Magazine 10

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i ft d Ed́ , Ed kifi H &Sdwu ú od kv f(13)ckw d wG
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d yDr [ kw fygv m;/
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d Mu wJhat mifjr i fr IawG ygyJ/
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o av mu f ax mu fyH u ln D
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t aejzi fht zG JU
ydkifau smif;awmfB uD ;u dkyi f aq mu fv kyfN yD ;
jzpfw mrd kYo mo emawmft wG u f t x l;yJt m;wu fo a&mjzpf&ygw, f/ t &S i fb k&m;wd kYt J'D vd k
at mifjr i fr I&w, fq d kw m-
(1) t csi f;csi f; n D nG w fr It i ft m;&S M
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d
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t x u fu azmfjycJh wJh t wd kif;yJt &S i fb k&m;wd kY
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kY kMunh f&i f o d Edkifygw, f/ o m"u , lM u yg/
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H pdw faepd w fx m;?jr i fhjr wf
wJhpd w faepd wfx m;[ mt J'D pd wf&S o lu d
d kt x u fw ef;a&mu fat mif?wefzd k;&Sd
o ljzpfat mifjyK wwfyg
w, f/ t &S i fo m&d ykw å &m?t &S i far m*¾ v mefpwJho m0u B uD ;r sm;u d kM
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v n f; o d N
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o m, mzG U
H
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mt q i fajywJh o mo emjyK v kyfi ef;awGud k
t q i fajyat mif aq mif½u GfMu zd
kYt q i fajywJh pD rH ud ef;r sm;u dkB ud Kwi fjyi fq i fx m;Mu zd
kY
wdku fwGef;v dku fygw, f/ t q i fajywmu d kyJMu m;v d
kygw, f/
Q ' o rES
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pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
t d
Ed́
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qdkif&m
yn mo i fjr efr m&[ ef;awmfrsm;o m, mzG H
UN
zd
K
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t zG JU
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k
x r f;aq mifawmfrlM u ao m
t r Iaq mifo HCmawmfrsm;
J
yx r t B
udrf
‘ ‘ ‘ ‘ ‘ ‘ ‘ ‘ ‘
1/ OD
;o D
&d
E´(u mv u wå
m;) Ou ú|
2/ OD
;u 0d
E´ t ax G ax Gt wG i f;a&;r S
L;
3/ OD
;ao mygu b @ma&;r I;
4/ OD
;0P Ö
oD &d jyefM
u m;a&;r I;
5/ OD
;au 0v meE´ pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
J
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udrf
‘‘‘‘‘‘‘‘‘
1/ OD
;u pö m, e Ou ú |
2/ OD
;0go 0 ' k-Ou ú |
3/ OD
;£ Eú ' k-Ou ú |
4/ OD
;0dv mo *¾ ' k-Ou ú |
5/ OD
;u 0d E´ t ax G ax Gt wG i f;a&;r S
L;
6/ OD
;o keE´ wG Jb u ft wG i f;a&;r SL;
7/ OD
;&mZd E´ wG Jb u ft wG i f;a&;r SL;
8/ OD
;au 0v meE´ wG Jb u ft wGi f;a&;r SL;
9/ OD
;yn meE´ b @ma&;r S L;
10/ OD;paEb́ mo b @ma&;r S L;
11/ OD;Zm*& b @ma&;r S L;
12/ OD;0P Ö oD
&d jyefM u m;a&;r S
L;
13/ OD;"r d
u
® jyefM u m;a&;r S
L;
14/ OD;ao mygu jyefM u m;a&;r S
L;
15/ OD;yan mb mo pm&i f;ppf
16/ OD;r @v pm&i f;ppf
17/ OD;u krk' pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
J
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udrf
‘‘‘‘‘‘‘‘‘
1/ OD
;u pö m, e Ou ú |
2/ OD
;0go 0 ' k-Ou ú |
3/ OD
;£ Eú ' k-Ou ú |
4/ OD
;0dv mo *¾ ' k-Ou ú |
5/ OD
;o keE´ t wG i f;a&;r S
L;
6/ OD
;&mZd E´ t wG i f;a&;r S
L;
7/ OD
;au 0v meE´ t wG i f;a&;r S
L;
8/ OD
;yn meE´ b @ma&;r S L;
9/ OD
;paE´mb mo b @ma&;r S L;
10/ OD;yn maZmw b @ma&;r S L;
11/ OD;0P Ö oD
&d jyefMu m;a&;r S L;
12/ OD;awZed , jyefMu m;a&;r S L;
13/ OD;ao mygu jyefMu m;a&;r S L;
14/ OD;yan mb mo pm&i f;ppf
15/ OD;r @v pm&i f;ppf
16/ OD;u krk' pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Jpwkw¬
t B
udrf
‘‘‘‘‘‘‘‘‘
1/ OD
;u pöm, e Ou ú |
2/ OD
;Ou úo
H ' k-Ou ú |
3/ OD
;o D&d
E´ ' k-Ou ú |
4/ OD
;0g, r ' k-Ou ú |
5/ OD
;£ Eú t ax G ax Gt wG i f;a&;r S
L;
6/ OD
;a' o u wG Jb u ft wG i f;a&;r SL;
7/ OD
;ÓP *¾ wG Jb u ft wG i f;a&;r SL;
8/ OD
;0go 0 wG Jb u ft wGi f;a&;r SL;
9/ OD
;ÓP d ó & b @ma&;r S L;
10/ OD;paE´mb mo b @ma&;r S L;
11/ OD;0d
pd
wå b @ma&;r S L;
12/ OD;0d
o kw jyefM u m;a&;r S
L;
13/ OD;0P ÖoD &d jyefM u m;a&;r S
L;
14/ OD;ao mb d w jyefM u m;a&;r S
L;
15/ OD;paE´mb mo mpm& pm&i f;ppf
16/ OD;Ou ú| pm&i f;ppf
17/ OD;awZd E´ pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
J
yÍ ö
rt B
udrf
‘‘‘‘‘‘‘‘
1/ OD
;u pö m, e Ou ú |
2/ OD
;Ou ú o
H ' k-Ou ú |
3/ OD
;eE0́H o ' k-Ou ú |
4/ OD
;0g, r ' k-Ou ú |
5/ OD
;au 0v meE´ t ax G ax Gt wG i f;a&;r S
L;
6/ OD
;u ko v wG Jb u ft wG i f;a&;r SL;
7/ OD
;0dpd
wú wG Jb u ft wG i f;a&;r SL;
8/ OD
;Ou ú | wG Jb u ft wGi f;a&;r SL;
9/ OD
;ÓP d ó & b @ma&;r S L;
10/ OD;t *¾ "r® b @ma&;r S L;
11/ OD;paE´mb mo b @ma&;r S L;
12/ OD;yn maZmw jyefM u m;a&;r S
L;
13/ OD;o mo e jyefM u m;a&;r S
L;
14/ OD;o kpdwå jyefM u m;a&;r S
L;
15/ OD;0gao | pm&i f;ppf
16/ OD;yn meE´ pm&i f;ppf
17/ OD;"r ®
ygv pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
J q|t B
udrf
‘‘‘‘‘‘‘‘
1/ OD
;u pö m, e Ou ú |
2/ OD
;Ou ú o
H ' k-Ou ú |
3/ OD
;eE0́H o ' k-Ou ú |
4/ OD
;t mpd PÖ ' k-Ou ú |
5/ OD
;Ou ú | t ax G ax Gt wG i f;a&;r S
L;
6/ OD
;&mZd E´ wG Jb u ft wG i f;a&;r SL;
7/ OD
;pEd́
rm wG Jb u ft wG i f;a&;r SL;
8/ OD
;ao mb d w wG Jb u ft wGi f;a&;r SL;
9/ OD
;t *¾o mrd b @ma&;r S L;
10/ OD;au wkrmv m b @ma&;r S L;
11/ OD;"r ®
ygv b @ma&;r S L;
12/ OD;yn maZmw jyefM u m;a&;r S
L;
13/ OD;0d
v mo jyefM u m;a&;r S
L;
14/ OD;o kpdwå jyefM u m;a&;r S
L;
15/ OD;u v smP mpm& pm&i f;ppf
16/ OD;au m0d ' aZmwd pm&i f;ppf
17/ OD;u krm& pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
J o wå
rt B
udrf
‘‘‘‘‘‘‘‘
1/ OD
;eE0́H o Ou ú |
2/ OD
;0do kw ' k-Ou ú |
3/ OD
;t *¾ 0Ho ' k-Ou ú |
4/ OD
;£ E´mpm& ' k-Ou ú |
5/ OD
L;
6/ OD
;yn maZmw wG Jb u ft wG i f;a&;r SL;
7/ OD
;£ E0́H o (c&r f;) wG Jb u ft wG i f;a&;r SL;
8/ OD
;o mo e wG Jb u ft wGi f;a&;r SL;
9/ OD
;£ E0́H o (an mifOD;) b @ma&;r S L;
10/ OD;r mru b @ma&;r S L;
11/ OD;yn mo mrd b @ma&;r S L;
12/ OD;eE0́Ho jyefM u m;a&;r S
L;
13/ OD;aZmwd u jyefM u m;a&;r S
L;
14/ OD;0dpdwåÓP jyefM u m;a&;r S
L;
15/ OD;u dwå o m&
d pm&i f;ppf
16/ OD;au m0d ' pm&i f;ppf
17/ OD;t *¾ eE´ pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
J
t | rt B
udrf
‘‘‘‘‘‘‘‘
1/ OD
;eE0́H o Ou ú |
2/ OD
;0do kw ' k-Ou ú |
3/ OD
;£ E0́H o ' k-Ou ú |
4/ OD
;0dpdwå o m& ' k-Ou ú |
5/ OD
L;
6/ OD
;yn mo mrd wG Jb u ft wG i f;a&;r SL;
7/ OD
;awZmv u m F& wG Jb u ft wG i f;a&;r SL;
8/ OD
;pdEdw
Å wG Jb u ft wGi f;a&;r SL;
9/ OD
;ar "meE´ b @ma&;r S L;
10/ OD;v mb o mrd b @ma&;r S L;
11/ OD;Zeu b @ma&;r S L;
12/ OD;o kpd wú jyefM u m;a&;r S
L;
13/ OD;t mpd PÖ jyefM u m;a&;r S
L;
14/ OD;Óaemb mo mv u F
m& jyefM u m;a&;r S
L;
15/ OD;u dwå o m&
d pm&i f;ppf
16/ OD;0D&d, pm&i f;ppf
17/ OD;{ o d u aZmwd pm&i f;ppf
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
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2/ OD
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4/ OD
;yn mo mrd ' k-Ou ú |
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6/ OD
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7/ OD
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8/ OD
;Zeu wG Jb u ft wGi f;a&;r SL;
9/ OD
;paE´mb mo b @ma&;r S L;
10/ OD;v mb o mrd b @ma&;r S L;
11/ OD;0D
&d, b @ma&;r S L;
12/ OD;o kE´& jyefM u m;a&;r S
L;
13/ OD;Zm*& jyefM u m;a&;r S
L;
14/ OD;awZo D &d jyefM u m;a&;r S
L;
15/ OD;u dwd o m&
å pm&i f;ppf
16/ OD;ÓP d ó & (r G
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\ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \ \
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J' o rt B
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2/ OD
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4/ OD
;v mb o mrd ' k-Ou ú |
5/ OD
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L;
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BE AWARE
While learning, O bros,

Mind as unstable as cloud
Should be kept asleep
Don't let it wake up.
Be a friend with Dhamma,

