WAR AGAINST POVERTY 1 CONTENT 1.WHAT IS POVERTY 2.TYPES OF POVERTY 3.EFFECTS OF POVERTY. 1.
Poverty
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Why do we assume that "income/consumpti on poverty" is the same as ill-being? That brings us to the heart of the matter. Buddhism Does Buddhism have anything special to contribute to our understanding of poverty, and how to alleviate it? Like other religions, Buddhism is sometimes criticized for its idealism: for encouraging a non-materialistic way of life that goes against the grain of our main desires and motivations. If we want to reduce poverty, we are referred instead to the science of economics, which has discovered the laws of economic growth that promote worldly well-being, and to international development agencies, which apply those principles to improve the lot of "undeveloped" societies. Buddhism seeks to eliminate both spiritual poverty and material poverty. It is because of thisapproach that Buddhism valued not only the happiness attained by man by the elimination ofpoverty in the material sense but also the happiness attained by man by the elimination of povertyin the spiritual sense. The Buddha speaks of four kinds of happiness attainable by persons wholead a household life, namely the happiness of possessing enough material resources (atthisukha); the happiness of enjoying those resources; sharing them with those with whom one hasclose social ties (bhoga sukha); and the happiness of not being in debt (anana sukha). However,Buddhism insists that much more important is the happiness of leading a blameless life (anavajjasukha).v This paper will argue that the opposite is true. In fact, contemporary economics is much more "idealistic" in the sense that it offers an unrealistic image of human nature based upon an eighteenth-century ethical system,
description
Buddhism and Poverty
Transcript of Poverty
Why do we assume that "income/consumption poverty" is the same as ill-being? That brings us to the heart of the matter.
Buddhism
Does Buddhism have anything special to contribute to our understanding of poverty, and how to alleviate it? Like other religions, Buddhism is sometimes criticized for its idealism: for encouraging a non-materialistic way of life that goes against the grain of our main desires and motivations. If we want to reduce poverty, we are referred instead to the science of economics, which has discovered the laws of economic growth that promote worldly well-being, and to international development agencies, which apply those principles to improve the lot of "undeveloped" societies.
Buddhism seeks to eliminate both spiritual poverty and material poverty. It is because of thisapproach that Buddhism valued not only the happiness attained by man by the elimination ofpoverty in the material sense but also the happiness attained by man by the elimination of povertyin the spiritual sense. The Buddha speaks of four kinds of happiness attainable by persons wholead a household life, namely the happiness of possessing enough material resources (atthisukha); the happiness of enjoying those resources; sharing them with those with whom one hasclose social ties (bhoga sukha); and the happiness of not being in debt (anana sukha). However,Buddhism insists that much more important is the happiness of leading a blameless life (anavajjasukha).v
This paper will argue that the opposite is true. In fact, contemporary economics is much more "idealistic" in the sense that it offers an unrealistic image of human nature based upon an eighteenth-century ethical system, utilitarianism, not derived from empirical observation but conceived in a philosopher's study. As a result, economists today tend to live in an idealized, one-dimensional world of statistics and equations which do not accurately reflect human values and goals in the world we actually live in.
According to the Buddha some people are like the blind because they do not have the vision toimprove their material conditions of living nor do they have the vision to lead a spiritually elevated life. There are others who are like one-eyed persons because, although
they have the vision to improve their material conditions, they do not have the vision to live as morally elevated beings. It is the third class of people who have the vision to improve their material conditions in life as well as their moral well being who live like people possessing both eyes.vi
Such Buddhist teachings imply that when measuring poverty it is not sufficient to measure merely the material conditions of living. For a more complete measurement of poverty it is necessary to measure the moral quality of people’s lives. Buddhism maintains that the elimination of poverty in the former sense should merely form the supportive basis for the elimination of poverty in the latter sense. Any attempt to overcome poverty in the former sense as an end in itself would turn out to be a self-defeating exercise.
Far from ignoring or minimizing poverty, Buddhism is sensitive to it, offering both diagnosis and remedies. The most important thing, however, is that Buddhism challenges our understanding of poverty by contextualizing the problem in a different way, one which questions the assumptions that still dominate our thinking about "undeveloped" societies.
