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05/18/08

121 BUDDHA’S MOST POWERFUL POSITIVE OWN WORDS𝓛𝓔𝓢𝓢𝓞𝓝 4429 Tue 10 May 2022 The Dhammapada: Verses and Stories in all languages of the world

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121 BUDDHA’S MOST POWERFUL POSITIVE OWN WORDS𝓛𝓔𝓢𝓢𝓞𝓝 4429 Tue 10 May 2022

The Dhammapada: Verses and Stories in all languages of the world

https://www.tipitaka.net/tipitaka/dhp/

The Dhammapada: Verses and Stories
Courtesy of Nibbana.com (http://www.nibbana.com/) For free distribution only, as a gift of dhamma.

Preface

Dhammapada is one of the best known books of the Pitaka. It is a
collection of the teachings of the Buddha expressed in clear, pithy
verses. These verses were culled from various discourses given by the
Buddha in the course of forty-five years of his teaching, as he
travelled in the valley of the Ganges (Ganga) and the sub-mountain tract
of the Himalayas. These verses are often terse, witty and convincing.
Whenever similes are used, they are those that are easily understood
even by a child, e.g., the cart’s wheel, a man’s shadow, a deep pool,
flowers. Through these verses, the Buddha exhorts one to achieve that
greatest of all conquests, the conquest of self; to escape from the
evils of passion, hatred and ignorance; and to strive hard to attain
freedom from craving and freedom from the round of rebirths. Each verse
contains a truth (dhamma), an exhortation, a piece of advice.

Dhammapada Verses

Dhammapada verses are often quoted by many in many countries of the
world and the book has been translated into many languages. One of the
earliest translations into English was made by Max Muller in 1870. Other
translations that followed are those by F.L. Woodward in 1921, by
Wagismara and Saunders in 1920, and by A.L. Edmunds (Hymns of the Faith)
in 1902. Of the recent translations, that by Narada Mahathera is the
most widely known. Dr. Walpola Rahula also has translated some selected
verses from the Dhammapada and has given them at the end of his book
“What the Buddha Taught,” revised edition. The Chinese translated the
Dhammapada from Sanskrit. The Chinese version of the Dhammapada was
translated into English by Samuel Beal (Texts from the Buddhist Canon
known as Dhammapada) in 1878.

In Burma, translations have been made into Burmese, mostly in prose,
some with paraphrases, explanations and abridgements of stories
relating to the verses. In recent years, some books on Dhammapada with
both Burmese and English translations, together with Pali verses, have
also been published.

The Dhammapada is the second book of the Khuddaka Nikaya of the
Suttanta Pitaka, consisting of four hundred and twenty-three verses in
twenty-six chapters arranged under various heads. In the Dhammapada are
enshrined the basic tenets of the Buddha’s Teaching.

Verse (21) which begins with “Appamado amatapadam” meaning
“Mindfulness is the way to Nibbana, the Deathless,” is a very important
and significant verse. Mindfulness is the most important element in
Tranquillity and Insight Meditation. The last exhortation of the Buddha
just before he passed away was also to be mindful and to endeavour
diligently (to complete the task of attaining freedom from the round of
rebirths through Magga and Phala). It is generally accepted that it was
on account of this verse on mindfulness that the Emperor Asoka of India
and King Anawrahta of Burma became converts to Buddhism. Both kings had
helped greatly in the propagation of Buddhism in their respective
countries.

In verse (29) the Buddha has coupled his call for mindfulness with a
sense of urgency. The verse runs: “Mindful amongst the negligent,
highly vigilant amongst the drowsy, the wise man advances like a race
horse, leaving the jade behind.”

Verses (1) and (2) illustrate the immutable law of Kamma, under
which every deed, good or bad, comes back to the doer. Here, the Buddha
emphasizes the importance of mind in all our actions and speaks of the
inevitable consequences of our deeds, words and thoughts.

Verses (153) and (154) are expressions of sublime and intense joy
uttered by the Buddha at the very moment of his Enlightenment. These two
verses give us a graphic account of the culmination of the Buddha’s
search for Truth.

They
tell us about the Buddha finding the ‘house-builder,’ Craving, the
cause of repeated births in Samsara. Having rid of Craving, for him no
more houses (khandhas) shall be built by Craving, and there will be no
more rebirths.

   Verses (277), (278) and (279) are also important as they tell us
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.

   Then the Buddha shows us the Path leading to the liberation from
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”

   In Verse (24) the Buddha shows us the way to success in life, thus:
“If a person is energetic, mindful, pure in thought, word and deed, if
he does everything with care and consideration, restrains his senses;
earns his living according to the Dhamma and is not unheedful, then, the
fame and fortune of that mindful person increase.”

   These are some of the examples of the gems to be found in the
Dhammapada. Dhammapada is, indeed, a philosopher, guide and friend to
all.

   This translation of verses is from Pali into English. The Pali text
used is the Dhammapada Pali approved by the Sixth International Buddhist
Synod. We have tried to make the translation as close to the text as
possible, but sometimes it is very difficult, if not impossible, to find
an English word that would exactly correspond to a Pali word. For
example, we cannot yet find a single English word that can convey the
real meaning of the word “dukkha” used in the exposition of the Four
Noble Truths. In this translation, wherever the term “dukkha” carries
the same meaning as it does in the Four Noble Truths, it is left
untranslated; but only explained.

   When there is any doubt in the interpretation of the dhamma concept
of the verses or when the literal meaning is vague or unintelligible, we
have referred to the Commentary (in Pali) and the Burmese translation
of the Commentary by the Nyaunglebin Sayadaw, a very learned thera. On
many occasions we have also consulted the teachers of the Dhamma
(Dhammacariyas) for elucidation of perplexing words and sentences.

   In addition we have also consulted Burmese translations of the
Dhammapada, especially the translation by the Union Buddha Sasana
Council, the translation by the Sangaja Sayadaw (1805-1876), a leading
Maha thera in the time of King Mindon and King Thibaw, and also the
translation by Sayadaw U Thittila, an Ovadacariya Maha thera of the
Burma Pitaka Association. The book by the Sangaja Sayadaw also includes
paraphrases and abridgements of the Dhammapada stories.

Dhammapada Stories

   Summaries of the Dhammapada stories are given in the second part of
the book as it is generally believed that the Dhammapada Commentary
written by Buddhaghosa (5th century A.D.) is a great help towards a
better understanding of the Dhammapada. Three hundred and five stories
are included in the Commentary. Most of the incidents mentioned in the
stories took place during the life-time of the Buddha. In some stories,
some facts about some past existences were also retold.

   In writing summaries of stories we have not tried to translate the
Commentary. We have simply culled the facts of the stories and have
rewritten them briefly: A translation of the verses is given at the end
of each story.

   It only remains for me now to express my deep and sincere gratitude
to the members of the Editorial Committee, Burma Pitaka Association, for
having meticulously gone through the script; to Sayagyi Dhammacariya U
Aung Moe and to U Thein Maung, editor, Burma Pitaka Association, for
helping in the translation of the verses.

06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

https://www.youtube.com/watch?v=OoSiIhEALdQ

धम्मपद: छंद और कहानियाँ

के सौजन्य से केवल मुफ्त वितरण के लिए, धम्म के उपहार के रूप में।

प्रस्तावना

धम्मपदा पिटक की सबसे अच्छी ज्ञात पुस्तकों में से एक है। यह स्पष्ट,
पिथी छंदों में व्यक्त बुद्ध की शिक्षाओं का एक संग्रह है। इन छंदों को
बुद्ध द्वारा अपने शिक्षण के पैंतालीस वर्षों के दौरान दिए गए विभिन्न
प्रवचनों से हटा दिया गया था, क्योंकि उन्होंने गंगा की घाटी (गंगा) और
हिमालय के उप-माउंटेन पथ में यात्रा की थी। ये छंद अक्सर टेरस, मजाकिया और
आश्वस्त होते हैं। जब भी उपमाओं का उपयोग किया जाता है, तो वे वे होते हैं
जो आसानी से एक बच्चे, जैसे, कार्ट का पहिया, एक आदमी की छाया, एक गहरा
पूल, फूलों द्वारा भी समझ में आ जाते हैं। इन छंदों के माध्यम से, बुद्ध ने
सभी विजय, स्वयं की विजय को प्राप्त करने के लिए एक को छोड़ दिया; जुनून,
घृणा और अज्ञान की बुराइयों से बचने के लिए; और पुनर्जन्म के दौर से तरसने
और स्वतंत्रता से स्वतंत्रता प्राप्त करने के लिए कड़ी मेहनत करने के लिए।
प्रत्येक कविता में एक सत्य (धम्म), एक उपदेश, सलाह का एक टुकड़ा होता है।

धम्मपदा छंद

धम्मपद छंदों को अक्सर दुनिया के कई देशों में कई देशों में उद्धृत
किया जाता है और पुस्तक का कई भाषाओं में अनुवाद किया गया है। अंग्रेजी में
शुरुआती अनुवादों में से एक मैक्स मुलर द्वारा 1870 में बनाया गया था।
इसके बाद के अन्य अनुवाद एफ.एल. 1921 में वुडवर्ड, 1920 में वागिस्मारा और
सॉन्डर्स द्वारा, और 1902 में ए.एल. एडमंड्स (विश्वास के भजन) द्वारा। डॉ।
वालपोला राहुला ने धम्मपदा के कुछ चयनित छंदों का भी अनुवाद किया है और
उन्हें अपनी पुस्तक “व्हाट द बुद्धा सिखाया,” संशोधित संस्करण के अंत में
दिया है। चीनी ने संस्कृत से धम्मपद का अनुवाद किया। धम्मपद के चीनी
संस्करण का अंग्रेजी में सैमुअल बील (बौद्ध कैनन के ग्रंथों को धम्मपदा के
रूप में जाना जाता है) द्वारा 1878 में अंग्रेजी में अनुवाद किया गया था।

बर्मा में, अनुवाद बर्मी में किए गए हैं, ज्यादातर गद्य में, कुछ
छंदों से संबंधित कहानियों के विरोधाभास, स्पष्टीकरण और अपमान के साथ। हाल
के वर्षों में, बर्मी और अंग्रेजी दोनों अनुवादों के साथ धम्मपदा पर कुछ
किताबें, पाली वर्सेज के साथ मिलकर भी प्रकाशित हुई हैं।

धम्मपदा सुत्तंत पितक के खुदाका निकया की दूसरी पुस्तक है, जिसमें
छब्बीस अध्यायों में चार सौ तेईस छंद शामिल हैं, जो विभिन्न प्रमुखों के
तहत व्यवस्थित हैं। धम्मपद में बुद्ध के शिक्षण के मूल सिद्धांतों को निहित
किया जाता है।

कविता (21) जो “अप्पामादो अमातापादम” के साथ शुरू होती है, जिसका अर्थ
है “माइंडफुलनेस निबाना, द डेथलेस” का तरीका है, एक बहुत ही महत्वपूर्ण और
महत्वपूर्ण कविता है। माइंडफुलनेस शांति और अंतर्दृष्टि ध्यान में सबसे
महत्वपूर्ण तत्व है। बुद्ध का अंतिम उद्घोषणा होने से पहले ही उनका निधन हो
गया था, यह भी मनमोहक था और परिश्रम से (मैग और फाला के माध्यम से
पुनर्जन्म के दौर से स्वतंत्रता प्राप्त करने के कार्य को पूरा करने के
लिए)। आम तौर पर यह स्वीकार किया जाता है कि यह इस कविता के कारण मनमोहक था
कि भारत के सम्राट अशोक और बर्मा के राजा अनवरहता बौद्ध धर्म में
धर्मान्तरित हो गए। दोनों राजाओं ने अपने -अपने देशों में बौद्ध धर्म के
प्रसार में बहुत मदद की थी।

श्लोक (29) में बुद्ध ने तात्कालिकता की भावना के साथ माइंडफुलनेस के
लिए अपनी कॉल को युग्मित किया है। श्लोक चलता है: “लापरवाही के बीच का मन,
बहुत सतर्कता के बीच, बुद्धिमान व्यक्ति एक दौड़ के घोड़े की तरह आगे बढ़ता
है, जेड को पीछे छोड़ देता है।”

छंद (1) और (2) कममा के अपरिवर्तनीय कानून का वर्णन करते हैं, जिसके
तहत हर काम, अच्छा या बुरा, कर्ता में वापस आता है। यहां, बुद्ध हमारे सभी
कार्यों में मन के महत्व पर जोर देते हैं और हमारे कर्मों, शब्दों और
विचारों के अपरिहार्य परिणामों की बात करते हैं।

छंद (153) और (154) बुद्ध द्वारा अपने आत्मज्ञान के क्षण में बुद्ध
द्वारा उच्चतर और तीव्र आनंद के भाव हैं। ये दोनों छंद हमें बुद्ध की
सच्चाई के लिए खोज की परिणति का एक ग्राफिक खाता देते हैं।

वे
हमें बुद्ध के बारे में बताते हैं कि ‘हाउस-बिल्डर,’ लालसा, संस्कार में
बार-बार जन्म का कारण है। तरसने से छुटकारा पाने के बाद, उसके लिए कोई और
घर नहीं (खान) को तरसकर नहीं बनाया जाएगा, और कोई और पुनर्जन्म नहीं होगा।

छंद (277), (278) और (279) भी महत्वपूर्ण हैं क्योंकि वे हमें सभी
वातानुकूलित चीजों की असंतोष, असंतोषजनक और गैर-स्व प्रकृति के बारे में
बताते हैं; यह बहुत महत्वपूर्ण है कि किसी को सभी वातानुकूलित चीजों की
वास्तविक प्रकृति को समझना चाहिए और खानधों से थका हुआ होना चाहिए, क्योंकि
यह पवित्रता का मार्ग है।

तब बुद्ध हमें पुनर्जन्म के दौर से मुक्ति के लिए अग्रणी मार्ग दिखाते
हैं, अर्थात्, कविता (273) में आठ घटकों (एटथांगिको मैग्गो) के साथ पथ।
इसके अलावा, बुद्ध ने हमें कविता (276) में अपना प्रयास करने के लिए कहा,
“आप अपने आप को प्रयास करना चाहिए, तथागात्स केवल रास्ता दिखाते हैं।”
श्लोक (183) हमें बुद्धों का शिक्षण देता है। यह कहता है, “कोई बुराई मत
करो, योग्यता की खेती करो, किसी के दिमाग को शुद्ध करो; यह बुद्धों का
शिक्षण है।”

कविता
(24) में बुद्ध हमें जीवन में सफलता का रास्ता दिखाते हैं, इस प्रकार:
“यदि कोई व्यक्ति ऊर्जावान, दिमागदार, विचार, शब्द और विलेख में शुद्ध है,
अगर वह सब कुछ देखभाल और विचार के साथ करता है, तो अपनी इंद्रियों को रोकता
है; धम्म के अनुसार रहना और अनसुना नहीं है, फिर, उस दिमागदार व्यक्ति की
प्रसिद्धि और भाग्य बढ़ता है। “

ये धम्मपद में पाए जाने वाले रत्नों के कुछ उदाहरण हैं। धम्मपदा, वास्तव में, एक दार्शनिक, मार्गदर्शक और सभी के लिए मित्र है।

छंदों का यह अनुवाद पाली से अंग्रेजी में है। पाली पाठ का उपयोग छठे
अंतर्राष्ट्रीय बौद्ध धर्मसभा द्वारा अनुमोदित धम्मपद पाली है। हमने अनुवाद
को यथासंभव पाठ के करीब बनाने की कोशिश की है, लेकिन कभी -कभी यह बहुत
मुश्किल होता है, यदि असंभव नहीं है, तो एक अंग्रेजी शब्द खोजने के लिए जो
बिल्कुल एक पाली शब्द के अनुरूप होगा। उदाहरण के लिए, हम अभी तक एक एकल
अंग्रेजी शब्द नहीं पा सकते हैं जो चार महान सत्य के विस्तार में उपयोग किए
जाने वाले “दुकखा” शब्द के वास्तविक अर्थ को व्यक्त कर सकता है। इस अनुवाद
में, जहां भी “दुकाख” शब्द उसी अर्थ को वहन करता है जैसा कि चार महान सत्य
में होता है, यह अनियंत्रित छोड़ दिया जाता है; लेकिन केवल समझाया गया।

जब छंदों की धम्म की अवधारणा की व्याख्या में कोई संदेह होता है या जब
शाब्दिक अर्थ अस्पष्ट या अनपेक्षित होता है, थेरा। कई अवसरों पर हमने धम्म
(धम्मकरीस) के शिक्षकों से भी सलाह दी है, जो शब्दों और वाक्यों के बारे
में बताते हैं।

इसके अलावा, हमने धम्मपद के बर्मी अनुवादों से भी परामर्श किया है,
विशेष रूप से संघ बुद्ध सासन काउंसिल द्वारा अनुवाद, संगजा सयादव
(1805-1876) द्वारा अनुवाद, किंग मिंडन और किंग थिबाव के समय में एक प्रमुख
महा तेरा, और भी, और भी बर्मा पिटाका एसोसिएशन के एक ओवादकारिया महा थेरा
सायदव यू थिटिला द्वारा अनुवाद। संगजा सयादव की पुस्तक में धम्मपद की
कहानियों के विरोधाभास और अपमान भी शामिल हैं।

धम्मपद की कहानियां

धम्मपद की कहानियों के सारांश पुस्तक के दूसरे भाग में दिए गए हैं
क्योंकि यह आमतौर पर माना जाता है कि बुद्धघोसा (5 वीं शताब्दी ए। डी।)
द्वारा लिखी गई धम्मपद टिप्पणी धम्मपदा की बेहतर समझ के लिए एक बड़ी मदद
है। कमेंट्री में तीन सौ पाँच कहानियां शामिल हैं। कहानियों में उल्लिखित
अधिकांश घटनाएं बुद्ध के जीवन-समय के दौरान हुईं। कुछ कहानियों में, कुछ
अतीत के अस्तित्व के बारे में कुछ तथ्य भी रिटॉल्ड थे।

कहानियों के सारांश लिखने में हमने टिप्पणी का अनुवाद करने की कोशिश
नहीं की है। हमने बस कहानियों के तथ्यों को कम कर दिया है और उन्हें
संक्षेप में फिर से लिखा गया है: प्रत्येक कहानी के अंत में छंदों का
अनुवाद दिया गया है।

यह केवल अब मेरे लिए बना हुआ है कि संपादकीय समिति के सदस्यों, बर्मा
पितका एसोसिएशन के सदस्यों के प्रति मेरी गहरी और ईमानदारी से आभार व्यक्त
करें, जो कि स्क्रिप्ट के माध्यम से सावधानीपूर्वक जाने के लिए है; छंदों
के अनुवाद में मदद करने के लिए सयागी धम्मकारिया यू आंग मो और यू थिन
माउंग, संपादक, बर्मा पितका एसोसिएशन को।

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Dhammapada full Hindi audiobook |धम्मपद Buddhist book in Hindi |Buddhist scriptures |BUY NOW link

The
Dhammapada is a collection of sayings of the Buddha in verse form and
one of the most widely read and best known Buddhist scriptures. The
original versio…

13) Classical Assamese-ধ্ৰুপদী অসমীয়া

17) Classical Bengali-ক্লাসিক্যাল বাংলা,

23) Classical Chinese (Simplified)-古典中文（简体）,

24) Classical Chinese (Traditional)-古典中文（繁體）,

41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

50) Classical Indonesian-Bahasa Indonesia Klasik,

53) Classical Japanese-古典的なイタリア語,

55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=w0q71gRBlCw

ಧಮ್ಮಪದ ಯಮಕ ವಗ್ಗ ಅವಳಿ ಶ್ಲೋಕಗಳು ಬುದ್ಧರ ಧಮ್ಮಪದ ಕನ್ನಡದಲ್ಲಿ Dhammapada in Kannada

ಧಮ್ಮಪದ: ಪದ್ಯಗಳು ಮತ್ತು ಕಥೆಗಳು

ಉಚಿತ ವಿತರಣೆಗಾಗಿ ಮಾತ್ರ, ಧಮ್ಮದ ಉಡುಗೊರೆಯಾಗಿ.

