मेत्ता

माता यथा नियं पुत्तमायुसा एकपुत्तमनुरक्खे।
एवम्पि सब्बभूतेसु, मानसं भावये अपरिमाणं॥


एक माँ के ह्रदय में अपने बच्चे के लिए, अपने एकमात्र बच्चे की रक्षा करने के लिए
जो अपरिमित भाव रहता है वही भाव समस्त प्राणियों के प्रति विकसित करना चाहिए ।


As a mother would risk her life to protect her child, her only child
even so should one cultivate a limitless heart with regard to all beings. 






मेत्तञ्‍च सब्बलोकस्मि, मानसं भावये अपरिमाणं।
उद्धं अधो च तिरियञ्‍च, असम्बाधं अवेरमसपत्तं॥


सम्पूर्ण सृष्टि के प्रति मैत्री का भाव रखते हुए - ऊपर, नीचे , चारों तरफ बिना किसी बाधा और बिना किसी वैर के - हृदय में अपरिमित भावना विकसित करनी चाहिए ।


With good will for the entire cosmos, cultivate a limitless heart:
Above, below, & all around, unobstructed, without hostility or hate।


तिट्ठं चरं निसिन्‍नो व [वा (सी॰ स्या॰ कं॰ पी॰)], सयानो यावतास्स वितमिद्धो [विगतमिद्धो (बहूसु)]।
एतं सतिं अधिट्ठेय्य, ब्रह्ममेतं विहारमिधमाहु॥


हर अवस्था में - चाहे आप खड़े हो, चल रहे हों , बैठे हों या लेटे हों - यदि आप जाग्रत हैं , तो आपके मन में हमेशा यही भाव हो - इसे ब्रह्म विहार कहा गया है ।








Whether standing, walking, sitting, or lying down, as long as one is alert, one should be resolved on this mindfulness. This is called a sublime abiding here & now.






The Khuddakapatha" (Khp 1-9), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, August 1, 2010, http://www.accesstoinsight.org/tipitaka/kn/khp/khp.1-9.than.html।


हिन्दी अनुवाद: राजीव

Udakarahaka Suttas: A Pool of Water

‘‘सेय्यथापि , भिक्खवे, उदकरहदो आविलो लुळितो कललीभूतो तत्थ चक्खुमा पुरिसो तीरे ठितो न पस्सेय्य सिप्पिसम्बुकम्पि [सिप्पिकसम्बुकम्पि (क॰)] सक्खरकठलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि।
भिक्षुओ , यदि एक सरोवर का पानी अशांत , गंदला और कीचड़ भरा हो , तो उसके किनारे खड़ा आदमी अच्छी दृष्टि से भी सरोवर की सीपियों, शंखो, कंकड़-पत्थरों और मछलियों के झुंडों को तैरते और रुकते नहीं देख सकता ।
"Suppose there were a pool of water — sullied, turbid, and muddy. A man with good eyesight standing there on the bank would not see shells, gravel, and pebbles, or shoals of fish swimming about and resting.
ऐसा क्यों? क्योंकि ,भिक्षुओ, पानी निर्मल नहीं है ।
तं किस्स हेतु? आविलत्ता, भिक्खवे, उदकस्स।

Why is that? Because of the sullied nature of the water.

एवमेवं खो, भिक्खवे, सो वत भिक्खु आविलेन चित्तेन अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरिं वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति नेतं ठानं विज्‍जति।
इसी प्रकार कोई भिक्षु अशांत और दूषित चित्त से अपनी भलाई , दूसरों की भलाई या दोनों की भलाई जानेगा , श्रेष्ठ मानव धर्म समझेगा या विशेष दर्शन का साक्षात्कार करेगा ---- ऐसा संभव नहीं है।
In the same way, that a monk with a sullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is impossible.

तं किस्स हेतु? आविलत्ता, भिक्खवे, चित्तस्सा’’ति।
ऐसा क्यों? इसलिए भिक्षु , क्योंकि चित्त अशांत और दूषित है।
Why is that? Because of the sullied nature of his mind."

