thrown overboard. A group of seven monks also went to pay homage to the Buddha. On the way, they enquired at a monastery and they were directed to a cave, and there they spent the night; but in the middle of the night, a large boulder slipped off from above and closed the entrance. In the morning, the monks from the nearby monastery coming to the cave, saw that and they went to bring people from seven villages. With the help of these people they tried to move the boulder, but the seven monks were trapped in the cave without food or water for seven days. On the seventh day, the boulder moved miraculously by itself, and the monks came out and continued their way to the Buddha. They also intended to ask the Buddha due to what previous evil deed they were thus shut up for seven days in a cave.

The three groups of travelling monks went to the Buddha. Each group related to the Buddha what they had seen on their way and the Buddha answered their questions. The Buddha’s answer to the first group: “Monks, once there was a farmer who had a very lazy and stubborn ox. The farmer, in anger, tied a straw rope round the neck of the ox and set fire to it, and the ox died. On account of this evil deed, the farmer had suffered for a long time in Hell (Niraya) He had been burnt to death in the last seven existences.” The past actions brought on the present suffering. The Buddha’s answer to the second group: “Monks, once there was a woman who had a dog. Whatever she did and wherever she went the dog always followed her. As a result, some young boys would poke fun at her. She was very angry and felt so ashamed that she planned to kill the dog. She filled a pot with sand, tied it round the neck of the dog and threw it into the water; and the dog was drowned. On account of this evil deed, that woman had suffered for a long time and, in serving the remaining part of the effect, she had been thrown into the water to be drowned.” The Buddha’s answer to the third group: “Monks, once, seven cowherds saw an iguana going into a mound and, for fun, they closed all the outlets of the mound. After completely forgetting the iguana that was trapped in the mound. Only after seven days did they remember what they had done and hurried to the scene of their mischief to let the iguana out. On account of this evil deed, you seven have been imprisoned together for seven days without any food.” The Buddha replied, “Even in the sky or anywhere else, there is no place which is beyond the reach of the consequences of evil”.

http://vipassana24.com/verse-128-no-escape-from-death/

Verse 128. No Escape From Death
Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s by death not overcome.

Explanation: Not in the sky, nor in the ocean midst, not even in a cave of a mountain rock, is there a hiding place where one could escape death.

The Story of King Suppabuddha (Verse 128)

While residing at the Nigrodharama Monastery, the Buddha spoke this verse, with reference to King Suppabuddha.

King Suppabuddha was the father of Devadatta and father-in-law of Prince Siddhattha who later became Gotama Buddha. King Suppabuddha was very antagonistic to the Buddha for two reasons. First, because as Prince Siddhattha he had left his wife Yasodhara, the daughter of King Suppabuddha, to renounce the world; and secondly, because his son Devadatta, who was admitted into the Order by Gotama Buddha, had come to regard the Buddha as his arch enemy. One day, knowing that the Buddha would be coming for alms-food, he got himself drunk and blocked the way. When the Buddha and the monks came, Suppabuddha refused to make way, and sent a message saying, I cannot give way to Samana Gotama, who is so much younger than me.” Finding the road blocked, the Buddha and the monks turned back. Suppabuddha then sent someone to follow the Buddha secretly and find out what the Buddha said, and to report to him.

As the Buddha turned back, he said to Ananda, “Ananda, because King Suppabuddha refused to give way to me, on the seventh day from now he will be swallowed up by the earth, at the foot of the steps leading to the pinnacled hall of his palace” The king’s spy heard these words and reported to the king. And the king said that he would not go near those steps and would prove the words of the Buddha to be wrong. Further, he instructed his men to remove those steps, so that he would not be able to use them; he also kept some men on duty, with instructions to hold him back should he go in the direction of the stairs.

When the Buddha was told about the king’s instructions to his men, he said, “Monks! Whether King Suppabuddha lives in a pinnacled tower, or up in the sky, or in an ocean or in a cave, my word cannot go wrong; King Suppabuddha will be swallowed up by the earth at the very place I have told you”.

On the seventh day, about the time of the alms meal the royal horse got frightened for some unknown reason and started neighing loudly and kicking about furiously. Hearing frightening noises from his horse, the king felt that he must handle his pet horse and forgetting all precautions, he started towards the door. The door opened of its own accord, the steps which had been pulled down earlier were also there, his men forgot to stop him from going down. So the king went down the stairs and as soon as he stepped on the earth, it opened and swallowed him up and dragged him right down to Avici Hell. Thus, no matter how hard he tried, the foolish king was unable to escape the effects of his evil kamma.

http://vipassana24.com/treasury-of-truth-illustrated-dhammapada/

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NOVEMBER 14, 2017 BY BEHAPPY
Treasury of Truth: Illustrated Dhammapada
Treasury of Truth

