Mahamegha 2561 Nikini (2017 August) Issue

sathyaya

මහාමේඝ 2561 නිකිණි (2017 අගෝස්තු) මස කලාපය

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Y%S nqoaO Y%S nqoaO j¾I j¾I 25592561 - ueÈka - ksls‚ l,dmh l,dmh ^2016 ^2017 wfm%,a wf.daia;= - uehs& - iema;eïn¾&

od wdÉÑ udj;a

kx.shdj;a


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f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

02 fjks msgqfjka''''

wfma wdÉÑf.a ,iaik nK l:dj'''

t;fldg mqf;a fï ia;%S udhug ieñhd

wyqjqKd' w;g w; ;shd Èjqrd ysáhd'

t;fldg wE fl¢ß ..d fufyu lsõjd'

—ïya''' yfka ukaod''' ug jf.a

fod


4

Y%S nqoaO j¾I 2561 - ksls‚ l,dmh ^2017 wf.daia;= - iema;eïn¾&

T fí ;S r K h


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f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

fndÿ .S;hl m%ido udOQ¾hh

ry;=ka ksjikd mdh m%ldfia

ÿrcdKka jykafia jev isá

iufha oUÈj uOH uKav,h

is,a iqj¢ka iqj|j;a lrñka

ry;ka jykafia,d O¾u ¥;

mqKH pdßldfõ fh§ isá wdldrh isyshg

kxjkiq¨ Y%S ,dxlsl mßirhla ks¾udKh

jQfha Bg wjqreÿ ;=ka ydrishlg miqj h'

ñys÷ uyry;ka jykafia jevu fldg

iïnqÿ iiqk furg msysgjQ od isg jir

yh ishhla muK ld,hla isß,la forK

ry;ka jykafia,df.ka nen¿K nj f,ka

,sms yd fi,a,sms wdÈfhkq;a" mqrd úoHd;aul

idOlj,ska yd jxY l;d f;dr;=rej,skq;a

ks.ukh l< yels h'

nqÿ iiqk iY%Sl j nen¿K tA

wisßu;a hq.h w,,d fcdaka o is,ajd

kï jQ foaYfm%añ kdgHfõÈhdKka úiska

óg ishla jirlg fmr zisß iÕfndaZ

kdgHh Wfoid rpkd lrk ,o —okafkda

nqÿkaf.a Y%S O¾uialkaOd˜ kue;s .S;h

tu úIh wrNhd f,dal b;sydifha u

rpkd jQ tl u .Smo rpkh f,i ±laúh

yels h' .S;fha miqìu f,i j¾Kkd

lr we;af;a wkqrdOmqr rdcOdksfha jev

úiQ ry;ka jykafia,d msgq ÿka mßirh

h' tu .S;fha úfYaIh kï wkqrdOmqr

mQckSh mßirhlg wd.ka;=l j imeñKqk

l=udrjreka ;sfofkl=f.a ;=kaúO

ufkdaNdjhka wkdjrKh ùu h'

jxYl:d f;dr;=re wkqj jHjydr j¾I

;=kajeks ishjfia uq,a ld,fha

uyshx.Kh ñksfma ckmofha m%dka;

md,lhl= jQ ,ïNl¾K jxYsl fia,dNh

l=urekaf.a mq;=ka ;sfokd jQ ix>;siai"

ix>fndaê" f.daGdNh hk l=udrjre

kkao f;reka jykafiaf.a wkqYdikd mßÈ

rdcH Wreuh fidhdf.k wkqrdOmqrhg

meñfK;s' flfuka mQckSh k.rhg

msúfik Tjqka fk;g yiqjk mßirh

msfndaê l=udrhdf.a is;

nqoaOd,ïNk m%S;sfhka we,,S hhs' Tyqf.a

Woaoduh m< lsÍu i|yd WÑ; Ndúl

joka fcdaka o is,ajd iQßka fhdod we;s

wdldrh w;sYhska .e


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Y%S nqoaO j¾I 2561 - ksls‚ l,dmh

^2017 wf.daia;= - iema;eïn¾&

isysfkka is;=j;a fi;

ie,fikafka

ìysiqKq wk;=re ÿla ÿre jkafka

isyslr tA kj .=K uqks÷kafka

fois;ska f;drù ne;ska j¢kafka˜

fï lúh jkdyS áfnÜ cd;sl tia'

uyskao ysñhka úiska fiareú, ux., uyd

iEh j¾Kkd fldg ,shQ lú mka;sfha

tkakla' fï lúh b;du;a yrj;a'

wúoHd wkaOldrh ÿre fldg"

