Nameless-DhammaYan

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Nameless-DhammaYan || I Am Adorer Of All The Buddhas Of All Direction...||
|| हर दिशा के बुद्ध का मैं उपासक हूं ||

08/09/2023

रतनत्तय-वन्दना

बुद्धधम्मा च पच्चेकबुद्धसंघा च सामिका । दासो हमस्मि मे तेसं गुणं ठातु सिरे सदा ॥1॥

तिसरणं तिलक्खणूपेक्खं निब्बानमन्तिमं । वन्देहं सिरसा निच्चं लभामि तिविधामहं ॥2॥

तिसरणं च सिरे ठातु सिरे ठातु तिलक्खणं । उपेक्खा च सिरे ठातु निब्बान ठातु मे सिरे ॥3॥

बुद्धे सकरुणे वन्दे धम्मे पच्चेकसम्बुद्धे । संघे च सिरसा येव तिथा निच्चं नमाम्यहं ॥4॥

नमामि सत्थुनोवादप्पमभादवचनन्तिमं । सब्वेपि चेतिये वन्दे उपज्झायाचारिये ममं मय्हं पणामतेजेन चित्तं पापेहि मुञ्चतं ॥5॥

पुण्फ पूजा (पुष्प पूजा)

वण्णगन्धगुणोपेतं एतं कुसुमसन्ततिं ।
पूजयामि मुनिन्दस्स, सिरीपादसरोरुहे ॥1॥

पूजेमि बुद्धं कुसुमेननेन पुञ्ञेन मेतेन लभाभि मोक्खं । पुप्फंं मिलायाति यथा इदं मे, कायो तथा याति विनासभावं ॥2॥

निरोधसमापत्तितो उट्ठहित्वा विय निसन्नस्स भगवतो अरहतो सम्मासम्बुद्धस्स इमिना पुप्फेन पूजेमि, पूजेमि, पूजेमि ॥3॥

अयं पुप्फपूजा बुद्धपच्चेकबुद्ध-अग्गसावक महासावक,
अरहन्तानं सभावसीलं, अहम्पि तेसं अनुवत्तको होमि ||4||

इदं पुप्फं इदानि वण्णेनपि सुवण्णं, गन्धेनपि सुगन्धं, सण्ठानेनपि सुसण्ठानं, खिप्पमेव दुब्बण्णं दुग्गन्धं दुस्सण्ठानं अनिच्चतं पापुणिस्सति ॥ 5 ॥

एवमेव सब्बे संखारा अनिच्चा, सब्बे संखारा दुक्खा, सब्बे धम्म अनत्ता ||6||

इमिना वन्दनमाननपूजापटिपत्यनुभावेन आसवक्खयो होतु, सब्बदुकखा पमुञ्चामि ॥7॥

पानीय-पूजा

पसन्नं सीतलं सुद्धं पानीयं मधुरं इमं । पूजेमि पूजनीयस्स लोकनाथस्स तादिनो ॥1॥

अधिवासेतु नो भन्ते, पानीयं परिकप्पितं । अनुकम्पं उपादाय पतिगण्हातु मुत्तमं ॥2॥

गिलानपच्चय-पूजा

ओजवन्तं रसवन्तं गिलानपच्चयं इमं ।

पूजेमि लोकनाथस्स सम्बुद्धस्स महेसिनो ॥

आहार- पूजा

अधिवासेतु नो भन्ते भोजनं परिकप्पितं ।

अनुकम्पं उपादाय पतिगण्हातु मुत्तमं ॥1॥

सम्मासम्बुद्धञाणो यो तिलोके पच्चयारहो।

स नाथो पतिगण्हातु पणीतं भोजनं इमं ॥१॥

धूप-पूजा

गन्धसम्भारयुत्तेन धूपेनाहं सुगन्धिना । पूजये पूजनेय्यन्तं, पूजाभाजनमुत्तमं ॥

सुगन्धि-पूजा

सुगन्धिकाय-वदन-अनन्त - गुणगन्धिना । सुगन्धिनाहं गन्धेन पूजयामि तथागतं ॥

पदीप-पूजा

घनसारप्पदित्तेन दीपेन तमघंसिना । तिलोकदीपं सम्बुद्धं पूजयामि तमोनुदं ॥

चेतिय-वन्दना

वन्दामि चेतियं सब्बं सब्बठानेसु पतिट्ठितं । सारीरिक-घातु-महाबोधिं बुद्धरूपं सकलं सदा ॥

