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Verse 58. Lotus Is
Attractive Though In A Garbage Heap
beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.
Someone is likely to dump refuse on a high road. In that heap of refuse, a sweet-smelling
lotus is likely to grow.
Verse 59. Arahats Shine
Wherever They Are
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.
In the same way, in the heap of rubbish made up of various types of foolish
people, the disciple of the Buddha shines above all others.
Dhammapada Verses 58 and
padumam tattha jayetha
58 - 59: As a sweet-smelling and beautiful lotus flower may grow upon a heap of
rubbish thrown on the highway, so also, out of the rubbish heap of beings may
appear a disciple of the Buddha, who with his wisdom shines forth far above the
blind (ignorant) worldlings.
rubbish heap of beings.
puthujjane: blind worldlings. The worldlings are like the blind because
they are lacking in knowledge.
Story of Garahadinna
residing at the Jetavana monastery, the Buddha uttered Verses (58) and (59) of
this book, with reference to a rich man named Garahadinna and the miracle of
the lotus flowers.
were two friends named Sirigutta and Garahadinna in Savatthi. Sirigutta was a
follower of the Buddha and Garahadinna was a follower of the Niganthas, the
ascetics who were hostile to the Buddhists. At the instance of the Niganthas,
Garahadinna often said to Sirigutta, “What benefit do you get by following
the Buddha? Come, be a follower of my teachers.” Having been told thus
many times, Sirigutta said to Garahadinna, “Tell me, what do your teachers
know?” To this, Garahadinna replied that his teachers knew everything;
with their great power they knew the past, the present and the future and also
the thoughts of others. So, Sirigutta invited the Niganthas to his house for
wanted to find out the truth about the Niganthas, whether they really possessed
the power of knowing other people’s thoughts, etc. So he made a long, deep
trench and filled it up with excreta and filth. Seats were then placed
precariously over the trench; and big empty pots were brought in and covered up
with cloth and banana leaves to make them appear as if they were full of rice and
curries. When the Niganthas arrived, they were requested to enter one by one,
to stand near their respective seats, and to sit down simultaneously. As all of
them sat down, the flimsy strings broke and the Niganthas fell into the filthy
trench. Then Sirigutta taunted them, “Why don’t you know the past, the
present and the future? Why don’t you know the thoughts of others?” All
the Niganthas then fled in terror.
naturally was furious with Sirigutta and refused to talk to him for two weeks.
Then, he decided that he would have his revenge on Sirigutta. He pretended that
he was no longer angry, and one day asked Sirigutta to invite, on his behalf,
the Buddha and his five hundred disciples to partake of alms-food. So Sirigutta
went to the Buddha and invited him to the house of Garahadinna. At the same
time, he told the Buddha about what he had done to the Niganthas, the teachers
of Garahadinna. He also expressed his fear that this invitation might be a
reprisal and so the invitation should be accepted only after due consideration.
Buddha, with his supernormal power, knew that this would be the occasion for
the two friends to attain Sotapatti Fruition, and therefore accepted the
invitation. Garahadinna made a trench, filled it with live coals and covered it
with mats. He also kept some empty pots covered with cloth and banana leaves to
make them appear as if filled with rice and curries. The next day, the Buddha
came followed by five hundred bhikkhus in single file. When the Buddha stepped
on the mat over the trench, the mat and live coals miraculously disappeared,
and five hundred lotus flowers, each as large as a cart wheel, sprang up for
the Buddha and his disciples to sit upon.
this miracle, Garahadinna was very much alarmed and he said rather incoherently
to Sirigutta, “Help me, dear friend. Out of my desire for revenge, I have
truly done a great wrong. My bad designs have had no effect at all on your
Teacher. The pots in my kitchen are all empty. Please help me.” Sirigutta
then told Garahadinna to go and look at the pots. When Garahadinna found all
the pots filled with food he was astounded and at the same time very much
relieved and very happy. So the food was offered to the Buddha and his
disciples. After the meal, the Buddha expressed his appreciation (anumodana) of
the meritorious act and then said, “Ignorant worldlings, lacking in
knowledge, do not know the unique qualities of the Buddha, the Dhamma and the
Samgha and so they are like the blind; but the wise, having knowledge, are like
people with sight.”