W;=ï jQ p;=rd¾h i;H O¾uh

wjfndaO fldg" fï f,da i;=kag

mru iqjh" tAldka; ksjka

uÕ foaYkd fldg jÞf


7

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

6 fjks msgqfjka''''

isysfkka is;=j;a''''

—iqmamnqoaOx mnqÊCOka;s

- iÞ f.da;uidjld

fhaix Èjd p r;af;da p

- ksÉpx nqoaO.;di;s'˜

—hfula Èjd ? foflys u ks;r u nqÿ

.=K isys lrkjd kï f.!;u nqÿrcdKka

jykafiaf.a Y%djlfhda ks;r u m%fndaOfhka

u hs msìfokafka'˜

—iqmamnqoaOx mnqÊCOka;s

- iod f.da;uidjld

fhaix Èjd p r;af;da p

- ksÉpx Oïu.;di;s'˜

—hfula Èjd ? fofla u O¾uh

isys lrkjd kï f.!;u nqÿrcdKka

jykafiaf.a Y%djl jQ Tjqka yeuodu b;d u

m%fndaOfhka msìfokafka'˜

—iqmamnqoaOx mnqÊCOka;s

- iod f.da;uidjld

fhaix Èjd p r;af;da p

- ksÉpx ix>.;di;s'˜

—hfula oj,ag;a rd;s%hg;a ks;r u iÕ

.=K isyslrkjd kï f.!;u nqÿrcdKka

jykafiaf.a Y%djl jQ Tjqka m%fndaOfhka

;uhs msìfokafka'˜

—iqmamnqoaOx mnqÊCOka;s

- iod f.da;uidjld

fhaix Èjd p r;af;da p

- ksÉpx ldh.;di;s˜

—hfula oyj,a rd;S% foflys u

ks;r u ldhdkqmiaikd Ndjkdfõ fh§

jdih lrkjd kï" f.!;u nqÿrcdKka

jykafiaf.a Y%djlfhda jQ Tjqka

m%fndaOj;ajhs msìfokafka'˜

—iqmamnqoaOx mnqÊCOka;s

- iÞ f.da;uidjld

fhaix Èjd p r;af;da p

- wysxidh rf;da ufkda˜

—hfula oyj,g;a rd;s%hg;a ks;r u

wysxidjg we¿Kq is;ska jdih lrkjd kï

f.!;u nqÿ iñ÷kaf.a Y%djlfhda jqK Tjqka

yeuÞu;a m%fndaOj;ajhs msìfokafka'˜

—iqmamnqoaOx mnqÊCOka;s

- iÞ f.da;uidjld

fhaix Èjd p r;af;da p

- Ndjkdh rf;da ufkda˜

—hfula oyj,g;a rd;s%hg;a ks;r

u iu: úo¾Ykd Ndjkdfõ we,S jdih

lrkjd kï f.!;u nqÿ iñ÷kaf.a

Y%djlfhda jQ Tjqka yeuÞu;a m%fndaOj;ajhs

msìfokafka'˜

by; l;dfõ mqxÑ orejd

hlaIhkaf.ka fírefKa wmf.a Ydia;Dka

jykafia j isyslsÍu ksidhs' tA Nd.Hj;=ka

jykafia j isyslr,d lrorhlska fíreK

;j;a flfkl=f.a l:djl=hs fï lshkak

hkafka' tA i;a:d foajukqiaidkx .=Kfhka

nen¿K Nd.Hj;=ka jykafiaf.a msysg

,enQ foú flfkla .ekhs'

Nd.Hj;=ka jykafiaf.a ld,fha iqrhka

yd wiqrhka w;r hqoaOhla we;s jqKd'

fï igfka § pkaÈu lshk ÈjH mq;%hd

rdyq lshk wiqrhdf.a .%yKhg wiqjqKd'

±ka rdyq wiqrhd pkaÈu ÈjH mq;%hd j

w,a,df.khs bkafka' pkaÈu lshk ÈjH

mq;%hd Nd.Hj;=ka jykafia irK .shmq

flfkla' tA ksid fï fj,dfõ pkaÈu ÈjH

mq;%hd Nd.Hj;=ka jykafia j isyslrkakg

jqKd'

