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𝓛𝓔𝓢𝓢𝓞𝓝 4131 Sun 24 Oct 2021 Do Good Purify Mind - Path to Eternal Bliss Do Mindful Swimming Hunger is the worst kind of illness said Awakened One Grow Broccoli, pepper,cucumber,Beans in Pots, Sujata fed Buddha, Ashoka planted fruit bearing trees all over the world and in space.Mayawati wants that rule. Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist) All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch -Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:07 am

𝓛𝓔𝓢𝓢𝓞𝓝 4131  Sun  24 Oct 2021

Do Good Purify Mind - Path to Eternal Bliss

Do Mindful Swimming
Hunger is the worst kind of illness said Awakened One
Grow Broccoli, pepper,cucumber,Beans in Pots,
Sujata fed Buddha, Ashoka planted fruit bearing trees all over the world and in space.Mayawati wants that rule.
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
All
Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch

-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.



Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,

𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM

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If
even for the time of a finger snap,bhikkhus,a bhikkhu pursues,
develops,considers a mind of goodwill,he is called a bhikkhu who is not
devoid of jhāna,who complies with the Teacher’s teaching,who acts
according to his instruction,and who does not eat the country’s almsfood
in vain.How much more,then,those who practice it frequently!
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Why Kushinagar?

The
reason we considered Kushinagar is because the State Government of
Uttar Pradesh previously had the idea to build a large Buddha statue
when they heard that the great Buddha statues of Bamiyan in Afghanistan
were destroyed. Following that, State Government several times requested
that Maitreya Buddha Project come to Uttar Pradesh. State Government
kindly offered land for the Project in Kushinagar.

Kushinagar
is a place of serenity and contemplative beauty. Located in the state
of Uttar Pradesh, it is one of the eight great places of the “Buddhist
Pilgrimage Circuit” of North India commemorating the life of the Buddha.

The Eight Buddhist Pilgrimage Sites

The eight great pilgrimage sites are illustrated on the map above (click on the map for larger view). They are:
Sankashya where the Buddha descended from Tushita Heaven

Lumbini the site of Buddha’s birth

Bodhgaya the site of Buddha’s awakenment

Sarnath where the Buddha began teaching the Buddhist spiritual path in Deer Park.
Sravasti, where Buddha spent 25 rainy seasons and performed many great miracles.

Rajgir, where the Heart Sutra was expounded at Vulture’s Peak

Nalanda, the centre of Buddhist learning

Kushinagar, where the Buddha passed away, entering Mahaparinibbana.

Close
to the time of Buddha’s passing away, he and his entourage stopped to
rest near the banks of Hiranyavati River. There, many people came to pay
their respects and ask the Buddha for answers to their spiritual
questions.

Late
in the night, the Buddha asked three times if anyone still had
questions concerning the spiritual path. When no one responded, Buddha
gave his famous final teaching: “Impermanence is inherent in all things.
Work out your own salvation with diligence.” Then, passing through the
stages of his final meditation, Shakyamuni Buddha entered
Mahaparinirvana (final great enlightenment) and passed away.

Kushinagar
TempleKushinagar’s most famous site is the Mahaparinirvana temple,
built to commemorate the place of the Buddha’s passing. It contains the
20ft/6m statue of the Reclining Buddha. The statue dates back to the 5th
century.
Kushinagar_stupaOther
temples and stupas in Kushinagar mark places Buddha visited. The
Rambhar Stupa is where Buddha’s Holy body was cremated. Excavations have
revealed the remains of at least ten different monasteries dating from
the 4th – 11th centuries and these are now set in a park.

Today,
many national and international Buddhist groups maintain their own
spiritual centre in Kushinagar. Maitreya Buddha Project will highlight
Kushinagar, the site of the Historical Buddha’s passing away, as one of
the holiest places of Buddhist pilgrimage.


About the Maitreya Buddha Project Kushinagar

Kushinagar,
located in the state of Uttar Pradesh in northern India, is one of the
eight great places of Buddhist pilgrimage. Kushinagar is also the place
where Maitreya Buddha Project will build a large Maitreya Buddha Statue
and develop the Maitreya Buddha Kushinagar Project.

Please
click on the menu buttons on the left to read more about the scope and
plans for this project, or continue below for an introductory overview.

According
to Buddhist scriptures, Maitreya will be the next Buddha and will
embody and teach the path of loving-kindness. Maitreya Buddha Project is
based on the premise that loving-kindness is the cause of peace and
that “inner peace” within individuals is the direct cause of “outer
peace” among families, communities and nations.
The
Maitreya Buddha statue will be the centre piece of a landscaped park
which will contain halls for prayer and meditation and shrine rooms
filled with spiritual art.

Outreach: Healthcare

Surrounding
the Maitreya Buddha Project site, the State Government of Uttar Pradesh
has set up the Kushinagar Special Development Area Authority to support
the planned development of the area around the Project. Within the
Kushinagar Special Development Area, Maitreya Buddha Project has already
begun a mobile healthcare initiative. This will provide healthcare
services, particularly for the underprivileged in Kushinagar and
surrounding villages.

Outreach: Education

The
Maitreya Universal Educational Project offers a vision for education
that emphasizes ethical and spiritual development as well as academic
achievement.

Outreach: Economic

The
Maitreya Buddha Project will catalyze the development of the eastern
part of Uttar Pradesh and other sites within the “Buddhist Circuit” as
an area of pilgrimage and tourism. During the construction and
afterwards in the operation of the Maitreya Buddha Project complex,
there will be hundreds of direct and indirect employment opportunities.

Maitreya
Buddha Project’s vision integrates spiritual, educational, healthcare
and economic benefits with technological advancement and environmental
responsibility. The project is being designed and built to international
standards of “best practice” and aspires to become a model of socially
responsible and sustainable development.

As
the Project and its spiritual and social work are planned to thrive and
continue developing for at least 1000 years, the Maitreya Buddha
Project holds the potential to bring incalculable and sustainable
benefit.

American Buddhist Net

Uttar Pradesh to boast of world’s tallest Buddha statue

Fri, 2008-03-28 10:32 — ABN
Tuesday, 25 March , 2008, 18:25

Lucknow:
Decks are being cleared for the installation of the world’s tallest
Buddha statue in Kushinara town of eastern Uttar Pradesh.

Uttar
Pradesh Chief Minister Mayawati directed officials to speed up the
acquisition and transfer of 600 acres of land required for the Rs 10
billion project to be funded and undertaken by the global Maitryi Group.
Provision of land is UP government’s share in the project.

The
project involves installation of a 152-metre-tall bronze statue of Lord
Buddha along with a giant meditation centre, an international
university, a state-of-art world-class hospital and a museum. The
project also envisages an entertainment complex in the neighbourhood
that would include an amusement park and a five-star hotel.

