(3). The device of breaking up an alliance (Bheda)
According to the Kamandaki Nīti as well as the Abhidhānappadīpika Commentary , the bheda upāya has its own three modes:
´ေဘဒ´ဥပါယ္သုံးပါးရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း၊ အဘိဓါန္ဋီကာ တုိ႔တြင္ ဆုိသည္။
That is to say: Those skilled in the Devices know that the bheda upāya has three different modes; First, tale-bearing to break up the friendly relationship between two parties who are in agreement; second, inducing one party in a friendly relationship to feel more favorably towards oneself than towards his original partner; third, insinuating suggestions that will cause fear that one of the parties is seeking his own benefit and that when he has got what he wants he will break the relationship.
ကုန္းေခ်ာေသာစကားကုိ ေျပာဆုိ၍ ညီၫြတ္ေနသူတုိ႔ အခ်င္းခ်င္း ခ်စ္ခင္ စုံမက္ျခင္းကုိ ပယ္ရွားျခင္းလည္း ေကာင္း။ ထိုမွတစ္ပါး၊ အခ်င္းခ်င္းညီၫြတ္သူတုိ႔ တြင္ အခ်ိဳ႕ေသာသူတုိ႔ကုိ အခ်င္းခ်င္းခ်စ္ခင္စုံမက္ ေနသည္ ထက္ ကုိယ့္ကုိ ခ်စ္ခင္စုံမက္ ရႊင္လန္းလာေအာင္ ျပဳလုပ္ျခင္းလည္းေကာင္း။ သူအက်ိဳးရွိခုိက္ျဖစ္၍သာ ယခု အသင့္အတင့္ျပဳသည္၊ ေနာင္ခါသ႔ူအလုိျပည့္လွ်င္ သင့္ကုိဖ်က္ဆီး လိမ့္မည္ဟု ေျခာက္လွန္႔ျခင္းလည္းေကာင္း။ ဤ´ေဘဒ´ဥပါယ္ကုိ ဤသုိ႔သုံးပါး အျပားရွိ၏ဟု ေဘဒဥပါယ္ကုိသိကုန္ေသာ ပညာရွိတုိ႔သည္ သိမွတ္အပ္၏။
The bheda upāya is clearly a matter of falsehood and pisunavācā, or slander. It is therefore counted in religious books as one of the four types of evil speech.
´ေဘဒ´ဥပါယ္ဟူသည္ကား မုခ်ဆတ္ဆတ္ ပိသုဏ၀ါစာပင္တည္း။ သုိ႔ျဖစ္၍ သာသနာေတာ္ က်န္းဂန္တုိ႔၌ လာေသာ ပိသုဏ၀ါစာ၏ အဂၤါေလးပါးကုိ လည္း မွတ္အပ္၏။
Regarding the four types of pisunavācā, it is said in the Dhammasingani Atthakathā and other commentaries:
ပိသုဏ၀ါစာ အဂၤါေလးပါးကုိ အ႒သာလိနီအစရွိေသာ အ႒ကထာတုိ႔၌ဆုိ ၏။
Among these four types of evil speech, there is the dirty mind of the man who hopes either to break up a relationship between others, or to win love for himself, and so energetically uses all the resources of his mind and body for this purpose. This is called pisunavācā. (In this connection, the word vācā does not refer to speech: it refers to will and disposition of mind).
ထုိ၀စီကံေလးပါးတုိ႔တြင္ ညစ္ႏြမ္းေသာစိတ္ယုတ္မာရွိေသာသူ၏ သူတစ္ ပါးတုိ႔ကုိ အသင္းအပင္း ကြဲျပားျခင္းငွာ လည္းေကာင္း၊ မိမိကုိ ခ်စ္ေစလုိျခင္းငွာ လည္းေကာင္း၊ကုိယ္မႈ၊ႏႈတ္မႈတုိ႔၌ျဖစ္ေသာ လုံ႔လ၀ီရိယသည္ ျဖစ္ေစအပ္ေသာ ေစတနာသည္ ပိသုဏ၀ါစာမည္၏။ (ဤအရာ၌ ၀ါစာသည္ စကားဟူေသာ အနက္ကုိမေဟာ၊ ေစတနာေစတသိက္ကုိ ေဟာသည္ဟု မွတ္ပါ။)
In this pisunavācā , if the association that is severed was of small value, the blame is slight: if it was of great value, the blame is heavy.