Buddhism does value nonattachment towards material goods, and promotes the virtue of having less wants, yet that is not the same as encouraging poverty. Poverty, as ordinarily understood in early Buddhism, consists in lacking the basic material requirements for leading a decent life free from hunger, exposure and disease. Buddhism recognizes the importance of such minimum material needs even in the case of those who aspire to its spiritual goal, and in fact the basic needs of a monk or nun provide a useful benchmark for measuring that level of subsistence below which human beings should not be allowed to fall. The four requisites of a Buddhist renunciate are food sufficient to alleviate hunger and maintain one's health, clothing sufficient to be socially decent and to protect the body, shelter sufficient for serious engagement with cultivating the mind, and health care sufficient to cure and prevent disease. Buddhism considers people who voluntarily renounce worldly possessions and pleasures in favor of a life of such minimal needs as belonging to the community of "noble ones" (ariyapuggala
Despite some fanciful elements, this myth has some important implications. Poverty is presented as a root cause of immoral behavior such as theft, violence, falsehood, etc. Unlike what we might expect from a supposedly world-denying religion, the Buddhist solution has nothing to do with accepting our "poverty karma". The problem begins when the king does not give property to the needy - that is, when the state neglects its responsibility to maintain distributive justice. According to this influential sutta, social breakdown cannot be separated from broader questions
about the justice or injustice of the social order. The solution to poverty-induced crime is not to punish severely but to provide for people's basic needs.
While Buddhism recognizes the greater value of man’s spiritual riches, it also sees a close causal connection between poverty in the material sphere of human living and man’s ability to attain or preserve spiritual riches. What Buddhism maintains is that there is a reciprocal relationship between the two kinds of poverty. When any section of human beings are deprived of the basic material needs due to an unjust economic order, there is a natural tendency towards the moral degeneration of a society. This is clearly illustrated in the Cakkavattisihanada Sutta and the Kutadanta Sutta. According to uddhism, social unrest and moral degeneration in a society are indications of the growth of poverty. T
Ariya dhana
සත්තවිධං� අරියධංනන්ති –
‘‘සද්ධා�ධානංසීලධානං, හිරිඔත්තප්පියංධානං;සුතධානංඤ්චච�ගො��ච, පඤ්ඤා�ගො�සත්තමංධානං’’න්ති
here are said to be seven kinds of of noble wealth: faith, moral conduct, the shame and the fear of doing something reprehensible, developing one's character, sacrificing one's possessions for the benefit of others, and insight into three characteristics of existence (dukkha, impermanence, and nonself). The Buddha says that in the discipline of the noble ones who follow the Buddhist path, the absence of these seven may be called true poverty, a poverty even more miserable than that resulting from the lack of material resources.
Anariya dhana
දලිද්දසුත්ත�
227. ‘‘‘දලිද්ගොද�, දලිද්ගොද�’ති, භන්ගොත, වුච්චති. කිත්ත��ත� නුගො$�, භන්ගොත, ‘දලිද්ගොද�’තිවුච්චතී’’ති? ‘‘සත්තන්නංගො$�, භික්ඛු, ගො)�ජ්ඣඞ්��නංඅභ�විතත්ත�අ)හුලීකතත්ත�‘දලිද්ගොද�’තිවුච්චති. කතගොමංස සත්තන්නං? සතිසම්ගො)�ජ්ඣඞ්�ස්ස…ගොප.… උගොපක්$�සම්ගො)�ජ්ඣඞ්�ස්ස– ඉගොමංසගො$�, භික්ඛු, සත්තන්නංගො)�ජ්ඣඞ්��නංඅභ�විතත්ත�අ)හුලීකතත්ත�‘දලිද්ගොද�’ති වුච්චතී’’ති. ඡට්ඨං.