Public
Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
Now All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make the whole world Prabuddha Prapanch(Universe).
“The
Chamcha Age (An Era of Stooges)” was written by Kanshi Ram, and
published by him on 24th Sept. 1982 on the occasion of 50th anniversary
of Poona Pact. It is dedicated to Mahatma Jyotirao Phule, “whose
initiation of cultural revolt in colonial India, later taken up by
Babasaheb Dr. B. R. Ambedkar, Periyar E.V.Ramaswamy and many other
rebellious spirits brought us to this level where we are thinking,
planning and struggling to put an end to the ‘Chamcha Age’ and usher in
‘Bright Age’ for the Shudras and the Ati-Shudras.”
In
preface he says Chamcha Age started from the Poona Pact giving Joint
Electorates instead of Separate Electorates. The purpose of book is to
make (SC/ST) Soshit Samaj of the existence of Chamchas or stooges, and
to awaken masses how to differentiate between genuine and counterfeit
leadership.
A
Chamcha is an indigenous word for a stooge, or a tool, or an agent, who
is operated by others for their own benefit. Gandhiji felt necessity of
Chamchas from 1939-32 onwards. A Chamcha is created to oppose the real
fighter, the genuine leader. While Dr. Ambedkar was taking the
untouchables of India from Dark Age to Bright Age, they slipped aside
into Chamcha Age. Gandhiji preferred two Chamchas through joint
electorate against one real representative through separate electorate.
The Way Out mostly outlines the struggle that is necessary to fight chitpavan Brahmanism.
It
has not only historical importance to understand Kanshiram’s struggle,
but also can awaken us what is to be done in future. It describes Dr.
Ambedkar’s concept of Educate, Agitate, Organise. Separate Settlements,
Denunciation of Poona pact, and also his three attempts to make the
movement broad based, giving the excerpts from Baba Saheb’s famous
speech at S.C.Conference at Lucknow on 25.4.1948. Below reproduced is
the entire Part IV, which is the main Part, for future guidance. Hope it
serves some useful purpose for those who are rather nonconversant with
Kanshiram’s philosophy.
AMBEDKAR’S EFFORTS
Ambedkar could anticipate
“THINGS
WILL BE MUCH WORSE UNDER THE SYSTEM OF JOINT ELECTORATES AND RESERVED
SEATS WHICH WILL HEREAFTER BECOME OPERATIVE UNDER THE TERMS OF THE POONA
PACT. THIS IS NO MORE SPECULATION. THE LAST ELECTION (1946) HAS
CONCLUSIVELY PROVED THAT THE SCHEDULED CASTES CAN BE COMPLETELY
DISFRANCHISED IN A JOINT ELECTORATE.” [DR.B.R. AMBEDKAR.]
The
joint electorate is from the point of the Hindus to use a familiar
phrase a “rotten borough” in which the Hindus get the right to nominate
an untouchable to set nominally as a representative of the untouchable
but really as a tool of the Hindu.” [Dr.B.R.Ambedkar.]
From
the above two quotations, it is abundantly clear that Baba Saheb
Ambedkar could clearly anticipate the outcome of the Poona Pact. Being a
constitutional expert and a democrat, he could well imagine the fact of
the disfranchised people in a democracy based on adult franchise. He
could also anticipate4e the fate of the people whose representatives
were not real representatives, but mere tools in the hand of their
age-old enemies. It was the helplessness of his people at that time that
forced him to sign the Poona-Pact under the coercive effects of
Gandhiji’s fast. At that time, he must have thought of the times when
the depressed classes would be less helpless to take up the challenge
and fight for their due. At any rate, he was there with us for 24 years
to fight the evil efforts of the Chamcha age.
Educate ! Agitate !! Organise !!!
To
meet the challenge of the chamcha age, he could develop various ways
and means. The best of all such ways and means way to prepare his people
through the well-planned concept of Educate, Agitate, Organise. He
thought that his people could kept slaves for long time because of their
ignorance. He, therefore, sought to eliminate ignorance through
education. The various types of efforts made by him to educate and
enlighten his people are there for all of us to see. The outcome of all
those efforts is also so glaringly visible. The various types of
struggles launched by him to meet the challenge of chamcha age have
become a legend by now. The organizations developed by him to meet the
challenge in an organized manner are also so familiar to all of us.
Separate Settlements
Keeping
in mind the helplessness of his people that forced the Poona Pact on
them he developed another concept to remove their helplessness. It was
manifested in the idea of Separate Settlements for his people. He
thought of eliminating their minority status in the villages by way of
creating separate settlements for them, where they would be in majority.
Thus, being in majority in such separate settlements, they could have
elected their real representatives to the legislatures. Besides, these
separate settlements were designed to improve their economy. But
unfortunately when the British decided to quit India after the IInd
World War, this idea of separate settlements could not be taken up with
the new rulers.
Denunciation of the Poona-Pact
When
the idea of separate Settlement could not materialize Dr. Ambedkar
again thought of Separate Electorates to meet the challenge of the
chamacha age. For this, he not only denounced Poona Pact, but also
launched a massive agitation against it in 1946. During the year of
1946, the submitted and elaborate memorandum to the Constituent Assembly
pleading for separate electorates.
Not
only this, he kept up propaganda against the chamcha age. He availed
each and every opportunity to do that. Even today we are guided by that
propaganda, available to us, especially through the following 3 books :-
(i) Mr. Gandhi and the Emancipation of the Untouchables.
(ii) What congress & Gandhi have done to the Untouchables.
(iii) States and Minorities.
Making of Movement broad based.
After
the exit of the British in 1947, Baba Saheb Ambedkar forgot about
Separate Electorates and Separate Settlements, but on the other hand
tried to broad-base the movement. Many instances can be sighted but the
following 3 efforts will prove the point:
(1)
At the Scheduled Castes Conference at Lucknow on 25th April, 1948, Baba
saheb Ambedkar made the first serious effort in this direction. The
following quote from his Lucknow speech will prove the point.
“…
I then turned to the question of unity between the Scheduled Castes and
the so-called Backward Classes. This I did at the request of the
leaders of the backward Classes who were present at the conference. I
said it was a pity that the two classes whose needs were common did not
join together. The reason was that the Backward Classes did not like to
associate themselves with the Scheduled Caste because they were afraid
that such an association will bring themselves down to the level of the
Scheduled Castes.
“I
said that I was not anxious to establish inter-dining and
inter-marriage between the Scheduled Castes and the Backward Classes.
They may well remain separate social entities. There is no reason why
they should not join hands to form a political party to remove their
backward condition. I pointed out how the Scheduled Castes have improved
their condition by playing their part in the politics of the country
and there is no reason why the Backward Classes should not do the same.
“I
said that I Scheduled Castes and the Backward Classed form majority of
the population of the country. There is no reason why they should not
rule this county. All that is necessary is to organize for the purpose
of capturing political power which is your own because of adult
suffrage. People do not seem to buck up courage because they are
overwhelmed by the belief that the Congress Government is there for
ever. I said this is a wrong impression. In a popular democracy no
Government is permanent and not even the Government established by the
two of the tallest Congressmen, Pandit Nehru and Sardar Patel. If you
organize you can even capture that Government.”
(2)
The second serious effort was made in 1951, when Baba Saheb Ambedkar
visited Patna on the invitation of the Backward Class leaders to form a
single party for S.C. & O.B.C. But the move was defeated by Pandit
Nehru by offering one chair to the O.B.C. leader and by using “Paper
Bullets” to attract the greedy amongst them.
(3)
The third and the last most serious effort was made by him to bring not
only the S.C. & O.B.C. under one banner but also all the oppressed
and exploited Indians whom we to-day call Dalit Soshit Samaj under the
umbrella of a single political party. But unfortunately, he left us on
Dec. 6, 1956, before translating the ideal into action.
POST-AMBEDKAR POSITION
During
the last days of Baba Saheb Ambedkar, while pushing ahead his plans and
programmes, he was very much worried about future without him. He was
not sure about the capacity, sincerity and devotion of his lieutenants
to carry the Caravan ahead, after him. We get a glimpse of such doubts
from his last message, ” … If my lieutenants are not able to take the
Caravan ahead they should leave it there, but under no circumstances
should they allow the Caravan to go back. This is the message to my
people.”
The
inevitable happened. After the sad demise of Baba Saheb Ambedkar on 6th
Dec. 1956, his lieutenants made feeble efforts almost on all the
fronts. Their failures on all the fronts are there for all of us to see.
The
set-back to the Ambedkarite movements, reduced many of his selfish,
greedy and insincere lieutenants to the worst variety of Chamchas, They
divided themselves into two halves, Half of them took to stooging
directly by entering congress and other parties. Another half thought it
more profitable to stooge indirectly, by forming small groups out of
the organizations created by Baba Saheb Ambedkar.
This, in nut-shell, is the story of the Post-Ambedkar period.
GENUINE & CAPABLE LEADERSHIP
To-day,
whether to meet the challenge of the chamcha age or to put an end to
the chamcha age and usher in bright age for the Dalit-Shoshit Samaj, the
most pressing need is of genuine and capable leadership.
All
of us know that Baba Saheb Ambedkar while himself leading us towards
the bright age, managed to create for us the opportunities for higher
education. His strong belief was that only highly educated leaders can
meet the challenge of the chamcha age. The following extract from the
Kaka Saheb Kalelkar report will prove the point :
“Q.1 :-What according to you, constitutes backwardness as it applies to the situation India ?
Dr.Ambedkar
:- Supposing I am left in the situation to do something for the
betterment and advancement of India, I would look at the social status
of the community. Here in India people have got different status – some
are in the highest position, some are in middle, some are still less and
some are at the bottom. Our problem is not so much to distribute wealth
in order to make everybody happy; our problem is that different status
should disappear. It can disappear only by advancement of education,
when all the communities are brought to the same level in the matter of
education, not everybody but the community as such. If there are 10
barristers, 20 doctors, 30 engineers etc. in a community, I regard that
community as rich, although every one of them is not educated. Take for
instance, chamars, you look upon this community with hatred, but if