Illustrated Dhammapada

Ven . Weragoda Sarada Maha Thero

Verse 1. Suffering Follows The Evil-Doer

Verse 2. Happiness Follows The Doer of Good

Verse 3. Uncontrolled Hatred Leads to Harm

Verse 4. Overcoming Anger

Verse 5. Hatred is Overcome Only by Non-hatred

Verse 6. Recollection of Death Brings Peace

Verse 7. Laziness Defeats Spirituality

Verse 8. Spiritual Strength is Undefeatable

Verse 9. Those Who Do Not Deserve the Stained Robe

Verse 10. The Virtuous Deserve the Stained Robe

Verse 11. False Values Bar Spiritual Progress

Verse 12. Truth Enlightens

Verse 13. Lust Penetrates Untrained Mind

Verse 14. The Disciplined Mind Keeps Lust Away

Verse 15. Sorrow Springs From Evil Deeds

Verse 16. Good Deeds Bring Happiness

Verse 17. Evil Action Leads to Torment

Verse 18. Virtuous Deeds Make One Rejoice

Verse 19. Fruits of Religious Life Through Practice

Verse 20. Practice Ensures Fulfilment

Verse 21. Freedom Is Difficult

Verse 22. Freedom Is Difficult

Verse 23. Freedom Is Difficult

Verse 24. Glory Of The Mindful Increase

Verse 25. Island Against Floods

Verse 26. Treasured Mindfulness

Verse 27. Meditation Leads To Bliss

Verse 28. The Sorrowless View The World

Verse 29. The Mindful One Is Way Ahead Of Others

Verse 30. Mindfulness Made Him Chief Of Gods

Verse 31. The Heedful Advance

Verse 32. The Heedful Advances To Nibbana

Verse 33. The Wise Person Straightens The Mind

Verse 34. The Fluttering Mind

Verse 35. Restrained Mind Leads To Happiness

Verse 36. Protected Mind Leads To Happiness

Verse 37. Death’s Snare Can Be Broken By Tamed Mind

Verse 38. Wisdom Does Not Grow If the Mind Wavers

Verse 39. The Wide-Awake Is Unfrightened

Verse 40. Weapons To Defeat Death

Verse 41. Without The Mind, Body Is Worthless

Verse 42. All Wrong Issue Out Of Evil Mind

Verse 43. Well-Trained Mind Excels People

Verse 44. The Garland-Maker

Verse 45. The Seeker Understands

Verse 46. Who Conquers Death

Verse 47. Pleasure Seeker Is Swept Away

Verse 48. Attachment To Senses If Folly

Verse 49. The Monk In The Village

Verse 50. Look Inwards And Not At Others

Verse 51. Good Words Attract Only Those Who Practice

Verse 52. Good Words Profit Only Those Who Practise

Verse 53. Those Born Into This World Must Acquire Much Merit

Verse 54. Fragrance of Virtue Spreads Everywhere

Verse 55. Fragrance Of Virtue Is The Sweetest Smell

Verse 56. Fragrance Of Virtue Wafts To Heaven

Verse 57. Death Cannot Trace The Path Of Arahats

Verse 58. Lotus Is Attractive Though In A Garbage Heap

Verse 59. Arahats Shine Wherever They Are

Verse 60. Samsara Is Long To The Ignorant

Verse 61. Do Not Associate With The Ignorant

Verse 62. Ignorance Brings Suffering

Verse 63. Know Reality Be Wise

Verse 64. The Ignorant Cannot Benefit From The Wise

Verse 65. Profit From The Wise

Verse 66. A Sinner Is One’s Own Foe

Verse 67. Do What Brings Happiness

Verse 68. Happiness Results From Good Deeds

Verse 69. Sin Yields Bitter Results

Verse 70. The Unconditioned Is The Highest Achievement

Verse 71. Sin Is Like Sparks Of Fire Hidden In Ashes

Verse 72. The Knowledge Of The Wicked Splits His Head

Verse 73. Desire For Pre-Eminence

Verse 74. The Ignorant are Ego-Centred

Verse 75. Path To Liberation

Verse 76. Treasure The Advice Of The Wise

Verse 77. The Virtuous Cherish Good Advice

Verse 78. In The Company Of The Virtuous

Verse 79. Living Happily In The Dhamma

Verse 80. The Wise Control Themselves

Verse 81. The Wise Are Steadfast

Verse 82. The Wise Are Happy

Verse 83. The Wise Are Tranquil

Verse 84. The Wise Live Correctly

Verse 85. A Few Reach The Other Shore

Verse 86. Those Who Follow The Dhamma Are Liberated

Verse 87. Liberation Through Discipline

Verse 88. Purify Your mind

Verse 89. Arahats Are Beyond Worldliness

Verse 90. Passion’s Fever Gone

Verse 91. Saints Are Non-Attached

Verse 92. Blameless Is The Nature Of Saints

Verse 93. Arahat’s State Cannot Be Traced

Verse 94. The Gods Adore Arahats

Verse 95. Arahats Are Noble

Verse 96. The Tranquillity Of The Saints

Verse 97. Exalted Are The Unblemished

Verse 98. Dwelling Of The Unblemished Is Alluring

Verse 99. The Passionless Delight In Forests

Verse 100. One Pacifying Word Is Noble

Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses

Verse 102. A Dhamma-Word Is Noble

Verse 103. Self-Conquest Is The Highest Victory

Verse 104. Victory Over Oneself Is Unequalled

Verse 105. Victory Over Self Cannot Be Undone

Verse 106. The Greatest Offering

Verse 107. Even Brief Adoration Of An Arahat Is Fruitful

Verse 108. Worshipping An Unblemished Individual Is Noble

Verse 109. Saluting Venerables Yields Four Benefits

Verse 110. Virtuous Life Is Noble

Verse 111. A Wise One’s Life Is Great

Verse 112. The Person Of Effort Is Worthy

Verse 113. Who Knows Reality Is Great

Verse 114. The Seer Of The Deathless Is A Worthy One

Verse 115. Life Of One Who Knows The Teaching is Noble

Verse 116. Never Hesitate To Do Good

Verse 117. Do No Evil Again And Again

Verse 118. Accumulated Merit Leads To Happiness

Verse 119. Evil Seems Sweet Until It Ripens

Verse 120. Good May Seem Bad Until Good Mature

Verse 121. Take Not Evil Lightly

Verse 122. Merit Grows Little By Little

Verse 123. Shun Evil As Poison

Verse 124. Evil Results From Bad Intentions

Verse 125. Wrong Done To Others Returns To Doer

Verse 126. Those Who Pass Away

Verse 127. Shelter Against Death

Verse 128. No Escape From Death

Verse 129. Of Others Think Of As Your Own Self

Verse 130. To All Life Is Dear

Verse 131. Those Who Do Not Receive Happiness

Verse 132. Those Who Do Not Receive Happiness

Verse 133. Retaliation Brings Unhappiness

Verse 134. Tranquillity Should Be Preserved

Verse 135. Decay And Death Terminate Life

Verse 136. Results Of Evil Torment The Ignorant

Verse 137. The Evil Results of Hurting The Pious

Verse 138. Evil Results Of Hurting Harmless Saints

Verse 139. Harming The Holy Is Disastrous

Verse 140. Woeful States In The Wake Of Evil Doing

Verse 141. Practices That Will Not Lead To Purity

Verse 142. Costumes Do Not Mar Virtue

Verse 143. Avoid Evil Through Shame

Verse 144. Effort Is Necessary To Avoid Suffering

Verse 145. Those Who Restrain Their Own Mind

Verse 146. One Pacifying Word Is Noble

Verse 147. Behold The True Nature Of The Body

Verse 148. Life Ends In Death

Verse 149. A Sight That Stops Desire

Verse 150. The Body Is A City Of Bones

Verse 151. Buddha’s Teaching Never Decays

Verse 152. Body Fattens – Mind Does Not

Verse 153. Seeing The Builder of The House

Verse 154. Thy Building Material Is Broken

Verse 155. Regrets In Old Age

Verse 156. Nostalgia For Past Glory

Verse 157. Safeguard Your Own Self

Verse 158. Giver Advice While Being Virtuous Yourself

Verse 159. Discipline Yourself Before You Do Others

Verse 160. One Is One’s Best Saviour

Verse 161. The Unwise Person Comes To Grief On His Own

Verse 162. Evil Action Crushes The Doer

Verse 163. Doing Good Unto One’s Own Self Is Difficult

Verse 164. The Wicked Are Self-Destructive

Verse 165. Purity, Impurity Self-Created

Verse 166. Help Others – But Promote One’s Own Good

Verse 167. Do Not Cultivate The Worldly

Verse 168. The Righteous Are Happy – Here And Hereafter

Verse 169. Behave According To The Teaching

Verse 170. Observe The Impermanence Of Life

Verse 171. The Disciplined Are Not Attached To The Body

Verse 172. The Diligent Illumine The World

Verse 173. Evil Is Overcome By Good

Verse 174. Without Eye of Wisdom, This World Is Blind

Verse 175. The Wise Travel Beyond The Worldly

Verse 176. A Liar Can Commit Any Crime

Verse 177. Happiness Through Partaking In Good Deeds

Verse 178. Being Stream-Winner Is Supreme

Verse 179. The Buddha Cannot Be Tempted

Verse 180. The Buddha Cannot Be Brought Under Sway

Verse 181. Gods And Men Adore The Buddha

Verse 182. Four Rare Opportunities

Verse 183. The Instructions Of The Buddha

Verse 184. Patience Is A Great Ascetic Virtue

Verse 185. Noble Guidelines

Verse 186. Sensual Pleasures Never Satiated

Verse 187. Shun Worldly Pleasures

Verse 188. Fear Stricken Masses

Verse 189. Those Refuges Do Not Help

Verse 190. Seeing Four Noble Truths

Verse 191. The Noble Path

Verse 192. The Refuge That Ends All Suffering

Verse 193. Rare Indeed Is Buddha’s Arising

Verse 194. Four Factors of Happiness

Verse 195. Worship Those Who Deserve Adoration

Verse 196. Worship Brings Limitless Merit

Verse 197. Happiness

Verse 198. Without Sickness Among The Sick

Verse 199. Not Anxious Among The Anxious

Verse 200. Happily They Live – Undefiled

Verse 201. Happy About Both Victory And Defeat

Verse 202. Happiness Tranquilizes

Verse 203. Worst Disease And Greatest Happiness

Verse 204. Four Supreme Acquisitions

Verse 205. The Free Are The Purest

Verse 206. Pleasant Meetings

Verse 207. Happy Company

Verse 208. The Good And The Wise

Verse 209. Admiration of Self-Seekers

Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful

Verse 211. Not Bound By Ties Of Defilements

Verse 212. The Outcome Of Endearment

Verse 213. Sorrow And Fear Arise Due To Loved Ones

Verse 214. The Outcome Of Passion

Verse 215. The Outcome Of Lust

Verse 216. Sorrow And Fear Arise Due To Miserliness

Verse 217. Beloved Of The Masses

Verse 218. The Person With Higher Urges

Verse 219. The Fruits Of Good Action

Verse 220. Good Actions Lead To Good Results

Verse 221. He Who Is Not Assaulted By Sorrow

Verse 222. The Efficient Charioteer

Verse 223. Four Forms Of Victories

Verse 224. Three Factors Leading To Heaven

Verse 225. Those Harmless One Reach The Deathless

Verse 226. Yearning For Nibbana

Verse 227. There Is No One Who Is Not Blamed

Verse 228. No One Is Exclusively Blamed Or Praised

Verse 229. Person Who Is Always Praise-Worthy

Verse 230. Person Who Is Like Solid Gold

Verse 231. The Person Of Bodily Discipline

Verse 232. Virtuous Verbal Behaviour

Verse 233. Discipline Your Mind

Verse 234. Safeguard The Three Doors

Verse 235. Man At The Door Of Death

Verse 236. Get Immediate Help

Verse 237. In The Presence Of King Of Death

Verse 238. Avoid The Cycle Of Existence

Verse 239. Purify Yourself Gradually

Verse 240. One’s Evil Ruins One’s Own Self

Verse 241. Causes Of Stain

Verse 242. Ignorance Is The Greatest Taint

Verse 243. Ignorance The Worst Taint

Verse 244. The Shameless Life Is Easy

Verse 245. For A Modest Person Life Is Hard

Verse 246. Wrong Deeds To Avoid

Verse 247. Precepts The Lay Person Should Follow

Verse 248. These Precepts Prevent Suffering

Verse 249. The Envious Are Not At Peace

Verse 250. The Unenvious Are At Peace

Verse 251. Craving Is The Worst Flood

Verse 252. Easy To See Are The Faults Of Others

Verse 253. Seeing Others Faults

Verse 254. Nothing Is Eternal Other Than Nibbana

Verse 255. The Buddha Has No Anxiety

Verse 256. The Just And The Impartial Judge Best

Verse 257. Firmly Rooted In The Law

Verse 258. Who Speaks A Lot Is Not Necessarily Wise

Verse 259. Those Who Know Speak Little

Verse 260. Grey Hair Alone Does Not Make An Elder

Verse 261. The Person Full Of Effort Is The True Elder

Verse 262. Who Gives Up Jealousy Is Good-Natured

Verse 263. Who Uproots Evil Is The Virtuous One

Verse 264. Shaven Head Alone Does Not Make A Monk

Verse 265. Who Give Up Evil Is True Monk

Verse 266. One Is Not A Monk Merely By Begging Alms Food

Verse 267. The Holy Life Makes a Monk

Verse 268. Silence Alone Does Not Make A Sage

Verse 269. Only True Wisdom Makes a Sage

Verse 270. True Ariyas Are Harmless

Verse 271. A Monk Should Destroy All Passions

Verse 272. Blemishes Should Be Given Up To Reach Release

Verse 273. The Eight-fold Path Is Best

Verse 274. The Only Path To Purity

Verse 275. The Path To End Suffering

Verse 276. Buddhas Only Shows The Way

Verse 277. Conditioned Things Are Transient

Verse 278. All Component Things Are Sorrow

Verse 279. Everything Is Soul-less

Verse 280. The Lazy Miss The Path

Verse 281. Purify Your Thoughts, Words And Deeds

Verse 282. Way To Increase Wisdom

Verse 283. Shun Passion

Verse 284. Attachment To Women

Verse 285. Path To Peace

Verse 286. The Fear Of Death

Verse 287. Death Takes Away The Attached

Verse 288. No Protection When Needed

Verse 289. The Path To The Deathless

Verse 290. Give Up A Little, Achieve Much

Verse 291. When Anger Does Not Abate

Verse 292. How Blemishes Increase

Verse 293. Mindfulness Of Physical Reality

Verse 294. The Destroyer Who Reaches Nibbana

Verse 295. The ‘Killer’ Who Goes Free

Verse 296. Reflect On The Virtues Of The Buddha

Verse 297. Reflect On The Virtues Of The Dhamma

Verse 298. Reflect On The Virtues Of The Sangha

Verse 299. Reflect On The Real Nature of the Body

Verse 300. Reflect On Harmlessness

Verse 301. The Mind That Takes Delight in Meditation

Verse 302. Samsara – Journey

Verse 303. He Is Honoured Everywhere

Verse 304. The Virtuous Are Seen

Verse 305. Discipline Yourself In Solitude

Verse 306. Liars Suffer Tortures Of Hell

Verse 307. Evil Men Get Born In Bad States

Verse 308. Food Fit For Sinners

Verse 309. The Man Who Covets Another’s Wife

Verse 310. Shun Adultery

Verse 311. Wrong Monastic Life Leads To Bad States

Verse 312. Three Things That Will Not Yield Good Results

Verse 313. Do Merit With Commitment

Verse 314. Good Deeds Never Make You Repent

Verse 315. Guard The Mind

Verse 316. False Beliefs Lead To Hell

Verse 317. Fear And Fearlessness In Wrong Places

Verse 318. Right And Wrong

Verse 319. Right Understanding

Verse 320. The Buddha’s Endurance

Verse 321. The Disciplined Animal

Verse 322. The Most Disciplined Animal

Verse 323. The Right Vehicle To Nibbana

Verse 324. The Bound Elephant

Verse 325. The Slothful, Greedy Sleeper Returns to Samsara, Over and Over

Verse 326. Restrain Mind As A Mahout An Elephant In Rut

Verse 327. The Elephant Mired

Verse 328. Cherish The Company Of The Good

Verse 329. The Lonely Recluse

Verse 330. For The Solitary The Needs Are Few

Verse 331. The Blessed

Verse 332. Blessing To Be An Arahat

Verse 333. Four Forms Of Blessing

Verse 334. The Increase Of Craving

Verse 335. How Craving Increases

Verse 336. Escaping Craving

Verse 337. Uprooting Craving

Verse 338. Craving Uneradicated Brings Suffering Over and Over

Verse 339. Caught In The Currents Of Craving

Verse 340. The Creeper of Craving

Verse 341. Bliss Does Not Come Through Craving

Verse 342. The Bonds That Entrap Men

Verse 343. Nibbana By Shunning Craving

Verse 344. Freed From Craving Runs Back To Craving

Verse 345. Bonds Of Attachment

Verse 346. Bonds Are Strong, But The Wise Get Rid Of Them

Verse 347. Spider Web Of Passion

Verse 348. Reaching The Further Shore

Verse 349. Craving Tightens Bonds

Verse 350. He Cuts Off Bonds Of Mara

Verse 351. The Person Who Has Reached The Goal

Verse 352. The Man Of Great Wisdom

Verse 353. Buddha Is Teacherless

Verse 354. The Conquest Of All Suffering

Verse 355. Wealth Destroys The Ignorant

Verse 356. Those Without The Bane Of Passion

Verse 357. Those Without The Bane Of Ill-Will

Verse 358. Those Without The Bane Of Illusion

Verse 359. Those Without The Bane Of Greed

Verse 360. Sense Discipline

Verse 361. Suffering End With All-Round Discipline

Verse 362. The True Monk

Verse 363. The Ideal Monk

Verse 364. The Monk Abides in Dhamma

Verse 365. Accept What One Receives

Verse 366. The Gods Adore Virtuous Monks

Verse 367. He Is A Monk Who Has No Attachment

Verse 368. The Monk Who Radiates Loving-Kindness Radiates Peace

Verse 369. Give Up Lust And Hatred

Verse 370. Flood-Crosser Is One Who Has Giver Up The Fetters

Verse 371. Meditate Earnestly

Verse 372. There Is No Wisdom In Those Who Do Not Think

Verse 373. He Who Is Calm Experiences Transcendental Joy

Verse 374. He Is Happy Who Reflects On Rise And Fall

Verse 375. A Wise Monk Possess His Cardinal Virtues

Verse 376. A Monk Should Be Cordial In All His Ways

Verse 377. Cast Off Lust And Hatred

Verse 378. He Is Peaceful Who Is Free From All Worldly Things

Verse 379. He Who Guards Himself Lives Happily

Verse 380. Your Are Your Own Saviour

Verse 381. With Joy And Faith Try To Win Your Goal

Verse 382. Even A Young Monk, If Devoted, Can Illuminate The Whole World

Verse 383. Be A Knower Of The Deathless

Verse 384. Cultivate Concentration

Verse 385. The Unfettered Person Is A Brahmana

Verse 386. Who Is Contemplative And Pure Is A Brahmin

Verse 387. The Buddha Shines Day And Night

Verse 388. He Who Had Discarded All Evil Is Holy

Verse 389. Harm Not An Arahat

Verse 390. An Arahat Does Not Retaliate

Verse 391. The Well-Restrained Is Truly A Brahmin

Verse 392. Honour To Whom Honour Is Due

Verse 393. One Does Not Become A Brahmin Merely By Birth

Verse 394. Be Pure Within

Verse 395. Who Meditates Alone in the Forest Is A Brahmana

Verse 396. Non-Possessive And The Non-Attached Person Is A Brahmana

Verse 397. A Brahmana Is He Who Has Destroyed All Fetters

Verse 398. A Brahmana Is He Who Has No Hatred

Verse 399. A Brahmana Is He Who Is Patient

Verse 400. A Brahmana Is He Who Is Not Wrathful

Verse 401. He Is A Brahmana Who Clings Not To Sensual Pleasures

Verse 402. A Brahmana Is He Who Has Laid The Burden Aside

Verse 403. A Brahmana Is He Who Has Reached His Ultimate Goal

Verse 404. A Brahmana Is He Who Has No Intimacy With Any

Verse 405. A Brahmana Is He Who Is Absolutely Harmless

Verse 406. A Brahmana Is He Who Is Friendly Amongst The Hostile

Verse 407. A Brahmana Is He Who Has Discarded All Passions

Verse 408. A Brahmana Is He Who Gives Offence To None

Verse 409. A Brahmana Is He Who Steals Not

Verse 410. A Brahmana Is He Who Is Desireless

Verse 411. In Whom There Is No Clinging

Verse 412. Above Both Good And Evil

Verse 413. Learning The Charm

Verse 414. The Tranquil Person

Verse 415. Freed From Temptation

Verse 416. The Miracle Rings

Verse 417. Beyond All Bonds

Verse 418. The Person Whose Mind Is Cool

Verse 419. Diviner Of Rebirth

Verse 420. Destroy Unknown

Verse 421. He Yearns For Nothing

Verse 422. He Who Is Rid Of Defilements

Verse 423. The Giver And Receiver Of Alms

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http://vipassana24.com/verse-33-the-wise-person-straightens-the-mind/

Verse 33. The Wise Person Straightens The Mind
Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.

Explanation: In the Dhammapada there are several references to the craftsmanship of the fletcher. The Buddha seems to have observed the process through which a fletcher transforms an ordinary stick into an efficient arrow-shaft. The disciplining of the mind is seen as being a parallel process. In this stanza the Buddha says that the wise one straightens and steadies the vacillating mind that is difficult to guard, like a fletcher straightening an arrow-shaft.

The Story of Venerable Meghiya (Verses 33 & 34)

While residing on the Calika Mountain, the Buddha spoke these verses, with reference to Venerable Meghiya.

Once, by reason of attachment to the three evil thoughts, lust, hatred, delusion, Venerable Meghiya was unable to practice Exertion in this mango-grove and returned to the Buddha. The Buddha said to him, “Meghiya, you committed a grievous fault. I asked you to remain, saying to you, ‘I am now alone, Meghiya. Just wait until some other monk appears’ But despite my request, you went your way. A monk should never leave me alone and go his way when I ask him to remain. A monk should never be controlled thus by his thoughts. As for thoughts, they are flighty, and a man ought always to keep them under his own control.”

At the conclusion of the stanzas Meghiya was established in the fruit of conversion and many other monks in the fruits of the second and third paths.

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Verse 34. The Fluttering Mind As fish from watery home is drawn and cast upon the land, even so flounders this mind while Mara’s Realm abandoning. Explanation: When making an effort to abandon the realm of Mara (evil), the mind begins to quiver like a fish taken out of the water and thrown on land.http://vipassana24.com/verse-33-the-wise-person-straightens-the-mind/

Verse 35. Restrained Mind Leads To Happiness The mind is very hard to check and swift, it falls on what it wants. The training of the mind is good, a mind so tamed brings happiness. Explanation: The mind is exceedingly subtle and is difficult to be seen. It attaches on whatever target it wishes. The wise guard the mind. The guarded mind brings bliss.

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The Story of a Certain Monk (Verse 35)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a certain monk.

On one occasion, sixty monks, after obtaining a meditation topic from the Buddha, went to Matika village, at the foot of a mountain. There, Matikamata, mother of the village headman, offered them alms-food; she also built a monastery for them, so that they could stay in the village during the rainy season. One day she asked the group of monks to teach her the practice of meditation. They taught her how to meditate on the thirty-two constituents of the body leading to the awareness of the decay and dissolution of the body. Matikamata practiced with diligence and attained the three maggas (paths) and phalas (fruits) together with analytical insight and mundane supernormal powers, even before the monks did.

Rising from the bliss of the magga and phala she looked with the divine power of sight (dibbacakkhu) and saw that the monks had not attained any of the Maggas yet. She also learnt that those monks had enough potentiality for the attainment of arahatship, but they needed proper food. So, she prepared good, choice food for them. With proper food and right effort, the monks developed right concentration and eventually attained arahatship.

At the end of the rainy season, the monks returned to the Jetavana Monastery, where the Buddha was in residence.

They reported to the Buddha that all of them were in good health and in comfortable circumstances and that they did not have to worry about food. They also mentioned Matikamata, who was aware of their thought and prepared and offered them the very food they wished for.

A certain monk, hearing them talking about Matikamata, decided that he, too, would go to that village. So, taking one meditation topic from the Buddha he arrived at the village monastery. There, he found that everything he wished for was sent to him by Matikamata, the lay-devotee. When he wished her to come she personally came to the monastery, bringing along choice food with her. After taking the food, he asked her if she knew the thoughts of others, but she evaded his question and replied, “People who can read the thoughts of others behave in such and such a way” Then, the monk thought, “Should I, like an ordinary worldling, entertain any impure thoughts, she is sure to find out.” He therefore got scared of the lay-devotee and decided to return to the Jetavana Monastery. He told the Buddha that he could not stay in Matika village because he was afraid that the lay-devotee might detect impure thoughts in him. The Buddha then asked him to observe just one thing; that is, to control his mind. The Buddha also told the monk to return to Matika village monastery, and not to think of anything else, but the object of his meditation only. The monk went back. The lay-devotee offered him good food as she had done to others before, so that he might be able to practice meditation without worry. Within a short time, he, too, attained arahatship.

Commentary

dunniggahassa, yatthakamanipatino: hard to control; focusing upon wherever it likes and on whatever it wishes. These two are given as characteristics of the mind. The mind is so quick and swift it is so difficult to get hold of it. Because it is nimble no one can restrain it unless the person is exceptionally disciplined. The other quality of the mind referred to in this stanza is its capacity to alight on anything it wishes. This is also a characteristic of the mind making it extremely difficult to keep in check. Our emotions are impersonal processes. They are not what we do. That is why they are difficult to control. It is only by not identifying with them that they can be stopped. By identifying with them, we give them strength. By calm observation as they come and go, they cease. They cannot be stopped by fighting with them.

Thank you so much 🙏

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All the above information is very useful

Verse 36. Protected Mind Leads To Happiness The mind is very hard to see and find, it falls on what it wants. One who’s wise should guard the mind, a guarded mind brings happiness. Explanation: The mind moves about so fast it is difficult to get hold of it fully. It is swift. It has a way of focusing upon whatever it likes. It is good and of immense advantage to tame the mind. The tame mind brings bliss.

The Story of a Certain Disgruntled Monk (Verse 36)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a young disgruntled monk who was the son of a banker.

While the Buddha was in residence at Savatthi, a certain banker’s son approached an elder who resorted to his house for alms and said to him, “Venerable, I desire to obtain release from suffering. Tell me some way by which I can obtain release from suffering” The elder replied, “Peace be unto you, brother. If you desire release from suffering, give alms-food, give fortnightly food, give lodging during the season of the rains, give bowls and robes and the other requisites. Divide your possessions into three parts: with one portion carry on your business; with another portion support son and wife; dispense the third portion in alms in the religion of the Buddha.”

“Very well, Venerable,” said the banker’s son, and did all in the prescribed order. Having done it, he returned to the elder and asked him, “Venerable, is there anything else I ought to do?” “Brother, take upon yourself the three refuges and the five precepts.” The banker’s son did so, and then asked whether there was anything else he ought to do. “Yes,” replied the elder, “Take upon yourself the ten precepts.” “Very well, Venerable,” said the banker’s son, and took upon himself the ten precepts. Because the banker’s son had in this manner performed works of merit, one after another, he came to be called Anupubba. Again he asked the elder, “Venerable, is there anything else I ought to do?” The elder replied, “Yes, become a monk.” The banker’s son immediately retired from the world and became a monk.

Now he had a teacher who was versed in the Abhid-hamma and a preceptor who was versed in the Vinaya. After he had made a full profession, whenever he approached his teacher, the latter repeated questions found in the Abhid-hamma, “In the religion of the Buddha it is lawful to do this, it is unlawful to do that.” And whenever he approached his preceptor, the latter repeated questions found in the Vinaya, “In the Religion of the Buddha it is lawful to do this, it is unlawful to do that; this is proper, this is improper.” After a time he thought to himself, “Oh what a wearisome task this is! I became a monk in order to obtain release from suffering, but here there is not even room for me to stretch out my hands. It is possible, however, to obtain release from suffering, even if one lives the householder’s. I should become a householder once more.”

The Buddha said, “Monk, are you discontented?” “Yes, Venerable, I became a monk in order to obtain release from suffering. But here there is not even room for me to stretch my hands. It is possible for me to obtain release from suffering as a householder.” The Buddha said, “Monk, if you can guard one thing, it will not be necessary for you to guard the rest.” “What is that, Venerable?” “Can you guard your thoughts?” “I can, Venerable.” “Then guard your thoughts alone.”

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Verse 37. Death’s Snare Can Be Broken By Tamed Mind Drifting far, straying all alone, formless, recumbent in a cave. They will be free from Mara’s bonds who restrain this mind. Explanation: The mind is capable of travelling vast distances – up or down, north or south, east or west – in any direction. It can travel to the past or the future. It roams about all alone. It is without any perceptible forms. If an individual were to restrain the mind fully, he will achieve freedom from the bonds of death

The Story of Monk Sangharakkhita (Verse 37)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the nephew of the monk Sangharakkhita.

Once there lived in Savatthi a senior monk by the name of Sangharakkhita. When his sister gave birth to a son, she named the child after the monk and he came to be known as Sangharakkhita Bhagineyya. The nephew Sangharakkhita, in due course, was admitted into the Sangha. While the young monk was staying in a village monastery he was offered two sets of robes, and he intended to offer one to his uncle, monk Sangharakkhita. At the end of the rainy season he went to his uncle to pay respect to him and offered the robe to the monk. But, the uncle declined to accept the robe, saying that he had enough. Although he repeated his request, the monk would not accept it. The young monk felt disheartened and thought that since his uncle was so unwilling to share the requisites with him, it would be better for him to leave the Sangha and live the life of a layman.

From that point, his mind wandered and a train of thoughts followed. He thought that after leaving the Sangha he would sell the robe and buy a she-goat; that the she-goat would breed quickly and soon he would make enough money to enable him to marry; his wife would give birth to a son. He would take his wife and child in a small cart to visit his

uncle at the monastery. On the way, he would say that he would carry the child; she would tell him to drive the cart and not to bother about the child. He would insist and grab the child from her; between them the child would fall on the cart-track and the wheel would pass over the child. He would get so furious with his wife that he would strike her with the goading-stick.

At that time he was fanning the monk with a palmyrah fan and he absent-mindedly struck the head of the monk with the fan. The monk, knowing the thoughts of the young monk, said, ” You were unable to beat your wife; why have you beaten an old monk?” Young Sangharakkhita was very much surprised and embarrassed at the words of the old monk; he also became extremely frightened. So he fled. Young monks and novices of the monastery chased after him, caught him, and finally brought him to the presence of the Buddha.

When told about the experience, the Buddha said that the mind has the ability to think of an object even though it might be far away, and that one should strive hard for liberation from the bondage of passion, ill will and ignorance. After the Buddha recited the stanza near the end of the discourse, the young monk attained sotapatti fruition.

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Verse 38. Wisdom Does Not Grow If the Mind Wavers One of unsteady mind, who doesn’t know True Dhamma, who is of wavering confidence wisdom fails to win. Explanation: If the mind of a person keeps on wavering, and if a person does not know the doctrine, if one’s enthusiasm keeps on fluctuating or flagging,, the wisdom of such a person does not grow.

The Story of Monk Cittahattha (Verses 38 & 39)

While residing at the Jetavana Monastery, the Buddha spoke these verses, with reference to the monk Cittahattha.

A certain youth of a respectable family, a herdsman, living at Savatthi, went into the forest to look for an ox that was lost. During midday, he saw the ox and released the herds, and being oppressed by hunger and thirst, he thought to himself, “1 can surely get something to eat from the noble monks” So he entered the monastery, went to the monks, bowed to them, and stood respectfully on one side. Now at that time the food which remained over and above to the monks who had eaten lay in the vessel used for refuse. When the monks saw that youth, exhausted by hunger as he was, they said to him, “Here is food; take and eat it.” (When a Buddha is living in the world, there is always a plentiful supply of rice-porridge, together with various sauces). So the youth took and ate as much food as he needed drank water, washed his hands, and then bowed to the monks and asked them, “Venerable, did you go to some house by invitation today?” “No, lay disciple; monks always receive food in this way.”

The youth thought to himself, “No matter how busy and active we may be, though we work continually both by night and by day, we never get rice-porridge so deliciously seasoned. But these monks, according to their own statement, eat it continually. Why should I remain a layman any longer? I will become a monk.” Accordingly he approached the monks and asked to be received into the Sangha. The monks said to him, “Very well, lay disciple” and received him into the Sangha. After making his full profession, he performed all the various major and minor duties; and in but a few days, sharing in the rich offerings which accrue in the Buddha’s Dispensation, he became fat and comfortable.

Then he thought to himself, “Why should I live on food obtained by making the alms-round? I will become a layman once more” So back he went and entered his house. After working in his house for only a few days, his body became thin and weak. Thereupon he said to himself, “Why should I endure this suffering any longer? I will become a monk.” So back he went and re-ordained. But after spending a few days as a monk, becoming discontented again, went back to lay-life.

“Why should I live the life of a layman any longer? I will become a monk.” So saying, he went to the monks, bowed, and asked to be received into the Sangha. Because he had been with them, the monks received him into the Sangha once more. In this manner he entered the Sangha and left it again six times in succession. The monks said to themselves, “This man lives under the sway of his thoughts.” So they gave him the name Thought-Controlled, elder Cittahattha.

As he was thus going back and forth, his wife became pregnant. The seventh time he returned from the forest with his farming implements he went to the house, put his implements away, and entered his own room, saying to himself, “I will put on my yellow robe again.” Now his wife happened to be in bed and asleep at the time. Her undergarment had fallen off, saliva was flowing from her mouth, she was snoring, her mouth was wide open; she appeared to him like a swollen corpse. Grasping the thought, “All that is in this world is transitory, is involved in suffering,” he said to himself, “To think that because of her, all the time I have been a monk, I have been unable to continue steadfast in the monastic life!” Straightaway, taking his yellow robe, he ran out of the house, binding the robe about his belly as he ran.