ಮುನ್ನುಡಿ

ಧಮ್ಮಪದ ಪಿಟಾಕಾದ ಅತ್ಯಂತ ಪ್ರಸಿದ್ಧ ಪುಸ್ತಕಗಳಲ್ಲಿ ಒಂದಾಗಿದೆ. ಇದು ಸ್ಪಷ್ಟ,
ಸಣ್ಣ ಪದ್ಯಗಳಲ್ಲಿ ವ್ಯಕ್ತಪಡಿಸಿದ ಬುದ್ಧನ ಬೋಧನೆಗಳ ಸಂಗ್ರಹವಾಗಿದೆ. ಈ ವಚನಗಳನ್ನು
ಬುದ್ಧನು ತನ್ನ ಬೋಧನೆಯ ನಲವತ್ತೈದು ವರ್ಷಗಳ ಅವಧಿಯಲ್ಲಿ ನೀಡಿದ ವಿವಿಧ ಪ್ರವಚನಗಳಿಂದ
ತೆಗೆದಿದ್ದಾನೆ, ಏಕೆಂದರೆ ಅವನು ಗಂಗಾ ಕಣಿವೆಯಲ್ಲಿ (ಗಂಗಾ) ಪ್ರಯಾಣಿಸುತ್ತಿದ್ದನು
ಮತ್ತು ಹಿಮಾಲಯದ ಉಪ-ಪರ್ವತ ಪ್ರದೇಶದಲ್ಲಿ ಪ್ರಯಾಣಿಸಿದನು. ಈ ಪದ್ಯಗಳು ಸಾಮಾನ್ಯವಾಗಿ
ಕಠಿಣ, ಹಾಸ್ಯಮಯ ಮತ್ತು ಮನವರಿಕೆಯಾಗುತ್ತವೆ. ಸಿಮೈಲ್‌ಗಳನ್ನು ಬಳಸಿದಾಗಲೆಲ್ಲಾ,
ಅವುಗಳು ಮಗುವಿನಿಂದಲೂ ಸುಲಭವಾಗಿ ಅರ್ಥವಾಗುತ್ತವೆ, ಉದಾ., ಕಾರ್ಟ್‌ನ ಚಕ್ರ, ಮನುಷ್ಯನ
ನೆರಳು, ಆಳವಾದ ಕೊಳ, ಹೂವುಗಳು. ಈ ವಚನಗಳ ಮೂಲಕ, ಬುದ್ಧನು ಎಲ್ಲ ವಿಜಯಗಳಲ್ಲಿ ಆ
ಶ್ರೇಷ್ಠತೆಯನ್ನು ಸಾಧಿಸಲು ಒಬ್ಬನನ್ನು ಪ್ರಚೋದಿಸುತ್ತಾನೆ, ಸ್ವಯಂ ವಿಜಯ; ಉತ್ಸಾಹ,
ದ್ವೇಷ ಮತ್ತು ಅಜ್ಞಾನದ ದುಷ್ಕೃತ್ಯಗಳಿಂದ ತಪ್ಪಿಸಿಕೊಳ್ಳಲು; ಮತ್ತು ಪುನರ್ಜನ್ಮಗಳ
ಸುತ್ತಿನಿಂದ ಹಂಬಲ ಮತ್ತು ಸ್ವಾತಂತ್ರ್ಯದಿಂದ ಸ್ವಾತಂತ್ರ್ಯವನ್ನು ಪಡೆಯಲು
ಶ್ರಮಿಸುವುದು. ಪ್ರತಿಯೊಂದು ಪದ್ಯವು ಸತ್ಯವನ್ನು (ಧಮ್ಮ), ಒಂದು ಉಪದೇಶ, ಸಲಹೆಯನ್ನು
ಒಳಗೊಂಡಿದೆ.

ಧಮ್ಮಪಡ ಪದ್ಯಗಳು

ಧಮ್ಮಪದ ಪದ್ಯಗಳನ್ನು ಹೆಚ್ಚಾಗಿ ವಿಶ್ವದ ಅನೇಕ ದೇಶಗಳಲ್ಲಿ ಉಲ್ಲೇಖಿಸಲಾಗುತ್ತದೆ
ಮತ್ತು ಪುಸ್ತಕವನ್ನು ಅನೇಕ ಭಾಷೆಗಳಿಗೆ ಅನುವಾದಿಸಲಾಗಿದೆ. ಇಂಗ್ಲಿಷ್ಗೆ ಮುಂಚಿನ
ಅನುವಾದಗಳಲ್ಲಿ ಒಂದನ್ನು 1870 ರಲ್ಲಿ ಮ್ಯಾಕ್ಸ್ ಮುಲ್ಲರ್ ಮಾಡಿದ್ದಾರೆ. ನಂತರದ ಇತರ
ಅನುವಾದಗಳು ಎಫ್.ಎಲ್. ವುಡ್‌ವರ್ಡ್ 1921 ರಲ್ಲಿ, 1920 ರಲ್ಲಿ ವ್ಯಾಗಿಸ್ಮರಾ ಮತ್ತು
ಸೌಂಡರ್ಸ್ ಮತ್ತು 1902 ರಲ್ಲಿ ಎ.ಎಲ್. ಡಾ. ವಾಲ್ಪೋಲಾ ರಾಹುಲಾ ಅವರು ಧಮ್ಮಪದದಿಂದ
ಕೆಲವು ಆಯ್ದ ಪದ್ಯಗಳನ್ನು ಅನುವಾದಿಸಿದ್ದಾರೆ ಮತ್ತು ಅವರ “ವಾಟ್ ದಿ ಬುದ್ಧನ ಕಲಿಸಿದ”
ಪುಸ್ತಕದ ಕೊನೆಯಲ್ಲಿ ಪರಿಷ್ಕೃತ ಆವೃತ್ತಿ ನೀಡಿದ್ದಾರೆ. ಚೀನಿಯರು ಸಂಸ್ಕೃತದಿಂದ
ಧಮ್ಮಪದವನ್ನು ಅನುವಾದಿಸಿದ್ದಾರೆ. ಧಮ್ಮಪಡಾದ ಚೀನೀ ಆವೃತ್ತಿಯನ್ನು 1878 ರಲ್ಲಿ
ಸ್ಯಾಮ್ಯುಯೆಲ್ ಬೀಲ್ (ಧಮ್ಮಪಡ ಎಂದು ಕರೆಯಲ್ಪಡುವ ಬೌದ್ಧ ಕ್ಯಾನನ್ ಪಠ್ಯಗಳು)
ಇಂಗ್ಲಿಷ್ಗೆ ಅನುವಾದಿಸಿದರು.

ಬರ್ಮಾದಲ್ಲಿ, ಅನುವಾದಗಳನ್ನು ಬರ್ಮೀಸ್ ಆಗಿ ಮಾಡಲಾಗಿದೆ, ಹೆಚ್ಚಾಗಿ ಗದ್ಯದಲ್ಲಿ,
ಕೆಲವು ಪ್ಯಾರಾಫ್ರೇಸ್‌ಗಳು, ವಿವರಣೆಗಳು ಮತ್ತು ಪದ್ಯಗಳಿಗೆ ಸಂಬಂಧಿಸಿದ ಕಥೆಗಳ
ಸಂಕ್ಷಿಪ್ತತೆಗಳನ್ನು ಹೊಂದಿದೆ. ಇತ್ತೀಚಿನ ವರ್ಷಗಳಲ್ಲಿ, ಬರ್ಮೀಸ್ ಮತ್ತು ಇಂಗ್ಲಿಷ್
ಅನುವಾದಗಳೊಂದಿಗೆ ಧಮ್ಮಪಡಾದ ಕೆಲವು ಪುಸ್ತಕಗಳು, ಪಾಲಿ ಪದ್ಯಗಳೊಂದಿಗೆ ಸಹ
ಪ್ರಕಟಿಸಲಾಗಿದೆ.

ಧಮ್ಮಪಡವು ಸುತಂತ ಪಿಟಾಕಾದ ಖುದ್ದಾಕ ನಿಕಾಯಾದ ಎರಡನೇ ಪುಸ್ತಕವಾಗಿದ್ದು, ವಿವಿಧ
ತಲೆಗಳ ಅಡಿಯಲ್ಲಿ ಜೋಡಿಸಲಾದ ಇಪ್ಪತ್ತಾರು ಅಧ್ಯಾಯಗಳಲ್ಲಿ ನಾನೂರ ಇಪ್ಪತ್ಮೂರು
ಪದ್ಯಗಳನ್ನು ಒಳಗೊಂಡಿದೆ. ಧಮ್ಮಪಡದಲ್ಲಿ ಬುದ್ಧನ ಬೋಧನೆಯ ಮೂಲ ಸಿದ್ಧಾಂತಗಳನ್ನು
ಪ್ರತಿಷ್ಠಾಪಿಸಲಾಗಿದೆ.

“ಅಪ್ಪಾಮಾಡೊ ಅಮತಪಡಮ್” ನೊಂದಿಗೆ ಪ್ರಾರಂಭವಾಗುವ ಪದ್ಯ (21) ಅಂದರೆ “ಸಾವಧಾನತೆ
ನಿಬ್ಬಾನಾದ ಮಾರ್ಗವಾಗಿದೆ, ಮರಣರಹಿತ” ಎಂಬುದು ಬಹಳ ಮುಖ್ಯವಾದ ಮತ್ತು ಮಹತ್ವದ
ಪದ್ಯವಾಗಿದೆ. ನೆಮ್ಮದಿ ಮತ್ತು ಒಳನೋಟ ಧ್ಯಾನದಲ್ಲಿ ಮೈಂಡ್‌ಫುಲ್‌ನೆಸ್ ಪ್ರಮುಖ
ಅಂಶವಾಗಿದೆ. ಬುದ್ಧನು ತೀರಿಕೊಳ್ಳುವ ಮುನ್ನ ಕೊನೆಯ ಉಪದೇಶವು ಎಚ್ಚರದಿಂದಿರಬೇಕು ಮತ್ತು
ಶ್ರದ್ಧೆಯಿಂದ ಪ್ರಯತ್ನಿಸುವುದು (ಮಜಿ ಮತ್ತು ಫಲಾ ಮೂಲಕ ಪುನರ್ಜನ್ಮಗಳ ಸುತ್ತಿನಿಂದ
ಸ್ವಾತಂತ್ರ್ಯವನ್ನು ಪಡೆಯುವ ಕೆಲಸವನ್ನು ಪೂರ್ಣಗೊಳಿಸಲು). ಭಾರತದ ಅಶೋಕ ಮತ್ತು ಬರ್ಮಾದ
ರಾಜ ಅನಾವ್ರಹ್ತಾ ಅವರು ಬೌದ್ಧಧರ್ಮಕ್ಕೆ ಮತಾಂತರಗೊಂಡರು ಎಂಬುದು ಸಾವಧಾನತೆಯ ಮೇಲಿನ ಈ
ಪದ್ಯವನ್ನು ಪರಿಗಣಿಸಿದೆ ಎಂದು ಸಾಮಾನ್ಯವಾಗಿ ಒಪ್ಪಿಕೊಳ್ಳಲಾಗಿದೆ. ಆಯಾ ದೇಶಗಳಲ್ಲಿ
ಬೌದ್ಧಧರ್ಮದ ಪ್ರಸರಣದಲ್ಲಿ ಇಬ್ಬರೂ ರಾಜರು ಬಹಳವಾಗಿ ಸಹಾಯ ಮಾಡಿದ್ದರು.

ಪದ್ಯದಲ್ಲಿ (29) ಬುದ್ಧನು ಸಾವಧಾನತೆಯ ಕರೆಯನ್ನು ತುರ್ತು ಪ್ರಜ್ಞೆಯೊಂದಿಗೆ
ಸೇರಿಸಿಕೊಂಡಿದ್ದಾನೆ. ಪದ್ಯವು ಚಲಿಸುತ್ತದೆ: “ನಿರ್ಲಕ್ಷ್ಯದ ನಡುವೆ ಎಚ್ಚರದಿಂದಿ,
ಅರೆನಿದ್ರಾವಸ್ಥೆಯ ನಡುವೆ ಹೆಚ್ಚು ಜಾಗರೂಕನಾಗಿ, ಬುದ್ಧಿವಂತನು ಓಟದ ಕುದುರೆಯಂತೆ
ಮುನ್ನಡೆಯುತ್ತಾನೆ, ಜೇಡ್ ಅನ್ನು ಬಿಟ್ಟು ಹೋಗುತ್ತಾನೆ.”

(1) ಮತ್ತು (2) ಪದ್ಯಗಳು ಕಮ್ಮಾದ ಬದಲಾಗದ ಕಾನೂನನ್ನು ವಿವರಿಸುತ್ತದೆ, ಅದರ
ಅಡಿಯಲ್ಲಿ ಪ್ರತಿಯೊಂದು ಕಾರ್ಯ, ಒಳ್ಳೆಯದು ಅಥವಾ ಕೆಟ್ಟದು ಮತ್ತೆ ಮಾಡುವವರಿಗೆ
ಬರುತ್ತದೆ. ಇಲ್ಲಿ, ಬುದ್ಧನು ನಮ್ಮ ಎಲ್ಲಾ ಕಾರ್ಯಗಳಲ್ಲಿ ಮನಸ್ಸಿನ ಮಹತ್ವವನ್ನು
ಒತ್ತಿಹೇಳುತ್ತಾನೆ ಮತ್ತು ನಮ್ಮ ಕಾರ್ಯಗಳು, ಪದಗಳು ಮತ್ತು ಆಲೋಚನೆಗಳ ಅನಿವಾರ್ಯ
ಪರಿಣಾಮಗಳ ಬಗ್ಗೆ ಹೇಳುತ್ತಾನೆ.

ಪದ್ಯಗಳು (153) ಮತ್ತು (154) ಬುದ್ಧನು ತನ್ನ ಜ್ಞಾನೋದಯದ ಕ್ಷಣದಲ್ಲಿಯೇ
ಭವ್ಯವಾದ ಮತ್ತು ತೀವ್ರವಾದ ಸಂತೋಷದ ಅಭಿವ್ಯಕ್ತಿಗಳು. ಈ ಎರಡು ಪದ್ಯಗಳು ಬುದ್ಧನ ಸತ್ಯದ
ಹುಡುಕಾಟದ ಪರಾಕಾಷ್ಠೆಯ ಬಗ್ಗೆ ನಮಗೆ ಒಂದು ಗ್ರಾಫಿಕ್ ಖಾತೆಯನ್ನು ನೀಡುತ್ತವೆ.

ಸಂಸಾರದಲ್ಲಿ
ಪುನರಾವರ್ತಿತ ಜನನಗಳಿಗೆ ಕಾರಣವಾದ ‘ಮನೆ-ನಿರ್ಮೂಲಕ,’ ಹಂಬಲವನ್ನು ಕಂಡುಕೊಳ್ಳುವ
ಬಗ್ಗೆ ಅವರು ನಮಗೆ ಹೇಳುತ್ತಾರೆ. ಹಂಬಲವನ್ನು ತೊಡೆದುಹಾಕಿದ ನಂತರ, ಅವನಿಗೆ ಹೆಚ್ಚಿನ
ಮನೆಗಳು (ಖಂದಗಳು) ಹಂಬಲಿಸುವ ಮೂಲಕ ನಿರ್ಮಿಸಲಾಗುವುದಿಲ್ಲ, ಮತ್ತು ಹೆಚ್ಚಿನ
ಪುನರ್ಜನ್ಮಗಳು ಇರುವುದಿಲ್ಲ.

ಪದ್ಯಗಳು (277), (278) ಮತ್ತು (279) ಸಹ ಮುಖ್ಯವಾದವು, ಏಕೆಂದರೆ ಅವರು ಎಲ್ಲಾ
ನಿಯಮಾಧೀನ ವಸ್ತುಗಳ ಅಶ್ಲೀಲ, ಅತೃಪ್ತಿಕರ ಮತ್ತು ಸ್ವಯಂ-ಅಲ್ಲದ ಸ್ವಭಾವದ ಬಗ್ಗೆ ನಮಗೆ
ತಿಳಿಸುತ್ತಾರೆ; ಒಬ್ಬರು ಎಲ್ಲಾ ನಿಯಮಾಧೀನ ವಸ್ತುಗಳ ನೈಜ ಸ್ವರೂಪವನ್ನು ಗ್ರಹಿಸಬೇಕು
ಮತ್ತು ಖಂಧರ ಬಗ್ಗೆ ಬೇಸರಗೊಳ್ಳುವುದು ಬಹಳ ಮುಖ್ಯ, ಏಕೆಂದರೆ ಇದು ಶುದ್ಧತೆಯ
ಮಾರ್ಗವಾಗಿದೆ.

ನಂತರ ಬುದ್ಧನು ಪುನರ್ಜನ್ಮದ ಸುತ್ತಿನಿಂದ ವಿಮೋಚನೆಗೆ ಕಾರಣವಾಗುವ ಮಾರ್ಗವನ್ನು
ನಮಗೆ ತೋರಿಸುತ್ತದೆ, ಅಂದರೆ, ಪದ್ಯದಲ್ಲಿ (273) ಎಂಟು ಘಟಕಗಳ (ಅಂಥಂಗಿಕೊ ಮ್ಯಾಗ್ಗೊ)
ಇರುವ ಮಾರ್ಗ. ಇದಲ್ಲದೆ, “ನೀವೇ ಪ್ರಯತ್ನವನ್ನು ಮಾಡಬೇಕು, ತಥಗತರು ಮಾತ್ರ ದಾರಿ
ತೋರಿಸುತ್ತಾರೆ” ಎಂದು ಹೇಳುವ (276) ಶ್ಲೋಕದಲ್ಲಿ ನಮ್ಮದೇ ಆದ ಪ್ರಯತ್ನವನ್ನು ಮಾಡಲು
ಬುದ್ಧ ನಮಗೆ ಪ್ರಚೋದಿಸುತ್ತದೆ. ಪದ್ಯ (183) ನಮಗೆ ಬುದ್ಧರ ಬೋಧನೆಯನ್ನು ನೀಡುತ್ತದೆ.
ಅದು ಹೇಳುತ್ತದೆ, “ಯಾವುದೇ ಕೆಟ್ಟದ್ದನ್ನು ಮಾಡಬೇಡಿ, ಅರ್ಹತೆಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳಿ,
ಒಬ್ಬರ ಮನಸ್ಸನ್ನು ಶುದ್ಧೀಕರಿಸಿ; ಇದು ಬುದ್ಧರ ಬೋಧನೆ.”

ಪದ್ಯದಲ್ಲಿ
(24) ಬುದ್ಧನು ಜೀವನದಲ್ಲಿ ಯಶಸ್ಸಿನ ಮಾರ್ಗವನ್ನು ನಮಗೆ ತೋರಿಸುತ್ತಾನೆ, ಹೀಗೆ:
“ಒಬ್ಬ ವ್ಯಕ್ತಿಯು ಶಕ್ತಿಯುತ, ಬುದ್ದಿವಂತನಾಗಿದ್ದರೆ, ಆಲೋಚನೆಯಲ್ಲಿ
ಶುದ್ಧನಾಗಿದ್ದರೆ, ಮಾತು ಮತ್ತು ಕಾರ್ಯದಲ್ಲಿ, ಅವನು ಎಲ್ಲವನ್ನೂ ಎಚ್ಚರಿಕೆಯಿಂದ ಮತ್ತು
ಪರಿಗಣನೆಯೊಂದಿಗೆ ಮಾಡಿದರೆ, ಅವನ ಇಂದ್ರಿಯಗಳನ್ನು ನಿಗ್ರಹಿಸುತ್ತಾನೆ; ಅವನ ಸಂಪಾದನೆ;
ಧಮ್ಮದ ಪ್ರಕಾರ ವಾಸಿಸುವುದು ಮತ್ತು ಆ ಮನಸ್ಸಿನ ವ್ಯಕ್ತಿಯ ಖ್ಯಾತಿ ಮತ್ತು ಅದೃಷ್ಟವು
ಹೆಚ್ಚಾಗುವುದಿಲ್ಲ. “

ಧಮ್ಮಪಡದಲ್ಲಿ ಕಂಡುಬರುವ ರತ್ನಗಳ ಕೆಲವು ಉದಾಹರಣೆಗಳು ಇವು. ಧಮ್ಮಪಡವು ನಿಜಕ್ಕೂ ತತ್ವಜ್ಞಾನಿ, ಮಾರ್ಗದರ್ಶಿ ಮತ್ತು ಎಲ್ಲರಿಗೂ ಸ್ನೇಹಿತ.

