शिवमंदिर गर्भ-गृह के नीचे बौद्ध स्तूप

 शिव मंदिर के गर्भ - गृह के नीचे बौद्ध स्तूप मिला है। यह बौद्ध स्तूप शिव मंदिर के नीचे दबा हुआ था। यह सनसनीखेज मामला आंध्र प्रदेश के गुंटूर से 25 किमी दूर कोंडविडु किले का है। यह किला रेड्डी साम्राज्य द्वारा 13 वीं सदी में स्थापित है। पुरातात्विक सुलझा रहे हैं कि स्तूप के ऊपर शिव मंदिर का निर्माण जान - बूझकर किया गया है या ऐसा अचानक है।

कभी-कभी जीर्णोद्धार भी इतिहास का राज खोल देता है। दरअसल वहाँ शिव मंदिर के पुराने अंशों को विघटित कर उसे नए सिरे से बनाने की योजना थी, तब तक मंदिर के नीचे दबा स्तूप मिल गया। अब योजना यह है कि मंदिर को वहाँ से स्थानांतरित कर स्तूप को संरक्षित किया जाए।

शिव मंदिर के गर्भ - गृह के नीचे दबे यह स्तूप 4.5 फीट ऊँचा है। व्यास कोई 13 फीट है। स्तूप वृत्ताकार है और चूना पत्थर से बना है। स्तूप में 10 लेयर हैं। नीचे का लेयर कमल के फूल की आकृति का है।

स्तूप संग बहुत खूबसूरत मूर्तिकला का पैनेल मिला है। रेलिंग के ध्वंसावशेष मिले हैं। अष्टकोणीय स्तंभ मिला है। ब्राह्मी में लिखा अभिलेख मिला है। अभिलेख में आठ लेटर्स हैं। लेटर्स सातवाहन कालीन हैं। यदि लेटर्स सातवाहन कालीन हैं तो यह स्तूप लगभग 1800 से 2000 साल प्राचीन है। कोंडविडु कभी बौद्ध केंद्र था।

सतधारा स्तूप

सतधारा- 

विश्व प्रसिद्ध सांची स्तूप से 11 कि. मी. दूर पश्चिम में दो बड़े बौद्ध मठ और 29 छोटे स्तूप बने हुए हैं, जो करीब 2500 साल पुराने हैं। ये स्तूप 13 मीटर तक उंचे हैं।

इस स्थान को सतधारा कहते हैं। प्रगट रूप से सतधारा का अर्थ सात धाराएं हैं। ये सभी स्तूप हलाली नदी के किनारे लगभग 28 एकड़ की जमीन पर फैले हुए हैं। 

हजारों साल पुराने होने के करण ये जर्जर हो चुके हैं, यद्यपि कई को जीर्णोद्धार के जरिए पुनर्जीवित करने का प्रयास किया गया है। हिस्ट्री आर्ट एंड आर्किटेक्चर में इन स्तूपों को मौर्यकालीन बताया गया है, जिनका विकास सम्राट अशोक के समय हुआ है।

इन स्तूपों पर प्राचीनकालीन राॅक पेंटिंग है, जो कि 4 से 7 ईस्वी सदी पुरानी है। 1853 में इन्डोलाजिस्ट सर एसेक्जेंडर कनिंघम ने स्तूप न. 2 को तोड़कर उसमें प्रवेश किया था, पर उन्हें इन स्तूपों के निर्माण का पता नहीं चला। पुरातत्ववेत्ता ए. के. सिन्हा बताते हैं कि इन स्तूपों के निर्माण के पीछे की कहानी आज भी अनसुलझी है। हालाकि कई इतिहासकार इन्हें बुद्ध के समय और उसके बाद बनाये गए बतलाते हैं.

 ये स्तूप शांति  के स्थल थे जहां बौद्ध भिक्खु निवास करते थे.

सुनेरी बौद्ध स्तुप की गुफाएं

 सुनेरी बौद्ध स्तुप की गुफाएं

शुंग काल के हैं सुनारी के स्तूप सांची से करीब 18 किमी एवं भोपाल से 52 किमी दूरी पर नेचुरल स्थान सुनारी के बौद्ध स्तूप शुंग काल के हैं। यहां चार स्तूप और एक मठ है। स्तूप तक जाने के लिए जो रास्ता बना है, उस रास्ते में आज भी प्राचीनकाल के कई निशान बने हैं.

चीन की गुफाएं

 

धम्मेक स्तूप बुधोन राजापुर जिला शिवपूरी

 धम्मेक स्तूप  बुधोन राजापुर जिला शिवपूरी 

Bairath (Viratnagar of the Mahabharata)

 In 1840, an Ashokan Edict was discovered by a Captain Burt at a Rajasthani town called Bairath (Viratnagar of the Mahabharata), some 80 km from Jaipur. The rock on which this edict was carved was extracted from it's parent rock and transported to The Royal Asiatic Society of Bengal in Calcutta, where it is still housed 180 years later. While most of the artefacts collected by this society during the British Raj have been handed over to the Calcutta Museum, this precious rock is still with them. 

This precious Ashokan Edict carved on a rock 2300 years back is Rajasthan's oldest epigraphic possession, making it all the more precious for the subject of its contents. It is a rare edict of the Emperor Ashoka where he directly addresses the monks, advising them on which passages of the Buddha's teachings to understand and commit to memory. Another copy of such an intimate suggestion from this Indian Emperor to the monastics does not exist, making it one of Rajasthan's most precious heirlooms. Unfortunately, inspite of there being a govt. ASI run museum at Bairath, dedicated to the excavations conducted there by the likes of the founder of the ASI, Sir Alexander Cunningham, this precious heirloom is still in Calcutta, and not at this dedicated museum. If within our own country we cannot restore artefacts back to their rightful origins, how can we ever expect foreign Govts. to restore to us the hundreds of stolen artefacts of national importance. Please sign my petition to the two involved agencies, the ASI  and the Asiatic Society, to do conduct the  necessary formalities and restore this precious artefact to the land of it's origin, thereby inspiring present and future generation of Rajasthanis.

विधिलिंग

 विधिलिंग में नवों धातु के रूप- 

भ्वादिगण-

भू

    एकवचन अनेकवचन

उत्तम पुरिस भवेय्यामि भवेय्याम

मज्झिम पुरिस भवेय्यासि भवेय्यात्थ

पठम पुरिस भवेय्य, भवे भवेय्युं

तीन बातें, जो भिक्खु को सदा याद रहती है।

 सारणीय सुत्त

भिक्खुओ! ये तीन बातें भिक्खु को जोवन भर याद रहती है। कौन-सी तीन बातें?

तीणिमानि भिक्खवे! भिक्खुस्स यावजीवं सारणीयानि होन्ति। कतमानि तीणि?

