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TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
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Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka
— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
IV. சட்டத்துக்கு அடிப்படையான அற முறைகளின் கூர்ந்த கவனிப்பு
D.Bojjhaṅgas மீதான பிரிவு
Dhammapada Verse 290 Attanopubbakamma Vatthu-Give Up A Little, Achieve Much
ABOUT AWAKEN ONES WITH AWARENESS of Bangladesh
• Buddha Dhatu Jadi
• Somapura Mahavihara
BSP leader Mayawati raised the issue in the Rajya Sabha as soon as it met for the day, blaming the government for not taking action as promised.
New Delhi, Aug 9 — A Supreme Court ruling upholding an Allahabad High
Court order quashing quotas for Scheduled Castes and Scheduled Tribes in
promotions in government jobs in Uttar Pradesh rocked the Lok Sabha
Thursday with members across parties demanding protection for the
downtrodden.
On Thursday, BSP leader Mayawati raised the issue in the Rajya Sabha as soon as it met for the day, blaming the government for not taking action as promised.
Minister of State in Prime Minister’s Office V Narayanasamy promised
that a meeting would be called in the current session, but BSP members
refused to be pacified and trooped towards chairman Hamid Ansari’s
podium.
Ansari then adjourned the house till noon.
This sutta is widely considered as a the main reference for meditation practice.
Santaṃ vā ajjhattaṃ pīti·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ pīti·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ pīti·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ pīti·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa pīti·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa pīti·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.
There being the pīti sambojjhaṅga present within, he understands: “there is the pīti sambojjhaṅga within me”; there not being the pīti sambojjhaṅga present within, he understands: “there is no pīti sambojjhaṅga within me”; he understands how the unarisen pīti sambojjhaṅga comes to arise; he understands how the arisen pīti sambojjhaṅga is developed to perfection.
தமிழ்
அவ்விடத்தில் pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம், “எனக்குள் pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள் பரவசமான காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பாத pīti sambojjhaṅga பரவசமான காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
Santaṃ vā ajjhattaṃ passaddhi·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhi·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ passaddhi·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ passaddhi·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa passaddhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa passaddhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.
There being the passaddhi sambojjhaṅga present within, he understands: “there is the passaddhi sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga present within, he understands: “there is no passaddhi sambojjhaṅga within me”; he understands how the unarisen passaddhi sambojjhaṅga comes to arise; he understands how the arisen passaddhi sambojjhaṅga is developed to perfection.
அவ்விடத்தில் passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், “எனக்குள் passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் அதற்குள் உடனில்லையெனில், “எனக்குள் சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பாத passaddhi sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
Santaṃ vā ajjhattaṃ samādhi·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhi·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ samādhi·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ samādhi·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa samādhi·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa samādhi·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.
There being the samādhi sambojjhaṅga present within, he understands: “there is the samādhi sambojjhaṅga within me”; there not being the samādhi sambojjhaṅga present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga comes to arise; he understands how the arisen samādhi sambojjhaṅga is developed to perfection.