Make Dhamma as an Island ,
Make the Dhamma your refuge,
There is nothing greater than Dhamma.
Ashing Sujayananasiri
Nalanda University
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d u o n f/ x d kt zG JU o n f&S i fawmfAk'¨<u
o n f/ x d kae&mo n f ES pf&mpkt wG i f;u &S aeao m
d
awmfrlav h &S
ao mv r f;r sm;ü ajcv si fav Q
d mu fMu
au smif;ae&mjzpfo n f/
o n f/ x d kt zG JU
o n f Am&mP o D N
rdK U
t a&mu fw G if
(20.3.2008)aeY x kw fI NEXTo wi f;pmrS )
uD vd krDw m (140)ajcv si fav Q mu fN yD ;jzpfo n f/
(4) B.H.Uwu ú od kv fo d kY xd kt zG JU
o n f Ak'¨* , mrSc&D ;pOfpwi fN yD ; &mZN *d
Kvf
A'k¨&kyfyGm;awmfv S L' gef;jci f; ywå em; Am&mP o Du ko d em&H krSu yd v 0w¬ Kt xd
B.H.Uwu ú od kv f&S
dx d kif;Ekd i fi Hr Sau smif; o G m;M
u r n fjzpfo n f/ x d kt zG JU
wG i f t r sK ;o r D
d ;(15)
o m;&[ ef;awmfrsm;u ¤i f;wu ú od kv f ygVd Xmeo d kY OD
;ES i fht r sK ;o m;(8)OD
d ;yg0i fo n f/
a&Ta&mif Ak'¨&kyfyG m;awmfw pfq l v S L' gef;M u o n f/ (24.2.2008)aeY x kw fI NEXTo wi f;pmrS )
&kyfyG
m;wmfv S L' gef;yGJt cr f;t em;ü t v S L&Si f&[ ef; (7)&lyD ;o Hk;u ka#au smfwef
awmfrsm;u B.H.U wu ú od kv fü Ak'b̈ mo m0d yó &Spfr sK;pyf Ak'¨&kyfyG
d m;awmf
empi fw mwpfckx lax mifay;&eft q d kjyKMu o n f/ Am&mP o Du Xm&D e, fajr t wG i f;&S
dAmAl(pf)
(20.3.2008)aeY x kw fI NEXTo wi f;pmrS ) &dku faps;t eD ; (26. 8. 2009)wG i fq d kifu , fo r m;
(5)b *F
v m;a' &S
fü a&S
;a[ mif;t kwf t xH r St zd k;wefa&S ;a[ mif; &kyfyG m;awmfw pfq l
t Ekyn mv u f&mawG &S
Yjci f;
d zr f;q D;&r d o n f/ x d k&kyfyGm;awmfu d ko wå K
(8)r sK ;jzi fh
d
ES
pfaygi f;(1500)au smfu t kw fjzi fh
jyK v kyf x kv kyfx m;o n f/ x d k&kyfyG
m;awmfo n fEd kifi H
wu m
x m;ao mt Ekyn mv u f&mwpfcku d kb *F
v m;a' &S f aps;u G u fü &lyD ;o H k;u ka#au smfwefzd k;&Sd
aM u mif;
Edkifi H' d
em(Zf)yl(&f)N
rd
K
Ut a&;ygao mb k&m;au smif; pcef;r S L;u mo d emx fu q d ko n f/ o , faq mifay;o l
wpfck\ ajr at mu fx yfr S&&S o n f/
d qd kifu , fo r m;r S m&lyD ;wpfao mif; &&S d
r n fjzpfo n f/
xdkb k&m;au smif;u d
kygv acwfr wd kifr D
u (27.8.2008)aeY x kw fI NEXTo wi f;pmrS )
* sdef;b mo m0i fr sm; aq mu fv kyfx m;o n f[ k
a&S ;a[ mif;Xmer S, lq x m;o n f/ (r S
w fcsu f/ /o wåK&S
pfr sK
;[ lo n f a&T
d ?ai G
?aMu ;eD
?' ef?o H?jy' g;?cJ?
(24.3.2008)aeY
x kwfI NEXTo wi f;pmrS
) oH
jzLwd
jzpfo n f/ b mo mjyefq d
kY ko l)
jrwfaeopf(11.1.2010)
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
ajczr d k;r So k'ẃd ud
kY kt o D ;t o D ; zefq i f;cJh o n f/
ZD0u r ® ½Iax mifh t & o u f&S rS
d efo r Q wG i f o wG * kP f?
&Z*kP f?wr *kP ft m;jzi fh*kP fo H k;r sd K;&S o n f/
d
o wG*kP fo n fÓP fyn mt ajr mft jr i f?
em;v n fEd kifpGr f;?½d k;o m;r IES i fhau mif;jr wfjci f; o ab m
jzpf\ /
&Z *kP fo n f pd w ft m;x u fo efjci f;?
r mefr me?&JpG r f;o wd o ab mjzpf\ /
å
wr *kP fo n fx H kx d kif;?rd ku fr J?zefwD ;EdkifpG r f;
en f;jci f; o ab mjzpf\ /
jA[ ® P r sm;wG i f AD Zt m;jzi fho wG *Pk fyg
&S\ / cwd
d , ES
å i fha0ó wd wG
kY i f&Z*kP f&S \ / o 'kẃd
d kY
wG i f wr *kP f&S d
\ / xd k*kP ft m;av Q mfpG mo lw d kY
\
pm;ao mu faex d kifr I yH kpH v n f;u G Jjym;o n f/ x d krS
r sd
K
;½d k; pOfq u fv d ku fí t r sd K
;av ;yg;jzpfv mo n f/
v lY o rd kif;½Iax mifh t & t m&d , efw d kYt E dd́
,
a&S ;acwft d Ed́
, wG i fud k;u G , fr ?
I b mo m
od kYa&mu fcsd efr S pí Zmwfpepf pwi fo n f/ b D pD
pu m;?rsd K
;½dk;ESi fht o u far G ;0r f;aM u mif;csi f; wln D
(1500)cefY wG i fOa&myawmifyd kif;ES i fht m&Sajr mu f
ao mt kyfpkrsm;u d keD ;pyf&mv d ku fí cG Jjcm;cJh
Mu o n f/
ydkif;r St m&d , efw d kYt d Ed́, od kY0i fa&mu fcJh o n f/
Zmwfpepfo n f [ d EĹ0g' wG i f pwi fcJh ao mfv n f;
t m&d , efw d kYr a&mu fr Dt d Ed́ , ü eD * &pfw d k? r G
ef* d k
t dEd́
, v lY t zG JU
t pn f; wpfckv H k;u d kt u sd K;o u f
vG dK
u f?M o px ½d ku fES i fhj' mAD ;' D;, efv lr sd K; &S d
aecJh o n f/
a&mu fapcJh o n f/
t m&d , efw d kYt r sm;q H k;x d awG Uq u fq H Mu&
b mo ma&;t m;jzi fhZmwfav ;r sd K;ESi fh
o n fr S mM o px ½d ku fES i fhj' mAD ;' D;, ef;wd jzpfo n f/
kY
t yg, fcH Zmwfed r fh
[ lí cG Jjcm;ao mfv n f; v lr sd K;a&;
t m&d , efw d o n ft d
kY Ed́
, ajr mu fyd kif;u d ko d r f;ydu
k fN yD;
t m;jzi fhZmwfaygi f; (3000)cefY ESi fhZmwfr sd K
;EG, f
a' o cH r sm;u d kawmifyd kif;ES i fhajr mu fyd kif;&S dawm
aygi f; (25000) cefY uG Jjym;ao maM u mifhyd krd
k½Iyfax G ;
awmifr sm;q D od kYar mif;x kw fcJh o n f/ t m&d , efr sm;
v mcJho n f/
o n f wd ku fcd ku fa&;o r m; (cwd å
, )? b mo ma&;
t dEd́, t pd k;&o n f ZmwfcG Jjcm;r Iu d kOya'
o r m;(jA[ ® P )?pd ku fysd K
;a&;o r m;v u fr Iyn mo n f
t &cG i fh
r jyK b Jr zG U
H
Nzd K
;ao ;ao mv lw ef;pm;r sm;u d k
(a0ó )t m;jzi fht kyfpko H k;t kyfpkzG JU
pn f;cJh o n f/
t x l;t cG i fh
t a&;ay;ao mr l0g' u d ku si fho H k;v su f
t m&d , efw d kYt d Ed́, ajr mu fyd kif;u d ko d r ;fydku f
&S
o n f/ Zmwfpepf\ t pES
d i fh
ywfo u fí cefY rS
ef;
NyD; a' o cH t csd K
U ud kt apcH t jzpf cd kif;apo jzi fh
csu f t r sd K;r sdK
;&S
d
\ / b mo ma&;?ZD 0u r ® aA' ES i fh
a0ó wd kYajr yd kif&S i fES i fhpD ;yG m;a&; v kyfi ef;&iSfr sm;
v lY
o rd kif; ½Iax mifh r sdK
;pHkyi fjzpf\ /
jzpfv mo n f/ a' o cH r sm;u pd ku fysd K
;a&;ES i fhv u fr I
b mo ma&;½Iax mifh t & zefq i f;&S i fjA[ ® m
yn mo n fjzpfv mo n f/
B
uD ;\ jA[ ® P v u far mif;r Scwd å, ?aygi fr Sa0ó ?
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t m&d , efw d o n f o lw d
kY \ t q i fh
kY t wef;u d kx d ef; at mu fq H k;r Smt y, fcH Zmwfed r fh
o k'´ (o efY &S i f;a&;
x m;Ed kif&eft m&d , efw d o mjA[ ®
kY P ?cwd , ?a0ó r d
å v ’mpao mat mu fw ef;pm;) jzpf\ / yx r o H k;r sdK
;
jzpfcG i fh
jyK o n f[ kb mo ma&;?v lr Ia&; pn f;r sOf;r sm; wG i fo k'ÉS i fht y, fcHZmwfed r fh
wd r &ao mv lr Ia&;?
kY
o wfr S w fcJh o n f/ pD;yG m;a&;q d kif&mt cG i fh
t a&;r sm; &M u\ /
zci f\ t o u far G ;0r f;aM u mif;u d ko m;u t r sd K
;wd kif;ES i fht y, fcH Zmwfed r fh
r sm;wG if
q u fcH NyD; wjzn f;jzn f;r d o m;pk0i fr sm;jym;v mo n f/ t kyfpki, fr sm;&S M
du \ / x kd t kyfpki, fr sm;u d kZmwf[ k
v kyfi ef;wlr d o m;pkrsm;pkpn f;u mo r *¾ zG JU
M
u o n f/ ac: M u \ / Oyr mt m;jzi fhjA[ ® P wG i f a*g&?
t d Ed́, b mo mpu m;jzi fhZmwf[ kac:o n f/ aemu f au mu emx ? o &o G w f? £ a, &fpo n f&S dN
yD ;
ydkif;wG i fr lt d Ed́, od kYu sL;au smf0i fa&mu fv mao m t y, fcH Zmwfed r fh
wG i fr [ m?a"' f?r v ?r ' d * po n f
*&d ?[ efpo n fw d kY
ud kcwd å
, pm&i f; o iGf;cJh o n f/ wd kY&S M
d
u o n f/ o k'ó n f v lOD ;a&t r sm;q H k; t r sd K
;
od ao mfa' o cH
kY r sm;u d krl t jr i fh qH k;t m;jzi fhr S L;B
uD ; jzpfí Zmwft r sm;q H k;v n f;jzpf\ / Zmwfw d kif;o n f
r wf&mt x u fw ef;v T mt jzpfo m o wfr S w fí o wfr S w fx m;ao mt v kyft u d kifu dko mv kyfu d kifí
cwd , pm&i f;r o G
å i f;acs/ o wfr S w fx m;ao mt pm;t ao mu fu d ko mpm;
a' o cH r sm;wG i f o mr eft o u far G ;0r f; ao mu f&o n f/ Zmwfw lcsi f;o mv u fx yfcG i fh
&S í
d
aM u mif; v kyfu d kifo lr sm;u d ko k'´?o efY &S i f;a&;?rdv ’mp t jcm;Zmwfo d kYajymif;cG i fh
r &S ay/
d
o n fhed r fh
u sao mt o u far G ;0r f;aM u mif; v kyfu d kif t y, fcH Zm wfed r fh
Mu o lr sm;u d kt y, fcH Zmwfed r fh[ ko wfr S w fo n f/ t y, fcH Zmwfed r fh
wd kY
\ t aet x m;o n f
jA[ ® P r sm;o n f v G efpG mt o efY B
ud Ku fo lr sm;jzpfí Zmwfpepfw G i f t &u fpu fq H k;ao mv kyf&yfjzpf\ /
cE¨mu d k, fcsi f; x d &mrS o mru av x JrS yga&m*gu l; u r Ç may:wG i f t jyi f;x efq H k;ao mv lr sd K
;a&;cG Jjcm;
pu fEd kifo n f[ k, H kMu n fM u\ / xd aM
kY u mifh t y, fcH r Iv n f;jzpf\ / ed r fh
u sn pfn r f;ao mv kyfi ef;v kyf
Zmwfed r fh
r sm;o n fZmwfjr i fh r sm;u d kx d ud kif&efr q d kx m; u d kifo lr sm;u d kt y, fcH Zmwfed r fh
t jzpf o wfr S w fyg
b dcyfv S r f;v S r f;r Syi f &yfaecG i fh
r &S ay/
d o n f/ o lw d wG
kY i f v lY t cG i fh
t a&; r &S o av mu fyi f
d
bm om a&;t o G i faq m i fao m Zm wfpepf jzpf\ /
[ dE´L0g' wG i f t r sdK ; (0P Ö )av ;yg; o lw d o n fa' o t r sd
kY K;r sdK
;wG i fykH
pH t r sd K ;r sd K
;
o wfr S w fo n f/ x d kav ;yg;wG i fr yg0i fo lr sm;o n f jzi fhq u fq H cH M
u &o n f/ o ab mx m;aysmh aysmif;
t y, fcHZmwfed r fh
r sm;jzpf\ / t r sd K
;wd kif;wG i fwm0ef ao ma' o r sm;wG i f½G mt jyi fx G u fae&\ / Zmwfjr i fh
ES i fht cG i fht a&;r sm;&S d
\ / o wfr S w fx m;ao m r sm;u d krx d &?Zmwfjr i fh t d r fo d kYr 0i f&/ b k&m;au smif;
t o u far G ;0r f;aM u mif;ES i fht pm;t ao mu fr sm; o d kYr 0i f&/ t r sm;o H k;a&wG i f; r o H k;&/ yGJv r f;o b i f
&S d
\ / r 0i f&/ o ab mx m;wi f;r mao ma' o r sm;wG if
t jr i h fq Hk;t r sd K
;r S mjA[ ® P ([ d EĹb kef;BuD ;r sm;? Zmwfed r fh
ud kx d rdv si fZmwfed r fh \ / t &d yfu dkei f;r d vQ if
yn mwwfr sm;) jzpf\ / ' kw d , rS mcwd , (r i f;pd
å k; yi fo eo n f[ k, lq M u o n f/
&mZm?r S L;BuD ;r wf&mt x u fw ef;v T mrsm;) jzpf\ / Zmwfed r fhxd rdvQ i f Zmwfjr i fh r sm;o n f
wwd , rm Sa0ó (ajr yd kif&Si fr sm;?pD ;yGm;a&;v kyfi ef; o eo jzi fhwa&mfu i fyG ef;ES i fhacgi f;av Q mfa&csd K;u m
&S i fr sm;?pd ku fysd K
;a&;?v u fr Iyn mo n fr sm;) jzpf\ / o efY pi fw wfygo n f/ t u , fí Zmwfjr i fh t d r fo d kY
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
Zmwfed r fh
0i fr dvQ i f o lx d rd ud kifr d o rQ ud kaq ;aM u m Zmwfed r fh
r sm;v n f; yg0i fo n f/ t y, fcH Zmwfed r fh
r sm;
o efY pi fav h &S ygo n f/
d o lw d ud
kY k, fo lw d kY(Dalit) ' gv pf (' v d ' ´) (t zd ESyf
d
Zmwfjr i fh t od kif;t 0d kif;o d kYr awmfwq Zmwf cH r sm;)[ kac:M u o n f/ 1980-r wd kifr D[ &d * sef
edr fh
0i fr dvQ i f0d kif;0ef;½d ku fES u f½H ko mru o wfjzwf (b k&m;o ci f\ &i fao G ;r sm;) [ kac:cJh o n f/ x d kem
o n ft x d' ku © jzpfwwfygo n f/ Zmwfed r fhr sm;o n f r n fu d kr [ wå r *ED̈ BuD ;u ay;cJh jci f;jzpfo n f/
rdrd wd v mo n fu d
kY kZmwfjr i fh r sm;o d ap&efjcLq G Jx m; ' kw d , t r sd K
;t pm;r S mv lr sd K;pkpm&i f;0i fr sm;
&\ / jzpfí Zmwfr &S ao mawmifay:a' o ES
d i fhawm
t , lo n f;[ d EĹr sm;u r l at mu fw ef;pm; wG i f;ae v len f;pkjzpfo n f/ o lw d kY
ud kt m'd 0go D
v kyfi ef; v kyfu d kifo lr S efo r Q ud kr n fo n fh en f;ES i fh
r Q (a&S ;OD ;wkd i f;&i f;o m;) [ kv n f;ac:o n f/
r q u fq a Hcs/ o lw d t vd
kY kt & Zmwfpm&i f; 0i fo l wwd , t r sd K
;t pm;r S mr zG H
UNzdK;ao ;ao m
rSefo r Q (Ed kifi H jcm;o m;t ygt 0i f) o n ft y, fcH v lw ef;pm;jzpfí o k'ŕ sm;?[ d EĹb mo mrSt jcm;
Zmwfed r fh
o mjzpf/ b mo mo d kYu l;ajymi f;o G m;ao m t y, fcH r sm;?
acwfo pft d Ed́, ajco v kH ;t d r fwd kifo r m;r sm;ES i fh&mZ0wfr Iu sL;v G ef
t d Ed́
, vG w fv yfa&; acgi f;aq mifr sm;o n f o lr sm; yg0i fo n f/
t d Ed́, ud k' D rd ku &u fw pfEd kifi H ?q d k&S, fv pfEd kifi H ? t d Ed́, v lOD ;a&\ (15)&mcd kifEIH;o n fZmwf
b mo ma&;v T r f;r dk;r I u i f;ao mEd jzpfap&ef pm&i f;0i fr sm;jzpfí wu ú
kifi H odkv f 0i fcG i fh
r sm;wG if
qH k;jzwfcJh M
u o n f/ x d krl0g' t &b mo ma&;ES i fhEd kifi H(15)&mcd kifEIH ; ae&m&r n fjzpfo n f/ v lr sd K
;pkpm&i f;
awmfu d kcG Jjcm;cJh Mu o n f/ Zmwfu d kt aM u mif; jyK í 0i fr sm;o n f v lOD ;a& (7. 5) &mcd kifEIH;&S í (7. 5)
d
zdES dyfq u fq H jci f;r S efo r Q ud kOya' jzi fhwm;jr pf &mcd kifEIH
; ae&m&r n fjzpfo n f/ r zG U
HNzdK;ao ;ao m
ydw fyi fcJh o n f/ x d kOya' jzi fht y, fc& Ho lr sm;u d k v lwef;pm;r S mv lOD ;a&(50) &mcd kifEIH;&S d
í (27) &mcd kif
t x l;t cG i fh
t a&; ay;cJh o n f/ EIH
;o mae&m&r n fjzpfo n f/
t d Ed́
, jyn fo lw d kY
\ Zmwf" av h xH k;pH r sm; A[ kd t pd k;&\ r l0g' u d kjyn fe, ft pd ;k&u
v n f; ajymif;v Jv mo n f/ r sm;ao mt m;jzi fhN rdK
U jy v n f; v d ku femu si fh oH k;o n f/ x d krl0g' aM u mi h f
jyn fo lr sm;o n f au s;v u fjyn fo lr sm;x u f q u fq H a&; wi f;r mrIv n f; &S aeo n f/ Zmwfjr i fh
d r sm;
wi f;M u yfr Ien f;o n f/ au s;v u fa' o r sm;wG i f o n fZmwfed r fh
r sm;u d kae&mrsm;pG may;o jzi fhepfem
zdES d
yfq u fq H r Ir sm;&S d
ao mfv n f; N rd K
UjywG i fr lZmwfr wl o n f[ k o ab mx m;o n f/ r zG H
U N
zd K;ao ;ao m
o lr sm; t wla&maES mv kyfu d kifM
u o n fu d kawG U
Ed kif v lw ef;pm;u v n f; Zmwfpm&i f;0i fES i fhv lr sd K
;pk
o n f/ t csd K
UN
rd K
Ujyau s;½G mrsm;ü Zmwfu d kt ajccH ao m pm&i f;0i fw d ES
kY i fh
, S Ofv Qi f ae&mrr Q o jzi h fr r Qw[ k
q u fq H a&; wi f;r mrIaM u mifhy#d yu ©jyi f;x efpG m o ab m&o n f/
jzpfyG g;M
u o n fr sm;v n f; &S M
d
u o n f/ t ES r fcH
d &o lr sm;u d kt x l;t cG i fh
t a&;ay;
t d Ed́, t pd k;&o n f t x u fw ef;pm;v lY ao mrl0g' u d ku si fh oH k;ao m , aeY acwfw G i fyi f
rv d kifr sm;u d kZmwfjr i fh ?u sefo lr sm;u d kZmwfed t jzpf Zmwfed
r fh r fh
\ t ajct aer S med r fh
aeq Jyi fjzpfo n f/
o wfr S w fo n f/ Zmwfed r fh
wG i fo H k;r sdK
;&S o n f/ yx r t y, fcH
d Zmwfed r fh r sm;o n fat mu fw ef;pm;t v kyf
t r sd K
;t pm;r S mZmwfpm&i f;0i fr sm;jzpfí t y, fcH o r m;r sm;o mjzpfaeq J?jA[ ® P r sm;o n fq &m0ef?
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t i f* si fe,D m?a&S
U
aer sm;jzpfaeq Jyi f/ o lr sm;v u fx yfjci f;?v i fao v Q i fr , m;ygv d ku f
Zm wfpepf\ t u sd K
;q u fr sm ; ao &jci f;?r kq d k;r r sm; v u fx yfcG i fh
r &awmhjci f;p
ZmwfpepfaM u mifht csi f;csi f;q efY u si fMu ao mv lr I' ku © r sm;u d kjzpfapcJh o n f/
o jzi fhEd kifi H w 0S r f;t pd yfpdyft r T mrT mjzpfcJh &o n f/ xd aM
kYu mifhZmwfpepfo n ft d Ed́
, u kd*kP f
v lv lcsi f;cG Jjcm; q u fq H o jzi fhu si fh oH k;aeao m o a&n S K
d
;apao mt r n f;pu f?q i f;&Jw G i f;eu fap
'Drdku a&pD o ab mw&m;u d kq efY u si f&ma&mu fo n f/ ao mt csu f?v lr I' ku © r sm;\ w&m;cH ?t ajz&S mr&
rd rdZmwft u sd K;pD ;yG m;u d ko m y" mex m;o jzi fh ao mykpä m?ajz&S i f;&cu fao mjyó emwpfckt jzpf
t r sdK
;o m; pn f;v H k;n D nG w fa&;u d kaES mu f, S u f&m wn f&S d
aeq Jyi fjzpfawmh \ /
a&mu fo n f/ t &S i fol&d
,
Ed kifi Hawmfu mu G , fa&;o n f cwd å
, wd kY
\ em vÉm
wm0efo m[ ko wfr S w fí t r sd K
;o m;a&;t o G i f u sr f;u dk;pm;&i f;--
r aq mifo jzi fhEd kifi H awmfu mu G , fa&;u d kt m;en f;
apo n f/ wd kif;wpfyg; u sL;au smfrIr sm;u d kt B ud r f 1. H Raj History of India
Surjeet publication, New Delhi,
B
ud r f cHcJh
&o n f/ jA[ ® P r sm;u d ko mt jr wfq H k;[ k India, 1993
o wfr S w fo jzi fht Ed kifu si fh
o lr sm;t jzpfq u fv u f 2. Nehru Discovery of India,
3. S.C.Ray Choudhary Social Cultural and Eco
t cG i fh
o mapv su fyi f/
nomic History of India: From Ancient times to
t jcm;Zmwfr sm;x u f jr i fh jr wfo n f[ k present day/ Surjeet publications, New Delhi
cH, lo jzi fhr emv d krIr sm;jzpfyG m;apo n f/ yi fv , f
&yfjcm; c&D ;o G m;v Q i fZmwfysu fo n f t jypfjzpf
o n f[ ko wfr S w fo jzi fht d Ed́, o n f Ed kifi H
wu m
u l;o ef;a&mi f;0, fa&;wG i f aemu fu su sef&pf
cJh
zl;o n f/ Ed kifi Hw u mES i fhq u fq H a&;u d kv n f;
t m;en f;apcJh zl;o n f/ oifh O;acgif;ay:üaea&m
D ifjcnfxd k;aomt cd kuf
, aeY acwfr S mawmht y, fcH pepf r y t &d yfaysm
ufouJh odkYoifh OD
;acgif;t wG i f;ü
aysmu fEd kifao ;ao mfv n f; acwfo pfu r Ç mES i fh
&i faygi fw ef;v su f&S acsN
d yD/ Zmwfed r fh
r sm;u d kt ajccH ,H kM
unfrIwnfaom t cd kufoH o, t &d yfrxif
t q i fh o mx m;o jzi fht Ekyn mv u f&mzefw D ;r Iu d k ownf;? (t w¬ a0')
en f;yg;apcJh o n f/ t y, fcH Zmwfed r fh
r sm;u d kar G
;zG m;cJh
o n f/
[ d EĹ0g' \ u s, fjyefY ao mo ab mx m;
t jr i fr sm;u d ku sOf;ajr mif;o G m;apcJh o n f/ jA[ ® P wd kY
[ dEĹ0g' u d kt yd kifpD ;jci f;/ b mo ma&; t cr f;t em;
r sm; u kefu sp&d w fr sm;v mjci f;/ b k&m;o ci fES i fh
wd ku f½dku fx d awG UcG i fh
r &awmh jci f;/ t ½,Gfr a&mu f
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
w&m;r sm;u d kav mu v lo m;wd kYjyK jyi fzefw D ;í
&, lEd kifjci f;r &S ay/
d
" ar ® capwD awmf(Dhammekha Stupa)?
o rÜ L&P meEq́ efq u &pfw u ú od kv f (Sampurna
nand Sanskrit University)?r d ci ft d Ed́
, [ kt r n f
&ao mb &wfr mwmri f' D , m(Bharat Mata Man
dia) au s mif;awmfrsm;o n fu r Ç mha&S ;a[ mif; t ar G
t ES pfr sm;t jzpf , leu fpu d k(UNESCO)u r S wf
au smu fw i fv su f&S \ /t d
d Ed́
, wpfEd kifi Hv kH ;&dS[ d EĹ
b mo m0i fw d kY
\ t av ;t jr wfx m;u d k;u G , f&m?
(7)u D vd krD w m(7km) u s, f0ef;o n h f **F gjr pfu r f;
ezl;ay:ü wn f&S aejci f;u v n f; N
d rd K
Ujy\ wr lx l;
Sampurnanand Sanskrit University jcm;jci f;;u d kazmfjyae\ /
**F gjr pfw G i f ES pfpOf½d k;&ma&csd K;yG Jawmfrsm;
u si f;yjyK v kyfav h &S \ /xd
d kyGJawmfo n f u r Ç may:ü
v lOD ;a& t r sm;q H k;yGJt jzpfajymq d kM
u \ / **F gjr pfr S
t Ed
Iif;rJhwefzd
k;rsm
;eJU
Am&mPoD wd ku fcwfao mav Ekat ;at ;wd o n fN
kY rd K UjywG i fae
xd kifo lw d kY
\ pd w fES vH k;u dkM u n fEl;ES pfo u fap\ /
Ado ku myn mjzi fht ao t csmzG JU , S u fx m;o n fh
(1) t v m; t m;&½Iar mzG , f&m½Ici f; yef;csD u m;wpf
Am&mP o D o n fN Adwd
o Q(Birtish) u d kv dkeD csyfo zG , f (Landscapes) jzpfaeav awmh \ /
r t kyfcsK yfci fa&S ;, ci fu wn f;u wefzd k;r jzwfEd kif (2)
ao ma&S ;a[ mif;t ar G t epfr sm; x d ef;o d r f;x m;&S d Am&mP o D N rdKU \ yn ma&;e, fy, fo n f
o n f/ o b m0t v S w &m;r sm;?, Ofau s;r Ir sm;jzi fh t d Ed́, wpfEd kifi Ho mru u r Ç mhae&mt ES t jym;jzpf
Y
H
zGJU
, Su fx m;\ / wefzd k;r jzwfEdkifao mt ar G t ES pf \ / o r Ü L&P meEq́ efq u &pf wu ú od kv f/ b em;
r sm;jzi fhjr i fh
jr wfao mN rd K
Ua[ mif; (Holy city) [ ka< u ; &yfpf[ d EĹw u ú od kv f/ r [ wå r *ED́u mo d wu ú od kv f/
au smfaeM u\ / A[ kd t q i fh jr i fhwd b u fav h v ma&; wu ú od kv fr sm;
a&S ;, ci fu wn f;u o b m0t v S r sm;/ wn f&S \ /
d
r sm;jym;v a So mb mo mt , l0g' r sm;/ ½d k;&m"av h Am&mP o D N rdKU wG if[ d EĹb mo m0i fw d kY
\
, Ofau s;r (ITraditions)r sm;jzi fhr D ;a&mifpH kx G ef; n S d
x m;
onh f t a[ mif;wu mht a[ mif;q H k;t jzpf t cd kif
t r majymq d kaeM
u \ / rv S yao mN rd
K
UjyyH k&dyfa[ mif; **F gjr pfr S wd ku fcwfao mav Ekat ;at ;wd kY
onf
r sm;o n f wu , fh ppfr Sefao mo b m0t v S t oG if N rdK
UjywG i faex d kifo lwd kY
\ pd wfES vH k;u d kM
u n fEl;ES pfo u f
jzi fhwi fh w, faeawmh \ / ppfr S efao mo b m0 t v S ap\
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
ud k;u ,Gfw n fx m;&mAd r mef(Shrines) EiSfhau smif; o rd kif;0i fo r Ü L&P meEq́ efq u &pfwu ú
awmf(Temples) r sm;o n f (3300) au smf&S d
\ / od kv fo n fv n f; jyn fw G i f;au smif;o m;r sm;t wG uf
rGw fpv i fb mo m0i fw d \ Av D(Mosques) r sm;r S
kY m o mru ?jyn fyyn mo i fr sm;t wG u fygt a&U Swdkif;
(1388) 0ef;u si f&S \ / c&pf, efb mo mu d
d ko u f0i f t q i fh jr i fh yn ma&;XmeB uD ;wpfckt jzpf wn f&S d
, H kM u n fo lwkd \ b k&m;&S
Y cd
d k;au smif;(Churches) (12) ae\ / t d Ed́, Ed kifi H
\ a&S ;t u sq H k;r sm;x Jw G i fwpfck
au smif;&S d
\ / ax &0g' Ak'b̈ mo m0i fw\d kY u d k;u G, f t ygt 0i fjzpf\ /
q n f;u yf&mau smif;awmf(Buddhist Temples) (9) wu ú od kv fB uD ;o n f o b m0t m;jzi fhwr l
au smif;&S d
\ / q pfb k&m;au smif; (Sikh Temples) x l;jcm;v S \ / ylyi faM u mih fu su i f;r I? pd w fv Iyf&S m;
oH k;au smif;/ *sd ef;b k&m;au smif; (Jain Temples) v G , fr I ES pfr sdK
;aygi f;pyfv su f o u f&S x i f&S
d m;o n fh
oH k;au smif;&S d
\ / v lr sm;t av ;x m;u d k;u G , f&m XmeB uD ;wpfcke, f &S i fo efq Jjzpf\ / r su fpd yo m'
ae&mXmer sm;pG mv n f; &S ao ;\ /
d t jzpfq H k;? t au mi f;q H k;Oa&my Ad o ku myn m
ud k;u G , fq n f;u yfr Iw d kYu G Jjym;jcm;em;r I v u f&mrsm;(Gothis) u d kq ef;o pfr It o G i fjzi fhpepf
&Sov d
d k½d k;&m, Ofau s;r Ir sm;v n f; u G Jjym;jcm;em;\ / wu swn faq mu fx m;\ / ajr r su fES mjyi fES i fhax mih f
xd ko dkY
uG Jjym; jcm;em;ao mfv n f; N rd KU awmfo n f r S efpwd kift jzpf zG JU
pn f;x m;jci f;jzpf\ / cefY n m;
, Ofau s;r I?½d k;&m"av h xH k;wr f;pOfv mt o D ;o D ;u d k x n f0gv G ef;v S \ /
xd ef;o d r f;jci f;/ ci fw G , fao m pd w fx m;r sm;jzi fh (4)
o i fh jr wfao mb 0 (Harmonious life) u d kydkifq d kif o rÜ L&P meEq́ efq u &pf wu ú odkv f
vd kjci f;jzi fhx H k;wr f;pOfv maemu fo d kYv d ku fv su fu d k; BuD ;u dkv G efcJh ao mES pfaygi f;ES pf&mau smfcefY u N Ad
wd oQ
u ,Gfaejci f;jzpf\ / v lr sd K
; a, meo ef' efcJefq d ko lu (1795) ckES pfo n f
(3) ouú w au mv d yfi , f(College) t jzpfwn fax mif
a*gwr jr wfAk'¨\ w&m;OD ; (First sermon) zG i fh v pfcJh \ / (1948-52) ckES pf &u fpG Jrsm;o n f
a[ m&mr d * ' g0kef(Sarnath) wG i fx D ;wn f; cefY n m; wu ú od kv ft o G i ft jzpf wd k;jr S
i fh
zG
i fh
vS pfcJh
\ / wu ú
pGmwn f&S d
aeao m " ar ® capwD awmfB uD ;o n f o d kv fBuD ;o n fv u fat mu fcHau mv d yfaygif; (617)
t wd w fq D u t <u i f;t u seft jzpfo mr [ kw fb J au smif;&S \ / bG
d JU
v u fr S w fay;o n fhq kES i f;o b i f
u rÇ mhNid
r f;csr f;a&;u d kazmfx kw f&mwG i f jr i fh jr wf t cr f;t em;u d k(3)ES pfv Q i f (1) B ud r fu si f;y jyK v kyf
ppfr S efao m"r ® t ar G t ES pft jzpfjzi fhx i f[ yfaeq J av h &S\ /
d
jzpf\ / t EId i f;r Jhjr wfAk'¨\ r G efjr wfao mw&m;awmf 2010ckES pf?r wfv (27) &u faeY wG i fwu ú
r sm;u d kjr i fh jr wfau mif;r G efao mt ar G t ES pfr sm; o d kv fB uD ;\ (28)B ud r fajr mu fb G JU
ESi f;o b i fu d ku sif;y
t jzpf, kM Hu n fu d k;u G
, fM u\ / jyK v kyfr n fjzpf\ / *kP fx l;aq mi f (D.Litt)b G JU
ay;t yfcsD ;jr S
i fh
cH &o lt ygt 0i fB.A(0d ZÆmb G JU
), M.A
"ar ® capwD awmfB uD ;o n ft wd w fq D u t <u i f; (r [ m0d ZÆ mb G JU), B.Ed (0d ZÆmyn mb G JY), M.Ed
t u seft jzpfo mr[ kw fb J u r Ç mhNid r f;csr f;a&;u d k (0d ZÆ mr[ myn mb G JY
), Ph.D (yg&*lb G JU
)bG JU
&aygi f;
azmfx kw f&mwG i f jr i fh
jr wfppfr S efao m "r ® t ar G au smif;o l?o m;aygi f; u d k;ao mif;au smfjzpf\ /
t epft jzpfjzi fhx i f[ yfaeq Jjzpf\ /
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
wu ú od k
v fw Gi fjy| m
ef;x m;ao m bm om &yf x d
ef;o d
r f;v su f&S
\ / wu ú
d od kv fB
uD;o n fyn ma&;
r sm;o n ft dE´d, \ a&S t epf a&pD
;a[ mif;t ar G ;aM
u mif;t jzpfjzi fh
o mr u b Ju r Ç mh t ar G qd kif
r sm;u dk
t ajccH ay;½H k
o mru u r Çmt &yf&yf (The world heritage list of UNESCO) t jzpfjzi fh
&S d
v lo m;wd kY
\ t od yn m&yfr sm;u d ; v n f; cd
kar G ikfr mpG
mq u fv u f&Si fo efaeq Jjzpf\ /
xk w fay;\ /
wuú od
kv fjri fh
jrwfaqG
(5)
RANA PB SINGH, PROFESSOR OF
wu ú od kv fBuD ;o n f Ed kifi Hw u myn ma&; CULTURAL GEOGRAPHY AND HERITAGE
av mu wG i fu s, fjyefY pGm0i fq efY cJh\ / q efq u &pf STUDIES, BHU \ ]]INVALUABLE KASHI}}
b mo m(Sanskrit language) ES i fht m, kaA' aq mif;yg;u d ku d
k;u m;a&;o m;ygo n f/
(Ayurveda) b m o m&yfr sm;u d ko i fM u m;yd kcYs?av h u si fh
ay;\ / v u fawG Uvd ku femu si fh oH k;q Jjzpf\ / o u ú w
pmayXme?ygVd pmayXme po n fjzi fhr [ mXmeB uD ;
r sm;pGmES
i fhXmei , faygi f; (52)ckwd kY
jzi fhzG
JU , Su fzG i fh
vS pf
x m;\ /
Ed kifi Hw u mau smif;o m;r sm; (350)au smf
o i f, lav h v mv su f&S \ /ouú
d w pmayu d ko u ú w wuú od
kv frsm ;onf
b mo mjzi fho i fM u m;yd kY
cs\ / ygVd pmayu d kygVd
Edkifi H
om;aum i f;rsm;
b mo mjzi fh&S i f;v i f;yd kY
cs\ / Ed kifi H
wu mau smif;o m;
r sm;t wG u f t *F vd yfb mo m? * smr eD b mo m? wnfaqm uf&m
w½kw fb mo m?*syefb mo m?wd b u fb mo mpo n f t vkyf½H kjzpfNyD ;
jzi fhb mo m(9) r sd K
;wd kY
ud kv n f; av h v mo i f, lEd kif\ / q&m rsm ;onf
wu ú od kv fw G i f jy| mef;x m;ao mb mo m
uR
rf;usifv kyfom ;rsm ;jzpfay\ ?
&yfr sm;o n ft d Ed́
, \ a&S ;a[ mif;t ar G t ES pfr sm;u d k
t ajccH ay;½H ko mru u r Ç mh
t &yf&yf&S dv lo m;wd \
kY (q &fyv ’&m "m u &pf&S em ;)
t od yn m&yfr sm;u d kar G ;x kw fay;\ / a&yef;pm;
aeo n fhv lr Ib 0\ , Ofau s;r Ir sm;/ a&S ;, ci f
v lr Ia&;t cef;u @r sm;/ acwfay:v lr a I &; (Con-
temporary society) r sm ;u dk t m;w u fo a&m
A
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
A P &J
U
Ak' ¨½k
yf<u i f;rsm
;
'D aq mif;yg;u d kr a&;r Dpma&;o O lD;pG mwi fjy at mifyi fAk'q̈ d ku fq dk&i fv lw u mwd kif;o d
waJhe&m
vd kw mav ; wi fjyyg&ap/ pmzwfo lt aygi f;wd a& wpfae&myg/ o G
kY m;v n fzd kY
v n f;au mif;wJhae&m
]]A P&JUAk'¨&kyf< u i f;r sm;}}q d kwJh aq mif;yg;eJYywfo u f wpfckjzpfygw, f/
vd aygh
kY / t J'D ae&mu awmht d Ed́
, Ed kifi H
&St x i f&S
d m;
AP q d kw mt d Ed́, Ed kifi H
&S
d27jyn e f , fx Ju q H k;jzpfw Jhc&pf&S em;jr pf(Krishna)&JUu r f;ajcay:
Andhrapradesh state t EÅ &my&ma' h fjyn fe, f&JU r S
&S m&S dygw, f/ N rd K
UyHkpHt aet x m;av mu f&S d
ygw, f/
t wkd au mu ft r n fyg/uttapradesh state u d kU.P o G m;r , fq dk&i fawmh*G ef' l; (Gundur)N rd K
U
&JUajr mu f
jyn fe, fac: o v d kr sKd;aygh / AP jyn fe, f[ m b u f(35)u D vd krDw ma0;w, f/ *G ef' l;u ae wq i fh
t d Ed́
, Ed kifi H
&JU
awmifyd kif;r Sm&S ygw, f/
d &x m;eJU oG m;r , fq d k&i f b lw mES i fh
eD;w, f/ t pd k;&
o m0w¬ jr efr mau smif;q &mawmfOD
d o b m b wfpu m;awG
;M v n f; (15)r d epf em&D 0u f q o kd v dk
o a&;o m;wJh]]r ZÑ r a' o N
d rdKU
&G mrsm;r So r d
kif;&kyf<u i f;
yHk&d yfv Tmrsm;}} pmt kyfjyK pkx m;o v d kr d
rd
o n fv n f;
rdrd v u fv rSf;r Do r QA.P&JU
S x i f&Sm;wJhAk'ö r d kif;&kyf
<u i f;r sm;u d kwi fjyv d kygw, f/
t r&0wD(Amaravati)
a&S ;t u sq H k;eJYacwfr D vS ywJht d Ed́
, Ed kifi H
&S dAP&JUAk'ö r d kif;q d kif&m ae&mwpfcku awmh
t r &0wD ygyJ/t v G efw &mrS v n f; x i f&Sm;cJhw , f/
pd w f0i fpm;p&mv n f; au mif;w, f/ , ckt csd efx d
t r&0wD(a[ m i f;)
xG u fay;w, f/
t J'Dt r &0wD rS
mawmhr [ mpd wå apwD
(Mahachitya stupa)&, f ¤i f;apwD o rdkif;jywdku f
&, f r Mu mrDu r Swd Au fb kef;awmfBuD ; v m;r m;wd kY
wn fx m;u d k;u G, fw JhAk'¨&kyfx k(Statue)&, f?
aemu fN yD;[ d EĹw d
t xG
kY u f t jr wfx m;&mb k&m;
au smif;po n fjzi fhx i f&S
m;ao mae&mawG &Sw , f/
d
' gayr , fhAk'b̈ mo m0i fw d t wG
kY u fu awmhr [ m
t r&0wD(rlv yH
k
)
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
pd
wå apwD [ mt v G efpdw f0i fpm;zd kYau mif;ygw, f/ em*Zkev d kYemrn fB uD ;wJh&[ ef;awmfw pfyg;aex d kif
at mu fygyH kawmfu d kM
u n fhvd ku f&i fr lv yH
keJUysu fpD; oD w i f;o Hk;cJh
wJht wG u fem*Zkeau mEv́ d kY
emrn fw G if
, d
k, G
i f;aewJh, ckv u f&S d
yH k[ mpd wf0i fpm;zd kYau mif; cJh
w , f/ ¤i f;em*Zke&[ ef;[ mPhilosophy q &m
ygw, f/ B
uD ;wpfq lyg/ q &mawmfwn fax mifcJh wJhwu ú odkv f
em *Zk eau m E´(Ngrajuna Konda) v n f;&S w , f/ ¤i fw u ú
d odkv fu *G
ef' l;N
rd
K
U0d* s0g' wdkY
em*Zkeq d kw mA.Pjyn fe, f&JUAk'q̈ d ku f t M u m;[ d ku fa0;v r f;r ay:r Smwn f&S ygw, /f
d
wpfae&maygh / wu , fh udkyJpd wf0i fpm;p&mau mif; ao m eau m E(´Thonaconda)
ygw, f/ v lw d kY
jyK
jyi fx m;wJhu R ef;av ;wpfu R ef; 'D ae&mu awmho m, mv S yao mae&m
wpfae&myg/ 0d q mu mywå em;N
rd
K
U(Viskapatana)
vd ac:wJhq d
kY yfu r f;N
rd
K
Uav ;yg/ yi fv , fu r f;ajcq dk
awmht v G efr wefr SM u n fEl;p&mau mif;wmaygh /
em *Zk eau m E´
qdkv n f; r r S
m;ygb l;/ c&pf&S em;jr pf&JUt v , fA[ d k
u sw , f/ u R ef;av ;ay:r S mawmho H C mawmfawG
oD w i f;o H
k;aex dkifcJhw Jhau smif;awG r sm;pG
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pmayyn mpwi fN yD ; o i f, lav h u si fh&wJhae&mwG i f awmfrlcJh M
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yn mo aE,̈ lcJh &ao mfv n f; u R r f;u si ft q i fhygVd jyK &av mu fat mif t eD ;0ef;u si f&JUt av h t u si fh ?
b mo meJYr ajymEd kif?r a&;o m;Ed kifjzpfae&wm[ m t ajymt q d k? t o H k;t EIH ;?t aet x d kif[ mt a&;
t i fr wef0r f;en f;zG , f&mjzpfv S ygw, f/ ygv S ygw, f/
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t qd k? t M u m;t jr i fr sm;eJYv G efpG mywfo u fae
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t qH k;t r ay;cJh M
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av h v mv d ku fpm;zd kYt v G efv d kt yfygw, f/ t pOfav h t au m i ft x nfaz: x d ku fv S ygw, f/
v mo i f, lae&r , fh acwfu d kv u fawG U
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vd ku femu si fh M u &ygr , f/ pmawG Uwi f&yfN yD; au seyf pmayawG x JrS myg &S d
aewJh t od t jr i fr sm;u d kjr ef
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yi f;, acwf r *" t b d " mef#D u mq &m&JU (4)
t mab mft & q efq u &pfo u ú w pmayu d kjr efr m t ½G , fr aES mif;M u ao ;wJha&S UrDaemu fr D
jyKNyD ; a&;o m;cJh w Jho d yÜt wwfo i f?ypö
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r Sab ;x G u fq d k;u sd K; r jzpfay:apEd kifw Jh
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jr efau mif;o u fo maewJhv u fawG Uud kawmhv u fcHw, f/ ' gayr Jhax mifpkES pfr a&mu fr D&mpkES pft en f;
&ygr , f/ i , fr Smwi fyJN yd K
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pf?ES
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oH k;ckeD ;yg;a&mu faewmawmifr Sr n fo n fh qd k;u sdK;r Q
r ay:aygu fygb l;b k&m;/ t v G efYt vG efr SM u n fn d K zsmyHkN
rdK
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d t jr i f t u si fh w &m;awG ud kjr efjr ef&
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at mif v u faES ;r aeo i fh awmh yg/ ' D o mo em
wpfckw n f;r S mo m&S ? Ak'ü d
d k, fawmfw d kio
f maz:
x kw f? au mif;u sd K ;v H k;0 o kc&S d&mo d kY
o ma&mu f?
wpfOD ;pD ?wpfOD ;pD o mu si fh xd ku fv S wJhu si fh pOf&v m'f
ud kb mo EÅ &r sd K;pHkjzi fhwi fjya&;o m;?ajymq d kEd
kif
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t B uHjyK t yfygw, f/
t od t jr i ft wwfu kdt o pft q ef;
az: , l wwfu R r f;o d jr i fo lu d k wb u fu r f;
a&mu fu l;ajr mu fEd kifo lv d kYx d ku fw efo ljzpfw mrd kY
'Do ab mu d ko kawo D pmo i fysd Kwd kYt x l;o wd jyK ap
vd kygaM u mi f; q , fES pfjyn fhau smi f;o m;t zG JU avm uwG i ft BuD;rm;qHk;yd
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U
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at mifzd kYq &m½d ku fr SmaM u mu fv d kY' DES
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wd kifar hr &Ed kifao mv u F mav ;jzpfcJh ygo n f/ r u kef[ ka[ mawmfrlcJh jci f;jzpfo n f/ x kd Y
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, aeYr su far S mu facwfw G i fv n f; av m
pm ayqd kwmt euft "d yÜ
m, fem;vnfygrSpm ay\ t &om ud k u kw å &me, fw G i f r [ myn mau smfB uD ; wpfq ljzpf
od v m&ygonf/ pm ay\ oabm t "d yÜ
m, fud kem ;rvnfv Q i f o n fhwd yd #u " &"r ® b @m*g&d u r i f;u G ef;q &m
rsufrjri f ykPÖ m ; ajcm ufa, mufud kqi fB uD;ac:jybd ouJh od kY awmfB uD ;o n f o l\ r d ci fBuD ;u dkr i f;u G ef;" r ®
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;
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h a&S mu fcJh o n f/
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wm0efr sm;r t m;v yf
csi fw , f ajymv Q i fv n f; q &mawmfB u ;D ud k, fw d kif o n fh M
u m;r S yi fr d ci fB uD ;a' :pku d kpGr f;Edkifo r Qau s;Zl;
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csr f;csr f;o mo mx m;cJh ygo n f/ r , fawmfB uD ; o lB ud K
;pm;cJh o n fht wd kif;v n f; ES pfpOf
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KUawG rSmu si f;yjyK v kyfcJhMu ygo n f/ , ck
t jzpf o H C mawmfrsm;t m; yi fh zd
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(1)/ &[ ef; o mraP o lawmfo D v &S i fwpfao mif; q G r f;cHau R ;u m a<u ;a[ mi f;q yfcJh zl;ygo n f/
au smfu d ko H k;aq mifEd kifav mu fat mifaeY pOfay;v S Lx d kt aM u mif;u d kwpfjcm;&[ ef;awG u jr wfpG mb k&m;
aeao mo D w *la&t v S Lawmf/ ud kav Q mu fx m;ao mt cg jr wfpG mb k&m;u cG i fh
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d yD ;
ay;N yD
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wd kY
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ud k o n fau s;aygi f;ES pfax mifav mu fN cH &H N
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t ½kP fq G r f;aeY qG r f;wd kY
jzi fhr yi fyef;&av at mif x Jü pyg;awG ud ko lv n f;0at mifpm;o n f/ pm;N yD ;
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H ku d ku fcsD í t N rwJ r f;
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d kt jci f;t &mu d kv , fapmifh
(4)/ pmo i fo m;(200)au smfw d ud
kY kyn m'geay;ae a, mu sfm;jr i fí v , fyd kif&Si fu d kajymv sifv , fyd kif&Sif
ao m&efu kefAk'ẅu ú od kv fESi fh u au s;u d kt &S i f&at mifzr f;&efapcd kif;v d ku fo n f/
(5)/ pmo i fo m;(100) au smfw d ud
kY kyn m'geay; v , fapmifh a, mu sfm;u t &S i f&at mif
aeao mr EÅ av ;o D w *l Ak'ẅu ú od kv fw d yi fjzpfyg aM
kY u mh uG i f;ax mifí zr f;u mv , fyd kif&S i ft m; ay;
o n f/ vQ i f v , fyd kif&Si fu ]]t o i fau s;r i f; o i fo n f
av mu D e, fy, fw G i fv n f; u kv o r *¾t b , faM u mifhpyg;ES H
w pfES H
ud ku d ku fcsD í jyefyg
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u s, fí pyg;ES H
ud kcsDygo v m;/ o i fh rS m*d ka' gi fr sm;&S d
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r [ kw fv Q if ]]r d
b o rD ;o m;?ESpfOD ;Mu m;? 0wå &m;u ,d k fpD?
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d
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d m0r f; í o m;o r D ;r sm;u 0wå &m;au so l þ av mu r S m
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po n fjzi fha[ mcJh o n f/ r efv n f q &mawmfu
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yJjzpfw , f/ t ckacwfr S o myH kawmfawG ud kav mu DPradesh (UP) jyn fe, fAllahabadc&d kif?Allahabad
t pD t rH awGt r sK d
;r sK d
;pD &i fN yD ; v lawG u x kv kyf N rdK
U rSm&Sd
wJhae&l;&JU t d r fjywd ku fr S mae&l;[ mAk'¨&kyfyG m;
ud k;u ,Gf v mM u wmyg/ awmfawG ud k&kd ao av ;pm;pG mu d k;u G , fcJh w , /f
uR Efkyf&JUyn mawmfo i fu mv r S m&&S cJh
d w Jh t d Ed́, Ed kifi HrS mt *F vd yft kyfcsK yfa&;pepf
yn m&yfawG [ mwefzd k;r jzwfEd kifw Jht &mawG yg wkef;u ae&l;[ max mifES pfB ud r fu scJh w , f/ ax mif
v m;v d kYawG ;r d w , f/ t wef;x JrS mEd kifi Hw u m u saepOfax mifx JrS mpd w fat ;csr f;r I&apzd kYat ;
au smif;o m;awG eJUo d uR r f;cG
i fh
&M u awmhEd kifi Hw u m csr f;v S wJhAk'ÿH kawmfu d ku d k;u G , fylaZmfcJh w , f/ Ak'¨&JU
t oD ;o D ;&JU, Ofau s;r I?"av h xH k;wr f;awG ud kv n f; w&m;awmfawG [ mv lo m;awG ud kpd w fat ;csr f;r I?
&i f;ES D
;cG i fh
&M u w, f/ Ak'b̈ mo m0i fr [ kw fwJht d Ed́
, ' ku © awG &JUv G w fajr mu fr Iu d kay;wJh t wG u fAk'b̈ m
Edkifi H o m;au smif;o m;awG Buddhist Studies Xm e o mr [ kw fw Jhb mo mjcm;awG awmi f , H kMunf
rSmAk'b̈ mo mt aM u mif; av h v maeM u wmb m av ;pm;cJh M
u &w, f/
aM u mi fh v Jv d kYu R Efkyfu ar ;M u n fh awmhAk' b̈ m yn mo i f, l&i f; t d Ed́ , Ed kifi HrS mES pft en f;
o m[ mt M u r f;r zu f(Non-Violence)wJhb mo m i , fM u maev mrd awmh v n f; Ed kifi Ht ES U
H
c&D ;x G u f&i f;
wJh ?' gaM u mifho lw d kY
u pd wf0i fpm;v d kYav h v mM u wma' o EÅ &A[ ko kw awGr sK d
;pH kat mif &&S d
ygw, f/
wJh av / , HkM
u n fu d k;u G , fr I t , lt q ?b mo m"av hx H k;
(7) a' v D rSm aeo rQ wr f;?&d k;&m, Ofau s;r I t pOft v m?p&d ku ft ax G
[ kw fygw, ft M u r f;r zu fb JN id r f;csr f;a&; ax Gajr mu fr sm;pG ma&m>yr f;aewJht d Ed́, Ed kifi H
rSm
v r f;pOfu d kwn fax mifcJh N
yD ; t *F vd yfv u fat mu f av h v mp&mt aM u mif;t &macgi f;pOfawG u awmh
u ae v w Gfv yfa&;u d k&at mifw d ku f, lcJh w Jht d Ed́
, &Iyfax G ;r sm;jym;v G ef;v S ygw, f/
Ed kifi H &JUt r sK d
;o m;acgi f;aq mifB uD ; r [ wå r *ED̈ v r f;ab ;r S mr wfw wf&yfN yD ;t aygh t yg;
(Mahatma Gandhi)q d k&i fAk'¨&JUw&m;awmfawG ud koG m;aeM u wJh t d Ed́ , t r sd K;o m;awG ud kawmfawmf
vd ku femu si fh oH k;cJh
w m/ a' v D NrdKU
u *EB D̈
uD ;aex d kif r sm;r sm;awG U
&awmht x l;t q ef;u d kjzpfcJh &w, f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
v ljr i fu Gi f;jzpfaew, fq d kayr , h f o lw d kY
t wG u fu jr wfpG mb k&m;v u fx u fawmfu q d k&i fu k½k
awmhr q ef;awmh b l;aygh av / e, fb u fau s;½G m wd kif;? u r ® mo " r ® t r n f&S d
w Jh½G mav ;wpf½G m&S d
cJh
awG rSmq d k&i ft u mt u G , fr &Sd
w Jhv r f;eH ab ; r pi f w, f/ o wå 0gwd kY
\ pd w fpi fM u , f&ef? pd k;&d r fjci f;
pGefY
aewmawG ud kv n f; ½d k;&m"av hx H k;wr f;acgi f;pOfi d ka<u ;jci f;wd kYv G efajr mu f&efu d k, fq i f;&Jpd wfq i f;&J
at mu fr S mx n fh &r v d kv d kygyJ/t J'D v lr sd K
;awG &JUp½d ku f jci f;wd kYcsK yfN id r f;&ef?t &d , mr*fu d k&&ef? ed AÁmefu d k
wpfckayyJv m;/ r su far S mu fjyK &efwpfaM u mif;wn f;ao mv r f;jzpfwJh
aps;q d kifawG rS maps;0, fw Jh t cgr S mq d kif&S i f o wd y| mefw &m;av ;yg;u d ku r ® mo "r ® ½G mav ;r S m
r su fESmu wpfr sd K
;?r0, fawmh &i f r su fES mu wpfr sd K
; a[ mawmfrlcJh w , f/
½kyfajymif;½kyfv G Jjr efw wfw Jhv lr sd K
;awG &JUq u fq H yH k t J'D ½G mav ;u awmht ckacwft csd efu mv
ud kv n f; &i fq d kif&w, f/ t u lt n D ay;wwfw Jh r S mt d Ed́, Ed kifi H&JU N
rd K
Uawmfa' v D N
rdKUjzpfaeN yDav /
v lawG u awmh&S awmh
d &S w , f awmfawmf&S
d m, l&yg jr wfpG mb k&m;o wd y| mefw &m;a[ mo G m;wJhae&m
w, f/ u d k, fcsi f;pmw&m;eJYo lw pfyg;u d ko em;wwf jzpfw Jh t aM u mif; t ao mu b k&i fu au smu fo m;
wJhjr efr mawG &JUpd w f" mwfu t d Ed́, rS mwpfcg jyi fay:r S mau smu fpma&;x d k;N
yD ; o rd kif; ykH &d yfu d k
wpfav zD v mq efY u si f jzpfaewwfw , f/ rS w fw r f;wi fcsefx m;cJh w , f/ t d Ed́ , t pd k;&u r [ m
a&S ;ya0o P Dt pOft q u fu wn f;u o wd y| mefu kef;q d kN
yD; a&S ;a[ mif;e, fajr t jzpf
t wå 0g' B uD ;pd k;cJh w Jhae&mawG rSmjr wfpG mb k&m;u o wfr S w fx m;w, f/
t ewå w &m;u d kazmfx kw fN yD ; a[ mjycJh ayr , fh v n f; uR Efkyfr [ mo wd y| mefu kef;u d ka&mu fo G m;
t ewå ud kv u fcH u si fhoH k;o lo mv Q i fu R wfw ef;0i fcJh &i f pOf;pm;r d w mav ;wpfcku jr wfpG mb k&m;[ m
Mu &w, f/ t wå ud kb k&m;wpfq lt jzpfeJYu d k;u G , f 'D u r® mo " r ® ½Gmav ;r S m o wd y| mefw &m;awmf
aeM u wJh o lawG t wG u fawmho H o &mq d kw mv n f awG ud ka[ mM u m;cJh w mu d kax mu fcsi fh Mu n fh &i f
aeOD ;r SmygyJ/ t wå qd kw Jh i g[ mu d k, fht u sd K
;u d kyJ ' D ½Gmo m;awG &JUt o d ÓP fawG [ mjr i fh r m;aewJh
Mu n fhw wfv d kYo lw pfyg;t wG u fq d k&i fu d k, fcsi f;pm o ab m&S w , f/ t J'D
d w kef;u q d k&i f' D½GmrS mo wd
w&m;r x m;Ed kifw Jhpd w f" mwfawG &S i fo efcJh &w, f/ y| mefw &m;awGu si fh BuH t m;x kw f&i f; u d av o m
' gaMu mih ft u sifh p½d ku f?pd wf" mwfeJYt r lt &mawG [ mr D ;awG ud kN idr f;o wfaewJh v lawGt r sm;B uD ;&S aeM
d u
r au mif;wJh b u fu d kyJOD ;wn fv mawmh w , f/ rS myJ/ jr wfpG mb k&m; o u fawmfx i f&S m; acwfv G ef
a&mra&mu f&i f a&mrv d ku si fh&r , fq d kw Jh cJh w Jh
ES pf2500 au smfu t v G efat ;csr f;v d ku rf , fh
pu m;yH k&S d
aeayr , fh v n f;a&mr&JU r au mif;wJh t rl u r® mo "r ® ½Gmav ;v d kYyHkazmfN yD;vS r f;Munh fr dw , f/
t u si fh awG ?r au mi f;wJh pdw f" mwfawG ud kawmh t ckacwfr S m a' v D Nrd KU r [ mo wd y| mef
t wkr, lr d zdawmh
kY od yfu d ko wd x m;&r , f/ When in u kef;ay:u ae eH ab ;0J, mu d kv S n fhywfM u n fh vd ku f
Rome, do as the Romans do. t J ' gu d k' Dvd krSw f awmh jyn h fn Syf>ywfo d yfaewJhwd ku fw mt aq mu f
o m;x m;&r , f/ When in Rome, do not as the t OD ;awG eJYr G ef;M u yfaeyga&mh v m;/ ar mfawmf, mOf
Romans who have inferior characters do. aygi f;pH k&JUq ln H oH awG ?azmif;yG aewJhav x kn pfn r f;
t rS efawmha' v D Nrd
K
U [ mAk'ö r d kif;aM u mif;eJYeD ;u yfpG mr IawG ?v l;v m;acgu fjyef wd k;B
ud w fo G m;v maeM u wJh
wn f&S aewmyg/
d v lt kyfB uD ;awG [ mywfcsmv n fae&m, laeM uN yD;
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
au m/
[ d k;. . , ci fu o wd y| mefw &m;u d kpwi f
aygu fzG
u faewJhN
m;cJh
y| mefu kef;wpf0d
wJh
av mb ?a' go ?ar m[ q d
ES rd
ae&m?at ;csrf;cJh
K
UjywpfckjzpfaeN
ku fr S
kw Jhu d
m aex kd
yD
wJh ae&mrS
av o mrD
av / t ckt J'D
i fMu wJh
mt ckawmh
;awG
v lawG
eJYjyn h
o wd
[ m
f
A
o wd y| mefw &m;q d kw mb mrS ef;r o d Mu awmh w Jh
v lawG jzpfaeawmh w , f/
u rÇ mrS mv lOD ;a& ' kw d , t r sm;q H k;jzpfw Jh
t d Ed́
, Ed kifi H &JUv lOD ;a&o ef;aygi f; 1200 au smfx JrS m
2001ckES pf o ef;acgi fpm&i f;t & 14o ef;eD ;yg;
jzpfaewJha' v D
awmfawG ud
N
rd
kem, lcG
K
U B
uD ;[ mAk'¨&JUo wd
i fh
u si fho H k;cGi fh
awG
y| mefw&m;
qHk;½H I;MuN yD av /
ig\, m bufvufwG if
[ d k;. . t wd wfw pfcsd efu o wd y| mefw&m; ZGJvH
kY
v&Sd
í
awmfawG yG i fh
v ef;cJh wJh u kef;ajr jyi fr [ mrS mt ckawmh
au smu fo m;?au smu fw kH ;BuD ;awG u yJo lw d kY
&JU o rd kif; 0JbufvufwG if
aM u mif;u d ko u fao t jzpfajymjyae&i f; t x D ;u sef
jzpfaeawmh w mygv m;/ at m
ifjrifrI&S
d
ownf;?
t i f;. . **F gjr pfBuD ;&JUn D awmfw pfyg;jzpfwJh
, rH kemjr pf[ mv n f;a' v D Nrd K
U&JUt a&S Ub u fr S m
(t w¬ a0')
£ ajE´&S &S
d dwo G i fo G i fpD;q i f;ae&i f; wd r fau mv m
aeN yD yJu d k;. . .
b mo m"av h xH k;wr f;? t r lt u si fh p½d ku f
r sd
K
;pHk?v lr sdK
;t zH kzH
k?t cu ft cJt o G , fo ,GfM u m;x JrS m
av Q mu fv S r f;&i f; yn mo i f, lcJh &wJhu R Efkyfu awmh
jzi fh
a' v D wu ú od kv fu &&S cJh
d w Jhyn m&yfawG ?t awG ;
t ac:awG ?t d Ed́, Ed kifi Hw pf0S r f;&JUt awG Ut B uH K
A[ ko kw r sm;pG
t rd
&u fawG
jr efr mjyn fu d
ud kyJa&wG
mu d k ax G ;yd
kau s;Zl;q yfzd
u faer d
ku fr S
ygawmh
w fw r f;wi f&i f;
kY
jyef&awmh
w , f/
r , fh
J
"r®
&wem
(a' v D
wu ú
odkv f)
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
rSmv H k;0o H k;pG
JcG i fh
r jyK yg/ (q u fo G , fr I en f;pepf
bU
J' D
G * &D
t aM
u mif; vG , fu l?x G ef;u m;\ ?o H k;pG J&efv G , fu l\ )/
yn mo i fM u m;a&; q d kif&mrS mawmhyH krS
ef
R
jr efr mEd kifi rHSax &0g' pmo i fcsd efau smi f;o G m; (Class) t wef;wu f?
Ak' b̈ mo m jr efr m& o i fM u m;r Ir sm;u d kem;v n fwm&S d
ov d k?em;r v n fwm
[ ef;awmft csd KUo n f v n f;&S d
yg\ / t r d jr efr mpm?jr efr mpu m;r [ kwfawmh
a*gwr jr wfpG m b k&m ;yG i fhcu fcJrIav ;awG &S wwfygo n f/ t J'D
d cu fcJrIawG ud k
awmfrl&mt d Ed́, Ed kifi H&S dau smfv T m;Edkif&eft wG u fpmayr sm;u d kBud K;pm;&i f;jzi fh
wu ú od kv ft o D ;o D ;o d kYyn mu d ko i f, laeM u &\ / yn mo i f, lw , fq d kw m
(BA,M.A,Ph.D)
[ mv n f; t "d u awmh cu fcJrIt &mrS efo r Q ud kau smf
bG JU
'D * &D r sm;&&S d
&efES i fh v T m;Edkif&ef?x d kcu fcJrIr sd K;u d kaemifr B uH K
&av at mif
Ak'¨&S
i fawmf\ t q d kt r d efYr sm;u d k&&S &ef yn mo i f o i f, l?o i fM
d u m;ae&jci f; jzpf\ /
xu GfcJh M
u \ / yn mo i fM u m;&ef x G u fv mcJh M
uN yD ;? t csd efu kefcH ? ai G u kefcH ? v lt yi fyef;cH NyD
;
t d Ed́
, Ed kifi H
od kYa&mu f&S v mo n fh
d t cgau smif;wu f &n f½G , fcsu f?ar Q mfv i fh csu fr &S b Jrn fo lr SEd
d kifi H &yf
(yn mo i f, l)cG i fh&&S
d
a&;t wG u fo u fq d kif&mwu ú jcm; x G u fv mN yD ; yn mo i fM u m;v d r fh
r n fr [ kw fyg/
od kv ft o D ;o D ;&SdXme(Department)o d kYv d kt yfo n fh &n fr S ef;csu fu d k, fpD &SM
duv d o mEd
kY kifi H
&yfjcm;u d kx G uf
pm½G u fpmwr f;r l&i f;?r d wå Lt jyn fh t pH kES i fht jcm;ao mv mM u wmjzpf\ /
t aM u mif;u d pö [ lo r Q wd kY
ud kazmif(Form) jzn fh ? t rd ajr r Sx G u fcG gv mN yD ; t d Ed́, Ed kifi Hod kY
ai Go iGf;N yD ; au smif;o m;pm&i f;0i fjzpf&ef jyK v kyf a&mu fv mN yD qd ku wn f;u jr efr m&[ ef;awmfrsm;
aq mif½G u f&\ / t aejzi fht ylaZmfcH ?t v S LawmfcH ? t ½d kt ao cH rI
au smif;o m;pm&i f;0i fo G m;N yD ;r Saex d kifr I q d kw mr &S d
awmh yg/ b mo mjcm;wd kif;wpfyg;o d kY
t wG ufv d kt yfao mpm½G u fpmwr f;r l&i f;? r d wå L a&mu faeN yD jzpfo n fh t wG u f ax mu fyH hvS L' gef;r I?
wpfpH kw d
kY
jzi fhazmifjzn fh N
yD ; wu ú od kv ft wG i f;&S d ½dkao ylaZmfrIq d kw mr &S awmh
d yg/ t r d Edkifi Hq kd vQ if
t aq mif(Hostel)&&S a&; av Q
d mu fv T mwi fx m;&\ / awmht ½d kao cH ?t ylaZmfcH ?t v S LcH awG jzpfyg\ /
aex d kifa&;t wG u f &&S d
N yD;v Q i f pm;ao mu fa&; t pm;t ao mu fu d kv n f; ' u m?'u mrr sm;
t wG u fwcsd KU
wu ú od kv fr SmpD pOfay;\ / wcsd KUwu ú u v S L' gef;wmu d kt v S LcH NyD; b kOf;ay;o H k;aq mif
o kdv fr SmpD pOfr ay;/ aex d kifa&;t wG u fo mpD pOf &jci f;jzpf\ / t d Ed́, rS mawmht pm;t ao mu ft
ay;\ / wG u fv n f; r d rd b mo mu d k, fx lu d k, fx csu fjyK wf
wu ú o kdv ft o D ;o D ; uG Jjym;jcm;em;r I &S u v kyfu d
M
d kifN yD
; b kOf;ay;M u &jci f;jzpf\ / "r ® 0d e, ES i fh
ovd k pn f;r sOf;pn f;u r f;u v n f; r wlu G Jjym; awmhr t yfpyfr n D wmav ;r sm;v n f; &S wwfay\ /
d
jcm;em;r I&S yg\ / wcsd
d K
Uwu ú o kdv fr sm;r m S (Electri- o d kY
ayr , fh v n f; Ed kifi Hw u myn ma&;A[ ko kw?v lr I
cal) v Q
yfppfESi fhywfo u fao mu G efysLwmo H k;pG
Jjci f;? Ed
kifi H
w u myn ma&;A[ ko kw ?v lr Iq u fq H a&;ES i fh
x r i f;aygi f;t kd
; oHk;pGJjci f;?a&aEG ;u sd
Kjci f; po n f b mo m0g' jyefY yGg;a&;t wG
u f jyn fyEd
kifi H
r sm;o d
kY
r sm;u dkv w
Gfv yfpG mo Hk;pGJcGi fh
jyK
yg\ / wcsd K
Uwu ú od kv f x G u fv mcJh
jci f;jzpfo n f
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
q u fq H a&;ES i fhb mo m0g' jyefY yGg;a&;t wG u fjyn fy o d ao mfv d
kY kt yfaeao m[ mu G u fr sm;u d kjzn fh
pG
uf
Edkifi H r sm;o d kYx G u fv mcJh jci f;jzpfo n f[ kq d k&r n fjzpf ay;v d kao mpd w fx m;jzi fh
o mb G JU
'D * &D t aM
u mif;
\ / a&;o m;aq G;aEG
; wi fjyv d ku f&jci f;jzpfyg\ /
b JU
G'D * &D t wG u f ai G t u keft u scH ?yi fyef;
q i f;&JcH Ny;Dx G u fv mM u jci f;jzpfyg\ / yn mawmf
o i fx G u fcJh M
u wJh&[ ef;wpfyg;&JU u kefu sai G [ m t &S
i fr m
CdE´ (jr awm i f?ref;)
yn ma&;N yD;ajr mu fo n ft x do d ef;(50)cefYu kefu s r*"wu ú od kv f
ay\ / ai G r sm;u kefo av mu f yn ma&;t wG uf
t "d u a&mu f?ra&mu fq d kw mawmhr d rd &JUB
ud K
;pm;
t m;x kw fr It ay:r S mo mr lw n f\ /
t "d u awmhyn mo i fM u m;N yD ;v d kYt r d ajr u d k
jyefv n f<u o G m;o n fh t cg r d rd wd kY
&[ ef;awmf
r sm;o n fax &0g' Ak'b̈ mo m\ acgi f;aq mif&[ ef;
awmfrsm;yD yDt r d jr efr mEd kifi Hawmf\ Ak'b̈ mo m
jyefY yG g;a&;?x G ef;u m;a&;/ v u f&S o mo emr ar S
d ;r def
S
rn S K
d;ErGf;apzd ?aemift em*wfo mo emo n fh
kY xuf
r u &S i fo efapzd kYu mu G , fx d ef;o d r f; apmifh a&S mu f&
r n fjzpfyg\ / wm0efau syG efpG mo mo emjyK Ed kifr n f
qd kv Q i fyn mo i f&u sd K
;?v lyi fyef;&u sd K
;eyfr n fjzpf
iS
ufu wd rfjzpfcsif?
yg\ /
o mo emjyK jci f;o n fr d rdud k, fu d kjyKjyi fq H k;r
wd
rfu iS
ufjzpfcsifowwf?
ay;N yD ;r St jcm;ao myk*d ¾
K
v fr sm;u d kq H k;r o G efo i f (&m
0d
jÉm
em
xfXm
ul;&f)
ay;&o v d kt r d Edkifi H t wG u fo mo emjyK N
yD ;r Sjyn fy
Ed kifi Hr sm;o d kYo mo emjyK <u a&mu fygr So i fh awmf
av smu fywfr S efu efr n f[ kx i fjr i fr d yg\ / r d rd Edkifi H
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apm
if Q
A
Adkv fat mifau smft a&;t ci f;ES ih f au smif;o m;
o yd w fBuD ;N yD;p?&efu kefw u ú od kv f\ au smif;t kyf
BuD ;t jzpfjr efr mt r sd K
;o m;q &mB uD ; OD ;azar mifwi f
ud kt OD ;t p cefY x m;t yfo n h ft csd efjzpfo wn f;/
ai G aM u ;jzi fho D &d v uF mo d kYpG , fawmfb k&m;zl; x G u fcJh jr efr mau smif;t kyfB uD ; t kyfcsK yfaeo n fhwu o úd kv f
ygav o n f/ wG i fjr efr m&[ ef;awmfwpfyg;jzpfo n h f&S i fau v m
pG, fawmfzl;o G m;av r So D &d v uF m&[ ef; o t aejzi fhau smif;wu fa&mu fcG i fh
&a&; pOf;pm;r d
wd \ yn ma&;Ed
kY k;Mu m; wu f<u r Iu d k&iSfau v mo awmh o n f/
jr i f[ efw lygo n f/ wpfykd i f;wpfp yn ma&;pD ; od kY
ESi fh1939-ck\ ZG efv yd kif; aeY w pfaeY wG if
aM u mif;u d kjyefazmu f&ef t B uH jzpfu mt d Ed́
, au smif;t kyfB uD ; ½H
k;cef;o d kY&Si fau v mo a&mu fv m
wpfzu fu r f;o d u l;í u mv u wå
kY m; wu ú od kv fu cJh av o n f/ c&pf, mefb mo m0i fjr efr mt r sd K
;o m;
u si f;yo n fhr u fx &pfpmar ;yG Ju dk0i fa&mu fajzq d kB uD ; wpfOD ;jzpfo l q &mB uD ; OD;azar mifw i u f m;
&mwG i fv u fwm;pfav ;ckjzi fhx l;x l;u Ju Jat mifjr i f Ak'b̈ mo m&[ ef;awmf&S i fau v mo u d kBud K
qd kcJh
yg
cJh
ygav o n f/ v u fw m;pf[ lo n f* kP fx l;r S w fES i fh o n f/ t o d ÓP fi wfr G wfq mav mifr IES i fho mo em
nD rQo n f[ l\ / jyKt d yfr u ft x kyft yd k;av ;v H vS ao m&S i fau v m
&iSfau v mo u m;, leD AmpD wD au smif;awmf o \ q Eú d kjzn fh q n f;ay;&efv n f; q H k;jzwfcJh yg
o m;B uD ; jzpfcG i fh
&&efv r f;yG i fh
cJh
acsN yD / &Si fau v mo o n f/ &S i fau v mo t m;au smif;wu fcG i fhav Q mu f
t d yfr u fwiGfu mv u wå m;wu ú od kv fu d k&[ ef;0wf v T mwi fo G i f;&efES i fht kyfcsK yfa&;t zG JU
ud kax mu fcH
jzi fh
yi fq u fv u fwu fa&mu fu m0d ZÆmb G JU
udkq G wfcl; wi fo G i f;ay;r n fjzpfaM u mif; &J&JB uD ; u wd ay;cJh
acsr n f/ 0d ZÆmb G JU&S i fjzpfo n fh u mv yn mjyn h f0 ygav o n f/
o n fw G i fawmhOa&myES i fht aemu fEd kifi H
w pfcG if &[ ef;awmfw pfyg;t m;wu ú od kv fw u fcG i fh
NyJN
yJpi fat mif<u a&mu fí "r ® v r f;azmu facsr n f/ ay;a&;t wG u fq &mB uD ;OD ;azar mifw i f\ t awG ;
t d yfr u fo n f t d yfr u fo mv Q i fu wn f;/ t jr i fES i fhu ln D yHyd
h k;r Iu d kq &mB uD ;jr au wku þ o d kY
&Si fau v mo t d yfr u fr u faepOfr S myi fjr efr mjyn f a&;o m;x m;av o n f/
ud kt d Ed́
, jyn fr ScG Jx kw fv d ku fo n fh t wG u f0d d
ZÆmwef; ]]au smi f;t kyfB uD ;o n f pOf;pm;r d o n f/
t yd kb mo m&yfu d k(r dci fb mo m)jr efr mb mo mjzi fh a&S ;t cgu jr efr mjyn fw G i f t ajccH yn mo n f
, lcG i fh
r &Sd
awmh / t pd r f;o u fo u fjzpfao m[ d ED́
? b kef;awmfB uD ;au smif;r sm;u pwi ft ajccH v su f
t l&' l?b *F gv Db mo mwpfckcku d k&, lr S o mau smif; b kef;awmfB uD ;r sm;u o mpmo i fay;M u o n f/ , ck
wu fcG i fh
? pmar ;yG Jajzq d kcGi fh&ayr n f/ x d ko dkY
jzi fh wkd i fat mifv n f; awm½G mrsm;wG i f jr efr mu av ;
&Si fau v mo o n f 0d ZÆmb G JU
ESi fht aemu fw d kif; i , fr sm;o n fb kef;B uD ;au smif;r sm;üo mv Q i fpmay
o mo emjyKt d yfr u fr sm;u d kx kyfyd k;o dr f;q n f;u m t ajccHo i fM u m;ae&ayao ;o n f/ a&S ;t cgu
t rd ajr o d kYq kw fcG mcJh&av awmh o n f/ v lyk* ¾ d
Kv fr sm; wn fax mi fo n h f au smi f;[ lí
uH au mif;ax mu fr pG myi f &S i fau v mo r &S d
cJh
ay/ t aemu fEd kifi H r sm;üv n f; x d kY
t wlyi f?
jr efr majr ay: o d kYajccsv d ku fo n h f t csd efo n f a&S ;t cgu at mu fpzd ' f wu ú
kY od kv fo n fyi fv Q if
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
b kef;awmfB uD ;r sm;u pwi fí t ajccH yn mu d k &S
i fau v mo u m; þ r Q jzi fhyn ma&;
o i fM
u m;v mcJh &mrS, ckt cg emrn fau smfwu ú t q mrajyao ;/ t aemu fEd kifi H
od kYajy;v T m;v Sn fh
odkv fBuD ; jzpfv mcJh o n f/ a&S ;t cgu , i f;wu ú v n fu mo mo emv n f;jyKyn mv n f;pkcJh ygacs
od kv fu b kef;awmfB uD ;r sm; 0wfq i fo n h f t pOf o n f/ jyi fo pfEd kifi Hyg&D
N
rd
KUawmf?aq mAG ef;wu ú od kv f
t v m0wf½H ku d kyi fv Qi f, ckt cgb G JU
ESi f; o b i fr sm; r SM.A.M.F b G JU
udkq G w fcl;&, lEd kifcJhjyefo n f/
ü b JUGESi f;0wf½H kt jzpf t o H k;jyK
aeMu o n f/}} &Si fau v mo jyn fawmf0i fc&D ;r S
mawmhu r Ç mat ;
u kef;ajr wGi fzG
i fh
vS pfo n fhAk'ẅu ú od kv f\ au smif;
a&S
;t cgu jrefrmjynfwG ift ajccH
ynm onfbkef;awmfB
uD ;ausm
if;rsm
;u t kyfB uD;t jzpfwm0efay;t yfjci f; cH &ygav o n f/
pwift ajccH
vsufbkef;awm
fB
uD
;rsm
;uompm
oifay;M
uonf/
vlyk*¾
d
K
vfrsm ;u wnfaxm ifxm ;aomausm if;wG i f ynm &Sm
rS
D;vdkaom
]]þ r Qb kef;awmfB uD ;r sm;u pwi fí &[ ef;yk*¾ d
K
vfwpfyg;ud kynm oifcGi fhray;Edkif[ kjiif;qd kvdkufygu vG efpG
mt jrif
t ajccH yn mu d ko i fM u m;ay;v mcJh NyD;r S, ckt cg usOf;ajrm if;&ma&m ufrnfh
t jyif wG ufuwf&m vnf; a&m ufvSonf/
v lyk*¾d
K
v fr sm;u wn fax mifx m;ao mau smif;wG if (3)
yn m&S mrDS
;v d kao m&[ ef;yk*¾ d
K v fw pfyg;u d kyn m , ckt cgau smif;t kyfB uD ; t &S i fau v mo
o i fciGfh
r ay;Ed kif[ kji i f;q d kv dku fygu v G efpGmt jr i f o n fv n f; *syefEd kifi H wG i fv G efawmfrlcJh N
yD[ ko d &
u sOf;ajr mif;&ma&mu fr n fh t jyi f wG u fu wf&m o n f/
v n f; a&mu fv S o n f/ x d aM
kY u mifhau smif;t kyfB uD ; u rÇ mat ;u kef;ajr wG i f zG i fh
vS pfcJhonh f Ak'¨
o n f t pG r f;u kefB ud K;pm;í &S i fau v mo t m; wu ú od kv fo n fv n f; acwfpepft r sd K
;r sd
K
; ajymif;
&efu kefw u ú od kv fw G i f q u fv u fyn mo i fEd kif v JrIat mu fw G i f r Ief0g;aysmu fu G , fo G m;av N yD/
at mif aq mif½G u fay;v d ku fav o n f/}} od kY
ao mf, aeY acwf Ed kifi Hawmfy&d , wd o mo emh
å
awG ;wwfygaypG / jr i fw wfygayapG / ½Ici f; wu ú od kv fBuD ;r sm;/ t jyn fjyn fq d kif&max &0g'
½Iu uGf u s, f0ef;v S aypG / xd ko djzi fh&iSfau v mo wu ú
kY od kv fES i fho D w *lu r Ç mh Ak'ẅu ú od kv fw d\ a&S
kY U
&efu kefw u ú od kv f\ t OD ;t p au smif;o m;&[ ef; ajy; wu ú od kv fjzpfcJhav o n f/
jzpfcGi fh
&cJh
o n f/ 1939-ckES pf Zlv d kifv (1)&u faeY rS x kd
Ak'ẅu ú od kv f r &S awmh
d ao mfv n f; Ak'¨
t pjyK u mau smif;wu fcG i fh &&Sd
cJh
NyD; t jcm;au smif;o l wu ú od kv f au smi f;awmfo m;a[ mif;B uD ;r sm;u
au smif;o m;r sm;ES i fh
t wl o i fw ef;r sm; yH krS
efw u f awmhr su far S mu facwfo mo emawmf\ a&U Swef;
a&mu fcJh ygav awmh o n f/ wu ú od kv fyn ma&;u d k pmrsu fES mwG i fa½T a&mifu r Á n f;x d k;cH Mu &r n fhyk*d K
¾
vf
q n f;yl;aepOfr S myi f ' kw d , u rÇ mppf r D ;v QH
u r sm;t jzpf jzwfo ef;Ed kifcJh
MuN yD /
awmu fav mifv mcJh o n f/ o d ao mfppf&d
kY yfppfai GU oD w * lq &mawmf t &S i fÓ P dó &?
r sm;M
u m;wG i fyi f &S i fau v mo 0d ZÆ mwef;at mif t *F v efEd kifi Hb mri f* efq &mawmf a' gu fw m
cJh
o n f/ a&0w"r ® ? "r ® ' lw q &mawmft &S i fyn maZmw?
ppfBuD ;NyD ;o n fh t cgr S mawmht d Ed́
, Edkifi H
?
u mv u wå
u mr [ m0d
m;wu ú
ZÆ mb G JU
od
ud
kv fo d
kq G
kYq u fv u fw u fa&mu f
w fcl;cJh jyefo n f/ A
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
xkd
Ak'ẅuú od kvf r&S d
awm h
aomfvnf; Ak'ẅuú
odkvf ausmif;awmf
om;a[ mif;BuD ;rsm
;uawm hrsufarS
m
ufacwf om oemawmf\ a&S U
wef;
pmrsufESmwG i f a½ T
a&mifurÁ
nf;xdk;cH
M
u&rnfh yk*d
¾
Kvfrsm
;t jzpf
jzwfoef;EdkifcJh
M
uN yD
/
zm;at mu fawm&q &mawmf t &S
wpfb 0o mo emu sr f;jyKr d
q &mawmft &S i faCmo d w pao myk*d
i ft mpd
k;u kw fu r ®
| mep&d
K
¾
PÖ
,
?
v fjr wfw dkY