ထုိပိသုဏ၀ါစာသည္ ၿဖိဳခဲြခံရေသာ အသင္းအပင္း အဖြဲ႔အစည္းက ဂုဏ္ ငယ္လွ်င္ အျပစ္ေသး၏။ ဂုဏ္ျမင့္လွ်င္ အျပစ္ႀကီးမား၏။
Arahants and monks should act in accordance with the precepts of the Vinaya as a united body, and their union is therefore known as the Sanghā .
ေဟာၾကားေတာ္မူအပ္ေသာ ၀ိနည္းေတာ္အားျဖင့္ ရဟန္းသံဃာတုိ႔သည္ အေပါင္းအစုျပဳ၍ အမႈမ်ိဳးမ်ိဳးကုိ ေဆာင္ရြက္ရသည္။ ထုိ႔ေၾကာင့္ အေပါင္းအစုကို ´သံဃာ´ဟုေခၚသည္။
Among all the unions in the world, the union that is the Sanghā is of the highest value. If it were to be divided so as to break up the community of the Sanghā, that would be a bhedakam of the Sangha (One who causes dissension in the community of Monks).
ေလာက၌အေပါင္းအစု အသင္းအဖြဲ႔တုိ႔တြင္ ဤသံဃာေတာ္ဟူေသာ အဖြဲ႔အစည္းသည္ ဂုဏ္အႀကီးဆုံးျဖစ္၍၊ ယင္းသံဃာ၏ ညီၫြတ္ျခင္းကုိ ၿဖိဳခြဲလွ်င္ သံဃေဘဒကကံထုိက္၏။
Its perpetrator would have no reincarnation; he would truly have fallen into the greatest of all sins, the ānantariyakamma.
ေသသည့္ေနာက္ ဘ၀မျခားဘဲ အပါယ္သုိ႔ဧကန္ေရာက္တတ္ေသာ အာနႏၱရိယကံျဖစ္၍ အျပစ္အႀကီးဆုံးျဖစ္၏။
If there has been a breakup of an association by means of one of the three modes of the bheda upāya, such as pisunavācā, those who were once united become separated. But those whose association is thus practised against may come to realise that the whole purpose of the operation was to divide them.
ပိသုဏ၀ါစာ၏ အေၾကာင္းအေထာက္ပံ့တုိ႔သည္ကား။ ။ ၿဖိဳခြဲအပ္ေသာ တစ္ပါးေသာအေပါင္းအစုျဖစ္ျခင္း၊ ´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ဤအေပါင္းအစုျပဳေသာသူတုိ႔သည္ တစ္ကြဲ တစ္ျပားစီ အသီးသီး ျဖစ္ကုန္လတၱံ႔ဟု ကြဲျပားမႈကုိ ဦးစားေပးျခင္းလည္းေကာင္း။
They will then see that their enemy believes that once the association is broken he will become popular and will be able to enter into it.
´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ငါ့ကုိခ်စ္ခင္၊ အကၽြမ္း၀င္လတၱံ႔ဟု မိမိကုိ ခ်စ္ေစ လုိျခင္းလည္းေကာင္း။
Once they realise that he is using all his energy in the bheda upāya as one of the four modes, just for popularity, and that this is the meaning of the attempt, the association will not be broken by mere words. If they allow themselves to be divided, it will be a victory for words.