அவ்விடத்தில் samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம், “எனக்குள் samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடக்கிறது என அவர் புரிந்து கொள்கிரார், samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம் கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பாத samādhi சமாதி sambojjhaṅga தியான வழிவகை யால் மனதை மேம்படுத்தி ஒருமுக சிந்தனையுடன் ஒன்றுபடுத்தி மற்றும் குறி வைத்து
சலனமற்ற காரணக்கூறான ஞான உபதேசம் எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
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There being the samādhi sambojjhaṅga present within, he understands: “there is the samādhi sambojjhaṅga within me”; there not being the samādhi sambojjhaṅga present within, he understands: “there is no samādhi sambojjhaṅga within me”; he understands how the unarisen samādhi sambojjhaṅga comes to arise; he understands how the arisen samādhi sambojjhaṅga is developed to perfection. |
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Santaṃ vā ajjhattaṃ upekkhā·sambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhā·sambojjhaṅgo’ ti pajānāti; a·santaṃ vā ajjhattaṃ upekkhā·sambojjhaṅgaṃ ‘n·atthi me ajjhattaṃ upekkhā·sambojjhaṅgo’ ti pajānāti; yathā ca an·uppannassa upekkhā·sambojjhaṅgassa uppādo hoti taṃ ca pajānāti; yathā ca uppannassa upekkhā·sambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti. |
There being the upekkhā sambojjhaṅga present within, he understands: “there is the upekkhā sambojjhaṅga within me”; there not being the upekkhā sambojjhaṅga present within, he understands: “there is no upekkhā sambojjhaṅga within me”; he understands how the unarisen upekkhā sambojjhaṅga comes to arise; he understands how the arisen upekkhā sambojjhaṅga is developed to perfection. அவ்விடத்தில் upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், “எனக்குள் upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், கிடக்கிறது என அவர் புரிந்து கொள்கிரார், upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், கிடையாது என அவர் புரிந்து கொள்கிரார்; எவ்வாறு upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பாத upekkhā உள்ளச்சமநிலை / தன்னலமற்ற தன்மை / மனப்பாங்கு / நடுநிலைமை / மற்றும் சமசித்தத்துவம் நோக்கி எல்லாம் புலனுணர்வாதம் முக்கியமாக உடலைச் சார்ந்த உணர்ச்சி sambojjhaṅga சலனமற்ற காரணக்கூறான ஞான உபதேசம், எழும்பியது என அவர் .பூரணத்துவம் மேம்படுத்துதல் கொள்கிரார்.
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Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhatta-bahiddhā vā dhammesu dhammānupassī viharati; samudaya-dhamm·ānupassī vā dhammesu viharati, vaya-dhamm·ānupassī vā dhammesu viharati, samudaya-vaya-dhamm·ānupassī vā dhammesu viharati; ‘atthi dhammā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati, sattasu bojjhaṅgesu. |
Thus he dwells observing dhammas in dhammas internally, or he dwells observing dhammas in dhammas externally, or he dwells observing dhammas in dhammas internally and externally; he dwells observing the samudaya of phenomena in dhammas, or he dwells observing the passing away of phenomena in dhammas, or he dwells observing the samudaya and passing away of phenomena in dhammas; or else, [realizing:] “these are dhammas!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, with reference to the seven bojjhaṅgas. |
Verse 290. Give Up A Little, Achieve Much
If one should see great happiness
in giving up small happiness
one wise the lesser would renounce
the greater full-discerning.
Explanation: By giving up a modicum of pleasure, which the
worldly pursuits bring, if one can be assured of tremendous pleasure
- which is Nibbana - the wise person should give up the little pleasure.
Dhammapada Verse 290
Attanopubbakamma Vatthu
Matta sukhapariccaga
passe ce vipulam sukham
caje mattasukhirh dhiro
sampassam vipulam sukham
1.
Verse 290: If by giving up small pleasures great happiness is to be found,
the wise should give up small pleasures seeing (the prospect of) great
happiness.
1. vipulam sukham: According to the Commentary, it means the bliss of
Nibbana.
The Story of the Buddha’s Former Deeds
While residing at the Jetavana monastery, the Buddha uttered Verse (290) of
this book, with reference to the power and glory of the Buddha as witnessed by
many people on his visit to Vesali.
Once, a famine broke out in Vesali. It began with a serious drought. Because
of drought, there was almost a total failure of crops and many people died of
starvation. This was followed by an epidemic of diseases and as people could
hardly cope with the disposal of the corpses there was a lot of stench in the
air. This stench attracted the ogres. The people of Vesali were facing the
dangers of destruction by famine, disease and also by the ogres. In their grief
and sorrow they tried to look for a refuge. They thought of going for help from
various sources but finally, they decided to invite the Buddha. So a mission
headed by Mahali, the Licchavi prince, and the son of the chief brahmin were
sent to King Bimbisara to request the Buddha to pay a visit to Vesali and help
them in their distress. The Buddha knew that this visit would be of much benefit
to many people, so he consented to go to Vesali.