Now his mother-in-law lived in the same house with him. When she saw him departing in this way, she said to herself, “This renegade, who but this moment returned from the forest, is running from the house, binding his yellow robe about him as he runs, and is making for the monastery. What is the meaning of this?” Entering the house and seeing her daughter asleep, she knew at once, “It was because he saw her sleeping that he became disgusted, and went away.” So she shook her daughter and said to her, “Rise, your husband saw you asleep, became disgusted, and went away. He will not be your husband henceforth.” “Begone, mother. What does it matter whether he has gone or not? He will be back again in but a few days.”

As Cittahattha proceeded on his way, repeating the words, “All that is in this world is transitory, is involved in suffering,” he obtained the fruit of conversion (sotapatti phala). Continuing his journey, he went to the monks, bowed to them, and asked to be received into the Sangha. “No,” said the monks, “we cannot receive you into the Sangha. Why should you become a monk? Your head is like a grindstone.” “Venerable, receive me into the Sangha just this once.” Because he had helped them, they received him into the Sangha. After a few days he attained ara-hatship, together with the supernatural faculties.

Thereupon they said to him, “Brother Cittahattha, doubtless you alone will decide when it is time for you to go away again; you have remained here a long while this time.” “Venerables, when I was attached to the world, I went away; but now I have put away attachment to the world; I have no longer any desire to go away” The monks went to the Buddha and said, “Venerable, we said such and such to this monk, and he said such and such to us in reply. He utters falsehood, says what is not true” The Buddha replied, “Yes, monks, when my son’s mind was unsteady, when he knew not the good law, then he went and came. But now he has renounced both good and evil.”

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Verse 39. The Wide-Awake Is Unfrightened One of unflooded mind, a mind that is not battered, abandoning evil, merit too, no fear for One Awake. Explanation: For the person who’s mind is not dampened by passion, unaffected by ill-will and who has risen above both good and evil, there is no fear because he is wide-awake. The Story of Monk Cittahattha (Verses 38 & 39)

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Verse 40. Weapons To Defeat Death Having known this urn-like body, made firm this mind as fortress town, with wisdom-weapon one fights Mara while guarding booty, unattached. Explanation: It is realistic to think of the body as vulnerable, fragile, frail and easily disintegrated. In fact, one must consider it as a clay vessel. The mind should be thought of as a city. One has to be perpetually mindful to protect the city. Forces of evil have to be fought with the weapons of wisdom. After the battle, once you have achieve victory, live without being attached to the mortal self.

The Story of Five Hundred Monks (Verse 40)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to five hundred monks.

Five hundred monks from Savatthi, after obtaining a meditation topic from the Buddha, travelled for a distance of one hundred leagues away from Savatthi and came to a large forest grove, a suitable place for meditation practice. The guardian spirits of the trees dwelling in that forest thought that if those monks were staying in the forest, it would not be proper for them to live with their families.

They descended from the trees, thinking that the monks would stop there only for one night. But the monks were still there at the end of a fortnight; then it occurred to them that the monks might be staying there till the end of the vassa. In that case, they and their families would have to be living on the ground for a long time. So, they decided to frighten away the monks, by making ghostly sounds and frightful apparitions. They showed up with bodies without heads, and with heads without bodies. The monks were very upset and left the place and returned to the Buddha, to whom they related everything.

On hearing their account, the Buddha told them that this had happened because previously they went without any protection and that they should go back there armed with suitable protection. So saying, the Buddha taught them the protective discourse Metta Sutta at length (Loving-Kindness) beginning with the following stanza:

Karaniyamattha kusalena –

yam tarn santam padam abhisamecca

sakko uju ca suju ca –

suvaco c’assa mudu anatimani.

“He who is skilled in (acquiring)

what is good and beneficial,

(mundane as well as supramundane),

aspiring to attain perfect peace (Nibbana)

should act (thus):

He should be efficient, upright, perfectly upright,

compliant, gentle and free from conceit”

The monks were instructed to recite the sutta from the time they came to the outskirts of the forest grove and to enter the monastery reciting it. The monks returned to the forest grove and did as they were told.

The guardian spirits of the trees receiving loving-kindness from the monks reciprocated by welcoming them and not harming them. There were no more ghostly sounds and frightening sights. Thus left in peace, the monks meditated on the body and came to realize its fragile and impermanent nature.

From the Jetavana monastery, the Buddha, by his supernormal power, learned about the progress of the monks and sent forth his radiance making them feel his presence. To them he said, “Monks just as you have realized, the body is, indeed, impermanent and fragile like an earthen jar.”

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Verse 41. Without The Mind, Body Is Worthless Not long alas, and it will lie this body, here upon the earth. Discarded, void of consciousness, useless as a rotten log. Explanation: Soon, this body, without consciousness, discarded like a decayed worthless log, will lie on the earth.

The Story of Tissa, the Monk with a Stinking Body (Verse 41)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Putigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, ‘This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where that monk was lying.

At that time the monks said to the Buddha, ‘Tray depart, Venerable; we will carry him out for you’ So saying, they took up the bed and carried Tissa into the fire-room. The Buddha caused the monks to take Tissa’s upper garment, wash it thoroughly in hot water, and lay it in the sunshine to dry. Then he went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha caused him to be clothed in his upper garment and washed thoroughly his under garment in hot water and laid in the sun to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

The Story of Tissa, the Monk with a Stinking Body (Verse 41)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to the monk Tissa.

After taking a meditation topic from the Buddha, monk Tissa was diligently practicing meditation when he was afflicted with a disease. Small boils appeared all over his body and these developed into big sores. When these sores burst, his upper and lower robes became sticky and stained with body fluids, and his body was stinking. For this reason, he was known as Putigattatissa, Tissa the thera with a stinking body.

Now the Buddha never failed to survey the world twice a day. At dawn he surveyed the world, looking from the rim of the world towards the perfumed chamber. Now at this time the Venerable Putigatta Tissa appeared within the net of the Buddha’s sight.

The Buddha, knowing that the monk Tissa was ripe for arahatship, thought to himself, ‘This monk has been abandoned by his associates; at the present time he has no other refuge than me.” Accordingly the Buddha departed from the perfumed chamber, and pretending to be making the rounds of the monastery, went to the hall where the fire was kept. He washed the boiler, placed it on the brazier, waited in the fire-room for the water to boil, and when he knew it was hot, went and took hold of the end of the bed where that monk was lying.

At that time the monks said to the Buddha, ‘Tray depart, Venerable; we will carry him out for you’ So saying, they took up the bed and carried Tissa into the fire-room. The Buddha caused the monks to take Tissa’s upper garment, wash it thoroughly in hot water, and lay it in the sunshine to dry. Then he went, and taking his stand near Tissa, moistened his body with warm water and bathed him.

At the end of his bath his upper garment was dry. The Buddha caused him to be clothed in his upper garment and washed thoroughly his under garment in hot water and laid in the sun to dry. As soon as the water had evaporated from his body, his under garment was dry. Thereupon Tissa put on his under garment and, with body refreshed and mind tranquil, lay down on the bed. The Buddha took his stand at Tissa’s pillow and said to him, “Monk, consciousness will depart from you, your body will become useless and, like a log, will lie on the ground.” At the end of the discourse monk Tissa attained arahatship together with analytical insight, and soon passed away.

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Verse 42. All Wrong Issue Out Of Evil Mind Whatever foe may do to foe, or haters those they hate the ill-directed mind indeed can do one greater harm. Explanation: When one bandit see another, he attacks the second bandit. In the same way, one person sees someone he hates, he also does harm to the hated person. But what the badly deployed mind does to the possessor of that mind is far worse than what a bandit would do to another bandit or what one hater will do to another hater.

The Story of Nanda, the Herdsman (Verse 42)

While on a visit to a village in the kingdom of Kosala, the Buddha spoke this verse, with reference to Nanda, the herdsman.

Nanda was a herdsman who looked after the cows of Anathapindika. Although only a herdsman, he had some means of his own. Occasionally, he would go to the house of Anathapindika and there he sometimes met the Buddha and listened to his discourses. Nanda requested the Buddha to pay a visit to his house. But the Buddha did not go to Nanda’s house immediately, saying that it was not yet time.

After some time, while travelling with his followers, the Buddha went off his route to visit Nanda, knowing that the time had come for Nanda to receive his teaching properly. Nanda respectfully received the Buddha and his followers; he served them milk and milk products and other choice foods for seven days. On the last day, after hearing the discourse given by the Buddha, Nanda attained sotapatti fruition. As the Buddha was leaving that day, Nanda carrying the bowl of the Buddha, followed him for some distance, paid obeisance and turned back to go home.

At that instant, a stray arrow shot by a hunter, killed him. Later the monks, who were following the Buddha, saw Nanda lying dead. They reported the matter to the Buddha, saying, “Venerable, because you came here, Nanda who made great offerings to you and accompanied you on your return was killed as he was turning back to go home.” To them, the Buddha replied, “Monks, whether I came here or not, there was no escape from death for him because of his previous kamma.”

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Verse 43. Well-Trained Mind Excels People What one’s mother, what one’s father, whatever other kin may do, the well directed mind indeed can do greater good. Explanation: Well directed thoughts can help a person better than one’s father or one’s mother.

The Story of Soreyya (Verse 43)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to Soreyya, the son of a rich man of the city of Soreyya. On one occasion, Soreyya accompanied by a friend and some attendants was going out in a carriage for a bath. At that moment, monk Mahakaccayana was adjusting his robes outside the city, as he was going into the city of Soreyya for alms-food. The youth Soreyya, seeing the youthful complexion of the monk, thought, “How I wish the monk were my wife, so that the complexion of my wife would be like his” As the wish arose in him, his sex changed and he became a woman. Very much ashamed, he got down from the carriage and ran away, taking the road to Taxila. His companions looked for him, but they could not find him.

Soreyya, now a woman, offered her signet ring to some people going to Taxila, to allow her to go with them in their carriage. Upon arrival at Taxila, her companions told a young rich man of Taxila about the lady who came along with them. The young rich man, finding her to be very beautiful and of a suitable age for him, married her. As a result of this marriage two sons were born; there were also two sons from the previous marriage of Soreyya as a man.

One day, a rich man’s son from the city of Soreyya came to Taxila with a caravan of five hundred carts. Lady Soreyya, recognizing him to be an old friend, sent for him. The man from Soreyya was surprised that he was invited, because he did not know the lady who invited him. He told the Lady Soreyya that he did not know her, and asked her whether she knew him.

She answered that she knew him and also enquired after the health of her family and other people in the city of Soreyya. The man from Soreyya next told her about the rich man’s son who disappeared mysteriously while going for a bath.

Then the Lady Soreyya revealed her identity and related all that had happened, about the wrongful thoughts with regard to monk Mahakaccayana, about the change of sex, and her marriage to the young rich man of Taxila. The man from the city of Soreyya then advised the Lady Soreyya to ask pardon from the monk. Monk Mahakaccayana was accordingly invited to the home of Soreyya and alms-food was offered to him. After the meal, the Lady Soreyya was brought to the presence of the monk, and the man from Soreyya told the monk that the lady was at one time the son of a rich man from Soreyya. He then explained to the monk how Soreyya was turned into a female on account of his wrongful thoughts towards the respected monk.

Lady Soreyya then respectfully asked pardon of Monk Mahakaccayana. The monk then said, “Get up, I forgive you” As soon as these words were spoken, the woman was changed back to a man. Soreyya then pondered how within a single existence and with a single body he had undergone change of sex and how sons were born to him. And feeling very weary and repulsive of all these things, he decided to leave the householder’s life and joined the sangha under the monk.

After that, he was often asked, “Whom do you love more, the two sons you had as a man or the other two you had as a woman?” To those, he would answer that his love for those borne as a woman was greater. This question was put to him so often, he felt very much annoyed and ashamed. So he stayed by himself and, with diligence, contemplated the decay and dissolution of the body. He soon attained arahatship together with the analytical insight. When the old question was next put to him he replied that he had no affection for any one in particular. Other monks hearing him thought he must be telling a lie. When it was reported about Soreyya giving a different answer, the Buddha said, “My son is not telling lies, he is speaking the truth.”

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2740 Mon 10 Sep 2018 LESSON (83) Mon 10 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA The Pāli Language and Literature 2013 Abhidhamma Retreat 1/15 to 15/15 The Illustrated Dhammapada -Treasury of Truth in 01) Classical Magahi Magadh 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa (Hela Language), 05) Classical Pali, 06) Classical Deva Nagari, 07) Classical Cyrillic,29) Classical English,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
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2740 Mon 10 Sep 2018 LESSON (83) Mon 10 Sep 2007 Do Good Be Mindful - Awakened One with Awareness (AOA) TIPITAKA The Pāli Language and Literature 2013 Abhidhamma Retreat 1/15 to 15/15 The Illustrated Dhammapada -Treasury of Truth in 01) Classical Magahi Magadh 02) Classical Chandaso language, 03)Magadhi Prakrit, 04) Classical Hela Basa (Hela Language), 05) Classical Pali, 06) Classical Deva Nagari, 07) Classical Cyrillic,29) Classical English,

http://vipassana24.com/verse-353-buddha-is-teacherless/

Verse 353. Buddha Is Teacherless Beyond all beings, wise to all, unsoiled by dhamma all am I, left all and freed by craving’s end, by self I’ve known, whom teacher call? Explanation: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving. Having comprehended the four noble truths by myself, whom shall I point out as my teacher.

http://vipassana24.com/verse-417-beyond-all-bonds/

Verse 417. Beyond All Bonds Abandoned all human bonds and gone beyond the bonds of gods, unbound one is from every bond, that one I call a Brahmin True. Explanation: He has given up the bonds that bind him to humanity. He has gone beyond the bonds of attachment to life in heaven as well. This way, he is disengaged from all bonds. I declare such a person a brahmana.

The Story of the Monk who was once a Mime (Verse 417)

It is said that a certain mime, giving performances from place to place, heard the Buddha preach the Dhamma, whereupon he retired from the world, became a monk, and attained arahatship. One day, as he was entering the village for alms, in company with the congregation of monks presided over by the Buddha, the monks saw a certain mime going through his performance. Thereupon they asked the monk who was once a mime, “Brother, yonder mime is going through the same kind of performance you used to go through; have you no longing for this sort of life?” “No, brethren,” replied the monk. The monks said to the Buddha, “Venerable, this monk utters what is not true, is guilty of falsehood.” When the Buddha heard them say this, He replied, “Monks, my son has passed beyond all bonds.”

http://vipassana24.com/verse-416-the-miracle-rings/

Verse 416. The Miracle Rings Who has abandoned lusting here as homeless one renouncing all, with lust and being quite consumed, that one I call a Brahmin True. Explanation: In this world, he has taken to the life of a wandering ascetic. He has got rid of the craving to continue the cycle of existence. I describe that person as a true brahmana.

Ajatasattu attacks Jotika’s Palace (Verse 416)

This verse was recited by the Buddha while He was in residence at Veluvana, with reference to the Venerable Jotika.

For after Ajatasattu Kumara had conspired with Deva-datta and killed his father, Bimbisara, and become established in the kingdom, he said to himself, “I will now take Jotika, the great palace of the treasurer” and arming himself for battle, he sallied forth. But seeing his own reflection and that of his retinue in the jeweled walls, he concluded, ‘The householder has armed himself for battle and has come forth with his host.” Therefore he did not dare approach the palace.

Now it happened that on that day the treasurer had taken upon himself the obligations of Fast-day, and early in the morning, immediately after breakfast, had gone to the monastery and sat listening as the Buddha preached the Dhamma. When, therefore, the Yakkha Yamakoli, who stood guard over the first gate, saw Ajatasattu Kumara, he called out, ” Where are you going? ” And straightaway, putting Ajatasattu Kumara and his retinue to rout, he pursued them in all directions. The king sought refuge in the very same monastery as that to which the treasurer had gone. When the treasurer saw the king, he rose from his seat and said, “Your majesty, what is the matter?” Said the king, “Householder, how comes it that after giving orders to your men to fight with me, you are sitting here pretending to be listening to the Dhamma?”

The treasurer said, “But, your majesty, did you set out with the idea of taking my house?” “Yes, for that very purpose did I set out.” “Your majesty, a thousand kings could not take my house from me against my will.” Upon this Ajata-sattu became angry and said, “But, do you intend to become king?” “No,” replied the treasurer, “I do not intend to become king. But neither kings nor robbers could take from me against my will the tiniest thread.” “Then may I take the house with your consent?” “Well, your majesty, I have here on my ten fingers twenty rings. I will not give them to you. Take them if you can.”

The king crouched on the ground and leaped into the air, rising to a height of eighteen cubits; then, standing, he leaped into the air again, rising to a height of eighty cubits. But in spite of the great strength he possessed, twist this way and that as he might, he was unable to pull a single ring from the treasurer’s fingers. Then said the treasurer to the king, “Spread out your mantle, your majesty.” As soon as the king had spread out his mantle, the treasurer straightened his fingers, and immediately all twenty rings slipped off.

Then the treasurer said to him, “Thus, your majesty, it is impossible for you to take my belongings against my will.” But agitated by the king’s action, he said to him, “Your majesty, permit me to retire from the world and become a monk.” The king thought to himself, “If this treasurer retires from the world and becomes a monk, it will be an easy matter for me to get possession of his palace.” So he said in a word, “Become a monk.” Thereupon the treasurer Jotika retired from the world, became a monk under the Buddha, and in no long time attained arahatship. Thereafter he was known as Venerable Jotika. The moment he attained arahatship, all of his wealth and earthly glory vanished, and the divinities took back once more to Uttarakuru his wife Satulakayi.

One day the monks said to Jotika, “Brother Jotika, have you any longing for your palace or your wife?” “No, brethren,” replied Jotika. Thereupon the monks said to the Buddha, “Venerable, this monk utters what is not true, and is guilty of falsehood.” Said the Buddha, “Monks, it is quite true that my son has no longing for any of these things.” And expounding the Dhamma, He pronounced this Stanza.

https://youtu.be/cD6TCxizFjs

http://vipassana24.com/verse-392-honour-to-whom-honour-is-due/

http://vipassana24.com/verse-392-honour-to-whom-honour-is-due/

Verse 392. Honour To Whom Honour Is Due From whom one knows the Dhamma by Perfect Buddha taught devoutly one should honour them as brahmin sacred fire. Explanation: If a seeker after truth were to learn the Word of the Enlightened One from a teacher, that pupil must pay the Teacher due respect, like a brahmin paying homage assiduously and with respect to the sacrificial fire.

https://youtu.be/QEbbpUs94bA

http://vipassana24.com/verse-373-he-who-is-calm-experiences-transcendental-joy/

Verse 373. He Who Is Calm Experiences Transcendental Joy The bhikkhu gone to a lonely place who is of peaceful heart in-sees Dhamma rightly, knows all-surpassing joy. Explanation: A monk who enters an empty house, whose mind is at peace, and who is capable of seeing the reality of things, experiences an ecstasy not known to ordinary minds.

https://youtu.be/unwBdzxJLUM

http://vipassana24.com/verse-421-he-yearns-for-nothing/

Verse 421. He Yearns For Nothing That one who’s free of everything that’s past, that’s present, yet to be, who nothing owns, who’s unattached, that one I call a Brahmin True. Explanation: Their path, neither gods, nor spirits, nor humans can fathom. Their taints are totally eradicated. They have attained the higher spiritual state. This person I declare a brahmana.