7. අදලිද්දසුත්ත�
228. ‘‘‘අදලිද්ගොද�, අදලිද්ගොද�’ති, භන්ගොත, වුච්චති. කිත්ත��ත�නුගො$�, භන්ගොත, ‘අදලිද්ගොද�’තිවුච්චතී’’ති? ‘‘සත්තන්නංගො$�, භික්ඛු, ගො)�ජ්ඣඞ්��නංභ�විතත්ත�
)හුලීකතත්ත�‘අදලිද්ගොද�’ති වුච්චති. කතගොමංසසත්තන්නං? සතිසම්ගො)�ජ්ඣඞ්�ස්ස …ගොප.… උගොපක්$�සම්ගො)�ජ්ඣඞ්�ස්ස– ඉගොමංස ගො$�, භික්ඛු, සත්තන්නං ගො)�ජ්ඣඞ්��නංභ�විතත්ත�)හුලීකතත්ත�‘අදලිද්ගොද�’තිවුච්චතී’’ති. සත්තමං.
ද�ලිද්දියං [ද�ළිද්දියං(සී.)], භික්$ගො�, දුක්$ ගොල�කස්මිංක�මංගොභ�ගිගොනං�’’ති? ‘‘එ�, භන්ගොත’’. ‘‘යංම්පි, භික්$ගො�, දලිද්ගොද� [දළිද්ගොද�(සී.)] අස්සගොක� අනං�ළ්හිගොක� [අනංද්ධිගොක�(සA�. ක.)] ඉණංආදියංති, ඉණං�ද�නංම්පි, භික්$ගො�, දුක්$ගොල�කස්මිංක�මංගොභ�ගිගොනං�’’ති? ‘‘එ�, භන්ගොත’’. ‘‘යංම්පි, භික්$ගො�, දලිද්ගොද� අස්සගොක�අනං�ළ්හිගොක�ඉණංආදියිත්���ඩ්ඪිංපටිස්සුණං�ති, �ඩ්ඪිංපි, භික්$ගො�, දුක්$�ගොල�කස්මිංක�මංගොභ�ගිගොනං�’’ති? ‘‘එ�, භන්ගොත’’. ‘‘යංම්පි, භික්$ගො�, දලිද්ගොද� අස්සගොක�අනං�ළ්හිගොක��ඩ්ඪිංපටිස්සුණිත්�� ක�ල�භත [ක�ල�ත(ක.)] �ඩ්ඪිංනංගොදති, ගොච�ගොදන්තිපිනං; ගොච�දනං�පි, භික්$ගො�, දුක්$�ගොල�කස්මිංක�මංගොභ�ගිගොනං�’’ති? ‘‘එ�, භන්ගොත’’. ‘‘යංම්පි, භික්$ගො�, දලිද්ගොද�අස්සගොක�අනං�ළ්හිගොක�ගොච�දියංමං�ගොනං�නංගොදති, අනුචරන්තිපිනං; අනුචරියං�පි, භික්$ගො�, දුක්$�ගොල�කස්මිංක�මංගොභ�ගිගොනං�’’ති? ‘‘එ�, භන්ගොත’’. ‘‘යංම්පි, භික්$ගො�, දලිද්ගොද�අස්සගොක�අනං�ළ්හිගොක�අනුචරියංමං�ගොනං�නංගොදති, )න්ධාන්තිපිනං; )න්ධානංම්පි, භික්$ගො�, දුක්$ගොල�කස්මිංක�මංගොභ�ගිගොනං�’’ති? ‘‘එ�, භන්ගොත’’.
‘‘ඉතිගො$�, භික්$ගො�, ද�ලිද්දියංම්පිදුක්$ගොල�කස්මිං ක�මංගොභ�ගිගොනං�, ඉණං�ද�නංම්පිදුක්$ගොල�කස්මිංක�මංගොභ�ගිගොනං�, �ඩ්ඪිංපිදුක්$�ගොල�කස්මිං ක�මංගොභ�ගිගොනං�, ගොච�දනං�පිදුක්$�ගොල�කස්මිංක�මංගොභ�ගිගොනං�, අනුචරියං�පිදුක්$�ගොල�කස්මිං ක�මංගොභ�ගිගොනං�, )න්ධානංම්පිදුක්$ගොල�කස්මිංක�මංගොභ�ගිගොනං�; එ�ගොමං�ගො$�, භික්$ගො�, යංස්සකස්සචිසද්ධා�නංත්ථිකුසගොලසුධාම්ගොමංසු, හිරීනංත්ථි කුසගොලසුධාම්ගොමංසු, ඔත්තප්පනංත්ථිකුසගොලසුධාම්ගොමංසු, වීරියංනංත්ථිකුසගොලසු ධාම්ගොමංසු, පඤ්ඤා�නංත්ථිකුසගොලසුධාම්ගොමංසු– අයංවුච්චති, භික්$ගො�, අරියංස්ස විනංගොයංදලිද්ගොද�අස්සගොක�අනං�ළ්හිගොක�.