Accordingly, King Bimbisara repaired the road between Rajagaha and the bank
of the river Ganga. He also made other preparations and set up special
resting-places at an interval of every yojana. When everything was ready, the
Buddha set out for Vesali with five hundred bhikkhus. King Bimbisara also
accompanied the Buddha. On the fifth day they came to the bank of the river
Ganga and King Bimbisara sent word to the Licchavi princes. On the other side of
the river, the Licchavi princes had repaired the road between the river and
Vesali and had set up resting places as had been done by King Bimbisara on his
side of the river. The Buddha went to Vesali with Licchavi princes but King
Bimbisara stayed behind.
As soon as the Buddha reached the other bank of the river heavy rains fell in
torrents, thus cleansing up Vesali. The Buddha was put up in the rest-house
which was specially prepared for him in the central part of the city. Sakka,
king of the devas, came with his followers to pay obeisance to the Buddha, and
the ogres fled. That same evening the Buddha delivered the Ratana Sutta and
asked the Venerable Ananda to go round between the threefold walls of the city
with the Licchavi princes and recite it. The Venerable Ananda did as he was
told. As the protective verses (parittas) were being recited, many of those who
were sick recovered and followed the Venerable Ananda to the presence of the
Buddha. The Buddha delivered the same Sutta and repeated it for seven days. At
the end of the seven days, everything was back to normal in Vesali. The Licchavi
princes and the people of Vesali were very much relieved and were overjoyed.
They were also very grateful to the Buddha. They paid obeisance to the Buddha
and made offerings to him on a grand and lavish scale. They also accompanied the
Buddha on his return journey until they came to the bank of the Ganga at the end
of three days.
On arrival at the river bank, King Bimbisara was waiting for the Buddha; so
also were the devas and the brahmas and the king of the Nagas with their
respective entourage. All of them paid obeisance and made offerings to the
Buddha. The devas and the brahmas paid homage with umbrellas, flowers, etc., and
sang in praise of the Buddha. The Nagas had come with barges made of gold,
silver and rubies to invite the Buddha to the realm of the Nagas; they had also
strewn the surface of the water with five hundred kinds of lotuses. This was one
of the three occasions in the life of the Buddha when human beings, devas and
brahmas came together to pay homage to the Buddha. The first occasion was when
the Buddha manifested his power and glory by the miracle of the pairs, emitting
rays of light and sprays of water; and the second was on his return from the
Tavatimsa deva world after expounding the Abhidhamma.
The Buddha, wishing to honour the Nagas, then paid a visit to the realm of
the Nagas accompanied by the bhikkhus. The Buddha and his entourage went in the
five hundred barges brought by the Nagas. After his visit to the realm of the
Nagas, the Buddha returned to Rajagaha accompanied by King Bimbisara. They
arrived at Rajagaha on the fifth day. Two days after their arrival at Rajagaha,
while the bhikkhus were talking about the amazing grandeur and glory of the trip
to and from Vesali, the Buddha arrived on the scene. On learning the subject of
their talk, the Buddha said to them, “Bhikkhus, that I have been revered
so much by brahmas, devas and human beings alike and that they have made
offerings on such a grand and lavish scale to me on this occasion is not due to
the power I now possess; it is simply because I had done some small meritorious
deeds in one of my previous existences that I now enjoy such great
benefits”. Then the Buddha related the story of one of his past
existences, when he was a brahmin by the name of Sankha.