the Buddha spoke in verse as follows:
Verses 58 - 59: As a
end of the discourse, both Garahadinna and Sirigutta attained Sotapatti
Chapter Four: Flowers (Pupphavagga)
File photo of RSS Chief Mohan Bhagwat (C) during an RSS function. Photo: PTI
credit for not varna dharma believers not gaining power in Delhi
immediately after independence must go not only to Ambedkar but to
Jawaharlal Nehru as well. Mahatma Gandhi gave enough scope for the
establishment of varna dharma dictatorship, and knowingly or unknowingly
Sardar Vallabhbhai Patel was willing to allow that. The only Brahmin
who was not willing to allow the establishment of varna dharma was
Nehru, who had a deeper understanding of that system. Ambedkar not only
had an understanding, but also historical experience of its oppression
What is the nature and character of varna dharna
dictatorship? It works at various layers, but is more dangerous than any
other from of dictatorship. All ideological and political decisions in
this form of dictatorship are taken at the top by a small group of
people, who are defined as perpetually on the top by very birth.
According to Bhanwar Meghwanshi, who just released his autobiographic
narration entitled I Could Not Be Hindu: The Story of a Dalit in the
RSS, the RSS policymaking body called Akhila Bharatiya Pratinidhi Sabha
(ABPS) consists of 36 people.
Why BR Ambedkar’s three warnings in his last speech to the Constituent Assembly resonate even today
November 25, 1949, he spoke of the need to give up the grammar of
anarchy, to avoid hero-worship, and to work towards a social – not just a
political – democracy.
BR Ambedkar (https://scroll.in/author/1500
Jan 26, 2016 · 02:30 pm
Excerpts from the speech to the Constituent Assembly on November 25, 1949
26th January 1950, India will be an independent country. What would
happen to her independence? Will she maintain her independence or will
she lose it again? This is the first thought that comes to my mind. It
is not that India was never an independent country. The point is that
she once lost the independence she had. Will she lose it a second time?
It is this thought which makes me most anxious for the future.
perturbs me greatly is the fact that not only India has once before lost
her independence, but she lost it by the infidelity and treachery of
some of her own people.
In the invasion of Sindh by
Mahommed-Bin-Kasim, the military commanders of King Dahar accepted
bribes from the agents of Mahommed-Bin-Kasim and refused to fight on the
side of their King. It was Jaichand who invited Mahommed Gohri to
invade India and fight against Prithvi Raj and promised him the help of
himself and the Solanki Kings. When Shivaji was fighting for the
liberation of Hindus, the other Maratha noblemen and the Rajput Kings
were fighting the battle on the side of Moghul Emperors. When the
British were trying to destroy the Sikh Rulers, Gulab Singh, their
principal commander sat silent and did not help to save the Sikh
Kingdom. In 1857, when a large part of India had declared a war of
independence against the British, the Sikhs stood and watched the event
as silent spectators.
Will history repeat itself? It is this thought
which fills me with anxiety. This anxiety is deepened by the realisation
of the fact that in addition to our old enemies in the form of castes
and creeds we are going to have many political parties with diverse and
opposing political creeds. Will Indians place the country above their
creed or will they place creed above country? I do not know. But this
much is certain that if the parties place creed above country, our
independence will be put in jeopardy a second time and probably be lost
for ever. This eventuality we must all resolutely guard against. We must
be determined to defend our independence with the last drop of our
On the 26th of January 1950, India would be a democratic
country in the sense that India from that day would have a government of
the people, by the people and for the people. The same thought comes to
my mind. What would happen to her democratic Constitution? Will she be
able to maintain it or will she lose it again? This is the second
thought that comes to my mind and makes me as anxious as the first.
is not that India did not know what is Democracy. There was a time when
India was studded with republics, and even where there were monarchies,
they were either elected or limited. They were never absolute. It is
not that India did not know Parliaments or parliamentary procedure.
study of the Buddhist Bhikshu Sanghas discloses that not only there
were Parliaments – for the Sanghas were nothing but Parliaments – but
the Sanghas knew and observed all the rules of parliamentary procedure
known to modern times. They had rules regarding seating arrangements,
rules regarding Motions, Resolutions, Quorum, Whip, Counting of Votes,
Voting by Ballot, Censure Motion, Regularisation, Res Judicata, etc.
Although these rules of parliamentary procedure were applied by the
Buddha to the meetings of the Sanghas, he must have borrowed them from
the rules of the Political Assemblies functioning in the country in his
This democratic system India lost. Will she lose it a second time? I do not know.
first thing in my judgement we must do is to hold fast to
constitutional methods of achieving our social and economic objectives.