भिक्खुओ! जिस जगह भिक्खु बाल-दाढ़ी मुडवा, कासाय-वस्त्र पहन कर घर से बेघर हो प्रव्रजित होता है, भिक्खुओ! यह पहली बात है, जो भिक्खु को जीवन भर याद रहती है।

यस्मिं भिक्खवे! ठाने भिक्खु केसमस्सुं ओहारेत्वा कासायानि वत्थानि आच्छादेत्वा अगारस्मा अनगारियं पब्बजितो होति। इदं भिक्खवे, पठमं भिक्खुस्स यावजीवं सारणीयं होति।

फिर भिक्खुओ! जिस स्थान पर भिक्खु को यह दुक्ख है, इसका यथार्थ ज्ञान होता है, यह दुक्ख समुदय है, इसका यर्थाथ ज्ञान होता है, यह दुक्ख-निरोध है, इसका यथार्थ ज्ञान होता है, यह निरोध-गामिनी प्रतिपदा है, इसका यर्थाथ ज्ञान हो जाता है। भिक्खुओ! यह दूसरी बात है, जो भिक्खु को जीवन भर याद रहती है।

पुनं च परं भिक्खवे! यस्मिं ठाने भिक्खु ‘इदं दुक्खं‘ति यथाभूतं पजानाति, अयं दुक्खं समुदयो‘ति यथाभूतं पजानाति, अयं दुक्ख-निरोधो यथाभूतं पजानाति, अयं दुक्ख-निरोध पटिगामिनी यथाभूतं पजानाति। इदं भिक्खवे! दुतियं भिक्खुस्स यावजीवं सारणीयं होति।

फिर भिक्खुओ! जिस स्थान पर भिक्खु आसवों का क्षय करके अनासव-चित्त विमुक्ति तथा प्रज्ञा-विमुक्ति को इसी सरीर में स्वयं जानकर, साक्षात्कार कर प्राप्त कर विहार करता है, भिक्खुओ! यह तीसरी बात है जो भिक्खु को जन्म भर याद रहती है।

पुनं च परं भिक्खवे! यस्मिं ठाने भिक्खु आसवानं खया, अनासवानं चेतोविमुत्तिं च पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा, सच्छिकत्वा उपसम्पज्ज विहरति। इदं भिक्खवे! ततियं भिक्खुस्स यावजीवं सारणीयं होति। इमानि खो  तीणिमानि भिक्खवे! भिक्खुस्स यावजीवं सारणीयानि होन्ति (सारणीय सुत्तंः तिकनिपातः अंगुत्तरनिकाय, पृ 123/383)।

Ramvilas Paswan

 

Kalam Sutta

एवं मे सुतं- एकं समयं भगवा कोसले सु चारिकं चरमानो महत्ता भिक्खु संघेन सद्धिं येन केस मुत्तं नाम कालामानं निगमो तदवसरि. ---

यदा तुम्हे कालामा अत्तनाव जानेय्याथ, इमे धम्मा अकुसला, इमे धम्मा सावज्जा, इमे धम्मा विञ्ञु गरहिता , इमे धम्मा समत्ता समादिन्ना(पूरी तरह से) अहिताय दुक्खाय संवत्तति, अथ तुम्हे कालामा, पजहेय्याथ.

मा अनुस्सवेन(यह सुनने में आई है)।

मा पिटकसम्पदानेन(कि अपने धर्म-शास्त्र में लिखा हुआ है.

मा इतिकिराय(इस प्रकार कही गई हैं)

मा तक्केतु( तर्क-सम्मत है). मा नयहेतु (न्याय-संगत है).

मा आकार परिवित्तक्केन(देखने में भली है). 

मा दिट्ठिनिज्झानक्खन्त्तिया (हमारे दृष्टि/मत के अनुकूल है)

मा भब्बरूपताय(भव्य रूप है). 

मा समणा, नो गरु'ति(हमारे गुरु ने कहा है)

यदा तुम्हे कालामा अत्तनाव जानेय्याथ, इमे धम्मा कुसला, इमे धम्मा अनवज्जा, इमे धम्मा विञ्ञु पसत्था, इमे धम्मा समत्ता समादिन्ना(पूरी तरह से) हिताय सुखाय संवत्तति, अथ तुम्हे कालामा उप सम्पज्ज विहरेय्याथ.

कुशल कर्मों का अभ्यास करो-

 कुशल कर्मों का अभ्यास करो-

भिक्खुओ! कुशल कर्मों का अभ्यास करो।

कुसलं भिक्खवे! भावेथ।

भिक्खुओ! कुशल कर्मों का अभ्यास हो सकता है।

सक्का भिक्खवे! कुसलं भावेतुं।

भिक्खुओ! यदि कुशल कर्मों  का अभ्यास न किया जा सकता, तो मैं ऐसा नहीं कहता।

नो च इदं भिक्खवे! सक्का अभविस्स कुसलं भावेतुं, नाहं एवं वदेय्य।

लेकिन, क्योंकि कुशल कर्मों का अथ्यास हो सकता है, इसलिए मैं कहता हूं कि भिक्खुओ! कुशल कर्मों का अभ्यास करो।

यस्मा खो च भिक्खवे। सक्का कुसलं भावेतु, तस्माहं एवं वदामि- कुसलं भिक्खवे! भावेथ।

भिक्खुओ! यदि कुशल कर्मों का अभ्यास करने से अहित और दुक्ख होता, तो मैं ऐसा नहीं कहता।

कुसलं च हिदं भिक्खवे! भावितं अहिताय दुक्खाय संवत्तेय्य, नाहं एवं वदेय्य।

लेकिन, क्योंकि कुशल कर्मों का अभ्यास हित और सुख के लिए होता है, इसलिए मैं कहता हूं कि भिक्खुओ! कुशल कर्मों का अभ्यास करो। 

यस्मा च खो भिक्खवे! कुसलं भावितं हिताय सुखाय संवत्तति, तस्माहं एवं वदामि- कुसलं भिक्खवे! भावेथ‘ ’’ति(अधिकरणवग्गोः दुकनिपातः अंगुत्तर निकाय पृ. 81/324)। ।

अकुशल कर्मों को छोड़ो

 अकुशल कर्मों को छोड़ो-

भिक्खुओ! अकुशल कर्मों को छोड़ो।

अकुसलं भिक्खवे! पजहथ।

भिक्खुओ! अकुशल कर्मों को छोड़ा जा सकता है।

सक्का भिक्खवे! अकुसलं पजहितुं।

भिक्खुओ!  यदि अकुशल कर्मों को न छोड़ जा सकता, तो मैं ऐसा नहीं कहता।

नो च इदं भिक्खवे! सक्का अभविस्स अकुसलं पजहेतुं, नाहं एवं वदेय्य।

लेकिन, क्योंकि अकुशल कर्मों को छोड़ा जा सकता है, इसलिए मैं कहता हूं कि भिक्खुओ! अकुशल कर्मों को छोड़ो।

यस्मा खो च भिक्खवे। सक्का अकुसलं पजहितुं, तस्माहं एवं वदामि- अकुसलं भिक्खवे! पजहथ।

भिक्खुओ! यदि अकुशल कर्मों के त्याग से हित और सुख होता, तो मैं ऐसा नहीं कहता।

अकुसलं च हिदं भिक्खवे! पहीनं हिताय सुखाय संवत्तेय्य, नाहं एवं वदेय्य।

लेकिन, क्योंकि अकुशल कर्मों का त्याग हित और सुख के लिए होता है, इसलिए मैं कहता हूं कि भिक्खुओ! अकुशल कर्मों का अभ्यास करो। 

यस्मा च खो भिक्खवे! अकुसलं पहीनं हिताय सुखाय संवत्तति, तस्माहं एवं वदामि- अकुसलं भिक्खवे! पजहथ‘ ’’ति(अधिकरणवग्गोः दुकनिपातः अंगुत्तर निकाय पृ. 81/324)। ।

चक्षु होते हुए भी अकुशल धर्म(पदार्थ) न देखना

चक्षु होते हुए भी अकुशल धर्म(पदार्थ) न देखना, कान होते हुए भी अकुशल शब्द न सुनना, वाचा होते हुए भी अकुशल शब्द न बोलना; शायद, यही अष्टांगी मार्ग है.