Once there was a brahmin named Sankha who lived in the city of Taxila. He had
a son named Susima. When Susima was sixteen years old, he was sent by his father
to another brahmin to study astrology. His teacher taught him all that should be
learnt, but Susima was not fully satisfied. So, his teacher directed him to
approach the paccekabuddhas who were then staying in Isipatana. Susima went to
Isipatana, but the paccekabuddhas told him that he must first become a bhikkhu.
Thus, he became a bhikkhu, and was instructed how to conduct himself as a
bhikkhu. Susima diligently practised meditation and he soon comprehended the
Four Noble Truths, acquired Bodhi nana, and became a paccekabuddha himself. But
as a result of his previous kamma Susima did not live long; he realized
parinibbana soon afterwards.
Sankha, the father of Susima, came in search of his son, but when he arrived
he only found the stupa where the relics of his son were enshrined. The brahmin
felt very much distressed at the loss of his son. He proceeded to clean up the
precincts of the stupa, by clearing away grass and weeds; then he covered up the
ground with sand and sprinkled it with water. Next, he went into the nearby
woods for some wild flowers and stuck them on the wet ground. In that way, he
offered his services and paid respect to the paccekabuddha who was once his son.
It was because of that good deed done in that previous existence of his that the
Buddha gained such benefits, that he was showered with such lavish offerings,
that he was shown such deep reverence and great devotion on that particular
occasion.
Then the Buddha spoke in verse as follows:
| Verse 290: If by giving up small pleasures great happiness is to be found, the wise should give up small pleasures seeing (the prospect of) great happiness. |
- Bangladesh
• Buddha Dhatu Jadi - http://en.wikipedia.org/wiki/Buddha_Dhatu_Jadi
-
The Buddha Dhatu Jadi
Bandarban Golden Temple
The Buddha Dhatu Jadi
The Bandarban Golden TempleInformation Denomination Theravada Buddhism Founded 21st Century Founder(s) Ven. U Pannya Jota Thera Reverend(s) Ven. U Pannya Jota Thera Country Bangladesh Coordinates Coordinates: 20°37′11.75″N 92°19′7.68″E The Buddha Dhatu Jadi (Burmese: ဗုဒ္ဓဓာတုစေတီ; also known as the Bandarban Golden Temple) is located close to Balaghata town, in Bandarban City, in Bangladesh. Dhatu means material remains of a holy person and in this temple the relics belong to Buddha. It is the largest Theravada Buddhist Temple with the second largest Buddha statue in Bangladesh.[1][2][3]
The Bandaban Golden Temple belongs to the Theravada Buddhism order, which is practiced by the Marma tribal people, a dominant ethnic group of Bandarban. It was built in 2000 in Arakanese architecture, an adoption of South East Asia style.[1][3][4]
Contents
- 1 Geography
- 2 History
- 3 Structure
- 4 See also
- 5 Gallery
- 6 References
- 7 External links
- • Somapura Mahavihara
http://en.wikipedia.org/wiki/Somapura_Mahavihara
 |
This article needs additional citations for verification. (March 2012) |
| Paharpur vihar | |
|---|---|
| Native name Bengali: পাহারপুর বিহার |
|
 View of the central shrine |
|
| Location | Naogaon, Bangladesh |
| Coordinates | 25.031095°N 88.977284°E |
| Elevation | 80 feet (24 m) |
| Built | 8th century AD |
| Built for | Dharama Pala |
| Architectural style(s) | Gupta, Pala |
| Type | Cultural |
| Criteria | i, ii, iv |
| Designated | 1985 (9th session) |
| Reference # | 322 |
| State Party |  Bangladesh |
| Region | Asia-Pacific |
 Paharpur vihara is in Naogaon, Bangladesh
|
|
Somapura Mahavihara (Sanskrit; Bengali: সোমপুর মহাবিহার Shompur Môhabihar) in Paharpur, Badalgachhi Upazila, Naogaon District, Bangladesh (25°1′51.83″N, 88°58′37.15″E) is among the best known Buddhist viharas in the Indian Subcontinent and is one of the most important archeological sites in the country. It was designated a UNESCO World Heritage Site in 1985.