It means we must abandon the bloody methods of revolution. It means that
we must abandon the method of civil disobedience, non-cooperation and
satyagraha. When there was no way left for constitutional methods for
achieving economic and social objectives, there was a great deal of
justification for unconstitutional methods. But where constitutional
methods are open, there can be no justification for these
unconstitutional methods. These methods are nothing but the Grammar of
Anarchy and the sooner they are abandoned, the better for us.
second thing we must do is to observe the caution which John Stuart Mill
has given to all who are interested in the maintenance of democracy,
namely, not “to lay their liberties at the feet of even a great man, or
to trust him with power which enable him to subvert their institutions”.
There is nothing wrong in being grateful to great men who have rendered
life-long services to the country. But there are limits to
gratefulness. As has been well said by the Irish Patriot Daniel
O’Connel, no man can be grateful at the cost of his honour, no woman can
be grateful at the cost of her chastity and no nation can be grateful
at the cost of its liberty. This caution is far more necessary in the
case of India than in the case of any other country. For in India,
Bhakti or what may be called the path of devotion or hero-worship, plays
a part in its politics unequalled in magnitude by the part it plays in
the politics of any other country in the world. Bhakti in religion may
be a road to the salvation of the soul. But in politics, Bhakti or
hero-worship is a sure road to degradation and to eventual dictatorship.
third thing we must do is not to be content with mere political
democracy. We must make our political democracy a social democracy as
well. Political democracy cannot last unless there lies at the base of
it social democracy.
What does social
democracy mean? It means a way of life which recognises liberty,
equality and fraternity as the principles of life. These principles of
liberty, equality and fraternity are not to be treated as separate items
in a trinity. They form a union of trinity in the sense that to divorce
one from the other is to defeat the very purpose of democracy.
cannot be divorced from equality, equality cannot be divorced from
liberty. Nor can liberty and equality be divorced from fraternity.
Without equality, liberty would produce the supremacy of the few over
the many. Equality without liberty would kill individual initiative.
Without fraternity, liberty would produce the supremacy of the few over
the many. Without fraternity, liberty and equality could not become a
natural course of things. It would require a constable to enforce them.
must begin by acknowledging the fact that there is complete absence of
two things in Indian Society. One of these is equality. On the social
plane, we have in India a society based on the principle of graded
inequality which we have a society in which there are some who have
immense wealth as against many who live in abject poverty.
26th of January 1950, we are going to enter into a life of
contradictions. In politics we will have equality and in social and
economic life we will have inequality. In politics we will be
recognising the principle of one man one vote and one vote one value.
The story is – I propose to recount it in the words of Bryce himself:
years ago the American Protestant Episcopal Church was occupied at its
triennial Convention in revising its liturgy. It was thought desirable
to introduce among the short sentence prayers a prayer for the whole
people, and an eminent New England divine proposed the words `O Lord,
bless our nation’. Accepted one afternoon, on the spur of the moment,
the sentence was brought up next day for reconsideration, when so many
objections were raised by the laity to the word nation’ as importing too
definite a recognition of national unity, that it was dropped, and
instead there were adopted the words `O Lord, bless these United
There was so little solidarity in the USA at the time when
this incident occurred that the people of America did not think that
they were a nation. If the people of the United States could not feel
that they were a nation, how difficult it is for Indians to think that
they are a nation?
A great delusion
I remember the days when
politically minded Indians, resented the expression “the people of
India”. They preferred the expression “the Indian nation.” I am of
opinion that in believing that we are a nation, we are cherishing a
great delusion. How can people divided into several thousands of castes
be a nation? The sooner we realise that we are not as yet a nation in
the social and psychological sense of the world, the better for us. For
then only we shall realise the necessity of becoming a nation and
seriously think of ways and means of realising the goal. The realisation
of this goal is going to be very difficult – far more difficult than it
has been in the United States. The United States has no caste problem.
In India there are castes. The castes are anti-national. In the first
place because they bring about separation in social life. They are
anti-national also because they generate jealousy and antipathy between
caste and caste. But we must overcome all these difficulties if we wish
to become a nation in reality. For fraternity can be a fact only when
there is a nation. Without fraternity, equality and liberty will be no
deeper than coats of paint.