F
o n fAk'ẅu úod kv fq i f;r sm;jzpfM
u o n [f krS w fo m;
&ay\ /
at mf. . . t " d ywd v r f;ay: av Q mu fzl;
av o n fhajcv S r f;r sm;\ t v sm;t eHt u sOf;
t u s, fu m; r n fo d &S
kY cJh
d av o en f;/
t &S
i f0d
pd
wåo m& (Modern)
ppfr S
efaom u Asm onf
A
yi fu dk, fÓm Pf
t pG
r f;rSjzpfay:v m onf?
yi fu dk, fÓmPfo nf
u rÇm \
wwd , rsu fv H k;jzpfo nf?
(t m &0dÉa*g&S f)
D
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
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apm
if Q
om
oem
a&;½
IuG
uf
Q ' o rES
pf?ES
pfywfv n ft x d
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if Q
'D
vdkav ;v kyfM
u n fh
&i f vd kif;r S
mawG U
awmho H C mawmfawG &JUyn ma&;eJU
ywfo u fN yD;u d k, fawmfu o lU b av mh rS
myd kY
pfwi fae
au mif;r v m;? wJhae&OÆ &mrS wfw r f;awG ud ko Gm;zwfM u n fh zd kYajymyg
w, f/ zwfM u n fh vd ku fawmhu R efawmfeJU' D u OD ;Zi f;
C
av ;wd kYajymjzpfM u wJh t aM u mif; t &mawG jyefyg
aewmu d k awG Uvd ku f&ygw, f/ aemu f r r a0
MMWAI t aM u mif;u d kygo d v kdu f&ygw, f/
t &i fu ' D vd kt zG JU
t pn f;r sd K; &Sd
aev d r fhr , fv d kY
ro d x m;cJh ygb l;/ t ckzwfM u n fh vd ku fawmh r Sw, f
[ kw fygv m;v d kYcsD;u sL;ax mremyD wd jzpf&ygw, f/
' geJY
'Dt aM u mif;av ;awG t m;v H k;q u fpyfN yD ; yd kp
Yfw pf
arwå
m&yfcH
yefM
um;awm
i f;yefjci f;
ckawmh a&;wi fOD ;r , fpd w fu l;aewkef; r r a0 ES pfywf
q &mawmfo H C mawmfawGt r sm;q H k;
v n fr *¾ Zi f;t wG u fpmrlawmif;aewmawG Uvd ku f
a&;M u zwfM u wJh' D vd kr*¾Zi f;r sd
K;r S
mwyn fh awmf
awmhi gv n f; 0i fES r f;jzL;v d ku fOD;r [ Jhvd kYt , f' D wm
v l0wfaM u mifu t laM u mifaM u mifeJYr q D rq d kif
csKyfu d k, fawmft m;u d k;eJY' Daq mif;yg;u d ka&;jzpfo G m;
aq mif;yg;v ma&;wJh t wG u fo n f;cH ciGhvf Tw fawmf
wmyg/
r lyg&efeJYwu , fv d r sm;t r S
kY m;t , G i f;wpfpH kw pf&m
r sm;&S d
cJhygv Q i fv n f; ar wå m?u ½kP ma&S Ux m;N yD ;
y&d , wfv m ;?y#d ywfv m ;
t rd ku ft r Jt jzpf aAG r , lb Jo n f;cH awmfrlM u yg&ef jr efr mjyn fr S mo H C mawmft &S i fjr wf
wyn fh awmf½d kao pG mav Q mu fx m;awmif;yeft yf av ;o d ef;0ef;u sifav mu fo D wi f;o H k;aex d kifawmfrl
ygw, f t &S i fo ljr wft aygi f;wd b k&m;/
kY M
u w, fv d kYo d &ygw, f/ t J'D av ;o d ef;ao mo H Cm
awmft m;v H k;[ mjr wfpG mb k&m;&S i fcsr S w fcJh
w Jho H k;&yf
ed ' gef; ao mo mo emawmfu d kr d
rdwd ud
kY k, fpG r f;ÓP f pG r f;
2009 ck/ ' D Zi fb mv x JrS mwpf&u fawmh &S d
o av mu fB udK
;yr f; t m;x kw faq mif½G u fawmf
t m;t m;&S d
w meJY N
rd K
U x Ju b kef;b kef;wpfyg;q D r laeM u ygo v m;v d kYwpfpH kw pfa, mu fu ar ;v mcJh
t v n fo G m;&i f; pu m;pjr n fajymq d kjzpfcJh
ygw, f/ &i fu R efawmfb , fv d kajzo i fhygo v J/
t J'D aeY u t aM u mif;t &mawmfawmfrsm;r sm;u d k oH C mawmfr sm;t aeeJYpmo i fpmcswJh
OD ;Zi f;eJY
ajymjzpfcJh M
uN yD; Brain Storming awG v n f; y&d , wd åv kyfi ef;u d kv kyfcsi fv kyfo d kY
r [ kwfo H o &mrS
v kyfcJh ygw, f/ ajymjzpfcJh w Jht aM u mif;awG x JrS m rd rda&mo lw pfyg;yg v G w fajr mu faM u mif;jzpfw Jh
jyn fw iGf;u o H C mawmfawGt a&;v n f;yg0i fcJh y#d ywd ud
å kv kyfcsi fv kyf/ ' D ES
pfr sdK
;u d kr jzpfr aev kyf
ygw, f/ jr efr mjyn fr S m&SaewJho H
d C mawmfawG ud k &r , fv d kYq d kx m;ao mfv n f; t aM u mif;t aM u mif;
'D vd kr sd
K
;av ; v kyfM u n fh &i fau mi f;r v m;q d kN
yD ; t zH kzH
kawG aM u mih f' D
ESpfr sd
K
;eJYu i f;u G maeM u wJo hH Cm
ES pfOD;o m; q i fB uH B
uH rdcJh
M
u ygw, f/ awmfawG' D av ;o d ef;ao m o H C mx kx JrS mrsm;
a&;jzpfzd k
zefv m
Y jci f; &S
d
r aeEd kifb l;v m;/ wu , fv d kY
r sm;&S d
aecJh &i fo lw d kY
rSm
[ dk;wpfywfu t , f' D w mcsK yft &S i feJYt G ef b , fv d krsdK
;t cu ft cJ?t q i fr ajyr IawG &Sd
aev d kY
v J/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
b , fv d krsdK;t q i fajyo G m; at mif ' D oH C mawmf aev d &o av mu f o H
kY C mh t zG JUt pn f;x JrS maeae
awG ud ku ln D ajz&S i f;ay;Ed kifr v J/aemu fN yD;y&d , wf? M u r , fh o lawG ygb J/
y#d ywfr v kyfw d kif;au m' D oH C mawmfu d ko mo em aemu fpwkwÅ wpfr sd K
;u awmhr d b eJYr d o m;pk?
awmft wG u fav mu t wG u ft csn f;E;D Sv d ajym& aq G
kY r sd
K
;t o d kif;0dkif;u pD rH vd kY
b kro d b ro d eJYo mo emh
awmh r v m;/ ' D ar ;cG ef;awG eJYpv d ku fcsi fygw, f/ ab mifx Ja&mu fv mM u wJho H C mawG yg/ ' D t r sd K;
om o em ab m
h i f0i fM u &m 0, f t pm; o H C mawG ud kawmhawmfawmfav ; awG U
&
oH C mawmfrsm; o mo emh ab mifo d kY0i f wu fygw, f/ t J'D x JrSmrSwpfcsd KUv n f;pd wfygo G m;
a&mu fv mM u &r S mau smax mu faemu fcH(Back N yD;yx r wef;t kyfpkx J0i fo G m;M u wm awG v n f;
ground)awG r wln D Muov d k?&n f½G , fcsu fcH , lcsu f t r sm;B uD;&S ygw, f/
d
awG v n f; r wln D EdkifMu ygb l;/ yx r wef;pm; awmfawmfr sm;r sm;u awmho mo emrS m
t aeeJY u awmho mo emawmfu d kM u n fn d Kvd kY? v n f; r aysmf?v lv n f; x G u fv d r &eJYawmfawmfav ;
kY
wu , fu d ko ' g̈w &m;x u fo ef t m;au mif;N yD; t q i fr ajyjzpfM u &wJht kyfpkyg/ wpfcsd K
Uao mo H Cm
0i fv mM u wJho H C mawmfawG yg/ ' D oH Cm awmfrsm;[ mi , fi , fu r d b u csd K
UwJhEG r f;
K
awmfrsm;eJYywfo u fN yD ;awmht ax G t x l; yg;wJh t wG u fo m;o r D ;u d kau smif;v n f;
ajymp&mr&S ygb l;/ b kef;B
d uD ; v kyfcsi fv d ku
Yd k r x m;Ed kif? au R ;ar G ;apmih fa&Smu fzd kY
v n f;
v kyfw mq d kawmhb kef;B uD ;jzpf&i fb kef;B uD ; cu fawmheD ;pyf&mb kef;B uD ;au smif;r S m
t v kyfu d kv kyfawmh rSmyg/ ud k&i f0wfay;v d ku fM
u ygw, f/
aemu f' kw d , wpfr sd K
;u awmh 'Dvd kv kyfv d ku fjci f;t m;jzi fhr d rdo m;v n f;
o mo emx JrS mae&wmv n f; aysmfw, f/ ' gayr , fh pmwwf?pm;zd ao mu fzd
kY aezd
kY kYt wG u fv n f; r pd k;&d rf
y&d , wfES i fhy#d ywfu d k' D av mu fB uD ; t m;r o efb J &awmh w Jh
t ajc t aer sd K; a&mu fo G m;ygw, f/ ' D vd keJY
v lr It u sd K;jyK eJYy&[ d w v kyfi ef;awG ud kv kyfcsi fw Jh ' D o m;av ;[ mo mo emh ab mifr S mb kef;B uD ;pmawG
q EáwG t x l;jyK jyi faeM u wJhu d k, fawmfawG v n f; o i f&i f; u d k&i fb 0u ae &[ ef;b 0wu f?pmar ;
&Sd
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heard a monk ranked foremost in eloquence,
The Survey of Vammika Sutta he wished for a similar distinction and did
many acts of piety towards that end.
Vammikasutta is recoded in During the time of Kassapa Buddha
Mūlapannasa Majjimanikaya. It records a (the Buddha just before ours), when his
10-question riddle told by a non-returner teaching was declining, Kumāra Kassapa,
Brahma (called devatā here) to Kumāra together with six other monks, vowed to live
Kassapa, who is still a learned (sekkha). The a life of rigorous asceticism on a mountain-
Brahma’s riddle, in summary, runs thus: top to attain liberation. On reaching the
There is an ant-hill burning day and summit with the help of a ladder, they threw
night. The Brahmin said: ‘Take your tool, it off, and began to meditate. The eldest
Sumedha (sage), and dig.” As the brahmin attained arhathood in three days, and the
digs, he comes across, in turn, a door-bar, a second attained non-return, but the
frog, a forked path, a strainer, a tortoise, a remaining five died of starvation on the
butcher’s knife and chopping block, a piece seventh day without any attainment. These
of meat. All this is thrown away and he is to five companions were Pukkusāti, Bāhiya
dig on. Hefinally comes across a cobra, Dārucīriya, Dabba Mallaputta, the wanderer
whom he should not to harm, but honour. Sabhiya and Kumāra Kassapa.
At the suggestion of the deity It was the non-returner brahma who
(devatā), Kumāra Kassapa relates the riddle appeared before Kumāra Kassapa and gave
to the Buddha, who could solves it. The him the riddle. This same brahma also
anthill is the body; the brahmin, the arhat; suggested to the wanderer Bāhiya to meet
the knife, wisdom; digging, effort, the door- the Buddha.
bar, ignorance; the fork in the path, doubt; The Vammika Sutta recounts the
the sieve, the five mental hindrances; the Buddha’s answers to a riddle given by a
tortoise, the five aggregates of clinging; the brahma to Kumāra Kassapa while he is in
butcher’s knife and the chopping block, the Andhavana. The brahma is a non-returner who
fivefold pleasures of sense; the piece of was Kumāra Kassapa’s brother monk during
meat, delight and lust; and the cobra, the arhat Kassapa Buddha’s time . At the time of the
monk. teachings of the Vammika Sutta, Kumāra
In the time of Padumuttara Buddha, Kassapa is staying in Andhavana training
Kassapa was a learned brahmin, and having himself in the way of the learner. He takes
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theteachings of this Sutta as the subject of (anusaya) and the “day” our volitional
his meditation and, developing insight, actions.
becomes an arhat. The knife (sattha). The brahmin tells
The parable of the ant-hill us to dig into the ant-hill with a knife (or
The parable of the ant-hill is actually a set tool) so that in stages we discover a number
of similes and images reflecting various of strange items. The Buddha hands us a
aspects of spiritual training. The parable is knife of wisdom to dig deep into our minds
rich in psychological insight, and at least one to discover and understand its contents. The
modern practitioner and psycholog-ist has wise digger with the knife is the learner
applied it to psychoanalysis. The following (sekkha), a saint yet to be an arhat, but surely
are the ten sections of the riddle, with some asserting effort in that direction.
explanations: The door-bar (langī). Interestingly,
The ant-hill (vammika).The Buddha this imagery is used in the texts only to
begins by explaining that the ant-hill is our represent ignorance (avijjā). The
human body, formed of matter, biologically Commentary says that just as a bar across
created, supported by food, and subject to the city-gate prevents people from entering
change, pain and death. Although this might or leaving the city, even so ignorance keeps
suggest purely a physical being—it is really us stuck where we are, preventing us from
a being; this is a body that is endowed with progressing to Nibbana. Ignorance is the
consciousness ((saviññānaka kāya). This primal and most powerful of the latent
body-mind complex is made up of the five tendencies. It lies deep in the human ant-hill,
aggregate—form, feeling, perception, but pervades the whole of it, and is as such
formations, and consciousness. Just as the mentioned first.
ant-hill fumes by night and burns by day, we The Vammika Sutta uses the door-bar
tend to mentally proliferates will all kinds imagery in a psychological sense, that is, in
of ideas in the night of our lives—when we connection with meditation. In the
are overwhelmed by ignorance and Alagaddūpama Sutta uses a similar imagery,
uncertainty and carry out our plans and the cross-bar (paligha) to represent
notions in the day of our lives—in our daily ignorance in a spiritual sense, that is, in terms
activities involving others. Here, the “night” of liberation. The arhat is described as on
also represents our latent tendencies who “has lifted the cross-bar”
(ukkhitta,paligha), that is, abandoned spiritual
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ignorance. The brahmin (the Buddha) taken the easy but very harmful way out of a
instructs us to throw away (ukkhipa) the difficult situation.
door-bar. Similarly, at each of the subsequent The Commentary suggests a solution
seven occasions of finding an object (or set to all this, that is, by letting go of anger and
of objects), the brahmin instructs us to despair by mindful reflection. First, we need
throw it away. This represents the to accept the fact that we are angry. Then we
progressive stages of the unfolding of our should ask: Why am I angry? What am I
wisdom by letting go of our mental really angry about? A simple process of such
defilements through mindful introspection reflection quickly defuses or at least
and action. weakens the anger, as of the three
The toad (uddhu.māyikā) is a term for unwholesome roots, anger (a manifestation
anger and despair (kodhupāyāsa). The of hate) is “a great fault but quick to fade
Commentary glosses as uddhumāyikā as away,” as stated in the (Akusala.mūla)
mandūka, “frog”. The Critical Pali Dictionary Aññatitthiya Sutta.
defines uddhu,- māyikā is the “bloating frog,” The forked path (dvidhāpatha) is a
a small frog the size of a finger-nail swelling term for doubt (vicikicchā). This is not only
to the size of a wood-apple when irritated, a lack of certainty, but a lack of faith in
and thus becoming the helpless prey of birds; goodness itself. Often because of a past hurts
use as a symbol of gradually increasing and fears, we become cynical, even fearsome
wrath.” of others. As a result we simply refuse to
The imagery evidently suggests that spend any time at really looking at our true
anger (kodha) tends to blow up things out of self for fear of what we might see.
proportion, or that anger arises from an This “diurnal burning” of empty and
unwholesome sense of self (that is, cyclic business is really psychological
selfishness). The bigger the bubble is, the defences arising from the “nocturnal
easier and more painfully it bursts. Then fuming” of latent tendencies. In other words,
there is despair (upāyāsa), that is, a sense of certain repressed desires, dislikes and
helplessness: not only we do we lack self- delusions are still controlling us to become
control in getting angry, but we also lose defensive beings reacting with suspicion and
control of the situation. Anger at first gives falsehood to whatever we suspect as
a false sense of power (of being in control), threatening our ego or sense of self. We are
but the unpleasant reality is that we have terribly afraid that what other say or do might
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burst the bubble of our self. So we cling on past, or wonder about the future so that
to the blanket or some comfort-toys of our we are ready to spring into action, as it were.
mental childishness. We often doubt if we Doubt is the mental immobility that arises
can ever change for the better. When we when we are variously assailed by these four
come to the fork (difficult situations and hindrances, or when we lack the wisdom over
challenging choices) in life, we are petrified what we should do, which keeps us in a rut
into remaining stuck right where we are, not of habitual tendencies. The doubt is of a
knowing which path to take. What we need deeper nature, as it is not so much as being
is Dharma-based self-knowledge; knowing uncertain about the choice of a path, but that
our self, our weakness and strengths, so that on remaining stubbornly stuck to where we
we wisely make the right decision. are, out of that fear we would lose
The sieve (cangavara). The “something” if we should change.
Commentary says that this is a “sieve for When our minds are held back by
potash” (khāra,parissāvana). The sieve or these hindrances, our senses, especially our
strainer or filter represents the five mental minds, act as filters rather than sensors and
hindrances, that is, sense-desire, ill will, detectors of experiences. We gloat over
sloth and torpor, restlessness and remorse, what we see as pleasurable, spurn what we
and doubt. Sense-desire is our sense- dislike, and ignore what we do not
reaction dictated by our latent tendency of understand. We live predictable and cyclic
lust (rāgānusaya), so that we tend to be lives. For this reason, the mental hindrances
hooked on to those experiences we regard are said to be “the mental impurities that
as desirable and as such, pleasurable. weaken wisdom” (cetaso upakkilese paññāya
Ill will works the opposite way, dubbalī,karane), but when they are
dictated by the latent tendency of aversion understood and abandoned, we are able to
(patighanusaya), so that we reject those move on with our spiritual development, as
experiences we regard as undesirable and as described in the Cha-l-ābhijāti Sutta. The
such, painful. When the latent tendency of same Sutta says that
ignorance (avijjā’nusaya) dictates, we simply While living thus as a renunciant,
ignorance the experience because it does not having abandoned the five hindrances, the
interest us; hence sloth and torpor arise. mental impureties that weaken wisdom, his
Restlessness and remorse arise with mind well established in the four focuses of
our regretfully or guiltily thinking about the mindfulness, having cultivated the seven
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awakening-factors according to reality, he various levels of lust (esp, worldly and
is reborn in nibbana. spiritual), is so powerful that it is only
The tortoise (kumma). The totally abandoned by the arhat. Even in the
Commenta ry says that the tortoise’s four stream-winner and the once-returner, there
feet and head represents the five aggregates. is desire for some sort of sense-pleasure and
The meaning is that we should understand they are subject to various negative
that on account of our physical body (rūpa), emotions. However, they would never
we experience feelings (vedanā) (painful, consciously break any of the five precepts.
pleasurable, or neutral), which depends on The imagery here reminds us that if we reject
our perception (saññā), or how we recognize the finer forms of craving, our journey to
the ‘signs and features’ of our experiences. arhathood is accelerated.
Once we react to these experiences, The piece of meat (mamsa,pesi). The
formations (sankhāra), that is, karmic Commentary says that the piece of meat
reactions occur. All this happen on the stage represents delight and lust (nandī,rāga). The
of consciousness (viññāna). Potaliya Sutta gives a graphic imagery of
In fact, the Kumma Sutta, where we how wanton attraction to sense-pleasures
are exhorted to draw our senses inward as a brings us suffering:
tortoise draws its limbs into its shell; for, Householder, suppose a vulture, a
Māra is like a hungry jackal ever ready to heron or a hawk seizes a piece of meat and
seize us through our sense experiences. This flies away. Then vultures, herons and hawks
parable from the Kumma Sutta is not about pursue it, and peck and claw it.
the virtues of being introverted, but is What do you think householder? If that
imagery on how we need to practise sense- vulture, heron or hawk does not quickly let
restraint so as to filter out negative sense- go of that piece of meat, would it not meet
stimuli, so that we can better and more fully with death or suffer deadly suffering on that
focus on the mind so that it become calm account?
and clear. This Potaliya Sutta parable refers to
The butcher’s knife and chopping the lust-driven reactions of an ignorant
block. The Commentary says that beings who worldling. At this level, however, as the
desire sense-pleasures are chopped up by brahmin directs us to dig deeper into the ant-
the butcher’s cleaver of sense-desires upon hill, we have reached the depths of our
the block of sense objects. Craving, as
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unconscious latent tendencies, especially death, including that what should be
that of lust, and we are told abandon this, too. eradicated; ignorance, doubt, five mental
The cobra (nāga). The final object dug hindrances, fivefold pleasures of sense and
out from the ant-hill is the nāga, which is delight and lust: what should be kept;
here best contextually translasted as “cobra,” wisdom and effort: what should be taken for
even “king cobra.” At the close of the the meditation object; the body of ours
Anangana Sutta, Sāriputta and Moggallāna which is formed of matter, biologically
are called “the great nāgas” (mahā,nāga). The created, supported by food, and subject to
word nāga is commonly used in early change, pain and death: and the way that
Buddhist texts to refer serpents, especially should lead for destination; Arahant-hood.
those of great strength and powers, and it According to instruction or explanation of
often refers to the cobra, the most venomous given by the Buddha in Vammikasutta, taking
and revered of Indian snakes. Figuratively, the object of meditation his own
nāga means “hero, saint,” symbolizing great body,Kumarakassapa developed insight
spiritual strength and endurance. A popular meditation with exertion,he could have
etymology of the naga’s excellence is that eradicated ignorance,greed or lust and hatred
“he does no evil” (āgun na karoti), that is, he completedly. And finally, he himself became
is faultless. In this sense, nāga is often used arahant or Naga.
as an epithet of the Buddha and the arhat.
In the riddle, the brahmin says of the Ashin Kancana
cobra (nāga), ‘Let the nāga be! Spite not the B.H.U
naga! Pay homage to the nāga!’. The meaning
is that although all the nine previous objects References;
are to be thrown away or abandoned, only Mulapannasa Pali Atthakatha
this last one should be left untouched, that Samyutta Nikaya Pali and Atthakatha
is, the arhat. For, he is the liberated being Dhammapada Atthakatha
who is no more under the power of any of ''Sutta Translation'' by Piya Tan
those objects, and as such deserves our
respect and emulation.
In Short, Vammika Sutta shows the
ways to deliverance for us who wish for
being free from the suffering of birth and
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A Universal Concept of Beauty sea of beauty”. Plato’s concept of beauty is
As Taught by the Buddha metaphysical and ideal, but how can this concept
of beauty be applied to human beings who want
to judge as beautiful? No human being is the
embodiment of the Idea of beauty as conceived
In these days, people highly value the
by Plato.
physical beauty by the use of such cosmetics
When we take the Concept of Beauty
as lipstick, clothes, jeweler, garlands and
into consideration according to the Buddha, it
sandalwood powder or perfume, even by
is clear that His concept of Beauty is not
plastic surgery. No universal theory of physical
physical. Instead it is obviously ethical and
beauty can be definitely identified inasmuch
spiritual. So A. K Coomaraswamy is right when
as perceptions of beauty differ from country to
he says, “ it is true that physical beauty is what
country, from region to region, from race to
attracts one first. But why is that the Buddha
race. One who is desireable to someone may
does not emphasize a premium on it? He
be a cause of disgust to another. We cannot
expressly says, “Beauty is nothing to me,
deny that everybody has its own beauty. The
neither the beauty of the body nor that comes
kinds of eyes, ears, nose, neck, arms, hips,
of dress” (Buddha and the Gospel of Buddhism
waist, thighs, lips, teeth, face and hair were
by A. K Coomaraswamy, P. 324). What He says
regarded as beautiful in one country. On the
about physical beauty can be summarized as
other hands, they will not be regarded as
follows:
beautiful all over the world. Every race has its
Not by skin or fair complexion is a
own concept of physical beauty. A fair
noble one or an ignoble one. By deeds is a
complexion is an important criterion of
noble one or an ignoble one. Therefore, one’s
physical beauty among the ancient Aryan races
Kamma or action judges a noble and an ignoble
but how can it be applied to Africans, other
one in the world. Physical beauty cannot make
Asian, and American etc? The physical beauty
someone noble or ignoble. The beauty of
for the Indian Myanmar may not be true to the
human should not be judged by his physical
American, other Asian’s etc. Anyway, the
looks but by his good action, speech and
Buddha has given a theory of beauty which is
thought, by the human qualities that he is
universal, by ethicizing the concept of beauty.
endowed with. . But, the Buddha, like a great
It is not deniable that beauty is a quality
philosopher Plato and other idealist
that gives us pleasure, first impression of
philosophers, is not concerned with the
person. Symmetry, harmony and proportion
transcendental concept of beauty.
constitute beauty, says Aristotle, as they
Even though there are many human
aesthetically come to our sense of seeing. A
qualities, in this context, I would like to say
Great philosopher, Plato believes “Ideas” in a
two very important qualities which beautify the
world. According to him, absolute beauty is
human society. They are wisdom (Paññā) and
also an Idea. All beautiful objects of the world
compassion (Karunā). When these two qualities
partake of this Idea of beauty and all point to
are developed harmoniously and equally, only then
it. In the Phaedrus and in the Symposium, he
we can properly say that the qualities of human
proceeds from bodily beauty to Ideal beauty and
beings are perfect. Again, I would like to say that
goes even beyond this beautiful forms, beautiful
wisdom is like the radiance of the sun, while
practices and ultimately he contemplates “the vast
compassion is like the radiance of the moon. And
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then wisdom means a quality of mind, its Again, we can look at it in this way: beauty
endeavour and strength is like radiance of the is influenced by emotions such as anger, jealousy
warmth from the sun. When a person has these etc- quite unlike the beauty of non-living thing.
good feelings or such beautiful qualities in his heart, Human emotional anger, jealousy etc, will make
he will be actually able to feel other’s suffering in him or her ugly. Nowadays the most beautiful
his own heart. At that time, his heart is very woman is judged as “Miss World, Miss Universe
beautiful for the human society. or Miss India or Miss Mangala Myanmar etc” in
Wisdom and compassion must go hand- the Beauty Contest. It is depending on the physical
in hand. If someone has great wisdom and beauty that they are selected so. But according to
education but lacks compassion, loving- the Buddha, the judges should take into
kindness and development of insight consideration not only the physical beauty but also
(Bhāvanā), he will be a cruel or cold-blooded the qualities of the head and heart of those who
wise man. If someone has much compassion take part therein.
but no wisdom, then his heart will be very soft In the Rupa Sutta of AnguttaraNikaya,
and gentle, but he can do nothing for society we can find out four kinds of person: a group
in the world. Therefore, we should develop of person (66 percent of mankind) who pay
wisdom and compassion equally. We must much value to the beauty (Rupa-pamana), a
radiate our wisdom and compassion onto others group of person (80 percent of mankind) who
without attachment, like that of the sun and prize the nice or good sound (Sadda-pamana),
moon’s light. a group of person(90 percent of mankind) who
We can trace the reason why the Buddha pay attention to the serious practices (Lukha-
does not hold physical beauty in high esteem. pamana) and a group of person (one out of one
Firstly, it arouses passion to the person concerned. hundred thousand ) pay attention to the
Secondly, it makes him proud, conceited and vain- teaching of the Buddha (Dhamma-pamana).
so much so that he belittles those who are not At any rate, the Buddha realized the
beautiful. It also makes one very selfish. transitory nature of physical beauty with His
Thirdly, human beauty, unlike architectural intuitive knowledge or insight wisdom. According
one, is constantly changing as it is influenced by to Him, physical beauty is ephemeral. The Buddha
human emotions. It does not last long. Indeed, has given so many examples to show how physical
physical beauty is just in the eyes of the beholder. beauty is in a constant state of flux. The Buddha
It may turn different according to the view of also knew well that physical beauty attracts people
beholders. Let us consider one example. When and causes passion and makes them do more harm
we see a beautiful flower, there is different view than good, making them mad, proud and arrogant,
on it. From the point of view of artist, it may be hindering them from appreciating love, charity,
really beautiful flower, but from the point of view kindness, tolerance, sympathy which are noble
of scientist, it is a different view on it. He (scientist) qualities on the emotional side, or qualities of the
may research it and destroy it into pieces for his heart. Ordinary people are sometimes so
research purpose. At that time, the beautiful flower overpowered or overwhelmed by the physical
may lose its beauty. According to him, it is not a beauty that they behave like animals and are of
really beautiful one. It may become ugly due to danger to society. How can there be peace and
destroying into pieces for his research. So, physical harmony when there are such persons in society?
beauty can change when it is influenced by our Physical beauty should not be trusted or
human emotions. valued highly because we know that these are not
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good qualities to be cultivated to the society. The her to develop the concentration of mind to mediate
Buddha says, “Monks, I know and see not of on the unpleasantness. Sooner or later, she came
any other thing such a single power to give to realize the ephemeral nature of her beauty.
rise to sensual lust whether unarisen or arisen, Therefore, she would not be burnt with the fire of
to create it’s more becoming and increase, as sensual desire about her beauty, and would
the feature of beauty (Subha nimitta)”. Physical become cool and calm.
beauty has its limitations. If a physically beautiful Addhakasi was a sex worker, very proud
person has the harmful hatred, great passion, and of her beauty. With regard to her glamour, her
ignorance, he or she is not attracted to anybody. pride grew more and more when many
Indeed, physical beauty depends upon our townspeople had paid her price highly and made
parentage, the genes that we inherit from our her beyond the reach of ordinary people. But very
parents. It also depends on our past Kamma- soon she came to realize the transitory of nature
(action) if we believe in the theory of Kamma and of her beauty. Vimala, a city-courtesan, was also
rebirth. It is not in our hands to become physically proud of her perfect beauty. She felt arrogant the
beautiful in nature, however, you can try to become bloom of her beauty. Intoxicated by her good and
physical beauty by spending much money and use fair complexion, her beautiful figure and fame, she
beauty aids like massage, baths, creams, lotions felt proud of her youth and despised other women.
or even plastic surgery. Such aids to beauty have By ornamentation and decoration, she enhanced
tremendous limitations. her beauty. But when she realized the true nature
In the Culakammavibhanga Sutta of of her physical beauty, which is subject to be
MajjhimaNikaya, the Buddha makes it clear that devoured by time, she developed non-attachment
displaying anger, hate or bitterness cannot make and applied herself assiduously to attain ineffable
one beautiful. Despite ugly look physically, yet one Nibbana. Khema, a queen consort of the king
is really beautiful according to the Buddha if he or Bimbisara of Magadha kingdom, was also very
she is not of anger and irritable character and does proud of her beauty and she would not visit the
not display anger, hate or bitterness,. Thus, anger, Buddha because He spoke ill of beauty. Once,
hatred or bitterness will make him or her ugly. In she went to the Buddha and saw a beautiful
the Ajaniya Sutta of Annguttara Nikaya, the celestial nymph waiting or attending upon Him.
Buddha explains what constitutes real beauty and That nymph was far more beautiful than she. As
how a monk is blessed with it. If a monk has soon as she saw the beauty of celestial nymph,
morality, lives with restraint of obligations, is her pride gradually diminished because the Buddha
proficient in the practice of good conduct, seeing with his supernormal power showed her that even
danger in trifling faults, trains himself in the rules celestial beauty also passes from youth to old age.
by undertaking them, then he has beauty. He As a result, beautiful celestial nymph came to have
possesses real beauty. broken teeth, gray hair and face full of wrinkles.
There are several such instances in the Pali She began to realize the nature of her worldly
Nikaya where the Buddha reveals His attitude physical beauty by seeing the transitory of celestial
towards the Beauty. Once, a famous beauty of nymph. With such realization, she
Abhirupananda known as Janapadakalyani, regarded her beautiful body as vile, a foul seat of
was very proud of her perfect figure and would disease and corruption.
not go to the Buddha. In this instance, what Ambapali once, a famous prostitute, was
the Buddha says about her beautiful figure is the embodiment of perfect beauty. The description
that it is diseased, impure and rotten. He instructed of her beauty from top to toe is very powerfully
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given by Ambapali herself in her Gathas. She says: impurities, up from the soles of feet down to the
her hair is so glossy and black. The curl of her crown of the head. The Buddha finds nothing much
hair looks like a down of bee. It is very fragrant; importance in physical beauty. In most cases, it is
Her eye-brows look as beautiful as the crescent a very effective snare, which causes to commit
nicely painted by the artists; her eyes shine rape or other kinds of sexual misconduct, entraps
brilliantly like jewels long and black; her nose is men and women, taking them to their doom and
delicate or subtle and pointed; her teeth are destruction. What do men generally see in a
sparkling white and look as beautiful as the colour woman’s form and figure? They see the five
of the plantain-bud or she has pearly white teeth; strands of sensual pleasure like sights, sounds, ,
her voice is sweet like that of a cuckoo; her neck smells, tastes and things to touch.
is as polished as a conch-shell; her arms were In one Sutta of AnnguttaraNikaya, the
round cylindrical; her hands with golden rings in Buddha says: “Monks, I know of no other
the fingers are beautiful; her breasts are beautiful- single form by which a man’s heart is as
swelling, close together and lofty; her body is enslaved as by that of a woman. A man’s heart
beautiful like a well-polished sheet of gold; her is trapped by the form, sound, scent, savour
thighs are like the trunks of elephant and so and touch of a woman and vice versa.
on. But old age changed them altogether. With From this observation it is clear that
this great change, she came to realize the nature attraction to man or woman’s body is fraught
of physical beauty. She is disenchanted and with danger. These five strands of sensual
disillusioned her futile charms. So, leaving pleasures make great passion him or her.
aside all her pride and conceit and thoroughly Beautiful woman has been regarded as a
realizing the vanity of physical allure and veritable snare of Mara. Mara’s physical beauty
charm, she was convinced of the truth that the produces only passion. Mara tries to tempt
Buddha taught her, and developed non- Upacala with these words: “Enjoy the delights
attachment, and became cool and quenched. of sensuous pleasures.” And also that physical
Despite the decent appearance, the doer beauty prompts one to commit rape is clear
of such action will be like a beautiful flower from what Mara says to Uppalavanna and
which has no sweet scent. The Buddha says in Subha Jivakambavanika. Seeing Subha
the Dhammapada(verse51): “As a beautiful Jivakambavanika’s beaut, Mara asked her to take
flower that is brilliant of huge but yields no delight in carnal pleasures with him as her beautiful
scent, even so it is fruitless for such a one who eyes captivated him. But she replied him with
does not practice the well-spoken word negatives.
(Dhamma)”. In many Suttas, the Buddha The Buddha finds nothing glorious in
explains His notion on beauty. In Mallika Sutta physical beauty. It is very clear that physical beauty
of Anguttara Nikaya, He shows who is really arouses passion, persuades people to enjoin
beautiful. He says that even if someone is sensual and sensuous pleasures and makes them
physically beautiful, he will not be truly mad and burning to commit rape or other kinds of
beautiful if he is susceptible to anger. sexual misconduct, and is thought to be a very
Once, the Buddha said to a quite effective snare to entrap young men. But those
beautiful lady named Magandhi in disparaging who see through this physical beauty with wisdom
terms that He did not want to touch her filthy are not tempted by it. What Sundarasamudda
body even with His feet. The Buddha said that treated to a courtesan is also noteworthy. The
this body was encased in skin, and full of beautiful, attractive, charming lady with a smile said
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to him: “You are too young to have gone forth.
Abide in speaking; enjoin human sensual
pleasure”. But the high-minded Sundara
samudda did not even reply to the courtesan’s
proposal.1
The Buddha says that an individual is
capable of attaining ethical and spiritual beauty
by walking on the path of Sila(morality),
Samadhi- concentration and Panna-wisdom.
He can extirpate or eradicate all ugly mental
defilements, which make him or her ugly.
Achieving ethical and spiritual beauty is in Men seek
one’s own hands, but for being physically
beautiful one has to depend on parentage and freedom
on the social atmosphere. Thus “the Universal from
Concept of Beauty” as propounded by the
Buddha can be summerzed thus: If he or she has greed
qualities like love, compassion, tolerance,
sympathy, and is free from anger, and other rather
defilements, then he or she is really beautiful, than freedom
although he or she may not have external symmetry
harmony and proportion. A man’s action under from
the influence of craving, aversion and ignorance
or all evil thoughts which are the result of lack of need.
wisdom in all spheres of life whether individual, (Gandhi's
social, or political, is not beautiful.
May you be true beautiful in the way of advice)
the Buddha!
Ashin Sutacaralankara (Jalagga)
Y
Dhammapada, Vol IV. p. 197.
Theragatha Pali, 48.
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Throughout its history, Buddhism has been
Buddhism and Social Action successfully reinterpreted in accordance with
different cultures, whilst at the same time it
preserves its inner truths. Thus, Buddhism has
The Social works and Buddhism cannot spread and survived. The historic task of Buddhists
be absolutely separated from each other. in both East and West of the earth in the twenty
Nowadays, it is easily seen that every religion first century is to interpret perennial Buddhism in
in the world is doing their social works as much terms of the needs of industrial man and woman
as they can. Similarly, Buddhists are interested in the social conditions of their time, and to
in working social works. Buddhism is a demonstrate its acute and urgent relevance to the
pragmatic teaching that can be applied by how ills of that society. To this great and difficult
we experience the world and how we response enterprise, Buddhists will bring their traditional
to it. boldness and humility.
By “social actions” they mean many Buddhism is humanism in that it rejoices
different kinds of action intended to benefit in the possibility of a true freedom as something
mankind. These range from simple individual inherent in human nature. For Buddhism, the
acts of charity to teaching and training to ultimate freedom is to achieve full release from
various kinds of community developments. In the root causes of all suffering: greed, hatred and
other words, it means to save human beings delusion, which clearly are also the root causes of
and the environment around us. all social evils. And here Buddhist social action
From the evidence of the Buddha’s has its place.
discourses, or Suttas in the Digha Nikaya, it is According to the teaching of the
clear that early Buddhists were very much Buddha, the human right, ideals of justice and
concerned with the creation of social conditions equality had been revealed by the Buddha since
favourable to the individual cultivation of over 2500 years ago. They are not something
Buddhist values. An outstanding example of to have just come into being. The caste system
this, in later times, is the remarkable “welfare in India was fought at that time. Some different
state” created by the Buddhist emperor, Asoka religious people in India, especially many
(B.C. 274-236). educated people, have accepted the Buddha’s
Buddhism arose in India as a spiritual social action. In United States, white men
force against social injustices, against discriminated against black men for a long
degrading superstitious rites, ceremonies and time. But, in the meantime, even the black man
sacrifices. It denounced the tyranny of the caste has become the president of the country.
system and advocated the equality of all men. Buddhism is a peaceful one. No Buddhist
It emancipated woman and gave her complete rulers and monks of all traditions in Buddhism
spiritual freedom. undertake violence and killing. Buddhism has no
The Buddhist scriptures do indicate the history of religious wars. Violence and killing are
general direction of Buddhist social thinking, deeply corrupting in their effect upon all involved.
and to that extent they are suggestive for our And Buddhists will try to avoid direct involvement
own times. Buddhism applies directly to in such actions. The Buddha expressly prohibited
modern industrial societies, and social the trade in arms, living beings and flesh.
prescriptions detailed to meet the needs of social The First Precept of Buddhism is to
order which flourished twenty five centuries ago. abstain from taking life. It should be noted that
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the Buddhist “Precepts” are not comma -ndments; The Buddha intervened personally in the
they are “good resolutions,” sincere aspirations dispute between the Sakyas and Koliyas over
voluntarily undertaken. They are signposts. They the waters of the Rohini River. Since that time,
show us how the truly Wise behave beyond any history has provided us with a host of examples
sense of self. of religiously inspired non-violent social action,
Buddhism maintains the positive and skilfully adapted to particular situations. These are
radical social developments which can relieve worthy of deep contemplation.
from suffering. The violence and terrorism Social action needs to be organized and
arise in some places of the world. Buddhism practiced in such a way as to build upon its
discourages these attacks which originate from potential for spiritual practice and to guard
the lack of morals and ethics. Buddhism against seductions. Collect ive fellow-
advocates morals and ethics. Buddhists labour raises creative energy,
The teachings of the Buddha are encourage positive attitudes and engender a
immense and profound. The teachings st rong spirit of fellowship. Conflict s,
regarding suffering and an end to suffering have disagreements, obstacles, and discouragements
been of immeasurable value for many millions which tend to be confronted in meditation can
of people across the globe. offer rich experiences and opportunity for
In today’s “global village”, Buddhism personal growth, so long as scrupulous
does not create the war and violence, but to try mindfulness is sustained.
any effort to diminish them. Some countries in In terms of Vipassana, the meditator
the world are competing with each other in will learn much about himself in a contentious
nuclear weapons and nuclear missiles. meeting as he will in the meditation hall. Both
Buddhists can and should work for the cause kinds of experience are needed, and they
of peace and reducing violence in human life. complement one another. Social action is a
No efforts should be spared to convince people great ripener of compassion for self as well as
that violence does not solve problems or for others, out of the bitterness of the
conflicts. experiences which it commonly offers. So, we
Non-greed, non-hatred and non- can see the social action that is significant in
delusion in Buddhism can make the world the Vipassana.
peaceful. They are fundamental causes of the Not only mental development but also
crusade war, world war, and conflicts among physical strength is included in the social
the countries are greed, hatred and delusion. action. Buddhism is formed acting selflessly,
Only the doctrine of the Buddha can solve these making a sacrifice, toleration and forbear.
disasters. The world is threatened by the Therefore, building schools, hospitals, roads
nuclear explosions which terminated human and bridges, providing food, money and
beings and the rest. The Dhammapada says, anything else for the rural and with relieving
“One should conquer anger through kindness, suffering. Creating brothers Our Buddhist
wickedness through goodness, selfishness social analysis must assist us in creating an
through charity, and falsehood through alternative future in modest and practical ways well
truthfulness.” According to Buddhism there is rooted in existing realities. There are now a growing
nothing that can be called a ‘just war’. It is only a number of such projects in the Third World.
false term to justify and excuse hatred, cruelty, Buddhist or non-Buddhist, it is our
violence and massacre. common humanity, our “Buddha nature,” that
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moves us to compassion and to action for the relief
of suffering. These stirrings arise from our Traditional Chanting of Protective
underlying relatedness to all living things, from
Discourses (y&d w fM
uD;) in Myanmar
being brothers and sisters one to another. Buddhist
spiritual practice, whether at work or in the
There are eleven protective discourses
meditation room, ripens alike the transcendental
well-known as Paritkyi (Paritta in Pali) in
qualities of Wisdom and Compassion.
Myanmar. The meaning of Paritkyi is the
protection for someone against dangers from all
directions. It is composed of words of the Buddha.
As an asseveration, it can be done either
Ashin Nyanadipa
individually or collectively. Originally this recitation
New Delhi University
was initiated as a simple avowal of truth or the
invoking of blessings through the power of internal
virtues of a person; as the extolling of the infallible
virtues of the Triple Gems. Later on, it has become
the prophylactic and ritualistic function of
Buddhists to ward off all sorrows, ailments and
all fears. Thus, Paritkyi Chanting plays an important
The social life role in ceremonial functions.
First of all, one should understand clearly
of man brings forth that this type of Buddhist chanting is not a kind of
co-operative power. incantation or invocation but an asseveration of
truth. When monks, nuns, laymen or laywomen
Man can not be recite Paritkyi, they all believe that the discourses
were delivered by the Buddha as a stark statement
without society. Man of truth. The Buddha has delivered many different
discourses in such a manner that they promote
is one with nature. protection from illnesses, fear, and danger. Out of
them, the eleven Protective Discourses are very
(Greek Philosopher) popular in Myanmar. They are listed thus; 1.the
discourse of the Blessings (Mangala Sutta); 2.the
discourse of precious Jewels (Ratana Sutta); 3.the
discourse of Loving-kindness (Metta Sutta); 4.the
discourse of body protection (Khandha Sutta);
5.the discourse on the protection of the Peacock
(Mora Sutta); 6.the discourse of Bodhistta as
Quail (Vatta Stta); 7.the discourse of the Banner
Protection (Dhajagga Sutta); 8.the discourse of
the protection at Devine City of Atanata
(Atanatiya-Sutta); 9.the discourse of Arahanta
Angulimala (Angulimala Sutta); 10.the discourse
of the Factors of Enlightenment (Bojjhanga Suttas)
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and 11.the discourse of a Good morning 1.They must not have committed the five most
(Pubbanha Sutta). heinous crimes, namely: killing one’s own father,
When the Buddha taught these Suttas in killing one’s own mother, killing anArahant, causing
His time, there were many deities who benefited blood-shed to the Buddha by wounding Him, and
a lot from listening to these. When the Buddha causing schism in the Samgha.
addressed the Mangala-Sutta and other Suttas, 2.They must not have the ‘fixed wrong view’, the
many deities, from ten thousands of universes, view that rejects kamma and its results.
came and listened to these discourses. And an 3.They must listen to the chanting with confidence
innumerable number of deities were free from in the efficacy of the Suttas in warding off the
suffering. From the canonical texts, we have dangers and bringing good results.
known that many deities yearn to listen to Dhamma Only when these conditions are fulfilled
from the Buddha. Therefore, we always invite the people can enjoy full benefits from the Parittas.
deities to listen to the Dhamma before we recite Therefore, it should be noted that when the Parittas
protective discourses. Indeed, the invitation of are being chanted, people should listen to the
many Deities and Brahmas is our tradition. When chanting with confidence, respect and
the noble Deities and Brahmas come and listen to attentiveness. Moreover, the chanting of Parittas
the Paritta Dhamma, the evil demons cannot come for benefits is a two-way action. Those who chant
and disturb us with bad diseases and disasters are like those who give out something, and those
which are believed to derive from their effort. Such who listen to the parittas are like those who take
results can be gained out of the reciting and what is given; if they do not take what is given
listening to the protective discourses. So, the they will not get that particular thing. In the same
above-mentioned eleven protective discourses are way if people just let other people chant, but do
the full Pāli text as usually recited in Myanmar, not themselves listen to the chanting, then they are
with the introductory verses to invite the deities to not surely different from someone who does not
attend the Paritta Ceremony and to protect the take what is given and they will not get the benefits
participants. of the chanting. When they are listening to the
There are some conditions which have to chanting, they are at the receiving end of the
be fulfilled by both the chanters and the listeners blessings. But paying no attention to the chanting
so as to achieve the desired benefits out of the but thinking of something else instead, then
chanting the Paritta. In fact, there are three obviously their mind is not present to receive any
conditions for the chanters to fulfil and another of the blessings being invoked. So, chanting won’t
three for the listeners. stand them in good stead.
Three conditions to be fulfilled by the If we memorise well these eleven Paritta
chanters are: Suttas texts, and chant it regularly, then Buddha’s
1.They must have learnt and chant the Suttas admonitions will be absorbed into our mind, and
correctly and fully without any omission, internalised. The result will always be inward
2.They must understand the meaning of the Suttas happiness and peace throughout our life.
being chanted, and Occasions of Paritkyi chanting ceremony in
3.They must chant with the heart filled with Myanmar
goodwill and loving-kindness. These eleven Pritta Suttas chanting
At the same time listeners must have the ceremonies are performed at the temple or house
following three factors: on such occasions as the consecration of the
Buddha at the Buddhist Image House (Buddha-
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Vihra), the pinnacle setting ceremony of a Pagoda and strive to put the Paritta Suttas Dhamma into
(Cetiya), ceremonial openings of new buildings, practice in our daily life so that it may bring peace,
wedding ceremony, birthdays ceremony, happiness and the final emancipation of Nibbāna.
ceremony in memory of a death person, opening
of a new business, special Paritta chanting
ceremonies, ceremonial opening of a newly built Ashin Sumangala
monastery, and the like. B.H.U
Objectives of Paritkyi chanting ceremony in Varanasi India
Myanmar
These eleven Paritta Suttas are chanted
in order to destroy the three fold fear arisen from
illness, non-humans and famine as in the case of
the Ratana Sutta; to protect from the Yakkhas who
show something fearful; to sleep well without
laziness and without evil dreaming; to destroy the
deadly venom and all other dangers everywhere
and every day; to protect from the enemy of any
kind as in the case of the Metta Sutta; to safe
guard against fire as in the case of the Vatta Sutta
, to release from the net of all danger arising from Happiness is a strange
demons, robbers, etc as to the Mora Sutta; to
gain immediate relief which enables pregnant
thing. The more you
women to deliver her child safely as with the share it, the more you
Angulimala Sutta; to heal the physical ailments by
listening and contemplating on the Seven Factors get satisfaction.
of Enlightenment as in the Bojjhanga Sutta; to (Dr. K. Sri Dhammananda)
shield from all calamities in conjunction with nine
planets as with the Atanatiya Sutta; to safe guard
against fear and malady; to possess great
miraculous power; after all for the benefit of the
whole world.
In conclusion, all of these are eleven kinds
of chanting and reciting protective discourse,
which is of a little value in comparison with the
Sublime Teachings of the Buddha based on
Wisdom and Insight. The Buddha always
emphasized the need of practicing the Dhamma
rather than reciting like parrots. Once he said,
“One who abides in the Dhamma, delights in
the Dhamma, meditates on the Dhamma and
J
bears the Dhamma well in mind, does never
fall away from the Sublime Dhamma”. Let us
all try to understand these teachings of the Buddha
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Time should be understood on other than Pali. It might be because our country,
Myanmar had been colonized by the British for
Buddhism
about a century; the Burmese hated them and their
language as well. Although their concept would
be possibly thought as true, it was actually very
Everybody only talks and thinks about wrong. They did not understand differentiating
development of condition in the world. To develop between race and language. If we want to return
is not complete as we just think and talk about it. win upon them, we should have skill in their
We have to focus on what should be done and languages. But conservative persons including
the time should be understood occasionally and senior monks had distributed their concept into
conditionally in order to develop as much as the the new generations so that their prejudice to
time goes in this modern age. the race of British and its languages could be
As the modern technology increases born in the mind of new generations.
leading the world, education system in all over the Furthermore, they cancel the language that had
world has been increasing as much as the been used officially in the offices throughout
technology has done. In teaching system of most Burma and changed into the native tongue.
academic centers, institutes and universities in our Consequently, the skill of English called
planet, helpful facilities just like multimedia modern language had gradually disappeared
computing system, internet connection etc. that from the land.
can help us are used in the world. We can see a reference in India. Indian
people, who had been colonized by the British
However, monastic education system in government for a couple of centuries, did not
our country is left far behind it. To enhance the cancel English language even if they had hated
teaching technique of monastic literature, them and have been using it continuously until
sophisticated facilities that could help us as suitable now. Most Indian people are able to speak and
place are necessary. write in English fluently and they have been
In the ancient time of Myanmar, monastic teaching through it in their universities up to
education system had been done by conservatism this time.
hiding even in the mind of educated monks. However, at the time of colony in our
Nowadays, even if our monastic educations have country, the majority of people could speak the
systematically been running through the world of language but later on, their skill on it had been
monks, it does not boost yet as much as technology faded away.
has done in the modern age. Nonetheless, the people, who knew the
I would like to suggest, herein, to all that value of the aliens’ tongue, considered not to
we who are under the name of Buddhist Education follow ordinary way. They set up t he
should follow the way running and leading the straightway ignoring the common path that had
modern technological system. been followed by the majority nationwide. As
In Myanmar in the past, the majority of a result of this, they became successful in
senior monks had believed that any languages introducing and propagating Theravada
except Pali and Burmese are Animal languages Buddhism into the world. Sayadaw U Thetthila,
(Tiricchanakatha). Moreover, their concepts were U Nyanika, U Silananda, Sitagu Sayadaw Ashin
very strict on the one way of Pali and they neither Nyanissara, for example, who are the roll-model
gave any encouragement nor permitted to pursue of all of us, become successful in their missionary
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work for Buddhism and social work to the people sophisticated aliens’ tongue. Unless he has the skill
who are in need. Of them, Sitagu Sayadaw is very at modern languages, he cannot do any missionary
particular to us. He has been monitoring us by work efficiently and widely. If he only knows about
contributing to education, providing medicine, Buddhism and has no any experiences and
sharing water and food, helping those who are in language-skill, he can do nothing in missionary
need. It makes us understand that he can do them work in the world. An individual, who is blind but
all because he has realized and valued the updated dumb, cannot amply perform as other people do,
knowledge, the present age and the international for example. On the contrary, if a monk has got
language. If not, nothing could be done. Saddha and Panna, he can do social work well
Here, you may put a question if a not only for sasana but also for his environments.
monk pursues other languages apart from the Social work, here, means a work not only
Pali and collects knowledge from them, for Sasana but also for those who are in needs by
mightn’t it be that he disrobes or changes his giving necessary helps, charity, generosity, and
life from the monk-hood to the lay man life advice who to control mind and how to live in this
due to having got helpful knowledge, and very life. Finally, we should think about what
becomes lack of the faith in the Sasana? should be done for others. Now, it is the time that
Yes, of course, it might be. Nevertheless, should be understood on our Buddhism.
there may be the case those who do not disrobe According to Mahayana Philosophy,
but have broader knowledge, modern language, Bodhisatta means the one who offers help, renders
who can follow the way that has been happening charity, provides generosity, and radiates loving-
in the modern world, and who can effectively kindness and the sympathy. They follow a path
perform for our Sasana so that it becomes that has been guided by their Bodhisatta. They
flourished in the world with their wider knowledge usually work for others. Even the Buddha, during
and up-to-date language. his career as a Bodhisatta, performed many
As at least word, even if meritorious actions only with a sole aim of saving
he disrobes, he can lead his life well as a layperson the world of beings from all of sufferings.
by applying to the fashionable tongue. Besides, Nevertheless, in Theravada tradition,
he is able to do the social work for his environment because Vinaya Sikkhapadas just as Kuladusaka
as well as for the Buddha-Sasana. We can see a Sikkhapada, etc. are seriously considered, when
lot of example of it all over the world; U Goenker, they do social work, they have doubt so much in
Dr.B.R.Ambedkar, Anagarika Dhammapala etc. their mind. They, accordingly, could not do it freely.
Here, one question can arise in your That’s why; we should ponder about Vinaya to
mind that if monks disrobe, does the Sasana be clear what the Buddha has precisely laid down.
gradually fade away? No, it is not true. What During the 45 years of his life, the Buddha did
Sasana flourishes does not mean quantity but only social works for welfare of majority all the
quality. Quality here means realization and having time, but not for himself. We should bear a part of
faith in Buddhism beyond the point of tradition his quotation in our mind. It is that Buddho Loke
that has been adopted by the elder individuals. Samuppanno, Hitaya Sabba Paninam.
In the missionary work, quantity is not
important but quality which convinces faith
(saddha) and wisdom (panna). Panna (wisdom) Dr. Nandavansa
hereby means not only understanding things as
they are but also skill at applying to the
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A Study of Priyatti, Patipatti and The Blessend One was once living at
Pativedha with Special Reference to Kosambi in a wood of Simsapa trees. He picked
up a few leaves in his hand and he asked the
the Four Noble Truths
bhikkhus, ‘How do you conceive this,
bhikkhus, which is more the few leaves that I
have picked up in my hand or those on the tree
It is recorded that during the time of King in the wood.
Asoka there arose several schools of Buddhism. ‘The leaves that the Blessed One has
What were the reasons or circumstances which picked up in his hand are few, Lord, those in
led to the development of different schools, do the wood are far more.’
not come under the purview of this article. So, too, bhikkhus, the things that I have
However, it is important to note here that all known by direct knowledge are more; the
schools of Buddhism do not disagree with the things that I have told you are only a few. Why
fundamental teachings of Buddhism, such as Four have I not told them? Because they bring no
Noble Truths, Theory of Dependent Origination, benefit, no advancement in the Holy life and
Karma and Rebirth, Theory of Impermanence etc. because they do not lead to dispassion, to
As per the records of the Mahavagga fading, to ceasing, to stilling, to direct
just after getting enlightenment at Bodhi tree knowledge, to enlightenment, to Nibbana.
at Bodh Gaya Buddha went to So bhikkus, let your task be this: This
Isipatanamigdaya (modern Saranath situated is suffering, this is the origin of suffering, this
near Varanasi in UP, India) in order to deliver is the cessation of suffering, this is the way
his first sermon to his five friends (later known leading to the cessation of suffering!
as Pancavaggiyas). This very first sermon of The Four Noble Truths deals with the
Lord Buddha is known as t he following truths - There is suffering; there is a
Dhammacakkappavattana i.e. setting into cause or origin of suffering; there is an end of
motion the wheel of law and recorded as the suffering; and there is path out of suffering
Dhammacakkappavattana Sutta in t he which is the Eightfold Path. Without going into
Mahavagga, one of the texts of the Vinaya details of all these Truths let us come directly
Pitaka. The followers of the Theravada school to the twelve insights. Each of these truths has
of Buddhism regard this Sutta as t he three aspects so all together there are twelve
quintessence of the teaching of the Buddha and insights. These are:
believe that this particular Sutta
Dukkham Ariyasaccam (Noble Truth of
(Dhammacakkappavattana Sutta) contains all
Suffering)
that is necessary for understanding Dhamma
There is suffering
and for attaining enlightenment.
Dukkaham Ariyasaccam
The Four Noble Truths are one of the
Parinneyyam (Understand it clearly)
teachings of the Lord Buddha which formed
Parinnatam (Understood it clearly)
the part of his Dhammacakkappavattana. In
one of the episodes, mentioned in the Samyutta
Nikaya, Lord Buddha has very aptly declared Dukkha Smudaya Ariyasaccam (Noble
the importance of comprehending the Four Noble Truth of Origin of Suffering)
Truths in following words1. There is a cause or origin of suffering
Dukkha Smudayam Ariyasaccam
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Pahatabbam (Eliminate/destroy/eradicate it the realization (pativedha), which are
completely) interdependent and interrelated. When one thinks
Pahinam (Eliminated/destroyed/eradicated it about the First Noble Truth, ‘There is suffering’.
completely) It is the first insight. Then there arises a question
Dukkha Nirodham Ariyasaccam (Noble that - What is that insight? Here insight is simply
Truth of Cessation of Suffering) recognition: ‘There is suffering’ and it is a basic
There is an end of suffering insight.
Dukkha Nirodham Ariyasaccam The second insight of the First Noble
Sacchikatabbam (realize it) Truth is ‘Suffering should be understood. The
Saacchikatam (realized it) second insight or aspect of each of the Noble
DukkhaNirodhagaminipatipada Ariyasaccam Truths has the word ‘should’ in it: ‘It should
(Noble Truth of Path Out of Suffering) be understood.’ The second insight then, is that
There is path out of suffering dukkha is something to understand. One should
Dukkha Nirodhagaminipatipada Ariyasaccam understand dukkha, not just try to get rid of it.
Bhavetabbam (Contemplate it) With any form of suffering–physical or mental–
Bhavitam( Contemplated it) we usually just react, but with understanding
This is the pattern for the three aspects of each we can really look at suffering; really accept
Noble Truth. There is the statement, then the it, really hold it and embrace it. So that is the
prescription and then the result of having second aspect, ‘We should understand
practiced. Even the same pattern was followed suffering’.
by the Buddha himself2, as he declares “ As long, The third aspect of the First Noble Truth
O Bhikkhus, as I did not possess with perfect is: ‘Suffering has been understood.’ When you have
purity this true knowledge and insight into these actually practiced with suffering –looking at it,
Four Noble Truths, with its three modifications accepting it, knowing it and letting it be the way it
and its twelve constituent parts; so long, O is–then there is the third aspect,: ‘Suffering has
Bhikkhus, I knew that I had not yet obtained the been understood’, or ‘Dukkha has been
highest, absolute Sambodhi in the world of men understood.’ So these are the three aspects of the
and gods, in Mara’s and Brrahma,s world, among First Noble Truth: ‘There is dukkha’; ‘It is to be
all beings, Samanas and Brahamanas, gods and understood’; and, ‘It has been understood.’ This
men.” The Four Noble Truths can also be seen in is the pattern for the three aspects of each noble
the terms of Priyatti (theory/teaching), Patipatti truth. There is the statement, then the prescription
(practice) and Pativedha (penetration/insight). As and then the result of having practiced. One can
stated by Venerable Ajan Sumedho3 “Pariyatti is also see it in terms of the Pali words pariyatti,
the theory or the statement, ‘there is suffering’; patipatti and pativedha. Pariyatti is the theory
Patipatti is the practice – ‘actually practicing with or the statement, ‘There is suffering.’ Patipatti is
it’ and Pativedha is the ‘result of the practice’. the practice - actually practising with it; and
This is what we call a relative pattern; you are pativedha is the result of the practice.
actually developing your mind in a very reflective
way.” Thus one can find three aspects to each of
the four noble truths. U Medhananda
Let us take the first Noble truth in order
to explain it in the light of three aspects, the
doctrine (pariyatti), the practice (patipatti) and
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Contribution of Sangha to which led him to become the Buddha is still made
Contemporary Society alive by his unbroken Bhikkhu Sangha in our
modern contemporary time.
As the title suggests, this article is not
intended to explore and show the early history
The starting point of Buddhism account of the role of Sanghas in its contemporary
Since the advent of the Buddhist Sangha society. Rather its primary intention is to highlight
it has been working for the welfare of all human the role of modern Sangha in modern Myanmar
beings, as it is initially intended to be, in various society, to bring out the fact of Sangha
ways spiritually or materially whenever it is involvements in social welfare. Therefore this
required. In fact the starting point of Buddhism is article will address the questions of Sangha and
to help all human beings irrespective of whoever the role it plays in society. But I would like to
they are, and whatever religions and communities remind you that this article is not scholarly product
they belong to. The story of Bodhisatta Sumedha with a complete and satisfied research. Rather it
highlights that the spirit of concerns for others is is written to share personal experiences in some
the basis of Buddhism. With this spirit only of which either with physical involvement or
Sumedha struggled to attain the Buddhahood. with knowledge learned from third party who
With the spirit of caring for others, the Buddha physically involved, and from various
started preaching the Universal Truth to all information such as journals, news, photos,
mankind. Countless followers of Him benefited video clips given by blogs, and internet
from His teaching and guiding. Not only the websites. Thanks to modern information
Compassionate himself engaged in the affair of technology for making the service of Sangha
guiding people for their own good, he also accessible to all!
encouraged his Bhikkhu community to work
for all without discrimination at all. His Myanmar and Sangha Community
instruction to the Bhikkhu is: “Bhikkhu go Myanmar is one of the major countries
forth on journey; teach the universal truth; following Theravada Buddhism. Its population is
for the welfare of the many, for the about 60 billions 85 percent of which are
happiness of the many, out of compassion.” Buddhists. And there is a State Sangha Committee
Quoting this phrase, some scholars identify to undertake the Sangha matters. The Sangha is
Buddhism as humanism. It speaks about not the most well-organised formation after the military.
only the prospective gain of the human beings According to 1997 estimates, there are 51,322
but also their material and physical need. With monasteries in Myanmar that house 406,903
this perspective Buddhism is unique of its kinds monks. This number matches with that of the
in which theory and practice have been army’s strength of about 400,000. While 167,562
interwoven in every state of their feasibility. are well-groomed monks, 239,341 are novices.
In brief, Buddhism stands in a glorious These include 24,043 nuns. An estimated number
momentum of progress for the cause of the of 406,903 Sangha in one nation, of course, is
universal human interest. Following the path of the not a joke. Many Buddhists of the nation have
Master many of his sincere followers continued been sharing the responsibility to take care of them
carrying out for the good of all for many centuries for many centuries. They will do the same in the
even after His demise. Even if the Buddha is not future as well. However, a little is known to
present to us anymore, the spirit of human welfare supporters as to the contributions of Sangha to
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people in turn. What are the contributions of the the nation which is in turn a part of the human
Sanghas? To what extent do they participate in race. Contribution of Sangha through religion is
working for the society? limited, though not purposely, to its own
community. Therefore when we consider working
Contribution of Sangha for the welfare of human beings as a whole, we
We can generally identify three ways should not stick to one way – through religious
through which Bhikkhu Sangha can get involved performance – but we should find the alternative
into the welfare of the society. General to extend our goodwill to people regardless of
classifications of them are in terms of: (i) religion, their beliefs.
(ii) education, and (III) social work.
(2) Contribution through Education
(1) Contribution through Religion The contemporary Sangha could manage to find
Since the Sangha Community was another way to contribute their effort in helping
formed with the purpose mostly considered as the nation. It is through education that they are
religious, their contributions to the society in able to make their contributions. I feel that I should
which they live have been through religion. In remind you that education here does not include
other words, this contribution is spiritual other religious education as I consider it as a part of
than material. This contribution is desirable in religion which has already discussed. Education
time of peace. This service is usually here is concerned exclusively with secular and
considered as part of religious contribution for worldly types which focus only on the well-being
the reason that it has something to do therewith. of human life, and which has nothing to do with
Religious contributions are such as studying liberation. In other word, this is what is called
the religious literature, training children of the modern education.
same faith, imparting and t eaching the In carrying out this mission some Sangha
knowledge of dhamma t o ot her fellow members set up schools what they call in
Bhikkhus and laymen alike, preaching the Myanmar-Phonedawgyithin Pyinnyaryay Kyaung,
dhamma to the public in certain ceremony, Monastic Education in English. Some schools
participating in special occasions or performing operate as primary schools some as secondary.
religious rituals in funeral ceremony of their They teach modern subjects in the same way as
fellow men. the government schools do. These schools are
We see that almost all members of the initially meant for orphans but later turned into
Sangha involve in one or other matters. Their schools open for all regardless of race and religion.
involvements in these matters are regarded Education given by these schools is free. So
religious because of the fact that they hardly have children of poor family can have access to
anything to do with the other faith followers, but education without much worry. You may ask me
with the same faith only. Therefore the framework if the primary education in Myanmar is not free.
within which they function is too narrow. Some So far as I know, yes it is but in principle, in
may argue that we also share our knowledge with practice it is the other way around. Here I am not
different religions, so our religious performance talking about the principle but the social reality. I
has some relationship with them. But in my opinion am not talking about the government education
this is not relevant to argue so. Every religious policy but the fact. Nevertheless this is not my
service is always directed to the followers of the point. In different corner of the country ranging
same religion. Those followers are just parts of from the old capital to the remote villages, there
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are many monastic education schools operated committing to the development of the full potential
by Sangha. Although the schools are headed by of each individual, group and community in the
Sangha members in managing, they are operated society are also social works. To what extent, do
with the help of lay teachers in teaching. There Sangha involve in the area of social work? When
are some Sangha who participate in teaching but I consider it I set aside the controversy that Sangha
just a few. It would be good if more of them could is the spiritual leader, and therefore is not supposed
join in teaching too. It is also the fact that most of to get involved in the secular affairs. Instead I will
Sangha are lack of modern education. Therefore focus on the fact and present it objectively as much
it is impossible to ask them to take part. But this as I can. Because I assume that Sangha should
difficulty can be overcome if we start preparing do social work to the extent that can be permitted,
for that. Before we start this there are certain and suitable to being Sangha.
conditions which need to be fulfilled. There have been many Sangha members
In the first place, it is necessary for Sangha who share not only the idea that Sangha should
to have a strong will to help, and this has to do engage in the social welfare, but who practically
with the individual. Second Sangha should be contribute thereto. Sangha’s contributions in this
permitted (by the authority) to study modern field can be formed in terms of building hospital,
secular subjects in any schools and universities. opening healthcare center with cheaper cost to
This will help make the study easy and comfortable. the common and free for those who cannot afford
All of us know that there are some undeclared medical expenses, forming voluntary
restrictions of Sangha from learning modern organization for funeral services, helping HIV/
education from government schools and AIDS patients and so on. So far as I know there
universities except Sangha Universities which is no dispute on carrying out these above
exclusively meant for religious study. If they are mentioned social works. All of these projects
banned to study, they got to find a different path are led by the eminent and competent Sangha.
to reach the destination. They would be very much This may be the reason why nobody gives
appreciated if the unnecessary restriction is objection to that aspect. Another reason is that
removed and let things go easy. When necessary Sangha’s involvement is confined to the status
and sufficient conditions are fulfilled, the role of of being a president, or to the leading role, but
Sangha in education arena will be brighter than not in the basic level of work which can be
before. Therefore Sangha’s contributions in the done by physical involvement only. For
front of education need to be strengthened. example, although they found healthcare
Teaching systems need to be promoted to meet center, they do not do the job of treatment like
the modern standard. And the numbers of schools a doctor and nurse do. They may set up schools
need to be increased to meet the demand. for children, but only a few of them participate
in teaching job.
(3) Contribution through Social Work But there were also instances in which
There are types of social work. It Sangha involved physically. In Mandalay, a fire
includes any of various services designed to usually breaks out one or twice in a year. Every
aid the poor and aged, to increase the welfare time it happens Sangha never hesitates to get
of children, to help improve the lives of people, involved in extinguishing fire, evacuating
group, and society, and to provide social services people and providing shelter for the victims in their
to those members of the community that need it. monastery. No complaint is heard in this case due
Working to improve human condition and to the emergency. We also have seen how Sangha
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has helped the Nargic cyclone victims. They did aware of doing social work up to this day, many
all sorts of job mostly physically to distribute the of other religious leaders have started working for
aid to the survivors living in different areas. The this cause a long time ago. I am not sure whether
difficulty and problem they have overcome is they have been waken from their slumber by the
unimaginable in the history of delivering nargic cyclone that swept away many lives and
humanitarian aid. The government machinery is rendered people homeless and thousands of
invariably slow in responding to this natural children destitute and orphaned. Nargic cyclone
disaster. It takes some time for it to wake from its challenged not only the inner qualities of caring
sleep. It is natural, therefore, for the Sangha to and sharing, generosity, compassion, love and
rise in such a vacuum. History has shown that at kindness, but also the capacity and the sense of
times of natural disaster it was the Sangha and the responsibility of the Sangha in Myanmar. It is a
Buddhist temple that took that leadership. The fact that most of them were at a loss what to do.
temple doors were opened to everyone without The most they can do is expressing feeling which
any discrimination. It was a human tragedy, and sounds sympathetic. But there are also some
Sangha treated all alike without any taboos or prominent and competent Sangha who has done
restrictions. They did these not to gain fame, a very remarkable job in helping those who are
not for recognition, not for gain or to achieve the victims of the natural disaster. These Sangha
any ulterior objective; but out of compassion are both idealists and pragmatists. They know that
for which the Buddhist term is karuna. We have it is the time to give them the immediate relief. I
to salute them for their dedication and untiring wish many more of Sangha, if not all, 50 percent,
efforts. would involve in the social work and at the same
If we compare the number of Sangha time prepare for the unseen calamitous situations.
members staying in the whole country with the
number of Sangha involving in social work, we
will find that the latter is very less. But the
performance of them is somewhat more
effective than other free services headed by Ashin Ukkamsa
laymen. Most of the organizations established
for social services are maintained with the University of Hyderabad, India
support of lay people from home and abroad
as well. Half of them are led by the country
well-known dhamma preachers, and their
projects can run smoothly. Because only them
can easily receive mass donations of the
Buddhists by preaching the dhamma sermon.
There were some Sangha who attempted to
form organization for the social welfare, but
they finally gave it up because of lack of
support. But there are also Sangha who never
thought of doing such work, but always mind
J
how to maintain their monastery and construct new
huge building without being necessary to do so.
While most of Sangha member are not
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bloomed from the 5th to 9th century AD. As most
Buddhism in Burma of the citizens were Buddhists, everyone who
came of age had to go to monastery and study
Buddhism leads everyone to the literature under the instruction of monks. At the
accomplishment of their welfare based on their age of 20, some proceeded to their life in the Order
own action, wisdom and effort. It reminds and some returned to the life of a lay man. Pyu
everybody to avoid evil conducts, speeches and people were pious.
thoughts which make humanity harmful. By We find the remains concerning
following good, the one can enjoy the bliss up Theravada Buddhism such as religious
to Nibbana. Therefore Buddhism has been buildings and Pali literatures there. Here it is
spreading throughout the world. When we talk important to note that the golded plates were
about Buddhism in Burma, on no account discovered around the Hmawza village. Each
should we leave out King Asoka. For he played of the gold plates bear three lines that reads,
a very important part in Burmese Buddhism. “Ye Dhamma Hetuppabhava tesam hetun
On the advice of the venerable tathagato aha” and so forth. Around the base
Moggaliputta Tissa, the king dispatched of Bawbawgyi pagoda near Hmawza were
missionaries to different countries for the found three fragments of stone inscription in
propagation of the Buddha’s Teaching. Pali. At Hmawza was also found the book
Venerable Sona and Uttara were sent to containing twenty leaves of gold. These leaves
Suvannabumi, the Golden Land for that bear about nine passages from the different
purpose. Thus the mission of Sona and Uttara texts of Pitakas. So we can say that Theravada
was the earliest introduction of the Buddha’s Buddhism had got religious prominence
Teaching to Burma in the 3rd century B.C. although Mahayana Buddhism and Hinduism
Thaton became the seat of Buddhist learning also flourished there.
and culture since the advent of Theravada These evidences prove that Theravada
Buddhism. Buddhism was the main religion and was
introduced to Burma before the 5th century A.D.
Beikthano or the First Pyu
According to the Chinese record, there The first Burmese Empire
was a big city in northern Thaton. It was called Nearly 200 years after Bagan was
Beikthano where Buddhism was accepted by founded, Anawyahta took throne in 1044 and
began to rule Bagan. The king consolidated
the public. And it was also influenced by Indian
culture. When the old city was excavated, scattered kingdoms for the first time. At that
researchers found a seal which contains the time, Burma was in a period of transition from
Brahmin alphabet that was used in the 2nd A.D Tantric belief to the Theravada Buddhist
in southern India. We can therefore conclude beliefs. According to the glass palace chronicle,
that the city had some connections with India.the Buddhist monk named Shin Arahan
visited Bagan during the early period of the
The city lasted from the 1st to 5th century A D.
reign of king Anawyahta. When the monk came
Thayekhittaya or second Pyu across the king, he pointed out the king the
About 8 km to the east of Pyay, in the essence of Buddhist teachings. On hearing the
neighbouring village of Hmawza, there is an profound teaching of Theravada Buddhism, the
ancient Pyu city called Thayekhittaya. It king gave up his former belief and was
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established in good law. He then requested the The Second Burmese Empire
Thera to live in Bagan to propagate the teaching After the fall of Bagan, Burma was
of the Buddha and also decided that Buddhism chaotic. In 13th century, the Mon people re-
practised in his realm should be purified from all established Hanthawady kingdom at Bago. In
non-Theravada elements. 1472, Dhammazeti, the greatest of the Bago’s
In addition, the king requested Manuha, kings came to throne. He supported Buddhism
the king of Thathon in Mon state, for copies of and constructed the sacred Hall of
Tripitaka. When Manuha heard of this, he grew Ordination(Sima) in 1476. It was the first of
furious and turned down the request. As a 397 ordination halls that were then built around
result, the king of Bagan marched to the south the country. They took the forms of the Sri
with huge force and conquered Thaton in 1057. Lankan structure. There were many pagodas
He brought not only the king Manuha but also and monasteries during that time. But they were
Tripitakas to his capital. Immediately, the king burnt down by the Portuguese intruder Philip
sent for the copies of the Tripitaka from Sri De Brito. Monks were also killed in 1599.
Lanka. And Shin Arhan compared them with Meanwhile the Burmese had taken over
those of Thaton. in northern Burma and founded the kingdom
Besides, the king set about the great of Inwa. And Rakhaing people flourished in
programme of building the religious edifices. western Burma, building a lot of temples to
Among the better known monuments he rival Bagan.
constructed are the beautiful Shezigon pagoda Bayintnaung succeeded the throne at
in which the tooth of Buddha has been Taunggoo in 1550 and reunified all of Burma.
enshrined, the Pitaka Taik (Scripture Library) As with the Anawrahta’s, the second Burmese
and so on. Through his earnest effort, empire slipped into decline following the
Buddhism was propagated throughout his ruler’s death in 1581. The capital was shifted
dominion and he was regarded as the defender north to Inwa in 1636.
of Buddhist faith. Bagan entered its golden During the second Burmese empire,
period with the conquest of Thaton in 1057. In Buddhism was in good condition but faced
this period, began was what the Burmese call many difficulties because of Philip De Brito.
the First Burmese Empire, and became a major
center for Theravada Buddhism. Now it is one The Third Burmese Empire
of the wonderful pilgrimage points for Alaungphaya appointed himself a royal
Buddhists throughout Southeast Asia. in 1757 and the capital was briefly stationed in
In 1077, the king passed away. The king’s his kingdom Shwebo. King Alaungphaya
successors, particularly Kyansittha, Alaungsithu kicked off the third Burmese empire by
and Narapatisithu maintained Bagan as the contesting against the Mon when the Mon took
important religious and cultural centre. One of over Inwa in 1752. His successor shifted the
them, Kyansittha was the first Burmese king who capital to Sagaing in 1760. Inwa stood as a
rebuilt the holy temple at Bodhgaya. Just over 200 capital from 1764 to 1783. In 1783, Amarapura
years later, Bagan declined and was overrun by was appointed as the capital till 1823.
the Mongols of Kublai khan in 1287. During the time of Inwa and Amarapura,
Buddhism was popular and developed. And there
appeared the scholar monks such as U Bud who
was credited as the second Buddagosa,
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Ariyavamsa who composed Manisaraminjusa. Burmese dynasty terminated in 1885
Monks played a leading role in the Pali studies. when Mandalay was taken by the British.
The Thera namely Tilokaguru Sayadaw Thereafter Buddhism in Burma was not
composed the commentary on patthana, the most satisfactory due to the devoid of the support by
important book of the Abhidhammapitaka. the colonial government.
Sayadaw U Nandadhaja wrote the Yamaka
Ayakauk( the illustration of Yamaka). The Sixth Buddhist Council in Yangon
During this period, the non-Buddhist After independence in 1948, U Nu
Thohanbwa invaded the Inwa kingdom and set became the first prime minister of the Union of
fire to pitakas and killed monks. Burmese Burma. Under the patronage of prime minister,
Kings rebuilt religious buildings at their the sixth council was held in 17th May 1954 at
respective places. Therefore we can see the Kaba Aye, Yangon. The learned monks from
ancient religious buildings around Inwa and India, Sri lanka, Nepal, Cambodia, Thailand, Laos
Amarapura till these days. In 1857, King Mindon and Pakistan took part in the ceremony. The
founded Mandalay and moved the capital from council came to the completion on the full moon
Amarapura to Mandalay in 1860. day of Kason, (24th May 1956) that fell on the
2500th anniversary of the demise of Lord Buddha.
The Fifth Buddhist Council in The Tripitaka canonical texts were pressed and
Mandalay translated into Burmese. The council’s president
The first, the second and the third Buddhist was Nyaungyan Sayadaw. In 1980, t he
councils were held in India and the fourth in Sri Sangha Maha Nayaka council was organized in
Lanka where Pali texts committed to writing. The Yangon. The council is made up of Nine sects,
fifth was held in Mandalay to prepare a uniform namely, (1) Sudhamma, (2) Shwegyin, (3) Maha
edition which was inscribed on marble slabs for Dvara, (4) Mula Dvara, (5) Anaukchaung
the sake of perpetuation. Dvara, (6) Veluvana, (7) kudo, (8) Hngettwin,
This great council was convened under (9) Mahayin. Its motto is: To purify, to perpetuate
the patronage of King Mindon in 1871. There and to propagate the Sasana-the teaching of the
were 2400 learned monks who participated in Buddha. Thus the Sangha council is the unique
the event. The Elders Jagarabhivamsa, achievement of modern times. Moreover, it is
Narinda bhidhaja and Sumangalasami needless to say that it may be regarded as an
presided the council. The recitation and epoch-making event in the History of Buddhism.
recording of the Tripitaka on marble lasted for For the present, there are as many as 500,000
five months. Thus the well-edited Tipitakas Sangha members including monks, novices and
were engraved on 729 marble slabs. It has been nuns who are living in over 50,000 monasteries in
estimated that it would take someone 450 days Burma.
to complete the reading of the whole texts if To conclude, the people of ancient Burma
one devotes eight hours a day to the reading. learned the basic education at the monastic
It is known as the ‘’World’s Biggest Book.’’ schools. Buddhism is therefore related even to the
Close to the ‘’World Biggest Book’’ is kings. Buddhism introduced by Sona and Uttara
Sandamuni pagoda where lies the collection in the 3rd century B.C is now alive in Burma. And
of 1774 marble slabs on which t he the Buddhist cultures and morals among the public
commentaries on the Pitakas were inscribed. We are more progressive than ever. It is sure that it
can see them in Mandalay today.
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will develop from generation to generation in the Daily Routine in Burmese
future. Buddhist Monastery
May all beings be happy! By 2009, it is shown that there are an
estimated 400,000 religious members who are
occupying in 51322 monasteries in Myanmar. At
this point, one may raise a question as to what
Ashin Kusla M.A (Phil) they do or how they spend days and nights. Do
Hostel No (3) M U they lead a life of worthlessness? In this article, I
have tried my best to answer these questions.
It is general that the time of getting up is
REFERENCES:
different from one another dependant on their way
(1)Notes from department of Buddhist studies,
of life. Some gets up early in the morning, but some
M.U.
(2)History of Burma written by Robert Reid and up late. How about the Burmese Buddhist
Michael Grosberg. Monastery? The whole monastic community rises
(3)The light of the Dhamma at four thirty in the morning. They are woken by
the sound of Kaladat1. Washing their mouth and
face, they arrange theirs robe. There may be a
few sleepy boarders, or novices but they are soon
refresh and then the entire community assembles
before the image of the Buddha for their morning
prayers .They take a seat with the abbot at the
head , junior monks , novices and kappiya2
If you have 6 fingers, do not
according to their seniority, and altogether intone
try to make them 5, and if you have the morning service.
This being done, they in order present
5 fingers, do not try to make them themselves before the abbot, and pledge
6. Do not go against nature. themselves to observe the vows and precepts
incumbent upon them during that day.
(Taoist philosopher, Zhuag Zu) They separate for a short time. The young
novices and Kappiyas sweep the ground around
the monastery. After fetching drinking water,
filtering it, they place it ready for use .The elder
novices are busy with sweeping round the sacred
tree and water it. Some collect flowers and offer
E them to the Buddha, contemplating on the virtues