ಪದ್ಯಗಳ ಈ ಅನುವಾದವು ಪಾಲಿಯಿಂದ ಇಂಗ್ಲಿಷ್‌ಗೆ ಬಂದಿದೆ. ಆರನೇ ಅಂತರರಾಷ್ಟ್ರೀಯ
ಬೌದ್ಧ ಸಿನೊಡ್ ಅನುಮೋದಿಸಿದ ಧಮ್ಮಪದ ಪಾಲಿ ಬಳಸಿದ ಪಾಲಿ ಪಠ್ಯ. ಅನುವಾದವನ್ನು
ಸಾಧ್ಯವಾದಷ್ಟು ಪಠ್ಯಕ್ಕೆ ಹತ್ತಿರವಾಗಿಸಲು ನಾವು ಪ್ರಯತ್ನಿಸಿದ್ದೇವೆ, ಆದರೆ
ಕೆಲವೊಮ್ಮೆ ಪಾಲಿ ಪದಕ್ಕೆ ಅನುಗುಣವಾದ ಇಂಗ್ಲಿಷ್ ಪದವನ್ನು ಕಂಡುಹಿಡಿಯುವುದು ತುಂಬಾ
ಕಷ್ಟ, ಅಸಾಧ್ಯವಲ್ಲ. ಉದಾಹರಣೆಗೆ, ನಾಲ್ಕು ಉದಾತ್ತ ಸತ್ಯಗಳ ನಿರೂಪಣೆಯಲ್ಲಿ ಬಳಸಲಾದ
“ದುಖಾ” ಪದದ ನೈಜ ಅರ್ಥವನ್ನು ತಿಳಿಸಬಲ್ಲ ಒಂದೇ ಇಂಗ್ಲಿಷ್ ಪದವನ್ನು ನಾವು ಇನ್ನೂ
ಕಂಡುಹಿಡಿಯಲಾಗುವುದಿಲ್ಲ. ಈ ಅನುವಾದದಲ್ಲಿ, “ದುಖಾ” ಎಂಬ ಪದವು ನಾಲ್ಕು ಉದಾತ್ತ
ಸತ್ಯಗಳಲ್ಲಿ ಮಾಡುವಂತೆಯೇ ಅದೇ ಅರ್ಥವನ್ನು ಹೊಂದಿದೆ, ಅದು ಅನುವಾದಿಸದೆ
ಬಿಡಲಾಗುತ್ತದೆ; ಆದರೆ ಮಾತ್ರ ವಿವರಿಸಲಾಗಿದೆ.

ಪದ್ಯಗಳ ಧಮ್ಮ ಪರಿಕಲ್ಪನೆಯ ವ್ಯಾಖ್ಯಾನದಲ್ಲಿ ಯಾವುದೇ ಸಂದೇಹವಿದ್ದಾಗ ಅಥವಾ
ಅಕ್ಷರಶಃ ಅರ್ಥವು ಅಸ್ಪಷ್ಟ ಅಥವಾ ಗ್ರಹಿಸಲಾಗದಿದ್ದಾಗ, ನಾವು ವ್ಯಾಖ್ಯಾನವನ್ನು (ಪಾಲಿ)
ಮತ್ತು ಬರ್ಮೀಸ್ ಅನುವಾದವನ್ನು ನ್ಯಾಂಗೆಬಿನ್ ಸಯಾಡಾವ್ ಅವರ ವ್ಯಾಖ್ಯಾನವನ್ನು
ಉಲ್ಲೇಖಿಸಿದ್ದೇವೆ, ಬಹಳ ಕಲಿತರು ಥೇರಾ. ಅನೇಕ ಸಂದರ್ಭಗಳಲ್ಲಿ ನಾವು ದರ್ಪ್ಲೆಕ್ಸಿಂಗ್
ಪದಗಳು ಮತ್ತು ವಾಕ್ಯಗಳನ್ನು ಸ್ಪಷ್ಟಪಡಿಸಿದ್ದಕ್ಕಾಗಿ ಧಮ್ಮ (ಧಮ್ಮಕರಿಯಾ)
ಶಿಕ್ಷಕರನ್ನು ಸಂಪರ್ಕಿಸಿದ್ದೇವೆ.

ಇದಲ್ಲದೆ, ನಾವು ಧಮ್ಮಪದ ಬರ್ಮೀಸ್ ಅನುವಾದಗಳನ್ನು ಸಹ ಸಂಪರ್ಕಿಸಿದ್ದೇವೆ,
ವಿಶೇಷವಾಗಿ ಯೂನಿಯನ್ ಬುದ್ಧ ಸಾಸಾನಾ ಕೌನ್ಸಿಲ್ ಅವರ ಅನುವಾದ, ಸಂಗಾಜ ಸಯಾದಾವ್
(1805-1876) ಅವರ ಅನುವಾದ, ರಾಜ ಮಿಂಡನ್ ಮತ್ತು ಕಿಂಗ್ ತಿಬಾವ್ ಅವರ ಕಾಲದಲ್ಲಿ
ಪ್ರಮುಖ ಮಹಾ ಥೇರಾ, ಮತ್ತು ಸಹ ಬರ್ಮ ಪಿಟಕಾ ಅಸೋಸಿಯೇಷನ್‌ನ ಓವಾಡಾಕರಿಯಾ ಮಹಾ ಥೇರಾದ
ಸಯಾದಾವ್ ಯು ಥಿಟ್ಟಿಲಾ ಅವರ ಅನುವಾದ. ಸಂಗಾಜ ಸಯಾದಾವಿನ ಪುಸ್ತಕದಲ್ಲಿ ಧಮ್ಮಪದ ಕಥೆಗಳ
ಪ್ಯಾರಾಫ್ರೇಸ್‌ಗಳು ಮತ್ತು ಸಂಕ್ಷಿಪ್ತ ರೂಪಗಳಿವೆ.

ಧಮ್ಮಪದ ಕಥೆಗಳು

ಧಮ್ಮಪಡ ಕಥೆಗಳ ಸಾರಾಂಶವನ್ನು ಪುಸ್ತಕದ ಎರಡನೇ ಭಾಗದಲ್ಲಿ ನೀಡಲಾಗಿದೆ, ಏಕೆಂದರೆ
ಬುದ್ಧಘೋಸಾ (5 ನೇ ಶತಮಾನದ ಎ.ಡಿ.) ಬರೆದ ಧಮ್ಮಪದ ವ್ಯಾಖ್ಯಾನವು ಧಮ್ಮಪದ ಬಗ್ಗೆ ಉತ್ತಮ
ತಿಳುವಳಿಕೆಯ ಕಡೆಗೆ ಒಂದು ದೊಡ್ಡ ಸಹಾಯವಾಗಿದೆ ಎಂದು ಸಾಮಾನ್ಯವಾಗಿ ನಂಬಲಾಗಿದೆ.
ಮುನ್ನೂರು ಮತ್ತು ಐದು ಕಥೆಗಳನ್ನು ವ್ಯಾಖ್ಯಾನದಲ್ಲಿ ಸೇರಿಸಲಾಗಿದೆ. ಕಥೆಗಳಲ್ಲಿ
ಉಲ್ಲೇಖಿಸಲಾದ ಹೆಚ್ಚಿನ ಘಟನೆಗಳು ಬುದ್ಧನ ಜೀವಿತಾವಧಿಯಲ್ಲಿ ನಡೆದವು. ಕೆಲವು
ಕಥೆಗಳಲ್ಲಿ, ಹಿಂದಿನ ಕೆಲವು ಅಸ್ತಿತ್ವಗಳ ಬಗ್ಗೆ ಕೆಲವು ಸಂಗತಿಗಳು ಸಹ
ಮರುಪರಿಶೀಲಿಸಲ್ಪಟ್ಟವು.

ಕಥೆಗಳ ಸಾರಾಂಶಗಳನ್ನು ಬರೆಯುವಾಗ ನಾವು ವ್ಯಾಖ್ಯಾನವನ್ನು ಭಾಷಾಂತರಿಸಲು
ಪ್ರಯತ್ನಿಸಲಿಲ್ಲ. ನಾವು ಕಥೆಗಳ ಸಂಗತಿಗಳನ್ನು ಸರಳವಾಗಿ ತಗ್ಗಿಸಿದ್ದೇವೆ ಮತ್ತು
ಅವುಗಳನ್ನು ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಪುನಃ ಬರೆದಿದ್ದೇವೆ: ಪ್ರತಿ ಕಥೆಯ ಕೊನೆಯಲ್ಲಿ ಪದ್ಯಗಳ
ಅನುವಾದವನ್ನು ನೀಡಲಾಗುತ್ತದೆ.

ಸ್ಕ್ರಿಪ್ಟ್‌ನ ಮೂಲಕ ನಿಖರವಾಗಿ ಹೋಗಿದ್ದಕ್ಕಾಗಿ ಸಂಪಾದಕೀಯ ಸಮಿತಿಯ ಬರ್ಮ ಪಿಟಕಾ
ಅಸೋಸಿಯೇಷನ್‌ನ ಸದಸ್ಯರಿಗೆ ನನ್ನ ಆಳವಾದ ಮತ್ತು ಪ್ರಾಮಾಣಿಕ ಕೃತಜ್ಞತೆಯನ್ನು
ವ್ಯಕ್ತಪಡಿಸುವುದು ಈಗ ನನಗೆ ಉಳಿದಿದೆ; ಪದ್ಯಗಳ ಅನುವಾದಕ್ಕೆ ಸಹಾಯ ಮಾಡಿದ್ದಕ್ಕಾಗಿ
ಸಯಾಗಿ ಧಮ್ಮಕರಿಯಾ ಯು ಆಂಗ್ ಮೋ ಮತ್ತು ಬರ್ಮ ಪಿಟಕಾ ಅಸೋಸಿಯೇಷನ್‌ನ ಸಂಪಾದಕ ಯು ಥೀನ್
ಮಾಂಗ್ ಅವರಿಗೆ.

youtube.com

ಧಮ್ಮಪದ ಯಮಕ ವಗ್ಗ ಅವಳಿ ಶ್ಲೋಕಗಳು ಬುದ್ಧರ ಧಮ್ಮಪದ ಕನ್ನಡದಲ್ಲಿ Dhammapada in Kannada

57) Classical Khmer- ខ្មែរបុរាណ,

59) Classical Korean-고전 한국어,

62) Classical Lao-ຄລາສສິກລາວ,

69) Classical Malay-Melayu Klasik,

71) Classical Maltese-Klassiku Malti,

70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

https://www.youtube.com/watch?v=nkfUEGDfyk0

The Dhammapada: Verses and Stories

For free distribution only, as a gift of dhamma.

ആമുഖം

Dhammapada Verses

In Burma, translations have been made into Burmese, mostly in
prose, some with paraphrases, explanations and abridgements of stories
relating to the verses. In recent years, some books on Dhammapada with
both Burmese and English translations, together with Pali verses, have
also been published.

Verses (277), (278) and (279) are also important as they tell us
about the impermanent, unsatisfactory and the non-self nature of all
conditioned things; it is very important that one should perceive the
true nature of all conditioned things and become weary of the khandhas,
for this is the Path to Purity.

Then the Buddha shows us the Path leading to the liberation from
round of rebirths, i.e., the Path with eight constituents (Atthangiko
Maggo) in Verse (273). Further, the Buddha exhorts us to make our own
effort in Verse (276) saying, “You yourselves should make the effort,
the Tathagatas only show the way.” Verse (183) gives us the teaching of
the Buddhas. It says, “Do no evil, cultivate merit, purify one’s mind;
this is the teaching of the Buddhas.”

വാക്യത്തിൽ
(24) ബുദ്ധൻ ജീവിതത്തിലെ വിജയത്തിലേക്കുള്ള വഴി കാണിക്കുന്നു, ഇപ്രകാരം,
“ഒരു വ്യക്തി, മനസ്സുള്ള, നിർമ്മലവും, എല്ലാ കാര്യങ്ങളും, അവന്റെ
ഇന്ദ്രിയങ്ങളെ നിയന്ത്രിക്കുന്നു എങ്കിൽ; അവന്റെ സമ്പാദിക്കുന്നു
ധർമ്മമനുസരിച്ച് ജീവിക്കുക, അതിനാൽ, ശ്രവിക്കുന്ന വ്യക്തിയുടെ പ്രശസ്തിയും
ഭാഗ്യവും വർദ്ധിപ്പിക്കുന്നില്ല. “

ധർമ്മപദയിൽ ഗംസ് കണ്ടെത്തേണ്ട ചില ഉദാഹരണങ്ങൾ ഇവയാണ്. ധർമ്മപദ, തീർച്ചയായും എല്ലാവർക്കും തത്ത്വചിന്തകനും വഴികാട്ടിയുമാണ്.

വാക്യങ്ങളുടെ ഈ വിവർത്തനം പാലിയിൽ നിന്നുള്ളതാണ്. ആറാം അന്താരാഷ്ട്ര
ബുദ്ധ സമന്വയം അംഗീകരിച്ച ധർമ്മപദ പാലിയാണ് ഉപയോഗിച്ച പാലി വാചകം.
വിവർത്തനം കഴിയുന്നത്ര വാചകവുമായി അടുക്കാൻ ഞങ്ങൾ ശ്രമിച്ചു, പക്ഷേ
ചിലപ്പോൾ ഇത് വളരെ ബുദ്ധിമുട്ടാണ്, അത് അസാധ്യമല്ലെങ്കിൽ, ഒരു പാലി
പദവുമായി പൊരുത്തപ്പെടുന്ന ഒരു ഇംഗ്ലീഷ് പദം കണ്ടെത്തുക. ഉദാഹരണത്തിന്,
“ദുക്കൻ” എന്ന വാക്കിന്റെ യഥാർത്ഥ അർത്ഥം ഞങ്ങൾക്ക് കണ്ടെത്താനാവില്ല, അത്
നാല് മാറിയൽ സത്യങ്ങളുടെ അറിയിപ്പിൽ ഉപയോഗിക്കുന്നു. ഈ വിവർത്തനത്തിൽ,
“ദുക്കൻ” എന്ന പദം നാല് മാന്യമായ സത്യങ്ങളിൽ ചെയ്യുന്ന അതേ അർത്ഥം
വഹിക്കുന്നു, ഇത് സംക്ഷിപ്തമായി അവശേഷിക്കുന്നു; എന്നാൽ വിശദീകരിച്ചു.

വാക്മ്മ സങ്കൽപ്പത്തിന്റെ വ്യാഖ്യാനത്തിൽ അല്ലെങ്കിൽ അക്ഷരാർത്ഥത്തിൽ
അർത്ഥമാക്കുമ്പോൾ, ഞങ്ങൾ കമന്ററിയെ (പാലി) പരാമർശിച്ച് (പാലി), കമന്ററി
വിവർത്തനം, വളരെ പഠിച്ചു തെര. ആശയക്കുഴപ്പമുണ്ടാക്കുന്ന വാക്കുകളും
വാക്യങ്ങളും ഉനുസമിക്കുന്നതിനായി ധർമ്മത്തിലെ (ധഭകരിയകൾ) അധ്യാപകരെ ഞങ്ങൾ
ആലോചിച്ചിട്ടുണ്ട്.

കൂടാതെ, ധർമ്മപടയുടെ ബർമീസ് വിവർത്തനങ്ങളും ആലോചിച്ചു, പ്രത്യേകിച്ച്
യൂണിയൻ ബുദ്ധ സസാന കൗൺസിൽ, പ്രത്യേകിച്ച് സംയോജനം (1805-1876) വിവർത്തനം,
പ്രഭാതം ബർമ പിറ്റക്ക അസോസിയേഷന്റെ ഓവാഡകരിയ മഹാമായ തെരയാണ് സയദാവ് യു
തിറ്റിലയുടെ വിവർത്തനം. ധർമ്മപദ കഥകളുടെ പാരാഫ്രേസുകളും സംഗ്രഹങ്ങളും സംഗജാ
സീഡായ പുസ്തകത്തിൽ ഉൾപ്പെടുന്നു.

ധർമ്മക്ക കഥകൾ

ബുദ്ധഗോസ (അഞ്ചാം നൂറ്റാണ്ട് A.D.) എഴുതിയ ധർമ്മപദ വ്യാഖ്യാനം
ധർമ്മപപാദത്തെക്കുറിച്ചുള്ള മികച്ച ഗ്രാഹ്യത്തെക്കാൾ മികച്ച സഹായമാണ് ഈ
പുസ്തകത്തിന്റെ സംഗ്രഹങ്ങൾ പുസ്തകത്തിന്റെ രണ്ടാം ഭാഗത്ത് നൽകുന്നത്.
മുന്നൂറ്റഞ്ചു അഞ്ച് നിലകളുണ്ട് വ്യാഖ്യാനത്തിൽ ഉൾപ്പെടുത്തിയിട്ടുണ്ട്.
കഥകളിൽ പരാമർശിച്ചിരിക്കുന്ന മിക്ക സംഭവങ്ങളും ബുദ്ധന്റെ ജീവിതകാലത്താണ്
നടന്നത്. ചില കഥകളിൽ, ചില മുൻ നിലനിൽപ്പുകളെക്കുറിച്ചുള്ള ചില വസ്തുതകളും
റിട്ടൽ ചെയ്യപ്പെട്ടു.

കഥാപാത്രങ്ങളുടെ സംഗ്രഹങ്ങൾ എഴുതുന്നതിൽ ഞങ്ങൾ വ്യാഖ്യാനം വിവർത്തനം
ചെയ്യാൻ ശ്രമിച്ചിട്ടില്ല. ഞങ്ങൾ കഥകളുടെ വസ്തുതകൾ അഴിച്ചുമാറ്റി അവ
അവർക്ക് ഹ്രസ്വമായി എഴുതിയിട്ടുണ്ട്: വാക്യങ്ങളുടെ വിവർത്തനം ഓരോ
സ്റ്റോറിയുടെയും അവസാനത്തിൽ നൽകിയിരിക്കുന്നു.

എഡിറ്റോറിയൽ കമ്മിറ്റി അംഗങ്ങളുമായി എന്റെ ആഴമേറിയതും ആത്മാർത്ഥതയും
പ്രകടിപ്പിക്കുന്നതിനായി മാത്രമേ ഇത് ഞാൻ തുടരുന്നുള്ളൂ, ബർമ പിക്കാക്ക
അസോസിയേഷൻ സെയ്ഗ്ഗി ധമകാരിയ യു ഓങ്, എ ലിറ്റർ, ബർമ പിറ്റാക്ക അസോസിയേഷൻ,
വാക്യങ്ങളുടെ വിവർത്തനത്തിൽ സഹായിക്കുന്നതിന്.

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73) Classical Marathi-क्लासिकल माओरी,

https://www.youtube.com/watch?v=_HThKr8Eu2I&t=199s

Most Powerful Theravada Pali Chanting

धम्मपादा: श्लोक आणि कथा

केवळ विनामूल्य वितरणासाठी, धम्माची भेट म्हणून.