—kfuda f;a nqoaOùr;a:q

- úmamuq;af;dais iínë

iïndOmámkafkdaiañ

- ;iai fï irKx Njd;s˜

—nqoaO ùrhka jykai" Tn

jykafiag kuialdr fõjd' Tn

jykafia ieu fohska u ksoyia

fj,d jev isák fial' ud ±ka

lrorhl meg,s,hs bkafka' ud yg

msysg jk fialajdæ˜

pkaÈu ÈjH mq;%hd fufia

Nd.Hj;=ka jykafia j

isyslrk nj Nd.Hj;=ka

jykafiag fmkqkd' tA wmf.a

ldre‚lhka jykafia ;uka

jykafiaf.a Roaê n,fhka

rdyq wiqrhdg wefikakg

pkaÈu ÈjH mq;%hd fjkqfjka

.d:djla foaYkd fldg

jÞdhq" ÿr n,kak"


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Y%S nqoaO j¾I 2561 - ksls‚ l,dmh ^2017 wf.daia;= - iema;eïn¾&

ry;ka jykafiaf.a

ú[a[dKh fln÷ o''@

mQckSh lsßn;af.dv [dKdkkao iajdóka jykafia

y;ka jykafiaf.a ú[a[dKfha

l%shdldÍ;ajh máÉpiuqmamdoh

blaujd .shmq tlla' tA ksid ry;ka

jykafiaf.a Ôú;h ;=< máÉpiuqmamdoh

ilia fjkafka kE' wksoiaik ú[a[dKh

lshkafka tAlhs' wksoiaik ú[a[dKh

lshkafka ry;ka jykafiaf.a ú[a[dKhg

lshk kula' ry;ka jykafiag ú;r u hs

wksoiaik ú[a[dKh ;sfhkafka" fjk

ldgj;a kE' ^wkka;x iínf;da mNx&

tAlg wkka;hla lshkak nE' fudlo"

wfma fï ú[a[dKh ;=< ú[a[dKh

msysgk ;ekla lshkak mq¿jka' kuq;a

ry;ka jykafiag tfyu tlla kE'

Wm;lg ilia jQ ú[a[dKhla kE'

^iínf;da mNx& i¾jdldr m%NdIajrhs'

ú[a[dKh i¾jdldr m%NdIajr fjkak

fya;=j kslaf,aYS ùuhs' t;ek ^t;a: wdfmda

p mGú f;afcda jdfhda k .dO;s& mGú"

wdfmda" f;afcda" jdfhda uql=;a msysgkafka

kE' tA ú[a[dKh ksreoaO jQ .uka

wkqmdÈfYAI mßks¾jdKh'

ixhq;a; ksldh lshk fmd;a

jykafiaf.a we;=


f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

9

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

9

.=Kfhka f,dj

wdkkaohg m;a l<

wdkkao

uyry;ka jykafia

rÈ lrk iajNdjfhka isák wm w;ska

jrola jqKd u tA jro wks;a ljqreka

fyda ±k fkd.kakjd kï ;uhs fyd| lsh,d

ysf;kjd' ljqre yß ±k .;a;;a fjk whg fkd

lshd uf.ka u wykjd kï ;uhs fyd| lsh,;a

ysf;kjd' Tkak Th is;=ú,s whs;s fjkafka isf;a

WmÈk


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Y%S nqoaO j¾I 2561 - ksls‚ l,dmh ^2017 wf.daia;= - iema;eïn¾&

Tn fidhkafka l=ula o@

yß je/oao o@

idOdrKh

widOdrKh o@

l=i,h wl=i,h o@

lfha hï;dlA

i;ajdjdi

;sfnkjd kï

thska tl u tl i;ajdjdihl

muKla Wm;la fkd ,nd" wka

ish¨ iq.;s ÿ.;Skaf.a bmfoñka

uefrñka w;sYh §¾> .uklhs

wms wdfõ' wkd.dó W;=uka Wm;