of the Buddha and weaknesses and shortcomings
of human nature.
There comes the first meal of the day
prepared by some elder novices. It is taken in not
to get strength but to supply the wants of the body.
After the meal all proceed to study for an hour.
They repeat old lessons and apply themselves to
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new tasks. The early morning is considered to be the top of their voices. As a result, the whole
the most favorable time for committing to memory. atmosphere is enveloped by the sound of learning.
It comes to an end at eight o’clock. Between three and four the lessons are
Arranging themselves their robes, the whole finished . Therefore, novices and Kappiyas have
monastery sets forth in orderly procession, with time to perform any domestic duties that may be
the abbot at their head, to go alms-round. Slowly required for the monastery. Thereafter the
they take their way through the main street of the Kappiyas go home and have their dinner. Monks
town or village. They halt for a moment when any and novices go out for a walk around the
one comes out to pour their contributions of rice, monastery and near the pagoda.
or fruits, or vegetables, into the alms-bowl without Then, at sunset the kaladt summons all
saying a word, or even raising the eyes from the back to the monastery. The strollers return
ground. They pass on with eyes fixed immediately to their respective places. After some
unwaveringly on the ground six feet before them, time they assemble before the abbot and recite
and hands clasped beneath the alms-bowl. steadily all that they have freshly committed to
They return to the monastery after an hour memory.
or so. On their arrival at the monastery, a portion Time goes on in this way till nine, all
out of all alms they have received is to be offered assemble according to their rank as in the morning,
to the Buddha. During this time, the Kappiyas and together intone the evening service. When the
are allowed to play about, but not to make a noise, last sound of the chant is due, one of the novices
or to indulge in quarrelsome games. or a school-boy stands up and with a laud voice,
Usually the laity come and see the abbot makes an announcement the hour and the date of
to consult with him on various matters, or converse that particular day. Then they pay homage to the
about religion and good works. It is Burmese Buddha thrice, and thrice to the abbot and retire
tradition that whoever approaches the abbot must to rest. It is the fit ending of the day full of great
prostrate himself three times before the master. possibilities of for all.
Only then, they can engage in any dialogue. When This is the nature of Burmese Buddhist
the conversation is over, the laity bowing down monasticism in the heritage of the Theravda
three times again, raising with clasped hands, Buddhist tradition.
walking back by five or ten paces, and turning on
the right, take a leave. Ven.Thuriya
At about eleven, there is another meal,
usually a light refection of fruits. This is the last for
the Sanghas to eat for the whole day as monks
are expressly forbidden by Vinaya rules to take
anything in the afternoon. We must prepare ourselves
After the noon all return to work again.
The children study the spelling-book, the for the challenges of a new
Kappiyas the basic principle of Buddhist teaching
and the novice the disciplinary code by heart. world ahead.
Monks learn the texts and commentaries. Thus
each one in the monastery passes the afternoon (Dr. K. Sri Dhammananda)
by learning, by teaching. They seem to have
satisfaction only when they learn their lessons at
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The Monastic Education Buddhist sangha (community) and were given
Before and Now opportunities to study; many oppressed individuals
sought a safety net in sangha. Those days in India,
some Buddhists defied the rigid caste system, as
monasteries sprung up in many parts of India.
What is education? It can be viewed from Monasteries offered a communal life in which
many different perspectives. It is the meaning and monks and nuns studied the teachings of the
the value of human life, the relationships between Buddha.
human beings as well as those between humans Education is becoming increasingly
and the universe. And we can see it partly as the international. Not only are the materials becoming
transmission to the accumulated knowledge of a more influenced by the rich international
society. Virtually no one any longer sees education environment, but exchanges among students at all
as an end in itself. It is a means to an end. Therefore levels are also playing an increasingly important
any change in the end aimed at will necessarily be role. In Europe, for example, the Socrates-
reflected in the means of education selected. If Erasmus Program stimulates exchanges across
our goal is to produce well-rounded, cultured European universities. Also, the Soros Foundation
gentlemen and ladies, capable of addressing provides many opportunities for students from
any problem of situation in life with the central Asia and Eastern Europe. We can make
maximum likelihood both of success and use of this in our monastic education as well, but
personal happiness, then the means of being now already used it in some Buddhist
education to do so will be a much more universities. And there has been the monastic
complicated affair. Any change of means may education in every religion in their own account.
affect the achievement of the end. Modern, The Buddhist monastic education was settled by
progressive education has as a goal fulfilling the Buddha himself. Many of his students were
the individual needs, interests and capacities well accomplished under his instruction every year;
of the individual students. This emphasis these students were assigned to teach at different
focuses on what is individual to each student. places for nine months. In India, the rainy season
Different conceptions of the nature of man runs from mid-April to mid-July. Since it was
result in different educational goal and means. inconvenient to travel and teach during those
It will be focused on the care of that shared three months, all the students would come back
human nature. to meet with the Buddha to receive additional
Essentially, the history of education is teachings and to learn from each other in class
long and complex. In ancient Egypt and India, discussions. This was called the summer retreat
for instance, education consisted mainly of the and it parallel what is currently known as
study of morality, astrology, and religious continuing education for teachers. The modern
knowledge. The availability of education in that continuing education system is necessitated by
period was limited to rulers, administrators, the advancement in technology. However,
soldiers, and priests. In fact, only the elite twenty five hundred years ago, Buddha had
received education. However, the availability already adopted this idea in bringing his
of education gradually changed in Asia and students back for additional teachings.
Europe, as more people, included commoners, Buddhism is for everyone, regardless of gender,
gained access to education. In India, even age, occupation, nationality or religion. Everyone
untouchables and women were permitted to join can learn and practice Buddhism, for it is the
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teaching of ultimate, perfect wisdom. There is a educating and guiding Buddhist lay followers. The
need for Buddha’s teaching in all parts of the world. ultimate goal of Buddhist monastic education is
But Today’s societies in the world are rather the liberation of all beings from the cycle of rebirth
abnormal, a phenomenon that has not been through Nirvana. Collectively, the ordained male
witnessed before either in the west or east. If we and female of Buddhist monasticism( Bhikkhu &
view our environment objectively, we will realize Bhikkhuni)constitute two of the four groups that
that this world is really in danger. Therefore, we compose the Buddhist sangha; the other two
need urgently to establish the foundation of the groups being male and female lay followers. All
education to the public. The educational tasks four groups are seen as being important and
should be fulfilled with the intention of bringing a necessary for the survival and spread of Buddhism
virtuous, disciplined generation into being. in the world.
Education should lead to economic stability.
Education should ensure social efficiency. Although The time went on; they built up the
these purposes are upheld as common goals of institutions and missions for propagation and
education, it is up to each country to adapt these promotion of the Buddha’s teachings such as
aims in accordance with the special characteristics peace and harmony among the living beings. Then
of each country. They have their own life style and the monastic institutions and missions became
sensibility peculiar to that country, and possess vehicles for the spread of literacy and culture
their own literature that breeds men of wisdom. It throughout the ancient world and held an important
is generally accepted that a person of any place in promoting charitable causes, building
nationality expresses his thoughts very efficiently libraries, hospitals, schools, and universities. We
only in the tongue he has inherited by birth. One see this in the Mauryan, where Emperor Ashoka
can display one’s efficiencies and abilities to the builds rest houses for weary travelers, free
best advantage, only by living in accordance with hospitals for both people and animals, and wells
one’s cultural style. The right and the freedom an and helped monasteries become institutions of
individual has to pursue any culture, language, or learning such as Nalanda and Valabhi, in eastern
religion he professes, must be safeguarded. But and western India respectively.. Nalanda reached
all the people must have knowledge of their its peak during the seventh century A.D. Hsuan
environment and the concepts in their own culture. tsang visited India during 629 - 646 A.D. and
And national abilities can be raised to the highest studied at Nalanda. Hsuan tsang reported that, at
level, only by originating and formulating Nalanda University, the number of teachers was
educational policies within such a frame work. 1,500 and of learners 10,000. Indeed, Nalanda
University was the center of Buddhist education
The Buddhist monastic education system where sutras, Sanskrit grammar, Indian logic, and
facilitates basic educational needs of the South East metaphysics were taught. Also, Buddhist art as
Asian Buddhist countries before the contemporary well as medicine were essential to Buddhist
era. Nowadays, countries like Myanmar, Thailand, education. By the seventh century, the monastic
Cambodia and Laos still practice Buddhist life of monks and nuns had transformed to a more
monastic education to fill the gap of the government complex life style which required them to be more
education system. Monastic education is one of pedagogically competitive. One can argue that
the most fundamental institutions of Buddhism. Buddhist “scholasticism” began in this period.
Monks and nuns are responsible for preserving And during the Tang Dynasty the
and spreading Buddhist teachings, as well as monasteries fostered artistic creativity, cared for
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the sick, old, and orphaned, and ran community Generally, Myanmar monastic schools
development projects such as developing roads accept children from needy families who live
and building bridges and wells. Even today, in nearby and are unable to attend government
Southeast Asia, many monasteries serve as free schools. Many of the orphans who attend
accommodations, retirement homes, and homes monastery schools in Yangon and Mandalay are
for the homeless or chronically ill. Poor families from remote areas and have been sent by senior
frequently use monasteries as hostels. They serve monks from their villages and small towns. Some
as village libraries and centers of news and schools operate similarly as Boarding schools and
information, and the surplus money is used to some as day schools depending on the situation
make schools. Here, I would like to spotlight the and support of the public. The schools are required
Buddhist monastic school system in Myanmar. It to cooperate closely with township education
is an old educational system with a very long authorities to be officially recognized. But the
history, dated back to 11th Century King operation and finance rely heavily on donations
Anawrahta period. The schools provided and collaboration from the public. The fees of most
important educational needs throughout of the students at the school were covered by
Myanmar’s history and they were the only source these donations but some parents were able to
of education for all sort of lives ranging from royal make a small contribution. In the 2004-2005
princes to unskilled workers. The Buddhist academic years, there were nearly 1190
monastic schools helped to give Myanmar a rate monastic schools, providing primary and
of literacy considerably above those of other Far secondary education to more than 100,000
Eastern countries in early 1900s. In 1931, 56 per Myanmar children.
cent of the males over the age of five and 16.5 Today we live in the age of information
per cent of the females were literate – and technology. It has helped to expand the
approximately four times as high as those reported scope and depth of education across borders.
for India at the same time. Educational technology has enable students to
Nowadays, the monastic schools assist in access more information and connect with
providing basic educational needs of the country more people than ever before. Learning can
especially for children from needy families and now be more individualized and students can
orphans - filling the significant gap within the access resources that will enable them to drive
education system. The primary school children of their own learning. Using these technological
Myanmar attend the Buddhist monasteries to equipments, we can share our interests with those
acquire literacy and numeracy skills as well as who have similar interests, collaborate the
knowledge of the Lord Buddha’s teachings. Thus, classrooms around the world and work on
the schools provide not only curriculum education projects together. Implementing such tools in
but also ethics and moral foundation for the kids. today’s universities, not only in the government
Their role as principle educational providers may run universities but in the private as well, aids
have ceased for many years but their contribution addressing the pressing need for today’s youth
is still significant in the 21st century Myanmar. to be more aware of their global environment.
Supplementing the government elementary Technology offers powerful learning
schools, they provide underprivileged children all tools that demand new skills and understandings
the basic educational needs exactly as it does in of students, including Multimedia, and provides
government elementary schools by using the same new ways to engage students, such as Virtual
curriculum. learning environments technology is being used
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more not only in administrative duties in education the chastity of woman, refraining from telling a lie
but also in the instruction of students. The use of and committing theft and above all loving all living
technologies such as PowerPoint and interactive beings are the most important grounds to install
whiteboard is capturing the attention of students peace and harmony in this chaotic universe. This
in the classroom. Technology is also being used in is the main appeal of Buddhist monastic education
the assessment of students. One example is the now and forever. To reach such peak-end, we
Audience Response System (ARS), which allows must tirelessly work hand in hand, marching
immediate feedback tests and classroom jointly on the way of the supreme Buddha’s path.
discussions. Information and communication
technologies (ICTs) are a “diverse set of tools and
resources used to communicate, create,
disseminate, store, and manage information.”
There is increasing interest in how computers and Ashin Candana
the internet can improve education at all levels, in
both formal and non-formal settings. S.S.University, Varanasi, India
Therefore, we must set up all these
modern instruments in our monastic education to
get better our learning system. We now live in a
world of extreme competitiveness. We just cannot
conduct the administration of our country without
establishing relations with other countries of the
world. We have to exchange not only consumer
goods, but a vast variety of other products with
the world outside. Peace, unity and cooperation
among the people, not exclusive of the monks,
tend to dwindle increasingly. It is the duty of
Wisdom is to
everyone to explore ways and means to bring
develop human dignity,
about national development, especially in
educational factor. Serenity, unanimity, harmony understanding, peace
and collaboration are without delay necessitated
to install in our human society. and happiness.
And the present world is being threatened
by lethal arms deal, violence, slaughter, (Buddha)
environmental deterioration, pollution and so on.
But all these are man-made malevolencies, not by
others. So, man is responsible for all. In order to
establish peace and harmony in the world, we need
to follow the ideal of non-violence, amity and
compassion through the monastic education. We
should nurse the sick, feed the hungry, love the
poor. Then poverty will be eradicated. Eradication
of poverty means a society without violence.
Protecting nature, not indulging in drug, maintaining
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The Development of Buddhist defend themselves from the danger by their
Monastic Education in India religious rivals. I believe the remarkable success
of Buddhism, as well as its contemporary appeal
can be understood principally in terms of two
In the year 623 B.C, a prince was born factors: firstly, the aim of the teaching; and
on the Indian border of present Nepal. He later secondly, its methodology.
became the greatest religious teacher in the As to the aim, the Buddha formulated
world, and was well known as the Buddha. He his teaching in a way that directly addresses
was concerned about the miseries of humanity. the critical problem at the heart of human
And He taught how to eradicate these existence- the problem of suffering, and does
sufferings in life. He established the Order of so without reliance upon the myths and
monks and nuns. Gradually the number of mysteries so typical of religion. He further
Bhikkhus increased. They scattered in various promises that those who follow his teaching
parts of Jambudipa that roughly covered almost to its end will realize here and now the highest
the whole U.P and Bihar plus the southern happiness and peace. All other concerns apart
part of Nepal and Northern part of Madhya from this, such as theological dogmas,
Pradesh. metaphysical subtleties, rituals and rules of
But it seemed to be ineffective for worship, the Buddha waves aside as irrelevant
Buddha’s disciples to do missionary work as to the task at hand, the mind’s liberation from
they cannot settle in one place. In view of this its bonds and fetters. So the aim of Buddhism
fact, the Buddha accepted the first offer of is to relieve the suffering of mankind by
Veluvana (Bamboo grove) from King eliminating the cause of this suffering.
Bimbhisara of Rājagaha. It became the first The methodological characteristics of
monastic settlement and the office of the Order. the Buddha’s teaching follow closely from its
Monks from various places used to visit the aim. One of its most attractive features, closely
Buddha for consultation and guidance on related to its psychological orientation, is its
various matters. emphasis on self-reliance. For the Buddha, the
It was the beginning of the seminaries, key to liberation is mental purity and correct
which the Buddha and his disciples established understanding, and thus he rejects the idea that
and promoted for the sake of imparting we can gain salvation by leaning on anyone
religious training to the members of the Order. else. The Buddha does not claim any divine
In the beginning such institutions might have status for himself, nor does he profess to be a
been few in places like Vārānasī, Rājgir, Gayā, personal saviour. He calls himself, rather, a
Nālanda and so on. With the passing of time, guide and teacher, who points out the path the
their numbers swelled to a considerable disciple must follow.
number and smaller seminaries grew into Education is a human Endeavour,
bigger monastic institutions for housing and which can lead us to the world of freedom and
training monks. That was the origin of the Buddhist justice. The basic objective of education should
monastic education. be an understanding of the world we live in.
In eighth centuryA.D the largest number of monks Education can change everything, even
and travelers visited India and took a great amount one which cannot be changed by any other miracle.
of literature to their countries so as to train and Buddhism is widely known as a religion of
educate their younger generation of monks and to
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education. Here monastic education consists of The Inner decay of Buddhism in India may be
threefold trainings: attributed to the degeneration of the Buddhist
1. Disciplinary education (sila) monks in moral and spiritual attainments. On the
2. Concentrative education (samādhi) other hand sectarian disputes among the votaries
3. Intellectual education (paññā) of Buddhism, the effect of liberalism of popular
The objective of the Buddhist Buddhism and the abuses of Tantric doctrines and
education is to have skill to accept the rules of practices may be cited as some of the internal
society, to be an open-minded person, to have factors. The external factors were almost equally
reason and wisdom to choose and judge devastating to the existence of Buddhism. A group
everything freely. That is why monastic of historians stated that assimilation and absorption
education is based on freedom and justice. of Buddhism by Hinduism had played vital role in
An educated person must have the this respect. In the beginning Buddhism was mainly
understanding of the world he lives in. “The confined to the area of Māgadha and Kosala but
foolish man learns from his own mistakes, but later due to the effort of King Asoka, it spread to
the wise man learns from the mistakes of various regions such as Sri Lanka, Myanmar, and
others”. This saying holds true for the nature Indochina and so. If we look back
of the educated person. He learns the history the early pages of the history, we may find that the
from which they take lessons and change his educational atmosphere of monasteries had
life accordingly. The lessons that he has got succeeded for centuries in India and the present
from the world will provide him with the India’s education derived from Buddhist Monastic
foundat ion for reasonable t hought and Education.
contemplation. Likewise, Theravada Buddhism
Nowadays, we Myanmar monks came became the official religion of Burma during
here India for further Buddhist studies in order the reign of King Anawratha, who is also
to promote and preserve the Buddha’s sāsanā. credited with unifying the country. According
There are Myanmar Buddhist monks as well to history, he was the king of Bagan (Pagan) in
as other Buddhists from other countries the Northern part of Burma. At that time, the
pursuing the different courses in Buddhist religion was a mixture of Mahayana (the Great
studies at various Universities such as Vanaras Vehicle) and Tantrayana (esoteric, secret,
Hindu University, Sanskrit University, Magada magical) Buddhism. His spiritual advisor
University, Nalanda University, Dehli named Shin Arahan had migrated to Bagan
University, and Bombay University and so on. from the kingdom in Southern Burma where
They also discussed Buddhist studies how to Theravada Buddhism was practised. He
promote and preserve Buddha Sasana. convinced King Anawratha that Theravada was
Consistently enough with one of the basic a superior form of Buddhism, devoid of the
teachings of Buddhism that all elements mental and magical properties of Tantrayana. The king thus
physical are subject to change, Buddhism had been sent a message to the King of the southern
undergoing changes from time to time. kingdom called Manuhal requesting that the latter
Unfortunately, the Buddha Sasana was destroyed send him copies of the Theravda Pali scriptures.
in india in ninth-tenth Centuries A.D. Manuhal rudely refused to part with these copies.
According to scholars, the main factors, Enraged, King Anawratha invaded and conquered
which contributed to almost total decay of Manuhal’s kingdom and brought 30 copies of the
Buddhism, may be twofold– Internal and External. scriptures and many monks to Bagan. In doing
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so, he also unified Burma for the first time. Thus lay people, besides monks, for their education and
he became the most important king in Burmese training such as summer course, Buddhist culture
history. & moral training course and Abhidhamma course
Anawratha had a royal library built to and so on. Therefore, the monastic education has
house the scriptures, declared Theravada to be been playing a vital role in creating not only a social
the official religion and embarked on a period and religious awakening among the general masses
of great religious reform. This included the but also in educating the people at large since
building of over 5000 pagodas in the following ancient time.
200 years, each holding a scripture or the image In conclusion, the main purposes of my topic are
of Buddha. The ruins of pagodas can be seen as follow:
in Bagan today and is one of Burmese premier 1.to develop monastic education in Myanmar as
tourist attractions. a community centre,
Anawratha’s son continued to preserve 2.with the help of this community
Buddhism in Burma. He even sent a mission centre, to train, support and provide Student
to Bodhhagaya in India to help rebuild the monks who have desire for further
temple at the place where Buddha attained studies at Buddhist Universities in India,
enlightenment. The descendants of Anawratha Sri Lanka and others.
promoted Buddhism at home and abroad, 3.to apply t he role of monastic
sending missions to Sri Lanka, Thailand and education effectively and
other places in Southeast Asia to exchange internationally.
scholars, monks and information about 4.to cooperate on Theravāda
Buddhism. Buddhism between Myanmar and
Moreover, in seventh century AD, the India mutually as a relationship.
shape of monastic education had changed May Theravāda Buddha Sāsana
considerably. Besides provision for religious last long and shine like a radiant
studies, there used to be a secular sections such of the sun all over the world!
as Grammatical science, specialization in
vinaya and philosophical studies attached to
these monasteries like Nālanda in central India
and Vallabhī in western India where even the Ashin Nandasara,
lay people were admitted for education and B.H.U Varanasi
training.
Moreover, monks undertake a number
of services to the people in return for their
E
financial support. Traditionally the monastery
provided the basis of education throughout the
country. even today. Monastic schools still
teach young people and often provide housing
for students away from their families. Monks
undertook social welfare projects such as running
orphanages, homes for the ages and hospitals.
today some of these continue as well.
In this respect, Sītagu University also admitted the
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The Role of Buddhism for their duties, they can enjoy prosperity and dignity.
Humanity and The Power of The same is true between teachers and pupils,
Compassion governments and countrymen. This is the moral
that can be taken from the Singalovada Sutta. In
Buddhism st arted through great Mangala Sutta too, the Buddha taught the way
compassion and renunciation while other religions of life, social discipline and social welfare for all
originated through creation and punishment. The human beings.
aim of Buddhism is Nibbana, deathlessness, the Internationalism
highest happiness which is the extinction of mind In addition, the Buddha preached
and matter. It is neither heaven nor soul. Over international doctrine. By international doctrine, I
2500 years ago, a prince called Siddhattha want to of course refer to Lokatthacariya.
attained fully enlightenment under the Bodhi-tree Lokatthacariya means working for the benefit
at Bodh Gaya, India. After six year’s struggle, He of the whole world without making any distinction
realized the four noble truths by way of Noble among castes, colours, creeds, sex and races. In
eight fold path. Since that time, He was known as fact, it is the Buddha who first expounded
Buddha by all, venerated by all including Devas internationalism in the world. For instance, He
and Brahamanas in the Universe. taught the non-self(anatta). Non-self here covers
After enlightenment, He preached his not only non-ego, non-soul but communal relation,
peaceful, stable, reliable, reasonable teaching for causal relation and natural phenomena as well.
all beings out of his great compassion. The This means internat ionalism, universal
Buddha had expounded doctrines to cover such teaching.
fields as social duties or way of life, As long as we accept self, ego, or soul
internationalization, law of moral causation, way our idea will be narrow saying my group, my nation,
of faith, equal rights of human beings and way of my people etc. Therefore all Buddhists accept
emancipation in accordance with their own quality internationalism which is rational, practicable, and
or perfection and status. I will take them into universal. Actually it is only internationalism that
account one by one. can uplift the whole world. Buddhists have realised
“Way of life” the brotherhood of all living beings. Thus, the
In Singalovada Sutta, the Buddha genuine Buddhist is a citizen of the world. He
explained social duties or way of life for mankind. recognizes the whole world as his motherland and
Actually the way of life is how to fulfil the duties in all human beings as his brothers and sisters. For
society. If parents don’t follow their duties to their another instance, we can take the Brahamavihara
sons, they will lose respect, prosperity and Dhamma(the four sublime states): loving-
peaceful family. In addition, if sons fail to practice kindness(metta) compassion(karuna)
their duties to parents, then they will encounter sympatheticjoy(mudita) and equanimity
declination in prosperity in this very life as well as (upekkha). These dhammas are limitless and
afterlife. In contrary, if they practice reciprocally boundless in scope and range. It transcends
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narrow idea, national, racial, regional and even 4- Don’t accept anything just
religious intimacy. In reality, Brahamavihara because it accords with your
Dhamma bestows equally it s genuine scriptures.
pleasantness to all living beings including animals. 5- Don’t accept anything by mere
Therefore we can say Buddhism is supposition.
internationalism. 6- Don’t accept anything by mere
Causal relation or Universal teaching inference.
The Buddha taught causal relation in the 7- Don’t accept anything by mere
Patthana, the last book of Abhidhamma. It is considering the reasons.
the psychological and corporeal doctrine or the 8- Don’t accept anything merely
cosmic teaching of the Buddha. This teaching is because it agrees with your
irreducible, irrefutable, immutable and fundamental preconceived notions.
phenomena of the cosmology. Briefly speaking, 9- Don’t accept anything merely
24 modes of conditionality are explained thus: mind because it seems acceptable.
is a condition for mind in six ways; mind is a 10- Don’t accept anything thinking
condition for mind and matter in five ways; only in that the ascetic is respected by us.
one way is mind a condition for matter; only in But when you know for yourselves-
one way is matter a condition for mind; in two these things are immoral,
ways concepts and mind and matter are conditions these things are blameable, these
for mind; mind and matter is a condition for mind things are censured by the wise,
and matter in nine ways. these things, if undertaken and
Way of faith practised, lead to harm and
Moreover the Buddha gave us the way suffering, then you should abandon
of faith for liberation, peace and bliss in Kesamutti them. When you know f or
Sutta. On one occasion, when the blessed one yourselves, these things are moral,
was wandering on tour in Kosala country together these things are blameless, these
with a large number of monks, He arrived at a things are praised by the wise, these
town of the Kalamas named Kesamutta. The things, if undertaken and practised,
Blessed One explained the way of faith to the lead to well- being, and happiness,
Kalamas who are seeking truths as following: then you should undertake them.”
1- Don’t accept anything on mere This is the way of faith which was
hearsay. preached by the Buddha to gain peace, bliss,
2- Don’t accept anything by mere happiness in this very life as well as hereafter for
tradition. all beings.
3- Don’t accept anything on Way of emancipation
account of mere rumours. Furthermore, the Enlightened One guided
the way of emancipation from suffering for all
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beings. Indeed, the way of emancipation is nothing they doing so? The answer is that they cannot
but the noble eightfold path. It consists of eight enjoy equal rights and equal value in accordance
factors. They are right understanding, right thought, with their status and quality in the present world.
As a result, they are noisy and encountering
right speech, right action, right livelihood, right
embarrassment, unsatisfaction, frustration, distress,
effort, right mindfulness and right concentration. insecurity and nightmare. They are thirsty for
The noble eightfold path is classified into three compassion and understanding from the world.
groups- namely- morality(sila), concentration In fact the Buddha gives equal rights for
(samadhi) and wisdom (panna). The first two every man. For instance, in the human history, the
steps of the noble eightfold path–right Buddha firstly abolished slavery and strongly
protested against the caste system which was
understanding and right thought are grouped under
firmly rooted in India. In the word of the Buddha:
wisdom; the next three, right speech right action
it is not by mere birth that one becomes an
and right livelihood are grouped under morality;
outcast or a noble, but by actions. Neither one’s
right effort, right mindfulness and right
caste nor one’s colour prevents one from
concentration are grouped under concentration.
becoming a Buddhist or from entering the Order.
Of them, right understanding means
Fisherman, scavengers, courtesans, together with
understanding of the nature of oneself and the
warriors and Brahamins were freely admitted to
universe in a proper way. If we understand
the Order and enjoyed equally its privileges.
ourselves and universe i.e. the inner and outer
For instance, Upali, the barber was
world, we can generate development of politics,
appointed chief in matters concerning the Vinaya
economics, environment, education, health and
discipline. And timid Sunita, the scavenger, was
every other aspects for the world. Therefore, in
admitted by the Buddha himself to the Order and
my opinion, understanding makes development,
thus enabled to attain the Sainthood. Angulimala,
unity, peace, bliss, satisfaction, and after all
the robber and criminal was converted to a
liberation. Without understanding we cannot meet
compassionate saint. The fierce Alavaka sought
aforesaid good and desirable results.
refuge in the Buddha and became a saint. The
Therefore the Buddha gave us the way of
liberation from all suffering and miseries. Hence courtesan Ambapali entered the Order and
we can say that Buddhism teaches a method of attained arahatship. Such instances can easily be
how to practice to achieve highest happiness multiplied from the Tipitaka to show that
(nibbana) and how to solve every difficultie and Buddhism supports the human rights.
how to overcome all evil tendencies and actions. Moreover, just as the Arahat Sariputta was
This is the way of emancipation which was given made the chief disciple in matters pertaining to
by the Buddha. wisdom in the order of monks, even so the Buddha
Human rights appointed Arahat Khema as the chief female
Today’s people who are living on the disciple. In the same way the Arahat Moggallana
surface of the world are holding slogan on human was made the chief disciple in matters concerning
rights, women rights, children rights, labour rights, miracle in the order of monks, even so the Buddha
political rights and even religious rights. Why are appointed Arahat Uppalavanna as the chief
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female disciple. In pre-Buddhist days, the status including animals. Conversely if man participates
of women in India was low and without honour. A in bad things, all beings will have to meet bad
daughter was nothing but source of anxiety to her situation. Therefore the Buddha preached his
parents. For it was disgrace for them to have a teachings mostly in human world. When man
daughter and inauspious as well if they couldn’t resorts to the Buddha’s teaching, all beings can
marry her. But during the Buddhist days, there was feel peace, stability, and bliss. It is needless to say
a dynamic change and women entered into the that the role of Buddhism for humanity is crucial
order to enjoy equality, greater respect and and essential.
authority. This is women right which was given by The Power of Compassion
the Buddha. Compassion is the most wonderful and
Religious rights precious thing on earth because compassion can
Regarding religious rights, it is suffice to produce all good and desirable effects at anytime,
mention the story of Upali, the follower of anywhere, in any field for any person in the
Niganghantha Nathaputta. On one occasion, universe. Actually compassion is what is meant
he approached the Buddha and was so pleased by the pali word Karuna. And compassion moves
with the Buddha’s exposition of the dhamma that a good man’s heart at the sight of suffering of other
he instantly expressed his desire to become a people. Its main characteristic is the desire to
follower of the Buddha. But the Buddha cautioned remove suffering from people.
him, saying; “O householder, make a thorough Our life begins with compassion of our
investigation. It’s well for a distinguished man mothers. If mother lacks compassion and affection
like you to make first a thorough investigation.” for the child, milk will not flow. If the mother feeds
The Buddha didn’t induce him without investigation her baby with gentle feelings or kind feeling
anything. This is religious rights given by the towards the child, in spite of her own illness or
Buddha. pain, milk flows freely. Otherwise it will be the
Moreover, the novice Sopaka and the reverse effect.
child called Yasavaddhana were saved from Moreover when the teacher teaches
danger and uplifted to noble ones. This is nothing lessons with affectionate and compassionate mind
but the children rights. These instances show that in the class room, the lessons go deeply into the
the Buddha had given every possible rights and mind. Otherwise event will be contradictory.
privileges to all beings. Among all beings human is Likewise doctor’s genuine compassion can make
the most important and valuable in the universe the patients feel Ok. In our environment, human
because man can create everything: good and bad, compassion and affection are much essential for
low and high, noble and ignoble and honest and the development of that particular area. Otherwise
wicked. Man can go to everywhere: up to heaven the end will be adverse. True compassion should
and down to hell. Therefore, Buddhahood can be go hand in hand with helpfulness and willingness
attained in only human world, not others. If man in order to promote the welfare and happiness of
does good things, all beings will meet good situation mankind.
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We should know the difference between essential because compassion is like a very honest
compassion and grief or sorrow. Grief or sorrow person and wisdom is like a very able person. If
is morally weak state whereas genuine compassion we possess these two, then the result is something
is morally strong and gives strength. On the other very effective.
hand, genuine compassion is much healthier. It is Therefore compassion is essential for
unbiased and based on reason. In contrary, sorrow humanity in the world. In fact, compassion is the
is biased. By cultivating the principle of origin of Buddhism. For instance, a hermit named
compassion within ourselves we can overcome Sumedha, the educated and young man had
cruelty to others. renounced all his properties for humanity countless
In addition, it is obvious that every human years ago out of great compassion. Moreover he
action without human feeling and compassion had fulfilled perfections(paramis) for the welfare
becomes dangerous. All human activities are of all beings due to his great compassion.
conducive to happiness only with human feeling, Consequently, he had attained fully enlightenment
compassion, and appreciation of human values. and then he became the Peerless One, the
Therefore human affection and compassion is the Enlightened One. And He preached His dhamma
key factor and fundamental for the world. for all beings to gain good effects in mundane field
Further the greater the force of our altruistic as well as supramundane level for 45 years on
attitude based on compassion towards sentient account of His great compassion. In addition,
beings, the more courageous we become. The many people had gained peace, satisfaction,
greater our courage it is, the less we feel prone to happiness and even become Arahats due to his
discouragement and loss of hope. Therefore dhamma based on great compassion.
compassion is also a source of inner strength. With Today’s people need compassion to
much compassion, it is possible to develop firm banish violence and cruelty from the face of the
determination. With firm determination there is a universe because some are mentally sick, some
greater chance of success and welfare of humanity. physically, some economically, some educationally
On the other hand, if we feel hesitation, fear, and etc. Some are being dominated by injustice.
lack of self-confidence, then often we will just Hopefully inclusive of Buddhists, the
develop a pessimistic attitude. In fact the whole world might hold sincere compassion each
pessimistic attitude is the real seed of failure. With other.
that attitude, we cannot accomplish even May all beings meet compassion!
something that can be easily achieved. May all beings radiate compassion towards others!
Although something is difficult to achieve,
when we hold an unshakeable determination,
there is eventually a possibility of achievement. Ven.Pannasami
Therefore even in the conventional sense, Nalanda,India
compassion is very important for a successful life.
Especially compassion with wisdom is very
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THE BUDDHIST VIEW TO the lot of their material life. Hence also the obvious
MODERN SOCIETY people decline in the appeal and popularity of
religion throughout the countries of the modern
world. This also helps us to understand why
The term “Society” in the modern sense countries which have liberated themselves
is defined as follows: “The totality of social from the shackles of too much traditionalized
relationships among human beings, a group and institutionalized religion have continued
of human beings broadly distinguished from to go ahead as advanced nations whereas
other groups by mutual interest, participation those countries which are completely
in characteristic relationships, shared dominated by the dead-weight of
institutions, and a common culture, the authoritarian religion still continue to remain
institutions and culture of a distinct self- backward and under-developed.
perpetuating to group.” (Reader’s Digest The reaction to this on the part of most
Universal Dictionary, The R.D Association people of religion is to claim that religion is
Limited, London, 1987) essentially a matter of personal life. In the teachings
In any given society, the limbs or parts of the Buddha, we have a harmonious
are individuals. Society does not become combination of positive and negative views in so
meaningful without individual. So, Buddhism far as the social philosophy of Buddhism is
always emphasizes the importance of individual. concerned. The teachings of Buddhism are meant
The term “Society” applies to the relationship as much for the building of a social order as for
among the individuals. The relationship mean the harmonious ordering of an individual’s personal
nothing but social norms, customs, beliefs, rites, life. Just as lotus can blossom forth only in the
rituals and duties etc. Social norms are agreed pond, so the individual life can develops only in
upon by a group of people in a given society. human society. The perfect one however is in the
Although these norms are agreed upon by a little world not of the world. Just as the stalk gives birth
group or a majority of people, the agreement itself to the pure and glorious lotus in spite of the impurity
does not prove their utility, goodness or badness. of the pond, even so the individual can arise above
It is the duty of wise men to review those social the circumstances of miseries and conflicts.
norms in the light of intuition and intellect so as to Perfection of individual and socialization
lead the society towards its progress. are possible only through the inner or outer
Buddhist View to Socialization: One of revolutions. The life of the Buddha is the historic
the distinctive features of the modern era is the records of revolution. The inner revolution must
predominant emphasis and valour placed on social necessarily precede the outer revolution. The
consciousness. There is today an unparalleled Buddha’s own inner revolution consisted of the
devotion to the espousal of the cause of the Sambodhi or enlightenment. But he was not
common people. The masses have largely asserted content with inner revolution alone. According to
their rights and have successfully compelled rulers his biographical records, he decided to dedicate
to dedicate themselves. This is pre-eminently the the remainder of his earthly career to preach a
age of unionized globalization. The greater parts social gospel. The system of exploitation through
of the social ills of our time are causally connected ignorance was not entirely a matter for inner
with the institutional framework of economics and revolution. Throughout his long ministry of forty-
politics. Religion and religious institutions are five years he succeeded in creating an effective
found to be incapable of helping them to improve tradition of enlightened opinion against the evils of
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this social institution. The mission of the Buddha The Buddhist View to Politics:
had its beneficent consequences in the subsequent The subject of the Buddhist teachings are
history of not merely India but many other parts relating to politics. In the view of the Buddha
of the world where his teachings were adopted politics is a way of life. The Pali Nikayas have
and adapted. Once the Buddha taught preserved for us several conversations which the
the virtues of liberty and democracy and Buddha had wit h politicians. The
established an order of monks and nuns precisely Mahaparinibbana Sutta, for instance, contains
on the basis of democratic and corporate the record of a discourse given to a group of
principles. In doing so he undoubtedly expected republicans from the Licchavi country. From these
to indicate to the lay peoples. He emphasized the accounts, it is easy to reconstruct the Buddhist
need for the liberty of the individual without failing view of politics. Since the political philosophy of
to remind him of the rights of his society. He was Buddhism is part of its wider social philosophy, I
neither the mediator nor the dispenser of should like to briefly summarise a few of the
salvation. relevant ideas.
Human worth and dignity were to be The so-called politics is understood as the
adjudged not in terms of birth and breed, or most exacting matter among people. The individual
degree and pedigree but solely in terms of each cannot seek to be better himself in his worldly
individual’s actions in thought, word and deed. predicament without reference to the society in
In our own days, we still have warfare which he lives. The problems of individual in society
among people on account of differences in cannot be solved outside the context of communal
caste, class, creed and colour quite apart life. Politics therefore appears as the unifying art
from global conflicts arising out of disparity of communal life which brings the individual into
in ideology. Into a demended world, the harmonious relationship with the rest of the
Buddha’s teachings on the essential unity of community. Political philosophy is public
mankind come with all its freshness of an philosophy. The public philosophy is also the
exhilarating morning breeze. widest consistent extension of the philosophy of
The social philosophy of the Buddha the individual. Political behaviour is part of the
is grounded on this basic concept of the totality of human society. The theory and practice
fundamental oneness and unity of mankind. of politics must therefore lend themselves to
Buddhist social ethics therefore has a universal morality and evaluation. If it is morally wrong to
appeal which gaily transcends all geographic, allow exploitation of man by man, it will be equally
ethnic and temporal barriers. In Buddhist wrong to allow exploitation of class by class or
civilization, we can at all times distinguish clearly nation by nation.
between structure and super-structure.The Warfare between tribes and nations is no
concept of the unity of mankind is as relevant today less reprehensible than aggression between
as it was at the time of the Buddha. We cannot individuals. In short the Buddha has emphasized
hope to lay the foundations for a world community the inseparable connection between ethics and
of people unless and until we all unite in a common politics. The political life of society is primarily
resolve for the modern societies. The modern needed for the purpose of harmonizing the
emphasis on socialism must be directly related to relations of the individual to his social environment.
the honest recognition of not merely the unity but Politics and economics together subserve the
the sanctity of the individual. cause of the individual. Political and economic
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factors have at best only a primary functional renunciation but in terms of charity, detachment,
significance. Cultural and spiritual factors alone selfless- ness, liberality and compassion. Religion
have ultimate functional significance. Hence tells us that there cannot be lasting happiness and
economic socialism must necessarily harmonize compassion. Buddhism, in particular, seeks to
itself with political democracy so that both could restrain the acquisitive instinct in man and to foster
together provide the freedoms and liberties for the in him altruistic ideals which benefit the whole of
realization of the ultimate aims of individual society. I
betterment and perfection of society. I referred earlier to the need for readjusting
The edifice of Buddhist culture is built on religion to the purposes of contemporary times. It
two pillars, Mahapanna and Mahakaruna. is now time of religion for people to outgrow the
Panna is wisdom. Karuna is compassion. Panna superstitions of a bygone era. If the ancient times
comprehends the path to enlightenment. Karuna, were largely dominated by mythology, it may be
on the other hand, comprehends service of fellow- claimed that the modern era is pre-eminently the
beings which is born of the awareness of suffering age of psychology. In the past, the needs of
in life. Pannna helps us to attain final liberation. uncritical and untutored minds made it necessary
Karuna induces us to bring such liberation via to mythologize the truths of psychology. Today it
the realization others. The social philosophy of has to become urgently necessary to psychologies
Buddhism, therefore, rests on the twin principles the truths embodied in ancient mythology.
of final liberation and compassion. I believe that I have said enough to serve
These precisely are the qualities which we my purposes. I have attempted to give you some
have to cultivate in ourselves in our own time. basic idea of what is meant by the social philosophy
More than ever before, we have to try our spiritual of Buddhism. It is my conviction that the social
needs for restraint, peace, freedom and perfection. philosophy of Buddhism is not a matter for mere
The problems of the world are in their ultimate academic research or philosophic investigation. It
analysis nothing but the problems of the individual. is something that is very much relevant to the
This is the message of all religions, and Buddhism needs of everyday lives in modern society. In this
has emphasized its primacy in the sphere not merely sense the social thought of the Buddha must form
of personal life but of social life as well. a necessary part of the inheritance for educated
Religion as pilgrimage to perfection is not and cultured people across the world. The values
confined to the spiritual alone but comprehends of religion are to the gigantic and responsible task
the social, economic and moral spheres as well. of social reconstruction in modern era.
Society endures itself only in terms of institutions,
and the institutional framework of society, Conclusion: Let us therefore turn our
therefore, has a bearing on the formation and minds inwards for there lies a world that must be
growth of habits of thought and action on the part conquered before all else. All wars, conflicts and
of every individual in society. clashes are fought, won and lost in battle fields
Religion is therefore an essentially social only through human mind. It is here that Buddhism,
institution and it seeks the well being of both the among other religions, indicates to us its refreshing
individual and his environment or society. Religion relevance to the solution of problems that continue
is a way of life, a perennial philosophy of values to afflict all walks of life across the world. Let us
which must inform all our actions in thought, word therefore dedicate ourselves to the supreme task
and deed. Religion installs in us the need for
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of ushering peace unifying and being ourselves A Contribution of
united as a modern society today. Ashin Janakabhivamsa
May you all be happy and long life! to New Pali Education
Teaching of the Buddha through the