प्रस्तावना

धम्मपदा हे पिटकाच्या सर्वात प्रसिद्ध पुस्तकांपैकी एक आहे. हे
स्पष्ट, पिठी श्लोकांमध्ये व्यक्त केलेल्या बुद्धांच्या शिकवणींचा संग्रह
आहे. गंगा (गंगा) आणि हिमालयातील उप-माउंटन ट्रॅक्टच्या खो valley ्यात
प्रवास करत असताना बुद्धांनी त्यांच्या पंच्याऐंशी वर्षांच्या अध्यापनाच्या
काळात बुद्धांनी दिलेल्या विविध प्रवचनांमधून हे श्लोक केले गेले. हे
श्लोक बर्‍याचदा
चिडचिडे, मजेदार आणि खात्री पटणारे असतात. जेव्हा जेव्हा सिमिल्स वापरली
जातात तेव्हा ते असे असतात जे अगदी मुलाद्वारे सहजपणे समजले जातात, उदा.
कार्टचे चाक, माणसाची सावली, एक खोल तलाव, फुले. या श्लोकांच्या माध्यमातून
बुद्धांनी सर्व विजय, स्वत: चा विजय मिळविण्यास उद्युक्त केले; उत्कटतेने,
द्वेष आणि अज्ञानाच्या दुष्परिणामांपासून सुटण्यासाठी; आणि पुनर्जन्माच्या
फे from ्यापासून लालसा आणि स्वातंत्र्य मिळविण्यापासून स्वातंत्र्य
मिळविण्यासाठी कठोर प्रयत्न करणे. प्रत्येक श्लोकात एक सत्य (धम्म), एक
उपदेश, सल्ल्याचा एक तुकडा असतो.

धम्मपादा श्लोक

धम्मपादा श्लोक बहुतेक वेळा जगातील बर्‍याच
देशांमध्ये उद्धृत केले जातात आणि पुस्तकाचे अनेक भाषांमध्ये भाषांतर केले
गेले आहे. इंग्रजीतील सर्वात आधीचे भाषांतर १ Max70० मध्ये मॅक्स मुलर
यांनी केले. त्यानंतर इतर भाषांतर एफ.एल. १ 21 २१ मध्ये व्हेडवर्ड, १ 1920
२० मध्ये वॅजीझारा आणि सॉन्डर्स यांनी आणि १ 190 ०२ मध्ये ए.एल. एडमंड्स
(विश्वासाचे स्तोत्रे) यांनी. अलीकडील भाषांतरांपैकी, नारदा महाथेरा यांनी
सर्वात जास्त ओळखले आहे. डॉ. वालपोला राहुलानेही धम्मपादाकडून काही
निवडलेल्या श्लोकांचे भाषांतर केले आहे आणि त्यांच्या “व्हॉट द बुद्ध
शिकवलेल्या” पुस्तकाच्या शेवटी ते सुधारित आवृत्तीचे भाषांतर केले आहेत.
चिनी लोकांनी धम्मपदाचे संस्कृतमधून भाषांतर केले. १787878 मध्ये
धम्मपदाच्या चिनी आवृत्तीचे इंग्रजीमध्ये सॅम्युअल बील (बौद्ध कॅनॉनमधील
ग्रंथ) यांनी इंग्रजीमध्ये भाषांतर केले.

बर्मामध्ये, बर्मीमध्ये भाषांतर केले गेले आहे, मुख्यत: गद्यात, काही
श्लोकांशी संबंधित कथांचे स्पष्टीकरण आणि परिच्छेदन असलेले काही. अलिकडच्या
वर्षांत, पाली श्लोकांसह बर्मी आणि इंग्रजी भाषांतरांसह धम्मपदावरील काही
पुस्तके देखील प्रकाशित केली गेली आहेत.

धम्मपाद हे सुट्टंता पितकाच्या खुद्दाका निकयाचे दुसरे पुस्तक आहे,
ज्यात विविध प्रमुखांच्या खाली असलेल्या छत्तीस अध्यायांमधील चारशे तेवीस
श्लोक आहेत. धम्मपदामध्ये बुद्धांच्या शिकवणीचे मूलभूत तत्त्वे तयार केली
जातात.

श्लोक (२१) जो “अपॅमाडो अमतापादम” ने सुरू होतो “म्हणजे” मानसिकता हा
निबानाचा मार्ग आहे, “हा एक अतिशय महत्वाचा आणि महत्त्वपूर्ण श्लोक आहे.
मानसिकता हा शांतता आणि अंतर्दृष्टी ध्यानात सर्वात महत्वाचा घटक आहे.
बुद्ध यांचे निधन होण्यापूर्वीच शेवटचे उपदेश देखील लक्षात ठेवून आणि
प्रयत्नशीलतेने प्रयत्न करणे होते (मॅग्गा आणि फालाद्वारे पुनर्जन्माच्या
फेरीपासून स्वातंत्र्य मिळविण्याचे कार्य पूर्ण करण्यासाठी). हे
सर्वसाधारणपणे मान्य केले जाते की या श्लोकामुळे या श्लोकामुळे भारताचा
सम्राट असोका आणि बर्माचा राजा अनवरहता बौद्ध धर्मात रूपांतरित झाला.
दोन्ही राजांनी त्यांच्या संबंधित देशांमध्ये बौद्ध धर्माच्या प्रसारात
मोठ्या प्रमाणात मदत केली होती.

श्लोकात (२)) बुद्धांनी तातडीच्या भावनेने माइंडफुलनेसची मागणी केली
आहे. हा श्लोक चालला आहे: “निष्काळजीपणाच्या, अत्यंत सावधगिरीने, अत्यंत
जागरूक, शहाणा माणूस रेस घोड्यासारखा प्रगती करतो आणि जेडला मागे ठेवतो.”

श्लोक (१) आणि (२) कममाच्या अपरिवर्तनीय कायद्याचे वर्णन करतात, ज्या
अंतर्गत प्रत्येक कृत्ये, चांगले किंवा वाईट, परत परत येतात. येथे, बुद्ध
आपल्या सर्व कृतींमध्ये मनाचे महत्त्व यावर जोर देतात आणि आपल्या कर्मे,
शब्द आणि विचारांच्या अपरिहार्य परिणामाबद्दल बोलतात.

श्लोक (१33) आणि (१44) हे उदात्त आणि तीव्र आनंदाचे अभिव्यक्ती आहेत
आणि बुद्धांनी त्याच्या ज्ञानाच्या क्षणी बोलले. हे दोन श्लोक आपल्याला
बुद्धांच्या सत्याच्या शोधाच्या कळसाचे ग्राफिक खाते देतात.

ते
आम्हाला बुद्धांना ‘घर बांधणारे’ शोधत आहेत, तृष्णा, संसारामध्ये वारंवार
जन्म घेण्याचे कारण शोधत आहेत. तृष्णापासून मुक्त झाल्यामुळे, त्याच्यासाठी
आणखी घरे (खंदस) तळमळीने बांधली जाणार नाहीत आणि यापुढे पुनर्जन्म होणार
नाही.

श्लोक (२77), (२88) आणि (२9)) हे देखील महत्त्वाचे आहेत कारण ते
आपल्याला कायमस्वरुपी, असमाधानकारक आणि सर्व कंडिशन केलेल्या गोष्टींच्या
स्वत: च्या स्वभावाविषयी सांगतात; हे फार महत्वाचे आहे की एखाद्याने सर्व
कंडिशन केलेल्या गोष्टींचे खरे स्वरूप लक्षात घेतले पाहिजे आणि खान्गाने
कंटाळले पाहिजे, कारण शुद्धतेचा हा मार्ग आहे.

मग बुद्ध आपल्याला पुनर्जन्माच्या फेरीपासून मुक्त होण्याचा मार्ग
दर्शवितो, म्हणजेच, श्लोकात आठ घटक (अटांगिको मॅग्गो) (२33) मध्ये मार्ग.
पुढे, बुद्धांनी आम्हाला (२66) श्लोकात स्वतःचे प्रयत्न करण्यास उद्युक्त
केले की, “तुम्ही स्वतः प्रयत्न केले पाहिजेत, तथगात फक्त मार्ग दाखवतात.”
श्लोक (183) आपल्याला बुद्धांची शिकवण देते. ते म्हणतात, “कोणतीही वाईट
गोष्ट करू नका, गुणवत्तेची लागवड करा, एखाद्याचे मन शुद्ध करा; ही
बुद्धांची शिकवण आहे.”

श्लोकात
(२)) बुद्ध आपल्याला जीवनात यशस्वी होण्याचा मार्ग दाखवतात, अशा प्रकारे:
“जर एखादी व्यक्ती ऊर्जावान, सावध, विचार, शब्द आणि कृत्याने शुद्ध असेल तर
जर त्याने काळजी आणि विचाराने सर्व काही केले तर त्याच्या इंद्रियांना
प्रतिबंधित करते; धम्मानुसार जगणे आणि ते निर्विकार नाही, तर मग त्या
मनाच्या व्यक्तीची कीर्ती आणि भविष्य वाढते. “

धम्मपादामध्ये सापडलेल्या रत्नांची ही काही उदाहरणे आहेत. धम्मपादा खरंच एक तत्वज्ञानी, मार्गदर्शक आणि सर्वांचे मित्र आहे.

श्लोकांचे हे भाषांतर पालीपासून इंग्रजीमध्ये आहे. सहाव्या
आंतरराष्ट्रीय बौद्ध सायनॉडने मंजूर केलेला धम्मपाद पाली वापरलेला पाली
मजकूर आहे. आम्ही अनुवाद शक्य तितक्या मजकूराच्या जवळ करण्याचा प्रयत्न
केला आहे, परंतु काहीवेळा पाली शब्दाशी संबंधित इंग्रजी शब्द शोधणे फार
कठीण आहे, अशक्य नसल्यास. उदाहरणार्थ, आम्हाला अद्याप एकच इंग्रजी शब्द
सापडला नाही जो चार उदात्त सत्यांच्या प्रदर्शनात वापरल्या जाणार्‍या
“दुस्का” या शब्दाचा खरा अर्थ सांगू शकतो. या भाषांतरात, जिथे जिथे
“दुस्का” हा शब्द चार उदात्त सत्यांप्रमाणेच अर्थपूर्ण आहे, तो अप्रशिक्षित
राहिला आहे; पण फक्त स्पष्ट केले.

जेव्हा श्लोकांच्या धम्म संकल्पनेच्या स्पष्टीकरणात किंवा शाब्दिक
अर्थ अस्पष्ट किंवा बिनधास्त असतो तेव्हा आम्ही शंका घेतल्यास, आम्ही भाष्य
(पालीमध्ये) आणि न्युन्गलबिन सयादाव यांनी केलेल्या समालोचनाचा उल्लेख
केला आहे, जो एक अतिशय शिकलेला आहे. थेरा. बर्‍याच प्रसंगी आम्ही धम्म (धम्मकारियस) च्या शिक्षकांचा सल्ला घेतला आहे.

याव्यतिरिक्त आम्ही धम्मपादाच्या बर्मी भाषांतरांचा सल्लाही घेतला
आहे, विशेषत: युनियन बुद्ध ससाना कौन्सिलच्या भाषांतर, राजाजा सयादाव
(१5०5-१-1876)) यांनी भाषांतर, किंग मिंडन आणि किंग थिबॉ यांच्या काळात
अग्रगण्य महा थेर बर्मा पितका असोसिएशनचे सयादाव यू थिटिला, ओव्हडॅकरीया
महा थेराचे भाषांतर. संगज सयादाव यांच्या पुस्तकात धम्मपदांच्या कथांचे
परिच्छेद आणि संक्षिप्त रूप देखील समाविष्ट आहे.

धम्मपादा कथा

धम्मपदाच्या कथांचे सारांश पुस्तकाच्या दुसर्‍या
भागात दिले गेले आहेत कारण सामान्यत: असे मानले जाते की बुद्धघोसा
(century व्या शतकातील एडी) यांनी लिहिलेले धम्मपादाचे भाष्य धम्मपादाच्या
चांगल्या प्रकारे समजून घेण्यासाठी एक मोठी मदत आहे. भाष्यात तीनशे पाच कथा
समाविष्ट केल्या आहेत. कथांमध्ये नमूद केलेल्या बर्‍याच घटना बुद्धांच्या आयुष्यात घडल्या. काही कथांमध्ये, मागील काही अस्तित्वांबद्दल काही तथ्य देखील परत केले गेले.

कथांचे सारांश लिहिताना आम्ही भाष्य भाषांतर करण्याचा प्रयत्न केला
नाही. आम्ही कथांच्या तथ्ये सहजपणे काढल्या आहेत आणि त्या थोडक्यात पुन्हा
लिहिल्या आहेत: प्रत्येक कथेच्या शेवटी श्लोकांचे भाषांतर दिले जाते.

आता फक्त माझ्यासाठीच हेच आहे की आता फक्त माझ्यासाठी हेच आहे.
श्लोकांच्या भाषांतरात मदत केल्याबद्दल सयागी धम्मकारिया यू औंग मो आणि यू
थेन मौंग, बर्मा पितका असोसिएशनचे संपादक.

youtube.com

Most Powerful Theravada Pali Chanting

74) Classical Mongolian-Сонгодог Монгол,

75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

78) Classical Odia (Oriya)

83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

92) Classical Sindhi,

93) Classical Sinhala-සම්භාව්ය සිංහල,

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

https://www.youtube.com/watch?v=wJRtphxop0M&t=636s

தம்மபாதா: வசனங்களும் கதைகளும்

தம்மத்தின் பரிசாக, இலவச விநியோகத்திற்காக மட்டுமே மரியாதை.

முன்னுரை

தம்மபாதா பிடகாவின் சிறந்த புத்தகங்களில் ஒன்றாகும். இது தெளிவான,
தெளிவான வசனங்களில் வெளிப்படுத்தப்பட்ட புத்தரின் போதனைகளின் தொகுப்பாகும்.
இந்த வசனங்கள் புத்தர் வழங்கிய பல்வேறு சொற்பொழிவுகளிலிருந்து
நாற்பத்தைந்து ஆண்டுகளில் அவரது போதனையின் போது, அவர் கங்கை பள்ளத்தாக்கு
(கங்கா) மற்றும் இமயமலையின் துணை மவுண்டன் பாதையில் பயணம் செய்தார். இந்த
வசனங்கள் பெரும்பாலும் கடுமையானவை, நகைச்சுவையானவை மற்றும் உறுதியானவை.
உருவகங்கள் பயன்படுத்தப்படும்போதெல்லாம், அவை ஒரு குழந்தையால் கூட எளிதில்
புரிந்து கொள்ளப்படுகின்றன, எ.கா., வண்டியின் சக்கரம், ஒரு மனிதனின் நிழல்,
ஆழமான குளம், பூக்கள். இந்த வசனங்களின் மூலம், புத்தர் ஒருவருக்கு எல்லா
வெற்றிகளிலும் மிகப் பெரிய வெற்றியை அடைய அறிவுறுத்துகிறார், சுயத்தை
கைப்பற்றுகிறார்; ஆர்வம், வெறுப்பு மற்றும் அறியாமை ஆகியவற்றின்
தீமைகளிலிருந்து தப்பிக்க; மற்றும் மறுபிறப்புகளின் சுற்றிலிருந்து
ஏங்குதல் மற்றும் சுதந்திரத்திலிருந்து சுதந்திரத்தை அடைய கடுமையாக
பாடுபடுவது. ஒவ்வொரு வசனத்திலும் ஒரு உண்மை (தம்மம்), ஒரு அறிவுரை, ஒரு
அறிவுரை உள்ளது.

தம்மபாதா வசனங்கள்

தம்மபாதா வசனங்கள் பெரும்பாலும் உலகின் பல நாடுகளில் பலரால் மேற்கோள்
காட்டப்படுகின்றன, மேலும் புத்தகம் பல மொழிகளில் மொழிபெயர்க்கப்பட்டுள்ளது.
ஆங்கிலத்தில் ஆரம்பகால மொழிபெயர்ப்புகளில் ஒன்று 1870 இல் மேக்ஸ்
முல்லரால் செய்யப்பட்டது. அதைத் தொடர்ந்து வரும் பிற மொழிபெயர்ப்புகள்
எஃப்.எல். 1921 ஆம் ஆண்டில் உட்வார்ட், 1920 இல் வாகிஸ்மரா மற்றும்
சாண்டர்ஸ் மற்றும் 1902 ஆம் ஆண்டில் ஏ.எல். எட்மண்ட்ஸ் (விசுவாசத்தின்
பாடல்கள்) ஆகியோரால். சமீபத்திய மொழிபெயர்ப்புகளில், நாரத மகாதேரா எழுதியது
மிகவும் பரவலாக அறியப்படுகிறது. டாக்டர் வால்போலா ராகுலா
தம்மபாதாவிலிருந்து தேர்ந்தெடுக்கப்பட்ட சில வசனங்களையும்
மொழிபெயர்த்துள்ளார், மேலும் தனது “புத்தர் கற்பித்தவர்,” திருத்தப்பட்ட
பதிப்பின் புத்தகத்தின் முடிவில் அவற்றைக் கொடுத்துள்ளார். சீனர்கள்
தம்மபாதாவை சமஸ்கிருதத்திலிருந்து மொழிபெயர்த்தனர். தம்மபாதாவின் சீன
பதிப்பு 1878 ஆம் ஆண்டில் சாமுவேல் பீல் (தம்மபாதா என்று அழைக்கப்படும் ப
Buddhist த்த நியதியின் நூல்கள்) ஆங்கிலத்தில் மொழிபெயர்க்கப்பட்டது.

பர்மாவில், மொழிபெயர்ப்புகள் பர்மியர்களாக மாற்றப்பட்டுள்ளன,
பெரும்பாலும் உரைநடை, சில பொழிப்புரைகள், விளக்கங்கள் மற்றும் வசனங்கள்
தொடர்பான கதைகளின் சுருக்கங்கள். சமீபத்திய ஆண்டுகளில், தம்மபாதா பற்றிய
சில புத்தகங்களும் பர்மிய மற்றும் ஆங்கில மொழிபெயர்ப்புகளுடன், பாலி
வசனங்களுடன் சேர்ந்து வெளியிடப்பட்டுள்ளன.

தம்மபாதா என்பது சுட்டான்டா பிடகாவின் குடகா நிகாயாவின் இரண்டாவது
புத்தகம், இது இருபத்தி ஆறு அத்தியாயங்களில் பல்வேறு தலைகளின் கீழ் ஏற்பாடு
செய்யப்பட்டுள்ளது. தம்மபாதாவில் புத்தரின் போதனையின் அடிப்படைக்
கொள்கைகள் உள்ளன.

“அப்பாமாடோ அமதபாதம்” உடன் தொடங்கும் வசனம் (21) “நினைவாற்றல் என்பது
நிபானாவுக்கு வழி, மரணமற்றது” என்பது மிக முக்கியமான மற்றும்
குறிப்பிடத்தக்க வசனம். அமைதி மற்றும் நுண்ணறிவு தியானத்தில் மனம் மிக
முக்கியமான உறுப்பு. அவர் இறப்பதற்கு சற்று முன்பு புத்தரின் கடைசி
அறிவுரையும் கவனத்துடன் இருக்க வேண்டும், விடாமுயற்சியுடன் முயற்சி செய்ய
வேண்டும் (மாகா மற்றும் ஃபாலா வழியாக மறுபிறப்புகளின் சுற்றிலிருந்து
சுதந்திரத்தை அடைவதற்கான பணியை முடிக்க). இந்த வசனத்தின் காரணமாக,
இந்தியாவின் அசோகா மற்றும் பர்மாவின் மன்னர் அனவ்ராஹ்தா ஆகியோர் ப Buddhism
த்தமாக மாறியது என்பது இந்த வசனத்தின் காரணமாகவே பொதுவாக
ஏற்றுக்கொள்ளப்படுகிறது. இரு மன்னர்களும் அந்தந்த நாடுகளில் ப Buddhism த்த
மதத்தை பரப்புவதில் பெரிதும் உதவியிருந்தனர்.