there are some lawyers, doctors, engineers and educated persons among
them, you cannot put your hand upon them….
Q.5:-
What remedy would you suggest for the speedy removal of the
backwardness of so many communities in India that are suffering from
age-old social backwardness and educational apathy?
Dr.Ambedkar:-
I have suggested that if you produce big people from amongst them, the
backwardness would go. The backwardness is only a sort of inferiority
complex”.
In
a lengthy reply to question 4, his answer was that for removing
backwardness it was essential to produce highly qualified and educated
persons amongst them and then put them in key posts. They could control
any wrong being done.
At
late in his life as 1954, Baba Saheb had been having such views. But
within 2 years, our dear Doctor was to detect the worst disease, then,
instead of praise, he was to condemn these highly educated men of
status, occupying key posts. His condemnation of these highly qualified
men of status, occupying key post was open and public, during a very
well attended public meeting on 18th March, 1965 at Agra. After this
detection of the disease, during the comming 8 months left for him, he
could neither diagnose nor find remedial measures.
In
1954, Dr.Ambedkar was thinking of 10 lawyers, 20 doctor and 30
engineers, But during the coming years the number of such highly
qualified persons swelled to lakhs. Because of the opportunities created
by Dr. Ambedkar, they got key posts and acquired status. Very
unfortunately, along with this increase, the disease spread and became
an epidemic. This epidemic killed the very thought of Baba Saheb
Ambedkar which he had been entertaining and nourishing over the years,
The product of his dream and efforts, the highly educated persons of
status, occupying key posts, instead of becoming a boon, became, a curse
for their oppressed and exploited communities, in fact, for the entire
Dalit Soshit Samaj. Instead of controlling the wrongs being done to
their communities, they became the cause for many additional wrongs.
In
the absence of Baba Saheb Ambedkar, his lieutenants were helpless. They
simply ignored the epidemic. Much worse, most of them became a part and
parcel of it. Around 1973, some highly educated employees could
themselves diagnose the diseases and later named it “Alienation of the
elite.” The disease and its evil effects had been dealt with in a
separate chapter. As a cure BAMCEF was developed. The basic objective of
BAMCEF is “Pay back to the oppressed and exploited society.”
BAMCEF
has partly cured the disease, by way of securing a partial check over
the alienation of the elite, In future, it is likely to become a perfect
and permanent cure by becoming a perennial source of Genuine &
Capable leadership.
SHORT-TERM SOLUTION (SOCIAL ACTION) D-S4
After
making arrangements for the genuine & capable leadership which
could take care of even the worst disease like the alienation of the
elite, we come to the problem. To solve the problem of the chamcha age
successfully, we should split it in 3 parts as under.:
(i) To meet the challenge of the chamcha age.
(ii) To put an end to the chamcha age.
(iii) To usher in bright age.
Now
after splitting the problem systematically and suitably, we can solve
the problems one by one. To my mind by tackling the problems one by one,
we can complete the task within 10 years. The solutions for these three
parts can be termed as (i) Short- term, (ii) Long-term, and (iii)
Durable. These solution are briefly discussed in 3 separate chapters.
Social Action
The
Dalit Shoshit Samaj is lying low and reconciled to its lowly status. It
is a huge section of our society. Thus, the lowly and backward status
of this huge section of our society is keeping the country low and
backward. This huge section must be awakened, aroused and put in action.
Such action this huge section of society, after its awakening and
arousal may be termed as Social Action.
Preparation for Social Action
(i) Creating Awakening to induce arousal
To
awaken this huge section of our society many thoughtful measures are
required to be taken. Such thoughtful measures may be of 2 type :-( a)
general (b) specific, based on issues.
(a)
General measures may be on social, economic, political, religious and
cultural aspects. Why such wide ranging measures are required? It is
because the Dalit Shoshit Samaj is in the dark on all such fronts. To
enlighten them, awakening on all these front is a must. Until and
unless, they are awakened, they cannot be aroused, unless they are
aroused, they can not be involved, So to involve them such wide-range
awakening is a must.
It
is for this large scale need of awakening on all the fronts that we are
attaching so much importance to our awakening squads. Our awakening
squads in almost all the major languages of India, cater to this need of
awakening. Our awakening squads are trained to enlighten the suppressed
society on all such fronts. Keeping in mind the long standing laziness
of the Dalit-Shoshit Samaj, the method used by our awakening squads is
enlightening and awakening while entertaining.
(b)
Specific measures to create awakening are based on issues. For example,
to spread Ambedkarite thought, Ambedkar Mela on Wheels was conducted;
to throw light on the chamcha age, Poona Pact was denounced; to form
habit of using our own little resources in a big way, the 4200 kms. long
Bicycle Prachar Yatra is to be undertaken. Specific measures are
required to throw light on the atrocities committed on the S.C./ S.T.
the non implementation of the rules, regulations, plans, projects,
programmes and laws meant for S.C./S.T. cannot be secured without
resorting to specific measures for awakening, enlightening and arousing
the concerned masses. The poor response for securing the implementation
of the Mandal Commission Report is for lack of specific measures being
taken for arousing the concerned masses.
(ii) Keeping the Dalit-Shoshit Samaj in Action
The
problems of the Dalit-Shosit Samaj are many and on all the fronts. To
tackle those problems with the help of the concerned masses, they must
be awakened, aroused and put into action. By putting them in action
occasionally will not solve all those problems. They, therefore, must
always be kept in action.
(iii)
Mild to Wild Action By and large social action should be mild, but
continuous without any break. It may be in one form or another, may be
for one cause or another. To make it meaningful and effective.
occasionally it will have to be wild, but non-violent. It will all
depend upon the types of struggles.
Examples of the planned Social Action
To
understand Social Action fully and for the benefit of those activists
who will be required to make the social action effective and successful
in future, it is essential to give a few examples. The following 5
examples of the planned social action of the past, the present and the
future will be useful, both for making the general public understand
social action and preparing the activists to conduct social action
effectively and successfully.
The past
(i) Ambedkar Mela on Wheels
After
shifting our H.Q. to Delhi, we notice that in the surrounding states of
Delhi our people were ignorant about the life and mission of Baba Saheb
Amedkar. Those who were not ignorant and interested in the mission,
were feeling demoralized because of alround failure of the Ambedkarite
mission. To remove this ignorance and demoralization a social action in
the form of Ambedkar Mela on Wheels was planned. It was conducted for 2
months. from 14-4-1980 to 14-6-1980, all around Delhi covering 9 states.
After the successful conduct of this social action, ignorance and
demoralization gave way to a new awakening and enthusiasm in all the 9
states surrounding Delhi. Our present success is deeply rooted in the
successful conduct of that social action named Ambedkar Mela on Wheels.
The Present
(ii) Denunciation of the Poona Pact
The
Chamcha age is a product of the Poona-Pact. To focus attention on the
chamcha age, the Poona-pact was denounced on the occasion of its 50th
Anniversary. An elaborate programme of denunciation was planned and
conducted from 24th Sept. to 24th Oct. 1982 starting from Poona and
ending at Jullunder. As a result of this planned social action, to-day
almost entire Dalit Shoshit Samaj, all over India is a awakened and
aroused against the chamcha age. Such awakening and arousal will greatly
help us in meeting the challenge of the chamcha age.
(iii) People Parliament
It
was thought that the Dalit Shoshit Samaj was not adequately represented
in the parliament and what ever representation is there, it is in the
form of Chamchas who cannot be expected to represent them fully and
faithfully. To make up this deficiency. on 25th Dec. 1982, People’s
Parliament will be launched in Delhi. From Delhi it will move to places
all over India, debating the of Dalit Shoshit Samaj Such a social action
is expected to focus attention on the burning issues which are not
debated is the National Parliament. Besides, it will be a constant
reminder for us to make the National Parliament, a really representative
parliament.
(iv) Miracle of two feet and two wheels
In
terms of resources, Dalit-Shoshit Samaj cannot competes, with the
ruling Castes, But to get their due, it must not only compete, but also
defeat the ruling Castes successfully. For this purpose, resources will
be required. Dalit-Shoshit Samaj therefore must learn to use its small
and little resources in a big way. This way, it can match the opponents.
To conduct one such experiment the use of bicycle in a big way is
planned. As per the present plan, about 100 cyclists will start from
Delhi on 15th March, 1983 and during 40 days period, they will propagate
the thought in 7 states around Delhi, while covering a distance of 4200
km. Thus, by this type of social action, bicycle can be used in a big
way not only for propaganda, but also for electioneering and show of
strength.
The Future
(v) Efforts for equality
On
Dec. 6, 1983, D-S4, the organization for social action, will be 2 year
young, On that occasion the youthful D-S4 is planning to launch an
extensive and massive social action. This social action will be for
equality.
While addressing the Constituent Assembly on 25th Nov.1949 Baba Saheb Ambedkar spoke thus:
“On
26th 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….How long shall we continue to live this life of
contradictions ? How long shall we continue to deny equality in our
social and economic life ? …”
As
all of us know that all along over the last 32 years, we had been
living this life of contradictions. If anything, the gap of inequality
has further widened. It has caused almost irreparable loss to the Dalit
Shoshit Samaj. To put an end to this inequality, an extensive and a
massive social action is a must. This social action will unfold itself
after the 6th Dec.1983 when it is planned to be launched.
D-S4–An organization for Social Action
In
our mission, we believe in doing things in an organized manner. D-S4 is
our organization for social action. All future social actions will be
planned, designed and conducted by D-S4.
LONG-TERM SOLUTION (POLITICAL ACTION)
As
Social Action was found necessary to meet the challenge of the chamcha
age, Political Action is our solution for putting an end to the chamcha
age, But on the other hand, we understand that the chamcha age is the
product of present day political activity. The exit of the British on