Pali language
Ven. Candavara (Ph.D; Research) Pali is the traditional language of
University of Mumbai Theravada Buddhism and it is a Middle Indo-
Aryan language of India. It is best known as the
language of the earliest extant Buddhist scriptures,
as collected in the Pali Canon. It effectively gives
the essence of teachings of the Buddha. So the
learning of the Pali should inevitably be undertaken
by the students of Buddhism to grab hold of the
original message of Dhamma given by the Buddha.
Through the times, Pali scholars in Theravada
tradition made great effort to teach the Pali
language to the students in various ways and wrote
When we are a number of books on Pali learning. Even though
books are set up analytically and systematically,
full of loving- they took long period to come to an end the course
kindness and outline.
Pali in easy way
compassion, Today the aim of the Buddhist study was
no longer to understand the words of the Buddha
solving any and to end suffering alone, but to help develop
f a m i l y the nation and society. Now is not the time to spend
a long period of the learning inside the monastic
promble is campus for there is too much to learn outside the
Temple walls. And there is not much time to follow
easy. the old learning
methods of Pali. So the Pali scholars today look
(Dr. K. Sri for easier way to introduce Pali and the words of
Dhammananda) the Buddha to the modern students in a short term.
Among those who always have a new idea of Pali
and Buddhist studies in mind, Ashin
Janakabhivamsa(1900-1977) was a distinguished
hardworking monk who had great desire to help
students of Pali Canon
master easily the teachings of the Buddha including
their expositions in the Commentaries and Sub-
commentaries. He also had in mind to give as much
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Buddhist education to the lay disciples who are enthusiastic about his new thought, it was generally
incapable of devoting entirely to the study of met with a cold shoulder from the established
scriptures, by writing in all 74 books made up of Buddhist institutions. So he pushed himself to go
11 books on Pali grammar, 14 books on Vinaya, on his own way and wrote the text books of the
14 books on Abhidhamma, 8 books on Suttanta Integrated Syllabus.
Pitaka and 24 books on miscellaneous subjects
dealing with all aspects of Buddhist Teaching and A New Syllabus for Pali Study
Sasana. Ashin Jankabhivamsa was a celebrated Text books and the benefits
teacher of Pali Scriptures and the Abbot of the The Syllabus integrated by Ashin
famous Mahagandharama Monastery of Janakabhivamsa for his monastic institution
Amarapura, Mandalay Division, Myanmar. He comprises the following levels;
launched his whole time job of writing books which 1-Pre-school
were to be useful guides and manuals for his 2-(a) Primary (Part-1)
thousands of students who later gathered round (b)Primary (Part-2)
him till he passed away. He also wrote many small 3-Basic level
manuals for lay Buddhists who have no 4-Intermidiate Level and
opportunity to study the Teaching of the Buddha 5-Higher Level.
directly from the Pali Canon.
He had a firm belief that monastic PRE-SCHOOL
education should be for the Sasana, society and (Duration-six months)
state, and the fellow monastics should be taught (a)The Attributes of Triple Gems
Pali to understand the Dhamma in easy way within (b)Rules and Regulations of
a limited short period since there is a variety of Monasticism
subjects to study for the monks such as Language, (c)Palisikkha( A Basic Pali
Science and the skills related to the propagation Composition)
of Sasana. As a result, a modern educated monk (d)A Concise Pali Grammar
or nun will be able to bring the lay students in the This course is prepared for a basic
monastery campus and make them to be good knowledge of Buddhism and an access to Pali
Buddhist and well-trained citizens. In fact, Study. The book ‘’The Attributes of Triple Gems”
monasticism is one of the most fundamental encourages the student to become a good
institutions of Buddhism. Monks and nuns are Buddhist basically by reading about the attributes
responsible for preserving and spreading Buddhist of Triple Gems (Buddha,Dhamma and Samgha
teachings, as well as educating and guiding ),Five Precepts, Eight Precepts, Nine Precepts,
Buddhist lay followers. The ultimate goal of and Ten Precepts. Furthermore, it also gives the
Buddhist monasticism is the liberation of all beings additional knowledge of the law of Kamma and
from the cycle of rebirth through Nibbana while it its effects, wholesome deeds and unwholesome
also aims the worldly happiness in accord with deeds including formulae of Prayer. The book
Dhamma. ‘’Rules and Regulations of Monasticism’’ instructs
Accordingly, Ashin Janakabhivamsa the young Buddhist student to conduct himself as
always pushed hard for changes in Pali education a well-disciplined disciple of the Buddha by
and he asked the Samgha Community to begin learning rules and regulations of Vinaya. It also
the new art of learning Pali and Buddhist studies. gives the guidance for the basic meditation
Even though many smaller groups of Samgha were methods. Palisikkha provides the basic knowledge
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of Pali composition and exercise works including Now it is an interesting and inspiring study
some parts of the speech such as Nama (Nouns) made up of the Dhammapada stories and it helps
Akhyata (Verbs) Namavisesana (Adjectives), the student become eager to know new stories,
Kriyavisesana (Adverbs)and so on. and comprehend Pali words and sentences more
A Concise Pali Grammar is a condensed efficiently. Another three chapters of A Basic Pali
book of Kaccayanabyakara which makes a wider Grammar, kitakanda and Unhadikanda (Primary
skill in combining and dividing the Pali words, derivatives or Participles) and Karakakanda (eight
declining of Nouns, and conjugating of the Verbs. cases in declension of Nouns) taught here in this
level instructing how to enlarge and analyze the
PRIMARY (PART 0NE) sentences from the Dhammapada and to write new
(Duration-Six Months) sentences by own. A Basic Abhidhamma is a
(a)Dhammapada Commentary revised textbook of Abbhidhammattha- samgaha
(Yamakavagga) and it has nine chapters. Here only first three
(b)A Basic Pali Grammar (the first chapters; Cittasangaha, Cetasikasangaha and
three chapters) Pakkinnaka sangaha are introduced. It is the first
(c)Kathasallapasikkha( A Basic Spoken step to lay down the foundation of Abhidhamma
Pali) and the young student come to know the number
Here Dhammapada is a preliminary reader of consciousness, mental factors and their
of Original Pali Text to improve the students’ functions. When the Dhammapada is learnt, which
reading skills, build their understanding and to kind of consciousness and the associated mental
increase their love for reading. The previous course factors occur and how they work in the mood
helps them translate the text word by word. A and action by the personality of the stories must
Basic Pali Grammar is a revised edition of be analyzed. It is not only just to give a scriptural
Kaccayanabyakarana by Ashin Janakabhi-vamsa learning but also a critical way of thinking.
and it includes 8 chapters. Here in this level, only
three chapters; (1) Sandhi kanda (combination of BASIC LEVEL
Pali words), (2) Namakanda (various kinds of (Duration-six months)
nouns, Pronouns, adjectives, Conjunction, Prep- (a)Mahavaggapali(Vinayapitaka)
ositions and adverbs) (3)Akhyatakanda (Verbs) (b)Anguttaranikaya (ekakanipata to
are taught in more detail. Kathasallasikkha is tikanipata)
designed to make fluent in a spoken Pali and it is (c)Dhammapada Commentary
more helpful to be skilful in reading and writing as (yamakavagga and Appamadavagga)
well. By learning this way, Pali language skill is (d)A Basic Pali Grammar
improving within one year. (Samasakanda and Taddhitakanda )
(e)A Basic Abhidhamma (The first six
PRIMARY(PART TWO) chapters)
(Duration-Six months) Now Pali study becomes higher and it is
(a)Dhammapada Commentary carefully built to go further forward of the advanced
(Appamadavagga) Pali Text. Mahavaggapali , the third book of
(b)A Basic Pali Grammar (Kitakanda, Vinayapitaka gives the back ground stories of
Unhadikanda and Karakakanda) Samgha Community and its related matters made
(c)A Basic Abhidhamma (The first up of ten sections known as Khandhas.
three chapters) Anguttaranikaya is a new acquaintance in this level
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and it is said a mini-encyclopedia of Buddhism (a)Parajikapali and
for a wider information. It is an important source Pacittiyapali(Vinayapitaka)
book on Buddhist psychology and ethics which (b)Anguttaranikaya( the whole text)
provides an enumerated summary of all the (c)Dhammapada Commentary (the
essential features concerning the theory and whole text)
practice of the Dhamma. Another study of previous The first two books of Vinaya come last
Dhammapada chapters is prepared to though they are more fundamental, it is a better
review the stories from the Pali grammatical and way to introduce the last three books first with
Abhidhamma point of views in more detailed and interesting background stories. The whole text of
methodical way. Remaining chapters of A Basic Anguttaranikayapali and Dhammapada
Pali Grammar, Samasakanda (six kinds of commentary has been completely studied in this
Compound word) level. The candidate, who has successfully
and Taddhitakanda (secondary derivatives) are completed this level, is allowed to sit for Sakyasiha
taught. Now the whole book of Pali Grammar is Third Level Examination and The Intermediate
studied here. The candidate, who has successfully governmental pali Examination.
completed this level, is allowed to sit for Sakyasiha It is a surprise that, within three years, the
first Level Examination. following original Pali text; Five books of Vinaya
Pitaka , Three books of Inguttaranikaya and Two
INTERMIDIATE LEVEL books of Dhammapada Commentaries, have been
(Duration-six months) proficiently done.
(a)Culavaggapali and Parivarapali Moreover the syllabus saves the time and
(b)Anguttaranikaya(Catukka to makes the student more skilful and well-versed in
Chakka) Pali and Abhidhamma. Now he can go easily
(c)Dhammapada Commentary ( furt her st udy for Higher Governmental
Dandavagga) examinations whereas he would seek much
(d)A Basic Abhidhamma( All Chapters) more time to explore the knowledge of Languages,
A continued study of Culavagga and contemporary communication methods and skills.
Parivara,Vinayapitaka is to get more aquatinted Actually, this Integrated Syllabus is thoughtfully and
with an additional knowledge of Vinaya rules and well built for the purpose of understanding of the
procedures for institutional acts or functions known essence of Dhamma through Pali language in a
as Samgha kamma. Anguttaranikaya and limited short time and it is also meant to practice
Dhammapada become more practical not only for the Dhamma in the mean time.
comprehension of Pali and Abhidhamma but also
for the art of Conclusion
living how to be successful. Even though the Syllabus integrated by Ashin
All chapters of A Basic Abhidhamma are Janakabhivamsa is mainly effective for the Pali
thoroughly taught. The candidate, who has study, it is partly accepted in the several monastic
successfully completed this level, is allowed to sit institutions in Myanmar and it still needs to polish
for Sakyasiha Second Level Examination and the up meanwhile Pali is a popular language among
Basic Governmental Pali Examination. the Buddhists in the world today and widely studied
in easy way constructing the new syllabus and
HIGHER LEVEL building the infrastructures for the study. Here it
(Duration-six months) should be quoted from the Paper that Aggacitta
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Bhikku, a Malaysian Buddhist scholar monk , 6. Abhidhamma in Dailly Life translated
presented in the forum’’ Role of the Samgha in by U Kolay
the New Millennium” at the Global Conference
on Buddhism held in Shah Alam, Malaysia, in
December 2002 that; “In this new millennium,
priority should be given to proper monastic training
so that suitably qualified Samgha members can
graduate to give inspiration and guidance to those
who need them. Efforts should be made to
encourage and inspire youths to become
responsible and compassionate monastics while
F
steps should be taken to source for qualified
teachers who can give monastic training according
to the following syllabus: Education
1. A Practical understanding of the Vinaya is the
covering three main areas:
i. Training for individual development lifeblood
ii. Regulations for harmonious communal
life for
iii. Samgha-laity relations
2. Theory and practice of Buddhist a nation's
meditation
3. Study of relevant Buddhist doctrines
future
and Suttas to address the new millennium economic
syndrome
4. Contemporary propagation skills, with growth
options in relevant courses on mass
communication and information technology.” and
In conclusion, it is time for change again, and to
polish up the previous changes in Pali Education.
prosperity.
Venerable Vicittasara (Modern) (Ban
Ki Moon, UN
secretary
general)
SOURCES
1. One life for Sasana(Dabhawa
Tharnanar) by Ashin Gosita
2. Buddhist Culture by Ven.Piyasilo
3. Role of the Samgha in the New
Millennium by Aggacitta Bhikkhu
4. Idealism and Pragmatism by Khammai
Dhammasami
5. Guide to Tipitaka by U Kolay
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The Biggest Problem Today than trying to run away from them without
understanding their root. We have been so many
We are so fortunate being able to put much times in this way before. It’s not a new to us in our
effort of body, speech and mind into seeking inner life. We have, then we change on and on like that.
reality, our true nature. When we recollect how In this life alone we have been taken so many by
we have spent most of our life, we can see how attachment. With effort, everything is with our
fortunate we are. we have the chance to make this reach. In order to attain the realization of
search even once. So fortunate! We just are not indestructible, everlasting peace, we have to have
making it up, “Oh, we are so good,” trying to make an indestructible mind for training. Realizations
us feel proud. It’s true. But on the other side, we don’t come without our training and mind the right
cannot deny that everyone is facing at least one way.
problem in every aspect of life. First we have to make the determination,
Of course to really discover that all human “For such a long time we have been servants
problems: physical or mental, come from to the two mental departments of attachment
attachment is not an easy job today. It takes much and ego, trying to please them. But in fact,
time. For example, if we are having difficulty at a they are greatest enemies, the root of all our
meditation course, we might start thinking about problems, the destroyers of our peace and
our home, the happy family and the comfortable enjoyment.” We have to understand how these
bed etc. We remember all these nice things. Then two minds occupy and control our internal world
our ego and attachment get to work. We don’t today. According to Lord Buddha’s teachings, as
know about this problem. We’d better off at home. long as we don’t realize that our real enemy is
At least there we know we can enjoy our self. But within us, we will never recognize that the mind of
we all know what’s going to happen when we get attachment is the root of all the problems we face.
there. Still, attachment follows our ego, saying: “our All our worries, depressions, everything comes
bed is so good, we will be so comfortable back from that attachment. when we do recognize that,
home, and our family is there, we can relax and even though we might occasionally have an hour’s
do whatever we feel like, we will be free. We are good concentration, it never lasts. However, if we
not free in our mind here and we have to try to be have to do and see the psychological origin of our
serious. So, our serious mind doesn’t seem to be problems and understand the nature of attachment
functioning, so we might as well leave.” Our and how it works to cause aggression, desire and
dualistic attachment kicks in, telling us so much hatred, our mind becomes very powerful. When
stuff, convincing us until we engage in something we are in a peaceful environment, we are so
we think good. So then we get home, and we are peaceful, it is very good to take meditation, and
sitting in our room, and we check up everything at we have such good realizations.”
home. How silly they are! Nothing’s new. But when we are out shopping in the
street or people bump into us, we freak out.
There’s no place on earth where we are Because we are not sitting in meditation but
guaranteed to find satisfactory enjoyment. Since walking around, our mind is completely
dissatisfaction and attachment inevitably come with uncontrolled. If we understand the psychology of
this body and mind. Even if we leave our own attachment and how it lies at the root of our various
possessions and go to a cave in the mountains, reactions, we will not freak out easily and will really
attachment comes along with us. In real sense, be able to control our mind, no matter where we
trying to face our problems is far more worthwhile go or who we are with. This is not just some
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philosophical theory, either. It is really true based Symbolism of Progressive
on living experience for us. In fact, not only Buddhist Universities
Buddhism, but all religions recognize the
shortcomings of attachment today.
Along with the history, progression of
Even worldly people talk about its
universities can be divided into three waves as
drawbacks. But, even though we say the words,
thus:
“this attachment, that attachment,” we don’t really
-The time of the Buddha can be denoted as the
recognize it as the biggest problem all over the
first wave,
world today. So, it would be wonderful if we could
- From the Buddha’s demise to the later part of
recognize that our own attachment is the cause of
the 20th century as the second wave and
every single problem that we experience. Problems
- from the later 20th century to the early phase of
with our society, authorities, everybody; having a
the 21st century as the third wave.
bad reputation or our priest; all these truly comes
from our own attachment. We should really have
time to check it out. We always blame something 1.1.The First wave
external when things go wrong. We are always Since human civilization started on, human
trying to change the world around us instead of beings, every corner of the world, had been hunting
recognizing that it is our own attachment that we for knowledge of real nature. Some scholars had
have to change. To take a simple example, people, found variety of knowledge of the real nature and
perhaps even our parents or spouse, don’t like had presented to the world. But their theory of
our attachment-driven behaviour. So they the truth was not perfect enough for each aspect.
complain, “Oh, they are very greedy,” hurting our At the time of 6th century (B.C) a man who was
ego. Instead of accepting their remark, our selfish born in India, and discovered the knowledge of
behaviour, our attachment force us to reject what real nature by his own experiences.
they say. The fact that our ego, our misconceived He was known as the Buddha, the great
mind cannot accept criticism is itself a big problem. supreme person. He was popularly called the
Indeed our attachment creates its own philosophy teacher of men and gods. He asserted his true
of never listening to other’s advice. It always knowledge to the world people. His theory of truth
defiles our mind. It is very important that we learn is perfect enough for every aspect. So the world
to deal with these problems in the best possible people have accepted and have been following
way. his teachings. The theory of the truth is great and
glorious at the initial, middle and end and no need
to change, remove or add to it.
We can imagine the places wherever the
Ashin Kondala
Buddha delivered doctrines as Mobile University,
University of Jammu the Buddha as lecturer and the audiences as
students. The Buddha’s forty five year mission as
a wandering teacher was to proclaim a path of
deliverance in which moral discipline,
concentration of mind and wisdom were formed.
From that time on, the Buddha established Mobile
University. The Buddha gave his truth to the world.
Each corner of the world, people came to attend
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to the Mobile University. Many scholars and of the Buddhist Era. At the early stage, monasteries
eligible lecturers were produced from that were served by specialist reciters of canonical texts
Mobile University by learning and practicing (Bhânakas) who transmitted the Canon from
in accordance with the Buddha’s lectures. generation to generation. When writing was
They were collectively called Sangha, adopted, monasteries became not only repositories
community of monks. We can term them a of books and documents but also centers where
particular learning society. text were copied and later on, printed. Thus the
Then the Buddha, the pioneer of the Buddhist monastery evolved into an educational
mobile university, dispatched eligible lecturers to institution and several attained the level of a
each civilized region of the world to deliver lectures
university in terms of the standard of study and the
which are perfect. This is the first wave of the
diversity of curricula.
Buddhist Universities.
The historical development of Buddhist
education has been largely determined by the
1.2.The second wave position of society where Buddhism was held. Along
After the demise of the Buddha, his great disciples with history, Buddhist universities improvement did
took the duty of giving lectures for the world not progress constantly. When they got royal
people. The process of delivering Buddha’s patronage and at the same time people had good
teachings as Mobile Universities had been running economic conditions, then the sector of universities
around the world. Lectures were passed on orally improvement had progressed. Otherwise, the
to students and they learnt by heart immediately. sector of universities improvement was not at an
They can record and save lectures in their appreciation level. In Sri Lanka where Theravada
hard disks with a single hearing because at Buddhism flourished with an unbroken history since
that time most of the learners’ hard disks had the third century, monastic education concentrated
a lot of free space as they did not save on transmission of the teachings. The Sri Lankans
unnecessary files at all therein. They studied lay special emphasis on preserving the words of
the lecture theoretically and applied it practically the Buddha in the language in which he preached.
for their life. When Theravada Buddhism spread to
Later on, lecturers expounded the lessons Myanmar, Thailand, Cambodia and Laos, the model
not only at different places but also in fixed of Buddhist education went along with it. Pali, as a
locations. The teachings were recorded in script. necessary preliminary to the study of the Buddhist
It emerged as a medium of teaching between Canon, became so widespread that the history of
lecturers and learners. Most of the learners joined Buddhism, written in Myanmar in the thirteenth
as monkhood to study the Buddha’s teachings. That century, says that grammar was popular even among
was the embodiment of monastic education. women and young girls. A very significant
Monastic education started at monasteries that can innovation in Myanmar, Thailand, Cambodia and
be called private collages. The private collages Laos was “temporary ordination” which
gradually flourished and evolved into university. encouraged, if not demanded, every young man to
Learners studied the discourses in Pail language spend at least a few months as a monk in
and translated them into their mother language for monastery. Persisting still as an important socio-
the sake of clear understanding. All these were religious institution, this practice ensures that at
possible over a brief period of the first two centuries least the male population is exposed to a period of
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formal learning. Conclusion
In the late 20th century monastic education According to information and technology
was as a form of private universities. Learned age we should upgrade our Buddhist Universities
lecturers gave lectures at their respective to challenge the world recorded universities by
monasteries and a number of learners stayed at using the following treatments. We should
monasteries and studied the teachings in various - nurture talent persons to be eligible lecturers by
ways. In Myanmar there are a lot of private sending as learners to famous universities of the
universities where the teachings can be studied world.
broadly. This is the second wave of progressive
- invite (or) assign the learned person as a lecturer
Buddhist Universities.
of university.
1.3.The third wave - implement the project of teachers and students
From the late 20th century to 21st century, exchange.
the world’s civilization has been changing incredibly.
There had been a rapid development in each aspect - make workshops often with lecturer and learner
of world situation such as education, transportation, to get different ideas.
communication, economics, social system, politics
- set up reliable library and modernized E-library.
etc. The sector of university has been increasing
along with the modern age. There are a large - upgrade the course curriculum in coming some
amount of universities in the world. They offer years.
languages, science, art, philosophy, technology, and
computer and so on. In Myanmar, there are a lot - make our own university website and admit
online teaching and
of Buddhist Universities. They include:
- regular fund to run university properly. (Because
1.International Theravada Missionary
the aim of Buddhist University is not making
University(I.T.M.U.)
money but we need it to run university
2.Sitagu Internat ional Buddhist properly) If we can follow
Academy(S.I.B.A.) these steps and other necessary things that tend
to occasionally come up with us, then our
3.State Pariyatti Sasana University (Ygn) Buddhist universities will progress in the future.
And the Dhamma knowledge will penetrate
4.State Pariyatti Sasana University (Mdy)
into the world people’s heart is urgently
With the help of these universities, the Buddha’s
demanding. If the world people have
teachings can be studied as a major subject in a
opportunities to realize the Dhamma, it goes
various ways. Students can understand the real without saying that the whole world will
nature as the Buddha taught. certainly be peaceful and prosperous.
The purpose of establishing Buddhist
Universities is to nurture Dhamma knowledge to
Ashin Pyinnyenda
the learners’ (monks) heart and to train Buddhist
monks for missionary, scholarship and social
services and to facilitate scholars to pursue research
into Buddhist philosophy, literature and civilization.
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The Approach of Buddhism to The burning, earthquakes, tsunami, heavy rain, flood,
World and storm like Nargis and several diseases. To
maintain the natural values and protect the
Introduction environments, world philosophers stated the ethics
Nowadays, the world situations are more for the natural values.
and more subject to several disasters and inter- Before ethic was established on the virtue
fighting. How are the Buddha’s teachings available for man to man ( that is relation between men and
to be fit in the present situations of the world? I men. Today the philosophers again develop the
hope that this paper will support some profits to ethic for men to society (that means relation
all who search for how to resolve the current between men and society). Leapold advocates the
problems of the world. ethic on man to nature. Environmental ethic is a
The situation of the present world rule for men to nature. Why did the philosophers
Recently, the nations like Indonesia, Sri Lanka, establish the rules of the value of nature? Because
Thailand and India were victims of Tsunami. human culture becomes changed into different
As a result of that disaster, a great number of ways, people do not pay respect for the value of
people had lost their lives, homes, and places. nature. As a result, people devalue the nature
Last year our country (Lower Myanmar) was which has an intrinsic as well as an extrinsic value.
also hit by Nargis storm. Because of that According to the Agganna Sutta which
disaster, our country had lost thousands of lives stresses on the evolution of the world and society,
and one million of people were homeless. After the earliest inhabitants of the world came from
two weeks, over three hundred thousand Deva and were self-luminous beings subsisted and
Chinese were afflicted in the enormous survived with joy. As from testing flavor things,
earthquake. On November 26, 2009, Mumbai they were delighted the food with their gustatory
in India was attacked. Recently, as you all know, sense experience. Because of their experience of
on Tuesday, January 12 of 2010, a deadly food, the craving occurred and rooted in their
earthquake struck Haiti. Similarly, some mind. Accordingly their original body became
countries were damaged by flood. coarser and lost their radiance, capacity and ability
Nowadays, the world is subject to to live with joy.
violation and under arms, suicide-bombs. For Here, the important point is that the sensual
instance the World Trade Center was burnt desire has caused the loss of higher mental and
down on 9th September 2002. Right now, the physical capacities of man. Indeed, the alive human
world is ready to fire out totally. is composed of the most precious and the most
The cause of the unfortunate situations of the mysterious objects so that the human’s capacities
world can create everything not only to invent in positive
In the case of unexpected disasters, and negative. Every situation of the world is made
scientific researchers formed the cause of them. by the human. The human is able to lead the
They attribute the disasters to the rapid increase peaceful life and the violent life in the world.
of human populations, mechanical systems, Therefore we human regard our human body as a
industries. As result of such facts, the environments beauty and energy.
are harmed, damaged and the natural values are In Cakkavatti Sutta, due to unequal the
also lost when humans destroy them instead of distribution of wealth, mean, poverty, humans’
maintaining their values. The nature in turn attacks morality gets worse speedily and goes down step
on humans by unexpected disasters such as by step. As result of it, the man’s body and life
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decrease in beauty and life-span. When immorality There is nothing great in the world but man. There
goes on, society became under the holding to three is nothing in man but character. Right
offensive phenomena namely, adhammaraga, understanding leads to right action, right speech,
visamalobha and micchadhamma. At the time right livelihood etc. While the right action, speech
of these three derogatory rooted in man’s mind and livelihood are called character (morality), right
more and more, the humans’ life-span will be understanding is wisdom which does not mean the
reduced up to ten years and at the age of five, he excess knowledge because it turns to cunning. It
or she will marry. The food also will undergo should be controlled by character (morality). Only
changes into non-delicious and all concepts of one, who has the morality without wisdom, cannot
moral languages will disappear totally. There will manage to live properly in society of the world.
be no moral words to use. There will be no Therefore both character and wisdom must go on
marriage in laws and the society will be like that in balance.
of animals. Humans will mutually be hostile and What is character (morality)? It is a
they will have a passion of killing to one another. system for not doing and doing something in moral
The world will begin to lead a war. senses. In the case of not doing, the character is
Similarly in the present world there are controller of bad bodily action and verbal action.
conflicts of each race, nation, religion and country The controlling of bad bodily action is not to killing
and so on because of the selfishness. That means any living beings, not to stealing anything not given
selfish desire which derives from the craving for by the owners, not to do sexual misconduct. The
power. In accordance with this Sutta, inter-fighting bad bodily action is governed by craving, anger
is because of the three derogatory phenomena. which is associated with ignorance (moha). The
The solution to the problems of the controlling of bad speech is not to speak false,
present world slander, harsh words and frivolous talk. In the case
We need to find the universal of doing, people should be truthful and trustworthy
environmental ethic. The Philosophers such as and should ever seek the good and beautiful in
Tom Regan, Paul Taylor, Holmes Rolston, others instead of deceiving, disuniting others. A
Hargrove, Descartes, John lock and Kant etc harmless mind was driven by loving-kindness.
regulated the ethics to maintain natural value. In And one important morality is right
the system of western ethic, there are different ideas livelihood (samma ajiva) which is the fifth factor
and times because the successor’s ethics are based of the Eightfold Noble Path. For every human
on the predecessor’s ideas. But wonderful case being, any society earning is necessary. In Buddhist
is the morality in Buddhism. The Buddha regulated society, the method of earning living is different
the principles for natural values without depending between monks and lay-people. In this paper, we
on any thinkers’ ideas. He discovered the new should emphasize on the concept of right livelihood
method by himself. It is well-known as the middle for the lay people. The method of improper earning
way. The Buddha’s morality is called Dhamma living (micchajiva) which opposite to the right
which is an instrument for relationship man to man, livelihood (samma ajiva), includes trades which
man to non-human and man to natures or makes directly or indirectly other harmful and
environments. injurious. Such wrong means of earning are five
In the Buddha’s doctrines, there are kinds namely, meat, liquor or any kind of drug,
several ways to the cessation of the problems. poison, weapons and human as slave whether
One of them is Sammaditthi (right understanding) male or female. Nowadays, the whole of the world
and sammakamanta (right action or right behavior). are subject to suffering regarding these five kinds
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of wrong means of earning. While in the present of karma is also one of roles. Every human’s event
world, the first four kinds of trades are flourishing except nature, is made by themselves. Except
in industries, the latter one is the trading humans humans no one can create and destroy the present
as salve. Especially, many young girls even lower world. Therefore, the Buddha’s doctrine is called
18 year’s age are victims of the prostitutes. To homo-centric or human-center.
avoid such wrong or improper means of earning
living is to observe or follow the five precepts,
universal principles.
In Buddhism, what we accept as one of Kovida
human’s qualities is appicchata in Pali (accepting (Sitagustar)
what we should gain) which opposite to
visamalobha (unjustifiable greed). It avoid from Department of Philosophy
a blameworthy means of living. For example, in Pune University, India
private hospital or clinic, if a doctor makes money
by exploiting his patients, he committed wrong or
improper livelihood and he is not praiseworthy
though his profession is noble. He has no the quality Referring Texts
of appicchata. Therefore, appicchata (non- 1. Anguttaranikaya
visamalobha) is also necessary to apply in moral 2. Samyuttanikaya
societies.
In the protection and preservation of 3. Dhammapada
environment ethic, Buddhism practically protects 4. Vinaya
the natural value by doing and avoiding. According
to Vinaya (discipline) regulated by the Buddha, 5. Dighanikaya
monks are not allowed to cut or destroy any plants 6. Sitagu Sayadaw’s lectures
and trees and men are prevented to pollute the
pure water. In Samyutta Nikaya, the Buddha 7. Western Philosopher’s Ethics
urges us not only to maintain natural values like 8. Lily de Silva’s lecture
the trees but also to develop and sow them and to
treat any livings kindly. In this way, we knew how
Buddhism approaches to resolve the present word
situations are very effective.
Conclusion
In conclusion, when we summarize up
above statements, the most important one is to
control mind. Human mind is very powerful. It has
the capacities to create the world (cittena niyati
loko). The humans have forces. The human’s
bodily actions, verbal actions and mental action
whether good or bad are forced by their mind
and thought (mano pubbamgama dhamma
I
manomaya manosettha). Buddhists advocate
that the forces are karmic. In Buddhism, the idea
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u &mwG i f--
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&mwG i f--
(1) ES pfpOfES pfw d kif; pmapmift csd efr D
xG u f&S a&;?t q i fh
d t wef;r D pmrlr sm; t csd efr D
&&S a&;u d
d kXme
t oD ;o D;&SdjyefM u m;a&;r S L;r sm;r Swm0ef, lí B udK;pm;aq mif½G u fM
u &ef/
(2) t zG JU
B
uD ;\ t zG JU
0i fo HC mawmfrsm; yn mt &n ft ao G ; jr i fh
r m;ap&ef yn ma&;jr S i fh
w i fr I
o i fw ef;r sm;zG i fh
vS pf&efq d ku ft o D ;o D;&Sdt r Iaq mifo H C mawmfrsm;r Swm0ef, lpD pOfaq mif½G uf
om G;Mu &ef/
(3) jyn fw G i f;^jyn fy aq G ;aEG ;yGJrsm;o dkYwu fa&mu faq G ;aEG
;r n fho H C mawmfrsm;o n f t E dd́
,
Ed
kifi Ht wG i f;ü wu fa&mu fv Q i f aq G ;aEG ;yGJpD pOfo lr sm;b u fr Sc&D ;p&dw fr ay;v Q i f t zG JU
BuD;r S
c&D ;p&d w f ay;t yfr n fjzpfN yD; wu fa&mu fo lr Spmrl^ pmwr f;r sm; ½H k;o dyd
kYay;yg&ef/
kY
(c) Ou ú | q &mawmfOD ;yn m'D yr St zG JU
yd
kifau smif;awmfü aEG &mo Dyn ma&; jr S ih
fw i fr I o i fw ef;u d k
Edkifi H
jcm;o m;o H k;OD ;r Sar v wG i f v ma&mu fu ln Dyn m'gejyK r n f[ kq u fo G , fcJhao mfv n f;
&mo D Owk t v G efyljyi f;o n h ft wG u f r v ma&mu fEd kifawmh aM u mi f; &mo D OwkrQ wao m
t csd efu mv a&mu fr Sjyefv n q f u fo G , fNyD; v ma&mu fyn m'gejyK r n f[ kyn ma&;o i fw ef;
t cu ft cJES i fhywfo u fí q u fv u f&S i f;v i f;wi fjyo G m;ygo n f/
t pD t pOf(5) t ax G ax G
ud pör sm; aq G ;aEG ;M
u &mwG if
(1) u mv u wå m;au smif;ajr 0, f, ljci f;u d pö udkOD;eE0́H
o (au smif;au mfrwD Ou ú| )r St u s, fw
0i fhaq G ;aEG ;wi fjyo G m;ygo n f/
, i f;au smif;ajr u d kjyefv n fa&mif;cs&mwG i ft zGJU
r Swm0efay;t yfao mOD ;eE0́Ho ?OD ;yn maZmw?
OD;o mo ewd kYo Hk;yg;r SOD ;Zed w t m; a&mif;cs&m(8)v cefY x dai G
aM u ;r &&SyJa&mif;csr Iv n f; jyu yf s, f
d
cJh
ygo n f/ q u fv u fí , i f;au smif;ajr a&mif;csr Iwm0efu d kt zGJU
0i ft m;v H k;t m;wm0efay;t yfao mf
v n f; wpfOD ;wpfa, mu fr Qwm0efr , lEd kifo jzi fhau smif;au mfrwD Ou ú | OD;eE0́H o ?' k-Ou ú | OD ;t *¾
0H o
wd r SOD
kY ;t mpd PÖES i fhn dEd
S kif;N
yD ; x yfr H
í OD ;t mpd PÖ t m; a&mif;cscJhygo n f/
au smif;ajr 0, f, lr I pmcsK yfq dk&mwG i f p&H t jzpfUS 500/ (23-03-2009)aeY wG i f US 3000
ay;q yfcJh N
yD ;?ES pf&yfaygi f; ay;q yfN yD ;ai rGS mUS 3500 jzpfo n f/ u sefai G r sm;u d kq u fv u fay;q yfo G m;
r n fjzpfaM u mif; &S i f;v i f;wi fjyo G m;ygo n f/
(2) au smif;wm0efcH v u fr S
w fa&;x kd ;o lo n fr d rdbGJU
t r n fu d
kx i f&Sm;pG mazmfjyN yD; v u fr Sw fa&;
xd k;jci f;u dpöjyK v kyf&ef/
(3) t v S n fhu sXmer Swm0efcE HS pfyg;o n f Ou ú | ?t ax G ax G t wG i f;a&;r SL;?au smif;au mfrwD
wd ES
kYi fhn SEd
d kif;wdkifyi fí t zG JU
½Hk;u d
pö
r sm;u d kx def;o dr f;aq mif½Gu f&ef/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
(4) yx r av ;v ywf?' kw d , &p
Sfv ywf t pn f;t a0;wG i f yn ma&;ax mu fyH ai G
h ud kr v L
S' gef;
awmh b JES
pfpOft q i fajyv Qi fES
pfywfv n ft pn f;t a0;B uD;wG
i f ax mu fyHvS
h L' gef;o G
m;r n f/
(5) XmeB uD; (3)ck\ t ax a Gx G
t zGJU
udpör sm;u d
kaq mif½Gu f&ef wpfXmev Q i f ½lyD
; (3000)pD
csay;&efwd jzpfygo n f/
kY
t pDt pOf (6)t & t cr f;t em;u d