आईए देखें, बुद्ध के उपस्थापक और धम्माधिकारी आनन्द, इसे सहधर्मी भिक्खुओं को कैसे समझाते हैं-

एकं समयं आयस्मा आनन्दो कोसम्बियं विहरति घोसितारामे।

एक समय आयु. आनन्द कोसम्बी के घोसिताराम में विहार कर रहे थे।

तत्र खो आयस्मा आनन्दो भिक्खू आमन्तेसि- ‘‘आवुस भिक्खवे’’ति।

वहां आयु. आनन्द ने भिक्खुओं को सम्बोधित किया- ‘‘आवुस भिक्खुओं!’’

‘‘आवुसो’’ति खो ते भिक्खू आयस्मतो आनन्दस्स पच्चसोसुं।

उन भिक्खुओं ने आयु. आनन्द को ‘‘आयुस्मान’’ कह कर प्रतिवचन दिया।

आयस्मा आनन्दो एतदवोच-

आयु. आनन्द ने यह कहा-

‘‘अच्छरियं, आवुसो, अब्भुतं, आवुसो!

आवुस यह अद्भुत है। यह आश्चर्य है कि-

याव च इदं तेन भगवता जानता पस्सता अरहता सम्मासम्बुद्धेन

उन भगवान जानकार, देखकर अरहत सम्यक सम्बुद्ध ने

सम्बाधे ओकासाधिगमो अनुबुद्धो

बाधाओं के बीच में मार्ग(अवकाश) निकाल लिया

सत्तानं विसुद्धिया सोक परिदेवानं समतिक्कमाय

प्राणियों की विशुद्धि के लिए, शोक, रोना-पीटना शांत करने के लिए

दुक्ख दोमनस्सानं अत्थंगमाय, ञायस्स अधिगमाय, निब्बानस्स सच्छिकिरियाय-

दुक्ख-दौर्मनस्य को अस्त करने, ज्ञान को प्राप्त करने, निर्वाण का साक्षात्कार करने के लिए-

तदेव नाम चक्खुं भविस्सति ते रूपा तं च आयतनं, नो पटिसंवेदिस्सति।

यही आंख रहेगी, यही रूप(आंख का विषय) रहेगा, किन्तु, चक्षु आयतन की संवेदना नहीं रहेगी।

तदेव नाम सोतं भविस्सति ते सद्दा तं च आयतनं नो पटिसंवेदिस्सति।

यही कान रहेंगे यही शब्द(कान के विषय) रहेंगे, किन्तु, कान आयतन की संवेदना नहीं रहेगी।

तदेव नाम घान भविस्सति ते गन्धा तं च आयतनं, नो पटिसंवेदिस्सति।

यही घ्राण रहेगा यही गन्ध( घ्राण के विषय) रहेंगे, किन्तु, घ्राण आयतन की संवेदना नहीं रहेगी।

सा एव नाम जिव्हा भविस्सति ते रस्सा तं च आयतनं, नो पटिसंवेदिस्सति।

यही जिव्हा रहेगीे यही रस(जिव्हा के विषय) रहेंगे, किन्तु, जिव्हा आयतन की संवेदना नहीं रहेगी।

सो एव नाम कायो भविस्सति ते फोटब्बा तं च आयतनं, नो पटिसंवेदिस्सति।

यही काया रहेगी, यही (काया के विषय) स्पर्श रहेंगे, किन्तु, काया आयतन की संवेदना नहीं रहेगी।

एवं वुत्ते आयस्मा उदायी आयस्मन्तं आनन्दं एतदवोच-

ऐसा कहने पर आयुस्मान उदायी ने आयुस्मान आनन्द को यह कहा-

‘‘सञ्ञीं एव नु खो आवुसो आनन्द, तदायतनं नो पटिसंवेदेति उदाहु असञ्ञी’’?

‘‘आयुस्मान आनन्द! क्या वह व्यक्ति संज्ञा-युक्त रहता हुआ उस आयतन की संवेदना नहीं करेगा, अथवा संज्ञा-विहिन होने के कारण?’’

‘‘सञ्ञीमेव खो, आवुसो, तदायतनं नो पटिसंवेदेति, नो असञ्ञी’’ति।

‘‘आवुस ! वह व्यक्ति संज्ञा-युक्त रहता हुआ ही उस आयतन की संवेदना नहीं करेगा, संज्ञा-विहिन होने के कारण नहीं।’’

‘‘किं सञ्ञी पन आवुसो तदायतनं नो पटिसंवेदेति’’ति?

‘‘आवुस ! वह व्यक्ति किस संज्ञा से युक्त होकर उस आयतन की संवेदना नहीं करेगा?’’

‘‘इध आवुसो, भिक्खु, सब्बसो रूप सञ्ञानं समतिक्कमा पटिघ सञ्ञानं अत्थंगमा नानत्तं सञ्ञानं अमनसिकारा विहरति।

आवुस, एक भिक्खु सभी रूप संज्ञाओं का प्रहाण कर, पटिघ संज्ञाओं के अस्त हो जाने पर, नानात्व संज्ञाओं की ओर से उपेक्षावान हो विहार करता है।

एवं सञ्ञीपि खो आवुसो, तदायतनं नो पटिसंवेदेति।’’

आवुस इस संज्ञा से युक्त होने पर भी वह उस आयतन की संवेदना नहीं करता(आनन्द सुत्तः अंगुत्तर निकायः नवक निपातो पृ. 101/438)।

The modern form of Institutionalized Casteism

The modern form of Institutionalized Casteism-

India needs to move beyond tokenism of having one Dalit chief justice or two Dalit presidents, and ensure adequate representation to its Dalit and Adivasi citizens in all fields

India’s “tryst with destiny”, which Jawaharlal Nehru announced on the midnight of Independence, was supposed to bring dignity for its Dalit and Adivasi citizens. However, there have been numerous moments when this “pledge” has been undone. The suicide of Rohith Vemula, a PhD scholar from the Dalit community, five years ago on January 17, 2016, due to institutional apathy and boycott was one such moment.

Vemula was neither the first nor the last Dalit or Adivasi student forced to take such a step. The suicides of a number of Dalit and Adivasi students, including Payal Tadvi in 2019, are not just statistics, but a lived reality of constant discrimination, bullying, humiliation, abuse, and boycott.

The accounts of Dalits and Adivasi students across the country present a picture of discrimination within academic institutions by their peers, non-Dalit faculty, and authorities. These lived experiences continue to suffocate their education and life. Otherwise, Tadvi would have become the first doctor from her community in 80 years.

While such incidents have raised issues of institutional discrimination, there are constant attempts, as was also done in Vemula’s case, to evade institutional accountability by attributing these instances as being incident-specific.

This denial can no longer be accepted. Experts such as Sukhadeo Thorat have argued that if almost all those who have died by suicide in particular situations are Dalits and Adivasis, or if almost all those who fail and are expelled from higher education institutions are Dalits and Adivasis, or if most of the dropouts from elite institutions are Dalits and Adivasis, then this is not a coincidence.

It resembles a pattern of modern forms of casteism, which has got entrenched in higher educational institutions. Allotment of hostels based on entrance marks, asking for the marks of Dalit students publicly to humiliate them, making a mockery of their English and physical appearance, stigmatising them as inefficient, not acting on incidents of caste-based harassment and abuses, not providing a support system, or reducing or stopping their fellowships, are forms of modern casteism in urban spaces.

Discrimination has taken subtle and indirect forms, yet it has a direct impact on Dalits and Adivasis. It impacts their psychological well-being, dreams, aspirations, and most importantly, their ability to survive in such an environment.

Those days are gone when institutional liability would be measured on direct discrimination. If the institutions are not acting to end discrimination on campuses, then it only shows their complicity in maintaining a culture of discrimination and caste prejudices. Many of these institutions have not created mechanisms such as anti-discrimination or SC/ST cells and other remedies, as mandated by the University Grants Commission.