15th August, 1947 resulted in the transfer of power to the High Caste
Hindus. But before the transfer of power, the seed for adult franchise
were already sown. The seed sprouted and by the time India became a
Republic, with a constitution of its own, it resulted in the build-up of
a huge Vote-Bank of the Dalit Shoshit Samaj.
All
this created a very peculiar situation. In a democratic set up, adopted
by us, the High Caste Hindus could not rule India without the consent
of the Dalit Shoshit Samaj. Thus, to have access to this Vote-Bank, the
ruling Castes required the help of the chamcha. All this has been
elaborated in a separate chapter. But our problem here is that we need a
Political Action to uproot the product of the present day political
activity. Such a political action, therefore, will have to be altogether
different from the present day political activity available to us.
Present political activity & outcome
To
build-up required political activity of our own, we must know and
understand the present day political activity and its outcome. After the
exit of the British, the high caste Hindus started sharing power
amongst them. The political and the bureaucratic power fell into the
hands of the Brahmins. The S.C. / S.T. got 22.5 % reservation; even
though their representatives remained chamchas in the hands of the
ruling Castes. In the bureaucratic machine, they got opening at various
levels. For the last 20 years, the are getting their full quota in the
top administrative services of the Center.
O.B.C.– The worst sufferers
But
the worst sufferers are the Other Backward Castes (O.B.C.) After the
exit of the British, they got alround setback. Their share, in both the
political and administrative power, had been almost entirely eaten by
the higher castes, especially the Brahmins. As per Mandal Commission
Report O.B.C. population is 52% of the total population of India. On the
other hand, the population of the Brahmins and Kshatriyas is about 8 to
9% of the total. But in present parliament, these 8 to 9% people are
represented by 52% of M.Ps., whereas 52% of people are represented by 8
to 9% of M.P.s. In a parliamentary democracy such representation makes
all the difference. As a result of this imbalance, the entire power
structure is grossly tilted against the O.B.C. To illustrate such a
gross tilt at all the important level 2 charts are presented in this
very chapter. The outcome of the entire present day political activity
can be well understood from these charts.
Tamil Nadu & U.P.- A study in contrast
Regarding
the position of O.B.C. to-day Tamil Nadu and Uttar Pradesh present a
study of contrast. In Tamil Nadu the O.B.C. get its full quota in both
political and administrative spheres. It keeps increasing with the
passage of time. Whereas in U.P. the O.B.C. are worst-placed. As per the
latest election of May- June 1980, politically one Brahmin was
equivalent to 23 backward persons. As per U.P. Govt., the percentage of
gazetted officers of O.B.C. in 1946, 1955 and 1960 stood at 0.80, 0.47,
0.70 respectively. From this contrast, we can learn a lot for building
our own political activity.
Political Party of our own
To-day
in India we have 7 National level political parties, All these 7
parties are led by the High Caste Hindus. They control the affairs of
their parties on a manner to perpetuate high caste rule. Dalit-Shosht
Samaj is helpless in spite of 85% votes at their disposal. It is widely
felt that we must have our own political party. In the past some efforts
were made, but without success.
Recently
we have conducted some experiments towards building such a party. Such
experimentations known as Limited Political Action will be further
conducted till we feel sure of forming a political party of National
level on our own. Through such a political party of the Dalit Shoshit
Samaj Political Action for putting an end to the chamcha age will be
launched.
[Two
charts are given here. One is about Political and Bureaucratic grip of
Brahmins over India, and Percentage of Brahmins in parliament. The
figures being old these charts are not reproduced.]
DURABLE SOLUTION (CULTURAL CHANGE & CONTROL)
In
the last 2 chapters we have concluded that (i) to meet the challenge of
the chamcha age, we need Social Action and (ii) to put an end to the
chamcha age, we need Political Action. But to usher in Bright Age, will
be the toughest task before us, before this generation or even before
the coming generations. It will need a complete cultural change and
altogether different control. Only such change can bring about durable
solution.
The real and basic problem
In
India, our real and basic problem is social, religious and cultural.
Everything else is outcome of this basic problem. The chamcha age is
just a minor outcome of this major basic problem.
In
India, we have a religion of the Shastras, having peculiar religious
notions. The religious notions, not only dominate, but also make the
culture. The domination of these religious notions has resulted in
creating a peculiar culture which can be termed as the Culture of the
Castes, In other countries, they say religion is personal but culture is
common. Thus, they can be separate. But in India, both are one and the
same thing.
Caste-Crux of the problem
Dr. Ambedkar had written 2 major essays on the Caste, namely
(i) “Castes in India, their origin and their mechanism.”
(ii) “Annihilation of Caste.”
Leaving
aside his crusade against caste and his other writings on it, even on
the basis of these two essays, he can be considered the greatest
authority on caste. As per his thought Caste System is a Social System
which embodies the arrogance and selfishness of a perverse section of
the Hindus who were superior enough in social status to set it in
fashion and who had authority to force it on their inferiors. To enforce
such a degrading social system very harsh penal sanctions were required
which were provided by the Manu Smriti.
Caste
system made the Hindus sick men of India and their sickness affected
the health and happiness of other Indians. This became a major problem
for all the Indians. Much has been said against this evil system by
many, much more can be said, but here, we should conclude by saying that
the caste had been the problem of the Indians in the past, it still
remains a crux of the problem to-day.
In
the past caste was paraded openly and caste restrictions observed very
strictly. For long time, the high status of a caste was a paying
proposition. During the middle of the 19th century, revolt against this
evil system was initiated. It spread in the 1st half of the 20th
century, so much so that by 1950, it started becoming a double edged
sword cutting both ways, The High caste Hindus sensed the danger, so
much so they got the caste column removed from the census records. So,
today for any authentic and recorded information regarding caste, we are
required to look back to them 1931 census.
To-day
caste is very much there. But it is in the disguised form. The ruling
Castes, being in minority, do not speak much about it, but are in a
position to parctise it secretly and favorably to their own castes. Not
only that, it has become fashion with the ruling castes to speak against
it openly and practise it secretly, especially to retain the levers of
the power in their hand, Look at the performance of Nehru, he got 47%
Brahmins elected to the Lok Sabha during the height of his regime during
the 1957 Parliamentary polls. Along with the 22.5% reserved quota of
the S.C./ S.T. in Lok Sabha of the parliament, Nehruji kept ruling India
and Indians majestically. But by 1980 the caste equation changed,
especially when a Scheduled Caste candidate Babu Jagjivan Ram aspired to
be the Prime Minister of India, So in 1980 Indiraji was required to get
some 15% Kshatriyas elected to secure majority along with 36% Brahmin
M.Ps.
In
the last chapter, 2 charts have been added to show the grab of the
political and administrative power by the Brahmins, Here, we are
interested only pointing to the fact how power is grabbed and retained
by the change of caste equations. Surely you can not have caste
equations without cast considerations. And at the same time these
experts in caste equations from Nehru to Indira keep on speaking against
caste and keep on dubbing others as castists.
Social System (A product of Brahmanism)
Beneficiaries of the system 10 to 15%
Brahmins
Ksatriyas
Vaishyas
Victims of the System 85 to 90%
Intermediate Castes
(Shudras)
Other Backward Castes
(O.B.C.)
Scheduled Castes
(S.C.)
Scheduled Tribes
(S.T.)
This
sketch of the Social System stands like a structure,. In this structure
the castes are the building bricks. A mere look at the structure will
convince us, that it is an epitome of inequality.
How the system stands
In
this very chapter a sketch has been added to indicate how the caste
system or the social system stands, In this structure, castes are the
building bricks, The sketch is self explanatory, The beneficiaries of
the system have cornered all the 5 major powers and sources of the
powers, namely: (1)Political (2)Bureaucratic (3)Feudal (4)Economic and
(5)Cultural. In the sketch, the castes shown as the intermediary castes
which are not a part of the O.B.C. have also benefited and advanced even
though they happen to be the Shudra Castes, religiously speaking.
Whereas the victims of the system are loser all around and on every
front.
Revolt in Past
In
the recent past, many rebellious spirits all over India revolted
against this culture of the castes, The revolt of Mahatma Jotiba Phule,
Periyar E.V. Ramaswamy, Narayanaguru and Baba Saheb Ambedkar is
outstanding. A plethora of literature is available about their revolt
and the success they met. Here, we wish to take note of the means
adopted by them to change this culture of the castes. Satya Shodhak
Samaj by Mahatma Phule, Rationalism and Atheism by Periyar E V R and
Buddhism by Baba Saheb Ambedkar were the means applied by them for
affecting change. To-day while looking at the fate of these means, we
feel disappointed. It appears that this culture of the castes has the
strength and the strong backing to recover the lost ground. But
nevertheless the efforts of our crusaders, have resulted in the
emancipation of the mind. It will be greatly useful for further
expansion of our activity.
Task for the future
In
the light of the past experience it can be concluded that the task for
the future is tremendous, especially when we know the hidden and open
backing this culture of the castes is getting from the beneficiaries of
the system. But to change this culture of Perfect Inequality into the
one of Absolute Equality must remain our cherished goal. The present
culture is controlled by beneficiaries of the system. But the changed
culture of absolute equality must ever remain in the hands of the
victims of the present system. It is a must to avoid sabotage and
subversion. This the lesson to be learnt from the fall of the Maurya
Empire.
EDITORS
NOTE- THE CHAMCHA AGE (AN ERA OF STOOGES)” WAS WRITTEN BY KANSHI RAM,
AND PUBLISHED BY HIM ON 24TH SEPT. 1982 ON THE OCCASION OF 50TH
ANNIVERSARY OF POONA PACT. IT IS DEDICATED TO MAHATMA JYOTIRAO PHULE,
“WHOSE INITIATION OF CULTURAL REVOLT IN COLONIAL INDIA.
ambedkaritetoday.com
The Chamcha Age - An Era of Stooges
“The
Chamcha Age (An Era of Stooges)” was written by Kanshi Ram, and
published by him on 24th Sept. 1982 on the occasion of 50th anniversary
of Poona Pact