These are my reflections about the
tasks that lie ahead of us. They may not be very pleasant to some. But
there can be no gainsaying that political power in this country has too
long been the monopoly of a few and the many are only beasts of burden,
but also beasts of prey. This monopoly has not merely deprived them of
their chance of betterment, it has sapped them of what may be called the
significance of life. These down-trodden classes are tired of being
governed. They are impatient to govern themselves. This urge for
self-realisation in the down-trodden classes must no be allowed to
devolve into a class struggle or class war. It would lead to a division
of the House. That would indeed be a day of disaster. For, as has been
well said by Abraham Lincoln, a House divided against itself cannot
stand very long.
of Brahmins to be more specific it is chitpavan brahmins foreigners
kicked out from Bene Israel,Tibet, Africa,Eastern Europe, western
Germany,, South Russia ,
Western Europe,Hungary has been exposed on historically, geographically
and scientific basis.Just as the English,Portuguese,Dutch were
foreigners,the chitpavan brahmins are foreigners.
brahmins are gathered here despite being the first foreigner in this
country.Because they hid their foreigner. But on the basis of DNA, the
foreignness of chitpavan brahmins is more exposed.
days, the aggression of chitpavan brahmins is increasing day by day.The
real face of the chitpavan brahmins revealed as opposition to the
BAMSEF program in Rohtak (Haryana) and Kanpur (Uttar Pradesh).
brahmins wants to run away from logic, medicine,scientist
principles.Some chitpavan brahmins say that there should be discussion.
But what kind of discussion will be when DNA exposed their
foreignness.Can those chitpavan brahmins lie scientific discovery??
chitpavan brahmins have to decide that we should leave this country.
Or the bearers of this country should be handed over to the native
awakened aboriginals bahujan society.
The British handed over the
power to the chitpavan brahmins and the British went to their country.
chitpavan brahmins did not do this at all. chitpavan brahmins is
definitely doing a drama that we have made OBC Free For All Mad murderer
of democratic institutions by tampering the fraud EVMs to gobble the
Master Key but he does not have executive power. He has become a toy of
only chitpavan brahmins .
Even though the post is with him but the real power is with RSS.
While in opposition
With respect to
the controversy regarding the reliablity of Electronic Voting Machines
(EVMs) which have been questioned by political parties, the RSS today
asked the Election Commission (EC) to revert back to tried and tested
paper ballots and subject EVMs to public scrutiny whether these gadgets
are tamper proof. In an editorial titled ‘Can we trust our EVMs?’, The
Organiser, the RSS mouthpiece, noted it was a fact that till date an
absolutely tamper-proof machine had not been invented and credibility of
any system depends on ‘transparency, verifiability and trustworthiness’
than on blind and atavistic faith in its infallibility. The issue is
not a ‘private affair’ and it involves the future of India. Even if the
EVMs were genuine, there was no reason for the EC to be touchy about it,
the paper commented. The Government and the EC can’t impose EVMs as a
fait accompli on Indian democracy as the only option before the voter.
There were flaws like booth capturing, rigging, bogus voting, tampering
and ballot paper snatching in the ballot paper system of polling leading
the country to switch over to the EVMs and all these problems were
relevant in EVMs too. Rigging was possible even at the counting stage.
What made the ballot papers voter-friendly was that all aberrations were
taking place before the public eye and hence open for corrections
whereas the manipulations in the EVMs is entirely in the hands of powers
that be and the political appointees manning the sytem, the paper
commented. The EVM has only one advantage — ’speed’ but that advantage
has been undermined by the staggered polls at times spread over three to
four months. ‘’This has already killed the fun of the election
process,'’ the paper noted. Of the dozen General Elections held in the
country, only two were through the EVMs and instead of rationally
addressing the doubts aired by reputed institutions and experts the
Government has resorted to silence its critics by ‘intimidation and
arrests on false charges’, the paper observed, recalling the arrest of
Hyederabad-based technocrat Hari Prasad by the Mumbai Police.
Jagatheesan Chandrasekharan, [01.09.22 13:58]
research has proved that the EVMs were ‘vulnerable to fraud’. The
authorities want to send a message that anybody who challenges the EC
runs the risk of persecution and harassment, the RSS observed. Most
countries around the world looked at the EVMs with suspicion and
countries like the Netherlands, Italy, Germany and Ireland had all
reverted back to paper ballots shunning EVMs because they were ‘easy to
falsify, risked eavesdropping and lacked transparency’. Democracy is too
precious to be handed over to whims or an opaque establishment and
network of unsafe gizmos. ‘’For the health of Indian democracy it is
better to return to tried and tested methods or else elections in future
can turn out to be a farce,'’ the editorial said.
– (UNI) — 28DI28.xml
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