The Story of a Husband and Wife (Verse 421)

For one day, while she was living in the world, her husband Visakha, a lay disciple, heard the Buddha preach the Dhamma and attained the fruit of the third path. Thereupon he thought to himself, “I must now turn over all of my property to Dhammadinna.” Now it had previously been his custom on returning home, in case he saw Dhammadinna looking out of the window, to smile pleasantly at her. But on this particular day, although she was standing at the window, he passed by without so much as looking at her. “What can this mean?” thought she. “Never mind, when it is mealtime, I shall find out.” So when meal-time came, she offered him the usual portion of boiled rice. Now on previous days it had been his custom to say, “Come, let us eat together.” But on this particular day he ate in silence, uttering not a word. “He must be angry about something,” thought Dhammadinna. After the meal Visakha settled himself in a comfortable place, and summoning Dhammadinna to his side, said to her, “Dhammadinna, all the wealth that is in this house is yours. Take it!” Thought Dhammadinna, “Persons who are angry do not offer their property and say, Take it! What can this mean?” After a time, however, she said to her husband, “But, husband, what about you?” “From this day forth, I shall engage no more in worldly affairs.” ‘Who will accept the saliva you have rejected? In that case permit me also to become a nun.” “Very well, dear wife,” replied Visakha, giving her the desired permission. And with rich offerings he escorted her to the nuns convent and had her admitted to the Sangha. After she had made her full profession she was known as the nun Dhammadinna. Dhammadinna yearned for the life of solitude and so accompanied the nuns to the country. Residing there, in no long time she attained arahatship together with the supernatural faculties. Thereupon she thought to herself, “Now, by reason of me, my kinsfolk will perform works of merit” Accordingly she returned once more to Rajagaha. When the lay disciple Visakha heard that she had returned, he thought to himself, “What can be her reason for returning? ” And going to the nuns convent and seeing the nun, his former wife, he saluted her and seated himself respectfully on one side. He thought, “It would be highly improper for me to say to her, ‘noble sister, pray are you discontented?’ will therefore ask her this question” So he asked her a question about the path of conversion, and she immediately answered it correctly. Continuing this line of questioning, the lay disciple asked about the remaining paths also. He did not stop, however, at this point, but continuing his questions, asked her about arahatship. ‘Wonderful, brother Visakha’ exclaimed Dhammadinna, “But if you desire to know about arahatship, you should approach the Buddha and ask him this question” Visakha saluted the nun his former wife, and rising from his seat and going to the Buddha, told the Buddha about their talk and conversation. Said the Buddha, “What my daughter Dhammadinna said was well said. In answering this question I also should answer it as follows” Then he gave the stanza.

http://vipassana24.com/verse-418-the-person-whose-mind-is-cool/

Verse 418. The Person Whose Mind Is Cool Abandoned boredom and delight, become quite cool and assetless, a hero, All-worlds-Conqueror, that one I call a Brahmin True. Explanation: He has given up lust. He has also given up his disgust for the practice of meditation. This way, he is both lustful and lustres. He has achieved total tranquillity. He is devoid of the blemishes that soil the hand. He has conquered all the world and is full of effort. I call that person a brahmana.

The Story of the Monk who was once a Mime (Verse 418)

This religious instruction was given by the Buddha while He was in residence at Veluvana with reference to a certain monk who was once a mime.

The story is the same as the foregoing, except that on this occasion the Buddha said, “Monks, my son has put aside both pleasure and pain”

https://youtu.be/MlyK_f-7pew

https://youtu.be/n2oC5nvAZiA

http://vipassana24.com/verse-60-samsara-is-long-to-the-ignorant/

Verse 60. Samsara Is Long To The Ignorant Long is the night for the sleepless, long is the league for the weary one, samsara’s way is long for fools who know not the Dhamma True. Explanation: To a sleepless person the night is very long. To the weary the league seems quite long. To the ignorant, bereft of an awareness of the Dhamma, the cycle of existence is very long, as he is not aware of how to shorten it.

The Story of a Certain Person (Verse 60)

While residing at the Jetavana Monastery, the Buddha spoke this verse, with reference to a certain young man and King Pasenadi of Kosala.

One day King Pasenadi, while going out in the city, happened to see a beautiful young woman standing at the window of her house and he instantly fell in love with her. So the king tried to find ways and means of getting her. Finding that she was a married woman, he sent for her husband and made him serve at the palace. Later, the husband was sent on an impossible errand by the king. The young man was to go to a place, a yojana (twelve miles) away from Savatthi, bring back some Kumudu (lotus) flowers and some red earth called ‘arunavati’ from the land of the serpents (nagas) and arrive at Savatthi the same evening, in time for the king’s bath. The king’s intention was to kill the husband if he failed to arrive back in time, and to take the wife for himself. Hurriedly taking a food packet from his wife, the young man set out on his errand.

On the way, he shared his food with a traveller and he threw some rice into the water and said loudly, “O guardian spirits and nagas inhabiting this river! King Pasenadi has commanded me to get some Kumudu flowers and arunavati (red earth) for him. I have today shared my food with a traveller; I have also fed the fish in the river; I now share with you the benefits of the good deeds I have done today. Please get the Kumudu lotus and arunavate red earth for me” The king of the nagas, upon hearing him, took the appearance of an old man and brought the lotus and the red earth.

On that evening, King Pasenadi, fearing that the young husband might arrive in time, had the city-gates closed early, the young man, finding the city-gates closed, placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, “O citizens! I have today accomplished my errand in time as instructed by the king. King Pasenadi, without any justification, plans to kill me” After that, the young man left for the Jetavana Monastery to take shelter and find solace in the peaceful atmosphere of the Monastery.

Meanwhile, King Pasenadi, obsessed with sexual desire, could not sleep, and kept thinking out how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds; actually, these were the mournful voices of four persons suffering in Lohakumbhi Niraya. Hearing those voices, the king was terrified. Early in the morning, he went to Jetavana Monastery to consult the Buddha, as advised by Queen Mallika. When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha, and that now they were suffering in Lohakumbhi Niraya because they had committed sexual misconduct with other peoples’s wives. Then, the king came to realize the wickedness of the deed and the severity of the punishment. So, he decided then and there that he would no longer covet another man’s wife. ‘After all, it was on account of my intense desire for another man’s wife that I was tormented and could not sleep’ he reflected. Then King Pasenadi said to the Buddha, “Venerable, now I know how long the night is for one who cannot sleep” The young man who was close at hand came forward to say, “Venerable, because I had traveled the full distance of a yojana yesterday, I, too, know how long the journey of a yojana is to one who is weary.”

https://youtu.be/25TdcJAx9mM

https://en.oxforddictionaries.com/definition/us/dalit
(in the traditional Indian caste system) a member of the lowest caste.
See also untouchable, scheduled caste

Origin
Via Hindi from Sanskrit dalita ‘oppressed’.

https://www.youthkiawaaz.com/2017/07/36-dalit-writers-you-should-definitely-read/

36 Dalit Writers Who Disrupted India’s Literary History
Posted by Abhishek Jha in Books, Caste, Culture-Vulture, Staff Picks
July 7, 2017

The reason writers, such as Raj Gowthaman and Urmila Pawar, or projects, such as Dalit History Month, have sought to rewrite or question literary history is that it has historically been dominated by upper caste writers. What has been internationally said of writers from the commonwealth or women writers can be said to be true of Dalit authors in India- what will be considered ‘literary’ or ‘literature’ in a period is often determined by those who hold power in society.

This doesn’t mean however that there is no resistance to ‘literature’. With India becoming a democratic republic, the resistance of Dalit authors also becomes more visible. The Dalit Panthers scandalise the world of Marathi literature, Bama creates a stir in Tamil writing, and this continues to go on. It is only with hindsight that many of these writers were accorded the place they demanded in literature, but today they inspire a generation of writers with their work. Here’s presenting 36 such writers that you should definitely read:

Also read: 53 Indian Women Writers Millennials Must Read

1. Namdeo Dhasal: Namdeo Dhasal. Source: Facebook Perhaps the most iconic name in the world of Marathi poetry, Dhasal is also the most recognisable face of the Dalit Panthers, an organisation formed along the lines of the Black Panther movement in the United States. Poet and critic Dilip Chitre described his first collection of poetry “Golpitha” (1972) thus: “It reveals whatever others would strive to shove under the carpet of poetry. This is my considered opinion more than three decades after its publication and I had no hesitation in writing that Namdeo’s poetry, from that outstanding start, is Nobel Laureate material.” Dhasal was awarded the Padma Shri in 1999. In 2004, the Sahitya Akademi, while celebrating its Golden Jubilee, awarded him its Golden Jubilee Life Time Achievement Award.

2. Meena Kandasamy:

Meena Kandasamy. Source: Facebook
Translated into 18 languages, she is one of most famous feminist writers in India, who doubles as an activist. She is the author of two collections of poetry, “Touch” and “Ms. Militancy”, the critically acclaimed novel “The Gypsy Goddess” and most recently “A Portrait of the Writer as a Young Wife”.

3. Gaddar:
Born Gummadi Vittal Rao, the Telugu balladeer dropped out in the first year of engineering college and took to folk singing. He took the pseudonym Gadar (now Gaddar by accident) as a tribute to the Gadar Party which fought the British rule in Punjab. Lakhs of printed copies of his songs have been distributed and sold over the last three decades. He might now join electoral politics.

4. Dr C S Chandrika:
A principal scientist at M S Swaminathan Research Foundation, Chandrika is also a leading feminist activist and writer. She was awarded the Fellowship of Kerala Sahitya Academy in 1997, the Muthukulam Parvathy Amma Award in 2010, and the Toppil Ravi Foundation literary award in 2012. Her most notable works are “Pira”, “K. Saraswathiyamma”, “Kleptomania”, “Bhoomiyude Pathaka”, and “Ladies Compartment”.

5. Bama:

Bama Faustina Soosairaj. Source: Facebook
Born in a family of agricultural labourers, Bama Faustina Soosairaj donned many hats before she finally became a writer. She used to write poetry in college, but became a schoolteacher and a nun later to educate Dalit girls. It was after leaving the seminary in 1992 that she went back to serious writing. The semi-fictional autobiographical novel “Karukku” (1992) is her most famous work, although she has written more novels and short story collections since then. Originally written in the Tamil dialect she used to speak as a child, the novel created quite a stir, with Bama being prohibited from entering her village for seven months. When the novel was finally translated into English in 1998, Bama went on to win the Crossword Book Award in 2000.

5. Bama:

Bama Faustina Soosairaj. Source: Facebook
Born in a family of agricultural labourers, Bama Faustina Soosairaj donned many hats before she finally became a writer. She used to write poetry in college, but became a schoolteacher and a nun later to educate Dalit girls. It was after leaving the seminary in 1992 that she went back to serious writing. The semi-fictional autobiographical novel “Karukku” (1992) is her most famous work, although she has written more novels and short story collections since then. Originally written in the Tamil dialect she used to speak as a child, the novel created quite a stir, with Bama being prohibited from entering her village for seven months. When the novel was finally translated into English in 1998, Bama went on to win the Crossword Book Award in 2000.
6. Daya Pawar:
Born Dagdu Maruti Pawar, his searing autobiography “Baluta” became a sensation in the world of Marathi literature. Pawar published his first poem in “Asmitadarsh” in 1967. Both “Kondvada”, his first collection of poems, and “Baluta” were awarded by the Maharashtra government. Apart from poetry, Pawar published two collections of essays, a book of short stories, and the screenplay for Jabbar Patel’s movie “Dr Ambedkar”. He was awarded the Padma Shri in 1990.

7. Urmila Pawar:
Best known for her autobiography “Aaidan” (The Weave of Bamboo), Pawar works with feminist organisations in the Mumbai and Konkan regions. Among her acclaimed books are two collections of short stories, “Sahav Bot (Sixth Finger)” and “Mother Wit”. In 2004, the Maharashtra Sahitya Parishad awarded her the Laxmibai Tilak award for “Aaidan”, but refused to accept it, saying that the “metaphors, images, and symbols in Marathi literature have remained tradition-bound”.

8. Ravikumar:
The co-founder of Navayana, a publishing house that focuses on issues of caste, he has founded many little magazines. He edited The Oxford India Anthology of Tamil Dalit Writing, and edited and contributed to “Waking is Another Dream”, an anthology of poetry on the Eelam genocide. “Venmous Touch: Notes on Caste, Culture and Politics” is a collection of his non-fiction work.

9. Anant Rao Akela:
The 56-year-old native of Pahadipur village in Aligarh district studied only until class eight, but has written a dozen books. He sold his first work, an eight-page pamphlet titled “Ram Rajya Ki Nangi Tasveer”, at village fairs and in markets in 1980 on his own.

After he got inspired by Kanshi Ram to join the Bahajun Samaj Party in 1985, he also wrote poems that were recited at public meetings held by BSP leaders. Disillusioned with the party though, he joined the Bahujan Mukti Party in 2016.

10. Baburao Bagul:
One of the pioneers of the Dalit Panthers, the Marathi writer shot to fame with his 1963 collection of short stories “Jenvha Me Jat Chorali Hoti”. His other major works of fiction were “Maran Sast Hot Ahe” (1969) and “Sood” (1970). He was awarded the Harinarayan Apte Award by the Government of Maharashtra in 1970. His fiction dwells heavily on the social and economic deprivation enforced by the caste system, as well as the revolt of those oppressed by the system.

11. Jatin Bala:
Born in 1949 in East Pakistan, Bala had lost both his parents by 1953 and had to bear the tribulations of the Bengal partition without the support of a family. Despite having to live in refugee camps, he educated himself.

The Bengali writer is the author of several anthologies of poetry and short stories as well as well as a novel. He also edited multiple periodicals from the 1970s. He has been awarded the Nitish Smriti Sahitya Puroshkar, Dabdaho Sahityo Potrika Puroshkar, Kobi Nikhilesh Sahitya Puroshkar, etc.

12. Ajay Navaria:

Ajay Navaria. Source: Facebook
An assistant professor in the Department of Hindi at the Jamia Millia Islamia University in Delhi, Navaria is a prominent face in Hindi literature. He has written two short story collections, “Patkatha aur Anya Kahaniyan (The Sript and Other Stories)” and “Yes, Sir”, and the novel “Udhar ke Log (People From the Other Side)”. “Unclaimed Terrain”, an English translation of his short stories was featured in a Guardian list of best books in 2013.

13. Ratan Kumar Sambharia:
Born in a village in the Rewari district of Haryana, Sambharia has been living in Rajasthan for over three decades. He has written five collections of short stories and three collections of play in Hindi, but his work has also been translated into Kannada, Marathi, and other Indian languages. He was awarded the Sahara Samay Katha Award by the Vice President of India for his story ‘Chapadasan (The Attendant)’.

14. Baby Kamble:
Kamble wrote in her spare time at the shop she ran with her husband for a living. She was motivated by the anger she felt when she read the mythological representations of repression by upper castes. Her autobiography “Jina Amucha (Our Life)” is now regarded as a pioneering work. An activist, she ran a residential school for socially backwards students in a village near Phaltan in Maharashtra until her death in 2012.

15. Leeladhar Mandloi:

Leeladhar Mandloi. Source: Facebook
Formerly the director general of Doordarshan and All India Radio, the Hindi author has published 35 books on poetry, literature, and culture. He has won several national awards such as the Samsher Samman, the Nagarjun Samman, and the Sahityakar Samman. He has also produced around 300 telefilms on short stories.

16. Imayam:
A school teacher in Viluppuram district of Tamil Nadu, Imayam is the author of three novels and four short story collections. He is known among Tamil readers for his novels “Koveru Kazhudaigal” (The Mules) and “Arumugam”. He is the recipient of multiple awards such as the Tamil Nadu Progressive Writers’ Association Award, the Agni Akshara Award, and the Autham Adigal Award.

17. Anita Bharti:
A writer and an activist, Bharti is known for her poems and stories. Most recently she contributed to and edited an anthology featuring 65 poets titled “Yathastithi se Takraate Hue Dalit Stree Jeewan se Judi Kavitaayein”. She has also written the biography of the social revolutionary Gabdu Ram Valmiki.

Bharti is the recipient of multiple awards and honours, such as the Radhakrishnan Shikshak Puraskar, Indira Gandhi Shikshak Samman, Birsa Munda Samman, and Veerangana Jhalkari Bai Samman.

18. Kanwal Bharti:
Born in a poor family that had to work hard to educate him, Bharti started writing poetry at the age of 15. In 2008, his work was included in course books prescribed by multiple universities. An author of 15 books, he was awarded the Dr Ambedkar National Award in 1996 and Bhim Ratna award in 2001.

19. Manoranjan Byapari:

Manoranjan Byapari. Source: Facebook
Having migrated from Bangladesh to West Bengal in the 1950s, Byapari was illiterate until his mid-twenties. Now he is a prolific author, having written 10 novels, more than a hundred stories, and an autobiographical novel “Itibritte Chandal Jiban”.

Having spent his youth in penury and without education, it was during a two-year imprisonment that Byapari taught himself the Bengali alphabet and started reading and writing. While working as a rickshaw puller after he came out of prison, he met the late Mahasweta Devi who asked him to write. His literary career started when he wrote an article ‘I pull Rickshaw’ for Devi’s journal Bartika in 1981.

20. Surajpal Chauhan:
A winner of the Hindi Academy Award, the Aligarh native is a prolific author of both poetry and prose. His poetry collections include “Prayas, Kyun Vishwas Karun”, and “Kab Hogi Wah Bhor”.

21. Raja Dhale:

Raja Dhale
Another founding member of the Dalit Panthers, Dhale is also known for his acerbic style. Although now having moved to activism, the Marathi writer edited multiple little magazines. He published “Atta”, a pamphlet-like ‘unperiodical’ in 1964,”Yeru” in 1967, “Tapasi” in 1968, and “Chakravarti” in 1969. His collection of poetry “Sthitichi Kavita (The Poetry of Circumstances)” was published by his own Atta Prakashan.

22. Raj Gowthaman:
He worked with Tamil literary magazines in the 1980s and became known as an intellectual in the 1990s when Dalit writers took on the orthodox writers in Tamil Nadu. His critical work dealt with Tamil literature from a Dalit perspective and questioned the literary history of the language.

23. Shantabai Krishnabai Kamble:
In the 1940s, she became the first Dalit woman teacher in Solapur district of Maharashtra. It was after she had retired from teaching in 1981, and when she saw the autobiographies of Dalit men being discussed in Mumbai, that she started writing her autobiography. “Mazhya Jalmachi Chittarkatha (The Kaleidoscopic Story of My Life)” was published as serial in Purva magazine in 1983 and later also adapted for television as “Najuka”.

24. Dev Kumar:
Kumar started the Apna Theatre group in 1992 to arouse Dalit consciousness in Uttar Pradesh. His popular plays are “Daastan”, “Bhadra Angulimaal”, “Chakradhari”, “Sudharshan Kapat” and “Jamadaar Ka Kurta”.

25. Devanur Mahadeva:
The Kannada writer won the Kendra Sahitya Akademi award in 1990 for his novel 1990. He was also awarded the Padma Shri in 2011. In 2015 he returned the awards to protest rising intolerance in the country.