The Wanderer’s Last Journey
Part. I—The Meeting of those Near and Dear.
Part II—Leaving Vaishali.
Part III-His End.
PART I : THE MEETING OF THOSE NEAR AND DEAR
The Centres of His Preachings.
The Places He Visited.
Last Meeting between Mother and Son and between Wife and Husband.
4.Last Meeting between Father and Son.
5.Last Meeting between the Buddha and Sariputta.
The Centres of His Preachings
It is not that after the appointment of the missionaries the Lord sat at one place. He too continued to be his own missionary.
The Lord seems to have made certain places chief centres of his missionary work.
Of such centres, the chief were Shravasti and Rajagraha.
He visited Shravasti about 75 times and Rajagraha about 24 times.
Certain other places were made minor centres.
They were Kapilavastu, which he visited 6 times, Vaishali which he visited 6 times, and Kamas-sadhamma, 4 times.
The Places He Visited
Besides these main and minor centres the Blessed Lord visited many other places during the course of his missionary tour.
He visited Ukkatha, Nadika, Sal, Assapura, Ghoshitaram, Nalanda, Appana, Etuma.
He visited Opasad, lccha-naukal, Chandal Kuppa, Kushinara.
He visited Devadaha, Pava, Ambasanda, Setavya, Anupiya and Ugunma.
The names of the places he visited show that he travelled over the Sakya Desa, the Kuru Desa and Anga Desa.
Roughly speaking, he travelled over the whole of Northern India.
These
appear to be a few places. But what distance do they cover ? Rajagraha
from Lumbini is not less than 250 miles. This just gives an idea of
distances.
These distances the Lord walked on foot. He did not even use a bullock-cart.
In
his wanderings he had no place to stay until later on when his lay
disciples built Viharas and resting places which he and his Bhikkhus
used as halts on their journeys. Most often he lived under vii the
shade of wayside trees.
He
went from place to place, sometimes from village to village, resolving
the doubts and difficulties of those who were willing to accept his
message, controverting the arguments of those who were his opponents and
preaching his gospel to those who like children came to him for
guidance.
The Blessed
Lord knew that all those who came to listen to him were not all of them
intelligent, not all of them came with an open and a free mind.
He had even warned the brethren that there were three sorts of listeners.
The
empty-head, the fool who cannot see,— though oft and oft, unto the
brethren going, he hears their talk, beginning, middle, end,—but can
never grasp it. Wisdom is not his.
Better
than he the man of scattered brains, who oft and oft, unto the brethren
going, hears all their talk, beginning, middle, end, and seated there
can grasp the very words, yet, rising, nought retains. Blank is his
mind.
Better than these
the man of wisdom wide. He, oft and oft unto the brethren going, hears
all their talk, beginning, middle, end, and seated there, can grasp the
very words, bears all in mind, steadfast, unwavering, skilled in the
Norm and what conforms thereto.
Notwithstanding this, the Lord was never tired of going from place to place preaching his gospel.
As
a bhikkhu the Lord never had more than three pieces of clothes. He
lived on one meal a day and he begged his food from door to door every
morning.
His mission was the hardest task assigned to any human being. He discharged it so cheerfully.
Last Meeting between Mother and Son and between Wife and Husband
Before their death Mahaprajapati and Yesho-dhara met the Blessed Lord,
It was probably their last meeting with him.
Mahaprajapati went and first worshipped him.
She
thanked him for having given her the happiness of the good doctrine,
for her having been spiritually born through him: for the doctrine
having grown in her through him; for her having suckled him, drinking
the Dhamma-milk of him; for her having plunged in and crossed over the
ocean of becoming through him—what a glorious thing it has been to be
known as the mother of the Buddha ! 5. And then she uttered her plea:— ”
I desire to die finally having put away this corpse. 0 sorrow-ender,
permit me.”
Yeshodhara,
addressing the Blessed Lord, said that she was in her seventy-eighth
year. The Blessed Lord replied that he was in his eighties.
She
told him that she was to die that very night. Her tone was more
self-reliant than that of Mahaprajapati. She did not ask his permission
to die nor did she go to him to seek him as her refuge.
On the contrary, she said to him (me saranam atthano), ” I am my own refuge.”
She had conquered all the cankers in her life.
She came to thank him because it was he who had shown her the way and given her the power.
Last Meeting between Father and Son
Once when the Lord was staying at Raja-graha in the bamboo grove Rahula was staying at Ambalathika.
The
Blessed One arising towards eventide from his meditation went over to
Rahula, who seeing the Lord some way off, set a seat for him and water
to wash his feet.
Seating
himself on the seat set for him, the Lord poured water over his feet
while Rahula, after salutations, took his seat to one side.
Addressing
Rahula, the Blessed Lord said “He who does not shrink from deliberate
lying has not—say I—left undone any evil thing which he could.
Therefore, you must school yourself never to tell a lie even in jest.
” In the same way you must reflect and again in doing every act, in speaking every word and in thinking every thought.
“When
you want to do anything you must reflect whether it would conduce to
your or others’ harm or to both, and so is a wrong act productive of woe
and ripening into woe. If reflection tells you that this is the nature
of that contemplated act, you should not do it.
” But if reflection assures you there is no harm but good in it, then you may do it.
“Grow in loving kindness; for as you do so malevolence will pass away.
“Grow in compassion; for as you do so vexation will pass away.
“Grow in gladness over others’ welfare; for as you do so aversions will pass away.
“Grow in poised equanimity; for as you do so all repugnance will pass away.
“Grow in contemplation of the body’s corruption; for as you do so passion will pass away.
“Grow in perception of the fleeting nature of things; for as you do so the pride of self will fall away.”
Thus spoke the Lord. Glad at heart, Rahula rejoiced in what the Lord had said.
Last Meeting between the Buddha and Sariputta
The Blessed Lord was staying in Shravasti in the Jetavana in the Gaudhakuti Vihar.
Sariputta arrived there with a company of five hundred brethren.
After
saluting the Blessed One Sariputta told him that the last day of his
life on earth had arrived. Will the Blessed Lord be pleased to permit
him to give up his mortal coils?
The Blessed Lord asked Sariputta if he had selected any place for his parinibbana.
Sariputta
told the Blessed One, ” I was born in the village Nalaka in Magadha.
The house in which I was born still stands. I have chosen my home for my
parinibbana.”
The Lord replied, ” Dear Sariputta! Do what pleases you.”
Sariputta
fell on the feet of the Blessed Lord arid said, “I have practised the
paramitas for one thousand Kalpas with only one wish, to have the honour
of falling on your feet. I have achieved that end and there is no end
to my happiness.”
‘ “We do not believe in rebirth. Therefore this is our last meeting. Let the Lord forgive me my faults. My last day has come.”
” Sariputta! There is nothing to forgive,” said the Lord.
When Sariputta rose to go, the Lord in his honour got up and stood up on the verandah of the Gauohakuti Vihar.
Then
Sariputta said to the Blessed Lord, “I was happy when I saw you first. I
am happy to see you now. I know this is the last darshan of you I am
having. I shall not have your darshan again.”
Joining together the palms of his hand he walked away without showing his back to the Blessed Lord.
Then
the Blessed Lord said to the assembled brethren—”Follow your Elder
Brother,” and the assembly for the first time left the Blessed Lord and
went after Sariputta.
Sariputta on reaching his village died in his home in the very room in which he was born.
He was cremated and his ashes were taken to the Blessed Lord.
On
receiving the ashes the Blessed Lord said to the brethren-“He was the
wisest, he had no acquisitive instinct, he was energetic and
industrious, he hated sin, ye brethren see his ashes. He was as strong
as the earth in his forgiveness, he never allowed anger to enter his
mind, he was never controlled by any desire, he had conquered all his
passions, he was full of sympathy, fellowship and love.”
About
that time Mahamogallan was then living in a solitary Vihar near
Rajagraha. He was murdered by some assassins employed by the enemies of
the Blessed Lord.
The
sad news of his end was conveyed to the Blessed One. Sariputta and
Mahamogallan were his two chief disciples. They were called
Dharma-Senapati —Defenders of the Faith. The Blessed Lord depended upon
them to continue the spread of his gospel.
The Blessed Lord was deeply affected by their death in his lifetime.
He did not like to stay in Shravasti and to relieve his mind he decided to move on.
PART II : LEAVING VAISHALI
Farewell to Vaishali.
Halt at Pava.
Arrival at Klishinara.
Farewell to Vaishali
Before he set on his last journey the Blessed Lord was staying at Rajagraha on the Vulture’s Peak.
After staying there for some time he said: ” Come Ananda, let us go to Ambalathika.”
“So be it Lord ! ” said Ananda in assent, and the Blessed One, with a large company of the brethren, proceeded to Ambalathika.
After staying at Ambalathika he moved on to Nalanda.
From Nalanda he went to Pataligama, the capital of Magadha.
From Pataligama he went to Kotigam and from Kotigam he went to Nadika.
At
each of these places he stopped for a few days and delivered a
religious discourse either to the brethren or the householders.
From Nadika he went to Vaishali.
Vaishali was the birth-place of Mahavira and consequently a stronghold of his faith.
But the Blessed Lord soon succeeded in converting the people of Vaishali to his own faith.
It is said that owing to drought, a famine ravaged the city of Vaishali to such an extent that people died in large numbers.
The people of Vaishali complained of it in a general assembly convoked by them.
The assembly after much discussion decided to invite the Blessed Lord to the city.