बोधि-वन्दना

यस्स मूले निसिन्नोव सब्बारि विजयं अका।

पत्तो सब्बञ्जुतं सत्या वन्दे तं बोधिपादपं ॥1॥

इमे हेते महाबोधि लोकनाथेन पूजिता ।

अहम्पि ते नमस्सामि बोधिराजा नमत्थु ते ॥2॥

संक्कप्पो

इमाय धम्मानुधम्मपटिपत्तिया बुद्ध पूजेमि ।

इमाय धम्मानुधम्मपटिपत्तिया धम्मं पूजेमि ।

इमाय धन्मानुधम्मपटिपत्तिया संघ पूजेमि ॥1॥

अद्धा इमाय पटिपत्तिया जातिजरामरणम्हा परिमुञ्चिस्सामि ||2||

इमिना पुञ्ञकम्मेन मा मे बालसमागमो । सतं समागमो होतु याव निब्बानपत्तिया ॥3॥

देवो वस्तु कालेन सस्ससम्पति हेतुच । फीतो भवतु लोको च राजा भवतु धम्मिको ॥4॥

इमाय बुद्ध पुजाय कत्ताय सुद्ध चेतसा । चिरं तिट्ठन्तु सद्धम्मो लोको होन्तु सुखी सदा ॥5॥

इमाय धम्म पुजाय कत्ताय सुद्ध चेतसा । चिरं तिट्ठन्त सद्धम्मो लोको होन्तु सुखी सदा ||6||

इमास सङ्घ पुजाय कत्ताय सुद्ध चेतसा । चिरं तिट्ठन्त सद्धम्मो लोको होन्तु सुखी सदा ॥7॥

06/09/2023

जिन पञ्जरं

जयासनगता वीरा जेत्वा मारं सवाहिणि । चतुसच्चामतरसं ये पिविंसु नरासभा ॥1॥

तण्हंकरादयो बुद्धा अट्ठवीसति नायका । सब्बे पतिट्टिका तुम्हं मत्थके ते मुनिस्सरा ||2||

सिरे पतिट्ठिता बुद्धा धम्मो च तव लोचने । संघो पतिट्ठितो तुय्हं उरे सब्बगुणाकरो ॥3॥

हृदये अनुरुद्धो च सारिपुत्तो च दक्खिणे । कोण्डञ्ञो पिट्टिभागस्मिं मोग्गल्लानोसि वामके ||4||

दक्खिणे सवणे तुय्हं आहु आनन्दराहुला । कस्सपो च महानामो उभोसुं वामसोतके ||5||

केसन्ते पिट्टिभागस्मिं सुरियो विय पभंकरो । निसिन्नो सिरिसम्पन्नो सोभितो मुनिपुंगवो ॥6॥

कुमारकस्सपो नाम महेसी चित्रवादको । सो तुय्हं वदने निच्चं पतिट्ठासि गुणाकरो ॥7॥

पुण्णो अंगुलिमालो च उपालिनन्दसीवली । थेरा पञ्च इमे जाता ललाटे तिलका तव ॥४॥

सेसासीति महाथेरा विजिता जिनसावका। जलन्ता सीलतेजेन अंगमंगेसु सण्ठिता ||9||

रतनं पुरतो असि दक्खिणे मेत्तसुत्तकं । धजग्गं पच्छतों आसि वामे अंगुलिमालकं ॥10॥

खन्धमोरपरित्तञ्च आटानाटय सुत्तकं । आकासच्छदनं आसि सेसा पाकारसञ्जिता ॥11॥

जिनाणाबलसंयुत्ते धम्मपाकारलंकते । वसतो ते चतुकिच्चेन सदा सम्बुद्धपञ्जरे ॥12॥

वातपित्तादि सञ्जाता बाहिरज्झत्तुपद्दवा । असेसा विलयं यन्तु अनन्तगुणतेजसा ॥13॥

जिनपञ्जरमज्झट्ठं विहरन्तं महीतले सदा पालेन्तु त्वं सब्बे ते महापुरिसासहा ||14|

इच्चेवमच्चन्तकतो सुरक्खो, जिनानुभावेन जितूपपद्दवो । बुद्धानुभावेन हतारिसंघो, चरासि सद्धम्मनुभावपालितो ॥15॥