26. Aravind Malagatti:
A professor at Kuvempu Institute of Kannada Studies in Mysore University, Malagatti is the author of a dozen books of poetry, a collection of short stories, a novel, and two plays. This is apart from his research papers and books on literature, society, and culture. He is also the recipient of multiple awards, including the Karnataka Sahitya Academy Award awarded to him for his autobiography “Government Brahmana”.

27. Siddalingaiah:
He was a founding member of the Karnataka Dalit Sangharsha Samiti and started writing poetry for performance in protests. He is the author of four poetry collections, two plays, and a book of essays. He has also written a book of essays, a doctoral study on folk deities, and his autobiography.

28. K Nath:
Born in 1945 in Duari village of Kanpur, the Hindi writer had to face tremendous hurdles due to casteism, including a falsely charged theft case. He is known for his autobiography “Tiraskar”.

29. Kotiganahalli Ramaiah:
Hailing from Kolar, he is a popular Kannada poet, who has also written plays, lyrics, and screenplays. He also founded a cultural group called “Adima Angala“. He was awarded for the dialogues he had written for the film “Gejjenada”. He is also the recipient of the Rajyotsava Award, the Karnataka Sahitya Academy award, and the Karnataka Nataka Academy award.

30. Gogu Shyamala:
She works on creating biographies of Dalit women political leaders and is a senior fellow at the Anveshi Research Centre for Women’s Studies in Hyderabad. She has also published a collection of short stories in Telugu called “Father May Be An Elephant And Mother Only A Small Basket, But…”.

31. P Sivakami:

P Sivakami. Source: YouTube
Formerly an IAS officer, Sivakami is a critically acclaimed Tamil writer. She is the author of four novels and a collection of poems titled “Kadhavadaippu”. She also edits a monthly called “Pudhiya Kodangi”.

32. Omprakash Valmiki:
Born in Muzaffarnagar in Uttar Pradesh, Valmiki’s autobiography “Joothan” is one of his most popular books. He is also the author of poetry collections such as “Sadiyon ka Santap” and “Bas Bahut ho Chuka” and short story collections such as “Salam” and “Ghuspaithiye”.

33. Debi Roy:
Born Haradhon Dhara in a Howrah slum, Roy had to change his name to survive the dominance of the upper castes in literature. He, however, went on to co-found the Hungryalist movement in West Bengal in the 1960s, and edited the first manifesto of the movement. He was arrested for obscenity after he published his first collection of poems “Kolkata o Ami (Kolkata and I)” in 1965. He is the author of ten books of poetry, three books of non-fiction, and also translates from Hindi to Bengali.

34. Bhagwan Das:
A research assistant with Ambedkar in the 1950s, Das helped found the World Conference of Religions for Peace in 1970, the International Dalit Convention in 1998, and worked relentlessly against casteism all over the world. Along with Lahori Ram Balley, who ran the Buddhist Publishing House in Jalandhar, he published a series of books of Ambedkar’s speeches in the 1960s. The books were edited and introduced by Das.

Historian Vijay Prashad describes his autobiography “Mein Bhangi Hoon (I am a Bhangi)” as “a window into the life and lineage of one person who fought against the idea that he had no history.”

35. Vijila Chirappad:
The Malayali poet has published three collections: “Adukala Illathaa Veedu (A Home Without A Kitchen)”, “Amma Oru Kalpanika Kavitha Alla (Mother Is Not A Poetic Figment Of Our Imagination)”, and “Pakarthi Ezhuthu (Copied Notes)”. The 2012 anthology of Indian poems by Oxford University Press features some of her work. Her poetry is also prescribed reading at the Kerala, MG, and Calicut Universities.

36. Arun Krishnaji Kamble:
An activist and professor of Marathi at Mumbai University, Kamble was among the co-founders of the Dalit Panthers. Apart from his academic work, he also translated books of other authors and wrote poems. His most famous books are “Ramayan Sanskrutik Sangharsh”, “Dharmantarachi Bheemgarjana”, and “Chalvaliche Diwas”.

comments (0)
2477 Thu 21 Dec 2017 LESSON https://youtu.be/DI09×07AibA Arm Strong Ji’s speech if translated in 105 classical languages of the world will make the Arms strong of 99% Sarvajan Samaj. The just 1% intolerant, cunning, crooked, violent, militant, number one terrorists of the world, shooting, lynching, lunatic, mentally retarded chitpavan brahmin cannibal Psychopaths of RSS (Rakshasa Swayam Sevaks) have gobbled the Master Key by tampering the fraud EVMs for the Murderer of democratic institutions (Modi) of Brashtachar Jiyadha Psychopaths (BJP) who are negating the Universal Adult Franchise as enshrined in our marvelous Modern Constitution of Baba Saheb Dr. Bhimrao Ambedkar. These chitpavan brahmins say Beb bey to Ballot Papers and the Constitution. RK Nagar தேர்தல் பிரச்சாரம் - K.Armstrong ., Tamilnadu BSP State President வாக்குச்சீட்டின் வரலாறு என்ன ? வலிமை என்ன ? Bahujan TV youtube.com https://youtu.be/fxCLSksU1d4 அரசியல் அதிகார பயணம் - RK நகரை கலக்கிய BSP பேரணி TAMILNADU #BSP http://youtube.com Dist List-18 TUMKUR ತುಮಕೂರು Assembly Constituencies-128 ಚಿಕ್ಕನಾಯಕನಹಳ್ಳಿ Chikknayakanhalli-129 ತಿಪಟೂರು Tiptur-130 ತುರುವೇಕೆರೆ Turuvekere-131 ಕುಣಿಗಲ್‌ Kunigal
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https://en.m.wikipedia.org/wiki/List_of_Dalits

List of Dalits
Following is a list of Dalit people organised by profession, field, or focus.

Academics

Academics Edit

Narendra Jadhav, Indian economist, writer and educationist [1]
B. R. Ambedkar, jurist, economist, politician and social reformer
Activists Edit

Gopal Baba Walangkar[2]
Grace Banu, Dalit and transgender activist; first transgender in state of Tamil Nadu be admitted to an engineering college[3]

Art Edit

Nagraj Manjule, Marathi director
Pa.Ranjith,Flim writer,Director

Governance Edit

Ramnath Kovind,President of India
K. R. Narayanan, former President of India
Mayawati, Four time Chief Minister of Uttar Pradesh
Ashok Tanwar,[4] President of Haryana Congress, former Member of Parliament
Ram Vilas Paswan, President of the Lok Janshakti Party, eight time member of Lok Sabha
Kanshi Ram, Founder of Bahujan Samaj Party
B. Shyam Sunder, Founder of Bharatiya Bhim Sena[5]
Damodaram Sanjivayya, First Dalit Chief Minister of an Indian state(Andhra Pradesh), first Dalit President of Indian National Congress party(1962)
Jagjivan Ram (1908–1986), First Labour Minister of Independent India, former Deputy Prime Minister of India
Jignesh Mevani, Independent MLA from Vadgam Gujarat, youth movement leader and activist
Meira Kumar, First woman Speaker of the Lok Sabha (2009-2014), Daughter of Jagjivan Ram.
Jogendra Nath Mandal,[6] was one of the central and leading Founding Fathers[7][8] of modern state of Pakistan, and legislator serving as country’s first minister of law and labour, and also was second minister of commonwealth and Kashmir affairs.[9]
Krishna Kumari Kohli, Member of Pakistan Senat[10]
Ram Lal Rahi, Minister of State for Home Affairs and Four times MP from Mishrikh in Sitapur district.

Literature Edit

Madara Chennaiah, the first poet in the history of Vachana literature who was a cobbler.
Namdeo Dhasal, Marathi poet and writer from Maharashtra.[11]
Military Edit

Immanuvel Devendrar[12]
Madurai Veeran, a folk hero of Arunthathiyar origin.[13]

Music Edit

Sumeet Samos[14]
Ginni Mahi[15]
Amar Singh Chamkila[16]
Kanth Kaler[17]

Religion and reform Edit

Gallela Prasad, the fourth bishop of the Roman Catholic Diocese of Cuddapah, in the state of Andhra Pradesh in India.[18]
Marampudi Joji, the third Archbishop of Hyderabad.[19]
Rettamalai Srinivasan, Dalit Activist, politician, freedom fighter and founder of Paraiyar Mahajana Sabha
Ayyankali, social reformer
Giani Ditt Singh, Started Singh Sabha Movement to bring dalits of Punjab to sikh-fold.[20]
Bhagu, a devotee of Krishna[21]
Mangu Ram Mugowalia, started Ad-Dharmi movement
Ravidas, mystic poet-saInt of the bhakti movement
Iyothee Thass, a prominent anti-caste activist and a practitioner of Siddha medicine, a publisher, and writer in Tamil, who is regarded as a pioneer of the Buddhist movement in the Tamil region in the early twentieth century.

Sports Edit

Vithal Palwankar, Cricketer[22]

https://en.m.wikipedia.org/wiki/Kanshi_Ram

Kanshi Ram
Kanshi Ram (15 March 1934 – 9 October 2006), also known as Bahujan Nayak[1] or Saheb,[2] was an Indian politician and social reformer who worked for the upliftment and political mobilisation of the Bahujans, the untouchable groups at the bottom of the caste system in India.[3] Towards this end, Kanshi Ram founded Dalit Shoshit Samaj Sangharsh Samiti (DS-4), the All India Backward and Minority Communities Employees’ Federation (BAMCEF) in 1971 and the Bahujan Samaj Party (BSP) in 1984. He ceded leadership of the BSP to his protégé Mayawati who has served four terms as Chief Minister of Uttar Pradesh.

Kanshi Ram
Founder and National president of the Bahujan Samaj Party
In office
14 April 1984 – 18 September 2003
Succeeded by
Mayawati
Member of the Indian Parliament
for Hoshiarpur
In office
1996–1998
Preceded by
Kamal Chaudhry
Succeeded by
Kamal Chaudhry
Member of the Indian Parliament
for Etawah
In office
1991–1996
Preceded by
Ram Singh Shakya
Succeeded by
Ram Singh Shakya
Personal details
Born
15 March 1934
Rupnagar district, Punjab Province, British India
Died
9 October 2006 (aged 72)
New Delhi
Political party
Bahujan Samaj Party
Website
www.bamcef.info/manyawar-shri-kanshiram-ji.php

Early life Edit

Kanshi Ram was born on 15 March 1934 in Ropar district, Punjab, British India. Some sources say his birthplace was the village of Pirthipur Bunga[4] and others that it was Khawaspur village. Although his family were Ramdasia Sikhs, an untouchable sect, in Punjab at that time there was relatively little stigma attached to being an untouchable.[5][6]

After studies at various local schools,[7] Ram graduated in 1956 with a BSc degree from Government College Ropar.[8]

Career Edit

Kanshi Ram joined the offices of the Explosive Research and Development Laboratory in Pune[5] under the government’s scheme of positive discrimination. It was at this time that he first experienced caste discrimination[8] and in 1964 he became an activist. Those who admire him claim that he was spurred to this after reading B. R. Ambedkar’s book Annihilation of Caste and witnessing what he perceived to be discrimination against a Dalit employee who wished to observe a holiday celebrating Ambedkar’s birth.[9]

Ram initially supported the Republican Party of India (RPI) but became disillusioned with its co-operation with the Indian National Congress. In 1971, he founded the All India SC, ST, OBC and Minority Employees Association and in 1978 this became BAMCEF, an organisation that aimed to persuade educated members of the Scheduled Castes, Scheduled Tribes, Other Backwards Classes and Minorities to support Ambedkarite principles. BAMCEF was neither a political nor a religious body and it also had no aims to agitate for its purpose. Suryakant Waghmore says it appealed to “the class among the Dalits that was comparatively well-off, mostly based in urban areas and small towns working as government servants and partially alienated from their untouchable identities”.[10]

Later, in 1981, Ram formed another social organisation known as Dalit Shoshit Samaj Sangharsh Samiti (DSSSS, or DS4). He started his attempt of consolidating the Dalit vote and in 1984 he founded the Bahujan Samaj Party (BSP). He fought his first election in 1984 from Janjgir-Champa seat in Chhattisgarh.[11][12][13][14] The BSP found success in Uttar Pradesh, initially struggled to bridge the divide between Dalits and Other Backward Classes[15] but later under leadership of Mayawati bridged this gap.[16]

In 1982 he wrote his book The Chamcha Age (an Era of the Stooges) and in it he used of the term chamcha (stooge) for Dalit leaders who for their selfish motives work for parties like the Indian National Congress (INC) such as Jagjivan Ram or Ram Vilas Paswan[5] and for Bharatiya Janata Party (BJP)[17] keeping in ethical context with Ambedkar’s book What Gandhi and the Congress Have Done to the Untouchables to the politics of Dalit liberation.[citation needed]

However, it was in 1986 when he declared his transition from a social worker to a politician by stating that he was not going to work for/with any other organization other than the BSP. During the meetings and seminars of the party, Ram stated to ruling classes that if they promised to do something, it would pay to keep the promise, or else just accept that they were not capable of fulfilling their promises.[citation needed]

After forming BSP Ram said the party would fight first election to lose, next to get noticed and the third election to win.[18] In 1988 he contested Allahabad seat up against a future Prime Minister V. P. Singh and performed impressively but lost polling close to 70,000 votes.[19]

He unsuccessfully contested from East Delhi (Lok Sabha constituency) in 1989 and came at fourth position. Then he represented the 11th Lok Sabha from Hoshiarpur,[20] Kanshiram was also elected as member of Lok Sabha from Etawah in Uttar Pradesh. In 2001 he publicly announced Mayawati as his successor.

In the late 1990s, Ram described the BJP as the most corrupt (mahabrasht) party in India and the INC, Samajwadi Party and Janata Dal as equally corrupt.[21][22]

Proposed conversion to Buddhism Edit

In 2002, Ram announced his intention to convert to Buddhism on 14 October 2006, the 50th anniversary of Ambedkar’s conversion. He intended for 20,000,000 of his supporters to convert at the same time. Part of the significance of this plan was that Ram’s followers include not only untouchables, but persons from a variety of castes, who could significantly broaden Buddhism’s support. However, he died on 9 October 2006.[23]

Mayawati his successor said “Saheb Kanshi Ram and I had decided that we will convert and adopt Buddhism when we will get “absolute majority” at the Centre. We wanted to do this because we can make a difference to the religion by taking along with us millions of people. If we convert without power then only we too will be converting. But when you have power you can really create a stir”.[24]

Death

Death Edit

Saheb was a diabetic. He suffered a heart attack in 1994, an arterial clot in his brain in 1995, and a paralytic stroke in 2003.[25] He died in New Delhi on 9 October 2006 of a severe heart attack at the age of 72.[26] He had been virtually bed-ridden for more than two years.[27] According to his wishes,[28] his funeral rites were performed according to Buddhist tradition, with Mayawati lighting the pyre.[25] His ashes were placed in an urn and kept at Prerna Sthal, where many people paid their respects.[29]

In his condolence message, Indian Prime Minister Manmohan Singh described Ram as “one of the greatest social reformers of our time .. his political ideas and movements had a significant impact on our political evolution … He had a larger understanding of social change and was able to unite various underprivileged sections of our society and provide a political platform where their voices would be heard.” Under Ram’s leadership, the BSP won 14 parliamentary seats in the 1999 federal elections.[30]
See also Edit

Bahujan Samaj Party[31][32]
Mayawati[33][34]
BAMCEF[35]

https://en.m.wikipedia.org/wiki/BAMCEF

BAMCEF
BAMCEF is an Indian charitable organization. It was founded in 1978 to enlist the aid of the comparatively well-educated among the bahujans and other communities of India who suffer discrimination. It has no political or religious agenda, nor does it promote agitation to achieve its goals.[6] BAMCEF is an acronym for “The All India Backward and Minority Communities Employees Federation”. The term backward got its significance from the Constitution of India, which divides the oppressed and exploited Indians into categories on the basis of their backwardness, namely: Scheduled Castes (SC), Scheduled Tribes (ST), Other Backward Classes (OBC) and Minority Communities.

BAMCEF
The All India Backward And Minority Communities Employees Federation
Formation
6 December 1978 (39 years ago)
Founder
Kanshi Ram
Founded at
BAMCEF Convention at New Delhi
Type
Social organization of educated employees[1]
Legal status
Active
Members
2 million[2]
President
Waman Meshram (Bharat Mukti Morcha faction[3])
B. D. Borkar (Mulnivasi Sangh faction[4][5])
Website
www.bamcef.info
www.bamcef.org.in
www.bamcef.co.in
bamcefmission.com
The origins of BAMCEF lie in an organisation for employees of repressed communities that was established in 1971 by Kanshi Ram.[6] This became BAMCEF at a convention held in Delhi in 1978, with an official launch on 6 December 1978, the anniversary of the death of B. R. Ambedkar.[7] The ideology of BAMCEF is to fight the entrenched system of inequality that divides Indian society, and to abolish the caste system.

History Edit

As an employee of the Defence Research and Development Laboratory in Pune, Kanshi Ram realized that the formation of a bahujan bureaucracy was important to serve Dalits’ interests. He set about forming a federation, through which he worked his way up the bureaucratic hierarchy. By identifying a few zealous officers, he was able to influence lower-ranked staff.[8]

The motto of this organisation was ‘Payback to society’, to inspire the Dalit bureaucrats to do their bit for the Dalit masses. In this way, a continuous supply of intellectual property, money and talent was ensured. Ram did not want to make BAMCEF an employees’ union. He wanted it to become an organisation of educated Bahujan employees: “the think tank, talent bank, and financial bank of the Bahujan samaj”.[9]

BAMCEF raised funds to promote their agenda and for training.Kanshi Ram appointed state-level conveners as well as mandal conveners to act as links between state and district levels.[10] Suryakant Waghmore says it appealed to “the class among the indigenous moolnivasi bahujans that was comparatively well-off, mostly based in urban areas and small towns working as government servants and partially alienated from their untouchable identities”.[11]

Others established the Dalit Shoshit Samaj Sangharsh Samiti (DS4) in 1981. This organization made an impact on people in North and South India. Later, this group was led by Ishaan Singh Tomar. Before the formation of the Bahujan Samaj Party (BSP), DS4 entered local elections in Delhi and Haryana in the name of “Limited Political Action”. Later on, Ram dissolved DS4 and formed BSP as a completely political wing.[12] This caused strain within BAMCEF ranks.[13]

In early 1986, BAMCEF split. Kanshi Ram announced that he was no longer willing to work for any organisation other than BSP. One element of BAMCEF, which was associated with Kanshi Ram, became a shadow organisation to help BSP in electoral mobilisation. Those remaining in BAMCEF after Ram’s departure registered BAMCEF as an independent non-political organisation in 1987.[14]

Khaparde was national president of BAMCEF from 1987 until his death on 29 February 2000. His successor was Waman Chindhuji Meshram.[15][16]

https://en.m.wikipedia.org/wiki/Dalit_Shoshit_Samaj_Sangharsh_Samiti

Dalit Shoshit Samaj Sangharsh Samiti
The Dalit Shoshit Samaj Sangharsh Samiti, abbreviated as DS-4 or DSSSS (lit. “Dalit and other Exploited Groups Struggle Committee”) was founded on 6 December 1981[1] by Kanshi Ram to organise dalits and other oppressed groups of India.[2][3] It was related to BAMCEF.