Contents
- 1 History
- 2 Architecture
- 3 Protection
- 4 Travel
- 5 Notes
- 6 See also
- 7 References
- 8 External links
-
History
Bottom of Central Shrine
Somapura Mahavihara, Bangladesh.
First level plinth at Somapura Mahavihara.
Structures in Somapura Mahavihara complex
A number of monasteries grew up during the Pāla period in ancient
Bengal and Magadha. According to Tibetan sources, five great Mahaviharas
stood out: Vikramashila, the premier university of the era; Nalanda, past its prime but still illustrious, Somapura Mahavihara, Odantapurā, and Jaggadala.[1]
The five monasteries formed a network; “all of them were under state
supervision” and there existed “a system of co-ordination among them . .
it seems from the evidence that the different seats of Buddhist
learning that functioned in eastern India under the Pāla were regarded
together as forming a network, an interlinked group of institutions,”
and it was common for great scholars to move easily from position to
position among them.[2]The excavation at Paharpur, and the finding of seals bearing the inscription Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya, has identified the Somapura Mahavihara as built by the second Pala king Dharmapala (circa 781-821) of Pāla Dynasty. Some clay seals from the ruins bear the inscription Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya.[3] Tibetan sources, including Tibetan translations of Dharmakayavidhi and Madhyamaka Ratnapradipa, Taranatha’s history and Pag-Sam-Jon-Zang, mention that Dharmapala’s successor Devapala (circa 810—850) built it after his conquest of Varendra.[3] The Paharpur pillar inscription bears the mention of 5th regnal year of Devapala’s successor Mahendrapala (circa 850—854) along with the name of Bhiksu Ajayagarbha.[3] Taranatha’s Pag Sam Jon Zang records that the monastery was repaired and renovated during the reign of Mahipala (circa 995—1043 AD).[3]
The Nalanda inscription of Vipulashrimitra records that the monastery
was destroyed by fire, which also killed Vipulashrimitra’s ancestor
Karunashrimitra, during a conquest by the Vanga army in the 11th century, assumed to be an army of the Varman rulers.[3] About a century later Vipulashrimitra renovated the vihara and added a temple of Tara. The restoration work was alluded to as jagatang netraika vishrama bhuh (a singular feast to the eyes of the world).[3]Atisha Dipankar Srijnan stayed here for many years and translated the Madhyamaka Ratnapradipa into Tibetan.[3] Over time Atish’s spiritual preceptor, Ratnakara Shanti served as a sthavira
of the vihara, Mahapanditacharya Bodhibhadra served as a resident monk,
and several other scholars spent some part of their lives at this
monastery including Kalamahapada, Viryendra and Karunashrimitra.[3] Many Tibetan monks visited the Somapura between 9th and 12th centuries[3]During the rule of the Sena dynasty, known as Karnatadeshatagata Brahmaksatriya,
in the second half of the 12th century the vihara started to decline
for the last time. It was finally abandoned during the 13th century,
when the area came under Muslim occupation.[3]
One scholar writes, “The ruins of the temple and monasteries at Pāhāpur
do not bear any evident marks of large-scale destruction. The downfall
of the establishment, by desertion or destruction, must have been
sometime in the midst of the widespread unrest and displacement of
population consequent on the Muslim invasion.”[4] 
-
Central Temple
Model by Prudence R. Myer
Model by Mohammed Ali Naqi
The purpose of this central structure at the midst of the courtyard
remains unsolved since its discovery. Hence most of the debates
generated hitherto on the architecture of Sompur Mahavihara are cantered
on the identification its missing superstructure. The reason may be
manifold, but the most important one is the non-availability of
substantial amount of first hand resource including a comprehensive
architectural documentation at the disposal of the researchers. There
are different arguments regarding the terminating top of the central
structure of Sompur Mahavihara.Consequently, most of works done so far are mainly based on the
findings of the archaeological excavation and studying the artefacts
from the archaeological perspective. The first ever study on this
monument with documentation was been carried by archaeologist K.N.