इच्चेवमच्चन्त कतो सुरक्खो, जिनानुभावेन जितूपपद्दवो । धम्मानुभावेन हतारिसंघो, चराहि सद्धम्मनुभावपालितो ॥16॥

इच्चेवमच्चन्त कतो सुरक्खो, जिनानुभावेन चितूपपद्दवो । संघानुभावेन हतारिसंघो, चरासि सद्धम्मनुभावपालितो ॥17॥

सद्धम्मपाकार-परिक्खितोपि, अट्ठारिया अट्ठदिसासु होन्ति । एत्थन्तरे अट्ठनाथा भवन्ति उद्धं वितानं व जिना ठिता ते ॥18॥

सब्बा' वमंगलमुपद्दवदुन्निमित्तं सब्बीतिरोगगहदोसमसेसनिन्दा | सब्बन्तरायभयदुस्सुपिनं अकन्तं, बुद्धानुभावपवरेन पयातु नासं ॥19॥

सब्बावमंगलमुपद्दवदुन्निमित्तं सब्बीतिरोगगहदोसमसेसनिन्दा | सब्वन्तरायभयदुस्सुपिनं अकन्तं, धम्मानुभावपवरेन पयातु नासं ॥20॥

सब्बावमंगलमुपद्दवदुन्निमित्तं, सब्बीतिरोगगहदोसमसेसनिन्दा | सब्बन्तरायमयदुस्सुपिनं अकन्तं, संघानुभावपवरेन पयातु नासं ॥21॥

The Buddhas, noble men who drank the nectar of the four noble truths, having come to the victory seat, having defeated Māra together with his mount:
These Buddhas—28 leaders, sovereign sages beginning with Taṇhaṅkara—are all established on the crown of my head.
The Buddha is established in my head, the Dhamma in my two eyes, the Saṅgha—the mine of all virtues—is established in my chest.
Anuruddha is in my heart, and Sārīputta on my right. Koṇḍañña is behind me, and Moggallāna on my left.
Ānanda & Rāhula are in my right ear, Kassapa & Mahānāma are both in my left ear.
Sobhita, the noble sage, sits in consummate glory, shining like the sun behind a hair on my head [all over the hair at the back of my head
Elder Kumārakassapa—great sage, brilliant speaker, a mine of virtue— is constantly in my mouth.
These five elders—Puṇṇa, Aṅgulimāla, Upālī, Nanda, & Sīvalī—have arisen as auspicious marks at the middle of my forehead.
The rest of the 80 great elders—victorious, disciples of the Victor, sons of the Victor, shining with the majesty of moral virtue—are established in the various parts of my body.
The Ratana Sutta is in front, the Metta Sutta to the right. The Dhajagga Sutta is behind, the Aṅgulimāla Paritta to the left. The Khandha & Mora Parittas and the Āṭānāṭiya Sutta are a roof in space. The remaining suttas are established as a rampart.
Excellently bound in many ways by the Victor,
[Bound by the Victor’s authority & strength],
As I dwell, in all my affairs, always in the cage of the Self-awakened One, living on earth in the middle of the cage of the Victors, I am always guarded by all of those great noble men.
Thus am I utterly well-sheltered, well-protected.
Through the power of the Victor, misfortunes are vanquished.
Through the power of the Dhamma, the enemy horde is vanquished.
Through the power of the Saṅgha, dangers are vanquished.
Guarded by the power of the True Dhamma,
I go about in the Victor’s Cage.
seven ramparts arrayed against them, may all misfortunes within & without—caused by such things as wind or bile—be destroyed without trace through the unending Victor’s majesty.

05/09/2023

Creating a form with 1,000 arms, each equipped with a weapon,
Māra, on the elephant Girimekhala, uttered a frightening roar together with his troops.
The Lord of Sages defeated him by means of such qualities as generosity:
By the majesty of this, may you have the highest victory blessing.

Even more frightful than Māra making war all night was Āḷavaka, the arrogant unstable ogre.
The Lord of Sages defeated him by means of well-trained endurance:

Nāḷāgiri, the excellent elephant, when maddened, was very horrific,
like a forest fire, a flaming discus, a lightning bolt.
The Lord of Sages defeated him by sprinkling the water of goodwill:
By the majesty of this, may you have the highest victory blessing.
By the majesty of this, may you have the highest victory blessing.
[By the majesty of this, may you have victory blessings.