‘‘සගො$�ගොස�, භික්$ගො�, දලිද්ගොද�අස්සගොක�අනං�ළ්හිගොක�සද්ධා�යංඅසති කුසගොලසුධාම්ගොමංසු, හිරියං�අසතිකුසගොලසුධාම්ගොමංසු, ඔත්තප්ගොපඅසතිකුසගොලසු ධාම්ගොමංසු, වීරිගොයංඅසතිකුසගොලසුධාම්ගොමංසු, පඤ්ඤා�යංඅසති කුසගොලසු ධාම්ගොමංසු, ක�ගොයංනංදුච්චරිතචරති, ��ච�යංදුච්චරිතචරති, මංනංස�දුච්චරිතචරති. ඉදමංස්සඉණං�ද�නංස්මිං�ද�මිං.
‘‘ගොස�තස්සක�යංදුච්චරිතස්සපටිච්ඡ�දනංගොOතුප�පිකඉච්ඡ පණිදOති [පදOති(ක.)]. ‘මං�මංජඤ්ඤූ’තිඉච්ඡති, ‘මං�මං ජඤ්ඤූ’තිසඞ්කප්පති, ‘මං�මංජඤ්ඤූ’ති��චභ�සති, ‘මං�මං ජඤ්ඤූ’තික�ගොයංනංපරක්කමංති. ගොස�තස්ස�චීදුච්චරිතස්සපටිච්ඡ�දනංගොOතු…ගොප.… ගොස� තස්සමංගොනං�දුච්චරිතස්සපටිච්ඡ�දනංගොOතු…ගොප.… ‘මං�මංජඤ්ඤූ’තික�ගොයංනංපරක්කමංති. ඉදමංස්ස�ඩ්ඪිංයං��ද�මිං.
‘‘තගොමංනංගොපසල�ස)Tහ්මංච�රීඑ�මං�Oසු– ‘අයංඤ්චගොස�ආයංස්මං� එ�ක�රීඑ�සමං�ච�ගොර�’ති. ඉදමංස්සගොච�දනං�යං�ද�මිං.
‘‘තගොමංනං අරඤ්ඤා�ත��රVක්$මූල�ත�� සුඤ්ඤා���ර�ත��විප්පටිස�රසO�ත�ප�පක�අකුසලවිතක්ක�සමුද�චරන්ති. ඉදමංස්ස අනුචරියං�යං �ද�මිං.
‘‘සගො$�ගොස�, භික්$ගො�, දලිද්ගොද�අස්සගොක�අනං�ළ්හිගොක�ක�ගොයංනං දුච්චරිතචරිත්����ච�යංදුච්චරිතචරිත්��මංනංස�දුච්චරිතචරිත්��ක�යංස්ස ගොභද�පරමංරණං�නිරයං)න්ධාගොනං��)ජ්ඣතිතිරච්ඡ�නංගොයං�නි)න්ධාගොනං��. නං�O, භික්$ගො�, අඤ්ඤාඑක)න්ධානංම්පිසමංනුපස්ස�මිංඑ�ද�රVණංඑ�කටුක [එ�දුක්$(සA�. ක. ක.)] එ�අන්තර�යංකරඅනුත්තරස්ස ගොයං��ක්ගො$මංස්සඅධි�මං�යං, යංථයිද, භික්$ගො�, නිරයං)න්ධානං��තිරච්ඡ�නංගොයං�නි)න්ධානං ��’’ති.
‘‘ද�ලිද්දියංදුක්$ගොල�ගොක, ඉණං�ද�නංඤ්චවුච්චති;දලිද්ගොද�ඉණංමං�ද�යං, භුඤ්ජමං�ගොනං�විOඤ්ඤාති.