A Lichchavi by name Mahali, a friend of King Bimbisara and son of the chaplain of Vaishali, was sent to offer the invitation.
The
Blessed Lord accepted the invitation and started with five hundred
Bhikkhus. As soon as he entered the territory of the Vajjins there was a
thunderstorm, rain fell in torrents and famine disappeared.
This is the origin of the welcome which the people of Vaishali gave to the Blessed Lord.
Having won their hearts it was natural that the people of Vaishali should give him a warm response.
Then came vasa. The Blessed Lord went to Beluna for his vasa and asked the brethren to make their vasa in Vaishali.
After finishing his vasa the Lord came to Vaishali with a mind to leave Vaishali and move on his journey.
So
the Blessed Lord early one morning robed himself, and taking his bowl,
entered Vaishali for alms; and when he had passed through Vaishali and
eaten his meal he gazed at Vaishali with an elephant’s look and
addressed the venerable Ananda and said: “This will be the last time
Ananda that the Tathagatha will behold Vaishali.”
Thus saying he bade farewell to the people of Vaishali.
He gave to the Lichchavis, when they took leave of him at the old city on their northern frontier, his alms-bowl as a memento.
It was his last visit to Vaishali. He did not live to return to it again.
Halt at Pava
From Vaishali the Blessed Lord went to Bhandagam.
From Bhandagam he went to Hatthi-gam to Bhoga-Nagara.
And from Bhoga-Nagara he went to Pava.
At Pava the Blessed One stayed at the mango grove of one blacksmith by name Chunda.
Now Chunda heard that the Blessed One had come to Pava and was staying in his mango grove.
Chunda went to the mango grove and sat near the Blessed One, who gave him a religious discourse.
Gladdened
by it Chunda addressed the Blessed One and said: ” May the Blessed One
do me the honour of taking his meal together with the brethren, at my
house tomorrow.”
And the Blessed One signified, by silence, his consent. Seeing that the Blessed One had consented, Chunda departed thence.
Next
day Chunda made ready in his dwelling-place sweet rice and cakes and
some preparation of Sukara-Madhava. And he announced the hour to the
Blessed One, saying: ” The hour, Lord, has come, and the meal is ready.”
And
the Blessed One robed himself and taking his bowl went with the
brethren to the dwelling-place of Chunda and partook of the food
prepared by him.
Again after the meal the Blessed One gave a discourse on religion to Chunda, then rose from his seat and departed thence.
The
food offered by Chunda did not agree with the Blessed One. There fell
upon him a dire sickness, the disease of dysentery, and sharp and
shooting pain came upon him even unto death.
But the Blessed One, mindful and self-possessed, bore it without complaint.
Returning
to the mango grove and after nature was relieved, the Blessed One told
Ananda: ” Come let us go to Kushinara” and the party moved from Pava.
Arrival at Kushinara
The Blessed Lord walked for part of the way. He soon felt the need for some rest.
On
the way the Blessed One went aside from the path to the foot of a
certain tree and said to Ananda: “Fold, I pray you, Ananda, the robe;
and spread it out for me. I am weary, Ananda, and must rest awhile! “
” Even so, Lord!” said the venerable Ananda, in assent, to the Blessed One, and spread out the robe folded fourfold.
And the Blessed One seated himself on the seat prepared for him.
And
when he was seated, the Blessed One addressed the venerable Ananda, and
said: ” Fetch me. I pray you, Ananda, some water. I am thirsty, Ananda,
and would drink.”
Ananda
replied: ” This river Kakuttha is not far off, is clear and pleasant,
cool and transparent, easy to get down into and delightful. There the
Blessed One may both drink the water and cool his limbs. The water of
this stream is foul and turbid.”
The Blessed One was too weak to walk down to the river. He preferred to have the water of the nearby stream.
Ananda brought the water and the Blessed One drank it.
After
resting for a while the Blessed One with the company of the brethren
went on to the river Kakuttha; and when he had come there, he went down
into the water, and bathed, and drank. And coming out again on the other
side he went on to the mango grove.
And
when he came there he again asked his robe to be spread out, saying: ” I
am weary and would lie down.” The robe was accordingly spread out and
the Blessed One laid himself down on it.
After
resting for a while the Blessed One got up and said to Ananda: ” Let us
go on to the Sala grove of the Mallas, the Upavana of Kushinara on the
further side of the river Hiranyavatti.”
On
reaching the place in the company of Ananda, he again asked Ananda to
spread his robe between the twin Sala trees. ” I am weary and would lie
down.”
Ananda spread the robe and the Blessed One laid himself down on it.
PART III : HIS END
The Appointment of a Successor.
The Last Convert.
Last Words.
Ananda in Grief.
The Lament of the Mallas and the Joy of a Bhikkhu.
The Last Rites.
Quarrel Over Ashes.
Loyalty to the Buddha.
The Appointment of a Successor
The Exalted One was at one time sojourning among the Sakyans in the mango grove of the Sakyan family named the archers.
Now
at that time Nataputta the Nigantha had just died at Pava. And at his
death the Niganthas became disunited and divided into two parties, in
mutual strife and conflict, quarrelling and wounding each other with
wordy weapons.
Now
Chunda, the novice, having passed the rainy season at Pava, came to see
the venerable Ananda and said: “Nataputta, sir, the Nigantha had just
died at Pava. And he being dead the Niganthas have become disunited and
divided and are quarrelling and wounding one another. This is because
they are without a protector.”
Then
said the venerable Ananda, ” Friend Chunda, this is a worthy subject to
bring before the Exalted One. Let us go to him, and tell him about it.”
” Very good, sir,” replied Chunda.
So
the venerable Ananda and Chunda, the novice, sought out the Exalted One
and saluting him, told him about the Niganthas and pleaded the
necessity of appointing a successor.
The
Blessed Lord on hearing what Chunda had said, replied: ” But consider
Chunda, where a teacher hath arisen in the world, Arahat, supremely
enlightened: where a doctrine hath been well set forth, well imparted,
effectual for guidance, conducive to peace; but where his disciples have
not become proficient in good Norm, nor has it been made a thing of
saving grace to them, well proclaimed among men when their teacher
passes away.
“Now for such a teacher to die, Chunda, is a great affliction for his disciples and a great danger to his Dhamma.
”
But consider, Chunda, where a teacher has appeared in the world who is
all-enlightened; where the Norm has been well set forth, well imparted,
effectual for guidance, conducive to peace, and where the disciples have
become proficient in the good Norm, and where the full scope of the
higher life has become manifest to them when that teacher passes away.
” Now for such a teacher, Chunda, to die is not an affliction for his disciples. Why then have a successor ? “
When
Ananda raised the same question on another occasion the Blessed Lord
said: “What think you Ananda? Do you observe even a couple of almsmen at
variance about what I have taught ? “
”
No. But those who are about the Lord might after his death, stir up
quarrel in the con-fraternity respecting the regimen or of the code and
such quarrels would make for general grief. “
“Of
little concern, Ananda, are quarrels respecting rigours of regimen or
of the code ; it is possible quarrels in the confraternity about the
path which really matter,” said the Blessed Lord.
” These disputes about the path cannot be settled by a dictator. What then a successor can do unless he acts as a dictator.
” The controversies regarding the path cannot be settled by a dictator.
“The
decision of a controversy should be reached by the fraternity. The
whole conjoint body should assemble and thrash out the matter till there
is agreement and then to settle it conformably with such agreement.
” Majority agreements is the way to settle the disputes and not the appointment of a successor.”
The Last Convert
Now
at that time Subhadda the Wanderer was staying at Kusinara. And
Subhadda the Wanderer heard the rumour, ” This very day, it is said, in
the last watch of the night will be the final passing away of Gotama the
recluse.” Then this thought came to Subhadda the Wanderer.
“Thus
have I heard it said by other wanderers who are old and far gone in
years, both teachers and disciples; ‘ Rarely, rarely do Tathagatas arise
in the world, they, who are Arahats, fully Enlightened Ones, And here
tonight, in the last watch, will be the final passing away of Gotama,
the recluse. Now a doubt VII has arisen in my mind and I am assured of
Gotama, the recluse. Gotama, the recluse, can show me a teaching, so
that I may dispel this doubting state of mine.”
Then
Subhadda the Wanderer went towards the branch road to the Sala grove of
the Mallas, where the venerable Ananda was, and coming there he told
the venerable Ananda what he had thought and he exclaimed: ” 0 Master
Ananda ! If only I could get a sight of Gotama the recluse ! “
At
these words the venerable Ananda said to Subhadda the Wanderer: ”
Enough, friend Subhadda! Trouble not the Master! The Exalted One is
wearied.”
Then a second and yet a third time did Subhadda the Wanderer make the same request, and got the same reply.
Now
the Exalted One overheard this talk between the venerable Ananda and
Subhadda the Wanderer. And He called to the venerable Ananda, saying, ”
Enough, Ananda! prevent not Subhadda. Let Subhadda be permitted to see
the Tathagata. Whatsoever Subhadda shall ask of me, he will ask it all
from a desire to know, not from a desire to trouble me. And whatever I
shall say in answer, that will be quickly understood.”
So then the venerable Ananda said to Subhadda the Wanderer, ” Go you in, friend Subhadda. The Exalted One gives you leave.”
So
Subhadda the Wanderer went in to the Exalted One, and coming to Him
greeted Him pleasantly, and after the exchange of friendly compliments
he sat down at one side. So seated, Subhadda the Wanderer thus addressed
the Exalted One:
”
Master Gotama, all those recluses and Brahmins who have followings and