வசனத்தில் (29) புத்தர் நினைவாற்றலுக்கான தனது அழைப்பை அவசர உணர்வோடு
இணைத்துள்ளார். வசனம் இயங்குகிறது: “அலட்சியமான, மயக்கமடைந்தவர்களிடையே
மிகுந்த கவனத்துடன், ஞானமுள்ளவர் ஒரு ரேஸ் குதிரையைப் போல முன்னேறுகிறார்,
ஜேட் பின்னால் விட்டுவிடுகிறார்.”

வசனங்கள் (1) மற்றும் (2) கம்மாவின் மாறாத சட்டத்தை விளக்குகின்றன,
அதன் கீழ் ஒவ்வொரு செயலும் நல்லது அல்லது கெட்டது, மீண்டும் செய்பவருக்கு
வரும். இங்கே, புத்தர் நம்முடைய எல்லா செயல்களிலும் மனதின்
முக்கியத்துவத்தை வலியுறுத்துகிறார், மேலும் நமது செயல்கள், சொற்கள்
மற்றும் எண்ணங்களின் தவிர்க்க முடியாத விளைவுகளைப் பற்றி பேசுகிறார்.

வசனங்கள் (153) மற்றும் (154) ஆகியவை அவரது அறிவொளியின் தருணத்தில்
புத்தர் கூறும் விழுமிய மற்றும் தீவிரமான மகிழ்ச்சியின் வெளிப்பாடுகள்.
இந்த இரண்டு வசனங்களும் புத்தரின் உண்மையைத் தேடுவதற்கான உச்சம் குறித்த
கிராஃபிக் கணக்கை நமக்குத் தருகின்றன.

சம்சாரத்தில்
மீண்டும் மீண்டும் பிறப்பதற்கான காரணம், புத்தர் ‘ஹவுஸ்-பில்டர்’,
ஏங்குதல், ஏங்குதல் பற்றி அவர்கள் எங்களிடம் கூறுகிறார்கள்.
ஏக்கத்திலிருந்து விடுபட்டு, அவருக்கு இனி வீடுகள் இல்லை (காந்தாக்கள்)
ஏங்குவதன் மூலம் கட்டப்பட மாட்டார்கள், மேலும் மறுபிறப்புகள் இருக்காது.

வசனங்கள் (277), (278) மற்றும் (279) ஆகியவை முக்கியமானவை, ஏனெனில்
அவை அனைத்து நிபந்தனைக்குட்பட்ட விஷயங்களின் அசாதாரண, திருப்தியற்ற மற்றும்
சுயமற்ற தன்மை பற்றி எங்களிடம் கூறுகின்றன; அனைத்து நிபந்தனைக்குட்பட்ட
விஷயங்களின் உண்மையான தன்மையையும் ஒருவர் உணர்ந்து காந்தாக்களுக்கு
சோர்வடைய வேண்டும் என்பது மிகவும் முக்கியம், ஏனென்றால் இது தூய்மைக்கான
பாதை.

மறுபிறப்பு சுற்றிலிருந்து விடுதலைக்கு வழிவகுக்கும் பாதையை புத்தர்
நமக்குக் காட்டுகிறார், அதாவது, வசனத்தில் (273) எட்டு தொகுதிகள்
(அட்டாங்கிகோ மாக்கோ) கொண்ட பாதை. மேலும், புத்தர் வசனத்தில் (276) எங்கள்
சொந்த முயற்சியை மேற்கொள்ளும்படி அறிவுறுத்துகிறார், “நீங்களே முயற்சி
செய்ய வேண்டும், ததகதர்கள் மட்டுமே வழியைக் காட்டுகிறார்கள்.” வசனம் (183)
புத்தர்களின் போதனையை நமக்குத் தருகிறது. அது கூறுகிறது, “எந்த தீமையும்
செய்யாதீர்கள், தகுதியை வளர்த்துக் கொள்ளுங்கள், ஒருவரின் மனதை
சுத்திகரிக்கவும்; இது புத்தர்களின் போதனை.”

வசனத்தில்
(24) புத்தர் வாழ்க்கையில் வெற்றிக்கான வழியைக் காட்டுகிறார், இவ்வாறு:
“ஒரு நபர் ஆற்றல் மிக்கவராகவும், கவனமாகவும், சிந்தனையிலும்,
வார்த்தையிலும், செயலிலும் தூய்மையானவராக இருந்தால், அவர் எல்லாவற்றையும்
கவனத்துடனும் பரிசீலிப்புடனும் செய்தால், அவரது உணர்வுகளைத் தடுக்கிறார்;
அவரைப் சம்பாதிக்கிறார் தம்மத்தின் படி வாழ்வது மற்றும் கவனக்குறைவாக
இல்லை, அப்படியானால், அந்த கவனமுள்ள நபரின் புகழ் மற்றும் அதிர்ஷ்டம்
அதிகரிக்கிறது. “

தம்மபாதாவில் காணப்படும் ரத்தினங்களின் சில எடுத்துக்காட்டுகள் இவை.
தம்மபாதா, உண்மையில், ஒரு தத்துவஞானி, வழிகாட்டி மற்றும் அனைவருக்கும்
நண்பர்.

வசனங்களின் இந்த மொழிபெயர்ப்பு பாலியில் இருந்து ஆங்கிலத்திற்கு
உள்ளது. பயன்படுத்தப்படும் பாலி உரை ஆறாவது சர்வதேச ப Buddhist த்த ஆயர்
ஒப்புதல் அளித்த தம்மபாதா பாலி ஆகும். மொழிபெயர்ப்பை முடிந்தவரை உரைக்கு
நெருக்கமாக்க முயற்சித்தோம், ஆனால் சில நேரங்களில் அது மிகவும் கடினம்,
சாத்தியமற்றது என்றால், ஒரு பாலி வார்த்தைக்கு சரியாக ஒத்திருக்கும் ஒரு
ஆங்கில வார்த்தையைக் கண்டுபிடிப்பது. எடுத்துக்காட்டாக, நான்கு உன்னத
உண்மைகளின் வெளிப்பாட்டில் பயன்படுத்தப்படும் “துக்கா” என்ற வார்த்தையின்
உண்மையான அர்த்தத்தை தெரிவிக்கக்கூடிய ஒரு ஆங்கில வார்த்தையை நாம் இன்னும்
கண்டுபிடிக்க முடியவில்லை. இந்த மொழிபெயர்ப்பில், “துக்கா” என்ற சொல்
நான்கு உன்னத உண்மைகளில் அதே பொருளைக் கொண்டிருக்கும் இடமெல்லாம், அது
மொழிபெயர்க்கப்படாமல் விடப்படுகிறது; ஆனால் மட்டுமே விளக்கினார்.

வசனங்களின் தம்மக் கருத்தின் விளக்கத்தில் ஏதேனும் சந்தேகம்
இருக்கும்போது அல்லது நேரடி பொருள் தெளிவற்றதாகவோ அல்லது புரியாததாகவோ
இருக்கும்போது, வர்ணனை (பாலியில்) மற்றும் வர்ணனையின் பர்மிய
மொழிபெயர்ப்பை நாங்கள் குறிப்பிட்டுள்ளோம் தேரா. பல சந்தர்ப்பங்களில்,
குழப்பமான சொற்கள் மற்றும் வாக்கியங்களை தெளிவுபடுத்துவதற்காக தம்மத்தின்
(தம்மகரியாஸ்) ஆசிரியர்களையும் நாங்கள் ஆலோசித்துள்ளோம்.

கூடுதலாக, தம்மபாதாவின் பர்மிய மொழிபெயர்ப்புகளையும், குறிப்பாக
தொழிற்சங்க புத்தர் சசனா கவுன்சிலின் மொழிபெயர்ப்பையும், சங்காஜா சயதவாவின்
மொழிபெயர்ப்பு (1805-1876), கிங் மிண்டோன் மற்றும் கிங் திபாவின்
காலத்தில் ஒரு முன்னணி மகா தேரா மொழிபெயர்ப்பு, மேலும் பர்மா பிடகா
சங்கத்தின் ஓவடகாரியா மகா தேரா சயதாவ் யு திட்டிலாவின் மொழிபெயர்ப்பு.
சங்காஜா சயதாவின் புத்தகத்தில் தம்மபாதா கதைகளின் பொழிப்புரைகள் மற்றும்
சுருக்கங்களும் அடங்கும்.

தம்மபாத கதைகள்

தம்மபாதா கதைகளின் சுருக்கங்கள் புத்தகத்தின் இரண்டாம் பாகத்தில்
கொடுக்கப்பட்டுள்ளன, ஏனெனில் புத்தகோசா (5 ஆம் நூற்றாண்டு ஏ.டி.) எழுதிய
தம்மபாத வர்ணனை தம்மபாதாவைப் பற்றி நன்கு புரிந்துகொள்ள ஒரு பெரிய
உதவியாகும் என்று பொதுவாக நம்பப்படுகிறது. வர்ணனையில் முந்நூற்று ஐந்து
கதைகள் சேர்க்கப்பட்டுள்ளன. கதைகளில் குறிப்பிடப்பட்டுள்ள பெரும்பாலான
சம்பவங்கள் புத்தரின் வாழ்நாளில் நடந்தன. சில கதைகளில், கடந்த கால
இருப்புக்களைப் பற்றிய சில உண்மைகளும் மீண்டும் இருந்தன.

கதைகளின் சுருக்கங்களை எழுதுவதில் வர்ணனையை மொழிபெயர்க்க
முயற்சிக்கவில்லை. கதைகளின் உண்மைகளை நாங்கள் வெறுமனே அழித்துவிட்டோம்,
அவற்றை சுருக்கமாக மீண்டும் எழுதியுள்ளோம்: ஒவ்வொரு கதையின் முடிவிலும்
வசனங்களின் மொழிபெயர்ப்பு கொடுக்கப்பட்டுள்ளது.

ஸ்கிரிப்ட் வழியாக உன்னிப்பாகச் சென்றதற்காக, தலையங்கக் குழுவின்
உறுப்பினர்களான பர்மா பிடகா அசோசியேஷனுக்கு எனது ஆழ்ந்த மற்றும் நேர்மையான
நன்றியை வெளிப்படுத்துவது இப்போது எனக்கு உள்ளது; சயகி தம்மகாரியா யு ஆங்
மோ மற்றும் வசனங்களை மொழிபெயர்ப்பதற்கு உதவியதற்காக பர்மா பிடகா
அசோசியேஷனின் ஆசிரியர் யு தெய்ன் ம ung ங் ஆகியோருக்கு.

விபாசனா பயிற்சி ஒரு மணி நேரம்|Vizha kolam|விழா கோலம்|Vipasana meditation

VIZHA KOLAM

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தியானப் பயிற்சி, புத்தரின் தம்மம்,மனதின் பதிவை அழிக்கும் பயிற்சி.,வாழ்வில் மகிழ்ச்சி கொடுக்கும் பயிற்சி.

Meditation
practice in the Theravada tradition ended in the 10th century, but was
reintroduced in Toungoo and Konbaung Burma in the 18th century,[3] based
on contemporary readings of the Satipaṭṭhāna sutta, the Visuddhimagga,
and other texts. A new tradition developed in the 19th and 20th
centuries, centering on bare insight in conjunction with samatha.[4] It
became of central importance in the 20th century Vipassanā movement[5]
as developed by Ledi Sayadaw and U Vimala and popularised by Mahasi
Sayadaw, V. R. Dhiravamsa, and S. N. Goenka.[6][7][8]

In
modern Theravada, the combination or disjunction of vipassanā and
samatha is a matter of dispute. While the Pali sutras hardly mention
vipassanā, describing it as a mental quality alongside with samatha
which develop in tandem and lead to liberation, the Abhidhamma Pitaka
and the commentaries describe samatha and vipassanā as two separate
meditation techniques. The Vipassanā movement favours vipassanā over
samatha, but critics point out that both are necessary elements of the
Buddhist training.

Vipassanā
or vipaśyanā, “insight,” is prajñā “insight into the true nature of
reality”, defined as anicca “impermanence”, dukkha “suffering,
unsatisfactoriness”, anattā “non-self”, the three marks of existence in
the Theravada tradition, and as śūnyatā “emptiness” and Buddha-nature in
the Mahayana traditions,vizha kolam, விழா கோலம்

தியானம்,விபாசனா
தியானம்,விபாசனா தியானம் எங்கே செய்யலாம்,தியான வகுப்பு,ஆனா பானா
தியானம்,தியானம் இசை,புத்த தியானம்,விபாசனா பயன் என்ன,ஆனா பானா ஸதி தியான
முறை விளக்கம்,தியானம் செய்யும் முறை,விபாசனா எப்படி செய்வது,தியானம்
எப்படி செய்வது,தியானம் செய்வது எப்படி,தியானம் செய்யும் நேரம்,மனதை
ஒருநிலைப் படுத்தும் தியானம்,தியானப் பயிற்சி,ஞானம்,மனரீதியான
பிரச்சனை,விபசான,விழா கோலம்,விழாகோலம்,வாழ்வியல்,கொல்லிப்பாவை,தன்னம்பிக்கை
பயிற்சி,யோகம்,முக்தி,மனதை ஒருநிலை படுத்த
முடியும்,மோட்சம்,சங்கமம்,ஆனந்தம்,டைனமிக்

youtube.com

விபாசனா பயிற்சி ஒரு மணி நேரம்|Vizha kolam|விழா கோலம்|Vipasana meditation

104) Classical Telugu- క్లాసికల్ తెలుగు,

https://www.youtube.com/watch?v=ih610GcP8kM&t=766s

ధమ్మపాద: శ్లోకాలు మరియు కథలు

ఉచిత పంపిణీ కోసం, ధమ్మ బహుమతిగా మాత్రమే.

ముందుమాట

పిటాకా యొక్క బాగా తెలిసిన పుస్తకాల్లో ధమ్మపాడ ఒకటి. ఇది స్పష్టమైన,
చిన్న శ్లోకాలలో వ్యక్తీకరించబడిన బుద్ధుని బోధనల సమాహారం. ఈ శ్లోకాలు
బుద్ధుడు తన బోధన యొక్క నలభై ఐదు సంవత్సరాల కాలంలో ఇచ్చిన వివిధ ఉపన్యాసాల
నుండి తొలగించబడ్డాయి, ఎందుకంటే అతను గంగా లోయ (గంగా) మరియు హిమాలయాల
ఉప-పర్వత ప్రాంతంలో ప్రయాణించాడు. ఈ శ్లోకాలు తరచుగా మొగ్గు చూపుతాయి,
చమత్కారంగా మరియు నమ్మదగినవి. అనుకరణలను ఉపయోగించినప్పుడల్లా, అవి
పిల్లవాడు కూడా సులభంగా అర్థం చేసుకునేవి, ఉదా., బండి చక్రం, మనిషి నీడ,
లోతైన కొలను, పువ్వులు. ఈ శ్లోకాల ద్వారా, బుద్ధుడు అన్ని విజయాలలో
గొప్పది, స్వీయ విజయం సాధించమని ప్రోత్సహిస్తాడు; అభిరుచి, ద్వేషం మరియు
అజ్ఞానం యొక్క చెడుల నుండి తప్పించుకోవడానికి; మరియు పునర్జన్మ యొక్క రౌండ్
నుండి కోరిక మరియు స్వేచ్ఛ నుండి స్వేచ్ఛను పొందటానికి తీవ్రంగా
ప్రయత్నిస్తారు. ప్రతి పద్యంలో ఒక సత్యం (ధమ్మ), ఒక ప్రబోధం, సలహా ఉంది.

ధమ్మపాద పద్యాలు

ధమ్మపాద శ్లోకాలు తరచుగా ప్రపంచంలోని అనేక దేశాలలో చాలా మంది కోట్
చేయబడ్డాయి మరియు ఈ పుస్తకం అనేక భాషలలోకి అనువదించబడింది. ఆంగ్లంలోకి తొలి
అనువాదాలలో ఒకటి 1870 లో మాక్స్ ముల్లెర్ చేత చేయబడింది. తరువాత వచ్చిన
ఇతర అనువాదాలు F.L. వుడ్వార్డ్ 1921 లో, 1920 లో వేగిస్మర మరియు సాండర్స్
చేత, మరియు 1902 లో A.L. ఎడ్మండ్స్ (విశ్వాసం యొక్క శ్లోకాలు) చేత. ఇటీవలి
అనువాదాలలో, నారద మహాథెరా చేత విస్తృతంగా ప్రసిద్ది చెందింది. డాక్టర్
వాల్పోలా రాహులా కూడా ధమ్మపాద నుండి ఎంచుకున్న కొన్ని శ్లోకాలను
అనువదించారు మరియు తన పుస్తకం “వాట్ ది బుద్ధ బోధించాడు” అనే పుస్తకం
చివరిలో వాటిని ఇచ్చారు. చైనీయులు ధమ్మపాడను సంస్కృత నుండి అనువదించారు.
1878 లో ధమ్మపాద యొక్క చైనీస్ వెర్షన్‌ను శామ్యూల్ బీల్ (బౌద్ధ కానన్ నుండి
ధమ్మపాడ అని పిలువబడే బౌద్ధ కానన్ నుండి పాఠాలు) ఆంగ్లంలోకి అనువదించాయి.

బర్మాలో, అనువాదాలు బర్మీస్‌గా చేయబడ్డాయి, ఎక్కువగా గద్యంలో, కొన్ని
పారాఫ్రేజ్‌లు, వివరణలు మరియు పద్యాలకు సంబంధించిన కథల సంక్షిప్తాలు.
ఇటీవలి సంవత్సరాలలో, బర్మీస్ మరియు ఆంగ్ల అనువాదాలతో ధమ్మపాడపై కొన్ని
పుస్తకాలు, పాలి పద్యాలతో పాటు కూడా ప్రచురించబడ్డాయి.

ధమ్మపాద సుత్తాంటా పిటాకాకు చెందిన ఖుద్దక నికాయ యొక్క రెండవ పుస్తకం,
ఇరవై ఆరు అధ్యాయాలలో నాలుగు వందల ఇరవై మూడు శ్లోకాలు వివిధ తలల క్రింద
ఏర్పాటు చేయబడ్డాయి. ధర్మపడలో బుద్ధుని బోధన యొక్క ప్రాథమిక సిద్ధాంతాలను
పొందుపరచారు.

“అప్పమాడో అమాటపదు” తో ప్రారంభమయ్యే పద్యం (21) అంటే “మైండ్‌ఫుల్‌నెస్
అనేది నిబ్బానాకు మార్గం, డెత్లెస్” చాలా ముఖ్యమైన మరియు ముఖ్యమైన పద్యం.
ప్రశాంతత మరియు అంతర్దృష్టి ధ్యానంలో మైండ్‌ఫుల్‌నెస్ చాలా ముఖ్యమైన అంశం.
బుద్ధుడు చనిపోయే ముందు చివరిగా ఉపదేశించడం కూడా జాగ్రత్త వహించడం మరియు
శ్రద్ధగా ప్రయత్నించడం (మాగా మరియు ఫలా ద్వారా పునర్జన్మ రౌండ్ నుండి
స్వేచ్ఛను పొందే పనిని పూర్తి చేయడం). భారతదేశ చక్రవర్తి మరియు బర్మా రాజు
అనవ్రాహతా రాజు బౌద్ధమతంలో మతమార్పిడి అయ్యారని ఈ పద్యం కారణంగా ఇది
సాధారణంగా అంగీకరించబడింది. ఆయా దేశాలలో బౌద్ధమతం ప్రచారం చేయడంలో ఇద్దరు
రాజులు ఎంతో సహాయపడ్డారు.

పద్యంలో (29) బుద్ధుడు ఆవశ్యకతతో సంపూర్ణత కోసం తన పిలుపునిచ్చాడు. ఈ
పద్యం నడుస్తుంది: “మగతలో నిర్లక్ష్యంగా, అత్యంత అప్రమత్తంగా ఉన్నవారిలో
బుద్ధిపూర్వకంగా, తెలివైన వ్యక్తి ఒక రేసు గుర్రంలా అభివృద్ధి చెందుతాడు,
జాడేను వదిలివేస్తాడు.”