‘‘තගොත�අනුචරන්තිනං, )න්ධානංම්පිනි�ච්ඡති;එතඤ්හි)න්ධානංදුක්$, ක�මංල�භ�භිජප්පිනං.
‘‘තගොථ�අරියංවිනංගොයං, සද්ධා�යංස්සනංවිජ්ජති;අහිරීගොක� අගොනං�ත්තප්පී, ප�පකම්මංවිනිබ්)ගොයං�.
‘‘ක�යංදුච්චරිතකත්��, �චීදුච්චරිත�නිච;මංගොනං�දුච්චරිතකත්��, ‘මං�මංජඤ්ඤූ’තිඉච්ඡති.
0‘‘ගොස� සසප්පති [සඞ්කප්පති (ක.)] ක�ගොයංනං, ��ච�යංඋදගොචතස�;ප�පකම්මංප�ඩ්ගො_න්ගොත�, තත්ථතත්ථපුනංප්පුනං.
‘‘ගොස�ප�පකම්ගොමං�දුම්ගොමංගොධා�, ජ�නංදුක්කටමංත්තගොනං�;දලිද්ගොද�ඉණංමං�ද�යං, භුඤ්ජමං�ගොනං�විOඤ්ඤාති.
‘‘තගොත� අනුචරන්තිනං, සඞ්කප්ප�මං�නංස� දු$�;��ගොමං ��යංදි��රඤ්ගොඤා, යංස්ස විප්පටිස�රජ�.
‘‘ගොස�ප�පකම්ගොමං�දුම්ගොමංගොධා�, ජ�නංදුක්කටමංත්තගොනං�;ගොයං�නිමංඤ්ඤාතර�න්ත්��, නිරගොයං��පි)ජ්ඣති.
‘‘එතඤ්හි)න්ධානංදුක්$, යංම්O�ධීගොර�පමුච්චති;ධාම්මංලද්ගොධාහිගොභ�ගො�හි, දදචිත්තපස�දයං.
‘‘උභයංත්ථකටග්��ගොO�, සද්ධාස්සඝරගොමංසිගොනං�;
දිට්ඨංධාම්මංහිතත්ථ�යං, සම්පර�යංසු$�යංච;එ�ගොමංත�Oට්ඨං�නං, ච�ගො��පුඤ්ඤාප�ඩ්_ති.
‘‘තගොථ�අරියංවිනංගොයං, සද්ධා�යංස්සපතිට්ඨිත�;හිරීමංගොනං�චඔත්තප්පී, පඤ්ඤා��සීලසවුගොත�.
‘‘එගොස�ගො$�අරියංවිනංගොයං, ‘සු$ජීවී’තිවුච්චති;නිර�මිංසසු$ලද්ධා�, උගොපක්$අධිතිට්ඨංති.
‘‘පඤ්චනී�රගොණංහිත්��, නිච්චආරද්ධාවීරිගොයං�;ඣ�නං�නිඋපසම්පජ්ජ, එගොක�දිනිපගොක�සගොත�.
‘‘එ�ඤාත්��යංථ�භූත, සබ්)සගොයං�ජනංක්$ගොයං;සබ්)ගොස�අනුප�ද�යං, සම්මං�චිත්තවිමුච්චති.
‘‘තස්සසම්මං�විමුත්තස්ස, ඤා�ණංගොචගොO�තිත�දිගොනං�;‘අකුප්ප�ගොමංවිමුත්තී’ති, භ�සගොයං�ජනංක්$ගොයං.