kAk'ö mo eHpd
&Hwd
| wko H
k;B
udr f½G
w fq d
kí at mifjr i fpG
m
½kyfo d
r f;v d
ku fo n f/
rS
wfwr f;wi fjci f;
' ó r ESpf?yx r av ;v ywft pn f;t a0;wGif
OD;yn m'Dy (t zG JU
Ou ú
|) = t ½kP q
f G
r f;âeY
qGr f; q u fu yfv S
L' gef;r I/
OD;0d
o kw (emv E´m) = t at ;âo mu fa&o efYq u fu yfv S L' gef;r I/
t pn f;t a0;r S
wfwr f;wi fo lr sm;- - -
OD
;eEú (jyefM
u m;a&;r S
L;?emv E´m)
OD
;ÓP 0H o (jyefM
u m;a&;r S
L;?Am&mP o D )
OD
;o D
v 0Ho (r *")/
H
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Ed
kifi H
U
H
N
zdK
;a&;t zGJU
(yn mo i fjr efr m&[ ef;awmfrsm;Ak'b̈ mo myn ma&;Adr mef)

OF INDIA
' ó r ES
pf?' kwd
, av ;v ywft pn f;t a0;r S
wfwr f;
t pn f;t a0;u si f;yo n hfaeY - 23- 8- 2009 (we*F aEG aeY )

t pn f;t 0;u si f;yo n h
fae&m - t zGJU
yd
u si f;yo n h
ft csdef - aeYv n f (12) em&D ?(30) r d epf
o b mywd q &mawmf - OD
;yn m'D y (Ou ú |)
t cr f;t em;r SL; - OD
;Zeu (t ax G ax Gt wG i f;a&;r S
L;)
t pD
t pOf(1)t & o b mywd q &mawmfES
i fht zG
JU
0i fo H
C mawmfrsm;u ]]ear mwó }} o H
k;B
udrf
½G
w fq d
kí t cr f;t em;u d
kzG
i fh
vSpfM
u ygo n f/
t pD t pOf (2)t & Ou ú | q &mawmf OD ;yn m'D yr St zG i fh

t rSmpu m;av Q mu fM u m;&mwG if
]]A[ kd
t v kyft r Iaq mifES i fhau mfrwD t oD ;o D ;r Sn D awmfaemifawmfo H C mawmft &S i fjr wfwd kY
b k&m;, ckv dk
' ó r ES pf?' kw d
, av ;v ywft pn f;t a0;yG Jw G i fn Dawmfaemifawmfrsm;u d kpHkn D
pG
mzl;awG U&o n fh t wG uf
ve GfpGm0r f;ajr mu f0r f;o mjzpf&ygo n fb k&m;/ , ckt pn f;t a0;yG Ju ' ó r ES pf? ' kw d , av ;av ywf
t pn f;t 0;jzpfw mES i fh
t n D' ó r ES pf?ES pfywfv n fpH kn Dt pn f;t a0;B uD;\ t B ud Kt pn f;t a0; [ k
ajymv Q i fv n f;&ygo n fb k&m;/ o d kY
jzpfygao maM u mih f ' ó r ESpf? ES pfywfv n ft pn f;t a0;B uD ;wGif
aq mif½G u fo i fhonh ft v kyfu d pör sm;ES i fht zG JU
B
uD ;\ wd k;wu f&mwd k;wu faM u mif;r sm;u d kt ajymv G , f
o u fo u fr [ kw fyJt ajymES i fh
t v kyf ' G efw GJu mn D nD nG w fn G
w f aq mif½G u fv kyfu d kifM
u zdkYt B uHÓP f
au mif;r sm;jzi fhaq G ;aEG ;wd kifyi fM
u zd kYt x l;wd ku fw Gef;t yfygo n fb k&m;}} po n fjzi fht zG i fh
t rS mpu m;
av Q mu fMu m;ygo n f/
t pDt pOf(3)t & b @mai G

pm&i f;&S
i f;wr f;r sm;u d
k
(1) OD
;Owår (emv E´m)
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
(2) OD;£ ó & (Am&mP o D )
(3) OD;0d
o kw (r *") wdr St o D
kY ;o D
;&S
i f;v i f;wi fjyM
uN yD ;?
(4) OD
;paE´mb mo (r *")u au smif;b @mai G pm&i f; &S
i f;wr f;u d
kv n f; &S
i f;v i f;wi fjyM
u ygo n f/
t pD t pOf (4)t & yn ma&;u @ES i fht ax G ax G ud pö&yfr sm;u d kaq G ;aEG ;M
u &mwG i f Ou ú |
q &mawmfrSt zG JUyd kifau smif;awmfB uD ;EiSfhau smif;au mfrwD Ou ú | OD ;eE0́H o ?emv E´mOu ú | q &mawmf
OD;yn mo mrd wd r Sr d
kY rd wd \ apwemo ' g̈w &m;t av Q
kY mu f b mo m&yfq d kif&mo i fw ef;r sm;u d ko i fM u m;
ydcsay;aeM
kY u o n fr S m0r f;ajr mu fzG , fjzpfygaM u mif;?jyn fyyn m&S i fr sm;t m;zd w fac:t u lt n D awmif;í
t zG JU0i ft m;v H k;\ yn ma&;jr S i fh
wi fr Io i fw ef;r sm;u d kq u fv u ft au mift x n fazmfo G m;&ef&S ygaM
d u mif;
aq G ;aEG ;wi fjyo G m;ygo n f/
q u fv u fí au smif;au mfrwD Ou ú | q &mawmfOD ;eE0́H o r SES pfywfv n fpmapmifx kw fa0r IES i fh
ywfo u fí aq G ;aEG ;wi fjy&m, ckES pfo n f (10)ES pfajr mu fjzpfo n h ft wG u f pmapmifu d kapmapmx G uf
&S Ed
d kif&efB ud K;pm;o G m;o i fh aM u mif; pmrlr sm;u d kapmv si fjr efpG mpkpn f;í ES pfywfv n ft pn f; t a0;B uD ;NyD ;
o n fES i fhpmapmifu d pöaq mif½G u fo i fh aMu mif;/
q u fv u fí t ax G ax G ud pö&yfr sm;u d kaq G ;aEG ;M u &mau smif;au mfrwD Ou ú | OD ;eE0́H o rS
au smif;awmfB uD ;ES i fhywfo u fí t csd KUt zG JU
0i fr sm;r St x i ft jr i ft r sd K ;r sdK;jzi fhajymq d kaeM u o n fu d k
Mu m;o d &í pd w fr au mif;jzpf&aM u mif;/ wyn fh awmfw d kY
au smif;u d ku d k;v fu wå m;r Sr , fawmfB uD ;
a' :u e Gf;u G ef; a' :a½T vH k;wdkYn D t pfr emrn fjzi h f t au mift x n fazmfaq mif½G u fv mcJhw mjzpfaM u mif;/
wpfcsd KUu v kyfx H k;v kyfen f; t ajct aet &yf&yfu d kr o d o n fh t wG u f o lr sm;emrn fES i fho lr sm;yd kif
jzpfo m G;Ed kifaM u mif; po n fajymq d kaeM u o n fu d kr , fawmfB uD ;r sm;M u m;o d N yD; pd w fr au mif;jzpf&aM u mif;/
apwemo efY o efY ES i fhu ln D aq mif½G u fo mo emjyK ay;M u o n fu d kr o d r jr i fM u aM u mif;/ wyn h fawmfw d u
kY
Ed kifi H jcm;o m;jzpfaeí a&mht i fhq d kN
yD;t v G , fwu lv T Jay;v d kYr &aM u mif;/ , ck Lease pm &i f;ES i fhwyn h fawmf
wd kY
t zG JU
ud kw&m;½H k;r Sv T Jajymif;ay;x m;N yD ;jzpfaM u mif;/ pmcsK yfpmwr f; t pd k;&t cG efpo n fu kefu sai G po n f
½lyD ;wpfo d ef;cefY &SaM
d u mif;/ Donation t aejzi fhv T Jajymif;ygu i g;o d ef;au smft x d u kefu sEd kifaM u mif;/
t v kyfu d kv G , fv G , fES i fh
N
yD ;r , f r , lq o i fh aM u mif;po n fjzi fhaq G ;aEG ;wi fjyo G m;ygo n f/
wpfq u fwn f;r S myi fwyn h fawmft zG JU
yd kifau smif;awmfB uD ; wn faq mu fx d ef;o dr f;r Iu d ko cF ef;pm
, lí Am&mP o D rS mr Zö sdr o kcazmifa' ;&S i f;u d kwn fax mifí ]]r Zö sd
r o kc}} au smif;awmfB uD ; pD rH udef;u d k
yk*¾ vd u yd kift jzpfaq mif½G u fzd &S
kYaM
d u mi;f/ x d kpDrHud ef;u d kaq mif½G u fzd kYt zG JU
BuD ;\ ai G aMu ;u d kv H k;0t o H k;
r jyK ygaM u mif;/ t m;v H k;o H o , &S i f;zd vd
kY kt yfygaM u mif;/ wyn fh awmft zG JU
yd kifau smif;awmfB uD ;\ au mfrwD
Ou ú | t aejzi fht zG JU\ wm0efr sm;u d kwpfzu fwpfv r f;r St jyn h ft 0aq mif½G u fo G m;r S
mjzpfaM u mif;/ wyn h f
awmf\ r Zd so kcau smif;awmfB
ö uD ;o d v n ;f t m;v H
kY k;ao mt zG JU0i fr sm;u d kzd w fac:t yfygaM u mif;po n fjzi fh
aq G ;aEG ;wi fjyygo n f/
q u fv u fí emv E´mOu ú | OD ;yn mo mrd r SOD ;eE0́H o t m; v kyfi ef;t awG Ut B uH K ES i fh
v kyfx H k;v kyf
en f;r sm;t m; pkpn f;í r S w fw r f;jyK pkx m;ay;yg&ef t B uH jyK wd ku fw G ef;o G m;ygo n f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
q u fv u fí Ou ú | OD ;yn m'D yr St zG JU
B
uD ;\ e0r ES pfES pfywfv n ft pn f;t a0;B uD ;u csr Sw fq Hk;
jzwfx m;o n h fya' o myi f(4)r sd K
;t wG u fjzwfyd kif;?au smif;awmfB uD;\ v d yfpmu ' f/ t zGJU
wH qd yfygpmt dwf/
v wm[ ' fw d ud
kY kt o pfjyK v kyfNyD
;jzpfaMu mif;ES i fh*kP fjyKvTmu d kv n f; jyK v kyfzdkYr S
mx m;aMu mif;po n fjzi fh
wi fjyo G m;ygo n f/
q u fv u fí Ou ú | OD
;yn m'D yr Sau smif;t v S Lpm&i f;r sm;u d
k0dkif;0ef;jyKpkay;&efaq G ;aEG;wi jfy&m
t v kyft r Iaq mift o D ;o D;r Sr d
rdwdw wfEd
kY kifo r Qwm0ef, lo G m;Mu ygo n f/
q u fv u fí emv E´mOu ú | OD;yn mo mrd r S(10)ESpfajr mu fu mv wd kifat mift zG JU
BuD;\ t pn f;
t a0;r S w fw r f;r sm;u d
kpkpn f;jzefY
a0o G m;Edkif&efwi fjyt u ln D awmif;&mt v kyft r Iaq mift o D ;o D
;wd rS
kY
wwfEd kifo r Q
w m0ef, lo G m;Mu ygo n f/
t pDt pOf (5)t & t cr f;t em;u d

kAk'ö mo eHpd
&Hwd
| wko H
k;B
udr f½G
w fq d
kí at mifjr i fpG
m
½kyfo d
r f;v d
ku fo n f/
t pn f;t a0;t wn fjyK

jci f;
' ó r ES
pf?' kw d
, av ;v ywft pn f;t a0;wG if
(1) ' ó r ES pf ES
pfywfv n p f mapmift wG u f pmrlr sm;u d
k30-11-2009 &u faeYaemu fq H k;
x m;í Xmet o D ;o D
;jyefM
u m;a&;r S
L;r sm;r SEId
;aq mfw d
ku fw G
ef;ay;&ef/
(2) ' ó r ES pfwwd , av ;v ywf(' ó r ES pfywfv n f) t wG u fXmeB uD ;o H
k;ck\ ½H
k;o H
k;p&d
wfu dk
t ax G ax G
yi fr b @mrS½lyD ; (3000)pDcsay;&ef t wn fjyK M
u o n f/
t pn f;t a0;r S
wfwr f;wi fo lr sm;
OD
;a0a&mpe (r *")
OD
;paE´mb mo (r *")
OD
;eEú (emv E´m)/
I
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Edkifi H
U
H
N
zdK;a&;t zG
JU
(yn mo i fjr efr m&[ ef;awmfrsm;Ak'b̈ mo myn ma&;Adr mef)

OF INDIA
' ó r ES
pf?ES
pfywfv n ft pn f;t a0;ES
i fhM
o 0g' cH
, lyG
Jt cr f;em;
25- 12- 2009?yx r aeY(eH eu fyd
kif;)
t pn f;t a0;r S
wfwr f;
t pn f;t a0;u si f;yo n fh

aeY = 25- 12- 2009(ao mM u maeY )eH
eu f(7)em&D
ae&m = t zG
JU
yd
o b mywd q &mawmf = OD
;yn m'D y (Ou ú |)
t cr f;t em;r S
L; = OD
;Zeu (ar mfv l;) (t ax G ax G
t wG i f;a&;r S
L;)
oD
;jcm;t cr f;t em;t pD
t pOf
' o r ES
pf?ES
pfywfv n ft pn f;t a0;o d <
kY
u a&mu fawmfrlv mM u u kefao mt zG
JU
0i fr sm;u pkaygi f;í
eHeu f(5)em&Dt csd
efwGi fAk'¨* , m&Sd
t zG JU
yd
kifau smif;awmfB
uD;ü ]Ak'g̈b d
ao u Ak'ÿlZed
, }b k&m;t aeu Zmwi f
r *F
v mt cr f;t em;u dkq i f, i fu si f;yMu ygo n f/
t pD
t pOf(1)t & <u a&mu fawmfrlv mM u u kefao mt zG
JU
0i f&[ ef;awmfrsm;u ]ear mwó }
(3)B
udr f ½w
Gfq d
kí t cr f;t em;u d
kpwi fzG
i fh
vSpfM
u o n f/
t pD t pOf(2)t &t zG JU0i fo H

Cmawmfrsm;u t zG JU
B
uD ;\ jyn fw G
i f;M
o 0g' gp&d , q &mawmfjzpfawmf
r lo n hfAk'¨* , mjr efr mau smif;q &mawmfB uD;t m;u efawmh M
u o n f/
q &mawmfB uD;u t zG JU
0i f&[ ef;awmfr sm;t m; ]]jr efr mv G w fv yfa&;&N yD;aemu f OD ;Ekt pd k;
&?r q v t pd k;&? , ckv u f&Sd
t pd k;&o H
k;q u fajymif;v JcJh
w , f/ t *F vd yfv u fx u fr S mu ko d em½kH
jr efr m
au smif;?Am&mP o D ü av ;au smif;?aemu fcg;au smif;r sm;u d kjr efr mb k&m;zl;r sm; csr f;o map&ef&n ½ fG, f
N
yD ;x lax mifcJh M
u w, f/ acwft q u fq u fr S mrwd k;wu fcJhb l;/ , ckv u f&S d
t pdk;&a&mu fr S wd k;wu fv mw, f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
wyn fh awmfu awmhawmifw ef;o mo emjyK t aeeJYt mo H jyn fu dka&mu fcJh w , f/ (13)ES pfM
u mwJh
t x dr wd k;wu fcJh b l;/ Ak'¨* , mjr efr mau smif;q &mawmfOD ;wd av mu ac:, lt yfES H
cJh
vd kY' D
au smif;u dk
a&mu fv mcJh w , f/ 1996?ckaemu fyd kif;a&mu fr Swd k;wu fv mw, f/
1984?ckES pfr S
mo u ú w o i f, l&efOD ;*r Ç
&Ak'd̈
D rS q u fo G
, fv dkYwyn fh awmfw d kY
t zGJUt pn f;u ac:, lcJh
M
u w, f/ t J'D aemu fo m0wd ¦q &mawmfOD ;Mo b mo u d kac:, lcJh
M
u w, f/ t J'D t csdeft d
Ed́, ud ka&mu fv mzdkY
t ckacwfv d kr v G, fu lb l;/
t ckOD ;*r Ç&Ak'd̈
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dv fr sm;q d k&i ft d r fax mifjyK ½Hko u fo u ft jzpf;eJ r sd
K Y
o i f, laeM u w, fv d kYajym&r v d kjzpfaeygw, f/ b maM u mifh v Jq d k&i f yn mo i f, lN yD ;wJhaemu fyid kf;r Sm
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t v kyfr v kyfM
u b JJobless t v kyfv u fr Jh awG jzpfaeMuv d kY
yg/ wyn fh awmfwd kY
[ myn mu d kx dxd rdrd
?em;v n f
o ab maygu fat mifo i f, lM u zd kY
vdkt yfygw, f/ t Jv d ko i f, lN
yD
;wJht cg, d ku s?N
ydK
u saewJhv lr sd K;ES
i fh
b mo m
o mo emu d kx def;o d
r f;apmifha&Smu fM u zd kYv kd
t yfygw, f/ ' gaM u mifhw yn fh awmfrsm;t m;v H k; x d xdrd
rd
t ao ;pd yfo i f, lN
yD
;x d k[ mu G
u fr sm;u d
kjzn fh
pGu fM
u zd?t r d
kY ajr u d
kau s;Zl;q yfMu zdkYwdku fw G
ef;v d
kygaM u mif;}}
aq G
;aEG ;wi fjyygo n f/
t pD
t pOf(5)t & t zG JU
ydkifau smif;t r B
uD;a' :jr &S
i ft m;*kP fjyK
o mo emjyK
bGJU
ay;&ef ]]r Zö
sd
r
oH
C r mwm}} [ lao mb G
JU
t r n fu dka½;G
cs, fM
u ygo n f/
t pD t pOf(6)t & au smif;t r B uD ;a' :jr &Si ft m;t zG

JU
B
uD;u r Zö sdro H C r mwm*kP fx l;aq mif
b JU
G
wHqd
yfu dkt yfESi f;v d
ku fo n f/
t zG0i f* d
JY v meyk*¾ K
d
v fr sm;\ aq ;u ko cH, lr It u keft u sp&d
w f\ o Hk;csd
K
;wpfcsdK
U
udkv S
L' gef;o n f/
t pD
t pOf(7)t & t cr f;t em;u d kAk'ö mo eHpd&Hwd | wko H k;B
udr f½G
w fq d
kí 25-12-2009
yx r aeY
?aeY
v n fyd
kif;t pn ;ft a0;t cr f;t em;t pDt pOfu d
k½kyfo dr f;cJh
M
u ygo n f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o r ES
pf?ES
t dEd́
, Ed
kifi H
H
Nzd K;a&;t zG
JU
' ó r ESpf?ES
o 0g' cH
, lyG
Jt cr f;t em;
26- 12- 2009?' kwd, aeY(eH eu fyd
kif;)
t pn f;t a0;r S
wfwr f;

aeY = 26- 12- 2009(paeaeY )eHeu f(7)em&D
ae&m = t zGJU
ydkifau smif;awmf?Ak'¨* , m
o b mywd q &mawmf = a' gu fwmOD ;eE0́H o
t cr f;t em;r S
L; = OD
;*E¦o m& (' k-Ou ú | r *"Xme)
t pD
JU
0i fo H
(3)B
udr f ½w
Gfq d
kí t cr f;t em;u d
kpwi fzG
i fh
vSpfM
u o n f/
t pD
t pOf(2)t &' o r ES
pft wG
u Ef Ct v kyfr Iaq mift zG
JU
0i fr sm;Ekw fx G
u faM
u mif;aM
u ji mo n f/
t pD t pOf(3)t & { u m'o r ES pft wGu ft v kyfr Iaq mift zG JU

o pfu d
ka½G ;cs, fw i fajr mu f&ef
a½;G
au mu fyGJau mfr&Si fw pf&yfu d
kat mu fygt wd kif;zGJU
pn f;v dku fMu &m
(1) a' gu fw mOD ;eE0́Ho r Zö sd
r o kcazmifa' ;&S i f;q &mawmf
(2) OD ;o D
&d
E´ ykae;wu ú odkv f
(3) OD ;o m"d
e bH kab wu ú od kv f
(4) OD ;0d
&d
, mpm& ykae;wu ú od kv f
(5) OD ;o D
[ ÓP mv u F m&mb d 0o
H em*Zkewu ú od kv f
(6) OD ;t *¾
0Ho q efpu &pfw u ú od kv f
(7) OD ;ÓaP mb mo &mZN *d K
[ fau smif; wd jzpfygo n f/
kY
t pD t pOf(4)t & a½G ;au mu fyG Jau mfr&S i fOu ú | q &mawmfa' gu fw mOD ;eE0́Ho u ]]aemu fES pf
t wG u fECt o pfu d ka½G ;cs, fzd kY
jzpfygw, f/ jr efr mv lr sd K
;u u kd
, fr EdkifcJeJYaygu f?o JeJY yu fq d
ko v dkrjzpfat mif
rdrd
&JU
ar wå m?apwemav ;awG eJY
aEG ;ax G ;x m;N yD
; w&m;r Q wpG ma½G;cs, fzd kY
jzpfw, f/ ' D rdku a&pD en f;u su sv n f;
jzpfw , f/ t *wd u i f;u i f;eJYa½G ;cs, fjci f;v n f;jzpfw , f/ a½G ;cs, fw Jh t cgr S mt zG JUB
uD;t wG u ft v kyfu dk
wu , fv kyfEd kifw Jh
o lu dka½G
;cs, fo i fh ygw, f/ u d k, fu sdK
;r b u fwJh
o lv n f;jzpf&ygh r , f/ t zGJU
B
uD ;\ au mif;&m
au mif;u sdK
;u dkv kyfaq mifEd kif o ljzpfzd vd
kY kygw, f/ a&&S n fat mifEd kifo ljzpfzd vd
kY kt yfygw, f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t pn f;t a0;wu fa&mu fv mo jlzpf&r , f/ t a0;a&mu faeo lr sm;u d
krJray;o i fhygb l;/ r Jx n fh
w Jh
t cgr S
mwpfo D ;yk*¾
v t aejzi fh
a½G ;cs, fEd
kifygw, f/ n D
nDrQ
rQ
t aeeJYr Q
w wJha½G ;cs, fyG
Ju d
kjyKv kyfMu yg}}
vdq Ej́yK
kY wd
ku fw G
ef;ygo n fb k&m;/
t pDt pOf(5)t & emv E´mXmet v kyft r Iaq mift o pfu d ka½G
;cs, f&mwG
if
(1) OD
;o kZ, ÓP Ou ú |
(2) OD
;Zeu (ar mfv l;) t wG i f;a&;r S
L;
(3) OD
;Owå r (a½T
bdk) b @ma&;r S L;
(4) OD
;Zeu (x m;0, f) jyefM
u m;a&;r S L;
(5) OD
;Owå & pm&i f;ppf/
Am&mP o D Xmet v kyft r Iaq mift o pfu d

ka½G
;cs, f&mwG if
(1) OD
;"r ®
oD v mb d0H
o Ou ú|
(2) OD
;ao mb P mv u F m& t wG i f;a&;r S
L;
(3) OD
;o kE´&(u efY
b v l) b @ma&;r S L;
(4) OD
;0g, r dE´ jyefM
u m;a&;r S L;
(5) OD
;au mo v ’ pm&i f;ppf/
r *"Xmet v kyft r Iaq mift o pfa½G

;cs, f&mwG if
(1) OD
;au m0d' (u ' l;) Ou ú|
(2) OD
;u ko v (c) t wG i f;a&;r S
L;
(3) OD
;wd u©ÓP b @ma&;r S L;
(4) OD
;0d
v mo *¾ gv u F m& jyefM
u m;a&;r S L;
(5) OD
;acr d
ó & pm&i f;ppf wd ud
kY kt o D
;t o D
;a½G
;cs, f wi fajr mu f
Mu ygo n f/
t pDt pOf(6)t &Xmet o D ;t o D ;r S

t wG i f;a&;r S L;r sm;/ wo D ;yk*¾v t a½G ;cs, fcHt wG i f;a&;r S
L;r sm;
ud kt ax G ax G
t wG i f;a&;r S
L;t jzpfa½G ;cs, f&mwG i f Xmet o D ;t o D;&Sd
t zG JU
0i fr sm;u OD
;0d pdwo å m&
(Am&mP o D Xme)t m; wpfzG JU
vH k;\ t ax G ax G t wG i f;a&;r S L;t jzpfa½G ;cs, f wi fajr Smu fMu ygo n f/
q u fv u fí Xmet o D ;t o D ;r SOu ú | t jzpfa½G ;cs, fx m;o lr sm;/ wo D ;yk*¾ v t jzpft a½G ;cs, fcH
yk*¾
K
d
v fr sm;u d
kwzG JU
vH k;\ Ou ú | t jzpfa½G ;au mu fw i fajr S mu fM u &mwG i f t zGJU0i ft m;v Hk;u OD ;yn mo mrd
(emv E´mXme)t m; r Jt r sm;q H k;jzi fh
Ou ú | t jzpf a½G ;au mu fw i fajr S mu fM u ygo n f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t pD
t pOf(7)t &ECt o pfr sm;u d
ko m"ko H
k;B
udr fac:q d
kM
u í at mu fygt wd
kif; t wn fjyK
M
u ygo n f/
(1) OD
;yn mo mrd emv E´mwu ú od kv f Ou ú |
(2) OD
;"r ®
oD v mb d0H o B.H.U. wu ú od kv f ' k-Ou ú |
(3) OD
;au m0d ' (u ' l;) r *"wu úodkv f ' k-Ou ú |
(4) OD
;o kZ, ÓP emv E´mwu ú od kv f ' k-Ou ú |
(5) OD
;0dpd
wå o m& q efpu &pfw u ú odkv f t ax G ax Gt wG i f;a&;r S
L;
(6) OD
;Zeu (ar mfv l;) emv E´mwu ú od kv f wG Jb u ft wG i f;a&;r SL;
(7) OD
;ao mb P mv u F m& B.H.U. wu ú od kv f wG Jb u ft wG i f;a&;r SL;
(8) OD
;u ko v (c) r *"wu úod kv f wG Jb u ft wGi f;a&;r SL;
(9) OD
;Owå r (a½T bdk) emv E´mwu ú od kv f b @ma&;r S L;
(10) OD;o kE´&(u efYb v l) q efpu &pfw u ú od kv f b @ma&;r S L;
(11) OD;wd u© ÓP r *"wu úod kv f b @ma&;r S L;
(12) OD;Zeu (x m;0, f) emv E´mwu ú od kv f jyefM u m;a&;r S
L;
(13) OD;0g, r dE´ q efpu &pfw u ú od kv f jyefM u m;a&;r S
L;
(14) OD;0d
v mo *¾ gv u F m& r *"wu úod kv f jyefM u m;a&;r S
L;
(15) OD;Owå & emv Eẃu úod kv f pm&i f;ppf
(16) OD;au mo v ’ q efpu &pfw u ú od kv f pm&i f;ppf
(17) OD;acr dó & r *"wu úod kv f pm&i f;ppf/
t pD
t pOf(8)t & EC t o pfr sm;u r d
w fq u fpu m;ajymM
u m;M
u ygo n f/
t pD
t pOf(9)t &t cr f;t em;u d kAk'ö mo eH
pd &Hwd| wko H
k;B
udr f½G
w fq dkí 26-12-2009 ' kwd,
aeYeH
eu fydkif;t pn f;t a0;t cr f;t em;t pD
t pOfu d k½kyfo dr f;cJh
M
u ygo n f/
I
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o r ES
pf?ES
t dEd́
, Edkifi H
HN
zd
K
;a&;t zG
JU
' o r ES
pf?ESpfywfv n ft pn f;t a0;ES i fhM
o 0g' cH
, lyG
Jt cr f;t em;
26- 12- 2009?' kwd
, aeY(aeY v n fyd
kif;)
t pn f;t a0;r S
wfwr f;

aeY = 26- 12- 2009(paeaeY )aeY v n f(1)em&D
ae&m = t zG
JU
yd
;yn mo mrd(Ou ú |)
t cr f;t em;r S
L; = OD
;0d
pd
wå o m& (t ax G ax G t wGi f;a&;r S
L;)
t pD
JU
0i fo H
(3)B
udr f ½w
Gfq d
kí t cr f;t em;u d
kpwi fzG
i fh
vSpfM
u o n f/
t pDt pOf(2)t &t zG JU

B
uD ;\ Ou ú | a[ mif;OD
;yn m'D
yr S
v u f&S
dOu ú
| OD
;yn mo mrd
xHod
kYt zG
JU
B
uD;ES
i fh
o u fq d
kifao mpm½G u fpmwr f;r sm;u d
kv Ja
Gjymif;ay;t yfo n f/
t pD t pOf(3)t & t zG JU
B
uD ;\ Ou ú | q &mawmfOD ;yn mo mrd u ]]u r Ç mr Smt zG JU
t pn f;wd kif;
[ mn D nw Gfa&;t wG u f zGJU
pn f;x m;jci f;jzpfw , f/ u r ÇmY
u kv o r *¾t zG JU
B
uD ;u dkM
u n fh&i fo dEd
kifygw, f/
t zGJU
wkd i f;[ mo mr*¾ pd
D w f" mwfu d k&n fn G ef;ygw, f/ ' D
t zGJU
B
uD;[ mv n f; n D nDnG w fn G
w feJY
(10)ES pfw dkif
c&D;u dkjzwfo ef;cJh ygN
yD/ wyn fh awmfw d kY
w m0efx r f;aq mifpOfr S
mv n f; t &i fu v d kb Jn D nD nG w fn G
wf
jzpfzdkY
B
ud K;pm;&r , f/ a&S ;, ci fOu ú | r sm;jzpfMu ao m a' gu fw mOD ;o D&dE´? a' gu fw mOD ;u pö m, e?
a' gu fw mOD ;eE0́Ho ? OD;yn m'D y wd kY
aMu mifh t ckv d
kpn f;a0;Edkifaex kdi fEd
kifM
u wmyg/ wyn fh awmfw d kY
wm0efx r f;aq mifpOfr S mv n f;x d kq &mawmfr sm;\ t awG U
t B uH K
r sm;u d kr Qa0ay;apv d kygaM u mi f;/
wyn fh awmfw d kYn D
nDnG w fn G
w fav Q mu vf S r f;M
u ygpd
[ kq Ej́yK
kY ygaM u mif;}} av Q mu fx m;r d
efY
Mu m;ygo n f/
t pD t pOf(4)t &au smif;awmfB uD;jzpfajr mu fa&;au mfrwD t pm;au smif;awmfB uD;apmifh a&Smu fa&;
au mfrwD t jzpft pm;x kd
;zG
JU
pn f;t wn fjyK M
u o n f/
au smif;awmfB uD
;apmifh
a&S mu fa&;au mfrwD Ou ú | OD
;yn m'D yu ]]au smif;awmfB uD;u dkt zGJU
B
uD ;u
wn fax mifx m;o jzi fhwpfOD ;wpfa, mu fw n f;yd kifr [ kw fyg/ t zGJU
B
uD ;&JU
pG
r f;t m;aMu mifht ckq d k&i f
at mifjr i fo i fh
o av mu f at mifjr i fcJh
ygNyD
/ OD ;eE0́H o u t "d u OD;aq mifcJh w myg/ wyn fh awmfu
aemu fv dku fygb k&m;/ wyn fh
awmfw d kYt au mif;q H k;jzpfat mifB udK
;pm;q Jygb k&m;}} [ kav Q
mu fx m;r deM
fY
u m;
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
o n f/
t pD t pOf(5)t &Am&mP o D N
rd K
U?r Zö sd
r o kcq &mawmfa' gu fwmOD ;eE0́H o t m;t zG JUB
uD ;\ jyn fwG i f;
OD
;aq mifem, u t jzpf o m"ko H k;B
ud r fac:q d kí wi fajr S mu fM u ygo n f/
t zG JU BuD ;\ ES
pfywfv n ft pn f;t a0;o d kY(10)ESpfw d kifwd kifr ysu fr u G u fwu fa&mu fcJh ao mOD ;0d
o kw
(emv E´m)t m;t zG JU
B
uD ;u r S
w fwr f;*kP fjyK Mu o n f/ t zG JU
B
uD ;r S
csD ;jr S
i fh
ao m*kP fjyK v u faq mifu d kOD ;aq mif
em, u q &mawmfa' gu fw mOD ;eE0́H o r St zG JU
B
uD ;\ u dk, fpm;ay;t yfí OD ;Owå r (emv E´m)u OD ;0do kw
udk, fpm;v u fcH , lcJh
o n f/
t zG JUBuD ;u au smif;t r BuD ; a' :jr &S i ft m;]]rZö sd
ro H C rm wm }}*kP fjyKbGJU
wH qdyft yfES i f;csD
;jr S
i fh
o n f/
t zGJU
B
uD ;r S
csD
;jr S i fh
ao m rZösd
ro HC rm wm *kP fjyK bG JUwH qdyfu d kt zG JU
B
uD ;\ u kd, fpm;OD ;yn mo mrd ?OD;yn m'D ywd kY
u
ay;t yfí au smif;t r B uD ;a' :jr &Si fu d k, fpm; a' gu fw mOD ;eE0́H o u v u fcH , lcJh
o n f/
t zG JU0i f* d
v meo H C mawmfw d t m;, ci fRule t wd
kY kif;u sef;r ma&;ax mu fyY vS
H L' gef;o n f/
' o r ES pf?ES
pfywfv n fr *¾ Zi f;t wG u f USD 2000 v smx m;o wfr S w fMu o n f/
t pDt pOf(6)t & yn ma&;au mfrwD ud kat mu fygt wd kif;zG

JU
pn f;v d
ku fo n f/
(1) OD
;yn mo mrd(Ou ú |)
(2) OD
;Z0e (' k-Ou ú|)
(3) OD
;0dpdwåo m& (t wG i f;a&;r S
L;)
(4) OD;Óaemb mo mv u F m& (wG Jb u ft wG i f;a&;r S
L;)
(5) OD;o kZ, ÓP
(6) OD;o kw mpm&mv u F m&
(7) OD
;ÓP ' D y (a' v D)
(8) OD
;a&0w (ykae;)
(9) OD
;ÓP d E´(ykae;)
(10) OD;o D[ mÓP mv u F m&mb d 0H o
(11) OD;eEó m&
(12) OD;eE´mpm& (yef* syf)
(13) OD;u k@v (*sr l;) wd jzpfo n f/
kY
t pD
t pOf(7)t & t cr f;t em;u d kAk'ö mo eHpd
&Hwd | wko H k;B
udr f½G
w fq d
kí 26-12-2009
' kw d
, aeYaeY
v n fyd
kif;t pn f;t a0;t cr f;t em;t pD
t pOfu d
k½kyfo d
r f;cJh
M
u ygo n f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
pf?ES
pfywfv n ft pn f;t a0;wG i ft zG
JU
0i fr sm;\
t wn fjyKjci f;(7)&yf
(1)t zG JU 0i fajcmu fyg;yg0i fao mES pfywfv n fpmapmifx kw fa0a&;au mfrwD ud kzG JUpn f;jci f;ESi fh
q , fES
pfajr mu fES pfywfv n fpmapmif(t x l;x kwf)x kw fa0a&;t wG u fu kefu sai Gt ar &d u efa' :v m(2000)
v smx m;ay;&eft wn fjyK jci f;/
(2)t zG JUBuD ;\ q , fES pfajr mu f?ES pfywfv n ft x d r f;t r S
w ft aejzi fh t zG JU
yd kifau smif;awmfB uD ;
aq mu fv kyfa&;r wn ft v S L&S i fau smif;t r B uD ;a' :jr &S
i f(ykv J&wema&mif;0, fa&;)t m;]]r Zö sd
ro HCr mwm}}
b JU
G
t yfESi f;&eft wn fjyK jci f;/
(3)t zG JU
BuD ;\ Ou ú | t jzpfw m0efx r f;aq mifcJh ao m Am&mP o D N
rdKU?r Zö sd
r o kcazmifa' ;&S i f;
q &mawmfa' gu fw mOD ;eE0́H o t m;t zG JU
B
uD ;\ jyn fw Gi f;OD
;aq mifem, u t jzpft wn fjyK jci f;/
(4), ci fau smif;awmfB uD ;jzpfajr mu fa&; au mfrwD t m;]]au smif;awmfB uD ;x d ef;o dr f; apmifh a&S mu f
a&;au mfrwD }}t jzpfajymif;v JzG JU
pn f;jci f;/
(5)t zG JU 0i f(13)yg;yg0i fao myn ma&;au mfrwD w pf&yfzG JU
pn f;jci f;u d
kt wn fjyK jci f;/
(6)t zG JU 0i f&[ ef;awmfrsm;t m;wpfyg;v Q i ft ar &du efa' :v m(50)EIH ;v SL' gef;jci f;u d kt wn fjyK jci f;/
(7)t zG JU yd
kif0u fb fq d k'f(Website)wpfckw i f&eft wn fjyK jci f;/
rS
wfwrf;wi fjci f;(14)&yf
(1)t zG JU
B
uD ;\ ES pfywfv n ft pn f;t a0;o d kY
(10)ES pfw d kifw dkifr ysu fr u G u fw u fa&mu fcJh ao m
OD
;0d
o kw (emv E´m)t m;t zG JU
B
uD ;u r S w fw r f;wi f* kP fjyK r I/
(2)t zG JU
BuD ;u au smif;t r B uD ;a' :jr &Si ft m;]]r Zö sd
ro H C r mwm}}*kP fjyK bGJU
wH qd yft yfESi f;csD
;jr S
i fh
r I/
(3)r d b ES pfyg;u d kt r SL;x m;í OD ;ÓaP mb mo ?&mZN *d K[ fjr efr mau smif;r S t pn f;t a0;o d kY
<
u a&mu f
v mM
u u kefao mt zG JU
0i fyn mo i fjr efr m&[ ef;awmfrsm;t m;wpfaeY w mq G r f;u yfv S L' gef;r I/
(4)b 0ewfx H ysHvG efawmfr lao mau s;Zl;awmf&S i fjzL;q &mawmfb ' ÉÅ e&ywd t m;&n fZl;í
wyn fh OD
;t *¾ 0&(jzL;)ES i fh
' u m?'u mrr sm;u a&cJrkefY u yfv S L' gef;r I/
(5)q i fu R ef;q &mawmfOD ;t *¾ 0Ho pm&t m;t r S L;x m;í OD ;u ko v (x D ;csdK
i fh
)ESi fh
' u m?'u mrr sm;u
t ½kP fq Gr f;u yfv S L' gef;r I/
(6)OD ;u d ef;+a' :v D &i f ]]ar mifu d ef;a&Tqd kif}} r d
o m;pku aeY qG r f;?t csd K
yGJ?azsmf&n fu yfv S L' gef;r I/
(7)r d b r sm;u d kt r S L;x m;í OD ;yn m'D y (au smif;awmfB uD ;x d ef;o d r f;apmifh a&S mu fa&;au mfrwD
Ou ú| )u ao mu fa&o efY u yfv S L' gef;r I/
(8)r d b r sm;u d kt r S L;x m;í OD ;r mCd E´(Aef;ar mu f)r *"wu ú od kv fu ao mu fa&o efY u yfv S L' gef;r I/
(9)OD ;0Zd &Ak'd̈ ?a' v D wu ú od kv fu ao mu fa&o efY u yfv S L' gef;r I/
(10)OD ;r sd
K
;aq G +a' :jr &S i f?o r D;jr zl;EG
, f(ykv J&wema&mif;0, fa&;)?&efu kefN rd K
UrSt ½kP fq G r f;u yf
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
vS L' gef;r I/
(11)OD ;au m0d ' (ykav m)?OD ;0i f;jr i fh+a' :pef;pef;wi fh ?o m;ar mifjyn fhN
zdK;?o r D;r at ;0i f;jyn hN
fzd
K
;/
OD;pHne GfY
+a' :t kef;Mu n fES i fh
o m;?o r D
;r sm;u d kat mifau smf?ro ef;aX;?ar mifx u fat mifau smf?u d kx defv i f;?
r wi fw i f0i f;r d o m;pk?rat ;at ;r l?aeY qG r f;u yfv SL' gef;r I/
(12)r d
b ES pfyg;u d kt r SL;x m;í OD ;o mo e (BHU) ES i fh
nD t udkar mifESr r sm;u t ½kP fq G r f; u yfv S L
' gef;r I/
(13) THAT NAING OO, MAW MAW WIN SAN, NAING NAING WIN, LYNG VEIEN
15 A1 8445 MELBU, NARWAY t csd KyG Ju yfv S
L' gef;r I/
(14)r *"wu ú odkv fyn mo i fjr efr m&[ ef;awmfrsm;u aeY qG r f;u yfv SL' gef;r I/
rd
wåLu d
k-
-1/Ou ú | q &mawmf?Ed kifi H
awmfo H C r [ mem, u t zG JU
/
-2/Ou ú | q &mawmf?y&a' o D oH C r [ mem, u t zG JU
/
-3/t zG JU\ jyn fw G i f;?jyn fyM o 0g' gp&d , q &mawmfrsm;/
-4/t zG JU
\ jyn fw G i f;?jyn fyOD ;aq mifem, u q &mawmfrsm;/
-5/0efB uD ;?o mo ema&;0efB uD ;Xme(aejyn fawmf)/
-6/o Ht r wfB uD;?jr efr mo H ½H k;?e, l;a' v DN
rd
KU
?t d
Ed́
, Ed kifi H/
-7/ppfo H rSL;B
uD;?jr efr mo H ½H
k;?e, l;a' v D N
rdK
U
?t dEd́
, Ed kifi H
/
-8/jr efr mau mifppf0efcsK yf?jr efr mau mifppf0ef½H k;/
t pn f;t a0;r S
wfwr f;wi fo lr sm;
t &S
i fÓaemb mo mv u F m&
t &S
i fv mb mo mrd
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Ed
kifi H
U
H
N
zdK
;a&;t zG
JU
MYANMAR MONK-STUDENTS' WELFARE ASSOCIATION OF INDIA
t zG
JU
B
uD;\ jyn fyM
o 0g' gp&d
, q &mawmfrsm;
1/ o wD *lq &mawmfa' gu fw mt &S i fÓP d ó &?o D w *lu r Çmh