Dalit Shoshit Samaj Sangharsh Samiti
Abbreviation
DS4
Founder
Kanshi Ram
Founded
6 December 1981 (36 years ago)
Preceded by
BAMCEF
Succeeded by
Bahujan Samaj Party
Politics of India
Political parties
Elections
DS4’s slogan was “Brahmin, thakur, bania chor, baaki sub hain DS-4″.[4] (”Except the ever-corrupt hordes of Brahmin, Thakur and Bania, everyone else is DS-4.”)

The organisation was absorbed by the Bahujan Samaj Party in 1984.[5]

References

https://www.google.co.in/amp/s/www.collinsdictionary.com/amp/english/dalit

Definition of ‘Dalit’
Dalit in British
(ˈdɑːlɪt )

noun
a member of the lowest class in India, whom those of the four main castes were formerly forbidden to touch
. Formerly called (taboo, offensive): untouchable

The foreigners from Bene Israel chitpavan brahmins

are 1st rate athmas (souls), the Kshatriya, vysias, shudras are 2nd, 3rd, 4th rate souls and the aboriginal inhabitants of Jumbudvipa/Prabuddha Bharat as having no souls at all. So that any atrocity can be inflicted upon them. But the Buddha never believed in any soul. He said all are equal.

Word origin of ‘Dalit’
from Hindi, from Sanskrit dalita, literally: oppressed
Nearby words of ‘Dalit’
Dalhousie
Dali
Dalian
Dalit
Dall sheep
Dallapiccola
Dallas

All ENGLISH words that begin with ‘D’
Source
Definition of Dalit from the Collins English Dictionary

https://www.thefreedictionary.com/Dalit

Dalit
Also found in: Thesaurus, Legal, Encyclopedia, Wikipedia.
Da·lit (dä′lĭt)
n.
A member of the lowest class in traditional Indian society, falling altogether outside the Hindu caste categories and subject to extensive social restrictions.
[Hindi dalit, crushed, oppressed, from Sanskrit dalita-, past passive participle of dalayati, to cause to burst, variant of darayati, he splits, derived form (probably a denominative of -daraḥ, smasher, as in puraṃdaraḥ, citadel-smasher, an epithet of Indra) of darati, he splits; see der- in Indo-European roots.]

Da′lit adj.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.
Dalit (ˈdɑːlɪt)
n
(Hinduism) a member of the lowest class in India, whom those of the four main castes were formerly forbidden to touch. Formerly called (offensive): untouchable
[from Hindi, from Sanskrit dalita, literally: oppressed]
Collins English Dictionary – Complete and Unabridged, 12th Edition 2014 © HarperCollins Publishers 1991, 1994, 1998, 2000, 2003, 2006, 2007, 2009, 2011, 2014

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Mentioned in
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Harijan
outcaste
pariah
untouchable
References in periodicals archive
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Even though Dalits make up 70 percent of the church, only 600 of India’s 17,000 priests and six of the 160 bishops come from the Dalit community.
Caste off: Catholic Dalits (untouchables)in India are divided over how to improve their lot
Energy company Noble Energy Inc (NYSE:NBL) reported on Tuesday the execution of a Heads of Agreement (HOA) to evaluate Floating LNG for the export of natural gas from the Tamar and Dalit fields, offshore Israel.
Noble Energy Inc enters into HOA to evaluate Floating LNG, offshore Israel
The awakening of Dalit awareness of selfhood may be traced to the Marathi literature of the 1970s in India.
Urmila Pawar. The Weave of My Life: A Dalit Woman’s Memoirs
com)– Celebrity stylist Dalit Gwenna shows that hats, the new hip trend, can be worn every day, not just on special occasions.
EM & Co and Stylist Dalit Gwenna Share Hat Styling Secrets
Tamil Dalit literature is a relatively new arrival in the literary landscape of India.
The lives of Tamil Dalit women: a study of the literary works of Bama and P. Sivakami
The Dalit Samaritan woman asked Jesus, “Where can I find this living water?
Global Ecumenical Conference on Justice for Dalits March 21-24, 2009, Bangkok, Thailand The Bangkok Declaration and Call
THE JUNE RECORD contained some introductory comments about the Dalit peoples in caste-affected societies, and about the recent Global Ecumenical Conference on Justice for Dalits, which took place in Bangkok this past March.
Moving mountains: the first step to helping 200 million people is self-education
ISLAMABAD, April 24, 2009 (Balochistan Times) — Human Rights activists are of view that India has been successful in using its regional might and its position as an ally of Western countries in keeping the Dalit issue off the United Nations agenda.
India trying to keep Dalit issue off the UN agenda
Noble Energy Inc (NYSE:NBL), a US-based oil and gas exploration and development company, has announced flow test results from the Dalit natural gas discovery in the Michal licence offshore Israel.
Noble Energy Announces Successful Flow Test Results
John Mary, a 45-year-old Dalit Christian, is knocking doors for help.
Indian Christian ‘untouchables’ face social monsters
Based on primary research conducted with the Karnataka Domestic Workers Movement in Bangalore, India, this paper locates the injustice that a group of dalit women domestic workers identify as structuring their lives, and assesses the strategies that the group employs in resisting and dealing with such injustice.
Articulations of injustice and the recognition–redistribution debate: locating caste, class and gender in paid domestic work in India
8 (ANI): Bahujan Samaj Party (BSP) chief Mayawati on Thursday condemned the vandalisation of statues of political and ideological figures across the country including Dalit icon BR Ambedkar’s statue
Mayawati condemns vandalisation of BR Ambedkar statue
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https://www.google.co.in/amp/s/www.thehindu.com/todays-paper/tp-opinion/why-not-dalit/article24911632.ece/amp/ The word Dalit denotes the pain of all those who suffered because of the caste system.” A protest rally in New Delhi under the banner of the Bahujan Sankalp Mahasabha.PTI D. Raja 10 SEPTEMBER 2018 00:00 IST UPDATED: 10 SEPTEMBER 2018 03:36 IST The government advisory on the use of the word shows its intent to further marginalise the community

In pre-Independence India and after 1947, during the several unyielding movements for justice for Dalits, multiple terms have been used to convey the idea of the caste system which B.R. Ambedkar described “as an ascending scale of reverence and descending scale of contempt.” We have been seeing the “descending scale of contempt” for thousands of years manifested in the worst manner possible in the practice of untouchability.

Terms over the years

The many movements launched by social reformers and activists against the caste system and against untouchability have used terms such as Antyajas, suppressed castes, pariahs, depressed castes, Dalits, Harijans, Ati Shudra and Adi Dravida. Jyotiba Phule is credited to have used the term Dalit. Even Mahatma Gandhi accepted the term Dalit when he wrote in 1927 that “from now on, we will describe Antyajas too as dalit.” Explaining that “the term was first used by Swami Shraddhanand”, Gandhi added that “Swami Vivekananda chose an English word having the same meaning. He described the untouchables not as ‘depressed’ but as ‘suppressed’ and quite rightly. They became, and remain, what they are because they were suppressed by the so-called upper classes.”

In 1931, many people disapproved of the use of the word Dalit. Mahatma Gandhi wrote in an article: “Formerly the name Antyaja was not felt as expressing contempt. The names Dhed and Bhangi were disliked. I think the term ‘Dalit’ was first used by the late Swami Shraddhanand. Now it seems that name also is not liked. The real explanation is that as long as the poison of untouchability exists in our society, any name that may be given will probably come to be disliked after some time. Hence the right thing to do is to get rid of that poison.” He added: “Though it is thus necessary to attack the root cause, if a better word than Antyaja or Dalit occurs to anyone he may send it to me.”

In the absence of a better word, Dalit has been the preferred word in the movements for justice for Dalits till now. It is well known that the term Harijan was coined by someone who was a victim of untouchability. He suggested that Gandhi use it to describe the so-called untouchables. That term was widely used during the freedom struggle and many, including Ambedkar, considered it humiliating and patronising. In 1946, Gandhi received a complaint from someone who wrote, “From the psychological point of view, I think the name ‘Harijan’ instils into the minds of the people to whom it is applied a feeling of inferiority, however sacred that name may be. This feeling is very difficult to wipe out from them — to whatever extent they are advanced — if they are always called ‘Harijan’. Similarly if a man in the street is asked about a ‘Harijan’, the first thing he will speak of is ‘untouchability and the Depressed Class’.”

Gandhi responded to that question by writing an article, “What is in a name?”, in which he said: “The name ‘Harijan’ has sacred associations. It was suggested by a Harijan as a substitute for Asprishya (untouchable), Dalita (depressed), or for the different categories of ‘untouchables’ such as Bhangis, Mehtars, Chamars, Pariahs, etc.” He added: “The Government officers put them in a schedule and, therefore, called them the Scheduled Classes, thus making confusion worse confounded.”

A term that denotes pain

The historical narrative conveys the point that many terms have been generated in the movements against caste. The British government did not prefer one term over another even as it put certain castes in a schedule and called them Scheduled Castes. Now, the confusion has become more pronounced with the Bharatiya Janata Party-led National Democratic Alliance government issuing an advisory to the media saying they “may refrain” from using the word Dalit, based on an order by the Nagpur Bench of the Bombay High Court. Previously, the Madhya Pradesh High Court had stated that it would “have no manner of doubt” that the government would “refrain from using the nomenclature ‘Dalit’ for the members belonging to Scheduled Castes and Scheduled Tribes as the same does not find mention in the Constitution of India or any statute.” This has caused hurt among the Dalits, who feel that the term is not offensive or violative of any law, and that such an advisory is not based on sound reasoning.

My book, Marx and Ambedkar — Continuing the Dialogue, co-authored with N. Muthumohan, discusses the Dalit question extensively. Gail Omvedt’s Dalits and the Democratic Revolution deals with Dalit issues. Can the government dare to dictate terms used in books, and in public discourse and analysis?

‘Dalit’ had become the preferred term in Maharashtra during the 1970s. The word Harijan is not used now (the government issued a circular to officials in 1982 saying they should not use the term while describing members of the Scheduled Castes). The word Dalit denotes the pain of all those who suffered because of the caste system; it defines their identity to launch struggles based on Ambedkar’s slogan: Educate, Organise, Agitate. The government’s advisory indicates its anti-Dalit posture. The term Dalit, used by Jyotiba Phule, Swami Shraddhananda, Gandhi, and Ambedkar, cannot be dismissed by an executive order. In fact, the seven-judge Bench of the Supreme Court in S.P. Gupta v. President of India (1981) had observed that society is “pulsating with urges of gender justice, worker justice, minorities justice, Dalit justice and equal justice between chronic un-equals.” In using the term “Dalit justice”, the Constitution Bench of the Supreme Court validated the use of the term Dalit. It is painful to state that what the present government is trying to do was not done even during British rule. Such an advisory sounds strange when no

TODAY’S PAPER OPINION
OPINION
Why not Dalit?
“The word Dalit denotes the pain of all those who suffered because of the caste system.” A protest rally in New Delhi under the banner of the Bahujan Sankalp Mahasabha.PTI
“The word Dalit denotes the pain of all those who suffered because of the caste system.” A protest rally in New Delhi under the banner of the Bahujan Sankalp Mahasabha.PTI
D. Raja
10 SEPTEMBER 2018 00:00 IST
UPDATED: 10 SEPTEMBER 2018 03:36 IST

The government advisory on the use of the word shows its intent to further marginalise the community

In pre-Independence India and after 1947, during the several unyielding movements for justice for Dalits, multiple terms have been used to convey the idea of the caste system which B.R. Ambedkar described “as an ascending scale of reverence and descending scale of contempt.” We have been seeing the “descending scale of contempt” for thousands of years manifested in the worst manner possible in the practice of untouchability.

Terms over the years

The many movements launched by social reformers and activists against the caste system and against untouchability have used terms such as Antyajas, suppressed castes, pariahs, depressed castes, Dalits, Harijans, Ati Shudra and Adi Dravida. Jyotiba Phule is credited to have used the term Dalit. Even Mahatma Gandhi accepted the term Dalit when he wrote in 1927 that “from now on, we will describe Antyajas too as dalit.” Explaining that “the term was first used by Swami Shraddhanand”, Gandhi added that “Swami Vivekananda chose an English word having the same meaning. He described the untouchables not as ‘depressed’ but as ‘suppressed’ and quite rightly. They became, and remain, what they are because they were suppressed by the so-called upper classes.”

In 1931, many people disapproved of the use of the word Dalit. Mahatma Gandhi wrote in an article: “Formerly the name Antyaja was not felt as expressing contempt. The names Dhed and Bhangi were disliked. I think the term ‘Dalit’ was first used by the late Swami Shraddhanand. Now it seems that name also is not liked. The real explanation is that as long as the poison of untouchability exists in our society, any name that may be given will probably come to be disliked after some time. Hence the right thing to do is to get rid of that poison.” He added: “Though it is thus necessary to attack the root cause, if a better word than Antyaja or Dalit occurs to anyone he may send it to me.”

In the absence of a better word, Dalit has been the preferred word in the movements for justice for Dalits till now. It is well known that the term Harijan was coined by someone who was a victim of untouchability. He suggested that Gandhi use it to describe the so-called untouchables. That term was widely used during the freedom struggle and many, including Ambedkar, considered it humiliating and patronising. In 1946, Gandhi received a complaint from someone who wrote, “From the psychological point of view, I think the name ‘Harijan’ instils into the minds of the people to whom it is applied a feeling of inferiority, however sacred that name may be. This feeling is very difficult to wipe out from them — to whatever extent they are advanced — if they are always called ‘Harijan’. Similarly if a man in the street is asked about a ‘Harijan’, the first thing he will speak of is ‘untouchability and the Depressed Class’.”

Gandhi responded to that question by writing an article, “What is in a name?”, in which he said: “The name ‘Harijan’ has sacred associations. It was suggested by a Harijan as a substitute for Asprishya (untouchable), Dalita (depressed), or for the different categories of ‘untouchables’ such as Bhangis, Mehtars, Chamars, Pariahs, etc.” He added: “The Government officers put them in a schedule and, therefore, called them the Scheduled Classes, thus making confusion worse confounded.”

A term that denotes pain

The historical narrative conveys the point that many terms have been generated in the movements against caste. The British government did not prefer one term over another even as it put certain castes in a schedule and called them Scheduled Castes. Now, the confusion has become more pronounced with the Bharatiya Janata Party-led National Democratic Alliance government issuing an advisory to the media saying they “may refrain” from using the word Dalit, based on an order by the Nagpur Bench of the Bombay High Court. Previously, the Madhya Pradesh High Court had stated that it would “have no manner of doubt” that the government would “refrain from using the nomenclature ‘Dalit’ for the members belonging to Scheduled Castes and Scheduled Tribes as the same does not find mention in the Constitution of India or any statute.” This has caused hurt among the Dalits, who feel that the term is not offensive or violative of any law, and that such an advisory is not based on sound reasoning.

My book, Marx and Ambedkar — Continuing the Dialogue, co-authored with N. Muthumohan, discusses the Dalit question extensively. Gail Omvedt’s Dalits and the Democratic Revolution deals with Dalit issues. Can the government dare to dictate terms used in books, and in public discourse and analysis?

‘Dalit’ had become the preferred term in Maharashtra during the 1970s. The word Harijan is not used now (the government issued a circular to officials in 1982 saying they should not use the term while describing members of the Scheduled Castes). The word Dalit denotes the pain of all those who suffered because of the caste system; it defines their identity to launch struggles based on Ambedkar’s slogan: Educate, Organise, Agitate. The government’s advisory indicates its anti-Dalit posture. The term Dalit, used by Jyotiba Phule, Swami Shraddhananda, Gandhi, and Ambedkar, cannot be dismissed by an executive order. In fact, the seven-judge Bench of the Supreme Court in S.P. Gupta v. President of India (1981) had observed that society is “pulsating with urges of gender justice, worker justice, minorities justice, Dalit justice and equal justice between chronic un-equals.” In using the term “Dalit justice”, the Constitution Bench of the Supreme Court validated the use of the term Dalit. It is painful to state that what the present government is trying to do was not done even during British rule. Such an advisory sounds strange when no such demand has been made by any Dalit organisation or leader, and when the term is used by the Supreme Court.

Such an advisory at a time when the term Dalit is empowering Dalits in their relentless fight against the increasing levels of atrocities against them, and at a time of heightened Dalit consciousness in the country, only signals the intent of the government to further marginalise the community, which is being asked to conform to the identity determined by the government. This is unacceptable. The government should withdraw its circular and challenge the order passed by the Bombay High Court in the Supreme Court.

D. Raja is National Secretary of the Communist Party of India and a Member of Parliament

https://www.google.co.in/search?client=safari&channel=iphone_bm&source=hp&ei=3xSWW-npAYm-rQG91r7IAw&ins=false&q=Infiltrators+will+be+deported+-+BJP&oq=Infiltrators+will+be+deported+-+BJP&gs_l=mobile-gws-wiz-hp.3..33i160.81482.125234..126856…0.0..2.3171.48130.6-12j9j8j5……0….1…….3..0j41j46j0i131j0i22i10i30j0i22i30j33i22i29i30j33i21.j5QmjAY4Ob4

Just 0.1% intolerant, cunning, crooked, number one terrorists, violent, militant, ever shooting, mob lynching, lunatic, mentally retarded rapists foreigners from Bene Israel chitpavan brahmin RSS (Rowdy Rakshasa Swayam Sevaks) are the real infiltrators remotely controlling BJP (Brashtachar Jiyadha Psychopaths) full of hatred, anger, jealousy, delusion that are defilement of the mind requiring mental treatment in mental asylums. The 99.9 % Sarva SamJ must unite to catch hold of these mad people to admit them in mental hospitals.

https://www.google.co.in/search?client=safari&channel=iphone_bm&source=hp&ei=3xSWW-npAYm-rQG91r7IAw&ins=false&q=Infiltrators+will+be+deported+-+BJP&oq=Infiltrators+will+be+deported+-+BJP&gs_l=mobile-gws-wiz-hp.3..33i160.81482.125234..126856…0.0..2.3171.48130.6-12j9j8j5……0….1…….3..0j41j46j0i131j0i22i10i30j0i22i30j33i22i29i30j33i21.j5QmjAY4Ob4

Just 0.1% intolerant, cunning, crooked, number one terrorists, violent, militant, ever shooting, mob lynching, lunatic, mentally retarded rapists foreigners from Bene Israel chitpavan brahmin RSS (Rowdy Rakshasa Swayam Sevaks) are the real infiltrators remotely controlling BJP (Brashtachar Jiyadha Psychopaths) full of hatred, anger, jealousy, delusion that are defilement of the mind requiring mental treatment in mental asylums. The 99.9 % Sarva SamJ must unite to catch hold of these mad people to admit them in mental hospitals.

https://www.google.co.in/amp/s/www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/patel-would-not-have-allowed-ambedkar-to-draft-constitution/article6669125.ece/amp/

Patel would not have allowed Ambedkar to draft Constitution

Dr. B.R. Ambedkar would not have drafted the Constitution of India if Sardar Vallabhai Patel had become the first Prime Minister, Dalit ideologue Kancha Ilaiah said here on Saturday.

“Dr.Ambedkar and Jawaharlal Nehru had a common understanding of caste, religion and nation building, but ‘Iron Man’ Sardar Vallabhai Patel would never have allowed Dr. Ambedkar to draft the Constitution and lay the foundation for a democratic nation,” he added.