శ్లోకాలు (1) మరియు (2) కమ్మ యొక్క మార్పులేని చట్టాన్ని వివరిస్తాయి,
దీని కింద ప్రతి దస్తావేజు, మంచి లేదా చెడు, తిరిగి చేసేవారికి తిరిగి
వస్తుంది. ఇక్కడ, బుద్ధుడు మన అన్ని చర్యలలో మనస్సు యొక్క ప్రాముఖ్యతను
నొక్కి చెబుతాడు మరియు మన పనులు, పదాలు మరియు ఆలోచనల యొక్క అనివార్యమైన
పరిణామాల గురించి మాట్లాడుతాడు.

శ్లోకాలు (153) మరియు (154) బుద్ధుడు తన జ్ఞానోదయం యొక్క క్షణంలోనే
ఉత్కృష్టమైన మరియు తీవ్రమైన ఆనందం యొక్క వ్యక్తీకరణలు. ఈ రెండు శ్లోకాలు
బుద్ధుడి సత్యం కోసం చేసిన అన్వేషణ యొక్క పరాకాష్ట గురించి గ్రాఫిక్ ఖాతాను
ఇస్తాయి.

బుద్ధుడు
‘హౌస్-బిల్డర్,’ కోరికను కనుగొన్నట్లు వారు మాకు చెబుతారు, సంసారంలో
పదేపదే జననాలకు కారణం. కోరికను వదిలివేసిన తరువాత, అతనికి ఎక్కువ ఇళ్ళు
(ఖంధాస్) తృష్ణ ద్వారా నిర్మించబడవు, ఇంకా పునర్జన్మలు ఉండవు.

శ్లోకాలు (277), (278) మరియు (279) కూడా ముఖ్యమైనవి, ఎందుకంటే అవి
అశాశ్వతమైన, సంతృప్తికరంగా మరియు అన్ని షరతులతో కూడిన విషయాల యొక్క స్వీయ
స్వభావం గురించి మాకు చెబుతున్నాయి; అన్ని షరతులతో కూడిన విషయాల యొక్క
నిజమైన స్వభావాన్ని గ్రహించడం మరియు ఖంధాస్‌తో అలసిపోవడం చాలా ముఖ్యం,
ఎందుకంటే ఇది స్వచ్ఛతకు మార్గం.

అప్పుడు బుద్ధుడు పునర్జన్మ రౌండ్ నుండి విముక్తికి దారితీసే
మార్గాన్ని చూపిస్తాడు, అనగా, పద్యంలో ఎనిమిది భాగాలతో (అత్తాంగికో మాగ్గో)
మార్గం (273). ఇంకా, బుద్ధుడు పద్యం (276) లో మా స్వంత ప్రయత్నం చేయమని
ప్రోత్సహిస్తాడు, “మీరు మీరే ప్రయత్నం చేయాలి, తథాగటాలు మార్గం మాత్రమే
చూపిస్తారు.” పద్యం (183) బుద్ధుల బోధనను ఇస్తుంది. ఇది “చెడు చేయవద్దు,
యోగ్యతను పండించండి, ఒకరి మనస్సును శుద్ధి చేయండి; ఇది బుద్ధుల బోధన” అని
చెప్పింది.

(24)
పద్యంలో బుద్ధుడు జీవితంలో విజయానికి మార్గాన్ని చూపిస్తాడు, ఈ విధంగా:
“ఒక వ్యక్తి శక్తివంతమైన, బుద్ధిపూర్వకంగా, ఆలోచన, పదం మరియు దస్తావేజులో
స్వచ్ఛంగా ఉంటే, అతను శ్రద్ధ మరియు పరిశీలనతో ప్రతిదీ చేస్తే, అతని భావాలను
నిరోధిస్తాడు; ధర్మం ప్రకారం జీవించడం మరియు విననిది కాదు, అప్పుడు, ఆ
బుద్ధిగల వ్యక్తి యొక్క కీర్తి మరియు అదృష్టం పెరుగుతుంది. “

ధమ్మపాదంలో కనిపించే రత్నాల యొక్క కొన్ని ఉదాహరణలు ఇవి. ధమ్మపాడ, నిజానికి, అందరికీ ఒక తత్వవేత్త, గైడ్ మరియు స్నేహితుడు.

పద్యాల యొక్క ఈ అనువాదం పాలి నుండి ఆంగ్లంలోకి వచ్చింది. ఉపయోగించిన
పాలి వచనం ఆరవ అంతర్జాతీయ బౌద్ధ సైనాడ్ ఆమోదించిన ధమ్మపాద పాలి. మేము
అనువాదాన్ని వీలైనంత దగ్గరగా వచనానికి దగ్గరగా చేయడానికి ప్రయత్నించాము,
కాని కొన్నిసార్లు పాలి పదానికి సరిగ్గా అనుగుణంగా ఉండే ఆంగ్ల పదాన్ని
కనుగొనడం చాలా కష్టం, అసాధ్యం కాకపోతే. ఉదాహరణకు, నాలుగు గొప్ప సత్యాల
ప్రదర్శనలో ఉపయోగించిన “దుక్కా” అనే పదం యొక్క నిజమైన అర్ధాన్ని తెలియజేయగల
ఒక్క ఆంగ్ల పదాన్ని మనం ఇంకా కనుగొనలేకపోయాము. ఈ అనువాదంలో, “దుక్కా” అనే
పదం నాలుగు గొప్ప సత్యాలలో అదే అర్ధాన్ని కలిగి ఉన్న చోట, అది
అనువదించబడలేదు; కానీ మాత్రమే వివరించబడింది.

శ్లోకాల యొక్క ధమ్మ భావన యొక్క వ్యాఖ్యానంలో ఏదైనా సందేహం ఉన్నప్పుడు
లేదా సాహిత్య అర్ధం అస్పష్టంగా లేదా అర్థం చేసుకోలేనిప్పుడు, మేము
వ్యాఖ్యానం (పాలిలో) మరియు న్యాంగ్‌బిన్ సయాదావ్ వ్యాఖ్యానం యొక్క బర్మీస్
అనువాదాన్ని చాలా నేర్చుకున్నప్పుడు, చాలా నేర్చుకున్నది. థెరా. అనేక
సందర్భాల్లో మేము ధమ్మ (ధమ్మకారియాస్) ఉపాధ్యాయులను కూడా కలవరపెట్టే పదాలు
మరియు వాక్యాలను వివరించడానికి సంప్రదించాము.

అదనంగా, మేము ధమ్మపాడ యొక్క బర్మీస్ అనువాదాలను కూడా సంప్రదించాము,
ముఖ్యంగా యూనియన్ బుద్ధ ససనా కౌన్సిల్ యొక్క అనువాదం, ది అనువాదం
(1805-1876), కింగ్ మిండన్ మరియు కింగ్ మిండన్ మరియు కింగ్ కాల్‌లో ప్రముఖ
మహా థెరా, మరియు బర్మా పిటాకా అసోసియేషన్ యొక్క ఓవాడకారియా మహా థెరా
సయాదావ్ యు తిట్టిలా అనువాదం. సంగ సవాదావ్ రాసిన పుస్తకంలో ధర్మపడ కథల
పారాఫ్రేజ్‌లు మరియు సంక్షిప్తాలు కూడా ఉన్నాయి.

ధమ్మపాద కథలు

ధమ్మపాద కథల సారాంశాలు పుస్తకం యొక్క రెండవ భాగంలో ఇవ్వబడ్డాయి,
ఎందుకంటే బుద్ధఘోసా (5 వ శతాబ్దం A.D.) రాసిన ధమ్మపాద వ్యాఖ్యానం ధమ్మపడ
గురించి మంచి అవగాహన కోసం గొప్ప సహాయం అని సాధారణంగా నమ్ముతారు. మూడు వందల
ఐదు కథలు వ్యాఖ్యానంలో చేర్చబడ్డాయి. కథలలో పేర్కొన్న చాలా సంఘటనలు
బుద్ధుని జీవిత కాలంలో జరిగాయి. కొన్ని కథలలో, కొన్ని గత ఉనికి గురించి
కొన్ని వాస్తవాలు కూడా తిరిగి చెప్పబడ్డాయి.

కథల సారాంశాలు రాయడంలో మేము వ్యాఖ్యానాన్ని అనువదించడానికి
ప్రయత్నించలేదు. మేము కథల వాస్తవాలను కదిలించాము మరియు వాటిని క్లుప్తంగా
తిరిగి వ్రాసాము: ప్రతి కథ చివరిలో పద్యాల అనువాదం ఇవ్వబడుతుంది.

స్క్రిప్ట్ ద్వారా సూక్ష్మంగా వెళ్ళినందుకు ఎడిటోరియల్ కమిటీ బర్మా
పిటాకా అసోసియేషన్ సభ్యులకు నా లోతైన మరియు హృదయపూర్వక కృతజ్ఞతలు
తెలియజేయడం ఇప్పుడు నాకు మాత్రమే మిగిలి ఉంది; శ్లోకాల అనువాదానికి సహాయం
చేసినందుకు సయాగీ ధమ్మకారియా యు ఆంగ్ మో మరియు బర్మా పిటాకా అసోసియేషన్
ఎడిటర్, యు థీన్ మాంగ్ కు.

!!! 1 . Dhammapadam ( ధమ్మ పదం ) Full Audio Book in Pali - Telugu ll Bhikkhu Siddhartha !!!

Buddha Vachanam

787 subscribers

#Dhammapadamధమ్మ పదం #buddhateachings #buddhavachanam #bhantesiddhartha

According
to tradition, the Dhammapada’s verses were spoken by the Buddha on
various occasions. By distilling the complex models, theories,
rhetorical style and sheer volume of the Buddha’s teachings into
concise, crystalline verses, the Dhammapada makes the Buddhist way of
life available to anyone…In fact, it is possible that the very source
of the Dhammapada in third century B.C.E. is traceable to the need of
the early Buddhist communities in India to laicize the ascetic impetus
of the Buddha’s original words.” The text is part of the Khuddaka Nikaya
of the Sutta Pitaka, although over half of the verses exist in other
parts of the Pali Canon. A 4th or 5th century CE commentary attributed
to Buddhaghosa includes 305 stories which give context to the verses.

1. యమక వర్గ

2. అప్పమాద వర్గ

3. చిత్త వర్గ

4. పుష్ప వర్గ

5. బాల వద్ద

6. పండిత వర్గ

7. అరహంత వర్గ

8. సహస్స వర్గ

9. పాప వర్గ

10. దండ వర్గ

11. జరా వగ్గ

12. అత్త వర్గ

13. లోక వగ్గ

14. బుద్ధ వర్గ

15. సుఖ వర్గ

16. పియ వర్గ

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!!! 1 . Dhammapadam ( ధమ్మ పదం ) Full Audio Book in Pali - Telugu ll Bhikkhu Siddhartha !!!

2552^nd SACRED BUDDHA JAYANTI CELEBRATIONS 2008

VESAK

Kindly visit:

http://www.thaishop2you.com/

Thai Buddha Paintings

Thai Traditional Paintings

Thai Wall Tapestry

Thai Wood Buddhas

Thai Monk Paintings

Thai Bowls & Spoons

Thai Khon Masks

Thai Silk Table Runners

Thai Silk Bags

Thai Silk Cushion Covers

Thai Vases

Thai Ornaments

Thai Wood Wall Carvings

Thai Silk Tissue Box

Thai Traditional Paintings

Thai Lighting

Thai Bronze Buddhas

Thai Vases

Thai Wood Buddhas

Kindly Note:

On 19th May 2008 at 09:15 P.M.Bangalore Akashavani Kendra will broadcast Poojya Ananda Bhante’s Discourse on Life of Buddha and His Peace Message

On 18-05-2008 Sunday 9:30 PMAt Maha Bodhi Society, Gandhinagar, Bangalore-9

DISABLED SERVICE DAY was observed by Launching of the Malaria Prevention Program with Donation of wheel chairs and blessings by Venerable Acharya Buddharakkhita Founder President, Maha Bodhi Society, Bangalore

Chief Guests were Shri P.L.Nanjundaswamy Chairman, Dr.B.R.Ambedkar Medical College and Hospital

Founder Member, Pancajanya Vidyapeetha Welfare Trust & Navachetana Social & Educational Society

Dr.R.M.Verma

Emeritus Neuro Surgeon

Taking Care of a Sick Monk

MAHABODHI MALARIA PREVENTION PROGRAM of

Maha Bodhi Society, Bangalore

On the Sacred Buddha Purnima Day 500 mosquito nets will be distributed to poor people in remote areas of Arunachal Pradesh for malaria prevention. This will be a continued yearlong program. Join us by generously contributing to this program.

19-05-2008 Monday 9:00 AM

Venue: Maha Bodhi Society, Gandhinagar, Bangalore-9

SACRED BUDDHA PURNIMA DAY

Siri Maha Bodhi Puja

Vishwa Maitri Stupa Puja

Buddha Puja at Mahabodhi Loka Shanti Buddha Vihara, Pindapata Puja

Undertaking of Tisarana, Atthasila and Pancasila

Laying of Foundation for

MAHABODHI MAHA DVARA

And Dhamma Desana

Venerable Acharya Buddharakkhita

Founder President, Maha Bodhi Society, Bangalore .

Presentation of the

Sacred Pali Tipitaka in Kannada Script

to Mahabodhi Library by Devotees

TIPITAKA PARAYANA

Year long chanting of ‘SACRED PALI TIPITAKA’

At Mahabodhi Vihara everyday

Inauguration of Tipitaka Parayana by

Venerable Acharya Buddharakkhita

Honoring

Upasaka A.M.Rajanna

Donor of Mahabodhi Mahadvara

11 AM Sanghadana

12 Noon Meals for devotees

(Service by Dr.D.Ramachandrappa, Chairman and Managing Director, Yellamma Dasappa Hospital , Bangalore )

1:00 PM Film Show

2:30 PM Dhamma Deeksha

19-05-2008 Monday 5:30 PM

Venue: Maha Bodhi Society, Gandhinagar, Bangalore-9

SACRED BUDDHA JAYANTI

Symposium on

THE BUDDHA’S RELEVANCE TO TODAY’S WORLD

Buddha Puja and Blessings by

Venerable Acharya Buddharakkhita

Founder President, Maha Bodhi Society, Bangalore

Chief Guests

Release of book “Life’s Great Blessings-12”

Honorable Justice Shri N.Santosh Hegde

Lokayukta, Karnataka State

Release of book “Life’s Great Blessings -13”

Shri C.Anjanaya Reddy IPS (DGP Retd)

Vice Chairman, Ananda Buddha Vihara, Secunderabad

Former Managing Director, AP Tourism Corporation Ltd.

& Director General Vigilance and Enforcement

Release of “Satipatthana Sutta – Foundations of Mindfulness” by

Shri Molkalmooru Sreenivasa Murthy

Kannada Buddhist Writer

Deepa Puja

We thank all the donors who have generously helped us to make these programs successful.

AN APPEAL

We seek your generous donations for the welfare activities of the Maha Bodhi Society and for the 2552^nd Sacred Buddha Jayanti Celebrations. May your dana conduce to your well being, peace and prosperity! May you be happy!

BUDDHA PURNIMA DAY 19-5-2008

10 AM : Buddha Puja, Bodhi Puja, Stupa Puja

At 4 PM

HOSPITAL DANA SERVICE AT K.R.HOSPITAL, MYSORE

Service Led by

Upasika Smt.Parvatamma

Upasaka Shri Kalaiah

Blessings by

Venerable Aggadhammo Bhanteji

Address for correspondence and donations:

Maha Bodhi Society

14, Kalidasa Road , Gandhinagar, Bangalore-560009, India

Tel: 080-22250684, Fax: 080-22264438

Email: info@mahabodhi.info

2552nd SACRED BUDDHAJAYANTI

CELEBRATIONS 2008

ON 20-05-2008

Namo Buddha

Asoka Dhamma Dutha Buddhist Society, Trust

Buddha Vihar & Sri. H.M. Gangadaraiah

Memorial Meditation Centre

Gotham Nagar, Opp. KSRTC Bus Depot,

Kolar Gold Fields -563 113

President and Members of ADDBS are cordially inviting the gracious presence of Sarv Samaj on the occasion of the Buddha Jayanti Celebration at the above Buddhist Society, Trust, Buddha Vihar & Sri. H.M.Gangadharaiah Memorial Meditation Centre, Gotham Nagar, Opp. KSRTC Bus Depot,Kolar Gold Fields -563 113 on Tuesday the 20th May 2008 at 5.00 P.M. Presence of one and all on the occasion is solicited.

Buddha Pooja, Tisarana, Pancasila and Dhamma Discource

IN PRESENCE OF :

Venerable Poojya Ananda Bhanteji

Vice President, and other Monks of Maha Bodhi Society, Bangalore

Guest of Honor :

Sri. Lakshminarayana IAS

Commissioner for Transport, Govt. of karnataka, Bangalore

Sri. Molakalmuru Sreenivasamurthy

Kannada Buddhist Writer, Bangalore

Dhana by :

Dr. ramani Poorneson & Family Poornima Nursing Home

Smt. Jayalakshmi Manivachagam & Family

Director, Longevite Health Care, Bangalore

Sri.Chandrasekar & Family A.R.T.O., Bangalore

Sri.R.Kannan & Family Muskum KGF

In the Service of Dhamma

Trustees, Executive Members and Friends

Services of Free Health Checkup & Treatment Camp at the above premises may be availed on 20-05-2008 between 9.00 a.m.& 4.00 p.m. Sponsored by LONGEVITE HEALTH CARE Lady Curzon Road, Bangalore -560 001

Upasakas/Upasikas are requested to bring flowers,incence sticks, Candles to perform Pooja.

B Media 4 Sarvajan Hitaya Sarvajan Sukhaya

Triple Gem Study Circle analysis predicts 130 seats for BSP because of Price Rise and anti-incumbency factors on Congress, BJP and JD(S) and because of Chief Minister of Uttar Pradesh Ms Mayawati’s performance to be repeated in Karnataka

So Vote For BSP

The Marvel of the Dhamma

Ashoka Maurya

Map of the Maurya Empire under Ashoka’s rule.

The Sanchi stupa in Sanchi, Madhya Pradesh established by emperor Ashoka in the third century BC.

Fragment of the 6th Pillar Edicts of Ashoka (238 BC), in Brahmi, sandstones. British Museum

The Ashoka Chakra, featured on the flag of the Republic of India

Silver punch-mark coins of the Mauryan empire, bear Buddhist symbols such as the Dharmacakra, the elephant (previous form of the Buddha), the tree under which enlightenment happened, and the burial mound where the Buddha died (obverse). 3rd century BC

Distribution of the Edicts of Ashoka and Ashokan territorial limits.^[7]

Greek Late Archaic style capital from Patna (Pataliputra), thought to correspond to the reign of Ashoka, 3rd century BC, Patna Museum (click image for references).

Bilingual edict (Greek and Aramaic) by king Ashoka, from Kandahar - Afghan National Museum.. (Click image for translation) .

Buddhist proselytism at the time of king Ashoka (260-218 BC), according to his Edicts.

“The legend of King Asoka, A study and translation of the Asokavadana“, John Strong, Princeton Library of Asian translations.

Ashoka’s Major Rock Edict inscription at Girnar

Ashokan Pillar at Vaishali

This is the famous original sandstone sculpted Lion Capital of Ashoka preserved at Sarnath Museum which was originally erected around 250 BCE atop an Ashoka Pillar at Sarnath. The angle from which this picture has been taken, minus the inverted bell-shaped lotus flower, has been adopted as the National Emblem of India showing the Horse on the left and the Bull on the right of the Ashoka Chakra in the circular base on which the four Indian lions are standing back to back. On the far side there is an Elephant and a Lion instead. The wheel “Ashoka Chakra” from its base has been placed onto the center of the National Flag of India.

Jyotirao Phule

Chhatrapati Shahuji Maharaj

Narayana guru

periyar

Jai Bheem BSP Jai Bharath

An “Appeal”

To The People of Karnataka for

Legislative Assembly Election – 2008

Kumari Mayawati

National President

Bahujan Samaj Party

Brothers and Sisters,

It is well known to every one the Bahujan Samaj Party (BSP) is the only party in the country, which “believes in doing rather than saying“.

