Posted by: lrrp | October 28, 2011

ඛදිරවනයේ රේවත තෙරුන්ගේ ථෙරගාථා වර්ණනාව

“මං ගිහි ජීවිතය අත්හැරලා මහණ වෙච්ච දවසේ
ඉඳලා මේ දක්වාම මගේ හිත…ේ කිසිම ද්වේෂ සහගත
සිතිවිල්ලක් ඇති වෙච්ච බවක් මං දන්නෙ නෑ.

මේ සත්වයෝ මැරෙත්වා! වැනසෙත්වා! දුකට
පත්වෙත්වා! යන හැඟීමක් වත් මෙච්චර දීර්ඝ කාලයක්
තුළ මා තුළ ඇතිවුණ බවක් මං දන්නෙ නෑ.

මෛත‍්‍රිය ගැන බුදුසමිඳුන් කියා දුන්න ආකාරයටම
මං මෛත‍්‍රී භාවනාව කළා. අප‍්‍රමාණ මෙත් සිත ක‍්‍රම
ක‍්‍රමයෙන් පුරුදු කළ බව මං දන්නවා.

තරහක් නැති සිතින් යුතුව හැම මිතුරන් යහළුවන්
සත්වයන් හැමදෙනා ගැනම අනුකම්පාවෙන් මං මෛත‍්‍රී
සිත වඩනව.

649. කිසිම බැඳීමක් නැති වෙනස් වීමක් නැති එ්
මෛත‍්‍රියෙන්මයි සිතේ සතුට ඇති වෙන්නේ. නුවණ නැති
ජනතාව මෙය පුරුදු කරන්නෙ නෑ. එහෙත් මං සතර
බ‍්‍රහ්ම විහරණයන්ම පුරුදු කරනවා.

සම්බුදු සමිඳුන්ගේ ශ‍්‍රාවක භික්ෂුව විතර්ක නැති
ධ්‍යානයට කියන්නෙ ආර්ය වූ නිශ්ශබ්දතාවය කියලා. එ්
භික්ෂුව එයට සම වදිනවා.

ඉතා හොඳින් නිශ්චලව පිහිටි ගල් පර්වතය වගේ
මෝහය නැති කරපු භික්ෂුවත් අකම්පිතයි.

නිතරම යහපතම හොයාගෙන ගිය කෙලෙස් නැති
කෙනාට කෙස් ලෝමයක අග තිබෙන දෙයක් තරම් ඉතා
කුඩා වරද පවා වළාකුලක් වගේ ලොකුවට පේනවා.

ඇතුළු නුවරත්, පිට නුවරත් ඉතා හොඳට ආරක්ෂා
වෙලා තියෙන නගරයක් වගෙයි, තමන්ගෙ ජීවිතය වරදට
වැටෙන්න නොදී රැුකගන්න ඕනෙ. මේ උතුම් අවස්ථාව
මග හරින්ට එපා.

මට දැන් මරණය ගැන අමුතු ආශාවක් නැත. ජීවිතය
ගැනත් අමුතු ආශාවක් නැත. මාසෙ පඩිය ලබාගෙන
ඉන්න කෙනෙක් වගේ මං මේ කල් බලාගෙන ඉන්නෙ
පිරිනිවන් පෑමටයි.

මට දැන් මරණය ගැනද අමුතු ආශාවක් නැහැ.
ජීවිතය ගැනද අමුතු ආශාවක් නැහැ. හොඳට සිහිය
පිහිටුවාගෙන නුවණින් යුක්තව මං මේ කල් බලාගෙන
ඉන්නෙ පිරිනිවන් පෑමටයි.

මං ශාස්තෘන් වහන්සේව ඉතා ගෞරවයෙන් ඇසුරු
කළා. බුදු සසුන සම්පූර්ණ කරගත්තා. කෙලෙස් බර
පැත්තකින් තිබ්බා. භව රැුහැන කපලා දැම්මා.

ගිහි ජීවිතය අතහැරලා මං මහණ වුණේ උතුම්
බලාපොරොත්තුවක් ඇතිව. මගේ එ් උතුම් අදහස ඉෂ්ට
වුණා. හැම බැන්ධනයක්ම නැතිකරලා දැම්මා.

ඉතින් පින්වත්නි, මෙච්චරයි මට කියන්න
තියෙන්නෙ. අප‍්‍රමාදීව නිවන් මගේ හැසිරෙන්න. මා නම්
එ්කාන්තයෙන්ම පිරිනිවන් පානවා. හැම දුකින්ම නිදහස්
වුණා.”
මෙය වනාහී ආයුෂ්මත් ඛදිරවනයේ රේවත නම් රහත් මුනිඳුන් තෙරුන්ගේ
වදාළ ගාථාවන් ය.


Responses

  1. මේ ආර්යන් වහන්සේ වැඩ වාසය කරන අරන්නය පිහිට තිබෙන්නේ කොහිද?
    මේම ගාථා දේසනා කරන ලද්දේ කුමන කාලයකදීද?
    මෙම පැනයන්නට පිළිතුරු ඉතා ඕනෑකමින් බලා සිටිමි.