,nk Y=oaOdjdi nUf,dj Wm;

muKhs wm fkd ,oafoa' wjqreÿ

yeg ye;a;Ejl Ôú; ld,h ;=<

§¾> wdhqIhla ysñ jqKd lsh,d wo wms

ys;kjd ;uhs¦ yenehs iif¾ f.jdf.k

wd l,am ld,dka;r .Kk;a tlal n,oaÈ

fï f.fjkafka fkd.sksh yels ;rï l=vd

ld,hla' yeuÞu ñksia f,dalfha ysáhd

jf.a wmg ysf;kjd ;uhs¦ tA;a fldaá

m%fldaá .Kka jQ Ôú; wm iir mqrd

,enqjd'''

—wku;.af.daZhx NslALfõ ixidfrda

mqíndfldaá k m[aØh;s'˜

—mskaj;a uyfKks" bmfoñka uefrñka

hk fï ixidrh jkdyS wjika fkdjk

.ukla' wdrïNl fl


f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

10 fjks msgqfjka'''''

Tn fidhkafka l=ula o@'''''

oï isyko kxjd fufia jodrKjd'

—fhdapdZhx w;a;ls,u:dkqfhdaf.da

ÿlafLda wkßfhda wk;a:ixysf;da'˜

—hï tA ;ud j mSvdjg m;a lrjk

jevms


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Y%S nqoaO Y%S nqoaO j¾I j¾I 25592561 - ueÈka - ksls‚ l,dmh l,dmh

^2016 ^2017 wfm%,a wf.daia;= - uehs& - iema;eïn¾&

uydfï> mqj;a i`.rdj

41" Y%S úchdrdu mgqu." kqf.af.dv

Tel :- 071 555 66 66 | 011 437 37 47

Fax :- 011 280 39 97

info@mahamegha.lk - www.mahamegha.lk

www.facebook.com/mahamegha

.re wkqYdil;ajh

mQcH lsßn;af.dv [dKdkkao iajdóka jykafia

;SrKhl wisßh

f.ù .sh Ôú; ld,h ;=< wm

ms


f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

13

u Èh‚hf.a ys; iqj ms‚i

ÈhqKqj leu;s foudmsfhda

Tjqkg wdYS¾jdo lrk

fkdfhla wdldr wmg wikakg

olskakg ,efí' —fyd|g bf.k .kska

uf.a ÿfõ' bf.kf.k ffjoHjßhla"

bxðfkarejßhla fjkag uykais

.kska uf.a ÿfõ'˜ wdÈ tA kka wdldr

wdYS¾jdohka fndfyda h'

;sf,dj ÈkQ uyd uqks jQ f.!;u wmf.a

iïnqÿrcdKka jykafia f;rejka irK

.sh foudmshka yg ;u Èh‚jreka fj;

wdYS¾jdo lsÍug wmQ¾j wdYS¾jdohla

jod< fial'

—uf.a ÿfõ kqU''' fõ¿lKaGlS

kkaoud;dj jf.a fjhka' LqÊcq;a;rd

Wmdisldj jf.a fjhka'''˜ hkak tA

wdYS¾jdoh hs'

nqÿrcdKka jykafia jodfhd

óg Èk lsysmhlg fmr jia mjdrKh

lfhd o legqj

olaÅK.sßhg pdßldfõ jäkak'˜

olaÅK.sß fmfoig jkakg msysá

fõ¿lKaGlS kï kqjrls' tA kqjr jg mjqr

wdrlaId ùu i|yd fndfyda WK .ia jjd

;sfí' tA fya;=fjka u tkqjr fõ¿lKaGlS

kï ,oa§ h'

fï fõ¿lKaGlS k.rfha jikd

kkaoud;d kï Wmdisldfjda tÈk

mdkaoßka u wjÈ jQjd h' iïnqÿrcqkaf.a

oyï wid Ôú;d¾:h ,nd isák weh"

tA Y%S ioaO¾ufha lshefjk .ïNSr oyï

wre;aj,g fndfyda fia we¨ï lrdc iod if;da

w;a;dkqÈÜÀx W!yÉp

tAjx uÉpq;frda ishd

tAjx f,dalx wfjlaLka;x

uÉpqrdcd k miai;s'''˜

hkd§ f,iska mdrdhk j¾.fha

.d:djka fï ksial,xl ysñÈßfha wehf.a

ñysß yçka wefiñka ;snq‚' tmuKla o

fkdj"