It is for this reason that our party, unlike other parties, does not release any tempting “Election Manifestoes” and instead, issues “Appeal” to the people in general and voters in particular to ensure their vote and support for BSP in order to fulfill the remaining commitments for completing its missionary goal by adopting the path shown by Saints, Gurus and Mahapurush (Great men) born in different periods in the Bahujan Samaj like Mahatma Jyotiba Phule, Chatrapati Sahu Maharaj, Narayana Guru, Periyar Ramaswamy Ji, Baba Saheb Dr.Ambedkar and more recently Manyawar Shri Kanshi Ram ji.

This we do with an aim to earn good results for the party in the elections and to achieve power to rule so that with the help of the “Master Key of Political Power” we become master of our own destiny and could ensure work and proper welfare of the poor, deprived and downtrodden sections of the society belonging to all castes and religions i.e.”Sarv Samaj”. Param pujya Baba Saheb Dr. Bhimrao Ambedkar has beautifully and wonderfully explained about the significance of the “Master Key of the Political Power”, declaring that the political power is such a “Master Key” through which all problems can be solved and also doors of progress and prosperity can be opened up.

Following this principle of Babasaheb Dr.Ambedkar, our party is contesting, on its’ own strength, KARNATAKA Legislative Assembly General Elections-2008. The Karnataka Legislative Assembly has a total number of 224 seats and the BSP is contesting on almost all the seats on its own. BSP has not at all entered into any kind of alliance or seat adjustments with any other party in this election. So, we are fighting this election on all seats on our own.

But, the pertinent question which arises here is, as to why there is a necessity for the people of the State of Karnataka to cast their votes in favour of the BSP only, rather than voting for the Congress, B.J.P. or their supporting parties? We have to understand this issue very clearly for an outstanding performance. .

In this regard, I am of the view that BSP is the only Party in the country whose “Principles & Policies” and also its “style of functioning” suits very much the interests of the people belonging to “Sarv Samaj” (all sections of the society). On the other hand, other political parties make too many promises to people just before the elections or in the election year but they never translate them into reality for the true welfare of them, leaving most of their lofty electoral promises confined to papers only, rather than getting them implemented in practical terms.

It is for this very reason that, even after 60 years of independence, the “Social and Economic” condition of people belonging to Bahujan Samaj, which comprises of Scheduled Castes (SCs), Scheduled Tribes (STs), Other Backward Class (OBCs) and Religious Minorities such as Sikhs, Muslims, Christians, Parsis and Buddhists have not significantly improved due to faulty economic policies adopted by various governments of castiest leaders of different political parties, even though the population of these sections of society is very large and for this reason , we call them as “Bahujan Samaj”.

Here, I am especially talking about their wrong and erratic economic policies, mainly because at the centre as well as in most of the States, Governments’ were formed with the monetary or otherwise help of big capitalist powers and for this very reason, these parties, after coming to power, as a “return gift” to them formulated their “Economic Policies” in subservience of these capitalists, fully ignoring the interests and welfare of general public.

Due to this kind of unjust behaviour of the governments of Congress, BJP and their supporting parties, the economic condition of people belonging to Bahujan Samaj as well as poor people of “Savarn Samaj” i.e. the upper castes is turning from bad to worse. The malice is still continuing, rendering more and more such people unemployed and live a life under the darkness of poverty.

In view of the complexity and seriousness of such kind of problems, these deprived and exploited sections of the people revolted in such a manner to form a separate political party of their own called as (the Bahujan Samaj Party-BSP) under the leadership of Manyawar Shri Kanshi Ram Ji on April, 1984, basing its ideology on policy and progrmmes of Great Baba sahib Dr. Ambedkar. And quiet obviously, with the massive support and cooperation of all the sections of the society, the BSP has acquired a “National Status” and has grown enough to be officially by the Election Commission of India as one of the main national political parties of India .

Not only this, our party also gradually expanded its mass base and graduated to send its representatives in Parliament, apart from winning assembly elections in various States of the Country. In Uttar Pradesh, which is the biggest State of India in terms of the size of the population, the BSP under the leader ship of mine had formed government four times. And all the four times, the governments of our party has worked with full devotion and dedication to provide “justice” to all, besides giving impetus and dynamism to the issue of ”Development” in the State.

Giving priority to weaker sections of the society in the process, with an aim to improve “Social and Economic” condition of the underprivileged sections of the society and poor people belonging to Sarv Samaj, our party Government in Uttar Pradesh, for the first time in the country, constituted separate “Welfare” Departments” in 1995 right at the inception of the first BSP government.

And the aspect of development were given new meaning when 25,000 villages, having predominantly Original Inhabitants of Jambudvipa i.e. the Great Prabuddha Bharath (SC/STs) population, were selected for “Dr.Ambedkar Village Development Scheme” to develop them fully with all kind of basic amenities and infrastructure facilities. The process is going on and gradually all the villages of the State will be taken for such kind of developmental activities all over the State, surely changing the very face and of course the life of the rural poor in real terms. Presently, however, the name of this scheme has been changed as “Baba Saheb Dr. Ambedkar U.P. Gramsabha Samagra Vikas Yojana (Gramsabha Integrated Development Scheme.)”.

Similarly, an ambitious “Urban Integrated Development Scheme” has been formulated in the name of “Manyawar Shri Kanshi Ram Ji”. Under this scheme, small towns and cities of Uttar Pradesh are being developed in a systematic manner and within time bound period. But under both these schemes, all the activities are being speeded up as much as the economic condition of the State allows. These developmental activities could well get further momentum and much speed if the Central Government fulfills its obligations of providing funds for the purpose.

Apart of this, priority has been accorded especially to Original Inhabitants of Jambudvipa i.e. The Great Prabuddha Bharath (SC/STs) and other exploited sections of the “Sarv Samaj” in all other developmental activities. The homeless and poor people were allotted vacant land, besides possession has also been ensured to landless poor for the purpose of farming/agriculture on that land. About 20 lakh poor people have so far been benefited from this decision of the government in the State, and this work is still continuously in progress.

In addition, my government has taken an unprecedented and historic decision to provide with more than one lakh permanent government jobs in rural areas for the Valmiki community of Scheduled Castes. By this decision, all the 1.08 lakh revenue village of Uttar Pradesh will have at least one Sarkari Safai Karmachari, and the person appointed will be from the same village in most of the cases… This besides meeting employment problem will also make a sea change in the health atmosphere of rural areas for it will ensure cleanliness and help eradicate diseases spreading due to unhygienic conditions.

And, so far the issue of giving boost to education is concerned, the government of our party, for the first time in the country, took a policy decision to grant scholarship to the children of persons belonging to poor Scheduled Castes and Scheduled Tribes and also to poor children of Other Backward Classes and Religious Minorities, especially to the poor children belonging to Muslim community.

The scholarship amount has also been doubled in view of the rising inflation and cost of living; besides that the amount of scholarship is being distributed to students immediately after their admission. Our government also arranged free coaching to ensure their admissions in the prestigious institutions and for high-grade prestigious jobs like IAS, IPS. PCS etc.

Along with the above facilities, for the first time in the State, 25% of the State budget has been allocated separately for the welfare and development of Scheduled Castes and Scheduled Tribes in the State.

Besides, in order to infuse the sense of security among the people belonging to Bahujan Samaj, a policy of reservation has been introduced for the first time in the postings at the police stations in each and every district. Under the new provision, police officers belonging to SC/STs, for the first time in the country, will be getting 25 percent of such posts of police station will go to the people belonging to OBCs and 5 percent to officers from Religious Minorities (Muslims) in all the districts of the State. This system of governance is still continuing in the State with a slight modification.

And especially, full care has been made towards protecting, in all spheres of life, the interests and welfare of the Muslims, which is the largest section of Religious Minorities in the State. Apart from their economic development, the safety and security of their lives and Religion has also been fully ensured. In addition, our government was first in the country ensuring government jobs to economically weaker Muslims by including them in category of other Backward Classes (OBCs) and issuing government order facilitating release of caste certificates accordingly.

“New Positive Reservation Initiatives”

In The Interest of Sarv Samaj

You know very well that “where there is will, there is way.” That is why for the first time in the country, the BSP government of Uttar Pradesh has taken “ New Positive Reservation Initiatives”

In The Interest of Sarv Samaj

i.e. Scheduled Castes, Scheduled Tribes, Other Backward Classes (OBC), Religious Minorities and Upper caste, for it is more than evident that the benefit of reservation, which was provided on account of the untiring efforts of Param Pujya Baba Saheb Dr. Bhimarao Ambedkar, to the Scheduled Castes (SCs), Scheduled Tribes (STs) and Other Backward Castes (OBCs) in the Government jobs under the Constitution of India, was not reaching fully to the dire needy people because of anti-reservation attitude of the Congress, BJP and their supporting parties.

Not only this, various Government Departments and Institutions are being handed over to the Private Sectors for the past several years on the pretext of poor economic condition of the government, without ensuring provision of the same kind of reservation in the privatised firm/sector at any level. And, if this current state of affairs/practice of handing over the government departments and Institutions to Private Sector continues, a day will come when the constitutional facility of reservation will cease to exist.

Taking this issue of great importance very seriously, the Government of my party in Uttar Pradesh wrote several letters to the Government of India and requested that before the privatization of various Government and public sector institutions, the same quantum of reservation for those sections of society should be ensured as they were already getting in the Government sector and institutions. But no Government of any party has so far acceded to our contention and our party is “seriously concerned” and “worried” about this issue.

But the people belonging to Scheduled Castes (SCs) & Schedule Tribes (STs) and Other Backward Classes (OBCs) will be happy to know that throughout the country, it is only the Government of my party, the BSP in Uttar Pradesh which was fulfilled these tasks, which are as follows:

· Public-Private- Partnership (P.P.P.) is the main component of “all inclusive” realistic and practical economic policy of my government in Uttar Pradesh.

· All the Schemes/projects/ industries with partnership with state government, the State Government would have a maximum partnership of 49 percent of 11 percent.

· The provision of job reservation in enterprises developed on Public-Private Partnership model will continue in the proportion and manner as the State Government has been providing quota which is in the government jobs 21 percent for Scheduled Castes, 02 percent for Scheduled Tribes and 27 percent for Other Backward Classes.

· The interests of employees will be fully safeguarded in the projects/enterprise s established under PPP model.

· Now along with this, the Uttar Pradesh Government of my party has applied the policy of “Sarvjan Hitai –Sarvjan Sukhai” (Progress and Prosperity for all) also in the area of the reservation. In pursuance of this policy, our government has taken historical initiative to provide the benefits of reservation to all the poor and needy people belonging to all castes and the implementation of this new system has already been taken up in the right earnest in Uttar Pradesh. This step has been taken for the first time in the country.

· Under it, if the services rendered by the Govt. Departments, Corporations, Authorities, Councils and other Semi-government institutions or the maintenance of their establishment are substituted by outsourcing, then the contract to be executed for the said purpose would include the provision of providing 21 percent of jobs created through this out sourcing to the persons of Scheduled Castes, 2 percent to the persons belonging to Scheduled Tribes and 27 percent to Other Backward Classes.

· In the Industrial Units, Educational Institutions, Infrastructure/ Service Sector Projects, Disinvested Units are being set up in which the private sector is provided land, subsidy, state aid or assets by the Government or any of its government departments, then as per the “voluntary” and “mutual agreement”, the employers have to provide 10 percent of the total jobs created in the projects to the persons of Scheduled Castes, 10 percent to Other Backward Classes, including Backwards of Religious Minorities and 10 percent to the economically weaker persons of the Upper Castes

· Over 30 thousand posts of backlog have so far been filled by my part’s government in Uttar Pradesh. Recruitment on remaining posts is in progress.

· Besides, it is to be clear in mind that the Scheduled Castes and Scheduled Tribes (prevention of atrocities) Act, 1989, has been enacted by the Government of India, hence a central act, and no State Government can make any alternation in this Act nor repeal it. The State Government of Uttar Pradesh has ensured strict enforcement of this law.

· My Government has done everything possible regarding implementation of reservation policy.

· The Government of India has also been asked to fill the vacant posts in Government Services in accordance with the policy of reservation. The policy of reservation should be extended to private and other sectors and it should be included in the ninth Schedule of Constitution as a safeguard.

· We have also urged the Government of India to amend the Constitution for providing benefits of reservation to the people belonging to upper castes living below the poverty line. But, the attitude of the Congress and BJP and its supporting parties has been throughout negative.

· But for that matter, I would like to fully assure the people of upper castes that the day the government of our party come to power at the centre, they will be given the benefit of reservation, similar to the pattern which has been introduced by us in Uttar Pradesh and this will be done without their asking for it, and will also make all positive efforts for the eradication of their poverty and un-employment. And, you all know very well about the style of functioning of my party that whatever we say, we do the same. In other words, there is no difference in our party’s saying and doing.

· Besides, Adequate additional reservation should also be provided to such persons of Scheduled Castes who were converted to Muslim or Christian religion, but maintaining the present share of quota of prescribed reservation for the Scheduled Castes. For this, necessary amendment should be made in the Constitution to relax the total limit of 50 percent reservation as laid down by Hon. Supreme Court and this amendment will be included in the 9^th schedule of the Constitution so that this arrangement becomes a permanent feature.

So far as the matter of providing Social Security to the people is concerned, my party’s government in Uttar Pradesh is very serious and sensitive over the issue… That is why immediately after assumption of power my government increased to double the amount of pension to old age persons and farmers from Rs.150 to Rs.300. And also the number of beneficiaries was raised to 24 lakh from 20 lakh, for which sum of Rs. 1410 crores has been earmarked in the budget.

Similarly, labourers , who belong to the poorest and weaker section of the society and mostly fall under the category of farming labour, were not being cared properly as they belong to unorganized sector, but my government has raised their daily remuneration wage to Rs.100 from a meager of Rs.58, which they were getting previously.

And, over the issue of plight of farmers and farming becoming less remunerative day by day and thereby ultimately affecting our self-reliance on food, my party is in full sympathy with the farming community. It is beyond any doubt that the governments of the Congress, the BJP and their supporting parties during their rule in the past 60 years have done a criminal act of ignoring farm and farmers. In the course of promotion of heavy industries, there was a criminal neglect of farm sectors and farmers’ requirements.

This is also a tragedy that in the course of developing heavy industries particularly in the tribal areas, where the native people were deprived even from the fourth class jobs, adding more burden on their life to ensure protection of the interests of tribals & farmers.

Besides, my government has taken a stand that the Self-esteem and Self-respect of the unemployed youth will not be ridiculed every month by providing them meager ‘unemployment allowance’. Instead, our party wants them to live with pride, as they would instead be provided permanent jobs, with the creation of job opportunities, for which Regional Rural Employment Centre will be established.

And education is another area that has been accorded top most priority by my government in Uttar Pradesh. It is with this reason a decision was taken without any delay to recruit 88,000 teachers to help improve the standards of education. The process of recruitment of such a large number teachers in just one go is on.

In addition of all these, my government has paid attention in according full respect and honour to Sants, Gurus and Mahapurush born in Bahujan Samaj at different period of times such as Mahatma Jyotiba Phule, Chatrapati Shahuji Maharaj, Narayana Guru, Periar Ramaswamy, Baba Saheb Dr. Bhimrao Ambedkar and more recently Manyawar Shri Kanshi Ram Ji. A number of new Districts, Universities, Memorials, Museums and other important public places and institutions have been named and erected in their name to perpetuate the memory of their hard-faught struggles.

And in this connection, you all know very well that no government, be it the government of the Congress, the BJP or their supporting parties, ever gave proper respect and regards to the Sants, Gurus and Mahapurush born in the Bahujan Samaj.

And regrettably, the castiest mentality of these political parties still persists. . The biggest proof of it is that the Congress party, ruling at the centre did not even declare one or two days holiday nor they ordered flying of national flag half mast in the mourning of Manyawar Shri Kanshi Ram Ji, the creator and founder of the BSP movement.. And the BJP and other opposition parties remained a mute spectator to all this.

In brief, the lesson to our people of all this happenings is that if the people belonging to Bahujan Samaj and those of Savarn Samaj (upper castes) living in your state of Karnataka want to create an atmosphere like that of Uttar Pradesh for leading a life full of self-esteem, respect and dignity, they will also have to capture the “Master Key of political power” in their hands by ensuring good results in the general election being held in your State.

Therefore keeping all these factual propositions in mind, I earnestly “APPEAL” to the supporters of the BSP to follow the above mentioned suggestions in order to make an all out effort to achieve party’s goal of capturing power in order to get rid of their poverty, helplessness, backwardness, unemployment, injustice and exploitation by making your own government in your State, following the true path shown to you by your messiah Baba Saheb Dr. Ambedkar on the basis of exercise of franchise based on the concept of “One Man-One Vote” given to you by Baba Saheb himself and thus fulfill the unfinished task of Manyawar Shri. Kanshi Ram Ji.

In other words, you should understand your Messiah’s message properly and utilize the right to vote wisely to help yourself so that you could form a government of your own party in your State which will in real terms help improve your socio-economic condition as well as of education, besides ensuring a civilized self-esteem life to you. In the meantime, this could be also help improve the economic condition of the Upper castes people.

But to create such an atmosphere in your State, you have to acquire the “Master Key of Political Power” in your hands, like people have done in the Stae of Uttar Pradesh and you will have show good result in the coming Assembly elections in your State. And to achieve this great goal of success in the assembly election, you will have to be cautious and alert from various nasty tricks and Saam-Daam-Dand- bhed like nefarious designs of the opposition parties during the elections, because these parties can go to any extent to damage our party.

And I want to warn you that these opposition parties will go all out and will make all efforts to sabotage the voting of Savarn Samaj inn favour of BSP and for this purpose , these parties will propagate our “Ideology and Principles” in a wrong, vicious and twisted manner among these sections of society.

Therefore, I consider it important to explain the ideology and principles of B.S.P. I would also like to clarify here that the ideology and principles of our party “are not against any caste or creed”. B.S.P. wants to change the unequal social order of this country based on “caste” and wants to establish here a “Samatamulak Samaj Vyavastha” ( A Social Order based on Equality), which is in the interest of this country and Sarv Samaj.

For this, we have to change the Jaatwadi (casteist)mentality of Savarn (High Castes) Hindus and on the basis of Samajik Bhaichara (Social Brotherhood) we have to take them also along with us and only then “Samtamulak Samaj Vyavastha” can be established in this country in accordance with the thinking of the architect of Indian Constitution, Baba Saheb Dr. Ambedkar and only after that Sarv Samaj will be unified and disparities or casteism in the society will be completely eradicated forever.

Along with this, they will get full opportunity to move in every walk of life. The members of our party should always remain cautious from different kind of rumours, which may be spread by opposition parties during elections.

Apart from the above, I also appeal to all of you – “Beware that your vote is invaluable. No vote should be allowed to be purchased. No vote should be allowed to be looted. No vote should be left out from being cast and no selfish person should misuse your vote on account of defrauding or misleading you in the name of caste, money, religion or emotions.

Hence, to save democracy you have to give power into hands of right person to safeguard the interests of your KARNATAKA State, so that you may formulate the policy of :Sarvajan Hitai – Sarvjan Sukhai” in all the areas and make the poor and unemployed persons of Bahujan Samaj and Savarn Samaj happy.”

In the end, keeping in view all the above mentioned observations, I “Appeal” to the supporters and well wishers of my party that you should not be misled by any alluring promises of Election Manifestoes of opposition parties and that you should follow the appeal of B.S.P. which is your own party, to make the candidates of B.S.P. victorious in the General Assembly Elections of KARNATAKA by pressing the button against “Elephant” (Haathi), the election symbol of B.S.P. I hope and expect that you will accept my “Appeal” and act accordingly.