Very horrific, with a sword upraised in his expert hand,
Garlanded-with-Fingers ran three leagues along the path.
The Lord of Sages defeated him with mind-fashioned marvels:
By the majesty of this, may you have the highest victory blessing.

Having made a wooden belly to appear pregnant,
Ciñcā made a lewd accusation in the midst of the gathering.
The Lord of Sages defeated her with peaceful, gracious means:
By the majesty of this, may you have the highest victory blessing.

Saccaka, whose provocative views had abandoned the truth,
his mind delighting in argument, had become thoroughly blind.
The Lord of Sages defeated him with the light of discernment:
By the majesty of this, may you have the highest victory blessing.

Nandopananda was a serpent with great power but wrong views.
The Lord of Sages defeated him by means of a display of marvels,
sending his son (Moggallāna), the serpent-elder, to tame him:
By the majesty of this, may you have the highest victory blessing.

His hands bound tight by the serpent of wrongly held views,
Baka, the Brahmā, thought himself pure in his radiance & power.
The Lord of Sages defeated him by means of his words of knowledge:
By the majesty of this, may you have the highest victory blessing.

These eight verses of the Buddha’s victory blessings:
Whatever person of discernment
recites or recalls them day after day without lapsing,
destroying all kinds of obstacles,
will attain emancipation & happiness.

05/09/2023

मोरपरित्तं

पूरेन्तो बोधिसम्भारे, निब्बत्तो मोरयोनियं ।

येन संविहितारक्खं, महासत्तं वने चरा ॥

चिरस्सं वायमन्तापि, नेव सक्खिसु गण्हितुं ।

ब्रह्ममन्तन्ति अक्खातं, परित्तं तं भणामहे ॥

उदेत यं चक्खुमा एकराजा,

हरिरसवण्णो पठविप्पभासो ।

तं तं नमस्सामि हरिस्सवण्णं पठविप्पभासं,

तयज्ज गुत्ता विहरेमु दिवसं ॥1॥

ये ब्राह्मणा वेदगू सब्बधम्मे,

ते में नमो ते च मं पालयन्तु ।

नमत्थु बुद्धानं नमस्थु बोधिया,

नमो विमुत्तानं नमो विमुत्तिया इमं सो परितं कत्वा,

मोरो चरति एसना ||2||

अपेतयं चक्खुना एकराजा, हरिरसवण्णो पठविप्पभासो ।
तं तं नमस्सामि हरिस्सण्णं पठविप्पभासं ।
तयज्ज गुत्ता विहरेमु रतिं ॥3॥

ये ब्राह्मणा वेदगू सब्बधम्मे, ते में नमो ते च मं पालयन्तु । नमत्थु बुद्धानं नमत्थु बोधिया, नमो विमुत्तानं नमो विमुत्तिया । इमं सो परित्तं कत्वा, मोरो वासमकप्पयीति ॥4॥

04/09/2023

Buddha Vandana

Such indeed is He, the Richly Endowed: the Free,
the Fully and Perfectly Awake, Equipped with
Knowledge and Practice, the Happily Attained,
Knower of the Worlds, Guide Unsurpassed of Men
to Be Tamed, the Teacher of Gods and Men, the
Awakened One Richly Endowed.
All my life I go for Refuge to the Awakened One.
To all the Awakened of the past,
To all the Awakened yet to be,
To all the Awakened that now are,
My worship flows unceasingly.
No other refuge than the Wake, Refuge supreme, is
there for me.
O by the virtue of this truth,
May grace abound, and victory!

Dhamma Vandana

Well communicated is the teaching of the Richly
Endowed One, Immediately Apparent, Perennial,
of the Nature of a Personal Invitation,
Progressive, to be understood individually, by the
wise.
All my life I go for Refuge to the Truth.
To all the Truth-Teachings of the past,
To all the Truth-Teachings yet to be,
To all the Truth-Teachings that now are,
My worship flows unceasingly.
No other refuge than the Truth, Refuge supreme,
is there for me.
O by the virtue of this truth,
May grace abound, and victory!

Sangha Vandana

Happily proceeding is the fellowship of the
Hearers of the Richly Endowed One, uprightly
proceeding ... methodically proceeding ...
correctly proceeding,... namely, these four pairs
of Individuals, these eight Persons. This
fellowship of Hearers of the Richly Endowed
One is worthy of worship, worthy of hospitality,
worthy of offerings, worthy of salutation with
folded hands, an incomparable source of
goodness to the world.
All my life I go for Refuge to the Fellowship.
To all the Fellowships that were,
To all the Fellowships to be,
To all the Fellowships that are,
My worship flows unceasingly.
No refuge but the Fellowship,
Refuge supreme, is there for me.
O by the virtue of this truth,
May grace abound, and victory!