‘‘सेय्यथापि, भिक्खवे, उदकरहदो अच्छो विप्पसन्‍नो अनाविलो तत्थ चक्खुमा पुरिसो तीरे ठितो पस्सेय्य सिप्पिसम्बुकम्पि सक्खरकठलम्पि मच्छगुम्बम्पि चरन्तम्पि तिट्ठन्तम्पि।
भिक्षुओ , यदि एक सरोवर का पानी शांत और स्वच्छ हो , तो उसके किनारे खड़ा आदमी सरोवर की सीपियों, शंखो, कंकड़-पत्थरों और मछलियों के झुंडों को तैरते और रुकते देख सकता है ।
"Suppose there were a pool of water — clear, limpid, and unsullied. A man with good eyesight standing there on the bank would see shells, gravel, & pebbles, and also shoals of fish swimming about and resting.

तं किस्स हेतु? अनाविलत्ता, भिक्खवे, उदकस्स।
ऐसा क्यों? क्योंकि, भिक्षुओ, पानी निर्मल है।
Why is that? Because of the unsullied nature of the water।

एवमेवं खो, भिक्खवे, सो वत भिक्खु अनाविलेन चित्तेन अत्तत्थं वा ञस्सति परत्थं वा ञस्सति उभयत्थं वा ञस्सति उत्तरिं वा मनुस्सधम्मा अलमरियञाणदस्सनविसेसं सच्छिकरिस्सतीति ठानमेतं विज्‍जति।
इसी प्रकार कोई भिक्षु शांत और निर्मल चित्त से अपनी भलाई , दूसरों की भलाई या दोनों की भलाई जानेगा , श्रेष्ठ मानव धर्म समझेगा या विशेष दर्शन का साक्षात्कार करेगा । ऐसा संभव है।
In the same way, that a monk with an unsullied mind would know his own benefit, the benefit of others, the benefit of both; that he would realize a superior human state, a truly noble distinction of knowledge & vision: Such a thing is possible.

तं किस्स हेतु? अनाविलत्ता, भिक्खवे, चित्तस्सा’’ति।
ऐसा क्यों? क्योंकि, भिक्षुओ, चित्त निर्मल है ।
Why is that? Because of the unsullied nature of his mind."

"Udakarahaka Suttas: A Pool of Water" (AN 1.45-46), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, August 8, 2010, http://www.accesstoinsight.org/tipitaka/an/an01/an01.045-046.than.html।
हिन्दी अनुवाद: राजीव

पभस्सरसुत्त Pabhassara Sutta: Luminous

‘‘पभस्सरमिदं, भिक्खवे, चित्तं।


भिक्षुओ , यह मन दीप्तिमान है ।


"Luminous, monks, is the mind.


तञ्‍च खो आगन्तुकेहि उपक्‍किलेसेहि उपक्‍किलिट्ठ’’न्ति।


और यह मन बाहर से आनेवाले दोषों से दूषित होता है।


And it is defiled by incoming defilements."
‘
‘पभस्सरमिदं, भिक्खवे, चित्तं। तञ्‍च खो आगन्तुकेहि उपक्‍किलेसेहि 
विप्पमुत्त’’न्ति।


यह मन दीप्तिमान है और यह बाहर से आनेवाले दोषों से मुक्त होता है ।


"Luminous, monks, is the mind। And it is freed from incoming defilements."


तं अस्सुतवा पुथुज्‍जनो यथाभूतं नप्पजानाति। तस्मा ‘अस्सुतवतो पुथुज्‍जनस्स चित्तभावना नत्थी’ति वदामी’’ति।


जिन्हें यह शिक्षा नहीं मिली है वे सामान्य जन इस मन की वास्तविक स्थिति को नहीं जानते। इसीलिए मैं कहता हूँ कि ऐसे लोगों के मन का विकास नहीं होता है।


The uninstructed run-of-the-mill person doesn't discern that as it actually is present, which is why I tell you that — for the uninstructed run-of-the-mill person — there is no development of the mind।


तं सुतवा अरियसावको यथाभूतं पजानाति। तस्मा ‘सुतवतो अरियसावकस्स चित्तभावना अत्थी’ति वदामी’’ति।


जिन्हें यह शिक्षा मिली है ऐसे आर्यशिष्य यह सत्य जानते है। इसीलिए मैं कहता हूँ कि ऐसे सुशिक्षित आर्यशिष्यों के मन का विकास होता है ।


The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind."