Furthermore, the discourse on institutional accountability cannot happen without considering the larger pattern or the reasons for such exclusionary tendencies. In pre-independent India, the hierarchies of caste were maintained by restricting the presence of Dalits and Adivasis in educational institutions and services.

When the Constitution ended this direct exclusion and ensured representation to these groups in public institutions, new forms of caste prejudices were evolved in urban spaces to dilute even the small amount of progress made by Dalits and Adivasis. This happened in two simultaneous cycles.

First, the notions of merit and efficiency were promoted to portray that students who come through quota are not meritorious at all. These mythical narratives to strengthen caste prejudices do not contain even an iota of reality, as empirical studies conducted by economists suggest that reservations do not dilute efficiency at all. In fact, according to economist Ashwini Deshpande, affirmative action in hiring might improve economic performance.

Second, the cases of atrocities, boycott, and harassment against Dalits and Adivasis have also arisen, as they asserted their presence through reservations and other schemes.

The purpose has been to maintain the status quo of caste hierarchy. Institutional discrimination in academic and professional institutions reflects this trend.

Thus, institutional accountability is linked not only with ending caste-discrimination on campuses, but also with ensuring due representation.

A moral institutional liability must, therefore, be put on the institutes of eminence, private universities and companies, media organisations, the legal profession, and the higher judiciary, where reservation is not applied. These institutions cannot avoid the question of providing representation.

They can follow the example of private institutions in the United States, which follow a voluntary affirmative action programme to provide representation. If institutions in India do not ensure representation, it only undermines their legitimacy.

India needs to move beyond the tokenism of having one Dalit chief justice or two Dalit presidents, and ensure adequate representation to its Dalit and Adivasi citizens in all fields. It needs institutional leaders who can acknowledge structural inequalities, and take actions to dismantle exclusionary mechanisms and culture.

The first step for institutional leaders thus is to check on the representation in their own institutions or offices. The burden is more on those who lead elite institutions, as excellence cannot lie in exclusion.

Vemula’s death had sparked nation-wide protests and outrage from Dalits, focused on ending caste discrimination in institutions. As we approach the fifth anniversary of the tragedy, the concerns of institutional discrimination remain un-addressed(Anurag Bhaskar:  Hindustan Times: 15 Jan 2021).

Anurag Bhaskar teaches at the Jindal Global Law School and is an affiliate faculty at the Harvard Law School Center on the Legal Profession.

सुरेखा भोतमांगे

 दलित उत्पीड़न की सबसे दर्दनाक दास्तां, अगर आपने मलाला युसुफजई का नाम सुना है लेकिन सुरेखा भोतमांगे का नहीं, तो इसे जरूर पढ़ें...

अरुंधति रॉय अपनी किताब एक था डॉक्टर एक था संत में लिखती हैं, डॉ. आंबेडकर को पढ़ने से मुझे अहसास हुआ कि हमारे शैक्षणिक संसार में कितनी चौड़ी खाई है. उनको पढ़ने से यह भी साफ हो गया कि यह खाई क्यों है, और हमेशा क्यों रहेगी जब तक कि भारतीय समाज में कोई बुनियादी इंकलाबी बदलाव नहीं आ जाता.

इंकलाब भी आते हैं, और अक्सर इंक्लाबों का आगाज़ पढ़ने से होता है. यदि आपने मलाला युसुफजई का नाम सुना है लेकिन सुरेखा भोतमांगे का नहीं, तो आप आंबेडकर को अवश्य पढ़ें. सुरेखा भोतमांगे चालीस वर्ष की थीं और उन्होंने भी बहुत से 'अपराध' किए थे- वे एक महिला थीं- एक अछूत, दलित महिला और इसके बावजूद वे फटेहाल दरिद्र भी नहीं थीं.

वे अपने पति से अधिक शिक्षित थीं, और इसलिए अपने परिवार की मुखिया बन गई थीं. डॉक्टर आंबेडकर उनके हीरो थे. उनकी तरह ही, सुरेखा के परिवार ने भी हिंदू धर्म त्यागकर बौध धर्म अपना लिया था.

सुरेखा के बच्चे शिक्षित थे. उनके दोनों बेटे सुधीर और रोशन कॉलेज गए थे. उनकी बेटी प्रियंका सत्रह वर्ष की थी और स्कूल के अंतिम वर्ष में थी. सुरेखा और उसके पति ने महाराष्ट्र के खैरलांजी गांव में जमीन का एक छोटा सा टुकड़ा खरीदा था.

इस भूखंड के चारों ओर के खेत उस जाति के लोगों के थे जो स्वयं को सुरेखा की महार जाति से ऊंचा मानते थे. चूंकि वे दलित थीं, और उन्हें परंपरा के अनुसार एक सम्मानजनक अच्छा जीवन जीने का अधिकार 'नहीं' था इसलिए ग्राम पंचायत ने उन्हें बिजली कनेक्शन लेने की इजाजत नहीं दी. उन्हें अपने झोंपड़े को पक्की ईंट के घर में तब्दिल करने की इजाजत भी नहीं दी गई.

गांव वाले नहर के पानी से उन्हें अपने खेतों को सींचने भी नहीं देते थे, न ही वे सार्वजनिक कुओं से पानी ले सकती थीं. और फिर, एक रोज गांव वालों ने, सुरेखा के खेत के बीच में से एक सार्वजनिक सड़क बनाने की कोशिश की. सुरेखा ने इसका विरोध किया तो गांव वालों ने उनके खेत में अपनी बैलगाड़ियां दौड़ा दीं. सुरेखा की पकी हुई फसल पर गांव वालों ने अपने मवेशी छोड़ दिए.

सुरेखा झुकी नहीं. उन्होंने पुलिस में शिकायत दर्ज कराई. लेकिन पुलिस ने कोई ध्यान नहीं दिया. कुछ महीने बीत गए, और फिर गांव में तनाव अपने चरम पर पहुंच गया. उन्हें चेतावनी देने के लिए गांव वालों ने उनके एक रिश्तेदार पर हमला करके, उसे अधमरा कर छोड़ा.

सुरेखा ने पुलिस में एक और शिकायत दर्ज कराई. इस बार पुलिस ने कुछ व्यक्तियों की गिरफ्तारियां कीं, लेकिन अभियुक्तों को तत्काल जमानत पर रिहा कर दिया गया. जिस दिन उन अभियुक्तों को जमानत पर रिहा किया गया (29 सितंबर, 2006), उसी शाम 6 बजे, गुस्से में भरे, लगभग 70 मर्द और औरतें, ट्रैक्टरों में बैठकर आए और भोतमांगे के घर को घेर लिया.

सुरेखा का पति भैया लाल, उस समय खेत में काम कर रहा था, उसने जब शोर सुना, तो वह घर की ओर दौड़ा. एक झाड़ी के पीछे छुपकर उसने भीड़ को अपने परिवार पर हमला करते देखा. वह फौरन नजदीक के शहर दुसाला भागकर गया, और वहां एक रिश्तेदार की सहायता से पुलिस को फोन करने में कामयाब रहा (आपको ऐसे संपर्कों की जरूरत होती है कि पुलिस आपका फोन सुन ले). लेकिन पुलिस नहीं आई.