—mskaj;a jQ fuda>rdc

yeuúg isys kqj‚ka Tn

Wÿrd ouñka uq,ska o

mj;sk ilaldh ÈÜÀ

zuu udf.a wd;auZ hk

fohska ysiaj mj;sk fuh

tA f,iska u n,kd úg

ure blaujñka hkafka

f,dj fuf,iska n,k flkd

udrhdg fkd fmfkkafka'''˜

f,iska tA W;=ï .d:djkaf.a w¾: o

úuiñka flfrk fï iÊ®dhkdfõ ñysß

iajrh ;=< wmQre Ydka; njla" ikais£ .sh

njla .eíj ;snq‚'

fï fudfydf;a yÈis lghq;a;la Wfoid

ffjY%jK foõ uyrcq W;=re Èidfõ isg

ol=Kq foig fï fõ¿lKaGlS kqjr yryd

hñka isáfha h'

z´fyda" tA wefikd joka w;s

ñysß h' Ydka; h' fï .ïNSr

oyï wre;a iïnqÿrcdKkaf.a h'

fï oyug fu;rï m%sh lrkakS"

fu;rï ixys¢hdjlska tA oyï

iʮdhkd lrkakS" tAldka;fhka

udf.a fidhqßfhls'Z hs is;ñka nqÿ

iiqkg we,S .sh is;a we;s ffjY%jK

foõrcq fï ñysß iÊ®dhkhg

ijka foñka .uka kej;S h' Tõ"

tA iʮdhkdj wjika jk f;la u

ijka ÿkafka h'

mdrdhk O¾uhka mjid

kkaoud;dj ksYaYío jQjd mu‚' —

idÿ fidhqßfhks" idÿ fidhqßfhks˜

hs wyia .efnka ñysß y~la wefia'

rejla fkd fmfka' tfy;a fï

O¾uhg idOqldr fokafka kï" fï O¾uh

wkqfudaoka jkafka kï Tyq ljfrla jqj o

fid÷re uqj we;sfhl= neõ kkaoud;dfjda

okakS h'

—yd''' Nø uqLhdfKks" Tn ljfrla o@˜

—fidhqßfhks" ud ;sf.a fidhqrdfKda jQ

ffjY%jK foï uyd rcdKka h'˜

—hym;s" Nø uqLhdfKks" tfia ù kï

fï WoEikska ud úiska oyï iÊ®dhkd

lrñka ,;a hï Wodr mskla fõ o uu

th Tng mqoñ' fï msk Tng wd.ka;=l

m~qrla fõjd'''æ˜

—wmg wij,a foa lr §mx" wij,a foa

lr §mx˜ lsh lshd hdÈ,s lrk" mQcd jÜá

;n ;nd lkak,õ lrk ysia m%cdjla ;=<

fï fid÷re mska m~qr mqok kkaoud;d

kï iïnqoaO Y%dúld W;a;udúh .ek

yg.;a n,j;a myka is;ska ffjY%jK

foõuydrcq —idÿ fï msk ud yg wd.ka;=l

m~qrla u fõjd fidhqßfhks˜ hs wkqfudaoka

úh' wk;=rej ieje;akqjßka pdßldfõ

thd .ek

ffjY%jK foúhka

úiska kkaoud;djka

yg mjikakg úh'

—fidhqßfhks" fyg

Èkfha yS, odkh

fkdjehdf.a meñŒu

.ek Tng ±kajQfha ljfrla o@˜

—iajdókS" tA uu

b;d u ;reK

jhfia u hs

udf.a ieñhd

wdjdy fldgf.k

lekaodf.k wdfõ'

tfy;a tÈk isg

is;lskaj;a fjk;a

mqreIfhl=f.a myila

me;+ njla uu fkd

oksñ' lfhka fkdukd

fohla lsÍu .ek

ljr l;d o@˜

blaì;s kkaoud;dj isÿjQ mqj;

idßmq;a; uyry;ka jykafia yg

mjid"

—tksid iajdókS" fï odkfhka ,o

hï mskla weoao" th ffjY%jK foõ

uydrdchd yg iemh ms‚i fõjdæ˜

hs mska wkqfudaoka l


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Y%S nqoaO Y%S nqoaO j¾I j¾I 25592561 - ueÈka - ksls‚ l,dmh l,dmh ^2016 ^2017 wfm%,a wf.daia;= - uehs& - iema;eïn¾&