companies of listeners, who are teachers of companies, well known,
renowned founders of sects, esteemed as holy men by the multitude, men
like Purana Kassapa, Makkhali of the Cow-pen, Ajita of hairshirt,
Kacchayana of the Pakudha tree, Sanjaya, son of Belatthi, and Nigantha
of the Natha clan,—have all these, as they say, realised by their own
knowledge the truth of things, or have they not one and all so realised,
or have some realised and others not realised it, by their own
knowledge ? “
” Let be,
Subhadda ! Trouble not yourself about such things, as to whether one and
all or some have realised or not. I will show you the Norm, Subhadda.
Do you listen carefully. Apply your mind. I will speak.”
” Even so. Lord,” said Subhadda the Wanderer and gave heed to the Exalted One. Then the Exalted One said this:
“ln
whatsoever Norm-discipline, Subhadda, the Ariyan Eightfold Path is not
found, therein also no recluse is found. And in whatsoever
Norm-discipline, Subhadda, the Ariyan Eightfold Path is found, therein
also is found a recluse.
“Now
in this Norm-discipline (of mine), Subhadda, the Ariyan Eightfold Path
is found. Herein also is found a recluse of these four degrees. Void of
recluses are the other sects of disputants. But if, Subhadda, in this
one, brethren were to live the perfect life, the world would not be void
of arahats.
” My age was nine and twenty years when I went forth to seek the Good.
” Now fifty years and more are gone, Subhadda, since I left the world to range the Norm of Righteousness.”
And
when he had thus spoken, Subhadda the Wanderer said to the Exalted One:
“Most excellent are these words of thy mouth, most excellent.
”
Just as if a man were to set up that which is thrown down, or were to
reveal that which is hidden away, or were to point out the right road to
him who has gone astray or were to bring a lamp into darkness, so that
those who have eyes can see. 18. ” Just even so, has the truth been made
known to me by the Exalted One. And I, even I betake myself to the
Exalted One as my refuge, to the truth and to the Order.”
“Whosoever,
Subhadda, has formerly been a follower of another doctrine and
thereafter wishes to VII enter the Order remains on probation for the
space of four months.”
” If that is the rule I too will remain on probation.”
But
the Exalted One said, “I acknowledge the difference in persons.” So
saying he called the venerable Ananda and told Ananda, ” As it is,
Ananda, receive Subhadda into the Order.”
” Even so. Lord! ” said the venerable Ananda, in assent to the Exalted One.
And
Subhadda the Wanderer said to the venerable Ananda: ” Great is your
gain, friend Ananda, great is your good fortune, friend Ananda, in that
you all have been sprinkled with the sprinkling of discipleship in this
brotherhood at the hands of the Master himself.”
” The same is true of you, Subhadda,” replied Ananda.
So
Subhadda the Wanderer was received into the Order under the orders of
the Exalted One. He was the last disciple whom the Exalted One himself
converted
Last Words
Then said the Exalted One to the venerable Ananda:
”
It may be, Ananda, that you will say: ‘ Gone is the word of the Master:
we have no longer any Master now!’ But you must not so regard it,
Ananda; for the Norm and discipline taught and enjoyed by me, they shall
be your teachers when I am gone.
“Now,
Ananda, whereas the brethren have the habit of calling one another ‘
friend,’—when I am gone this habit must not be followed. By an elder
brother, Ananda, a brother who is a novice should be called by his name
or clan name or by the word ‘ friend ‘ : but by a novice, Ananda, an
elder brother should be addressed as ‘ Lord ‘ or ‘ Your reverence.’
” Again, Ananda, if the Order so desires, when I am gone, let it abolish the lesser and minor charges.
” You know, Ananda, the brother Channa. How obstinate, perverse and devoid of the sense of discipline he is.
” And to him, Ananda, let the extreme penalty be applied when I am gone.”
” What, Lord, do you mean by ‘ the extreme penalty ‘ ? “
”
The brother Channa, Ananda, whatever he may say, is not to be spoken
to, not to be admonished, not to be instructed by the brethren. He
should be left alone. It might improve him.”
Then the Exalted One addressed the brethren :
”
It may be, brothers, that in the mind of some one brother there is
doubt or perplexity, either about the Buddha, or about the Norm, or the
Order, or the Path, or the Way to the Path. If it be so, brothers, do ye
ask now. Be not hereafter remorseful at the thought, ‘ Here was our
Master face to face with us, and yet we had not the heart to question
the Exalted One, though we were in His very presence.’ “
At these words the brethren were silent.
Then
a second time and yet a third time did the Exalted One address the
brethren in the same words. And a third time the brethren were silent.
Then
said the Exalted One: “May be, brethren, it is out of respect for the
Master that ye ask not. Speak to me, then, as friend to friend,
brethren.”
Whereat those brethren were silent.
Then
exclaimed the venerable Ananda to the Exalted One: ” Strange it is,
Lord ! A marvel it is, Lord! Thus assured am I, Lord, of this Order of
Brethren. There is not any one brother that has a single doubt or
perplexity as to the Buddha, the Norm, the Order, or as to the Path, or
the Way to the Path.”
”
You speak out of assurance, Ananda. But in the Tathagata there is
knowledge of the fact. There is not in any one brother a single doubt or
perplexity as to this. Of these five hundred brethren of mine, Ananda,
even he who is the most backward is a stream-winner, one who is assured
from the Downfall, assured of reaching the Supreme Wisdom.”
Then said the Exalted One to the brethren :
”
Come now, brethren, I do remind ye, ‘ Subject to decay are all
compounded things’ Do ye abide in heedfulness.” 19. Those were the last
words of the Exalted One.
Ananda in Grief
As age advanced the Blessed Lord required a personal attendant to look after him.
He first chose Nanda. After Nanda he chose Ananda who served as his personal attendant till his death.
Ananda was his constant and dearest companion, not merely an attendant.
When
the Blessed One came to Kushinara and rested between the Sal trees, he
saw that his end was coming near, and felt that it was time he took
Ananda into confidence.
So
he called Ananda and said: ” And now this Ananda, at the third watch of
the night, in the Uppavana of Kushinara. between the twin Sal trees,
the utter passing away of the Tathagata will take place.”
And
when he had thus spoken the venerable Ananda addressed the Blessed One,
and said: “Vouchsafe, Lord, to remain during the Kalpa, 0 Blessed One!,
for the good and the happiness of the great multitudes, out of pity for
the world, for the good and the gain and the weal of gods and men.”
Three
times did Ananda make his plea. ” Enough now, Ananda, beseech not the
Tathagata ! ” was the reply. ” The time for making such request is
past.”
” I, Ananda, am
now grown old, and full of years, my journey is drawing to a close. I
have reached my sum of days. I am turning eighty years of age; and just
as a worn-out cart must give way some day, methinks, the same must
happen to the body of the Tathagata.” Hearing this, Ananda left.
Not
seeing Ananda, the Blessed One called the brethren, and said: “Where
then is Ananda?” ” The venerable Ananda is gone and is weeping,” said
the brethren.
And the
Blessed One called a certain brother and said: ” Go now brother, and
call Ananda in my name and say, ‘ Brother Ananda, the Master calls for
thee ‘ “
“Even so, Lord!” said that brother.
When Ananda came back he took his seat by the side of the Blessed One.
Then
the Blessed One said to Ananda: ” Enough, Ananda! Do not weep! Have I
not already, on former occasions, told you that it is in the very nature
of things most near and dear unto us that we must divide ourselves from
them, leave them, sever ourselves from them?
” For a long time, Ananda, you have been very near to me by acts of love, kind and good, beyond all measure.
“You
have done well, Ananda! Beearnest in effort and you too shall be free
from the great evils—from sensuality, from individuality, from delusion,
and from ignorance.”
Then addressing the brethren about Ananda the Blessed One said: ” He is a wise man, brethren, is Ananda.
“He
knows when it is the right time to come and visit the Tathagata, and
when it is the right time for brethren and sisters of the Order, for
devout men and devout women, for a king, or for a king’s ministers, for
other teachers and disciples, to visit the Tathagata.
“Brethren, there are these four special things about Ananda.
”
All are happy to visit Ananda. They are filled with joy on beholding
him; they are happy to hear him. They are ill at ease when Ananda is
silent.”
After this
Ananda again returned to the subject of the passing away of the
Tathagata. Addressing the Blessed One, he said: “Let not the Blessed One
die in this wattled and daub town in the midst of the jungle. For Lord
there are great cities, such as Champa, Rajagraha, Savathi, Saketa,
Kosambi and Benares. Let the Blessed One die in one of them. “
”
Say not so, Ananda! Say not so, Ananda. This Kushinara, Ananda, was the
capital of king Maha-Sudassana under the name of Keshavati.”
Thereafter the Blessed One gave Ananda two errands.
He
told Ananda to see that belief does not spread that the Blessed One
died as a result of the food given to Him by Chunda. He feared that
Chunda might suffer. He asked Ananda to disabuse the mind of the public
on this score.
The
second thing he told Ananda was to inform the Mallas of Kushinara that
the Blessed One had arrived there and would pass away in the last watch
of the night.
” Give no
occasion to reproach yourself. The Mallas may say : ‘ In our own village
the death of our Tathagata took place and we did not know and had no
opportunity of seeing him in his last hours.’”
Thereafter the venerable Anurudha and the venerable Ananda spent the rest of the night in religious discourse.
And in the third part of the night, as previously announced, the Blessed One breathed his last.
When
the Blessed One died, the brethren and Ananda stretched out their arms
and wept, and some even fell headlong on the ground, rolling to and fro
in anguish, saying: ” Too soon has the Blessed One died! Too soon has