(AN 1.49-52), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, August 8, 2010, http://www.accesstoinsight.org/tipitaka/an/an01/an01.049.than.html।
हिन्दी अनुवाद : राजीव

हिरीसुत्तं

‘‘हिरीनिसेधो पुरिसो, कोचि लोकस्मिं विज्‍जति।
यो निन्दं अपबोधति [अपबोधेति (स्या॰ कं॰ क॰)], अस्सो भद्रो कसामिवा’’ति॥

इस लोक में ऐसा कौन आदमी है जो अपने अन्तःकरण द्वारा रोका जाता है ,
जैसे एक अच्छा अश्व चाबुक से सचेत किया जाता है?

Who in the world is a man constrained by conscience,
who awakens to censure like a fine stallion to the whip?

‘‘हिरीनिसेधा तनुया, ये चरन्ति सदा सता।
अन्तं दुक्खस्स पप्पुय्य, चरन्ति विसमे सम’’न्ति॥

जो अपने अन्तःकरण से रोके जाते हैं , वे हमेशा जाग्रत होकर जीवन जीते हैं ।
वे दुखों का अंत कर विषम स्थितियों में भी शांति और सुख के साथ जीते हैं।

Those restrained by conscience are rare — those who go through life always mindful।
Having reached the end of suffering & stress, they go through what is uneven evenly;
go through what is out-of-tune in tune।





"Hiri Sutta: Conscience" (SN 1.18), translated from the Pali by Thanissaro Bhikkhu. Access to Insight, June 14, 2010, http://www.accesstoinsight.org/tipitaka/sn/sn01/sn01.018.than.html।
हिन्दी अनुवाद : राजीव

लोभसुत्तं

 वुत्तञ्हेतं भगवता, वुत्तमरहताति मे सुतं –

मैंने यह सुना है कि भगवान , अर्हत (बुद्ध) ने ऐसा कहा -

This was said by the Blessed One, said by the Arahant, so I have heard:


‘‘एकधम्मं, भिक्खवे, पजहथ; अहं वो पाटिभोगो अनागामिताय।

"भिक्षुओ , यदि तुम एक अवगुण त्याग दो तो मैं वचन देता हूँ कि तुम्हारा फिर जन्म नहीं होगा ।

Abandon one quality, monks, and I guarantee you non-return.

कतमं एकधम्मं? लोभं, भिक्खवे, एकधम्मं पजहथ; अहं वो पाटिभोगो अनागामिताया’’ति।

कौन सा अवगुण ? लोभ एक ऐसा अवगुण है जिसे त्याग दो तो मैं वचन देता हूँ कि तुम्हारा फिर जन्म नहीं होगा ।

" Which one quality? Abandon greed as the one quality, and I guarantee you non-return."

एतमत्थं भगवा अवोच।

भगवान के वचन का यही अर्थ था ।

This is the meaning of what the Blessed One said.

तत्थेतं इति वुच्‍चति –

इसीलिए इस सम्बन्ध में ऐसा कहा गया -

So with regard to this it was said:

‘‘येन लोभेन लुद्धासे, सत्ता गच्छन्ति दुग्गतिं।
तं लोभं सम्मदञ्‍ञाय, पजहन्ति विपस्सिनो।

जिस लोभ से लुब्ध होकर लोग दुर्गति प्राप्त करते हैं , उसे दृष्टिवान लोग अच्छी तरह समझ कर छोड़ देते हैं।

The greed with which beings go to a bad destination,coveting: from rightly discerning that greed, those who see clearly let go

पहाय न पुनायन्ति, इमं लोकं कुदाचन’’न्ति॥

लोभ छोड़कर वे इस लोक में फिर कभी नहीं आते।

Letting go, they never come to this world again.

अयम्पि अत्थो वुत्तो भगवता, इति मे सुतन्ति। पठमं।

भगवान् के वचन का यह अर्थ भी था , ऐसा मैंने सुना है।

This, too, was the meaning of what was said by the Blessed One, so I have heard.