भीड़ ने सुरेखा, प्रियंका और दोनों बेटों को, जिनमें से एक आंशिक रूप से दृष्टिबाधित था, घसीटकर घर से बाहर निकाला. भीड़ ने लड़कों को आदेश दिया कि वे अपनी मां और बहन के साथ बलात्कार करें, जब लड़कों ने यह कुकृत्य करने से साफ मना कर दिया तो उनके जननांगों को क्षत-विक्षत कर दिया गया, और अन्तत: उनकी भी पीट-पीट कर हत्या कर दी गई. चारों शवों को पास की एक नहर में फेंक दिया गया, जहां वे अगले दिन पाए गए.

सबसे पहले प्रेस ने इसे एक 'नैतिक हत्या का मामला' कहा, इशारा किया गया कि गांव वाले नाराज थे क्योंकि सुरेखा के अपने एक रिश्तेदार (जिस व्यक्ति पर पहले हमला किया गया था) से नाजायज संबंध थे. दलित संगठनों के विरोध के बाद न्याय-व्यवस्था को मजबूरन अपराध का संज्ञान लेना पड़ा. नागरिकों को तथ्य-खोज समितियों ने बताया कि सबूतों के साथ कैसे छेड़-छाड़ की गई और उन्हें कैसे तोड़ा-मरोड़ा गया.

जब निचली अदालत ने अंतत: निर्णय सुनाया, मुख्य अपराधियों को सजा-ए-मौत सुनाई गई लेकिन अनुसूचित जाति और अनुसूचित जनजाति अत्याचार निवारण अधिनियम लागू नहीं किया गया.

न्यायाधीश महोदय का मानना था कि खैरलांजी की सामूहिक हत्या के पीछे बदले की भावना थी. उन्होंने कहा कि बलात्कार का कोई सबूत नहीं मिला और हत्या के पीछे जातीय कोण भी नहीं था. जब कोई न्यायिक निर्णय, पहले अपराध के कानूनी ढ़ांचे को कमजोर कर और फिर मृत्युदंड दे, तो ऐसा करके वह यह आधार दे देता है कि ऊपर की अदालत उस सजा को कम कर दे, या फिर उसको बिल्कुल ही समाप्त कर दे. भारत में यह कोई असामान्य चलन नहीं है.

किसी भी अदालत द्वारा दी गई मृत्युदंड की सजा, चाहे वह कितने भी जघन्य अपराध के लिए क्यों न हो, न्यायसंगत नहीं ठहराई जा सकती. अदालत यदि यह स्वीकार करती है कि जातीय विद्वेष आज भी भारत में एक भयानक वास्तविकता है, तो यह न्याय का एक संकेत होता. लेकिन जज ने इस पूरे प्रकरण से जाति का कोण ही गायब कर दिया.

हिन्दू बनाम हिन्दू: राममनोहर लोहिया

 डॉ. राममनोहर लोहिया अपनी किताब 'हिन्दू बनाम हिन्दू' में लिखते हैं -

"मैं दावे के साथ कह सकता हूँ, अँग्रेजों के समय का गुलामी काल, गुलामों के गुलाम शूद्रों (sc, st, obc) के लिये वरदान साबित हुआ है. हम प्राचीन काल की चाहे जितनी भी डींग हाँक लें, लेकिन अगर अँग्रेजों का सम्पर्क न हुआ होता, तो हम बहुत पिछड़े रहते! भारतीय इतिहास के पाँच हजार सालों में एक भी विद्वान शूद्रों में न हो सका, जबकि अँग्रेजों के लगभग 200 साल के गुलामी काल में महात्मा फुले, संत गाडगे, डाॅ. अम्बेडकर,

मेघनाथ साहा, राधा विनोद पाल, सुरेन्द्र नाथ शील और अन्य कितने ही नाम जिन्हें मैं नहीं जानता, शूद्र समाज (sc, st, obc) मे निर्मित हुये उसका श्रेय अँग्रेजों को जाता है क्योंकि ब्राह्मणों ने इनको शिक्षा से वंचित रखा था. परंतु अँग्रेजों ने इनके लिए स्कूल शुरू किये इसके कारण अँग्रेजों से ब्राम्हण नफरत करने लगे थे ये कहकर की हमारे बनाये नियमों का अँग्रेज उल्लंघन कर रहे है,

हमारे धार्मिक बातों मे अँग्रेज हस्तक्षेप करने लगे हैं! क्या अपने धर्म के किसी विशिष्ट वर्ग को शिक्षा से वंचित रखना, उन पर अमानवीय अत्याचार करना धर्म हो सकता है? यदि 1857 का विद्रोह सफल हो जाता तो निश्चित रूप से शूद्रों (sc, st, obc) को सामाजिक उत्थान के इतने अवसर न मिलते, जितने की 1857 के बाद अँग्रेजों की गुलामी काल में मिले हैं! यह अँग्रेजों की गुलामी का काल था, जब एक ब्राह्मण चपरासी बना तथा शूद्र एक कलेक्टर. और यही बात ब्राह्मण को कांटे की तरह चुभने लगी थी और आज भी चुभती है! ब्राह्मण ये बखूबी जानता था कि अँग्रेज अगर और 50 साल भारत में रह गये तो शूद्र (sc, st, obc) सत्ता मे और हम सत्ता के बाहर हो जायेंगे क्योकि इनकी आबादी देश मे लगभग 85% परसेंट है और हम ब्राम्हनों की केवल 3.5 % परसेंट इसलिए ब्राह्मणों ने अँग्रेज को भगाने का आंदोलन राष्ट्रवाद की आड़ मे चलाया था. और देश के शुद्रों को आपस मे जाति धर्म के नाम पर लड़वा कर सालों से शासन करता रहा !"

सब्बे सत्ता मरणधम्मा

बुद्धवचनों में मिलावट-

"हन्द! कुतो नु त्वं, महाराज, आगच्छसि दिवादिवस्सा?"

"महाराज! इस दोपहर में भला, आप कहां से आ रहे हैं ?"

"अय्यिका मे, भन्ते, कालङ्कता जिण्णा वुड्ढा महल्लिसका, 

"भन्ते! मेरी दादी मर गई है. जीर्ण, वृद्धा,  बड़ी बूढी, महत्तारी 

वयो अनुप्पत्ता वीसवस्ससतिका जातिया। 

वय प्राप्त, एक सौ बीस साल की थी.

अय्यिका खो पन मे, भन्ते, पिया होति मनापा।

भंते! मेरी दादी मुझे बड़ी प्यारी थी।"

 "सब्बे सत्ता, महाराज, मरणधम्मा मरणपरियोसाना मरणं अनतीता''ति। 

"महाराज! सभी जीव मरण शील हैं, मरना अवश्य है, मरण से बच नहीं सकते."

"अच्छरियं, भन्ते, अब्भुतं, भन्ते! 

"आश्चर्य है, भंते,  अद्भुत है, भंते !

याव सुभासितं इदं, भगवता- 

भगवान के द्वारा यह ठीक ही कहा है

सब्बे सत्ता मरणधम्मा मरणपरियोसाना मरणं अनतीता'ति।"

सभी जीव मरण शील हैं, मरना अवश्य है, मरण से बच नहीं सकते."

"एवमेतं, महाराज, एवमेतं, महाराज! 

"ऐसा ही है, महाराज! ऐसा ही है, महाराज!

सब्बे सत्ता मरणधम्मा मरणपरियोसाना मरणं अनतीता। 

सभी जीव मरण शील हैं, मरना अवश्य है, मरण से बच नहीं सकते.

सेय्यथापि, महाराज, यानि कानिचि कुम्भकारभाजनानि 

जैसे महाराज! कुम्हार के जितने घड़े हैं, 

आमकानि चेव पक्काानि च सब्बानि तानि

कच्चे व पक्के सभी वे  

भेदनधम्मानि भेदनपरियोसानानि भेदनं अनतीतानि

फूटना धर्म वाले हैं, फूटना अवश्य है, फूटने से बच नहीं सकते.