‘‘එතගො$�පරමංඤා�ණං, එතසු$මංනුත්තර;අගොස�කවිරජගො$මං, එතආනංණංAමුත්තමං’’න්ති. තතියං;
The Ina Sutta thus depicts material deprivation as less a cause of conflicted patterns of interdependence than as a particular result of them. The terms for poverty and the poor most commonly used in the Pali canon—daliddata and dalidda—are very telling in this regard. Conceptually, these terms center on vagrancy and begging. They point to such severe breakdowns of normal patterns of social and economic interdependence that one no longer has either a place to call one’s own or any means of meeting the most basic requirements for food, shelter, and clothing. At the same time,
In the Anguttaranikaya the Buddha says that for the person who enjoys sense pleasures poverty
(daliddiya) is miserable. Poverty leads to borrowings and borrowings lead to the piling up of
debts. When one who is in debt is taken to task by the lenders it becomes a great suffering. Here, the Buddha says that in the discipline of the noble ones, the absence of faith in moral qualities, the absence of shame to lead an immoral life, the absence of fear to lead an immoral life, the absence of effort to cultivate moral qualities, and the absence of wisdom or insight to cultivate moral qualities may be called poverty. Such poverty is even more
miserable than the poverty resulting from the lack of material resources.vii
Raṭṭhapāla sutta
‘‘පස්ස�මිංගොල�ගොකසධාගොනංමංනුස්ගොස,
ලද්ධා�නංවිත්තනංදදන්තිගොමං�O�;ලුද්ධා�ධානං [ලද්ධා�ධානං(ක.)] සන්නිචයං කගොර�න්ති,භිගොයංA��ක�ගොමංඅභිපත්ථයංන්ති.
‘‘ර�ජ�පසය්O�පථවිවිජිත්��,සස��රන්තමංහිමං��සන්ගොත� [මංහියං��සන්ගොත�(සී. ක.)];ඔරසමුද්දස්සඅතිත්තරmගොප�,ප�ර සමුද්දස්සපිපත්ථගොයංථ.
‘‘ර�ජ� චඅඤ්ගොඤාච)හූමංනුස්ස�,අවීතතණ්O� [අතිත්තතණ්O�(ක.)] මංරණං උගොපන්ති;ඌනං��හුත්��නංජOන්තිගොදO,ක�ගොමංහිගොල�කම්හිනංOත්ථිතිත්ති.
This implies that poverty can never be overcome by proliferating more and more desires which are to be satisfied by consuming more and more goods and services. In some places this may temporarily result in the elimination of material poverty, yet at the cost of promoting a different kind of poverty that is even more harmful. In short, there is a fundamental and inescapable poverty "built into" a consumer society. For that reason, development projects which seek to end poverty by "developing" a society into an economy focused on consumption are grasping the snake by the wrong end. We should not be surprised that such efforts in social engineering create more problems than they solve.
This is not a criticism of wealth itself: as in the Bible, not money but love of money is the source of evil. However, wealth must be acquired by righteous means, through one's own efforts without using immoral or exploitative methods. Economic activity involving injury to human or nonhuman life, or undermining the moral ideals of a society, however beneficial that may be according to purely economic criteria, is unacceptable from a Buddhist perspective.
When a master builder in a Bulgarian community was invited to rank people according to wealth, he "spontaneously enlarged the list of wellbeing criteria emphasizing the importance of children's education, good health and a good humoured nature.... Interestingly, the less well-off group included the most wealthy person in the village - an unhappy, bad tempered fellow put at the bottom of the pile along with the drunks and the sick." (quoted in Chambers, 179). From his study of the literature Robert Chambers concludes: "Income, the reductionist criterion of normal economists, has never, in my experience or in the evidence I have been able to review, been given explicit primacy" (178).