Speaking at a seminar on ‘Dr. Ambedkar, Nehru and Patel: the contemporary debate’ organised by the Dr. Ambedkar Chair on Social Policy and Social Action and Dr. Ambedkar Foundation, Dr. Ilaiah said: “After Nehru became the head of the interim government, he appointed Dr. Ambedkar as Chairman of the Drafting Committee, giving him a free hand to draft the Constitution. Both Nehru and Ambedkar had a secular, liberal and rational outlook, but Patel was a fundamentalist.”

Elaborating on the commonalities between Nehru and Ambedkar, Dr. Ilaiah said it was the idea of Dr. Ambedkar that a national government be formed after Independence. The first government had representation from all communities and regions. ANU Registrar P. Raja Sekhar, Rector K.R.S. Sambasiva Rao, University College of Arts, Commerce and Law principal V. Chandrasekhara Rao and Science College principal B.Re. Victor Babu were present.

https://youtu.be/qIEbf-i98bo
https://www.google.co.in/amp/s/www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/patel-would-not-have-allowed-ambedkar-to-draft-constitution/article6669125.ece/amp/

Patel would not have allowed Ambedkar to draft Constitution

Dr. B.R. Ambedkar would not have drafted the Constitution of India if Sardar Vallabhai Patel had become the first Prime Minister, Dalit ideologue Kancha Ilaiah said here on Saturday.

“Dr.Ambedkar and Jawaharlal Nehru had a common understanding of caste, religion and nation building, but ‘Iron Man’ Sardar Vallabhai Patel would never have allowed Dr. Ambedkar to draft the Constitution and lay the foundation for a democratic nation,” he added.

Speaking at a seminar on ‘Dr. Ambedkar, Nehru and Patel: the contemporary debate’ organised by the Dr. Ambedkar Chair on Social Policy and Social Action and Dr. Ambedkar Foundation, Dr. Ilaiah said: “After Nehru became the head of the interim government, he appointed Dr. Ambedkar as Chairman of the Drafting Committee, giving him a free hand to draft the Constitution. Both Nehru and Ambedkar had a secular, liberal and rational outlook, but Patel was a fundamentalist.”

Elaborating on the commonalities between Nehru and Ambedkar, Dr. Ilaiah said it was the idea of Dr. Ambedkar that a national government be formed after Independence. The first government had representation from all communities and regions. ANU Registrar P. Raja Sekhar, Rector K.R.S. Sambasiva Rao, University College of Arts, Commerce and Law principal V. Chandrasekhara Rao and Science College principal B.Re. Victor Babu were present.

https://www.google.co.in/amp/s/www.thequint.com/amp/story/voices%252Fopinion%252Fsardar-patel-and-dr-ambedkar-allies-or-foes

Did You Know?

Sardar Patel and Dr Ambedkar strongly differed on reservation and caste.
They sparred over this in the Constituent Assembly Debates.

Ambedkar wanted to protect Dalit rights via quotas in education and employment.
Patel felt quotas “quotas are anti-national”.

Therefore for this reason Murderer of democratic institutions (Modi) after gobbling the Master Key by tampering the Fraud EVMs laid the foundation stone in 2013, he commissioned Patel’s statue at Kevadia in Gujarat, which is billed as being the tallest in the world.

Thus, in this perplexing crucible, it would be worthwhile to delve into the tomes of history and see whether both the icons – Ambedkar and Patel – saw eye-to-eye on caste and reservations.

https://www.google.co.in/amp/s/www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/patel-would-not-have-allowed-ambedkar-to-draft-constitution/article6669125.ece/amp/

Patel would not have allowed Ambedkar to draft Constitution

Dr. B.R. Ambedkar would not have drafted the Constitution of India if Sardar Vallabhai Patel had become the first Prime Minister, Dalit ideologue Kancha Ilaiah said here on Saturday.

“Dr.Ambedkar and Jawaharlal Nehru had a common understanding of caste, religion and nation building, but ‘Iron Man’ Sardar Vallabhai Patel would never have allowed Dr. Ambedkar to draft the Constitution and lay the foundation for a democratic nation,” he added.

Speaking at a seminar on ‘Dr. Ambedkar, Nehru and Patel: the contemporary debate’ organised by the Dr. Ambedkar Chair on Social Policy and Social Action and Dr. Ambedkar Foundation, Dr. Ilaiah said: “After Nehru became the head of the interim government, he appointed Dr. Ambedkar as Chairman of the Drafting Committee, giving him a free hand to draft the Constitution. Both Nehru and Ambedkar had a secular, liberal and rational outlook, but Patel was a fundamentalist.”

Elaborating on the commonalities between Nehru and Ambedkar, Dr. Ilaiah said it was the idea of Dr. Ambedkar that a national government be formed after Independence. The first government had representation from all communities and regions. ANU Registrar P. Raja Sekhar, Rector K.R.S. Sambasiva Rao, University College of Arts, Commerce and Law principal V. Chandrasekhara Rao and Science College principal B.Re. Victor Babu were present.

https://www.google.co.in/amp/s/m.hindustantimes.com/india/ban-rss-india-s-no-1-terror-organisation-former-maharashtra-cop/story-EqYMsbzYbhDOtNgocROfNM_amp.html

Ban RSS, India’s no 1 terror organisation: Former Maharashtra cop
Maharashtra’s former inspector general of police SM Mushrif on Tuesday accused the Intelligence Bureau (IB) of being hand-in-glove with right-wing extremists, and called for a ban on the RSS describing it as India’s No.1 terror organisation.
Updated: Feb 23, 2016 20:25:20

SM Mushrif speaking at the launch of his book. (PTI Photo) Maharashtra’s former inspector general of police SM Mushrif on Tuesday accused the Intelligence Bureau (IB) of being hand-in-glove with right-wing extremists, and called for a ban on the RSS describing it as India’s No.1 terror organisation. At the launch of the Bengali version of his book “RSS - Country’s Greatest Terror Organisation”, Mushrif also termed the ongoing JNU controversy as a manifestation of the Rashtriya Swayamsevak Sangh’s (RSS) attempt to turn India into a Hindu nation. “The IB has been and continues to be the most powerful organisation in the country and irrespective of which political party is in power at the centre, it continues to operate the way it wants.

Whatever the IB says or does is considered the truth and its claims or acts are never questioned or verified,” said Mushrif, indicting the agency for colluding with the RSS and its subsidiaries for the killing of anti-terror squad chief Hemant Karkare, who was probing the involvement of Hindu radicals in terror acts.

Karkare was killed during the 2008 Mumbai terror attack.

“No other terror organisation has used RDX like the RSS has. At least 18 chargesheets have been filed against the RSS and its subsidiaries like Abhinav Bharat and Bajrang Dal in terror cases.

The RSS should be immediately banned for being the country’s No.1 terror organisation,” said Mushrif.

Condemning the Jawaharlal Nehru University row, Mushrif expressed alarm over rising right-wing extremism.

“This is only a manifestation of the RSS’s bid to establish the Aryavart Hindu Rashtra based on the tenets of Smritis and Vedas. Its time the entire country stood up against this rise of extremism,” said the author of “Who Killed Karkare? : The Real Face of Terrorism in India”.

RSS : World’s largest terrorist Organization

https://defence.pk/pdf/threads/america-enlisted-rss-in-one-of-the-biggest-terrorist-organisation-in-the-world.444113/

https://defence.pk/pdf/threads/narendra-modi-a-terrorist-who-rose-to-become-the-pm-of-the-largest-democracy-in-the-world.397945/

About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the body politic of India. We have to accept that the poison has been injected and it will take a lot to purge it,” Arundhati Roy

SUNDAY, NOVEMBER 19, 2006
RSS : World’s largest terrorist Organization?

What makes one or an organization terrorist?

American Heritage Dictionary: The unlawful use or threatened use of force or violence by a person or an organized group against people or property with the intention of intimidating or coercing societies or governments, often for ideological or political reasons.

Does the Sanghparivar have any of these qualities in its work to make it not to declare a terrorist organization?

An American research centre has placed our ultra-nationalist Rashtrya Swayamsewak Sangh (RSS) on its terrorist list. The East Virginia-based Terrorism Research Center (TRC) is closely connected to the American government and many of its directors and researchers have closely worked with US administrations and have taken part in research and planning for the US administration.

In the list of ?? in India, the TRC has placed RSS under no. 21. Here is the link as it appeared on 9 September 2004 on the group?s website under the caption ?Known Terrorist Groups Operating in India?.

http://www.terrorism.com/modules.php?op=modload&name=Countries&file=index&view=113

RSS

The RSS was founded in 1925 by the Maratha Brahmin Keshav Baliram Hegdewar on the Aryan Vaishnava Holy day of Vijaya Dashami (the 10th day of the moon) when the Aryan invader Rama destroyed the Dravidian Empire of Lanka [ Sangh ]. This was done to symbolise its inherent anti-Sudra nature. Its organisation is highly skewed, with the Sar Sangh Chalak (supreme dictator) at the top [ Roots ]. This person can only be a Brahmin.

RSS militia is organised around local cells or `shakas’ where weapons are distributed to its hardcore members, who are drilled in a vigorous program of harsh discipline. RSS converted hindu temples serve as repositories of weapons as well as centers of dissemination of its racist ideology of Aryan supremacy. RSS cadre graduate to the BJP.

VHP (Vishwa Hindu Parishad)

The council was established on August 29, 1964 in Bombay, Maharastra [ Biju ] with a political objective of establishing the supremacy of Hinduism all over the world. It obtains funds and recruits from Aryan Hindus all across the globe, especially from the US, UK and Canada and has grown to become the main fund-raising agency of Brahmanist Fundamentalism. The council was instrumental in the demolition of the holiest Islamic shrine in Oudh, the Babri Masjid at Ayodhya and has organised several massacres of Muslims and Christians. It is in the forefront in the call for a Hindu Rashtra, a Hindu State ethnically cleansed of its non-Aryan populations.

Bajrang Dal ( Party of Monkey God called Hanuman.)

The militant wing of the VHP, it was formed “to counter `Sikh militancy’ ” during the Sikh Genocide of 1983-84 [ Bajrang ]. Created with the objective of the eradication of Sikhs which it has termed “Muslims in disguise”, its cadres fought alongside Congress-backed Hindutva militias during the massacre of 200,000 Sikhs under Indira Gandhi and Rajiv Gandhi. Recruits carry a ” knife-like trident to be slung across the shoulder - an answer to the Sikh kirpan ” [ Bajrang ]. later it has subsequently expanded its targets to include Muslims and Christians as well.

ABVP

This front comprises students of Hindu religious schools (vidyalayas). It has expanded its base by infiltration into `secular’ universities. Its higher-ranking cadres are well-equipped with weaponry; they often organise communal campus disturbances against Christians, Muslims, Sikhs, Buddhists and Jains. Most of its members graduate to become hardcore RSS and VHP militants.

About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the body politic of India. We have to accept that the poison has been injected and it will take a lot to purge it,” Arundhati Roy

SUNDAY, NOVEMBER 19, 2006
RSS : World’s largest terrorist Organization?

What makes one or an organization terrorist?

American Heritage Dictionary: The unlawful use or threatened use of force or violence by a person or an organized group against people or property with the intention of intimidating or coercing societies or governments, often for ideological or political reasons.

Does the Sanghparivar have any of these qualities in its work to make it not to declare a terrorist organization?

An American research centre has placed our ultra-nationalist Rashtrya Swayamsewak Sangh (RSS) on its terrorist list. The East Virginia-based Terrorism Research Center (TRC) is closely connected to the American government and many of its directors and researchers have closely worked with US administrations and have taken part in research and planning for the US administration.

In the list of ?? in India, the TRC has placed RSS under no. 21. Here is the link as it appeared on 9 September 2004 on the group?s website under the caption ?Known Terrorist Groups Operating in India?.

http://www.terrorism.com/modules.php?op=modload&name=Countries&file=index&view=113

RSS

The RSS was founded in 1925 by the Maratha Brahmin Keshav Baliram Hegdewar on the Aryan Vaishnava Holy day of Vijaya Dashami (the 10th day of the moon) when the Aryan invader Rama destroyed the Dravidian Empire of Lanka [ Sangh ]. This was done to symbolise its inherent anti-Sudra nature. Its organisation is highly skewed, with the Sar Sangh Chalak (supreme dictator) at the top [ Roots ]. This person can only be a Brahmin.

RSS militia is organised around local cells or `shakas’ where weapons are distributed to its hardcore members, who are drilled in a vigorous program of harsh discipline. RSS converted hindu temples serve as repositories of weapons as well as centers of dissemination of its racist ideology of Aryan supremacy. RSS cadre graduate to the BJP.

VHP (Vishwa Hindu Parishad)

The council was established on August 29, 1964 in Bombay, Maharastra [ Biju ] with a political objective of establishing the supremacy of Hinduism all over the world. It obtains funds and recruits from Aryan Hindus all across the globe, especially from the US, UK and Canada and has grown to become the main fund-raising agency of Brahmanist Fundamentalism. The council was instrumental in the demolition of the holiest Islamic shrine in Oudh, the Babri Masjid at Ayodhya and has organised several massacres of Muslims and Christians. It is in the forefront in the call for a Hindu Rashtra, a Hindu State ethnically cleansed of its non-Aryan populations.

Bajrang Dal ( Party of Monkey God called Hanuman.)

The militant wing of the VHP, it was formed “to counter `Sikh militancy’ ” during the Sikh Genocide of 1983-84 [ Bajrang ]. Created with the objective of the eradication of Sikhs which it has termed “Muslims in disguise”, its cadres fought alongside Congress-backed Hindutva militias during the massacre of 200,000 Sikhs under Indira Gandhi and Rajiv Gandhi. Recruits carry a ” knife-like trident to be slung across the shoulder - an answer to the Sikh kirpan ” [ Bajrang ]. later it has subsequently expanded its targets to include Muslims and Christians as well.

ABVP

This front comprises students of Hindu religious schools (vidyalayas). It has expanded its base by infiltration into `secular’ universities. Its higher-ranking cadres are well-equipped with weaponry; they often organise communal campus disturbances against Christians, Muslims, Sikhs, Buddhists and Jains. Most of its members graduate to become hardcore RSS and VHP militants.

An excellent thesis: articulate, erudite, and dispassionate.

Now go ahead and present this to UN general assemble, UNSC, European and American media, and try to get RSS ban in at least a couple of countries. You would find willing allies among Christian fanatics.

If possible ,get it framed and nail it on entrance of UN building, like Martin Luther nailed his thesis on door of Castle Church of Wittenberg. This thesis of your is more path braking than the one which caused Protestant reformation.
About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the body politic of India. We have to accept that the poison has been injected and it will take a lot to purge it,” Arundhati Roy

MONDAY, NOVEMBER 20, 2006
A report on the ‘attack’ on RSS Headquarters on June 01, 2006

The official version of events raises scores of doubts. The team wanted simple clarifications from the Commissioner of Police, Nagpur and approached him continuously for five days. That the Commissioner persistently declined to meet the team and answer these simple queries, reveal his unwillingness and/or his inability to answer these questions.

It also suggests that he chose to hide certain facts. And this leads the team to question the veracity of the Commissioner of Police’s narration of the encounter. The Cock and bull story of the encounter thus compels the team to infer that the encounter appears to be fake and requires, in the interest of the nation, a fair probing.

Constituent member organizations:

People’s Union for Civil Liberties,

Nagpur Committee for Protection of Democratic Rights,

Mumbai Dharma Nirapeksh Nagarik Manch, Nagpur

Andhra Pradesh Civil Liberties Committee,

Hyderabad Indian Association of People’s Lawyers Bahujan Sangharsh Samiti
List of Members

Head of the Team, Justice B G Kolse Patil, Rtd Judge of Mumbai High Court, Convenor, Dr Suresh Khairnar,
Members Dr Anand Teltumde, CPDR, Mumbai; Adv. P Suresh Kumar, Andra Pradesh Civil Liberties Committee, Hyderabad; Mr Ahmed Latif Khan, Civil Liberty Monitoring Committee, Hyderabad; Dr D John Chelladurai, India Peace Centre, Nagpur; Mr Nagesh Choudhury, Bahujan Sangharsh Samiti, Nagpur; Mr Arvind Ghosh, PUCL, Nagpur; Adv. Anil Kale, Indian Assn of People’s Lawyers; Adv. Surendra Gadling, Indian Assn of People’s Lawyers; Mr Gaffar Shakir, Dharma Nirapeksha Nagarik Manch, Nagpur; Mr Ashish K Ghosh, PUCL, Nagpur; Mr Arvind Deshmukh, Bahujan Sangharsh Samiti, Nagpur; Mr T V Kathane, Nagpur, Bahujan Sangharsh Samiti,Nagpur; Adv. Anand Gajbhiye, IAPL, Nagpur

Introduction

The nation awoke on June 01, 2006 hearing the shocking news of an attempted attack on the RSS headquarters building. It was a respite that the news of police foiling the attempt too came along.

The news of attempted attack on the Head Quarters of the RSS reportedly by fidayeens of a Pak based terrorist group, sent a spine chilling fear in the minds of millions of peace loving people in the country. We all know very well, the potential of such a happening to ignite a trail of tragic clashes among the communities. The peace loving masses heaved a sigh of relief as the leaders of every community promptly condemned the heinous act and appealed to the masses to maintain peace, and peace did prevail. In the next twenty four hours quite a lot of information, almost all the information pertaining to the attackers had been published obviously supplied by the police department to the media.

The narrative of the whole encounter as reported on June 02, 2006, instead of clearing the mystery of the attackers, unfortunately confounded the citizens all the more. The reports were conflicting and left innumerable questions on ground zero situation unanswered.

The foiled attempt and the appreciable tranquility maintained by the masses were a great relief. However the deadly weapon and ammunition with which the ‘fidayeens’ (as told by the Commissioner of Police) appeared, and the ease with which the police claimed to have liquidated them, suggested that the Police team had a ‘cake walk’ over the deadly terrorists. The very next day a section of the media aired their doubt over the whole happening (as reported by the Police Commissioner), most of them quoting wide sections of the national community, including senior leaders.

The peace loving social activists and campaigners for communal harmony based in Nagpur were at first relieved by the success of the police over the terrorists. However the confounding report that appeared in the media and the doubts aired by masses and leaders prompted them to read between the lines. Particularly, the ‘Islamic’ terrorist attempting to attack RSS Head Quarters has a larger implication. It has the potential to push the nation into a communal strife. Scuh a thing should not be allowed to happen in any manner, orchestrated by any group. The confounding report of the ‘encounter’ therefore requires an honest study.

The above stated social organizations, hence constituted a fact finding team comprised of the above mentioned activists. The team is headed by Mr B G Kolse Patil, retired Judge of Mumbai High Court, and Convened by Dr Suresh Khairnar, a renowned social thinker and activist. The team visited the site of the encounter, spoke to the people residing in the vicinity. The team also visited the RSS Head Quarters and met Mr Shirish Wate, the HQ incharge.

The team went to Government Medical College to meet the doctors who carried out the postmortem. Dr Dhavane, who was present gave elementary information but declined to give details. The team spoke to Dr Vibhawari Dani, Dean, Govt Medical Hospital and College on telephone. The Dean also declined to reveal the postmortem report. It was a classified document, she said.

The team repeatedly sought an appointment with the Commissioner of Police. The CP too declined to meet the team. On the contrary the CP asked the respectable members their credentials; who funded the team, what international connections does the team have and similar questions with apparent intention to intimidate the team from their earnest effort to help the society to know the truth.