15

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

isys l< hq;=

fu;a is; u h

yeu úg

ïßhl fyda nia r:hl È.=

.ukla hdug iQÞkñka wm"

tu r:h meñfKk ;=re

fkdbjis,af,ka n,d isákqfha

flfia fyda wdikhla ,nd

.ekSfï wruq‚ka h' wm fuka u tu

kej;=fï isák wfkla ish,a,kaf.a u

n,dfmdfrd;a;=j jkqfha o flfia fyda ;u

iem myiqj i,id .ekSu hs'

lrŒh fu;a; iQ;%fha i|yka jk

mßÈ ztl u mqf;l= we;s uõ ú,iskafka

- ish¨ i;=ka yg fu;a m;=rkafkaZ hk

Nd.Hj;=ka jykafiaf.a wjjdoh fl;rï

wiSre o hkak jegfykqfha f;rfmñka"

fmdrlñka ÿïßhg fyda nihg f.dv ù

wfkldg fmr ;udf.a m%shhkAg;a" ;udg;a

wiqka ,ndf.k ;udf.a iqj myiqj i,id

.kakd ñksiqka olskd úghs'

fuh fndfyda wh w;a±l we;s

isÿùula fyhska WÞyrKhla f,i

±lajqj o ;rÕldÍ iudch ;=< ks;r u

isÿfjkqfha fujka u fohls' ;ukaf.a;a"

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uq


16

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.,kjd' i| t


17

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f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

wúfõlS Tfí Èk fmdf;a

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20

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tfldf


21

21

f.!;u nqÿrcqkaf.a WWW.MAHAMEGHA.LK

ioyï idu ikafoaYh /f.k'''

The First Nobel Truth

O n the beautiful full moon day in the

month of July, 2606 years ago, the Lord Buddha

Siddhartha Gautama revealed, for first time, to

the world what he realized with the attainment of

supreme enlightenment. He realized the reason

for birth, reason for aging, sickness and death.

He realized that beings are in a never ending

cycle of births and deaths called ‘sansara’ and

that birth takes place not only in the human world

but also in animal world, hell world, ghost world

and the world of gods. This means we had been

born before, countless times in different worlds

and had aged and experienced all what we are

experiencing now and died, countless times. Lord

Buddha realized a path to freedom from this cycle

of rebirth. This realization, this knowledge is

called the ‘Four Noble Truths.’ This realization

did not come easily. He had to perfect His life for

four hundred thousand eons of countless eons. He

perfected his life as a ‘Buddha-to-be’ (Bodhisatta)

to gain the qualities needed to become a Lord

Buddha. And until a Lord Buddha realizes the

Four Noble Truths, they are not known to the

world. ‘Not known’ does not mean they do not

exist. The noble truths exist but no one knows

about it. Which means we are being born for

countless times in different worlds, we age, we

die, we lose loved ones; all this happens due to

a reason; once that reason is removed this cycle

ends; and there is a way to remove the reason.

What a Lord Buddha does is he realizes that

such a phenomenon is happening and he shed

light on it so that others also can understand and

realize it. Therefore, we need to understand that

the revelation of the Four Noble Truths happens

only during the time of a Lord Buddha. And

there has been only seven Samma-Sambuddhas

for the past hundred eons. The magnificence, the

greatness, the nobleness of the four noble truths

should be understood in that way. So what are

the four truths? What did the

Lord Buddha explain in his first

sermon?

First noble truth is

‘Dukkhan ariya saccan’ – the

noble truth of suffering as it

is commonly translated. To

learn the exact meaning of

the word ‘dukkha’ we need to

look at what the Lord Buddha

explained as ‘Dukkhan ariya saccan’.

The Lord Buddha explained, “jātipi

dukkhā, jarāpi dukkhā, vyādipi dukkho,

maraṇampi dukkhaṁ, soka parideva dukkha

domanassupāyāsāpi dukkhā, appiyehi sampayogo

dukkho, piyehi vippayogo dukkho, yamp'icchaṁ

na labhati tampi dukkhaṁ, saŋkhittena

pañcupādānakkhandhā dukkhā”

‘jātipi dukkhā’ means birth is dukkha. But

it is difficult for us to understand this. How can

birth be associated with dukkha or suffering?