Dikhist in his, Paharpur, Memoirs of Archaeological Survey in India
(1938). Dikhsit was not only concerned with documentation of the
archaeological findings, but also concentrates on their interpretation
and analysis. He also made an attempt to suggest a probable
architectural treatment of the missing parts of the structure through
studying the archaeological remains. Till today, this study is
considered as the most authentic record of the Sompur Mahavihara.Prudence R. Myer published the first of such studies in 1969 as a
journal paper, in which he proposed the missing superstructure as a
stupa and illustrated the possible three-dimensional articulations.[9]
Myer embarked on his proposal through a diachronic study of the Stupa
and Stupa shrines in India. He took Sompur Mahavihara as an example to
elaborate his study and did a conjectural restoration of the central
structure in support of his analysis.The second work was published around thirty years after Myer’s proposition. A team of architects[note 1]
from Khulna University lead by Mohammed Ali Naqi has proposed another
theoretical reconstruction of the central structure as well as some
parts of the peripheral block (mainly the entrance hall) in 1999. This
work was also presented in the “International Seminar on Elaboration of
an Archaeological Research Strategy for Paharpur World Heritage Site and
Its Environment” jointly organized by UNESCO and Department of
Archaeology of Bangladesh in 2004. Muhammad Ali Naqi proposed a
temple-like spire at the top by considering the central mound as a
‘Stupa-Shrine’ with a ‘Shikhara’ type stupa in his reconstruction[10].Protection
Distant view of the Central shrine Somapura Mahavihara
Somapura was designated a UNESCO World Heritage Site in 1985. Since then, a series of UNESCO
missions has regularly visited the site and helped with the project.
Moreover, the UN body also prepared a master plan, involving 5.6 million
dollars.[11][12][13]The various terracotta
artworks within the site have suffered from serious damage as a result
of “lack of proper maintenance, shortage of manpower, fund constraint
and heavy rainfall.”[14]
Furthermore, poor water drainage in the site accompanied by high levels
of salinity in the soils has also contributed to decay the terracotta
sculptures.[15] Other threats include uncontrolled vegetation, vandalism, climatic conditions, and public trespassing and encroachment.Travel
Sompur Bihar at Paharpur is about 282 ;km by road from Dhaka
and it will take about 6.5 hours to reach Paharpur by bus/taxi/private
car if no major stops are made along the way. If one starts from Dhaka,
the route shall be Dhaka - Savar - Chandra - Tangail - Jamuna Bridge -
Naogaon - Badalgachhi - Paharpur. The best way to tour the site is to
first reach Naogaon and stay there in hotel or reach Badalgacchi and
stay there in Dakbanglo.
THE HAWKS AND THEIR FRIENDS
[48]
| A |
 |
FAMILY of Hawks lived on an island in a lake
not far from the great forest.
On the northern shore of this lake lived a Lion, King of Beasts.
On the eastern shore lived a Kingfisher.
On the southern shore of the lake lived a Turtle.
“Have you many friends near here?”
the Mother Hawk asked the Father Hawk.
“No, not one in this part of the forest,” he said.
“You must find some friends.
We must have some one who can help us if ever we are in danger,
or in trouble,” said the Mother Hawk.
“With whom shall I make friends?” asked the Father Hawk.
“With the Kingfisher, who lives on the eastern shore,
and with the Lion on the north,” said the Mother Hawk,
“and with the Turtle who lives on the southern shore of this lake.”
The Father Hawk did so.
[49] One day men hunted in the great forest from morning until night,
but found nothing. Not wishing to go home empty-handed,
they went to the island to see what they could find there.
“Let us stay here to-night,” they said,
“and see what we can find in the morning.”
So they made beds of leaves for themselves
and lay down to sleep. They had made their beds
under the tree in which the Hawks had their nest.