The Incident as reported by Mr S P S Yadav, the Commissioner of Police, Nagpur
The Special squad of the City police who were on high alert following specific input from intelligence agency spotted a white Ambassador car moving in a suspicious manner in Lakdi Pul in Mahal area and started tailing it. Two cars, a Tata Sumo and a Qualis were used in the operation. The tailing cars were unmarked and all police personal in it were wearing plain clothes.

When the ambassador car with red beacon atop moved towards RSS Head Quarters, one for the constables in the Tata Sumo casually asked the young occupants about their intentions. Rattled by the enquiry the militants opened fire on the police vehicle even as they tried to get away. In the process they dashed into the barricade near the eastern side of the RSS HQ. The alert cops led by PSI Rajendra Tiwari, PSI Arvind Saraf and PSI JA More replied to the Gunfire. It was their bulletproof jackets that saved police personnel. The terrorists also threw a hand grenade on the police party. But it failed to explode. They threw the grenade without pulling out the pin.

The gun battle lasted about 20 minutes in which the militants fired 76 rounds while the cops retaliated with 63 rounds. The terrorists had three AK-M automatic weapons, 12 hand grenades and 5.6 Kgs of highly explosive materials with them. They also had three spare magazines for their fire arms each carrying 30 rounds. They had hundred and twenty rounds each, said Mr S P S Yadav. Mr Yadav also reported to have said, looking at their preparation and determination to storm RSS HQ at any cost despite heavy police deployment, indicates that it was a ‘fidayeen’ attack.

Refusing to divulge the exact identity of the three militants, who were in the age group of 20-22 years, Mr Yadav described them as ‘Islamic militants.’ At this point of time, he added, it is too premature to associate them with any outfit.

Media reports

As per the details received from the police a white Ambassador car MH 20-8979 with a red beacon and three persons on board dressed as police sub-inspectors, was first spotted by the patrolling police party at the central avenue some time before the incident. The car was heading towards Badkas Chowk. As it emerged form Chitaroli, two police vehicles, a Tata Sumo carrying two PSI and five constables and a Toyoto Qualis with 5 PSI got suspicious about the car. The police vehicles hastened the chase of the suspicious ambassador car. At Badkas chowk the ambassador car took a left turn towards Junta chowk and again turned right towards the Sangh building from the Lakdipul side.

Presuming the car might have gone towards Ayachit mandir the police stopped the chase for a while. However when the police jeep came back to the same place during their routine patrol, they noticed the same car in a small alley between Lakdipul and Gajanan Mandir towards the eastern gate of the RSS Head Quarters. The Police vans then closed in on the ambassador car. However, without paying heed to the police patrol the car tried to force its way through the temporary barricade erected 50 meters before the main entrance of the RSS HQ. At this juncture the PSI Tiwari intercepted the ambassador car and enquired as to where it was heading. Instantly thereafter the two ultras who were seated on the rear seats came out of the car with a grenade in their left hand and AK56 rifle in the right hand. One of them lobbed the grenade at the police, but since the pin was not fully removed it failed to explode. Seeing this the ultras opened indiscriminate fire at the police party. In the melee PSI Saraf who just alighted from the police vehicle got hit at his abdomen. However, since he was wearing a bullet proof vest the bullet did not pierce his body. Soon after this police force and the ultras started exchanging fire in which two of the three militants were killed on the spot. The driver of the car then tried to flee towards the Bhauji Daftari School. However he could not escape the bullets from the police and he too was killed on the spot. The entire shoot out went on for just around 15 minutes between 4.00 and 4.15 AM.

The police then informed the control room and the commissioner of Police about the shoot out. The senior police officers immediately reached the spot and shifted at the three ultras to the government medical college where they were declared brought dead. The members of Dautkhani family along with other neighbours woke up at the sound of the firing and one of his family members opened the door of their house to peep outside.

However alert cops told the family members to shut the door and remain inside the house only. It was to prevent the terrorists from taking shelter in the Dautkani house and taking them as hostages. The operation was carried out by the city police successfully without any loss of life other than that of the militants. The press reported on the 2nd June that, all the three terrorists are said to be Pak nationals. Two of them hailed from Lahore and the third from Gujranwala. The police had seized from the place a dairy which contained email addresses in Urdu, a few phone numbers of Lohare and Gujranwala. Rs 45,000 and maps of the city were recovered from the terrorists.

The names of three terrorists are said to be Afsal Ahmed Bhat, Bilal Ahmed Bhat and Mohammed Usman Habib. Loksatta, (Indian Express Group) Nagpur Marathi edition, dated June 03 2006 carried an article containing the following detail. ‘Normally the attacks by the terrorists are preplanned meticulously and they seldom fail in their attempt. This being the public opinion, the recent futile attempt by the terrorists on RSS building and the success gained by the police in thwarting the attempt creates suspicion in public mind as well as among RSS people and their rivals.

Though normally terrorists claim the responsibility of the attack, no terrorist group has claimed any responsibility to this attempt. Therefore the question arises, whether they were hardcore Islamic terrorists or just any other newcomers. According to police statement, threat of attack on RSS head quarters loomed large for the last one year and there was security cordon around the building. Yet the attackers seemed to have no idea of any of them, neither did they seem to know the roads leading to RSS building. And no map of the building and its surrounding could be found with them.

During the whole encounter with the police the terrorists got only one chance to lob a grenade and that too did not explode. That not a single policeman was injured by the bullets of the attackers, puts a question mark on the ability of the terrorists. The attackers could bring a car load of guns and bullets, hand grenades, powerful explosives like RDX from places thousands of kilometers away without being detected or checked by any police or civic authorities, is a matter of surprise even in the RSS circles.

The RSS which usually take such attack on them seriously and go for nationwide protest, unusually kept extraordinary silence and the morning shaka at the headquarters went on with more people attending it. It was a surprise even among the cadres of RSS. This also has created among their functionaries doubt over the bona fide of the attackers. However, they speak in a low voice.

‘ Mahanayak, a Marathi news paper from Mumbai, published a title page news from its special correspondent from Nagpur, with the caption: “Mahanayak’s Special Story on the Attack on RSS Head Quarters.” The news goes like this: There is a talk among the Nagpur police that, of the 11 police who conducted the encounter, 6 police did not even know how to handle a carbine. Some of them were under demotion on account of departmental disciplinary action, and they were given this ‘chance’ to prove their ‘worthiness.’ Sources close to the police circle say, none of the eleven cops had special commando training. The authorities punished two of them, for they extorted from a ‘gutka’ merchant a huge amount (Rs 3.5 lakhs) five months ago, in the Panchpoli police station area. At the orders of the CP they were shifted to another ‘punishment’ section. Police inner circle is surprised at the composition of the squad for most of them do not know to handle guns properly.

The reporter gives details of many indisciplines of the eleven police personals and wonders how and on what basis they were selected for Special Squad to handle such an important assignment in the RSS HQ.

Observations of the fact team

1. When the police had prior information about possible attack on RSS Head Quarters and the police were prepared, as stated by the Commissioner of Police (CP), to handle possible attack, why did they allow the attackers to go close to the RSS HQ? Why did the Police not stop them at first sight?

2. We hear from the residents, that the police had a kind of rehearsal to the ‘encounter’ few days back on the same spot. Police even fired in the air on the occasion, they claim. And when the actual encounter took place, these residents said, they first thought that it was yet another demonstration. Why did the police take a demo a few days ago?

3. The CP has said, “when the ambassador car with red beacon atop moved towards RSS HQ, one of the constables in the Tata Sumo casually asked the young occupants about their intentions. Rattled by the inquiry the militants opened fire on the police vehicle even as they tried to get away.” For the constable to ask casually, either he must have brought his car (the police vehicle) side by side to the terrorist vehicle or he (the constable) must have come by foot close to terrorist vehicle (and asked them). In either case the constable must have been exposed to the terrorist attack at close quarter. How did the constable escape unhurt? The narration of the incident doesn’t have any detail to clarify this.

4. There is no eyewitness to the whole happening. The encounter took place according to the police at 4.15 AM. The bodies of the assailants were removed even before the press reporters (who were the first people other than the Police) reached the spot, close to 5.00 AM. Why this hurry?

5. Day one media report says, Deputy Commissioner Mr Prabhat Kumar was in the patrolling team and he smelled foul and started tailing it in their unmarked blue Tata Sumo. Why did the CP not bring him (Mr P Kumar) in his (CP) narration of the encounter? Why did CP hide the DCP?

6. Another report says that the patrolling police that tailed the ambassador at one point “presumed the car might have gone towards Ayachit mandir the police stopped the chase for a while. However when the police jeep came back to the same place during their routine patrol, they noticed the same car in a small alley between Lakdipul and Gajanand Mandir towards the eastern gate of the RSS Head Quarters. As the point where the police missed the ambassador car and the place where they saw them again are the same small alley, do the police mean to say that the attackers were waiting over there until then?

7. It is said that the attackers’ car tried to force its way through the barricade. The said barricade was installed a couple of weeks before June 01 2006, in the aftermath of weapon seizure from antisocial elements in the State. When the attackers came where were the sentries posted at the barricade? They must have been the first one to stop the terrorists or get attacked by the terrorists. Where were they?

8. The exchange of fire took place for twenty minutes, it was reported. Can anyone explain how the police disabled the terrorists from using the dozen hand grenades and the 360 rounds of bullets?

9. That the terrorists had 12 hand grenade, 360 rounds of bullets, 5.6 Kgs of highly explosive material which was later stated to be RDX, and they battled for twenty minutes ‘hopelessly’ not using any of them, is a narration that fails to convince common sense.

10. It was reported that the police recovered from the terrorists’ vehicle a sealed case containing 12 hand grenades. The terrorists coming on a deadly mission carrying their munitions in sealed cases does not comply the logic of terrorist attack. They did not even open them when they were fighting for 20 minutes in a losing battle makes the narration all the more unconvincing.

11. That the terrorists, reported to be ‘fidayeen’ who chose to travel on white ambassador car with red beacon atop, not knowing what is the official protocol but chose to wear PSI dress, does not comply with the statement of the CP that the terrorists were a trained fidayeens.

12. The reported information that the police recovered wet underwear and soaked bathing soap from the white ambassador car suggests that they could not have been ‘terrorists’ on a mission involving their very life.

13. The police declared them as ‘Islamic’ terrorist and Pak based ‘fidayeens’. The stated seizure of a diary containing all their names and their own telephone numbers sounds farce. Usually we do not write our own telephone numbers in our dairy. Terrorists of deadly mission carrying a dairy with their own identities when they were on an attack, do not appeal common sense.

14. Even if the police had found a dairy belonging to the attackers, how did they decipher the code names and codified messages in so short a time that in less than 10 hours the CP could reveal their identity as ‘Islamic’ terrorist and ‘fidayeens’? (the history of terrorist attack tells clearly that the terrorists do not carry written documents. If they have to write anything they choose to write in codes and false names.)

15. What authentication did the police possess to finally declare them as Muslims and bury them according to Islamic rituals? What was the hurry to bury the dead bodies of the terrorists without establishing their identity?

16. Few holes on the walls (opposite to Bharat Mahila Vidyalay) are, said by the CID official present at the site, as bullet marks. Two of the six marks found to be marks of bullets fired from right across, at 90 degrees. One bullet mark, as marked by the police on the Bharat Mahila Vidyalay wall too clearly indicates that the bullet was fired at 90 degrees. Were the police and their vehicle come side by side the terrorists? It was amusing, that the police officer present at the time of the team’s visit to the spot, told that bullets fired by the policemen down the lane from behind the terrorist vehicle possibly took an aerial curve and hit the wall at 90 degree.

17. There is hardly any mark of terrorist bullets on the other side, except on the Police vehicle.

18. The blue Tata Sumo vehicle that was tailing behind the terrorist vehicle had six bullet marks. Two of them were at least apparently pistol bullet marks. The police report did not mention terrorists having used pistols. How did pistol bullet marks appear on the police vehicle?

19. The terrorists were reported to have fired from AK-M automatic guns. The bullet marks on the blue Tata Sumo of the police bear bullet marks that are all single shot marks. There is no series of bullet marks (which is expected if the opponents were using automatic guns) that raises the doubt over nature of the exchange of fire.

20. One bullet hole was found (in the police blue Tata Sumo vehicle) on the right side front door from inside. The point of hit was almost at the hip of the driver. Had the driver been on his seat he should have been hit. There was no such report. It is clear that the driver was not in the seat at the time of firing. We found bullet marks on the same police vehicle hit from three angles on the left side of the vehicle. Three bullets were 45 degrees from behind, two bullets 90 degrees on the left and one bullet 130 degree further that hit just below the front windshield. The question is, if the vehicle is not on the move during the attack, (as the bullet did not hit the driver), then how did the bullet mark appear from three angles? This question assumes significance as it was not possible for the terrorists to move to such wide range and fire from all three angles, for they were caught in their vehicle that was trapped in a narrow alley and they were immobilized.

21. Mr S P S Yadav, Commissioner of Police is reported to have said, “Looking at their preparation and determination to storm RSS HQ at any cost despite heavy police deployment, indicates that it was a ‘fidayeen’ attack.” This conclusion of the CP amounts to be hasty in his decision; or the terrorists were in his hands prior to the encounter, for him to know about them in detail.

22. On the site of the encounter was parked a white Maruti Omni car at the premises of Mr Jopat, the compound wall being fenced by barbed wire. As the house is the first one in the lane (in front of which raised the barricade) and the attackers were inside the lane, if the police wanted to target the attackers, they should have gone some where behind this Maruti Omni car. When there was over 140 rounds of fire, there is not a single bullet mark on the vehicle.

This creates strong doubts over the nature of reported encounter.

Recommendations

The official version of events raises scores of doubts. The team wanted simple clarifications from the Commissioner of Police, Nagpur and approached him continuously for five days. That the CP persistently declined to meet the team and answer these simple queries, reveal his unwillingness / inability to face these fair queries.

It also suggests that he chose to hide certain facts. And this lead the team to question the veracity of the Commissioner of Police’s narration of the encounter. The Cock and Bull story of the encounter thus compels the team to infer that the encounter appears to be fake and requires, in the interest of the nation, a fair probing.

The team therefore, calls upon the Central government to appoint a judicial enquiry committee headed by a retired judge of the Supreme Court and probe the whole episode.

Labels: Fake Encounters, RSS Head Quaters

2477 Thu 21 Dec 2017 LESSON


https://youtu.be/DI09×07AibA
Arm Strong Ji’s speech if translated in 105 classical languages of the
world will make the Arms strong of 99% Sarvajan Samaj. The just 1%
intolerant, cunning, crooked, violent, militant, number one terrorists
of the world, shooting, lynching, lunatic, mentally retarded chitpavan
brahmin cannibal Psychopaths of RSS (Rakshasa Swayam Sevaks) have
gobbled the Master Key by tampering the fraud EVMs for the Murderer of
democratic institutions (Modi) of Brashtachar Jiyadha Psychopaths (BJP)
who are negating the Universal Adult Franchise as enshrined in our
marvelous Modern Constitution of Baba Saheb Dr. Bhimrao Ambedkar. These
chitpavan brahmins say Beb bey to Ballot Papers and the Constitution.


வாக்குச்சீட்டின் வரலாறு என்ன ? வலிமை என்ன ? Bahujan TV
youtube.com


அரசியல் அதிகார பயணம் - RK நகரை கலக்கிய BSP பேரணி
TAMILNADU




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-18 TUMKUR ತುಮಕೂರು

Assembly Constituencies-128 ಚಿಕ್ಕನಾಯಕನಹಳ್ಳಿ Chikknayakanhalli-
129 ತಿಪಟೂರು Tiptur-
130 ತುರುವೇಕೆರೆ Turuvekere-131 ಕುಣಿಗಲ್‌ Kunigal-

132 ತುಮಕೂರು ನಗರ Tumkur City

http://ceokarnataka.kar.nic.in/DraftRolls_2018/Dist_List.asp

18 TUMKUR ತುಮಕೂರು

Assembly Constituencies-
http://ceokarnataka.kar.nic.in/DraftRolls_2018/AC_List.aspx?DistNo=18

2018 ರ ಕರಡು ಮತದಾರರ ಪಟ್ಟಿ- ಭಾಗದ ಪಟ್ಟಿಗಳನ್ನು ವೀಕ್ಷಿಸಲು ವಿಧಾನಸಭಾ ಕ್ಷೇತ್ರದ ಮೇಲೆ ಕ್ಲಿಕ್ ಮಾಡಿ
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128 ಚಿಕ್ಕನಾಯಕನಹಳ್ಳಿ Chikknayakanhalli
Part List
http://ceokarnataka.kar.nic.in/DraftRolls_2018/Part_List_2018.aspx?ACNO=128

2018 ರ ಕರಡು ಮತದಾರರ ಪಟ್ಟಿ- ಮತಗಟ್ಟೆ/ ಭಾಗದ ಮತದಾರರ ಪಟ್ಟಿಯನ್ನು ವೀಕ್ಷಿಸಲು ಈ ಕಳಗಿನ ಕೊಂಡಿ (ಲಿಂಕ್) ಕ್ಲಿಕ್ ಮಾಡಿ
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AC NO Part NO Polling Station Name(Kannada) Polling Station Name(English)
128 1 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 2 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 3 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠ ಶಾಲೆ
128 4 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 5 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಉತ್ತರಭಾಗ ) ದಸೂಡಿ-1
128 6 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ದಕ್ಷಿಣ ಭಾಗ) ದಸೂಡಿ-2
128 7 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪೂರ್ವ ಭಾಗ) ದಸೂಡಿ-3
128 8 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 9 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 10 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 11 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 12 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 13 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಬಲಭಾಗ)
128 14 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 15 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಉತ್ತರ ಭಾಗ)
128 16 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ದಕ್ಷಿಣ ಭಾಗ)
128 17 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 18 ಸರ್ಕಾರಿ ಪ್ರೌಢಶಾಲೆ ತಮ್ಮಡಿಹಳ್ಳಿ
128 19 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 20 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪೂರ್ವ ಭಾಗ)
128 21 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪಶ್ಚಿಮ ಭಾಗ)
128 22 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 23 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 24 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ ಮೋಟಿಹಳ್ಳಿ
128 25 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 26 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 27 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 28 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 29 ಗ್ರಾಮ ಪಂಚಾಯ್ತಿ ಕಾರ್ಯಲಯ
128 30 ಸರ್ಕಾರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 31 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 32 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 33 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 34 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 35 ಸರ್ಕಾರಿ ಕಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 36 ಸರ್ಕಾರಿ ಬಾಲಕರ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ
128 37 ಸರ್ಕಾರಿ ಬಾಲಕರ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪಶ್ಚಿಮ ಭಾಗ)
128 38 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠ ಶಾಲೆ
128 39 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ ದಕ್ಷಿಣ (ಭಾಗ)
128 40 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಉತ್ತರ ಭಾಗ)
128 41 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪೂರ್ವಭಾಗ)
128 42 ಸರ್ಕಾರಿ ಮಾದರಿ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪಶ್ಚಿಮ ಭಾಗ)
128 43 ಸರ್ಕಾರಿ ಉರ್ದು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪೂರ್ವ ಭಾಗ)
128 44 ಸರ್ಕಾರಿ ಉರ್ದು ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಪಶ್ಚಿಮ ಭಾಗ)
128 45 ಸರ್ಕಾರಿ ಬಾಲಕಿಯರ ಹಿರಿಯ ಪ್ರಾಥಮಿಕ ಪಾಠಶಾಲೆ (ಉತ್ತರ ಭಾಗ)
128 46< %2
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