04/09/2023

1 [Introduction—why I am an unlikely President for this Conference]
[1:] Friends,
I am really sorry for the members of the Jat-Pat-Todak Mandal who have so very kindly invited me to preside over thisConference. I am sure they will be asked many questions for having selected me as the President. The Mandal will beasked to explain as to why it has imported a man from Bombay to preside over a function which is held in Lahore. Ibelieve the Mandal could easily have found someone better qualified than myself to preside on the occasion. I have criticised the Hindus. I have questioned the authority of the Mahatma whom they revere. They hate me. To them I am asnake in their garden. The Mandal will no doubt be asked by the politically-minded Hindus to explain why it has calledme to fill this place of honour. It is an act of great daring. I shall not be surprized if some political Hindus regard it as aninsult. This selection of me certainly cannot please the ordinary religiously-minded Hindus.
[2:] The Mandal may be asked to explain why it has disobeyed the Shastric injunction in selecting the President. Accordingto the Shastras, the Brahmin is appointed to be the Guru for the three Varnas, , is a direction ofthe Shastras. The Mandal therefore knows from whom a Hindu should take his lessons and from whom he should not.The Shastras do not permit a Hindu to accept anyone as his Guru merely because he is well-versed. This is made veryclear by Ramdas, a Brahmin saint from Maharashtra, who is alleged to have inspired Shivaji to establish a HinduRaj. In his Dasbodh, a socio-politico-religious treatise in Marathi verse, Ramdas asks, addressing the Hindus, can weaccept an Antyaja to be our Guru because he is a Pandit (i.e. learned)? He gives an answer in the negative.
[3:] What replies to give to these questions is a matter which I must leave to the Mandal. The Mandal knows best thereasons which led it to travel to Bombay to select a president, to fix upon a man so repugnant to the Hindus, and todescend so low in the scale as to select an Antyaja—an untouchable— to address an audience of the Savarnas. As formyself, you will allow me to say that I have accepted the invitation much against my will, and also against the will of manyof my fellow untouchables. I know that the Hindus are sick of me. I know that I am not a persona grata [=someonewelcome] with them. Knowing all this, I have deliberately kept myself away from them. I have no desire to inflict myselfupon them. I have been giving expression to my views from my own platform. This has already caused a great deal ofheart-burning and irritation.
[4:] I have no desire to ascend the platform of the Hindus, to do within their sight what I have been doing within theirhearing. If I am here it is because of your choice and not because of my wish. Yours is a cause of social reform. That causehas always made an appeal to me, and it is because of this that I felt I ought not to refuse an opportunity of helping thecause—especially when you think that I can help it. Whether what I am going to say today will help you in any way tosolve the problem you are grappling with, is for you to judge. All I hope to do is to place before you my views on the problem.


04/09/2023

Buddha Vandana

Such indeed is He, the Richly Endowed: the Free,
the Fully and Perfectly Awake, Equipped with
Knowledge and Practice, the Happily Attained,
Knower of the Worlds, Guide Unsurpassed of Men
to Be Tamed, the Teacher of Gods and Men, the
Awakened One Richly Endowed.
All my life I go for Refuge to the Awakened One.
To all the Awakened of the past,
To all the Awakened yet to be,
To all the Awakened that now are,
My worship flows unceasingly.
No other refuge than the Wake, Refuge supreme, is
there for me.
O by the virtue of this truth,
May grace abound, and victory!

01/09/2023


this clip is from part-1 from birth to pravajja

01/09/2023

The Buddha and His Dhamma was first published in 1957 in the year following Ambedkar's death on 6 December 1956. Written in English, the book has been translated to many languages, including Hindi

—FromBirthtoParivraja

28/08/2023

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. At that time Bahiya of the Bark-cloth was living by the seashore at Supparaka. He was respected, revered, honored, venerated, and given homage, and was one who obtained the requisites of robes, almsfood, lodging, and medicines.

Now while he was in seclusion, this reflection arose in the mind of Bahiya of the Bark-cloth: "Am I one of those in the world who are arahats or who have entered the path to arahatship?"