But the hunters could not go to sleep
because they were bothered by the flies and mosquitoes.
At last the hunters got up and made a fire on the shore of the lake,
so that the smoke would drive away the flies and mosquitoes.
The smoke awoke the birds, and the young ones cried out.
“Did you hear that?” said one of the hunters.
“That was the cry of birds! They will do very well for our breakfast.
There are young ones in that nest.”
And the hunters put more wood on the fire, and made it blaze up.
Then the Mother bird said to the Father:
“These men are planning to eat our young ones.
We must ask our friends to save us.
Go to the Kingfisher and tell him what danger we are in.”
The Father Hawk flew with all speed to the Kingfisher’s nest
and woke him with his cry.
[50] “Why have you come?” asked the Kingfisher.
Then the Father Hawk told the Kingfisher
what the hunters planned to do.
“Fear not,” said the Kingfisher. “I will help you.
Go back quickly and comfort my friend your mate,
and say that I am coming.”
So the Father Hawk flew back to his nest,
and the Kingfisher flew to the island
and went into the lake near the place where the fire was burning.
![[Illustration]](http://www.mainlesson.com/books/babbitt/morejataka/zpage050.gif)
While the Father Hawk was away, one of the hunters had climbed up
into the tree. Just as he neared the nest, the Kingfisher,
beating the water with his wings, sprinkled water on the fire
and put it out.
Down came the hunter to make another fire.
When it was burning well he climbed the tree again.
Once more the Kingfisher put it out. As often as a fire was made,
the Kingfisher put it out. Midnight came
and the Kingfisher was now very tired.
The Mother Hawk noticed this and said to her mate:
“The Kingfisher is tired out. Go and ask the Turtle
to help us so that the Kingfisher may have a rest.”
The Father Hawk flew down and said,
“Rest awhile, Friend Kingfisher; I will go and get the Turtle.”
[52] So the Father Hawk flew to the southern shore and wakened the Turtle.
“What is your errand, Friend?” asked the Turtle.
“Danger has come to us,” said the Father Hawk,
and he told the Turtle about the hunters.
“The Kingfisher has been working for hours,
and now he is very tired. That is why I have come to you.”
The Turtle said, “I will help you at once.”
![[Illustration]](http://www.mainlesson.com/books/babbitt/morejataka/zpage053.gif)
Then the Turtle went to the island where the Hawks lived.
He dived into the water, collected some mud,
and put out the fire with it. Then he lay still.
The hunters cried: “Why should we bother to get the young Hawks?
Let us kill this Turtle. He will make a fine breakfast for all of us.
We must be careful or he will bite us.
Let us throw a net over him and turn him over.”
They had no nets with them, so they took some vines,
and tore their clothes into strings and made a net.
But when they had put the net all over the Turtle,
they could not roll him over. Instead,
the Turtle suddenly dived down into the deep water.
The men were so eager to get him that they did not let go of the net,
so down they went into the water. As they came out they said:
“Half the night a Kingfisher kept putting out our fires.
Now we have torn
[54] our clothes and got all wet trying to get this Turtle.
We will build another fire,
and at sunrise we will eat those young Hawks.”
And they began to build another fire.
The Mother Hawk heard them, and said to her mate
“Sooner or later these men will get our young.
Do go and tell our friend the Lion.”
At once the Father Hawk flew to the Lion.
“Why do you come at this hour of the night?” asked the Lion.
The Hawk told him the whole story.
The Lion said: “I will come at once.
You go back and comfort your mate and the young ones.”
Soon the Lion came roaring.
When the hunters heard the Lion’s roar they cried,
“Now we shall all be killed.” And away they ran as fast
as they could go.
When the Lion came to the foot of the tree,
not one of the hunters was to be seen.
Then the Kingfisher and the Turtle came up,
and the Hawks said: “You have saved us.
Friends in need are friends indeed.”