एवमेव खो, महाराज, 

इसी प्रकार, महाराज !

सब्बे सत्ता मरणधम्मा मरणपरियोसाना मरणं अनतीता'ति."

सभी जीव मरण शील हैं, मरना अवश्य है, मरण से बच नहीं सकते". (संयुत्त निकाय- 3.3.2)।

----------------------------

दरअसल, उक्त प्रसंग पर बुद्ध-उपदेश यही समाप्त हो जाना चाहिए था. क्योंकि यह बुद्ध के विचारों से सर्वथा मेल खाता है. किन्तु ब्राह्मण लेखक को यहाँ, संतोष नहीं हुआ ?   दरअसल, 'कर्म-गति,  'स्वर्ग- नर्क और पाप-पुण्य' के बिना ब्राह्मण को 'अपच' होने लगता है. अतयव जनेऊ को कंधे पर डाल नित्य-कर्म से निपट  ब्राह्मण लेखक ने निम्न गाथा लिख कर अपना 'अपच' ठीक किया-

"सब्बे सत्ता मरिस्सन्ति, मरणन्तञ्हि जीवितं।

यथाकम्मं गमिस्सन्ति, पुञ्ञ पापफलूपगा।

निरयं पापकम्मन्ता, पुञ्ञुकम्मा च सुग्गतिं॥

तस्मा करेय्य कल्याणं, निचयं सम्परायिकं।

पुञ्ञापनि परलोकस्मिं, पतिट्ठा होन्ति पाणिनं॥"

Kisa Gotami Vs Theri Patacara

उप्पादवय धम्मिनो

(जो उत्पन्न हुआ है, मरता ही है) 

बुद्धकाले, सावत्थियं नगरे, 

बुद्धकाल में, सावत्थी नगर में

एकस्स धनिकस्स भरिया नाम।

एक धनी की पत्नि का नाम

किसा गोतमी आसि।

किसा गोतमी था।

तस्सा एकको पुत्तो आसि।

उसका एकलौता पुत्र था। 

सो किंचि रोगेन कालं अकासि।

वह किसी बीमारी से मर गया। 

तेन तस्सा सोक उम्मायो(उन्माद) उपज्जि। 

इससे उसको शोक-उन्माद पैदा हुआ।

सोक उम्माद-वसेन सा

शोक उन्माद के वशीभूत वह

मत-कळेवरं अंकेन आदाय 

मरे हुए बच्चे को गोद में लेकर 

चित्त विक्खेयं हुत्वा 

विक्षिप्त चित्त होकर 

यत्थ-तत्थ विचरति।

यहां-वहां घूमती थी। 

पुत्तस्स मे जीवितं करोथ‘ति 

‘मेरे पुत्र को जीवित कर दो’ कहती हुई 

गेह द्वार हिण्डति।

घर-द्वार घूमती थी

कोचि तिसाय

किसी ने उसे 

भगवा सन्तिके गन्त्वा, पुच्छितुं आह। 

बुद्ध के पास जाकर, पूछने को कहा।

तस्मिं काले, भगवा जेतवने विहरति। 

उस समय,  भगवान जेतवन में विहर रहे थे।

सा भगवतो धम्मदेसना वेलायं गन्त्वा

वह भगवान के पास धम्मदेशना के समय जाकर

‘पुत्तस्स मे जीवितं करोथ’ति आह।

‘मेरे बच्चे को जीवित कर दो’ ऐसा कहा।

भगवा तस्सा चित्तं विक्खयं दिस्वा 

भगवान ने उसके चित्त की विक्षिप्त-दशा देख

‘‘गच्छ नगरं पविसित्वा 

‘‘नगर में जाओ और प्रवेश कर

यस्मिं गेहे कोचि मत पुब्बो न अत्थि 

जिस घर में पूर्व में कोई मरा न हो, 

ततो सिद्धत्थकं आहर‘ति आह।

वहां से सरसो ले आ,’’ ऐसा कहा

सा ‘‘साधु भंते’ति पक्कामि।

वह ‘साधु भंते’ ऐसा कह वापिस हुई।

नगरं पविसित्वा, पठम गेहे येव गन्त्वा 

नगर में प्रवेश कर पहले घर में ही जाकर वह बोली- 

‘‘मम पुत्तस्स भेसज्ज अत्थाय सिद्धत्थकं याचामि।

‘‘मेरे पुत्रा की दवा के लिए सरसो मांगती हूं।

सचे, एतस्मिं गेहे कोचि मत पुब्बो नत्थि, 

यदि इस घर में पूर्व में कोई मरा नहीं हों

सिद्धत्थकं मे देथ’’ति आह।

तो मुझे सरसो दो’’, ऐसा कहा।

‘इध मते, सब्बे ‘ति आह।

‘‘यहां मरे हैं’’, सभी ने ऐसा जवाब दिया।

दुतियं, ततियं घरे गन्त्वा 

दूसरे, तीसरे घर जाने के बाद 

विगत उम्मादा।

उन्माद कम हुआ।

पकति चित्ते ठिता चिन्तेसि-

वह चित्त प्रकृतिस्थ हो सोचने लगी- 

‘सकले नगरे अयमेव निमयो भविस्सति।

सम्पूर्ण नगर में ऐसा ही नियम होगा।

सा नगरा च बहिरा निक्खमि, 

वह नगर से बाहर निकली, 

एवं सत्थु सन्तिकं अगमासि।

सत्था(बुद्ध) के पास आयी।

ठितं चित्तं तस्सा दिस्वा भगवा आह-

स्थिर चित्त देख उसका भगवान ने कहा-

‘जो उत्पन्न हुआ है, वह मरता ही है।’  

अनिच्चावत संखारा, उप्पादवय धम्मिनो।

सारे संस्कार अनित्य हैं। उत्पन्न होकर क्षय होना उनका धर्म है।

 भदन्त धर्मकीर्तिः भगवान बुद्ध का इतिहास और धम्मदर्शन, पृ. 96

Kisa Gotami has two of the most heart-rending stories in the Buddhist tradition associated with her name. The Commentary to this verse tells that when her young child had died, she refused to believe it was dead. After asking many people — in vain — for medicine that would revive the child, she was finally directed to the Buddha. When she told him her story, he offered to provide medicine for the child, but he would need some mustard seed — the cheapest Indian spice — obtained from a family in which no one had died. She went from house to house asking for mustard seed, and no one refused to give it to her. But when she asked if anyone had died in the family, the universal response was always, "Oh, yes, of course." After a while, the message sunk in: Death is universal. On abandoning the child's body to a charnel ground, she returned to the Buddha and asked to be ordained as a nun, and afterwards became an arahant. 

The canonical verses associated with Kisa Gotami's name, however, tell a different story, which is identical to the story that the Commentary attributes to Patacara: Pregnant with her second child, she was returning to her parents' home, along with her husband and small firstborn child, to give birth. Along the way, a great storm blew up, and she asked her husband to provide shelter for the family. As he was cutting grass and sticks to build a shelter, a snake bit him and he died of the poison. Unsheltered, and wondering at her husband's long absence, Patacara gave birth and had to spend the night sheltering both her children against the rain and wind with nothing more than her body. The next morning, she found her husband dead. Distraught, she decided to return to her parents' home. However, a river — swollen from the rain of the previous night — ran across her way. Unable to carry both children across the river, she left her first-born on the near bank and waded through the raging current carrying her baby. Placing the baby on the far bank, she turned back to fetch her first-born. A hawk, seeing the baby, took it for a piece of flesh, and swooped down on it. Seeing this, Patacara raised her hands and tried to chase it away, but to no avail: The hawk picked up the baby and carried it off. Meanwhile, her first-born — seeing his mother raising her hands — took it for a signal to cross the river. As he jumped into the raging current, he was carried off to his death. Overwhelmed with grief, Patacara returned to her parents' home, only to learn that it had burned down from a lightning strike in the previous night's storm. Her parents and brother were at that moment being cremated on a single pyre. At this point, she went mad and began wandering around half-naked. Only on coming into the Buddha's presence did she recover her senses. He taught her the Dhamma, and eventually she ordained and became an arahant.