    • Revata (called Khadiravaniya). An arahant Thera. An eminent disciple of the Buddha, declared by him foremost among forest dwellers (araññakānam) (A.i.24). He was the youngest brother of Sāriputta, and a marriage was arranged for him by his mother who was miserable at seeing her children desert her one after another to join the Order, and wished to keep the youngest at home. He was only seven years old, and, on the wedding day, the relations of both bride and bridegroom showered blessings on the couple and said to the bride: “May you live as long as your grandmother.” Revata asked to see the grandmother, and was shown a woman of one hundred and twenty, decrepit, and showing all the signs of advanced old age. Realizing that his wife would probably share the same fate, he left the bridal procession on some pretext on the way home, and ran away to a place where some monks lived. Sāriputta, foreseeing this, had instructed the monks to ordain his brother without reference to his parents, and, when Revata revealed his identity, the monks at once admitted him into the Order.

      When Sāriputta heard this, he wished to visit his brother, but was persuaded by the Buddha to wait. Revata, after waiting a long time for the visit from Sāriputta, obtained from his teachers a formula of meditation and himself set out to see the Buddha. On the way he stopped at a khadiravana (acacia forest) during the rainy season and there won arahantship.

      At the end of the rains the Buddha, accompanied by Sāriputta and Ananda, with five hundred other monks, started out to visit Revata.

      There were two routes leading to the khadiravana, of which the shorter was thirty leagues long, straight, but infested with evil spirits. This the Buddha chose because Sīvalī Thera was in the company of monks, and the Buddha knew that the deities of the forest would provide the monks with all they needed because of Sīvalī’s presence. When Revata knew that the Buddha was approaching, he created, by his magic power, splendid dwellings for him and his monks. The Buddha spent two months in the forest and then returned to the Pubbārāma in Sāvatthi. There he found that Visākhā had heard contradictory accounts of the dwelling erected by Revata for the monks who had accompanied the Buddha. He dispelled Visākhā’s doubts and spoke of Revata’s powers. DhA.ii.188ff.; it was on this occasion that the Buddha related the story of Sivalī’s past; see also DhA.iv.186f.

      One of the stanzas (No. 212), of the Muni Sutta was also preached to the monks, according to Buddhaghosa (SNA.i.261f.), in connection with Revata. This was immediately after the Buddha’s talk to Visākhā, mentioned above. The story of Revata’s ordination is also given at AA.i.126ff., with some variations in detail. The account given in ThagA.i.108ff. is much shorter; no mention is made of the Buddha’s visit to the khadiravana. Here it is said that, after winning arahantship, Revata went to Sāvatthi to greet the Buddha and Sāriputta.

      Some time after, Revata returned to his native village and brought away with him his three nephews, sons of his three sisters, Cālā, Upacālā and Sisūpacālā. Sāriputta heard of this and went to see Revata. Revata knowing that he was coming, exhorted his nephews to be particularly heedful, and Sāriputta expressed his pleasure at their behaviour. ThagA.i.110; his admonitory verse is given at Thag.vs.43; two verses uttered by Sāriputta in praise of Revata are given at Thag.vss.991-2.

      The ThagA.i.551f mentions another incident which took place during Revata’s old age. He was in the habit of visiting the Buddha and Sāriputta from time to time after returning to his home in the khadiravana. Once, during a visit to Sāvatthi, he stayed in a forest near the city. The police, on the track of some thieves, came upon him, and, finding him near the booty which the thieves had dropped in their flight, arrested him and brought him before the king. When the king questioned him, the Elder spoke a series of verses (Thag.646 58; Mrs. Rhys Davids speaks of Revata as a teacher of the Jain doctrine of ahimsā, Gotama the Man, p.116), demonstrating the impossibility of his committing such an act, and also by way of teaching the king the Dhamma. It is said (ThagA.l.555) that at the conclusion of the stanzas he sat cross legged in the sky until his body burnt itself out.

      Revata loved solitude, and, on one occasion (DhA.iii.325f), a lay disciple named Atula, hearing that he was in Sāvatthi, went with five hundred others to hear him preach. But Revata said that he delighted in solitude and refused to address them, and Atula went away complaining.

      Revata’s delight in solitude was sometimes misunderstood. For instance, the Elder Sanunñjani went about continually sweeping, and, seeing Revata sitting cross legged, thought him an idler. Revata read his thoughts and admonished him.

      In the time of Padumuttara Buddha, Revata was a boatman at Payāga on the Ganges, and once took the Buddha and his thousand followers across the river in a boat decked with canopies, flowers, etc. On that occasion he heard the Buddha declare one of the monks highest among forest dwellers, and wished for a similar honour for himself under a future Buddha (ThagA.i.108; A.A.i.126). Later, he was born in deva worlds. Fifty eight kappas ago he was a king named Tārana, and a kappa later another king named Campaka. Ap.i.51f.

      (http://www.palikanon.com/english/pali_names/r/revata.htm)

  2. Namo Buddhaya,
    සම්බුදු සමිඳුන්ගේ ශ‍්‍රාවක භික්ෂුව විතර්ක නැති
    ධ්‍යානයට කියන්නෙ ආර්ය වූ නිශ්ශබ්දතාවය කියලා. එ්
    භික්ෂුව එයට සම වදිනවා.

    ඉතා හොඳින් නිශ්චලව පිහිටි ගල් පර්වතය වගේ
    මෝහය නැති කරපු භික්ෂුවත් අකම්පිතයි.
    So beautiful. Methana vitakka vichara nethi dhyanaya yanu dewani dhyanayai…. kelekata gihin bavana karanna tiyenawanam hondai kiyala hitenawa..me gihi gedara inna kota kaalaya gewila yanawa hugak wegen..itiri wenne apita api karapu karma tikak witarai….Sri saddaramaya lebima Mahamewnawa tulin mata mage jiwithe lada utumma laabayai..siyalu satwayo suwapath wewa


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