Birth is considered a joyful thing, which is why

we celebrate birth. So, to understand how birth

becomes a suffering, we need to learn what ‘birth’

is.

The Lord Buddha explained four places where

birth happens;

• inside a mother’s womb - in human world

and animal world;

• inside an egg – mainly in animal world;

• in wet environment – animal world.

• spontaneously – among gods, in hell and in

the ghost world and rarely among humans as well.

It is clear from this, that birth is not an

occurrence limited to human world. It happens in

many other worlds. Animal world is a world we

can see and that co-exists with the human world.

There are uncountable varieties of animals in the

world starting from tiny creatures such as ants to

elephants, from pets to farm animals and to wild

creatures living in dense forests, from creatures

living in the water to those who roam the skies.

These are all births. Now think about the joy

we associate with birth? can you apply that to

these births as well? Plus, it is not the case that

animals are always born as animals and humans

as humans. In fact beings shift from one world

to another according to the kamma they have

Importance of Nikini full moon poya day

• The chief attendant of the Supreme Buddha, Ananda maha thero, attained enlightenment

and became an Arahath.

• The first Buddhist Council under the guidance of great Arahath Maha Kassapa was held,

with the participation of 500 Arahants and with the patronage of King Ajasaththa.

• Commencement of “Pasu Vas”.

• Last day of Kandy Esala Perahera.

accumulated. Further, Lord

Buddha also stated that the

appearance of the aggregateskhandhānaṁ

pātubhāvo,

and

acquiring of the sense faculties - āyatanānaṁ

paṭilābho, as birth.

‘jarāpi dukkhā’ meaning aging is dukkha. We

all experience pains and sufferings associated

with aging especially when we lose our hearing

or sight or agility. Lord Buddha explained aging

as decaying, losing teeth, graying hair, skin

wrinkling, the diminishing of the life-span, the

wearing out of the sense-organs.

‘vyādipi dukkho’ means sickness is suffering.

As Buddha clearly stated the human body is a nest

for diseases and there is no end to the suffering

that can manifest in a body prone to sickness.

‘maraṇampi dukkhaṁ’, means death is

dukkha. This is something we are all aware of and

struggle to come to terms with. There is nothing

pleasant about death.

‘soka - parideva dukkha domanassupāyāsāpi

dukkhā’

‘Soka’ means sorrow or grief. So many things

in our lives give rise to sorrow. We grieve when

some calamity hits us. When overwhelmed with

grief and sorrow we are unable to think clearly or

act properly. It has the power to burn our insides,

squash our heart and take control of our actions.

We all have experienced sorrow and suffered from

grief.

Contd.... page 34


22

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23

23

f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''


24

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f.!;u nqÿrcqkaf.a ioyï idu ikafoaYh /f.k'''

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26

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31

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Èkla Wvquy,a ;,fhys m


34

Y%S nqoaO j¾I 2561 - ksls‚ l,dmh ^2017 wf.daia;= - iema;eïn¾&

Contd.... from page 21

The first nobel truth....

‘parideva’ means lamentation. It is the

crying, the wailing, the act of crying, the

act of wailing. When some kind of an ill

and unpleasant thing comes our way we

cry and wail and become mentally and

physically distraught. For example, when

a loved one dies, we lament, we become

nostalgic and every happy moment we

had spent with the one who died arouses

lamentation. Consolation does not seem

possible when this happens. We all have

suffered this form of suffering in our

lives.

What is ‘dukkha?’ here the Buddha

explains unbearable physical suffering

as dukkha. It is bodily suffering,

bodily unpleasantness, the painful and

unpleasant feeling produced by bodily

contact. We normally do not think about

our body as a place that generate pain

and suffering, at least until we get very

sick or very old and our body gives up

on us. But even when we are sick we

think about the cause; virus or bacteria,

or we blame people whom we think are

responsible for spreading the disease

or not finding cures. We do not think

and we do not know to think that our

body, which is a host for all sorts of

sicknesses, is part of the problem. Our

body is fragile, it ages and does not stay

the same. The sun can make it suffer, the

rain, the cold, the fire can make it suffer

or destroy this body completely. We are

blind to the suffering the body causes and

we praise this body, spend a lot of money

pampering it, deluded by the gratification

of the body we fails to see the suffering it

brings forth.