Why this story is attributed to Patacara in the Commentary when it is obviously Kisa Gotami's in the Canon, is hard to tell. Some scholars have suggested that the tales in the Pali commentaries were imported from other Buddhist traditions, such as the Mulasarvastivadin. Thus, the differences between the canonical verses and the commentarial tales stem from the fact that the different traditions attributed particular stories to different elder monks and nuns. For instance, the Pali Canon attributed the story of the woman whose family was destroyed in a single day to Kisa Gotami, while the tradition from which the Commentary drew attributed it to Patacara. If that's the case, it's interesting to note how the commentators who adopted these tales nevertheless remained faithful to their Canon. Instead of trying to change the Pali to fit with the commentarial source on which they drew, they allowed the discrepancies between the two sources to stand: one of many instances in which the discrepancies between the Canon and the commentaries suggest that the monks who handed down the Pali Canon tried to keep it intact even when they didn't agree with it.

Later Theravadin texts have tried to cover over the discrepancies between Kisa Gotami's verses and the Commentary to those verses by insisting that the passage in the verses beginning, "Going along, about to give birth," and ending, "my husband dead, I reached the Deathless," is actually Patacara speaking, but this seems unlikely: Why would one arahant butt in on another one's tale?

At any rate, regardless of which story is Patacara's, and which Kisa Gotami's, both speak to the universality of death, and the power of the path of practice: that in the midst of this human world with all its sorrows, there is still a way to find that which is free from grieving, aging, and illness: the Deathless.

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Theri Gatha 10.1

After flowing-on for a hundred thousand ages,

she evolved in this Buddha-era among gods and men

in a poor family in Savatthi.

Her name was Gotami-tissa,

but because her body was very skinny

she was called 'Skinny Gotami.'

When she went to her husband's family,

she was scorned [and called] 'daughter of a poor family.' 

Then she gave birth to a son,

and with the arrival of the son she was treated with respect.

But that son, running back and forth

and running all around, while playing met his end.

Because of this, sorrow-to-the-point-of-madness arose in her.

She thought: "Before I was one who received only scorn,

but starting from the time of the birth of my son I gained honor.

These [relatives] will now try to take my son,

in order to expose him outside [in the charnel ground]."

Under the influence of her sorrow-to-the-point-of-madness,

she took the dead corpse on her hip and

wandered in the city from the door of one house to another

[pleading]: "Give medicine to me for my son!"

People reviled her, [saying] "What good is medicine?"

She did not grasp what they were saying.

And then a certain wise man, thinking

"This woman has had her mind deranged by sorrow for her son;

the ten-powered [Buddha] will know the medicine for her,"

said: "Mother, having approached the fully awakened one,

ask about medicine for your son."

She went to the vihara

at the time of the teaching of dhamma and said,

"Blessed One, give medicine to me for my son!"

The master, seeing her situation, said,

"Go, having entered the city,

into whatever house has never before experienced any death,

and take from them a mustard seed."

"Very well, Sir." [she replied],

and glad of mind she entered the city and came to the first house:

"The master has called for a mustard seed

in order to make medicine for my son.

If this house has never before experienced any death,

give me a mustard seed."

"Who is able to count how many have died here?"

"Then keep it. What use is that mustard seed to me?"

And going to a second and a third house,

her madness left her and her right mind was established

 — thanks to the power of the Buddha.

She thought, "This is the way it will be in the entire city.

By means of the Blessed One's compassion for my welfare,

this will be what is seen."

And having gained a sense of spiritual urgency from that,

she went out and covered her son in the charnel ground.

She uttered this verse:

It's not just a truth for one village or town,

Nor is it a truth for a single family.

But for every world settled by gods [and men]

This indeed is what is true — impermanence.

And so saying, she went into the presence of the master.

Then the master said to her,

"Have you obtained, Gotami, the mustard seed?"

"Finished, sir, is the matter of the mustard seed" she said.

"You have indeed restored me."

And the master then uttered this verse:

A person with a mind that clings,

Deranged, to sons or possessions,

Is swept away by death that comes

 — Like mighty flood to sleeping town.

At the conclusion of this verse, confirmed in the fruit of stream-entry,

she asked the master [for permission] to go forth [into the homeless life].

The master allowed her to go forth.

She gave homage to the master by bowing three times,

went to join the community of nuns,

and having gone forth, received her ordination.

It was not long before, through the doing of deeds with careful attention,

she caused her insight to grow... and she became an arahant.

2. My teacher Sudharma always taught me that in the stillness and silence of meditation, each of us is alone with our practice. At the same time, we are supported by the presence of others whom we know to be encountering similar demons of regret and longing, fear and doubt, drowsiness and the insistent habit of constructing a self-identity through the mental activities of remembering, planning, and imagining. We think our experience is unique, and often we suffer in our isolation. But once we make contact with others and share our stories, we discover that we are not alone. We can learn from others, and they can learn from us. As I’ve often mentioned, Sudharma was a proponent of stories as examples of experience. Below, is the story of Patacara, a story I have chosen in honor of Sudharma and of the women who often dedicate their lives to so such great causes, often forgetting about the most precious gem that lies within their own hearts. I dedicate this story to my Acariya and my  friend Jill who are each far more enlightened then they can imagine.

Patacara’s story of loss was important initially only to her…..significant because it was through that experience that she lost her right mind and then regained it in the presence of the Buddha’s infinite wisdom and compassion. When she joined the order of nuns, her story became important to others. Among the seventy-three poems in the collection known as the Therigatha, more verses refer to Patacara than to any other nun. “I went to a nun I thought I could trust,” are the words of Uttama. “She pulled out the arrow hidden in my heart,” says Patacara Pancasata. Through her practice, Patacara was able to move from the particular details of her own loss to an understanding of the universal truth of impermanence. As a teacher and mentor to other nuns, she demonstrated that transformation is possible.

 

At the time of the Buddha, in Ancient India, the city of Savatthi lay on a great trade route leading south to Ujjain and north to Rajagaha. It was here that the Theri (fully ordained nun in Theravada), the nun known as Patacara, was born. Her name at birth is lost to us, but not her story.

Patacara’s father was a wealthy merchant and treasurer in Savatthi. Patacara and her brother grew up in luxury, attended by many servants. Among them was a boy from a nearby village, just a little older than Patacara. His daily task was fetching water and sweeping the courtyard. Playful and clever, he became the children’s companion and playmate. The three children formed a close friendship.

Patacara was a beauty. Even before she came of age, she drew attention whenever she went with her mother to the market. When she was sixteen, her parents resolved to marry her as soon as possible. One day, they informed her that they had chosen a young man of her own caste. But Patacara’s heart was already taken. She had fallen in love with her childhood friend, and the two had formed a plan to run away.       

One evening Patacara slipped out of the house while her mother was bathing. Taking a few small valuables…..a carved ivory pendant and a collection of silver bangles…..she went to meet her lover at the city gates. For three days they journeyed on foot to his home village, where they set up their household. In time, Patacara became pregnant. As the baby grew within her, so did her longing to return to her family for the birth of her first child.