Ak'ẅu ú od
kv f?ppfu d kif;/
2/ b ' ÉÅwdav mu mb d 0H
o ?½G mry&d , wd pmo i fw d
å ku f?t i f;pd
ef?&efu kef/
3/ b ' ÉÅ£ Eú ?an mifu efat ;o mo emh &dyfo m?t i f;pd ef?&efu kef/
4/ b ' ÉÅu krm&?r[ mo Go m&b k&m;au smif;?t i f;pd
H ef?&efu kef/
5/ b ' ÉÅu krm&?r[ mo dr fawmfB uD ;y&d , wd pmo i fw d
å ku f?yef;b Jw ef;?&efu kef/
6/ a' gu fwmpE´m0&mb d 0Ho ?t jyn fjyn fq d kif&max &0g' Ak'ö mo emjyK wu ú od kv f?r &r f;u kef;?&efu kef/
7/ b ' ÉÅu krm&?jr awmifpmo i fw d ku f?yef;waemfN rdKU
?{&m0wD wdkif;/
8/ b ' ÉÅo mo e?eHo mu kef;r d
Y k;u kw f0dyó em&d yfo m?yko d r fN
rd
KU?{&m0wD wd kif;/
t zG
JU
B
uD;\ jyn fwG
i f;M
o 0g' gp&d
, q &mawmfrsm;
1/ b ' ÉÅ
ÓP d E´?Ak'¨* , mjr efr mau smif;wd ku f?Ak'¨* , m?*, mNrd
K
U
/
2/ b ' ÉÅ
a' gu fw m"r ® mpm&?jr efr mau smif;wd ku f?ywåem;Nrd
K
U
/
3/ b ' ÉÅ
M
o b mo ?jr efr mau smif;wd ku f?o m0wd ¦N
rdKU
/
t zG
JU
B
uD;\ jyn fyOD
;aq mifem, u q &mawmfrsm;
1/ a' gu fw mt &Si fu pö
m, e?aZw0efjr efr mau smif;?b &pö wd ef;N
rd
K
U?M
o paw;v sEd kifi H
/
2/ a' gu fwmt &Si faq u dE´?t jyn fjyn fq d
kif&max &0g' Ak'ö mo emjyKwu úodkv f?r&r f;u kef;?&efu kef/
t zG
JU
B
uD;\ jyn fwG
i f;OD
;aq mifem, u q &mawmfrsm;
1/ b ' ÉÅ
au m@n ?jr efr mau smif;wd ku f?ywå em;N rd KU
/
2/ a' gu fw mt &S
i f0d
v mo *¾ ?jr efr mau smif;wd ku f?ywå em;N
rdK
U
/
3/ a' gu fw mt &S
i fo D
&d
E´?jr efr mau smif;wd ku f?u mv u wå m;N
rd
K
U/
4/ a' gu fw mt &S
i feE0́H
o ?r Zö sd
r o kcazmifa' ;&S i f;?Am&mP o DN
rdK
U/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Edkifi H
H
N
zdK
;a&;t zG
JU
2009^10 ckES pf?{ u m'o r ES pf?A[ d
kt v kyfr Iaq mif
t zGJU
0i fr sm;pm&i f;
1/ OD
;yn mo mrd emv E´m Ou ú |
2/ OD
;"r ®oDv mb d0H o BHU ' k-Ou ú |
3/ OD
;au m0d ' (u ' l;) r *" ' k-Ou ú |
4/ OD
;o kZ, ÓP emv E´m ' k-Ou ú |
5/ OD
;0dpdwåo m& q efpu &pf t ax G ax Gt wG i f;a&;r S
L;
6/ OD
;Zeu (ar mfv l;) emv E´m wG Jb u ft wG i f;a&;r SL;
7/ OD
;ao mb P mv u F m& BHU wG Jb u ft wG i f;a&;r SL;
8/ OD
;u ko v (c) r *" wG Jb u ft wGi f;a&;r SL;
9/ OD
;Owå r (a½Tbd k) emv E´m b @ma&;r S L;
10/ OD;o kE´& (u efY
b v l) q efpu &pf b @ma&;r S L;
11/ OD;wd u©ÓP r *" b @ma&;r S L;
12/ OD;Zeu (x m;0, f) emv E´m jyefM u m;a&;r S
L;
13/ OD;0g, r d
E´ q efpu &pf jyefM u m;a&;r S
L;
14/ OD;0d
v mo *¾ gv u F m& r *" jyefM u m;a&;r S
L;
15/ OD;Owå & emv E´m pm&i f;ppf
16/ OD;au mo v ’ q efpu &pf pm&i f;ppf
17/ OD;acr dó & r *" pm&i f;ppf
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Ed kifi H
HN
zd
K;a&;t zG
JU
t zG
JU
ydkifo H
k;x yfau smif;aq mifawmfB uD ;x d
ef;o dr f;apmifh
a&S
mu fa&;au mfrwD
t zG JU
0i fr sm;pm&i f;
1/ OD
;yn m'D y r *" Ou ú |
2/ OD
;t *¾ 0H
o q efpu &pf ' k-Ou ú |
3/ OD
;pEd́rm q efpu &pf ' k-Ou ú |
4/ OD
;yn mo mrd emv E´m t wG i f;a&;r S
L;
5/ OD
;av mu ÓP q efpu &pf wG Jb u ft wG i f;a&;r L
S;
6/ OD
;v mb o mrd q efpu &pf wG Jb u ft wG i f;a&;r L
S;
7/ OD
;o Dv 0Ho (c) r *" wG Jb u ft wG i f;a&;r L
S;
8/ OD
;"r ®ygv r *" b @ma&;r S L;
9/ OD
;awZmv u F m& r *" b @ma&;r S L;
10/ OD;Zeu emv E´m b @ma&;r S L;
11/ OD;ar "meE´ r *" jyefM u m;a&;r S L;
12/ OD;r mCd E´ r *" jyefM u m;a&;r S L;
13/ OD;o kE´& r *" jyefM u m;a&;r S L;
14/ OD;u dwd o m&
å r *" pm&i f;ppf
15/ OD;{ o du aZmwd q efpu &pf pm&i f;ppf
16/ OD;acr dó & r *" pm&i f;ppf
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Ed
kifi H
U
H
N
zdK
;a&;t zG
JU
yn ma&;au mfrwDt zG JU
0i fr sm;pm&i f;
(1) OD
;yn mo mrd Ou ú |
(2) OD
;Z0e ' k-Ou ú |
(3) OD
;0dpdwåo m& t wG i f;a&;r S
L;
(4) OD
;Óaemb mo mv u F m& wG Jb u ft wG i f;a&;r S
L;
(5) OD
;o kZ, ÓP t zG JU
0i f
(6) OD
;o kw mpm&mv u F m& t zG JU
0i f
(7) OD
;ÓP ' D y (a' v D) t zG JU
0i f
(8) OD
;a&0w (ykae;) t zG JU
0i f
(9) OD
;ÓP d E´(ykae;) t zG JU
0i f
(10) OD;o D
[ mÓP mv u F m&mb d
0H
o t zG JU
0i f
(11) OD;eEó m& t zG JU
0i f
(12) OD;eE´mpm& (yef* syf) t zG JU
0i f
(13) OD;u k@v (*sr l;) t zG JU
0i f
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
td
Ed́
, Ed
kifi H
qd
kif&m
ynm
oi fjrefrm
&[ ef;awm
frsm
;om
,mzG
U
H
N
zd
K
;a&;t zG
JU
MYANMAR MONK-STUDENTS' WELFARE ASSOCIATION OF INDIA
(Myanmar Monk-Students Buddhist Academic Center)
,,,,,,,,,,,,,,,,,,,,,
td
Ed́
, Ed
kifi H
?Ak'¨*, m
ajrjrwfr[ m
wG
i faqm
ufv kyfqJjzpfaom
ynm
oi fjrefrm&[ ef;awm
frsm
;t zG
JU
yd
kifoH
k;xyfausm
i f;awm
fB
uD;
jzpfajrm
ufa&;ES
i fh
ynm
a&;?usef;rm
a&;?qG
rf;ya' om
yi f
(jrefrm
usyfai G
oH
k;aom
i f;ES
i fh
t xuf)t vS
L&S
i frsm
;
rS
wfwrf;u@
Ê
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Ed kifi H
?Ak'¨* , majr jr wfr [ mwG i faq mu fv kyfq Jjzpfao m
yn mo i jfr efr m&[ ef;awmfrsm;t zG JU
yd
kifo H k;x yfau smif;awmfB uD ;jzpfajr mu fa&;ES
i fh
yn ma&;?
u sef;r ma&;?q G r f;ya' o myi f
(jr efr mu syfai GoH k;ao mif;ES i fh
t x u f)
t vS L&Si fr sm;r S wfwr f;
========================
1/ a' :v S ?a' :Or d o m;pk?ar &wem?pd ef?a&T ?&wema&mif;0, fa&;
t rS wf(99)?a&T bH ko m(at mu fv r f;)?yef;yJwef;N rd K
Ue, f? U$- 100
2/ OD ;wi a f zt m;&n fpl;í a' :wi far o r ;Da' :ci fr d rd
kY wi f r d
kY o m;pk
t rS wf(224)?ca&yi fv r f;?Ad kv fcsKyf½Gm?o k0P Ö ? U$- 500
3/ zci f OD ;[ efx G ef;+r d ci f a' :ci fo ef;EG , fwd ud
kY kt r S L;x m;í ar mif&Jv i f;x G ef;ESi fh
nD t ud kar mifES r r sm;r d o m;pk?(90)?ajr n D r i f;v r f;?pr f;acsmif;?
(r [ m&mrfwH wd kif;wpfcef;t wG u f) U$- 100
4/ OD ;jr i fhaZmf+a' :, ko m;?ar mifppfr mefn d K
?ar mifppfyd kifOD; o rD ; r, G ef;pHrS
aZmf
D
V1P Fashion r d o m;pk?r *F v maps;?&efu kef? (o efY pi fcef; ESpfcef;t wG u f)? U$-1000
5/ OD ;0i f;ar mf+a' :ci fci fav ;?o r D ; r ci fv i f;ar mf?*Er̈ mv r f;?t i f;pd ef? U$- 300
6/ OD ;zd k;jzL_a' :v S wd ud
kY kt r S L;x m;í Akd v fBuD ;x G ef;v G i f+q &mra' :&S i f&S
i fo ef; r d o m;pk
(1084)o k"r ® mv r f;r B uD ;(2)&yfu G u f?ajr mu fOu ú v my? U$- 100
7/ OD ;at ;v G i f+a' :ar &Jn G efYr d
o m;pk?o ab F mq d yf&yf?x m;0, fN rdK
U
? U$- 100
8/ OD ;jr wfo l+a' :ci fpd k;OD ;?r d o m;pk(ai G &wkr*F v mt x d r f;t r S wf)?
247^269 Daha Plaza t v , fa&T * kw
Hd kif?A[ ef;? U$- 100
9/ au s;Zl;&S i fr sm;t m;&n fpl;í r d ci fB
uD ;a' :ci fjr i fh ud kt r S L;x m;v Q u f OD ;0i f;jr i fh
+a' :o ef;o ef;Zi f
o r ;Dr , kZeci f?rpd r fY
a&T Zi f (a&T Zi f0i f;yH kESyfwd
d ku f)?r d o m;pk?t r S wf(20^22)?ajr mif;jr v r f;?
pr f;acsmif;?(a&csd K
;cef;u k#Dwpfcef;t wG u f)? U$- 700
10/ q &mawmfOD ;ykn meEt́ m;&n fpl;í cr n ;fawmfOD ;0d pm&ES i fhwyn fh ' u m?' u mrr sm; au mif;r I?
ykn m&mrr d k;u kwf&d yfo mau smif;?(9)&yfu G u f?o mau w?&efu kef? U$- 1000
11/ Adkv fr S L;B
uD ;cspfo l (DKBA)+eef;ci fjr ?zm;t H N
rdKU
?u &i fjyn fe, f? U$- 500
12/ q &mawmfOD ;yn mo mrd OD
;aq mifao mawmifu av ;Ak'¨* , mb k&m;zl;t zG JU U$- 500
13/ MD OD ;ar mifar mifwd k;ES
i fh
t zGJU(pu fr I-1)?&efu kef? U$- 300
14/ OD
;b x ;l+a' :at ;at ;r l r d o m;pk?54-ajr n D x yf?12-v r f;?v r f;r awmf?&efu kef? U$- 300
15/ u d kaZmfri f;o d r f;+r csd Ko mci f r d o m;pk18-c t i f;, m;N rd Ki fv r f;?a&T awmifM u m;?&efu kef? U$- 200
16/ OD ;yn meE´?jr o kc(175)?wyfOD ;au smif;q &mawmft r S L;jyK ao mjr 0wD N
rdKU?'g, u m?' g, d u mrr sm; U$- 250
17/ a' :o Zi fjr i fh at mif?at mifcsr f;o mb k&m;zl;t zG JU
? U$- 100
18/ OD;au smfn G efYt m;&n fpl;í a' :wi fn G efYrdo m;pk?116?u r Ç mat ;apwD v r f;?A[ ef;?&efu kef? U$- 150
19/ OD ;yn mo mrd ?OD ;t &d , 0H o au smif;wkd u f?zm;t H NrdKU?u &i fjyn fe, f? U$- 100
20/ OD ;au smfwi fh +a' :ci fci fai G ?e, l;a, mu ? ft ar &d u ef? U$- 100
21/ t &S i fo kE´&?yOö ed u m, fau smif;wd ku f?&efu i f;?&efu kef? U$- 50
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
22/ r pE´mx G ef;ES i fh
nD r r sm;?47^16v r f;?at mu f v r f;r awmf?&efu kef? U$- 50
23/ O;D at mif0i f;+a' :N idr f;Nid r f;x dku f r do m;pk?35?u i f;r G efN
cH K
u efv r f;?a' gi f;Z&yf?
aps;B ud K
?ar mfv N rdKi f? U$- 200
24/ a' :o ef;o ef;&S i f?a' :M u n fM u n faq G ?t r S wf(1) pu fr I0efB uD ;Xme?&efu kef? U$- 30
25/ OD;au smfaq G +a' :pef;wi fhr d o m;pk?Ad kv fcsK yfv r f;?&efu kef? U$- 50
26/ ESpfzu fao mrd b r sm;u d k&n fpl;í OD ;au smfaZma0+a' :ci fv S jr i fhr do m;pk?&efu kef? U$- 100
27/ OD;jr +a' :at ;o ef; o m;o r D ;ajr ;wpfpk?&efu kefN rd K
U? U$-1000
28/ a' gu fwmOD ;ar mifar mifci f+a' :ci fci ft kH ; rd o m;pk?61?v S n f;wef;?v r f;r awmf?&efu kef U$- 100
29/ OD;0d pdwå o m&?av ;t d r fpkau s;½G m?r t lyi fN rd K
Ue, f? U$- 100
30/ OD;u d ef;+a' :v D &i f ar mifu d ef;a½T qd kif?r EÅ av ;? U$- 300
31/ OD;wi fa½T t m;&n fpl;í a' :M u n fM u n frd o m;pk?r t lyi fN rdK
U?{ &m0wD wd kif;? U$- 100
32/ o ef;aZmfOD ;?o H jzLZ&yfN rd K
U? U$- 100
33/ u d kaZmfOD ;+r at mifM u n fjr i fh ?r EÅ av ;? U$- 100
34/ u d ko mEd kif+r ci fo ef;M u L?ar mifu d ef;a½T qd kif?&efu kef? U$- 100
35/ "r ® r mru o mo emh &d yfo mq &mawmfES i fha, m*D r sm;?v S n f;u l;N rdK
U ?&efu kef? U$- 600
36/ a' gu fwmci fr sd K
;jr i fh
?a' gu fwmwD wDr d o m;pk?&efu kef? U$- 100
37/ a' :q ef;n d K?ar mfv N rdKi f? U$- 50
38/ OD;wi fOD ;+a' :ci fo ef; o r D ; a' :jzLjzL0i f;?51?r d k;r cv r f;?pr f;acsmif;?&efu kef? U$- 300
39/ OD;ar mifar mift m;&n fpl;í a' :wi f&Dr d o m;pk?t r S wf 54 v r f;?pr f;acsmif;?&efu kef? U$- 100
40/ OD;ar mifar mifwi ft m;&n fpl;í a' :ar pef; r d o m;pk?43?t i f;pd efv r f;?M u n fh
jr i fwd
kif?&efu kef? U$- 200
41/ q &mawmfOD ;o kr*F v (' , ft d k;q &mawmf) r d k;u kwfe, fv S nh f" r ®ux d u? U$- 400
42/ &efu kefAk'¨* , mb k&m;zl;t zG JU
? U$- 100
43/ t *¾ r [ mo D &do k"r ® od *Ð a' :at ;at ;pd k;?11^12 (7)r d kif?jyn fv r f;?&efu kef? U$-1000
44/ "r ® pM u mau smif;q &mawmfES i fh' u m?'u mrr sm;?au mif;r I? U$- 100
45/ u spG mq &mawmfOD ;v u © P ?ppfu d kif;? U$- 200
46/ Mr. GEORGE+DAW MYINT MYINT THAN AUSTRALIA U$- 100
47/ a' :apmu si f;?Australia U$- 18
48/ a' :pef;pef;n G efY
?Australia U$- 100
49/ OD;o ef;Ed kif+a' :M u n faq G(o r ® wo u F e;fwd ku f) r do m;pk?&efu kef? U$- 100
50/ OD;o kr*F v ?a0gq &mawmf?a0gN rd
KU ? U$- 100
51/ OD;au smfpd k;+a' :at ;yd ku f?t i f;pd ef?&efu kef? U$- 58
52/ OD;jr i fh
aq G +a' :at ;jr i fhr d o m;pk?Ad kv fcsK yfv r f;?v Id i fo m, m? U$- 58
53/ OD;ar mif0i f;+a' :ci fpef;jr i fho r D ; r jzLao mfwmri f; o m; ar mifau mif;x u fo m+
rrG efr G
efwi f?zm;u efY N
rd K
U ? U$- 100
54/ OD;"r m ®eE´mb d 0Ho ?r [ m"r d u m&mrau smif;?awmifB
® uD ;? U$- 30
55/ r ci fM u n fat ;(c)v H k;v H k;?plygr i f;q D pu f?r au G ;?ri f;b l;? U$- 500
56/ OD;jr i fh
vG i f+a' :ci fci far r d o m;pk?Australia U$- 200
57/ r d
ci fa' :t r mM u n ft r S L;x m;í o r D ;Bu ;D a' :wi fr mo ef;?o m;OD ;pdk;r i f;o ef;?
o r ;DAd kv fr S L;B
uD ;0i f;jr i fh
+a' :o i f;o i f;o ef; r d o m;pk?&efu kef? U$- 30
58/ OD;r sdK;at mift m;&n fpl;í a' :jr i fh jr i fhpdef o r D ;r au cd kifr sd
K
;o G i f?r jr wfjr wfax G ;?pu F myl? U$- 100
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
59/ CHARLES MYINT-FALILY POBOX96. PENSHURST, NSW 1222. SYDNEY. Aus-800
60/ q &mawmfOD ;"r ®mpm&?q pf' eD N
rdK
U? Aus-100
61/ OD;jr i fh od ef;+a' :o ef;o ef;wi f r d o m;pk?q pf' eD NrdKU
? Aus- 50
62/ OD;u pö m, e?b &pö wd ef;N
rdKU
? Aus-100
63/ a' :ci fN yHK;?q pf' eD NrdKU
? Aus- 50
64/ OD;v S jr i fh
+a' :jr jr o D ?r d o m;pk?q pf' eD NrK dU? Aus-100
65/ u d kay:OD ;+r yef;0g2^145. AUBURN RD. AUBURNNSW 2144 Aus- 50
66/ u d kMu n fat mifG02, 55. WALKERST. REDFERN NSW Aus- 30
67/ aq G nd KaX;aX;o efY ?&n fr G efo efY4 / 20 TILBA ST. BERALA Aus-100
68/ OD;jr i fh od ef;+a' :o efY o efY wi f r do m;pk?6 KEALING ST. LIDCOMBE Aus-100
69/ 6 KEALING ST. LIDCOMBE Aus-200
70/ 6 KEALING ST. LIDCOMBE Aus- 50
71/ 6 KEALING ST. LIDCOMBE Aus- 50
72/ OD;o mEd kif? Aus- 50
73/ u d kat mifr G efo d ef;+r o u fo u fo d ef;? Aus- 40
74/ OD;aZmfo efY +a' :at ;r l POBOX 3048 REDFERN NSW 2016 Aus- 50
75/ OD;x G ef;0i f;+a' :pD pD? Aus-100
76/ DR. ENG HOE +DR. R. HOE Aus- 50
77/ OD ;jr i fh vG i f+a' :ci fci far ? Aus-100
78/ (OD ;v S 0i f;)+a' :N yHK;&Dr do m;pk? Aus- 70
79/ a' :*s, feD at mif o m; ar mifo efY wi f? Aus- 50
80/ U PHILIP THEIN +DAW SUSAN Aus-100
81/ a' gu fwmar 0i f;+a' :av ;av ;EG , f? Aus- 50
82/ OD;o ef;x G #f+a' :jr jr o ef; o r D ; csd
K oD&d xG #f? Aus- 50
83/ a' :½Iv G r fr do m;pk? Aus- 50
84/ OD
;at mifyG m;+a' :ci fav ; r d o m;pk? Aus- 50
85/ a' gu fwmOD ;b v S +a' :jr i fh
D oG, f o m; u d ko mv Id
i f? Aus-100
86/ OD ;at mifaZmf+a' :eef;aM u m?h Aus-270
87/ OD;pd k;ydkif+a' :o d ef;o d ef;o ef; Australia Aus-100
88/ a' :u si f0r f;?Australia Aus-100
89/ a' :apmu si f;?Australia Aus- 48
90/ ar mifv S acgi fr dk;+r ES i f;&Dpd
k; o m; 0gq d krdk;?Australia Aus-100
91/ a' :v S ?Australia Aus-100
92/ a' :OD ;?an mifyi fapmu f½G m?EGm;x dk;B
uD ;Nrd K
U
e, f? Aus-100
93/ u G , fv G efo lOD ;0i f;jr i fh
t m;&n fpl;í a' :wi fwi fr d o m;pk?Australia Aus-100
94/ a' :ci cf i fr d o m;pk?Australia Aus- 58
95/ OD
;pd k;ydkif+a' :o d ef;o def;o ef; Australia Aus- 58
96/ a' :ci cf i fr d o m;pk?Australia Aus- 50
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
97/ OD
;pd kif;au smfv S +a' :eef;ci fapmOD ; rd o m;pk?au mif;v ef&yf?eefv ef;N rdK
U?&S r f;ajr mu f? Rs-100000
98/ a' :v S ar r d o m;pk?N rd K
Uv , f&yf?eefY v ef;N rd KU
?&S r f;ajr mu f? Rs- 55000
99/ t pfu d kOD;ar mifar mifES i fhn Dr a' :aX; o r D ;r pE´m?N rdK
U r &yf?eefY v ef;N rdKU
?&S r f;ajr mu f? Rs- 50000
100/ a' :eef;v S nG efYo r D ; eef;pd efcr f;pyf?eef;pd efcr f;v d efY
? Rs- 30000
101/ u d kpef;aX;+r ci fn d Kr d o m;pk?eefY v ef;N rdK
U ?&S r f;ajr mu f? Rs- 30000
102/ u d kau smfri f;+r jr OD ; rd o m;pk?a½T uG r f;r i f;u G r f;, mq d kif?eefY v ef;N rdKU?&S r f;ajr mu f? Rs- 40000
103/ awmifau smif;q &mawmft m; t r S L;x m;í t mpd PÖ uH t zG JU ?N rd K
Uv , f&yf?eefY v ef;N
rd
KU
?&Sr f;ajr mu f? Rs- 45000
104/ u G , fv G efo lOD ;v S pd eft m;&n fpl;í a' :M u i fEko m;o r D ;wpfpk?ewfar mu fv r f;?wmar G ?&efu kef? Rs- 1000
105/ ES pfzu fao mrd b r sm;ES i fht a' :a' :ci fpd eft m; &n fpl;í Ad kv fr S L;csKyfaZmfx G ef;+
a' :ci fr mv mn d Kr d o m;pk? Rs- 1000
106/ OD ;wl;+a' :M u LM u Lcd kif 319?ajr n D x yf?r *F v maps;?&efu kef? Rs- 1000
107/ a' :n G efYar r d o m;pk?u av ;N rd K
U? Rs- 4600
108/ a' :ci fci fav ; Ad kv fcsK yfv r f;?yi fv H k&yf?u av ;N rd KU
? Rs- 1000
109/ a' :o ef;at ;?a' :M u n fM u n fo ef;?v S n f;u l;N rdKU
?&efu kef? Rs- 1000
110/ r dci fB uD ;a' :v S Mu n f?&efu kef Ak'¨* , mb k&m;zl;t zG JU
? Rs- 1000
111/ q &mawmfOD ;Zed EÉSi fh' g, u m+' g, d u mrr sm;?aygu fN rd Ki fpmo i fwd ku f?v , fa0;N rd
K
U
?aejyn fawmf? Rs- 1000
112/ a' gu fwmat mifB ud Ki f (USA) Rs- 1000
113/ cs, f&D pwd k; r d o m;pk?&efu kef? Rs- 1000
114/ a' :r d k;pd ef?a' :pE´m?eef;av mifcr f; n tDpfu d kar mifES r r sm;?52^v r f;?&efu kef? Rs- 2000
115/ a' :N rd Ki fN
rdKi faq G(acw)åpu F yl? Rs- 1000
116/ OD ;av mu d kif+a' :ci fwkwf r d o m;pk?Ad kv fcsK yfv r f;?Aefar mu fN rd K
U?ppfu d kif;? Rs- 1000
117/ r d
k;jr i h jfr i fhcd kif (acwå ) pu F myl? Rs- 1000
118/ OD ;at mifeD +a' :r eDo r D ; r eD eDat mif?Ad kv fcsK yfv r f;?Aefar mu fN rdKU
?ppfu d kif;? Rs- 1000
119/ OD ;ci a f r mif&D +a' :r d rd
kY ao mif; r d
kY o m;pk?Aefar mu fN rdK
120/ OD ;aZmf0i f;+a' :t r mn G efY
wd t m; t r S
kY L;x m;í OD ;v i f;pd ef+a' :ci fr ma0 r d o m;pk?
Aef;ar mu fN rd K
121/ OD ;v S Aef+a' :o d ef;&S i fr d o m;pk?Aef;ar mu fN rd K
U ?ppfu d kif;? Rs- 1000
122/ a' :t kef;&S i fESi fho m;o r D ;ajr ;jr pfwpfpk?Aef;ar mu fN rd KU?ppfu d kif;? Rs- 1000
123/ &efu kef?Ak'¨* , mb k&m;zl;t zG JU
? Rs- 600
124/ OD ;au smfn G efYt m;&n fpl;í a' :wi fn G efYr d o m;pk?116?u r Ç mat ;apwD v r f;?
A[ ef;?&efu kef? Rs- 1000
125/ a' :jr &D ?x m;0, f? Rs- 1000
126/ U KYAW NYUNT+DAW YU YU HLAING. SINGAPORE Rs- 5000
127/ OD;cspfao mif;?r EÅ av ;? Rs- 1000
128/ a' :ci fr m&D ?&efu kef? Rs- 1000
129/ t &S i fZ0et m;t r S L;x m;í u d k0yfcGefr kid;f+r t d t dpdk;?o r D ; <u , f0i f;v i f;?r EÅ av ;? Rs- 1000
130/ OD ;M u n fpd ef+a' :ci fpd efr l r do m;pk?&efu kef? Rs- 1000
131/ a' :v S vS Mu n fr d o m;pk?t i f;pd ef? Rs- 1000
132/ r d
b ?q &m?&[ ef;r , fawmfB uD ;wd t m; t r S
kY L;x m;í OD ;ao | d v (em*Zke)? Rs- 1000
133/ r wi E f k?r ci fo l?r r JB uD ; nD r wpfpk?0ef;o d kN
rd KU?ppfu d kif;wd kif;? Rs- 1000
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
134/ a' :aq G aq G jr i fh
OD;aq mifao myn mo i ft zG JU(acwå )t d Ed́, ?(yn ma&;t v S L)? Rs- 1000
135/ OD;o d ef;a½T +a' :t kef;o d ef; r do m;pk?x m;0, f? Rs- 1000
136/ OD ;jr i hf t mif+a' :ci f0i f;M
a u n f?Z&pf?x m;0, f? Rs- 1000
137/ q &mav ; r £ N Ed́, pm&D (c)r at ;at ;q i fh ?x m;0, f? Rs- 1000
138/ a' :ci fyd k?u d k0i f;aX;+r ci fjzLjzLax G ;?x m;0, f? Rs- 1000
139/ OD;t mav mu ?aZw0efau smif;?ajr eD u kef;? Rs- 1000
140/ q &mawmfOD ;au m@n ES i fho r D ; r ci fr ma0?b kef;B uD ;v r f;?v r f;r awmf? Rs- 1000
141/ u G , vf G efo lOD ;r sd
K
;x G ef;t m;&n fpl;í a' :M u n fM u n fci f r d o m;pk?&efu kef? Rs- 1000
142/ a' :[ d ko def; r d o m;pk?x m;0, f? Rs- 1000
?Australia Rs- 1000
144/ OD;jr i hvf Gi f+a' :jr i fh jr i fho ef;?Australia Rs- 1000
145/ a' :M u n fM u n f?&efu kef? Rs- 1000
146/ ar mifÓP fv i f;at mif?OD ;0i f;Edkif?r EG , fat ;?0ef;o d kN
rd K
U?ppfu d kif;wd kif;? Rs- 1000
147/ a' :aq G aq G jr i fhOD ;aq mifao myn mo i ft zG JU(acwå )t d Ed́, ?(q G r f;t v S L)? Rs- 2000
148/ OD;v S ai G ?OD ;ar mifar mifat ;?aM u mifeu fr i f;u krÜ PD ES i fh0i f;em;plyg' d kif;r G
ef;
u krP Ü Dr d o m;pk?44v r f;?Ad kv fwax mif?(wpfv v Q i f q efwpft d yf?q D wpfyH k;?
t wG u fv pOft v S L)? Rs- 1500
149/ a' :at ;at ;r i f; o m; q ef;r i f;x G ef;?Ad kv fwax mif?&efu kef? Rs- 1000
150/ u G , vf G efo lOD ;0i f;jr i fh t m;&n fpl;í a' :wi fwi fr d ?r do m;pk? Rs- 1000
?Australia Rs- 1000
152/ a' :pd ef;&i f?&efu kef? Rs- 1000
153/ u efo mq &mawmf?N rd wfN rd KU
? Ks- 30000
154/ t &S i fpE´mo D &d ESi fh' u m?'u mrr sm;?a½u T si fau smif;?awmif' *H k?&efu kef? Ks- 100000
155/ OD;at mifjr i fh +a' :o ef;o ef;0i f; r d o m;pk?&efu kef? Ks- 30000
156/ OD ;0i f;+a' :wi fv S&wem0i f;yG J½H
k?M unh fjr i fwd kif?&efu kef? Ks- 50000
157/ a' :ci fM u n f?a' :ar v G i f?a' :pef;pef;aX;?o d r fZ&yfN rd K
U? Ks- 30000
158/ a' :ci fa½T(68)ES pfjyn fhar G ;aeY t vS L?t r S wf(65) a½T v Idi fv r f;?M u n fh jr i fwd kif? Ks- 100000
159/ u G , fv G efo lzci fB uD ; OD ;t kef;ar mifES i fhr d
ci fB uD ; a' :o ef;ar wd t m; &n fpl;í
kY
o m;o r D ;ajr ;jr pfwpfpkt r S wf14^8^1066 &mZm"d &mZf(5)v r f;?ajr mu fOu ú v my? Ks- 500000
160/ OD;x G ef;ÓP f+a' :apm&Dt r S wf 36^458 a½T o laX;v r f;?r ^' *H k?&efu kef? Ks- 70000
161/ OD;pkd;at mif+a' :ES i f;at ; r d o m;pk?o OÆ mat mift x n fq d kif?r *F v maps;?&efu kef? Ks- 150000
162/ OD ;jr i hf t mif+a' :pd
a k;r kd
;M u n f (½kyf&S i fo ½kyfaq mif) r d o m;pk?&efu kefN rdKU
? Ks- 50000
163/ OD;t v i f;+a' :ÓP f0i f; (q ef;paygh N
rwd f) r d o m;pk?ykv Jv r f;?aps;wef;?N rd wf? Ks-2500000
164/ OD;au smf[ d k;+a' :o i f;&D wd t m; t r S
kY L;x m;í u G , fv Gefo lu d kau smfv G i fOD ;?
ud kat mifau smfaZ, swd t m;&n fpl;í u kw
kY d i fat ;+r v G i fv G i fr m?r Or ® mat mif?
r at ;o i f;o i f;pd k;?rwi fwi fr G ef?ar mifES r wpfpk?(87)?&wemyH kv r f;?M unh fjr i fwd kif? Ks- 200000
165/ ' kwd , Ad kv fr S L;BuD ; at mifB ud Ki f(N
id r f;)+ZeD ;a' :ci fo d ef;o d ef;aq Gr d o m;pk?18^
"r ® 0wD v r f;?pr f;acsmif;?&efu kef? Ks- 100000
166/ OD;x G ef;ci f+a' :jr OD ; (jr o kcN cH)?r d o m;pk?jyn fax mifpkv r f;r B uD ;?
r *F v m&yf?at mifyef;N rd K
U? Ks- 50000
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
167/ u G , fv G efo lzci fOD ;&i faz+r d ci fa' :ykwd kY
t m;&n fpl;í o r D ; a' :&D &Daq G
rd o m;pk?t r S wf(169)?An m;' v v r f;?wmar G ? Ks- 100000
168/ a' gu fwmjr wfcd kif+a' gu fwm&D &Dr d o m;pk?39?147 v r f;?wmar G ? Ks- 100000
169/ zci fOD ;ci far mif+r d ci fa' :M u i far ?n D r a' :M u i fwi f?a' :u si fyk?
o m;ar mifo d ef;x G #fwd t m;&n fpl;í t r S
kY wf(1) jyn fawmfat ;&d yfo m?
u rm Çat ;b k&m;v r f;?jr i fh jr i fh
cd kif"mwfyH kwdku f?au mif;r I? Ks- 100000
170/ OD ;ao mif;n G efY
+a' :t kH ;M u n fr d o m;pk?ar wå mn G efY
? Ks- 50000
171/ OD;o ef;ar mif+a' :at ;r dr d o m;pk?t r S wf(61)?{ &m0P f&d yfo m(A)v r f;?o mau w? Ks- 500000
172/ t pfu d kB
uD ; OD ;au smfo efY t m; OD ;x d yfx m;í OD ;ar mifar mifpd k;+a' :pef;pef;jr i fh
rd o m;pk?u ^2v r f;?t i f;pd efNrd KU
o pf?&efu kef? Ks- 100000
173/ OD ;v S BuD ;+a' :jr M u n fr d o m;pk?O, smOfv r f;?aygu fawm?t i f;pd ef?&efu kef? Ks- 100000
174/ OD ;Zi f;B uD ;OD ;x G ef;x G ef;?ykcef;au smif;wd ku f?zsmyH kN
rdKU
? Ks- 100000
175/ (OD ;pd ef[ kd)t m;&n fpl;í a' :&S i fEk(c)a' :Ek\ ar G ;aeY t vS L?aps;v r f;?ykav mN rdK
U
? Ks- 100000
176/ Ad kv fr S L;ci far mif0i f;+a' :ci fr r at mif o m; ar mifr i f;[ d ef;cefY?&efu kef? Ks- 100000
177/ u d kat mifr d k;+r o ef;o ef;Eko r D ; r o Jq kat mif?r t d o lZmat mif r d o m;pk?r *F v maps;? Ks- 200000
178/ a' gu fwm0i f;ar mif+a' :wi fwi fat ; r d o m;pk?t r S wf(308)?yx r x yf?
An m;' v v r f;?wmar G ?&efu kef? Ks- 200000
179/ a' :ci fpef;jr i fh \ ES pf(60)jyn h far G;aeYOD ;at mifM u n f+a' :ci fpef;jr i h f?
wd ku (f46)?t cef;(8)?A[ kd pn ft d r f&m?v r f;r awmf? Ks- 100000
180/ ES pfb u fr d b mrsm;u d kt r S L;x m;í r d ci fBuD ;(a' :at ;o ef;) t m;&n fpl;N yD ;?
OD ;at ;aZmf+a' :o ef;o ef;0i f; o m;o l&au smf?o r D ;N zdK
;pE´mr d o m;pk?
(23) o H vG i fv r f;?u r m½G wfN rd KUe, f?t r S wf(10)&yfu G u f?&efu kef? Ks- 100000
181/ OD ;Mu Lu G r ft m;&n fpl;í a' :t d kif&mr d o m;pk?(r o ef;o ef;&Dykq d k;q dkif) r *Fv maps;? Ks- 100000
182/ ES pfb u fr d b r sm;u d kt r S L;x m;í ar mifo d ef;OD;+r 0i f;pd k;&S
efwd
d \ r *F
kY v mOD ;t v SLai G
t rS wf(92)?x m;0, fv r f;?v r f;r B uD ;?Nrd wf? Ks- 100000
183/ u G , fv G efo l a' :ci fci ft m;&n fpl;í OD ;wi faq Go m;?o r D ;r sm;au mif;r I?
(v S , Ofq ef;t x n fq d kif) r *F v maps;?t r S wf(17)?r t lu kef;v r f;u s, f?wmar G Ks- 2500000
184/ OD ;u d ku dkB
uD ;+a' :wi fwi f 20^&wemv r f;?o CF ef;u R ef;? Ks- 150000
185/ u d kri ;fo d ku fx G ef;+r , OfEkr d o m;pk?r , OfEkES i fh
ar mifr sm;?t x n fq d kif?
ajr n D1^y. 22?t q i fh jr i fh
r *F v maps;?&efu kef? Ks- 50000
186/ u G , vf G efo lr d b ES pfyg; (OD ;&i fjr i fh +a' :u si fEd kif)wd t m; &n fpl;í OD
kY ;o ef;pd ef+
a' :eD v mo m;ÓP fv i f;x u fo r D ; at ;jr wfckd i fr d o m;pk?t r S wf(56)?
15v r f;?v r f;r awmfN rdKU ? Ks- 100000
187/ au s;Zl;&S i fr db ES pfyg; OD ;u si far mif+a' :ci fci fjr i fh wd t m;t r S
kY L;x m;í
o r ;Dr pef;pef;ax G ;?pOfh t kd;wef;?v o m? Ks- 100000
188/ u G , fv G efo lr d b ES pfyg; (OD ;&i fjr i fh +a' :u si fEd kif)wd t m; &n fpl;í
kY
o r ;Dr o D wmau mif;r I?t r S wf(49)?15v r f;?v r f;r awmfN rdK
U? Ks- 100000
189/ OD ;pd ef0i f;+a' :jr i fh jr i fh
&Do m; Ad kv fB
uD ; 0i f;x G #fat mif?Ad kv fr sd
K
;jr i fh
at mif?
rd o m;pk?(cd kifr mv mt x n fq d kif)?ajr n D x yf?315?r *F v maps;? Ks- 100000
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
190/ a' gu fwma½T xG ef;+a' :r d r do r D ; r cd kifpk, Of?r , ka0o i f;?r jyn h fv Idi fx G
ef;?
r au cd kif, k?r d o m;pk?(&mraq ;q d kif)?r *F v maps;? Ks- 100000
191/ OD;aX;0i f;+a' :jr i fh jr i fh
at ; r d o m;pk?(r d k;ay:u v laq ;q d kif)?p^761?r*F v maps;? Ks- 50000
192/ OD ;wi f0i f;v Id i f+a' :at ;at ;o ef;o ef; o r D ; i k0gv Idi f?(r sd K;r i f;x d kift x n fq d kif)?
yx r x yf?768?769?r *F v maps;? Ks- 100000
193/ OD;a½T 0i f;+a' :at ;r , f?yi f;ab m½G m?u csi fjyn fe, f?r d k;au mif;N rd K
U? Ks- 50000
194/ OD ;pd efar mif+a' :t kef;ci f?yi f;ab m½G m?u csi fjyn fe, f?r d k;au mif;N rdK
U ? Ks- 100000
195/ a' :at ;yd k?yi f;ayg½G m?u csi fjyn fe, f?r d k;au mif;N rd
KU? Ks- 50000
196/ a' :wi fM u n fr d o m;pk?yi f;ab m½G m?u csi fjyn fe, f?r d k;au mif;N rd KU? Ks- 100000
197/ u G , vf G efo lv i f;r i f;wi fwi fB uD ;t m;&n fpl;í ZeD ;a' :n G efY nG efYo m;?o r D ;
12^(u )*Er̈ mv r f;?t aemu faps;u ke;f&yf?t i f;pd ef? Ks- 130000
198/ OD;0i f;ar mf+a' :ci fci fav ; o r D ; r ci fv i f;ar mfr d o m;pk?*Er̈ mv r f;?t i f;pd ef? Ks- 50000
199/ q &mrB uD ;a' :pd efwi ft m;&n fpl;í OD ;eE0́H oud kt r S L;x m;í a' :jr i fh odef;?
wlr r pd k;pd k;x Gef;?Aef;ar mf?u csi fjyn fe, f? Ks-5000000
200/ a' :EG JU
EGJU
0i f; (at mifu sL&S i f)?Aef;ar mf?u csi fjyn fe, f? Ks- 100000
201/ OD ;pd kif;x G ef;aemif+a' :o EÅ mjr i fhar mifpd kif;aZmf0i f;aemif+r au cd kifOD ;?
Aef;ar mf?u csi fjyn fe, f? Ks- 50000
202/ OD;x G ef;&Si ft m;&n fpl;í a' :wi fM u n fr d o m;pk?Aef;ar mf?u csi fjyn fe, f? Ks- 50000
203/ u d k&Jri f;at mif 17âps;t a&S Uv r f;? Ks- 30000
204/ au smif;o pfau smif;q &mawmfOD ;t m'd pöt m;t r S L;x m;í u G , fv G efo lzci fBuD ;
OD ;jAef;csr f;?r d ci f a' :&i fM u n fwd t m;&n fpl;í a' :ci f0i f;M
kY u n fES i fh
ar mifES pfr r sm;?
ar mifau mu f&u zD ;?an mifav ;yi f Ks- 30000
205/ OD;azwi f+a' :EkEkaq Gr d o m;pk? Ks- 100000
206/ OD;r sdK;0i f;+a' gu fwm, kEG , f0i f; r d o m;pk?17^ C/D2 jyn fax mifpkv r f;?A[ ef;? Ks- 200000
207/ OD ;0i f;jr i fh+(a' :wi fwi fM u n f) o m;o r D ;ajr ;wpfpk?Ou ú | aps;o m, ma&;t zG JU
?
r *Fv maps;?&efu kef? Ks- 100000
208/ OD;t kef;au smf+a' :r S Dr do m;pk?(u d Eé&D t x n fpu f½H k)?o Jawm?0r f;wG i f;? Ks- 100000
209/ OD;wi fat mif+a' :v S vS at mif r d o m;pk?Doaru t v S u kefv kyfi ef;?r *F v maps;? Ks- 100000
210/ OD;jr i h fD
O ;+a' :csd K
r dr d o m;pk?pwkw¦x yf?(659)?r *F v maps;? Ks- 50000
211/ OD ;wi far mifx G ef;+a' :t d t d csd
Ko r D ; q ko u fx m;pH ?q ko u fES i f;pHr d o m;pk?
t rS wf(34)?a*s(1)?pr f;a&wG i f;v r f;?A[ ef;? Ks- 100000
212/ OD;o l&v Id i f+a' :o ef;o ef; o m; jyn h fo [D o r D ; zl;r su fjc, f?
t rS wf(32)?t i f;v sm;&d yfo m? Ks- 30000
213/ Captaion o efY pi f+a' :pkpkr d o m;pk?&efu kef?o k0P Ö ? Ks- 30000
214/ r q kjr wfr d k;[ d ef; (6)ES pfjyn h far G;aeY r *F v m? Ks- 30000
215/ r dci fB uD ; a' :, Ofwi fh t m;t r S L;x m;í o r D ;a' :wi far ?a' :wi f&D ?a' :jr i fh
jr i fh
&D
?
ajr ; ci f&wemB ud Ki f?au mif;cefY 0i f; r d o m;pk?au mif;r I?wd ku fcef;(15)?
t cef;(301)?a½T xD ;t d r f&m?o r d kif;b lwm½H kv r f;?t r S wf(1)&yfu G u f?r &r f;u kef;? Ks- 50000
216/ u G , fv G efo lr d ci fBuD ;ESi fhci fyG ef;o n f t m;&n fpl;í a' :o ef;o ef;0i f; r d o m;pk
ajr n D x yf?r *F v maps;? Ks- 50000
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
217/ OD;at mifM u n f+a' :wi fv T r f; r d o m;pk?(o pfq ef;OD ;)?M u n fhjr i fwd kif?n aps;? Ks- 30000
218/ OD;n n DD at ;+a' :ci fr mOD ; rd o m;pk?t r S wf(6)?(6)v T m?au smu fajr mif;&yf?
Nrd K
U o pf(1)v r f;?wmar G ? Ks- 50000
219/ OD;o ef;aX;t m;&n fpl;í a' :v Id i fr d o m;pk?(cG gn d Kt x n fq d kif)?jyn fN rd K
U? Ks- 100000
220/ u G , vf G efo l zci fB uD ;OD
;at mifo ef;t m;&n fpl;í a' :pef;jr i fhr d o m;pk?
t rS wf 399û at mu fykZG efawmifv r f;r B uD ;? Ks- 50000
221/ u d krsd K
;jr i fh
0i f;+r o d * Ð(o d *Ð 0i f;a½T qd kif)?r k'H k? Ks- 50000
222/ OD;pd k;0i f;+a' :ci fav ;pd ef?(at mifpB u fmy&d ab m*) r d o m;pk?r k'H k? Ks- 30000
223/ OD;ci a f r mifv G i f+a' :ci fM u n frd o m;pk?r k'H k? Ks- 103000
224/ u d kat mifau smf+r ci fo D wmax G ; o rD ; ar o lo lau smf?acsmpkpko G , frd o m;pk?
(a½T r i f;o m;y&d ab m*ES i fht d r faq mu yf pö n f;a&mif;0, fa&;) No (3)
Adkv fat mifau smfv r f;?yd EéJwd ku f&yf?r k'k? H Ks- 30000
225/ OD;t kd cspf+a' :v Id i f&Dr d o m;pk?ykav mN rK dU
e, f?u ' Jau s;½G m? Ks- 50000
226/ u d kÓP fx G ef;+r aX;aX;v Id i f o m; ar mifb kef;jr wfx G ef;?ar mifat mifcsr f;at mif?
o r ;Dr cd kifpkpko i f;?Ax l;v r f;?ykav mN rd K
U? Ks- 100000
227/ OD;x G ef;jr i fh+a' :u si fa½Tr d o m;pk?t r S wf(168)?at mifq ef;v r f;?
at mifcsr f;&yfu G u f?o H jzLZ&yfN rd K
U?r G efjyn fe, f/ Ks- 100000
228/ ½kyf&S i fo ½kyfaq mif OD ;&Jat mif+a' :at ;at ;Ed kif o m; ar mifau mif;awZmEd kif?
t rS wf(121) b D ?o pf&myi fv r f;o G , f(3)?o k0P Ö ?&efu kef? Ks- 900000
229/ OD;aex G ef;+a' :a0a0EG , fr d o m;pk?t ar &d u ef? Ks-1000000
230/ ESpfzu fao mrd b r sm;u d k&n fpl;í OD ;au smfpd ef+a' :v S wi f r d o m;pk?
t rS wf(9-C) csr f;at ;&yf?ar mfv N rd Ki f? Ks- 100000
231/ OD;a½T &i f+a' :ar T ;t H k(a&cJawmift x n fq d kif) r do m;pk?r k'H k? Ks- 100000
232/ OD;ar mifar mif (aq ;q &m) r d o m;pkES i fha' :n G efY
&Si f OD;aq mifao m
"r r®d wfaq G r sm;?ar mfv N rd Ki fN
rd KU
? Ks- 50000
233/ (OD ;ci far mifpd k;)+a' :Ek&S ef?zJu o mau s;½G
d m?zm;t H N
rdKU
e, f?u &i fjyn fe, f? Ks- 100000
234/ OD;o m, m+a' :, Of, Ofat ; o m; ar mifpd k;&efEd kif (acwå ) b efau mu f? Ks- 100000
235/ a' :o d ef;M
u n f o m;o r D ;ajr ;wpfpkau mif;r I?(9 Power) ao mu fa&o efY ?
ar mfv N rdKi fNrd
KU ? Ks- 150000
236/ a' :csd KcsdK
cd kif?EG , fau smfpd k;?ajr ; cefY au smfaZmr d o m;pk?351^4
t aemu f&efu i f;?pu fr I(1)v r f;? Ks- 30000
237/ OD;pd ef0i f;+ a' :v S vS EG
, fo r D ; a' gu fwmwi fh x m;0i f;?o m;a' gu fwmEd kif0i f;x Gef;?
90^1 , i f;r mN rd K
i fv r f;?o k0P Ö ? Ks- 120000
238/ v r i ;fo mOD ;t m;&n fpl;í OD ;v S jr i fh
OD;+a' :at ;at ;jr i fhr d o m;pk?OD ;aev i f;OD ;+
a' :jzLo G , far mf(acwå )b efau mu f?t zG JU 0i fa½G ;cs, fav h u si fha&;t zG JU
?aejyn fawmf? Ks- 300000
239/ zci fB uD ;OD;u d k&i ft m;&n fpl;í a' :&i fr lES i fho m;o r D ;wpfpk?29v r f;?83_84M u m;?
(u d kar mifar mifES ih fn D
r r sm;ygwd wfcspfo l)t x n fq d kif?r EÅ av ;N rd KU
? Ks- 300000
240/ zci fOD ;b x G ef;+r d ci fa' :o ef;[ efwd t m;&n fpl;í t N
kY id
r f;pm;&Jri f;B uD ;OD;x G ef;&D +
a' :, Of, Ofjr i h fr do m;pk?D^2 o D &d &d yfo m?35v r f;?70_71M u m;?
r [ mat mifajr N rdKU
e, f?r EÅ av ;? Ks- 50000
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
241/ ud kat mifar mf+r at ;at ;csd K
?au mh ao mif;N rdK
U ? Ks-100000
242/ OD;au smfv G i f+a' :pd efM u n f o m; &Jx u a f u smf?o r D ; x u fx u fv G i f?' dku fOD
;N
rd
KU
? Ks-200000
243/ OD;pd k;n G efY
+a' :&i fai Go r D ; rt d t d pd k;?r at ;at ;pd k;?' d ku fOD;N
rdK
U? Ks-100000
244/ OD;wi fv S +a' :wi fwi fEG JU
?(M.5) i k0g(3)v r f;?jr u efo m?v Id i fN
rd K
Ue, f? Ks-200000
245/ rdb ES pfyg;t m;&n fpl;í a' :a<u a<u ?a' :at ;at ;jr i fhr d o m;pk?t r S wf(54)?
au smu fq pfwef;?b k&m;B uD ;?r EÅ av ;? Ks-300000
246/ OD;&i p fdk;+a' :u si fax G ; o rD ; r o ef;o ef;0i f; r d o m;pk?r *F v maps;?pwkw¦x yf(595)? Ks-110000
247/ uG , fv G efo l OD ;o d ef;v G i ft m;&n fpl;í a' :pef;&i f o r D ; cdkifv G
i fOD;?
o m; au smfv i f;o l r d o m;pk?]]Ed kif;Ed kif;}} csKyfx n fq d kif?ajr n D x yf 227? Ks- 30000
248/ uG , vf G efo lr d ci fB uD ; a' :½Ici f;t m;&n fpl;í OD ;wi fjr i fh+a' :at ;at ;0i f;
rd o m;pk?(½d Ii f;b &m;o m;ykq d k;q d kif) ajr n D x yf169-170? Ks- 30000
249/ OD;wi fjr i fh +a' :o ef;&Do r D ; r eD v m?r pE´mr d o m;pk?wwd , x yf 55-56? Ks- 50000
250/ r a½T 0g(aq ;a&mif;0, fa&;) r d o m;pk?pwkw¦x yf 470? Ks- 30000
251/ awmf0i ft x n fq d kif r d o m;pk?ajr n D286? Ks- 30000
252/ &efu kef?Ak'¨* , mb k&m;zl;t zG JU
? Ks- 10000
253/ OD;au smfpd k;+a' :at ;yd ku f?t i f;pd ef?&efu kef? Ks- 20000
254/ OD;jr i h fqG
a +a' :at ;jr i fhr d o m;pk?Ad kv fcsK yfv r f;?v Id i fo m, m? Ks- 20000
255/ a' :wi f&Dr d o m;pk?0ef;o d kN
rd K
U
?ppfu d kif;wd kif;? Ks- 30000
256/ ud kx G ef;v i f;+r au v G i fr d o m;pk?x m;0, f?(wr wfo m;a½T v u fpG yf) Ks-120000
257/ OD;ci a f r mifat ;+a' :n G efY
wi f r d o m;pk?&efu kef? Ks- 30000
258/ OD;x G m;az+a' :0i f;0i f;M u n fr d o m;pk?yi fv , fb l;N rdKU
? Ks- 30000
259/ OD;pd k;[ ef+a' :ci fat ;v G i fr do m;pk?yi fv , fb l;N rd
K
U ? Ks- 30000
260/ OD ;jr i fh B
ud K
i f+a' :ci fr mx l;?yi fv , fb l;N rdK
U? Ks- 30000
261/ OD;u a Hr mif+a' :csr f;ci f o r D ; r ci far pef;?r ci fpef;jr i fh ?yi fv , fb l;N rd K
U? Ks- 30000
262/ OD;ar mifi , f+a' :r d k;r d
k;cdkif o r D ; pkpkcd kif?EkEkcd kif?wmrcH Nrd
K
Uo pf?zm;u efY N
rdK
U? Ks- 30000
263/ ar mifÓP fv i f;at mif?r EG , fat ;?O;D 0i f;Edkif?0ef;o d kN
rdKU?ppfu d kif;wd kif;? Ks- 10000
264/ uG , fv G efo l u d kESi f;aZmft m;&n fpl;í r o u fo u f0i f; o r D ; o i f;o Zi f?
a½T pi f, r i f;?r yef;t d jzLr d o m;pk?&aemif;N rd K
U?(wr wfo m;a½T v u fpG yfwefzkd;)? Ks-120000
265/ OD;ppf[ d k+a' :u ef&S ef?x m;0, f?o &u facsmif;?(t acgu fa½T5 r l;o m;v u fpG
d yf)/ (5r l;o m;v u fpG
yf)
266/ OD;zd k;pH +a' :r , f&D ?OD ;x G ef;ax G ;+a' :at ;yd k?a&jzLN rd K
U?x m;0, f? Ks-500000
267/ OD;azo ef;+a' :ES i f;v Sr d o m;pk?a&jzLN rdK
U
?x m;0, f? Ks-500000
268/ zci fOD ;yd kifacsmift m;&n fpl;í a' :ci fx l;M u n ft m;t r S l;x m;í o r D ;r at ;at ;q i fh
(r £ E´mpm&D )'H k;0i f;&yf?x m;0, f?(a½w T r wfo m;)? (a½T
wr wfo m;)
269/ q &mav ;r £ E´mpm&Du efawmfB uD ;v r f;?0Ju R ef;x d efo pf?x m;0, f? v u fpG
yf(7)u G
i f;
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
a' gu fwmb GJU
&t zGJU
0i f&[ ef;awmfrsm;ES
i fh
(2009- 2010)yn mo i fESpfwG
i fyn mo i f&[ ef;awmfrsm;pm&i f;t u sOf;csK
yf
t d
Ed́
, Ed
kifi H
wu úodkv ft o D ;o D
;ü1999- ckES pfr S
2009- ckES pf?' o r ES
pfywfv n ft x DPh.Db G
JU
&&S
d
cJh
N
yD;
jyn fw G
i f;jyn fy?o mo emjyK v kyfi ef;r sm;aq mif½G u faeMu ao mt zG JU
0i f
yn mo i fjr efr m&[ ef;awmfr sm;pm&i f;
pOf/ b JU
G
awmf arG
;&yfZmwd ckES
pf wu ú
odkv f
1/ a' gu fwmt &Si fau m0d ' 0r f;wG i f;NrdK