‘domanassa’ means misery or mental

suffering. All of us have experienced

emotions such as stress, intimidation,

anxiety, anger and fear. When these

emotions take over our mind we become

their puppets. They overcome our mental

ability to act rationally even for a short

period. This is a suffering that exists in

our lives.

‘upāyāsā’ means the tiredness or the

despondency caused by the different

kinds of sufferings in life. It is the painful

state of mind caused by distress due to

various kinds of loss and misfortune.

And that is another form of suffering that

exists in our lives.

‘appiyehi sampayogo dukkho’ means

the suffering of being associated with

what one dislike. There are times when

we come into contact with disagreeable

forms, sounds, smells, tastes, tangibles

and thoughts that makes us unhappy.

Also there are instances when we

have to put up with people we dislike,

people who cause us harm and wish for

our downfall. Suffering caused in this

manner is ‘appiyehi sampayogo dukkho’

‘piyehi vippayogo dukkho’ means

the suffering caused by having to

disassociate with what you like and

desire. If we have to part with loved ones

such as father, mother, brother, sister,

friends, colleagues, friends or relatives

we feel unhappy. Likewise if we have

to disassociate with forms, sounds,

smells, tastes, tangibles and thoughts that

we find to be pleasing we feel sad and

unhappy. This is what Buddha pointed

out as suffering caused by having to

disassociate with what you like and

desire.

‘yamp'icchaṁ na labhati tampi

dukkhaṁ’ means the pain that comes

when we do not get what we want. What

is that we desire but cannot get? We want

not to be born again, but we are born.

Haven’t we all seen people overcome

with grief, wail “I do not want to be born

again!” Though they wish for freedom

from birth, it does not happen.

Not only birth, the Lord Buddha

explains many other things that we wish

for, we desire but can never gain by

wishing and mere desiring. They are; not

age; not be sick; not die; not be subjected

to sorrow, lamentation, suffering, misery,

and despair. Regardless of how much we

want these we never get them. This state

of despair, caused by not getting what

one desires is another facet of suffering

that frequents our life.

‘saŋkhittena pañcupādānakkhandhā

dukkhā’ means, in brief, the five

aggregates of clinging or the five

aggregates that are subject to grasping

cause suffering. What are the five

aggregates? These are the aggregate

of form, the aggregate of feeling, the

aggregate of perception, the aggregate

of mental (volitional) formations, the

aggregate of consciousness. The Lord

Buddha said, in a nut shell “the five

aggregates of clinging” is “suffering”.

So, if we take a moment and think

about the suffering: ‘dukkha’, it becomes

clear that they are inevitable facts of life.

No one can deny their existence. And

no one can escape from aging or getting

sick or from dying or from losing loved

ones or from grief. Thus it is an eternal

‘truth’ about of life, not a made up story.

Whether you like it or not, whether you

want it or not, it happens. Even if the

supreme Buddha pointed it out or not, it

happens. All What a Samma-sambuddha

does is realize this truth about life and

reveal it to a world that does not know of

its existence. We are all subjected to this

suffering, we experience this everyday

but we are just unaware of it. Therefore

suffering is a ‘truth’ that coexists with

our lives.

This truth is first realized by a

Buddha, the noblest person ever to exist.

And for a Buddha to realize it he has

to perfect his life for an uncountable

number of eons, as said above. And

when a supreme Buddha explains this,

expounds this truth, others see it, and

that makes them noble men and noble

women. All these facts make it a ‘noble

truth’. There are four noble truths.

The most compassionate Buddha did

not just say that there is this suffering

and there’s nothing to you can do about

it. That would have been so unfair. What

Buddha did was he realized the ‘cause’

of suffering. He realized it happens due

to a reason. And He also realized that if

the ‘reason’ or ‘cause’ is eliminated the

‘suffering’ will end. And He realized

and expounded the ‘way to be free from

suffering’. These are the four noble

truths.

Today, we discussed about the first

noble truth, ‘Dukkhan ariya saccan’.

We will discuss the Noble Truth

of the arising (cause) of suffering;

dukkhasamudayaṁ ariyasaccaṁ,

the Noble Truth of the cessation of

suffering; dukkhanirodhaṁ ariyasaccaṁ,

and the Noble Truth of the Path

leading to the cessation of suffering;

dukkhanirodhagāminī paṭipadā

ariyasaccaṁ in the future articles.

By Prajapathi Jayawardene

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