“Sami, my lord,” she said to her husband, “let us go to the house of my family.” Her husband nodded and agreed, but every day he made some excuse to delay their departure. At last, Patacara said to herself, “This dear fool will not take me.” She put the house in order and, asking the neighbors to inform her husband, she set off alone.

When her husband returned from cutting firewood and learned where she had gone, he blamed himself: “Because of me, my beloved wife is on the road without protection.” Following her footsteps, he soon caught up with her. But they had waited too long. Patacara’s child was born right there on the road. As soon as her child was born, Patacara’s desire to see her family lessened, and she willingly turned back to the village with her husband. A year later, all happened a second time as before: she became pregnant, and the same longing returned…..to give birth in her family home, with her mother at her side. Again, her husband delayed. Again, Patacara set out on her own, heavy with child, carrying her young son on her back.

It was the start of the rainy season. Her husband caught up with her as a great storm arose and her labor pains began. Lightning flashed all around, and great thunderclaps echoed in the sky. Rain began to fall in an unending torrent.

“My lord,” she said, “Please find us a place that is sheltered from the rain.”

Her husband went looking here and there and found a thicket, where the ground was covered in dry leaves. Quickly he built a rough shelter and led her there. Then, taking his axe, he went to cut some sturdy branches.

Meanwhile, Patacara gave birth on the bed of dry leaves, while the rain continued to fall. All night, she huddled there, holding her newborn child and her young son close to her and waited for her husband to return. When daylight came, there was still no sign of him. Weak from giving birth, she went in search of him and found him, dead, by an anthill, bitten by a poisonous snake. In great grief, Patacara continued on her journey to Savatthi, blaming herself: “It is because of me that my husband has died.”

Towards midday day they came to the banks of the Aciravati. The river was swollen with rain following the storm. Patacara knew she hadn’t the strength to carry both children across at the same time. She took her older son and sat him down a good distance from the water, on the bank, telling him to wait for her. Then, with her newborn wrapped close and high on her chest, she waded into the raging river, taking care with each step. Reaching the other side, she climbed the bank, sat down and nursed her son. Tenderly, she set him on the ground. As she went down to the river, she kept looking back to where her infant lay. How could she leave him there, unprotected? Halfway across the stream she saw a great hawk circling, drawn by the sight of the flesh-colored bundle lying on the ground. Fearful, Patacara raised both hands in the air and called out, “Su! Su! Be gone!” Again and again she cried out, making a great sound. But the hawk paid no attention. Swooping down, it gathered the infant up in its talons and carried it away.

Meanwhile, Patacara’s older son, hearing his mother call out, and seeing her raise her hands in the air, thought she was calling to him. Joyfully, he ran down the bank and into the river, where the current swept him away.

Patacara wept and wailed. She made her way to shore and climbed the bank to rejoin the road to Savatthi, sobbing and repeating, “My husband has died on the road. Both of my sons are dead: one was swept away by the river; the other was taken by a hawk.” As she went along, she saw a man approaching.

“Good sir, are you a resident of Savatthi?” she asked, clinging to the thought of her family and the comfort they would give her.

“Indeed I am,” he replied.

“In Savatthi,” she continued, “there is a certain street. Do you know it? In that street is the house of my family. My father is the treasurer of the city. Do you know him?”

“I do,” he said quietly, “But please, do not ask for news of your family. Ask for news of any other family in Savatthi.”

Terrified, Patacara insisted, “But they are my family. I am asking you for news of my family.”

“Dear woman, did you see how the heavens poured down all night long?”

“Indeed, I did, sir. Why do you ask this question?”

“I will explain. Something has happened in the house of the treasurer.”    

“Tell me!”

“In the storm last night, the house collapsed, crushing and killing the treasurer, his wife, and son. All three are burning on the funeral pyre as we speak. From here you can see the smoke.” He pointed towards a dark cloud in the distance.

It was at that moment that Patacara lost her mind. She began to wander, unaware that her clothes were falling from her, muttering and repeating:

     “Both of my sons…..their time is done.

And on the road, my husband, dead;

My mother, father, and brother

Lie burning on the funeral heap.”

Seeing her, men called her “Madwoman,” and threw sweepings at her, clods of earth and other refuse. Stumbling and weeping, driven here and there, she came to the outskirts of the city where she wandered into the grounds of Jetavana, the Buddha’s monastery.

It was the rainy season, and the Buddha was in residence. Seated in the midst of a great assembly, he was teaching the Dhamma. He saw Patacara at the edge of the gathering, naked and filthy, her breasts swollen with milk for the child she had lost. Despite her appearance, the Buddha perceived her readiness for insight. Drawn by the Buddha’s voice, Patacara ceased her babbling and approached. The crowd saw her and cried out, “Do not let that madwoman come any closer.” But the Buddha said, “No. Do not prevent her. Let her come.” As she stood before the Buddha, he spoke to her directly, saying, “Sister, come to your senses.” So it happened. Through the power of the Buddha, she recovered her mind.

Immediately, she became aware that her clothing had fallen off. Filled with shame, she crouched down and covered herself. A man in the crowd threw his cloak to her. Wrapping herself in the cloak, she bowed to the Buddha.

“Bhante,” she said, “be a support to me. I am friendless, childless, without parents or family or home.” She recounted her sorrows: “One son was taken by a hawk. One was swept away by the river. My husband died on the road. My mother, my father, and my brother were killed when their house collapsed. All three were cremated on the same funeral pyre.”

The Buddha replied, “Patacara, each of us will die. Neither our sons, nor husbands, nor any relative can be a shelter, protection, or refuge for us. The path to freedom is accomplished by attending to our own actions, through restraint and purification of conduct.” He spoke these verses:

      “No children will be a refuge,

Nor any relations at all.

The one who is taken by death

Will find no shelter among kin.  

 

Knowing this, understanding this,

the wise one, restrained by virtue,

quickly clears the obstacles

on the path that leads to freedom.”

As the Buddha finished his teaching, Patacara attained the first stage of enlightenment…..the fruition state of stream-entry. She requested permission to enter the order of nuns. The Buddha brought her to the Bhikkhunis and ordained her himself.

Patacara then devoted herself to the practice of insight. One day, she took a clay jar, filled it with water, and washed her feet. When she poured the water out, she noticed that it made a path in the dust. The stream went a short distance and stopped. A second time she poured the water out. This time the path made by the stream of water was longer. A third time she poured the water out and watched as the water went further still. Memories of her family came back to her. “Just as the first stream was short, so was the life of my children. Just as the second stream was longer, so were the lives of my husband and brother. And the third stream, longer than the others, is like the life-span of my parents, who lived into old age.”

Deeply penetrating the truth of impermanence, Patacara was fully awakened. She spent her time with others, both inside the community and outside, comforting and teaching them. She became a great teacher and guide. Her poem of awakening comes down to us through the ages:

Young Brahmins, they enjoy their wealth, caring for their families.

Seeds of grain are sown in the ground and the field is tilled by the plough.

Why do I, endowed with virtue, following the Buddha’s teaching,

Neither indolent nor proud, still not attain release?

When I washed my feet, late at night, three times I poured the water out.

I watched and saw the path it made, from the higher ground to the low.

Whereupon, I composed my mind like a noble steed, a thoroughbred.

Taking my lamp in hand, I rose and entered my simple abode.

I checked the bed, as I do at night, then approached the couch to rest.

What happened next? I took the needle and lowered the wick, like this.

With the quenching of the lamp-flame my mind was completely freed.