the Happy One passed away from existence! Too soon has the Light gone
out of the world ! ” 29. It was at midnight on Vaishakha Paurnima that
the Blessed Lord breathed his last. The year of his death was 483 b.c.
30. As the Pali text truly says: Diva tapati addicco Ratin abhati
candima; Sannaddho khathio tapati Jhayi tapati brahamano; Atha Sabbain
ahorattain Buddho tapati tejasa.
“The
sun shines only in the day and the moon makes bright the night. The
warrior shines when he is in his armour. And the Brahmin when he is
meditating. But the Buddha shines over all by day as well as by night by
his own glory.
“He was beyond question the light of the world.”
The Lament of the Mallas and the Joy of a Bhikkhu
As desired by the Blessed One, Ananda went and informed the Mallas of the event.
And when they heard of this the Mallas, their wives, their young men and maidens were grieved and sad and afflicted at heart.
Some of them wept, dishevelling their hair, and stretched forth their arms and fell prostrate on the ground.
Then
the Mallas, with their young men and maidens and their wives, went to
the Sala grove in the Upavaana to have the last look of the Blessed One.
Then
the venerable Ananda thought: “lf I allow the Mallas of Kushinara one
by one it will take a long time for them to pay homage to the dead body
of the Blessed One.”
So
he decided to arrange them in groups, family by family. Each family then
bowed humbly at the feet of the Blessed One and parted.
Now
at the time the venerable Maha Kassapa was journeying along the high
road from Pava to Kushinara with a great company of the brethren.
Just at the time a certain naked ascetic was coming along the high road to Pava.
And
the venerable Maha Kassapa saw the naked ascetic coming in the
distance; and when he had seen him he said to the naked ascetic: ” 0
friend! Surely VII thou knowest our Master?”
“Yes, friend ! I know him.” “This day the Samana Gotama has been dead a week!”
Immediately on hearing the news the brethren were overcome with grief and started weeping.
Now at that time a brother named Sub-hadda, who had been received into the Sangh in his old age, was seated in their company.
And
this Subhadda addressed the brethren and said: “Enough brethren! Weep
not, neither lament! We are well rid of the great Samana. We used to be
annoyed by being told, * This beseems you, this beseems you not.’ But’
now we shall be able to do whatever we like: and what we do not like,
that we shall not have to do ! Isn’t it good he is dead? Why weep, why
lament ? It is a matter of joy.”
So great and harsh a disciplinarian the Blessed One was.
The Last Rites
Then the Mallas of Kushinara said to the venerable Ananda: “What should be done with the remains of the Tathagata?”
” As men treat the remains of a king of kings, so should you treat the remains of the Tathagata” replied Ananda.
“And how do they treat the remains of a king of kings?”
Ananda
told them: ” They wrap the body of a king of kings in a new cloth. When
that is done they wrap it in cotton-wool. When that is done they wrap
it in a new cloth and so on till they have wrapped the body in five
hundred successive layers of both kinds. Then they place the body in an
oil vessel of iron and cover that close up with another oil vessel of
iron.
They then build a funeral pile of all kinds. This is the way in which they treat the remains of a king of kings.”
“So be it,” said the Mallas.
Then
the Mallas of Kushinara said : ” It is VII much too late to burn the
body of the Blessed One today. Let us now perform the cremation
tomorrow.”
And the
Mallas of Kushinara gave orders to their attendants, saying: “Make
preparations for the funeral of the Tathagata and gather perfumes and
garlands and the musicians of Kushinara.”
But
in paying honour, reverence, respect, and homage to the remains of the
Tathagata with dancing, and hymns and music and with garlands and
perfumes; and in making canopies of their garments, and preparing
decoration wreath to hand thereon, they passed the second day too, and
then the third day, and the fourth and fifth and the sixth day also.
Then
on the seventh day the Mallas of Kushinara thought: “Let us carry the
body of the Blessed One and let us perform the cremation ceremony.”
And
thereupon eight chieftains among the Mallas bathed their heads, and dad
themselves in new garments with the intention of acting as pall-bearers
carrying the body of the Blessed One.
They
carried the dead body to the Shrine of the Mallas, called
Makuta-bandhana; to the east of the city and there they laid down the
body of the Blessed One and set fire to it.
After some time the mortal remains of the Blessed One were reduced to ashes.
Quarrel Over Ashes
After
the body of the Blessed One had been consumed by fire, the Mallas of
Kushinara collected the ashes and the bones of the Blessed One and
placed them in their Council Hall with a lattice work of spears and with
a rampart of bows; and guarded them against anybody stealing them or
any part of them.
For
seven days the Mallas paid honour and reverence and respect and homage
to them with dance and song and music and with garlands and perfumes.
Now the King of Magadha, Ajatasatru, heard the news that the Blessed One had died at Kushinara.
He, therefore, sent a messenger to the Mallas with a request for a portion of the relics of the Blessed One.
Similarly
messengers came from the Licchavis of Vaishali, from the Sakyas of
Kapilavastu, from the Bulis of Attakappa, from the Koliyas of Ramagama
and from the Mallas of Pava.
Among the claimants for ashes there was also a Brahmin of Vethadipa.
When
they heard these claims, the Mallas of Kushinara said: ” The Blessed
One died in our village. We will not give away any part of the remains
of the Blessed One. They belong to us.”
Seeing that the situation was tense a Brahmin by name Drona intervened and said: “Hear, reverend sirs, one single word from me.”
Said
Drona: “Forbearance was our Buddha to teach; unseemly is it that over
the division of the remains of him who was the best of beings, strife
should arise, and wounds and war !
”
Let us all, sirs, with one accord unite in friendly harmony to make
eight portions. Widespread let stupas arise in every land that the
Enlightened One from all parts be reverenced.”
The
Mallas of Kushinara agreed and said: “Do thou then, 0 Brahmin, thyself,
divide the remains equally into eight parts, with fair division.”
” Be it so, sir!” said’ Drona in assent.
And he divided the remains of the Blessed One equally into eight parts.
After making the division Drona said to them: ” Give me, sirs, this vessel. I will set up over it a stupa.”
And they agreed to give the vessel to him.
Thus the ashes of the Blessed One were shared and the quarrel was settled peacefully and amicably.
Loyalty to the Buddha
Shravasti was the occasion (of these events)….
Now
on that occasion a number of monks were VII busied with .making a
robe for the Exalted One, with this idea : When the robe is finished, in
three months’ time, the Exalted One will go forth on his rounds:
Now
at that time Isidatta and Purana, the chamberlains, were staying at
Sadhuka on some business or other. Then they heard the news: “They say
that a number of monks are busied with making a robe for the Exalted One
with this idea: When the robe is finished, in three months’ time, the
Exalted One will go forth upon his rounds.”
So
Isidatta and Purana, the chamberlains, sta-tioned a man on the
high-road (thus instructing him) : ” Now, good fellow, as soon as you
see that Exalted One, that Arahat, that perfectly Enlightened One coming
along, do you come and inform us.”
So
after standing there two or three days that man saw the Exalted One
coming along, while yet some distance off, and he went to inform the
chamberlains, Isidatta and Purana, saying: ” Here comes my lord, the
Exalted One, that Arahat, that perfectly Enlightened One ! Now’s the
time for you to do what you want!”
So
Isidatta and Purana, the chamberlains, went towards the Exalted One,
and on coming to him, saluted him, and followed behind the Exalted One
step for step.
Then the
Exalted One turned aside from the high road and went to the foot of a
certain tree and there sat down on a seat made ready. And Isidatta and
Purana, the chamberlains, saluting the Exalted One, also sat down at one
side. As they thus sat, they said this to the Exalted One:
“Lord,
when we heard of the Exalted One that he would go forth on his rounds
among the Ko-salans, at that time we were disappointed and depressed at
the thought : the Exalted One will be far from us.
9.”
And when. Lord, we learned that the Exalted One was starting out from
Shravasti on his rounds among the Kosalans, again we were disappointed
and depressed at the thought: The Exalted One will be far from us.
”
Again, lord, when we learned that the Exalted One would leave the
Kosalans and go on his rounds among the Mallas . . . that he was
actually doing so . . . we were disappointed and depressed.
“On
hearing that the Exalted One would leave the Mallas and go on his
rounds among the Vajji . . . that he was actually doing so . . . that he
would leave the Vajji for Kasi . . . that he was doing so . . . that he
would leave the folk of Kasi and go on his rounds in Magadha . . . that
he was actually doing so . . . again we were disappointed and depressed
. . ..
“But, Lord, when
we heard that the Exalted One would leave the Magadhas for Kasi and was
doing so, then we were delighted and elated at the thought: The Exalted
One will be quite near us.
“And when we heard that he was actually going his rounds in Kasi among the Magadhas, we were likewise delighted and elated.
(They
continue to trace the Master’s steps from Kasi to the Vajji . . . from
the Vajji to the Mallas . . . from the Mallas to the Kosalans in like
terms.)
” But, Lord,
when we heard that the Exalted One would be going on his rounds from the
Kosalans to Savatthi, we were delighted and elated at the thought: Now
the Exalted One will be quite near us !
”
Then, when we heard: ‘The Exalted One is staying at Shravasti, at Jeta
grove, in Anathapindika’s . Park.’ Then, Lord, boundless was our delight
and boundless our elation at the thought : The Exalted One is near us !
ambedkaritetoday.com
Buddha and His Dhamma by Dr. Ambedkar [ Book Part- 7 ]

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