खुद्दकनिकाये इतिवुत्तकपाळि १. येककनिपातो .
English translation from the Pali by Thanissaro Bhikkhu. Access to Insight, September 19, 2010, http://www.accesstoinsight.org/tipitaka/kn/iti/iti.1.001-027.than.html.
हिंदी अनुवाद : राजीव

Prayer and Solitude

The great work of the solitary life is gratitude. the hermit is one who knows the mercy of God better than other men because his whole life is one of complete dependence, in silence and in hope, upon the hidden mercy of our Heavenly Father.
The further I advance into solitude the more clearly I see the goodness of all things.
In order to live happily in solitude I must have a compassionate knowledge of the goodness of other men, a reverent knowledge of the goodness of all creation and a humble knowledge of the goodness of my own body and of my own soul. How can I live in solitude if I do not see everywhere the goodness of God,my creator and Redeemer and the Father of all good?
What is it that has made me evil and hateful to myself? It is my own folly, my own darkness, which have divided me , by sin, against the light which God has placed in my soul to be the reflection of His goodness and the witness of His mercy.
Shall I drive evil out of my soul by wrestling with my own darkness? This is not what God has planned for me. It is sufficient to turn away from darkness to His light. I do not have to run away from myself : it is sufficient that I find myself, not as I have made myself, by my own stupidity,but as He has made me in his wisdom and remade me in His infinite mercy. For it is His will that my body and soul should be the Temple of His Holy Spirit, that my life should reflect the radiance of His love and my whole being repose in His peace. Then I will truly know Him , since I am in Him and He is truly in me.


Thomas Merton ( Thoughts in Solitude)

Rahere

RAHERE, King Henry's jester, feared by all the Norman Lords
For his eye that pierced their bosoms, for his tongue that shamed their swords;
Fed and flattered by the Churchmen - well they knew how deep he stood
In dark Henry's crooked counsels - fell upon an evil mood.
Suddenly, his days before him and behind him seemed to stand
Stripped and barren, fixed and fruitless as those leagues of naked sand
When St. Michael's ebb slinks outward to the bleak horizon-bound,
And the trampling wide-mouthed waters are withdrawn from sight and sound.

Then a Horror of Great Darkness sunk his spirit and anon,
(Who had seen him wince and whiten as he turned to walk alone)
Followed Gilbert the Physician, and muttered in his ear,
"Thou hast it, O my brother?" "Yea, I have it," said Rahere.

"So it comes," said Gilbert smoothly, "man's most immanent distress.
'Tis a humour of the Spirit which abhorreth all excess;
And, whatever breed the surfeit - Wealth, or Wit, or Power, or Fame
(And thou hast each) the Spirit laboureth to expel the same.

"Hence the dulled eye's deep self-loathing - hence the loaded leaden brow;
Hence the burden of Wanhope that aches thy soul and body now.
Ay, the merriest fool must face it, and the wisest Doctor learn;
For it comes - it comes," said Gilbert, " as it passes - to return."

But Rahere was in his torment, and he wandered, dumb and far,
Till he came to reeking Smithfield where the crowded gallows are..
(Followed Gilbert the Physician) and beneath the wrynecked dead,
Sat a leper and his woman, very merry, breaking bread.

He was cloaked from chin to ankle - faceless, fingerless, obscene
Mere corruption swaddled man-wise, but the woman whole and clean;
And she waited on him crooning, and Rahere beheld the twain,
Each delighting in the other, and he checked and groaned again.

So it comes, - it comes," said Gilbert, "as it came when Life began.
'Tis a motion of the Spirit that revealeth God to man.
In the shape of Love exceeding, which regards not taint or fall,
Since in perfect Love, saith Scripture, can be no excess at all.

Hence the eye that sees no blemish - hence the hour that holds no shame.
Hence the Soul assured the Essence and the Substance are the same.
Nay, the meanest need not miss it, though the mightier pass it by;
For it comes - it comes," said Gilbert, "and, thou seest, it does not die!"


KIPLING