Then a devata who was a former blood-relation of Bahiya of the Bark-cloth understood that reflection in his mind. Being compassionate and wishing to benefit him, he approached Bahiya and said: "You, Bahiya, are neither an arahant nor have you entered the path to arahatship. You do not follow that practice whereby you could be an arahant or enter the path to arahatship."

"Then, in the world including the devas, who are arahats or have entered the path to arahatship?"

"There is, Bahiya, in a far country a town called Savatthi. There the Lord now lives who is the Arahant, the Fully Enlightened One. That Lord, Bahiya, is indeed an arahant and he teaches Dhamma for the realization of arahatship."

Then Bahiya of the Bark-cloth, profoundly stirred by the words of that devata, then and there departed from Supparaka. Stopping only for one night everywhere (along the way), he went to Savatthi where the Lord was staying in the Jeta Wood at Anathapindika's monastery. At that time a number of bhikkhus were walking up and down in the open air. Then Bahiya of the Bark-cloth approached those bhikkhus and said: "Where, revered sirs, is the Lord now living, the Arahant, the Fully Enlightened One? We wish to see that Lord who is the Arahant, the Fully Enlightened One."

"The Lord, Bahiya, has gone for almsfood among the houses."

Then Bahiya hurriedly left the Jeta Wood. Entering Savatthi, he saw the Lord walking for almsfood in Savatthi — pleasing, lovely to see, with calmed senses and tranquil mind, attained to perfect poise and calm, controlled, a perfected one, watchful with restrained senses. On seeing the Lord he approached, fell down with his head at the Lord's feet, and said: "Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

Upon being spoken to thus, the Lord said to Bahiya of the Bark-cloth: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."

A second time Bahiya said to the Lord: "It is difficult to know for certain, revered sir, how long the Lord will live or how long I will live. Teach me Dhamma, Lord; teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time." A second time the Lord said to Bahiya: "It is an unsuitable time, Bahiya, we have entered among the houses for almsfood."

A third time Bahiya said to the Lord: "It is difficult to know for certain... Teach me Dhamma, Sugata, so that it will be for my good and happiness for a long time."

"Herein, Bahiya, you should train yourself thus: 'In the seen will be merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognized will be merely what is cognized.' In this way you should train yourself, Bahiya.

"When, Bahiya, for you in the seen is merely what is seen... in the cognized is merely what is cognized, then, Bahiya, you will not be 'with that.' When, Bahiya, you are not 'with that,' then, Bahiya, you will not be 'in that.' When, Bahiya, you are not 'in that,' then, Bahiya, you will be neither here nor beyond nor in between the two. Just this is the end of suffering."

Now through this brief Dhamma teaching of the Lord the mind of Bahiya of the Bark-cloth was immediately freed from the taints without grasping. Then the Lord, having instructed Bahiya with this brief instruction, went away.

Not long after the Lord's departure a cow with a young calf attacked Bahiya of the Bark-cloth and killed him. When the Lord, having walked for almsfood in Savatthi, was returning from the alms round with a number of bhikkhus, on departing from the town he saw that Bahiya of the Bark-cloth had died.

Seeing this he said to the bhikkhus: "Bhikkhus, take Bahiya's body, put it on a litter, carry it away and burn it, and make a stupa for it. Your companion in the holy life has died."

"Very well, revered sir," those bhikkhus replied to the Lord.

Taking Bahiya's body, they put it upon a litter, carried it away and burnt it, and made a stupa for it. Then they went to the Lord, prostrated themselves, and sat down to one side. Sitting there those bhikkhus said to the Lord: "Bahiya's body has been burnt revered sir, and a stupa has been made for it. What is his destiny, what is his future birth?"

"Bhikkhus, Bahiya of the Bark-cloth was a wise man. He practiced according to Dhamma and did not trouble me by disputing about Dhamma. Bhikkhus, Bahiya of the Bark-cloth has attained final Nibbana."

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

Where neither water nor yet earth
Nor fire nor air gain a foothold,
There gleam no stars, no sun sheds light,
There shines no moon, yet there no darkness reigns.

When a sage, a brahman, has come to know this
For himself through his own wisdom,
Then he is freed from form and formless.
Freed from pleasure and from pain.
This inspired utterance was spoken by the Lord also, so I did hear.

Source-सुत्तपिटक~खुद्दकनिकाय~(उदान-१. बोधिवग्गो-१०. बाहियसुत्तं)

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