එ�වුත්ගොත, )T�හ්මංණං, පුගොර�හිගොත�)T�හ්මංගොණං�ර�ජ�නංමංO�විජිතඑතදගො��ච–‘ගොභ�ගොත�ගො$�රඤ්ගොඤා�ජනංපගොද�සකණ්ටගොක�සඋප්පීගොs�, ��මංඝ�ත�පිදිස්සන්ති,
නි�මංඝ�ත�පිදිස්සන්ති, නං�රඝ�ත�පිදිස්සන්ති, පන්ථදුOනං�පිදිස්සන්ති. භ�ගො$�පනංර�ජ�එ�සකණ්ටගොකජනංපගොදසඋප්පීගොs)ලිමුද්ධාගොරයංA, අකිච්චක�රීඅස්සගොතනංභ�ර�ජ�. සියං�ගො$�පනංගොභ�ගොත�රඤ්ගොඤා�එ�මංස්ස–‘‘අOගොමංතදස්සුඛීල�ගොධානං��)න්ගොධානං��ජ�නියං����රO�යං��පබ්)�ජනං�යං��සමූOනිස්ස�මී’’ති, නංගො$�පගොනංතස්සදස්සුඛීලස්සඑ�සම්මං�සමුග්ඝ�ගොත�ගොO�ති. ගොයංගොතOත��ගොසසක�භවිස්සන්ති, ගොතපච්ඡ�රඤ්ගොඤා�ජනංපදවිගොOගොඨංස්සන්ති. අපිචගො$�ඉදසවිධා�නංආ�ම්මංඑ�ගොමංතස්සදස්සුඛීලස්සසම්මං�සමුග්ඝ�ගොත�ගොO�ති. ගොතනංහිභ�ර�ජ�ගොයංගොභ�ගොත�රඤ්ගොඤා�ජනංපගොදඋස්සOන්තිකසිගො��රක්ගො$, ගොතසභ�ර�ජ�බීජභත්තඅනුප්පගොදතු. ගොයංගොභ�ගොත�රඤ්ගොඤා�ජනංපගොදඋස්සOන්ති��ණිජ්ජ�යං, ගොතසභ�ර�ජ�ප�භතඅනුප්පගොදතු. ගොයංගොභ�ගොත�රඤ්ගොඤා�ජනංපගොදඋස්සOන්තිර�ජගොප�රිගොස, ගොතසභ�ර�ජ�භත්තගො�තනංපකප්ගොපතු. ගොතචමංනුස්ස�සකම්මංපසුත�රඤ්ගොඤා�ජනංපදනංවිගොOගොඨංස්සන්ති; මංO�චරඤ්ගොඤා�ර�සිගොක�භවිස්සති. ගො$මංට්ඨිත�ජනංපද�අකණ්ටක�අනුප්පීs�. මංනුස්ස�මුද�ගොමං�දමං�නං�උගොරපුත්ගොතනංච්ගොචන්ත�අප�රVතඝර�මංඤ්ගොඤාවිOරිස්සන්තී’ති. ‘එ�, ගොභ�’තිගො$�, )T�හ්මංණං, ර�ජ�මංO�විජිගොත�පුගොර�හිතස්සබ්ර�හ්මංණංස්සපටිස්සුත්��ගොයංරඤ්ගොඤා�ජනංපගොදඋස්සහිසුකසිගො��රක්ගො$, ගොතසර�ජ�මංO�විජිගොත�බීජභත්තඅනුප්පද�සි. ගොයංචරඤ්ගොඤා�ජනංපගොදඋස්සහිසු��ණිජ්ජ�යං,
ගොතසර�ජ�මංO�විජිගොත�ප�භතඅනුප්පද�සි. ගොයංචරඤ්ගොඤා�ජනංපගොදඋස්සහිසුර�ජගොප�රිගොස, ගොතසර�ජ�මංO�විජිගොත�භත්තගො�තනංපකප්ගොපසි. ගොතචමංනුස්ස�සකම්මංපසුත�රඤ්ගොඤා�ජනංපදනංවිගොOඨිසු, මංO�චරඤ්ගොඤා�ර�සිගොක�අගොO�සි.
ගො$මංට්ඨිත�ජනංපද�අකණ්ටක�අනුප්පීs�මංනුස්ස�මුද�ගොමං�දමං�නං�උගොරපුත්ගොතනංච්ගොචන්ත�අප�රVතඝර�මංඤ්ගොඤාවිOරිසු. අථගො$�, )T�හ්මංණං, ර�ජ�මංO�විජිගොත�පුගොර�හිත)T�හ්මංණංආමංන්ගොතත්��එතදගො��ච–‘සමූOගොත�ගො$�ගොමංගොභ�ගොත�දස්සුඛීගොල�, ගොභ�ගොත�සවිධා�නංආ�ම්මංමංO�චගොමංර�සිගොක�. ගො$මංට්ඨිත�ජනංපද�අකණ්ටක�අනුප්පීs�මංනුස්ස�මුද�ගොමං�දමං�නං�උගොරපුත්ගොතනංච්ගොචන්ත�අප�රVතඝර�
මංඤ්ගොඤාවිOරන්ති. ඉච්ඡ�මංO)T�හ්මංණංමංO�යංඤ්ඤායංජිතු. අනුස�සතුමංභ�යංමංමංඅස්සදීඝරත්තහිත�යංසු$�යං�’ති.