U
e, f 2000 q efpu &pf?Am&mP o D
2/ a' gu fwmt &Si fyn maZmw ar Smfb D N
rd K
Ue, f 2002 q efpu &pf?Am&mP o D
3/ a' gu fwmt &Si fu 0d E´ yJcl;N rd K
4/ a' gu fwmt &Si f0d v mo mv u F m& ci fOD ;NrdKU e, f 2005 q efpu &pf?Am&mP o D
5/ a' gu fwmt &Si fu pö m, e rdk;n S i f;N
rd KU
6/ a' gu fwmt &Si f0g, r ewfar mu fN rdK
7/a' gu fwmt &Si f0d pd
wå u 0N rd KUe, f 2006 q efpu &pf?Am&mP o D
8/ a' gu fwmt &Si fyn mv u F m& r v Id i fN
rd KUe, f 2006 q efpu &pf?Am&mP o D
9/ a' gu fwmt &Si facr mo D &d 0u fv u fN rd
KU
10/ a' gu wf mt &S i fyn meE´ r v Id i fN
11/ a' gu fwmt &S i fau 0v meE´ jr i f;r lN
12/ a' gu fwmt &S i f0P Ö oD &d r Ôu ú v myN rd
KU
e, f 2003 BHU?Am&mP o D
13/ a' gu fwmt &S i f£ Eú 'DyJ&i f;N rd K
Ue, f 2005 BHU?Am&mP o D
14/ a' gu fwmt &S i fÓaP mb mo aygi fN rd KUe, f 2007 BHU?Am&mP o D
15/ a' gu wf mt &S i ft *¾ "r® aygi fN rd KUe, f 2007 BHU?Am&mP o D
16/ a' gu fwmt &S i fo D&dE´ ar Smfb D N
rd KUe, f 2002 emv E´mwu ú od kv f
17/ a' gu fwmt &S i fo kE´& a0gN rdKUe, f 2002 emv Eẃu ú od kv f
18/ a' gu fwmt &S i fÓP *¾ a&eH acsmif;N rd
KU
e, f 2003 r *"wu úod kv f
19/ a' gu fwmt &S i f0dv mo *¾ o &u facsmif;N rd
K
Ue, f 2003 r *"wu úod kv f
20/ a' gu fwmt &S i fa&0w vS n f;u l;N rdK
21/ a' gu fwmt &S i fyn ma0" pOfh ud kifNrd KU
22/ a' gu fwmt &S i fao mygu ar mfu R ef;N rd
KU
23/ a' gu fwmt &S i fau m0d ' gpm& b kdu av ;N rdK
24/ a' gu fwmt &S i f£ Eú jr i f;N
cH N
rd K
U e, f 2007 r *"wu úod kv f
25/ a' gu fwmt &S i faCmo d w acsmif;q H kN
rd
KU
e, f 2003 ykae;wu úod kv f
26/ a' gu fwmt &S i fu dwd o m&
å acsmif;OD ;Nrd
K
Ue, f 2007 ykae;wu ú
od kv f
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
27/ a' gu fwmt &S i fu dwd Av
å pOfh ud kifNrdK
Ue, f 2007 ykae;wu ú od kv f
28/ a' gu fwmt &S i fau 0v t &mawmfN rdK
29/ a' gu fwmt &S i fa0VK &d , 0u fv u fN rdK
Ue, f 2004 bH kab wu ú od kv f
30/ a' gu fw mt &Si feEú wyfu kef;N rdK
Ue, f 2005 bH kab wu ú od kv f
31/ a' gu fwmt &Si f£ Eú wyfu kef;N rdKU
e, f 2006 bH kab wu ú od kv f
32/ a' gu fwmt &S i ft *¾ gpm& an mifav ;yi fN rd
KU
e, f 2004 a' v D wu ú
od kv f
33/ a' gu fwmt &SIi f" r d
u
® r *F v m'H kN
rdK
Ue, f 2006 *sma' ;yl&f?u mv u wå m;
34/ a' gu fwmt &S i fZed w uR ef;v S N
rdK
Ue, f 2006 u mv u wå m;wu ú od kv f
35/ a' gu fwmt &S i ft mpd PÖ c&r f;N rd KU
e, f 2006 u mv u wå m;wu ú od kv f
36/ a' gu fwmt &S i fao mb d w yef;waemfN rd
KU
e, f 2007 u mv u wå m;wu ú od kv f
37/ a' gu fwmt &S i f£ E´mpm& oH jzLZ&yfN rdKU
38/ a' gu fwmt &S i f0go 0 o &u facsmif;N rdK
U
39/ a' gu fwmt &S i fo ZÆ e ci fOD ;N rd KU
40/ a' gu fwmt &S i ft mo z u o mN rd
KU
e, f 2008 bH kab wu ú od kv f
41/ a' gu fwmt &S i facr d E´mpm& o yd wfu si f;N rdK
Ue, f 2008 bH kab wu úod kv f
42/ a' gu fwmt &S i fu dwd o m&
å EG m;x d k;B
uD ;N
rdKU
e, f 2008 bH kab wu ú
od kv f
43/ a' gu fwmt &S i fpaE´mb mo awmifo mN rd
KU
e, f 2008 *sma' ;yl&f?u mv u wå m;
44/ a' gu fwmt &S i fOu ú | a0gN rdK Ue, f 2009 r *"wu ú od kv f
45/ a' gu fwmt &S i feE0́H o rdk;au mif;N rdK
U
e, f 2009 r *"wu ú od kv f
46/ a' gu fwmt &S i f£ aE´mb mo u efY b v lN rdKU
e, f 2009 r *" wu ú od kv f
47/ a' gu fwmt &Si fr @v b kd u av ;N rdK
48/ a' gu fwmt &S i fr mru a0gN rdK Ue, f 2009 q efpu &pf?Am&mP o D
49/ a' gu fwmt &Si fau wk a&eH acsmif;N rd
KU
50/ a' gu fwmt &S i fyn mo D [ mv u F
m& , i f;r myi fN rdK
51/ a' gu fwmt &S i f£ E´mpm& au mv i f;N rdK
52/ a' gu fwmt &S i fOwå ro d &D ppfu d kif;NrdKU
e, f 2009 ykae;wu ú od kv f
53/ a' gu fwmt &S i f£ E0́H o an mifOD ;NrdK
Ue, f 2009 r *"wu ú od kv f
54/ a' gu fwmt &S i ft u F k& an mifwkef;N rdK
Ue, f 2009 r *" wu ú od kv f
55/ a' gu fwmt &S i fo D&dE´ a&jzLN rd K
Ue, f 2010 q efpu &pfw u ú odkv f
56/ a' gu wf mt &Si ft *¾ geE´ N
rd K
i fN
rd KUe, f 2010 q efpu &pfw u ú od kv f
57/ a' gu fwmt &S i fpEd́rm u efY b v lN rdKU
e, f 2010 q efpu &pfw u ú od kv f
58/ a' gu fwmt &S i fo mo e aysmfb G , fNrdK
Ue, f 2010 q efpu &pfw u ú od kv f
59/ a' gu fwmt &S i faer d E´ rH k½GmN rd K
U
e, f 2010 q efpu &pfw u ú od kv f
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
2009- 2010 ck?yn mo i fESpft zGJU

0i fyn mo i fjr efr m&[ ef;awmfrsm;
v u f&S d
yn mo i f, laeao m
wu úod kv ft r n fr sm;ES
i fh
pm&i f;t u sOf;csK
yf
1/ M.U r *"wu ú od kv f?Ak'¨* , m = 78

2/ S.S.U q efpu &pfwu ú od kv f?Am&mP o D = 69
3/ N.N.U emv E´mwu ú od kv f = 56
4/ P.U ykae;wu ú o kvd f?ykae; = 28
5/ B.U b kH
ab wu ú od kv f?b H kab = 25
6/ B.H.U b em;&yfpf[ E dĹwu ú od kv f?Am&mP o D = 19
7/ D.U a' v D wu úo kvd f?a' v D = 14
8/ N.U em*Zkewu o úd kv f?t E¨&my&ma' h &Sf = 7
9/ P-J.U yef* smb D wu ú od kv f = 7
10/ H.U [ dku f' &mb wfwu ú od kv f?[ d
ku f' &mb wf = 5
11/ S.C o u sr kedau mv d yf?Ak'¨* , m = 2
12/ J.U *sma' ;yl&fwu ú od kv f?u mv u wå m; = 1
13/ J.K.U *sr l;wu ú odkv f = 1
pkpkaygi f; pm&i f;t u sOf;csK

yf = 312
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Ed
kifi H
U
H
N
zd
K;a&;t zG
JU
(yn mo i fjr efr m&[ ef;awmfrsm;Ak'b̈ mo myn ma&;Ad

r mef)
Myanmar Monk-Students' Welfare Association of India
(Myanmr Monk-Students Buddhist Academic Center)
vS
L' gef;r Iu @
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Edkifi H
U
HN
zdK
;a&;t zG
JU
(yn mo i fjr efr m&[ ef;awmfrsm; Ak'b̈ mo myn ma&;Ad r mef)
Myanmar Monk-Students' Welfare Association of India
(Myanmr Monk-Students Buddhist Academic Center)
vS
L' gef;r Iu @
1/ t zG
JU
B
u ;D
\ jyn fyM
o 0g' gp&d
, jzL;q &mawmfb ' ÉÅ
e&ywd
\ psmyev S
L' gef;ai G Ks 200000
2/ ywå
em;q &mawmfB
uD;t m; v S
L' gef;ai G U$ 50
3/ t zG
JU
0i w
f pfyg;v Q
i f t ar &d
u efa' :v mi g;q , fEIH
;v S
L' gef;ai G U$ 15600
4/ *d
v mejzpfao mOD
;Z0e (r *") t m; aq ;u ko p&d
wfv S
L' gef;ai G Rs 19188
5/ *d
v mejzpfao mOD
;u 0d
E´(r *") t m; aq ;u ko p&d
wfv S
6/ *d
v mejzpfao mOD
;*E¦o m& (r *") t m; aq ;u ko p&d
wfv S
L' gef;ai G Rs 5790
7/ *d
v mejzpfao mOD
;au m0d
' (r *") t m; aq ;u ko p&d
wfv S
L' gef;ai G Rs 1366
8/ Am&mP o D
Xme?' o r ES
pf?ES
pfywfv n ft pn f;t a0;p&d
wfv S
9/ emv E´mXme?' o r ES
pf?ES
wfv S
L' gef;ai G Rs 9000
10/ a' v D
wu ú
odkv f?' o r ES
pf?ES
wfv S
L' gef;ai G Rs 4428
11/ yef* syfwu ú
odkv f?' o r ES
pf?ES
wfv S
12/ ykae;wu ú
odkv f?' o r ES
pf?ES
wfv S
13/ b H
kab wu ú
odkv f?' o r ES
pf?ES
pfywfv n tf pn f;t a0;p&d
wfv S
14/ em*Zkewu ú
odkv f?' o r ES
pf?ES
wfv S
15/ *sr l;wu ú

odkv f?' o r ES
pf?ES
wfv S
L' gef;ai G Rs 2038
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t d
Ed́
, Edkifi H
H
U
N
zdK
;a&;t zG
JU
MYANMAR MONK-STUDENTS' WELFARE ASSOCIATION OF

INDIA
(Myanmar Monk-Students Buddhist Academic Center)
(2009/2010)
(yn mo i fES
pf)
' o r ES
pf?ES
pfywfv n f
yn ma&;b @mai G
au smif;b @mai G
t ax Gax Gb @mai G
pm&i f;&S
i f;wr f;(t u sOf;csK
yf)u @
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t Ed́
, Edkifi H
U
H
N
zdK
;a&;t zG
JU
Myanmar Monk-students' Welfare Association of India

' o r ES
pf?ES
pfywfv n f (2009^2010) ckES
pf?0i fai G
^x G
u fai Gpm&i f;&S
i f;wr f;csK
yf
' o rES
pf?yx rav ;v ywf?
yi fr yn ma&;b @mai Gpm&i f;&S
i f;wrf;?
(Am&mP o DXme)
t yfES
ai G
H
pOf/ t aM u mif;t &m a' :v m pu F
myl ½lyD
;
1/ yi fr yn ma&;ai G 1640 210 37463
oH
k;pG
Jai G
pOf/ t aM
u mif;t &m a' :v m ½lyD
;
1/ e0r ES
pf?ES
pfywfv n f
pmapmifESi fh
yef;yv u f 1500 24000
pkpkaygi f;pm&i f;csK

yf
pOf/ t aM u mif;t &m a' :v m pu F
myl ½lyD
;
1/ pkpkaygi f;t yfESH
ai G 1604 210 37463
2/ pkpkaygi f;u kefu sai G 1500 _ 24000
3/ pkpkaygi f;u sef&S
ai G
d 104 210 13463
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t ax G
ax G
yi fr b @mai G
pm&i f;&S
i f;wrf;
t yfES
ai G
H
pOf/ t aM
u mif;t &m ½lyD
;
1/ t ax G
ax Gyi fr b @mai G 22664
oH
k;pG
Jai G
pOf/ t aM
u mif;t &m ½lyD
;
1/ emv E´mXme?t ax Gax G oHk;p&dwfcsay;5000
2/ r *" Xme?t ax G
ax GoHk;p&d wfcsay; 5000
3/ Am&mP o D Xme?t ax Gax G oHk;p&d
w fcsay; 5000

yf
pOf/ t aMu mif;t &m ½lyD
;
ai G 22664
2/ pkpkaygi f;u kefu sai G 15000
ai G
d 7664
Am&mP o D
Xme?t ax G
ax G
oH
k;p&d
wf(½lyD
;-5000)pm&i f;&S
i f;wrf;
csay;ai G
pOf/ t aM u mif;t &m ½lyD
;
1/ t ax G
ax G
oHk;p&w
d fcsay;ai G 5000
oH
k;pG
Jai G
;
1/ e0r ESpf?ESpfywfv n ft pn f;t a0;p&d wf 400
2/ e0r ESpf?ESpfywfv n ft pn f;t a0;r Swfwr f;r d
wåL 20
3/ oD w*lu G efz&i fh
oHk;pG
J 300
4/ t zGJU
yd
kifau smif;o d t vS
kY n fh
u sw m0efo G
m;^jyef 700
5/ ' o r ESpf?yx r av ;v ywf?t pn f;t a0;o G m;^jyef 2000

yf
;
1/ t ax G ax GoHk;p&w
d fcsay;ai G 5000
2/ oHk;pG
Jai G 3420
3/ u sef&Sai G
d 1580
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
pf?yx rav ;v ywf?
b @mai G pm&i f;&S
i f;wrf;?
(r*"Xme)
' o r ES
pf?yx r av ;v ywf?v u fcH
&&S
d
ai G
pOf/ t aM u mif;t &m U.$ Rs S.$ t i f' d

k Ks
1/ au smif;ya' o myi f _ 1000 _ _ _
2/ aq ;ya' o myi f _ 1000 _ _ _
3/ qGr f;ya' o myi f 100 14700 _ _ 30000
4/ yn ma&;ya' o myi f 100 126460 50 200000 271000
' o r ES
pf?yx r av ;v ywf?v u fcH
&&S
ai G
d pkpkaygi f;
1/ U.$ Rs Ks t i f' d
k S.$
2939 143160 301000 200000 50
jr efr mu syfai GkU.$ ES

ud i fhRs wd
jzi fh
kY v Jv S
, fjci f;
1/ jr efr mu syfai G(120000)u d

ka' :v m(100)jzi fhv Jv S
, fo n f/ (OD;ÓP dó &?Am&mP o D )/
2/ jr efr mu syfai G(100000)u d
k½ly;D(3500)jzi fh
v Jv S
, fo n f/ (OD
;r mCd
E´?Aef;ar mu f)/
e0r ES
pf?ES
pfywfv n fr S
vGJajymif;ay;t yfai G
pOf/ t aM u mif;t &m a' :v m ½lyD

;
1/ qG r f;ya' o myi f 647 2860
2/ au smif;ya' o myi f 325 7200
3/ aq ;ya' o myi f 245 18500
pkpkaygi f;v G
Jajymif;ay;t yfai G 1217 54300
v u f&S
d
ai G
pm&i f;csK
yf
pOf/ t aM u mif;t &m U$ Rs Ks t i f' d

k S$
1/ yi fr b @mai G v u fu sefai G 300
2/ vG Jajymif;ay;t yfai G 1217 54300
3/ ' o r ES pf?yx r av ;v ywf&&S ai G
d 2939 143160 81000 200000 50
4/ u syfai G ES
pfo d
ef;ES
pfao mif;u d
kv Jv S
, f 100 3500
pkpkaygi f; 4256 203960 81000 200000 50
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
r*"Xme?t ax G
ax G
oH
k;p&d
wf(½lyD
;-5000)pm&i f;&S
i f;wrf;

;
1/ OD;o kE´& (r *") t pn f;t a0;r S wfwr f;wd wfacG(2) 75
t r sm;o H k;&ef" mwfcJ(4)cJ 55
oH C mpm&i f;r d wå Lu l; 100
2/ OD;a0a&mpe t pn f;t a0;r S wfwr f;r sm;r d
wåLu l; 420
pmyd kY
c 30
A-4 pm½G u f(2)x kwf 280
pmt d wf(2)u ' f 40
3/ OD;paE´mb mo y&i fwmrS i fx n fh 400
pm&i f;r S wfwr f;r sm;r d wå Lu l; 100
4/ t zG JUydkifu GefysLwmjyK jyi f 500
pkpkaygi f;o H k;pGJai G 2000
pkpkaygi f;v u fu sefai G 3000
' o rES
pf?yx rav ;v ywf?
b @mai G pm&i f;&S
i f;wrf;?
(emv E´mXme)
csay;ai G
;
1/ t ax G
ax G
oHk;p&d
wcf say;ai G 5000
oH
k;pG
Jai G
;
1/ yx r av ;v ywft pn f;t a0;o G
m; 1600
v u fu sefai G
pm&i f;
;
1/ v u fu sefai G 3400
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o r ES
pf?yx r av ;v ywf?au smif;b @mai G
pm&i f;&S
i f;wr f;?
e0rES
pf?ES
pfywfv n fv u fu sefai G
pm&i f;
1/ t ar &d u efa' :v m 18027

2/ M
o ZD a' :v m 3200
3/ pu F myla' :v m 2559
4/ t dEd́
, ½lyD; 1052775
5/ jr efr mu syfai G 50500
' o rES
pf?yx rav ;v ywf0i fai G
pm&i f;
yn ma&;b @mai G
rS
au smif;b @mai G
odkY
jyefq yfai G
(em*pfv S
Lai G
)
1/ t ar &d u efa' :v m 2794

2/ ½lyD;ai G 168180
3/ Mo ZD ;a' :v m 2690
ai G
v Jv S
, fr I
28-12-08 a' :v m 2000
(1+47=) EIH ; ½lyD
; 94000
08-03-09 a' :v m 2021
(1+51=) EIH ; ½lyD
; 103071
08-03-29 Mo ZD ;a' :v m 5890
(1+32=) EIH ; ½lyD
; 188480
08-03-09 jr efr mu syfai G 200500
(1+1150=) a' :v m 175
oH
k;pG
Jai G
1/ e0r ESpf?ESpfywfv n ft pn f;t a0;yG J<u &[ ef;awmfrsm;c&D ;p&d

wf ½lyD
; 80598
2/ au smif;awmfB uD
;wn faq mu f?x d ef;o d r f;&[ ef;awmfrsm;wpfES pfwmp&d
wf ½lyD
; 60000
3/ t v kyfo r m;?au smu fci f;?aq ;o kyf?v Q yfppfr D
;q i fpo n f ½lyD
; 737290
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES pf?'kwd

, av ;v ywf?
yi fr b @mai G pm&i f;&S
i f;wrf;?
(Am&mP o D Xme)
csay;ai G
;
1/ t ax G
ax G
oHk;p&w
d fcsay;ai G 3000
oH
k;pG
Jai G
;
1/ pma&;u d &d, m?rdwå Lu l; 190
2/ A[ d kpmwd ku fB
uD;o dkYr *¾ Zi f;r sm;ydoG
kY m;^jyef 100
3/ ' o r ES pf?' kw d
, av ;v ywfo G m;^jyef 600
4/ &x m;b lw mo G m;^jyef 240
5/ rdwå Lu l;c 50
pkpkaygi f;u kefu sai G 1180
pkpkaygif;pm&i f;csK
yf
;
1/ pkpkaygi f;csay;ai G 3000
2/ pkpkaygi f;o H
k;pG
Jai G 1180
3/ pkpkaygi f;v u fu sefai G 1820
jyn fyEd
kifi H
r sm;&S
d
t vS
L&iSfr sm;x H
ES
pfywfv n fpmapmifyd
kY
cpm&i f;&S
i f;wrf;

;
1/ M
o paw;v so d t kyfa& (20) yd
kY kY 3090
2/ xd kif;Ed
kifi H
od t kyfa& (7) yd
kY kY 850
3/ pu F mylo d kY(5) yd kY 710
4/ pmt d wfcsK yf 35
5/ v u fr S w fx d k;wm0efcH 50
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES pf?'kwd
, av ;v ywf?
i f;wrf;?
(r*"Xme)
csay;ai G
pOf/ t aM
u mif;t &m ½lyD
;
1/ t ax G
ax Gyi fr b @mcsay;ai G 3000
oH
k;pG
Jai G
;
1/ yx r av ;v ywfb @mai G pm&i f;&S i f;wr f; 150
2/ t zG JU
yd
kifu G
efysLwmy&i fwmjyi fr S
i fx n fh 900
3/ ' kwd, av ;v ywfb @mai G pm&i f;&S i f;wr f;r d
wåL 90
pkpkaygi f;o H
k;pG
Jai G 1140
v u fu sefai G 1860
' o rES
pf?'kwd, av ;v ywf?
t vSLcH &&Sai G
d pm&i f;
yn ma&;ya' o myi f
1/ t ar &d u efa' :v m 5
jr efr mu syfai G
ud
ka' :v mjzi fh
v Jv S
, fjci f;
1/ jr efr mu syfai G440000u d

kt ar &d
u efa' :v m367jzi fhv Jv S
, fo n f/
oH
k;pG
Jjci f;
1/ t zGJU
yd
kifo H
k;?jzwfyd
kif;?v u fwm[ ' f?v d yfpmu ' f?pmt d
wf t o H
k;jyK
&ef
u syfai G175000u d kx kwfay;v d
ku fo n f/
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
pf?'kwd
, av ;v ywf?v u fcH
&&S
d
ai G
pkpkaygif;
1/ t ar &d u a' :v m 372

v u f&S
d
ai G
pm&i f;csK
yf
pOf U$ Rs Ks Indo S$
1/ yi fr b @mcsay;ai G r Sv u fu sefai G 1860
2/ ' o r ESpf?yx r av ;v ywf&&S ai G
d 4256 203960 81000 200000 50
3/ ' o r ESpf?' kwd, av ;v ywf&&S ai G
d 372 171000
pkpkaygi f; 4628 205820 252000 200000 50
t dEd́, Ed
kifi H
qdkif&myn mo i fjr efr m&[ ef;awmfrsm;o m, mzG H
U
Nzd
K
;a&;t zG JU
jzwfyd
kif;?v u fwm[ u f?v d yfpmu ' f?pmt d wf½d
ku fES
d
yfcu kefu sai G
pm&i f;&S
i f;wr f;
jzwfyd
kif; (5000)
pOf/ t r sdK;t r n f o i fh
ai G
1/ pu ú L 35000
2/ t wG i f;pu ú
L 9000
3/ zv i f 15000
4/ ½d
ku f(4)a&mif 24000
5/ yHker lemx kwf 1600
6/ u ' f^ wd wf^ csK
yf 25000
v u fwm'u f(1200)
ai G
1/ pu ú L 32000
2/ zv i f 5800
4/ ½d
ku f(4)a&mif 24000
5/ csKyf^ o , f^ yd kY 7500
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
pmt d
wf(1200)
pOf/ t r sdK ;t r n f o i fh
ai G
1/ pu ú L 37000
2/ zv i f 3000
3/ yH ker lemx kwf 2400
4/ ½dku f 22000
5/ jzwf^ u yf 12000
vd
yfpmu ' f(3000)
ai G
1/ pu ú L 13200
2/ zv i f 5400
4/ ½kd
u f(4)a&mif 22000
5/ yv yfpwpf 9200
6/ jzwf^ o , f^ yd kY 2000
' o rESpf?'kwd
, av ;v ywf?
i f;wrf;?
(emv E´mXme)
yi fr yn ma&;b @m0i fai G pm&i f;
1/ Am&mP o D
Xme yn ma&;yi fr b @mt yfai G a' :v m 104
2/ Am&mP o D
Xme yn ma&;yi fr b @mt yfai G Mo ZD; 210
3/ Am&mP o D
Xme yn ma&;yi fr b @mt yfai G ½lyD
; 13463
t ax G
ax G
yi fr b @mai G
pm&i f;
1/ Am&mP o D Xme t ax Gax G yi fr b @mt yfai G ½lyD

; 7664
2/ Am&mP o D Xe v u fu seft yfai G ½lyD
; 1580
3/ r *"Xme v u fu seft yfai G ½lyD
; 3000
4/ emv E´mXme v u fu seft yfai G ½lyD
; 3400
pkpkaygi f; ½lyD
; 15644
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t ax G
ax G
yi fr b @mrS
Xmet o D
;o D
;o d
kY
csx m;ay;ai G
1/ Am&mP o D Xme ½lyD

; 3000
2/ r *"Xme ½lyD
; 3000
3/ emv E´mXme ½lyD
; 3000
pkpkaygi f; ½lyD
; 9000
v u fu sefai G
1/ yi fr yn ma&;b @mv u fu sefai G a' :v m 104
2/ yi fr yn ma&;b @mv u fu sefai G M
o ZD ; 210
3/ yi fr yn ma&;b @mv u fu sefai G ½lyD
; 13463
4/ t ax G ax G
yi fr b @mv u fu sefai G ½lyD
; 6644
emv E´mXmet ax G
ax G
yi fr b @mai G
(3000)rS
oHk;ai G
1/ u m;c 1500
2/ v u fu sefai G 1500
' o rES
pf?'kwd
, av ;v ywf?
au smif;b @mai G
pm&i f;&S
i f;wrf;?
' o rES
pf?yx rav ;v ywf?v u fu sefai G
pm&i f;
1/ t ar &d u efa' :v m 19750

2/ pu F yla' :v m 2559
3/ ½lyD;ai G 750918
' kwd
, av ;v ywf0i fai G
pm&i f;
ud
k;v fu wå
m;au smif;ajr jyeft r f;ai Gt ar &d
u efa' :v m 3500
ai G
v Jv S
, fr I
15-15-09t ar &d
u efa' :v m(1000) u d
k(1+49. 10=) EIH
; ½lyD
; 49100
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
pf?'kwd
, av ;v ywf?o H
k;pG
Jai G
pm&i f;
t kwf^ t J, m;u G
ef;^r D
wmpo n f ½lyD
; 106670
' o rES
pf?'kwd
, av ;v ywfv u fu sefai G
pm&i f;
1/ t ar &d u efa' :v m 22250

2/ pu F myla' :v m 2559
3/ ½lyD;ai G 693353
4/ jr efr mu syf 3000
' o rES
pf?ES
pfywfv n f?
i f;wrf;?
(Am&mP o D Xme)
t yfES
H
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;
1/ t ax G ax G yi fr b @mt yfES
ai G
H 3000
pkpkaygi f; 3000
oH
k;pG
Jai G
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1/ t zG JU
yd
kifpm&i f;pmwr f;r sm;o H
k;pG
J 150
2/ r *¾
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3/ U.S.A o d kYr *¾
Zi f;pmapmifydkY 575
yf
;
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2/ pkpkaygi f;u kefu sai G 775
ai G
d 2225
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
pf?ES
pfywfv n f?
i f;wrf;?
(emv EX́me)
t yfES
H
ai G
1/ t ax G
ax G
yi fr b @mcsay;ai G ½lyD
; 3000
oH
k;pG
Jai G
2/ t pn f;t a0;o G
m;^jyefp&d
wf ½lyD
; 9000
' o rESpf?ES
pfywfv n f?
i f;wrf;?
(r*"Xme)
yn ma&;yi fr b @m0i fai G

pm&i f;
emv Em
´ Xmer Syn ma&;b @mt yfES
H
ai G
1/ t ar &du efa' :v m 104
2/ M
o ZD ; 210
3/ ½lyD
; 8728
t ax G
ax G
yi fr b @m0i fai G
pm&i f;
1/ emv EX́mer St ax G ax Gyi fr b @mt yfai G ½lyD
; 6644
2/ emv E´mXmer St ax G ax G oH k;p&dwfjyeft yfai G ½lyD
; 1500
3/ Am&mP o D Xmer St ax G ax G oHk;p&dwfjyeft yfai G ½lyD
; 1820
4/ r *"Xmer St ax G ax GoHk;p&d wfjyeft yfai G ½lyD
; 1530
5/ pu Fmyla' :v mai G ½lyD
; 1000
(4i f;pu F myla' :v m1000 u d k½lyD;jzi fh
v Jv S
, f&m
½lyD; 32500 v Jv S , f&&S
ygo n f/)
d
pkpkaygi f; t ax Gax Gyi fr b @m0i fai G ½lyD
; 43994
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
t ax G
ax G
yi fr b @mai G
rS
oHk;pG
Jai G
pm&i f;
1/ Am&mP o D Xmeo d kYjyefv n fcsx m;ay;ai G ½lyD

; 3000
2/ r *"Xmeo d kYjyefv n fcsx m;ay;ai G ½lyD
; 3000
3/ emv EX́meo d kYjyefv n cf sx m;ay;ai G ½lyD
; 3000
4/ aq ;0u F ygjr efr mau smif; psmyet wG uf
emv E´mXme&[ ef;awmfrsm; o G m;^jyef ½lyD
; 6000
pkpkaygi f;o H k;pGJai G ½lyD
; 15000
1/ t ax G
ax G
yi fr b @m0i fai G ½lyD
; 43994
2/ t ax G
ax G
yi fr b @mo H
k;pG
Jai G ½lyD
; 15000
3/ t ax a
Gx G
yi fr b @mv u fu sefai G ½lyD
; 27994
t ax G
ax G
yi fr b @mcsay;ai G
(3000) rS
oHk;pG
Jai G
pm&i f;
1/ t zG JU
yd
kif u GefysLwmjyi cf ½lyD
; 650
2/ ' o r ES pf?' kwd , av ;v ywft pn f;t a0;r S
wfwr f;yd
kY ½lyD
; 50
3/ r *"Xmeb @mai Gpm&i f;&S i f;wr f;r d
wåL ½lyD
; 70
pkpkaygi f;o H
k;pG
Jai G ½lyD
; 770
pkpkaygi f;v u fu sefai G ½lyD
; 2230
ya' o myi f0i fai G

pm&i f;
1/ au smif;ai G
yi fai G
&i f; t ar &d u efa' :v m 325
½lyD; 8200
2/ aq ;ai G
yi fai G
½lyD; 19500
3/ q G
r f;ai G
yi fai G
½lyD; 17050
jr efr mu syf 30000
4/ yn ma&;ai G
yi fai G
&i f; t ar &d u efa' :v m 15975
½lyD; 82370
jr efr mu syf 572000
t i f' dk 200000
Mo ZD ; 50
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
rS
w fcsu f/ /(u ) M
o ZD; 3200 u dk(100_½lyD ; 4080) ½lyD ; 130560 v Jv S , f&&S
ygo n f/
d
(c) ½lyD
; 233950 u d k( t ar &du efa' :v m100_½lyD ; 4600) t ar &d
u ef
a' :v m5125 jzi vfh Jv S
, f&&S
ygo n f/
d
(*) jzL;q &mawmfpsmyet wG u f t zG
JU
BuD;r Sv S
L' gef;ai Gu syf 200000jzpfo n f/
yf
1/ t ar &d u efa' :v m 17296

2/ ½lyD; 166072
4/ t i f' dk 200000
5/ M
o ZD ; 260
' o r ES
pf?ES
pfywfv n f?
au smif;b @mai G pm&i f;&S
i f;wrf;?
er0ES
pf?ES
1/ t ar &d u efa' :v m 18027

2/ M
o ZD ;a' :v m 3200
3/ pu F myla' :v m 2559
4/ t dEd́
, ½lyD; 1502775
' o rESpf?yx rav ;v ywf0i fai G

pm&i f;
yn ma&;b @mrS au smif;b @mo d kY
jyefq yfai G
(em*pft v SL)
1/ t ar &d u efa' :v m 2794

2/ ½lyD;ai G 168180
3/ M
o ZD ;a' :v m 2690
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
ai G
v Jv S
, fr I
28-12-08/ t ar &d u efa' :v m 2000
½lyD; 94000
08-03-09/ t ar &d u efa' :v m 2021
½lyD; 103071
08-03-09/ M
o ZD ;a' :v m 5890
½lyD; 188480
08-03-09/ jr efr mu syf 200500
t ar &d u efa' :v m 175
oH
k;pG
Jai G
1/ e0r ESpf?ES
pfywfv n ft pn f;t a0;<u &[ ef;awmfrsm;c&D ;p&d
wf ½lyD; 80598
2/ au smif;awmfBuD;wn faq mu fx d ef;o d r f;&[ ef;awmfrsm;wpfESpfpmp&d
wf ½ly;D 60000
3/ t v kyfo r m;?au smu fci f;?aq ;o kyf?v Q yfppfr D
;wyfq i fpo n f ½lyD; 737290
' o rES
pf?yx rav ;v ywf?v u fu sefai G
pm&i f;
1/ t ar &d u efa' :v m 19750

2/ pu m Fyla' :v m 2559
' o rES
pf?'kwd
, av ;v ywf&S
i f;wrf;?
' o rES
pf?yx rav ;v ywfv u fu sefai G
pm&i f;
1/ t ar &d u efa' :v m 19750

2/ pu F myla' :v m 2559
3/ ½lyD; 750918
ai G
v Jv S
, fr I
15-05-09 t ar &d
u efa' :v m 1000û d
k
(1_49. 10) EIH
; ½lyD
; 49100
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
pf?'kwd
, av ;v ywfo H
k;pG
Jai G
pm&i f;
t kw^f t J, m;u G
ef;^r D
wmpo n f 106670
' o rES
pf?'kwd
pm&i f;
1/ t ar &d u efa' :v m 22250

2/ pu F myla' :v m 2559
3/ ½lyD; 693353
' o rESpf?ES
pfywfv n fpm&i f;&S
i f;wrf;
' o rES
pf?'kwd
, av ;v ywfv u fu sefai G pm&i f;
1/ t ar &d u efa' :v m 22250
2/ pu F myla' :v m 2559
3/ ½lyD; 693353
x kwf, lo H
k;pG
JrIpm&i f;
1/ ywåem;q &mawmft m; ylaZmfv S L' gef; t ar &d

u efa' :v m 50
2/ Trust pm½G u fpmwr f;v n fywfr It cG ef a&S
U
ae^
t v kyfo r m;ô wi f;pm^w, fv D zkef;âq ;0u F
yg
q &mawmfpsmyet v S Lai Gpo n fo H k;pG
J ½yl D
; 212385
' o rES
pf?ES
1/ t ar &d u efa' :v m 25700

2/ pu F myla' :v m 2559
3/ ½lyD; 479418
ES
pfywfv n fpm&i f;csK
yf
yx rav ;ywf0i fai Gpm&i f;
1/ t ar &d u efa' :v m 2794
2/ ½lyD;ai G 168180
3/ M
o ZD ;a' :v m 2690
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
yx rav ;v ywfo H
k;pG
Jai G
1/ ½lyD
; 877880
yx rav ;v ywfv u fu sefai G
1/ t ar &d u efa' :v m 19750

2/ pu F myla' :v m 2559
3/ ½lyD;ai G 750918
' kwd
, av ;v ywf0i fai G
1/ u d
k;v fu wå
m;au smif;ajr jyeft r f;ai G
t ar &d
u efa' :v m 3500
' kwd
, av ;v ywfo H
k;pG
Jai G
1/ ½lyD
; 106670
' kwd
1/ t ar &d u efa' :v m 25700

2/ pu F myla' :v m 2559
3/ ½lyD; 693353
' o rES
pf?(aemu fq H
k;av ;v ywf)o H
k;pG
Jai G
1/ t ar &d
u efa' :v m 50
2/ ½yl D
; 212385
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
' o rES
1/ t ar &d u efa' :v m 25700

2/ pu F myla' :v m 2559
3/ ½lyD; 479418
Q ' o rES
pf?ES
pfywfv n ft x d
r f;t rS
wfpm
apm
if Q
vS
L' gef;Ed
kifao mx m0&ai G
ya' o myi f
=============================
1/ yn ma&;ya' o myi f = ½lyD

; 1000/
2/ u sef;r ma&;ya' o myi f = ½lyD
; 1000/
3/ qGr f;ya' o myi f = ½lyD
; 1000/
4/ au smif;awmfBuD ;a0, sm0pö
ya' o myi f = ½lyD
; 1000/
q u fo G
, fv S
L' gef;&ef
========================
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Behind Royal Residency, Mahuabad,
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Office Tel-0631-2200180
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r *" Xme
1/ OD
;wdu©ÓP (b @ma&;r S L;) zkef;-09006638159
2/ OD
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m& (jyefM
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;o kE´& (b @ma&;r SL;) zkef;-09559410594
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;0g, r d
E´(jyefM
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L;) zkef;-09621886205
emv E´mXme
1/ OD
;Owår (a½T
bdk) zkef;-09931878338
2/ OD
;Zeu (x m;0, f) zkef;-0800221103
Q ' o rES
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Q ' o rES
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if Q

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Q ' o rES

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Q t "d u &n f½G

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wd ku fw G ef;Ed k;aq mfaeygw, f/

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q , fES pfjyn h fajr mu f?

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r f;wJhyef;ci f;v r f; r [ kwfav b l;/

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cspfo m;ar mifv Sx r i f;0zd

k;ao mu f t v i f;a&mu fji m;

o rD ;r acsm&, f½T i far mzd kY

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Ak'b̈ mo myn ma&;Ad r mefawmft &d yfu kd

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While learning, O bros,

Be a friend with Dhamma,

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o wi f;pmo n f o r d kif;jzpfo n f/ r S efv dku f *ED́u mo d wu ú od kv fü u si f;yao mAk'p̈mayx JrS

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vrf; csi f;u yf&mv r f;u d

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