Km Mayawati

National President,

Bahujan Samaj Party (BSP)

In the Interest of Sarv Samaj, Contribute your Physical, Mental and Economic Might in Favour of BSP to Help its Ideology And Policies Reach its “Ultimate Destination”

Vote for the Candidates of

Bahujan Samaj Party

Make B.S.P. successful by pressing the button opposite Election Symbol – Elephant (Haathi)

B.S.P. Ki Kya Pehchaan !

Neela Jhanda, Haathi Nishaan !!

The Identity of BSP is

Blue Flag & Elephant Symbol

Jai Bheem Jai Kansiram Jai Bharath

Mayawati Sister’s

Appeal for Karnataka Brothers & Sisters

To Vote for Elephant Symbolised BSP Candidates

We say what we do and do what we say

Which is the way to be Happy and Gay

That is Sarva Jan Hithay Sarvajan Sukhay

Before the commencement of election the other political party

For a short while give you a goodie

From Exploitation & discrimination you get away

For progress of a diversified society

And for a developmental ruling assuring safety

Since BSP born from ashes of untouchability

Promises to wipe out your tears and provide you safety

Until you are all supportively behind this mission of

Sarvajan Hithay

Sarvajan Sukhay

Kindly visit:

http://sarvajan. ambedkar. org

Even after 60 years of Independence !

Because of UPA, NDA and their Supporting Parties Sins !

Such as not providing constitutional amendment to provide reservation even to the poor among the forward castes !

Non-inclusion of Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath Christians !

And poor Muslims in the SC/ST category for giving them reservation in various sectors !

Congress and the Bharatiya Janata Party responsible for the backwardness of SC/STs !

Over five decades of rule, the Congress did not consider poor people as this Country’s citizens !

The BJP gave prominence only to the rich and neglected the economically weaker sections !

Both parties receive funds from capitalists during elections !

They later frame policies suiting their needs but not favouring the poor after their selections !

Thereby not the earning of the workers !

But the prices rises !

Hence !

BSP wins !

For allotting three acres of land to each poor and landless !

Benefiting over 25 lakh families !

Filled all the backlog posts reserved for SC/STs and backward classes !

Constituted separate welfare departments for all backward communties !

for their social and economic advancement,to ensure that they receive all the government benefits !

Deprived of a right and De-Franchised

— Photo: K. Murali Kumar

left out: Voters whose names were missing from the voters’ list, which prevented them from exercising their franchise, showing their identity cards during the repoll
at one of the booths in Bangalore on Monday.

The Election Commission is responsible for De-franchising large number people who were deprived of their right to vote as their names were missing from voter’s list.
Many of them those who had their photo identity cards also did not find their names in the voter’s list.
There was haste in conducting elections by the Election Commission without ensuring that all the eligible people in Karnataka were included in the voters list.
However Election Commission has to postpone the date for formation of the New Government and not on 28 th May 2008 as required by the Constitution.
With thousands of people not finding their names in the voters list, People must have the Right To Information on the exact percentage of names missing in the voter’s list.
Those who tried to include their names before 29-04-2008 had their acnowledgements. Yet their names were not found in the voters list.
Thousands of people stood in scroching sun to get photo identity cards before the elections. But they could not get because of lack of proper infrastructure such as enough numbers of computers and staff who could either include peoples name in the voters list or provide them photo identity cards.
People must also have the Right To Information on the type of chip used in the Electronic Voting Machine with the source code for transparency.
In Reserved Constituencies, the Major Opposition Parties have encouraged False Caste Certificate holders as candidates.
When objected during scrutiny they were not rejected but accepted since the Tahsildars had issued them certificates and EC said that they were helpless and only the Courts can help them.
The Election Commission must have a mechanism to ensure that genuine SC/STs only contested elections in Reserved Constituencies.
Since the Chief Election Commissioner N Gopalaswamy on Thursday fixed the responsibility for preparation of error-free voters list, ahead of the election to Karnataka Assembly, on political parties, it is high time that the present Election Commission be scraped and an Election Committee representing all the Political Parties like various Parliamentary Committees be formed forthwith. And work out to see tha all the eligible people of India are included in the voter’s list. This must be made mandatory.
And no elections has to be conducted until all the peoples’ names are included in the voter’s list.
Till then the present election has to be scraped

for a Real Free and fair Election.

Election Commission India

Elections India : Article 324 of the constitution establishes an independent Election Commission to supervise parliamentary and state elections in India. Supervising elections in the world’s largest democracy is by any standard an immense undertaking. Some 521 million people were eligible to vote in 1991.

Now the people of India must have the Right To Information from the Election Commission know as to how many million people were elegible to vote in 2009 and 2008 Karnataka Assembly elections. There is no official information on the exact number of people whose names are not found in the voter’s list.

We the people - these are the most important words in our constitution. Everything depends on us- the voters,who have an opportunity and the right to choose our representatives, demand accountability and determine the direction of growth and governance of the country. Several problems have surfaced in the gigantic task of conducting elections in < ?xml:namespace prefix = st1 ns = “urn:schemas-microsoft-com:office:smarttags” />India and to ensure that elections are free and fair. With each passing election, the educated citizens of our country seem to have grown ignorant and apathetic about the electoral process and elections. The result has been a steady deterioration in the standards and practices of political parties reflected in rampant corruption and the reckless use of money and muscle power to win elections.

Active participation of citizens is an absolute prerequisite to make the electoral system more representative, fair, transparent and free from all the other ills. Eleanor Roosevelt once said: “nobody can hurt you without your consent” which in this context can be rephrased as “nobody can marginalise you without your cooperation

Chief Election Commissioner N Gopalaswamy on Thursday fixed the responsibility for preparation of error-free voters list, ahead of the election to Karnataka Assembly, on political parties. Speaking to reporters here, Mr Gopalaswamy said the political parties would be given two separate lists on February seven for deletion and additions to be made in the final list.

‘’They will be given two weeks time for raising objections to removing and adding names of the voters for the final list to be prepared on March ten,'’ he said.

‘’It will be the responsibility of the political parties to ensure the final list did not contain discrepancies any more as the EC has adopted a new mechanism for producing error-free list,'’ he said.

To a question on whether the elections would be postponed in case of a delay in the implementation of the report of Mr Justice Kuldeep Singh who headed Delimitation Commission, he said the EC did not work on the basis of ‘ifs and buts’ and as of now, it would conduct the elections before May 28.

‘’The Commission is concerned about the voter’s list as there are only additions and no deletions in the list.

‘’This is the reason I sent Deputy Election Commissioner R Bhattacharya, who is in charge for Karnataka, to oversee the whole exercise,'’ Mr Gopalaswamy said.

The EC would hold elections before May 28, as the state completes six months under President’s Rule on the date, he said.

In the draft list submitted by the State Election Commission (SEC) names of 3.48 lakh voters had been deleted while 9.27 lakh new voters had been added as of yesterday.

Mr Gopalaswamy and his Deputies Navin Chawla and S Y Qureshi have been here for the last two days reviewing the voters list and preparedness of the official machinery to hold elections, following the detection of large number of bogus voters in the voter’s list.

Earlier, Congress and the BJP submitted memorandum to the CEC urging him to provide error-free voters list and elections be held in the stipulated time.

He replied in the affirmative when asked whether he would take action against the officials for their ‘lapses’ in preparation of the voter’s list.

Voters list mess in poll-bound Karnataka

Bangalore, Jan 5 - A family with 90 voters and a town with 30,000 voters in a population of 36,500! These are just some of the glitches in the voters list in poll-bound Karnataka. R. Bhattacharya, deputy election commissioner at the Election Commission of India has been in Bangalore for the last three days having talks with state election officials on steps to ensure proper voters list ahead of polls to the 224-member assembly expected in April/May.

The irregularities in the voters list pointed out by people and political parties has forced the state election commission to cancel its plans to release the final list on Jan 10.

Bhattacharya met state chief electoral officer R. Ramaseshan, Bruhat Bangalore Mahanagar Palike (Greater Bangalore City Corporation) commissioner S. Subramanya and senior officials from several districts and told them of the Election Commission’s displeasure over the way the voters lists had been prepared.

The state officials now plan to revise the lists and publish them by the end of this month. They have sought the help of voters to point out anomalies.

Karnataka Pradesh Congress Committee president Mallikharjun Kharge Friday mentioned the instance of one family in north Karnataka having 90 voters on the list and of Humnabad town in Bidar district that has 30,000 voters in a population of 36,500.

More than 7,000 in the town are school-going children, yet there are 30,000 names in the voters list.

Another Congress leader H.K. Patil said there could be around four million bogus names in the voters list. Karnataka’s population is estimated at 55 million and voting population at around 42 million.

The two other main political parties, the Bharatiya Janata Party and Janata Dal-Secular also allege there are many irregularities in the list. The three parties have urged the state and central election officials to rectify the anomalies

Reforms could ensure more voter turnout

Research could throw up answers for poor poll percentage

Poll percentage could improve if the Government makes a ‘determined attempt’ to bring in reforms

‘Involvement of Resident Welfare Associations, NGOs and other concerned citizens would help’

MYSORE: The voter turnout in the second phase of the elections held in ten districts has been put at 60 per cent, which is a drop of six per cent from the first phase of polls. What could be the reason for voter apathy? Can reforms set right the apathy and ensure people turn out in large numbers to exercise their franchise?

Social activist Vasanthkumar Mysoormath, who conducted voter awareness movements in 1999, 2004 and 2008 elections (first phase), has echoed Deputy Commissioner and District Election Officer P. Manivannan’s reported view that research has to be conducted on poor poll percentage.

“It is high time that such an exercise is undertaken by the Government of India. A number of election reforms are long-pending before the Centre.

The Election Commission itself has forwarded some suggestions that are pending since many years now,” said Mr. Mysoormath, who was the presiding officer in more than 10 elections.

Mr. Mysoormath, who retired from the Indian Audit and Accounts Department, maintained that the poll percentage can be substantially improved if the Government makes a “determined attempt” to bring in reforms as recommended by the Election Commission and experts over the years.

He, too, had made certain suggestions for improving the poll percentage.

Missing names

Many eligible voters have been denied their right to vote because their names were missing, although they held Elector’s Photo Identity Cards (EPIC).

“Why should they keep running around in circles to obtain updated EPICs every time there is an election, only to be turned down because the revised rolls do not contain their names,” he asked.

The money and energy spent for enumeration and preparation of electoral rolls with the help of teachers and government officials has time and again failed to produce the required results.

This needs to be answered because public money is being splurged to prepare incorrect rolls and to deny the citizens their right to vote, he said.

Involvement

It is also time for the citizens to behave in a responsible manner and involve themselves at the grassroots level to help the EC set right the perennial problem, he said.

The three-tier system applicable to rural areas viz., zilla, taluk and gram panchayats, is absent in urban areas. To fill this gap, involvement of Resident Welfare Associations/ NGOs and other concerned citizens would help.

Better network

“Street committees with volunteers from the residents in a street are the need of the hour.

They, in turn, can coordinate with ward committees for enumeration and compilation of near-perfect electoral rolls and also for assessing the works and projects that need attention and for projecting their demands and grievances with the concerned service providers,” Mr. Mysoormath suggested.

Sensitising youth

The youth of the country has exhibited rank apathy due to their feeling that “politics is a dirty business”.

Many have expressed disgust over the behaviour of politicians in Parliament/Assemblies.

‘Not bothered’

“The youth have not bothered even to register themselves as voters because of the cumbersome procedure and running around to get an EPIC which nevertheless becomes useless by the next election. This attitude needs to be changed,” he said.

Political will

What the country needs is political will to bring necessary legislation through amendment to those rule books that govern elections.

“Countries like Turkey and Australia have compulsory voting and the turnout is about 90-plus per cent. What made those countries prescribe such a rule and how it is implemented may be studied and adopted in our country also,” he said.

Incentives

Can incentives attract voters?

Some incentive is bound to attract at least a percentage of people to stop being apathetic and cynical and proceed to vote.

“A system may be prescribed: those who vote may be given a certificate by the EC for claiming say one or two per cent reduction in their electricity bills or water bills or property tax for a certain period after an election. If the percentage of voting can be increased by spending a few crores, then it will be well worth trying,” said Mr. Mysoormath.

EC has failed to check flow of money

Election Commission has failed to check distribution of money and other articles among voters. Mine lords, members of land mafia and anti-social elements were controlling the elections, which a dangerous development in democracy.

Major political parties had no moral right to go before the electorate as they had forgotten the basic principles of politics.

four polling booths in Bellary alleged rigging during the second phase of Karnataka assembly elections.

Tribal organisations, demand, disqualification, of candidates

Adivasi Swayattategagi Rastriya Rangha (ASRR)

and Nagarahole Tribal Rights Samithi have urged the Election

Commission to disqualify three candidates contesting from H D Kote

(Reserve) Assembly Constituency for allegedly producing false caste

certificates.

According to a press note issued by Samithi Convenor P K Ramu,

the candidates Mr Chikkanna (Congress), Mr Chikkaveera Nayaka (BJP)

and (Mr Doddanayaka (JD-S) had contested the Assembly elections from

this reserved constituency for tribals and urged the Commission to

disqualify and file criminal cases against them.

Earlier, based on a complaint filed by the public, Deputy

Commissioner and District Election Officer P Manivannan had

suspended H D Kote Tahasildar T Vijya and ordered a departmental

inquiry against her for issuing S T certificate to BJP candidate

Chikkaveera Naika.

They alleged that all three candidates had tampered with the

school documents and produced the false caste certificates during

the time of the election process and contested from H D Kote.

The Assistant Commissioner of Hunsur Sub Division M R Ravi had

submitted a report to the district election officer alleging

tampering with the records by the three candidates to claim the

Scheduled Tribe status to contest the election.

In his report, Mr Ravi stated the Tahsildar of H D Kote had

issued controversial caste certificates without verifying the

original documents and failed to follow the procedures before

issuing them.

Meanwhile, Deputy Commissioner and District Election Officer

P Manivannan said the report had been sent to the Election

Commission for further action.

In Reserved Constituencies, the Major Opposition Parties have encouraged False Caste Certificate holders as candidates.May be to keep them under their control for not asking for any provisions of reservation.

In CV Raman Nagar Constitutncy similar action was not taken when objection was raised during scrutiny, they were not rejected but accepted since the Tahsildars had issued them certificates and EC said that they were helpless and only the Courts can help them.

Some political parties were involved in the bomb blast at Hubli court to gain political mileage during the election.

Polling in sensitive booths of Bellary City and Rural was slow, but peaceful on the whole except for an incident in Srirampur Colony (SC (Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath) Colony), where a voter, Shivaji an asthma patient was not permitted to vote as he had produced only the xerox copy of his ID card which was not accepted by the polling officer.

An altercation ensued and the Border Security Force (BSF), who could not understand Kannada manhandled the voter and pushed him out. A group of people gathered and the situation was tense for a while. However, special observer Raymond Peter arrived on the spot. The voter and the local people mobbed his car and represented the case. The situation was brought under control.

Such a huge number of contestants has made the officials organize for two electronic voting machines in each polling booth. Each EVM can display a maximum of 16 names. Both machines will be connected to a single controlling unit, according to B P Adnoor, Commissioner, Bellary City Corporation.

Will voters be confused as they will have to look for their choice of candidates in two EVMs?

“No. Each candidate has been allotted with a number and a symbol. Voters will have to know that number. But in case of national parties, voters go by the symbol. In 2004, two EVMs were used in each booth as elections to the Assembly and Lok Sabha were held simultaneously. A voter will have to spend a second or two just to read the symbols as there would be two EVMs,” he said.

A tour around Bellary city showed that none of the independents are campaigning. Even major political party leaders admit that no independent is serious about the elections. Then why do they pay Rs 5,000 as deposit and enter the fray? A senior Congress leader said, “Majority of the independent candidates are dummy. They contest and approach us (major parties) for money to withdraw their nominations. This time none withdrew their papers. Each candidate is allowed to use only four vehicles for campaigning. This EC restriction has come as a major hurdle for us to campaign. So, we have kept the vehicles of independent candidates at our disposal. Of course, we have their money. This is done in by all major parties. Many of the independents are fielded by national parties”.

Another challenge being faced by the officials is to weed out the bogus student ID cards. The EC has listed 20 types of identity cards which can be used for casting vote. A voter has to produce any one of these to exercise his franchise. Students are allowed to produce their college ID card.

In the first phase of polling, students were found producing fake ID cards. So, the EC has sent mails to all the DCs to check the veracity of students’ ID card. “We have held a meeting with the principals of all colleges in Bellary and have directed them to ensure that their colleges are not found issuing bogus cards. If fake cards are found, then principals of such colleges will face criminal action,” said Aravind Srivastv, Deputy Commissioner, Bellary.

Security

Giving protection to polling booths in Bellary city is also a major challenge to officials. Each booth will be monitored by para military personnel because each one of the total 211 polling booths in the city is branded as hypersensitive, said Srivastav.

As many as 7,244 government staff has been drawn for election duty on March 16. Of this, 1,811 are presiding officers.

In fact, no staff is allowed to work in their home town or village. They have been allotted postings on a random basis. Till May 15 morning, they would not know where they will be posted. All these measures are taken to see that fare and free elections are held in the district, added Mr Srivastav.

Rs 10 crore worth liquor, gifts seized

As many as 1,418 criminal cases have been booked under provisions of IPC and Peoples Representation Act, while 1,705 cases have been registered under the Excise Act and Rs 3.5 crore worth IMF liquor and spirit has been seized since April 1….

Around 120 cases of inducement to voters by giving various gifts have been booked while property worth Rs 7 crore worth property have been seized, Additional Director General of Police (Law and Order) Shankar Bidari said here on Wednesday.
Speaking to reporters he said 16,616 persons have been arrested since April 1 and bonds have been obtained from them for good behaviour.

He said as many as 56,000 police personnel will be deployed in the second phase of elections to be held for 66 constituencies on May 16. This includes 21,000 civil police, 10,000 Home Guards, 22,000 para military forces and 3,000 KSRP personnel.

a total of 214 Central Para Military Force (CPMF) companies have been allotted to 66 Assembly constituencies in 10 districts, that include 21 for Raichur, Koppal (15) Uttara Kannada (18), Bellary (31), Chitradurga (18), Davanagere (24), Shimoga (22), Udupi (18), Chikmagalur (20) and Dakshina Kannada (27).

One mobile squad will be provided for every 20 polling stations. Each mobile squad comprises one police sub-inspector, one head constable, three constables and one Home Guard.

In all, there will be 650 mobile squads for all constituencies, Bidari said.

The CPMF pickets with one head constable, four constables/two head constables and 10 PCs will be posted in sensitive areas. Each constituency will have a striking force consisting one platoon of KSRP, he informed.

Polling booths

Bidari said out of the 12,271 polling stations in phase two, 3,754 have been classified as hypersensitive and 4,282 have been considered as sensitive. For every hypersensitive and sensitive booth, two uniformed police personnel and for every normal booth, one police personnel will be deployed.
families, in implementing housing programme and maintaining law and order.
BJP failure

BJP like the Congress and JDS also had to bear the burden of anti-incumbency as it had failed to issue ration cards to BPL
Peter takes charge
Senior IAS officer Raymond Peter, who was appointed as a special observer to oversee polling process in Bellary district, where mine owners have locked horns in the second phase, took charge on Wednesday.

He held a meeting with returning officers, top police officials and commandant of central security to review the poll preparations and arrangements.

In the December 2006 byelection to the Chamundeshwari Assembly constituency, Peter was the election observer and was known for dealing any violation of poll code of conduct with an iron hand.

The appointment of Peter in Bellary takes significance following allegations that voters are being lured with cash by mine owners. All the 211 polling stations in Bellary City has been declared as hypersensitive
In several areas, voters protested deletion of their names
Technical snags delaying and disrupting poll process for brief spells has been reported from several places.
Repolling in two polling stations

Electoral authorities on Sunday ordered repolling in two polling stations where elections were held during the first phase of Karnataka assembly polls

Repolling has been ordered at a polling station in Malleshwaram and another in Ramanagara following malfunctioning of EVMs there, Chief Electoral officer M N Vidyashankar told reporters.

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