ထုိ´ေဘဒ´ဥပါယ္ႏွင့္ေလွ်ာ္ေသာ လုံ႔လ၀ီရိယလည္းေကာင္း။ ထုိခြဲအပ္ ေသာ အဖြဲ႔အစည္း၏ ကြဲေအာင္ျပဳ လုပ္ေသာ အနက္အဓိပၸါယ္ကုိသိျခင္းလည္း ေကာင္း။ ဤေလးပါးတုိ႔သည္ စင္စစ္ေသာ္ကား တစ္ပါးေသာသူတုိ႔ ကြဲျပားမႈမရွိ ေသာ္၀စီကံပ်က္စီးျခင္း(ကမၼပထ)မျဖစ္။ ကြဲျပားမွသာ ၀စီကံပ်က္စီးျခင္း (ကမၼ ပထ) ေျမာက္သည္။ (ဤေဘဒဥပါယ္ဟူသည္- အင္အားတူလွ်က္ အသင္းအပင္း ညီၫြတ္လွေသာေၾကာင့္ မေအာင္ျမင္နိုင္ေလာက္ ေသာ ရန္သူကုိ ျပဳလုပ္ရန္ဥပါ ယ္တည္း။)
As I have said, there are two ways of so working for division. Of the two ways, one is to work on creating divisions in the minds of its members when their association is in agreement and so too strong to defeat.
ကြဲျပားေအာင္ျပဳလုပ္ရာ၌ ဆုိခဲ့ၿပီးသည့္အတုိင္း ျပဳလုပ္ရန္ႏွစ္မ်ိဳးရွိသည္။ႏွစ္မ်ိဳးဟူ ေသာ္ကား- အသင္းအပင္းညီၫြတ္ေသာေၾကာင့္ အားေကာင္း၍ မေအာင္နုိင္ေလာက္ ရာ၌ အခ်င္းခ်င္းစိတ္ပ်က္ၾက၍ ကြဲျပားေအာင္ျပဳလုပ္ရန္တစ္နည္း။
The other way is, when the association has one or two powerful members, to create devoted factions.
အသင္းအပင္းတြင္ ဩဇာႀကီးသူ တစ္ေယာက္ႏွစ္ေယာက္ရွိသည္ကုိ ကုိယ့္ဘက္ သုိ႔ပါေအာင္ ကုိယ့္ကုိ ခ်စ္ေအာင္ျပဳလုပ္ရန္ တစ္နည္းဟု ႏွစ္နည္းရွိသည္။
This is how divisions are made: as I have said, there are three methods, and one of these methods has to be selected.
ကြဲေအာင္ျပဳလုပ္ပုံကား။ ။ ဆုိခဲ့ၿပီးသည့္အတုိင္း သုံးနည္းပင္တည္း။ ဤသုံးနည္း တုိ႔တြင္ တစ္နည္းနည္းျဖင့္ ကြဲေအာင္ျပဳလုပ္ရလိ္မ့္မည္။
က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။စတုဗၺဏ္ဏ၀ဂၢ ႏွာ-၂၄၂
ဓမၼသဂၤဏီအ႒ကထာ၊ ကာမာ၀စရကုသလပဒဘာဇနိယ၊ အကုသလကမၼပထကထာ ႏွာ-႒-၁၄၂
သီလကၡႏၶအ႒ကထာ၊ ၁။ ျဗဟၼဇာလသုတ္ ႏွာ-႒-၁-၇၃
နိဒါန၀ဂၢအ႒ကထာ၊ ၃။ဓါတုသံယုတ္၊ ၃-၅။ ပၪၥသိကၡာပဒသုတ္ ႏွာ-႒-၂-၁၃၆
မဟာနိေဒၵသအ႒ကထာ၊ ၂။ ဂုဟ႒ကသုတ္ ႏွာ-႒-၁၀၀
အဂၤုတၱရနိကာယ၊ ဒသကပါဠိ၊ ၄။ ဥပါလိ၀ဂၢ၊ ၉။ ပ.အာနႏၵသုတ္ ႏွာ-၃-၃၁၆
ဋီကာေက်ာ္ပါဠိ ႏွာ-၇၃
ဥပရိပဏ္ဏာသအ႒ကထာ၊ ၄။၀ိဘဂၤ၀ဂၢ၊ ၁၂။ဒကၡိဏာ၀ိဘဂၤသုတ္ ႏွာ-႒-၄-၂၂၅
နိဒါန၀ဂၢအ႒ကထာ၊ ၄။ေမဃိယ၀ဂၢ၊ ။ ေဂါပါလကသုတ္၊ ႏွာ-႒-၂၁၈
အႏုဒီပနီပါဌ။ ၁။ စိတၱသဂၤဟအႏုဒီပနာ ႏွာ-၂၅
According to the Kamandaki Nīti as well as the Abhidhānappadīpika Commentary , the bheda upāya has its own three modes:
´ေဘဒ´ဥပါယ္သုံးပါးရွိေၾကာင္းကုိ ကာမႏၵကီနီတိက်မ္း၊ အဘိဓါန္ဋီကာ တုိ႔တြင္ ဆုိသည္။
That is to say: Those skilled in the Devices know that the bheda upāya has three different modes; First, tale-bearing to break up the friendly relationship between two parties who are in agreement; second, inducing one party in a friendly relationship to feel more favorably towards oneself than towards his original partner; third, insinuating suggestions that will cause fear that one of the parties is seeking his own benefit and that when he has got what he wants he will break the relationship.
ကုန္းေခ်ာေသာစကားကုိ ေျပာဆုိ၍ ညီၫြတ္ေနသူတုိ႔ အခ်င္းခ်င္း ခ်စ္ခင္ စုံမက္ျခင္းကုိ ပယ္ရွားျခင္းလည္း ေကာင္း။ ထိုမွတစ္ပါး၊ အခ်င္းခ်င္းညီၫြတ္သူတုိ႔ တြင္ အခ်ိဳ႕ေသာသူတုိ႔ကုိ အခ်င္းခ်င္းခ်စ္ခင္စုံမက္ ေနသည္ ထက္ ကုိယ့္ကုိ ခ်စ္ခင္စုံမက္ ရႊင္လန္းလာေအာင္ ျပဳလုပ္ျခင္းလည္းေကာင္း။ သူအက်ိဳးရွိခုိက္ျဖစ္၍သာ ယခု အသင့္အတင့္ျပဳသည္၊ ေနာင္ခါသ႔ူအလုိျပည့္လွ်င္ သင့္ကုိဖ်က္ဆီး လိမ့္မည္ဟု ေျခာက္လွန္႔ျခင္းလည္းေကာင္း။ ဤ´ေဘဒ´ဥပါယ္ကုိ ဤသုိ႔သုံးပါး အျပားရွိ၏ဟု ေဘဒဥပါယ္ကုိသိကုန္ေသာ ပညာရွိတုိ႔သည္ သိမွတ္အပ္၏။
The bheda upāya is clearly a matter of falsehood and pisunavācā, or slander. It is therefore counted in religious books as one of the four types of evil speech.
´ေဘဒ´ဥပါယ္ဟူသည္ကား မုခ်ဆတ္ဆတ္ ပိသုဏ၀ါစာပင္တည္း။ သုိ႔ျဖစ္၍ သာသနာေတာ္ က်န္းဂန္တုိ႔၌ လာေသာ ပိသုဏ၀ါစာ၏ အဂၤါေလးပါးကုိ လည္း မွတ္အပ္၏။
Regarding the four types of pisunavācā, it is said in the Dhammasingani Atthakathā and other commentaries:
ပိသုဏ၀ါစာ အဂၤါေလးပါးကုိ အ႒သာလိနီအစရွိေသာ အ႒ကထာတုိ႔၌ဆုိ ၏။
Among these four types of evil speech, there is the dirty mind of the man who hopes either to break up a relationship between others, or to win love for himself, and so energetically uses all the resources of his mind and body for this purpose. This is called pisunavācā. (In this connection, the word vācā does not refer to speech: it refers to will and disposition of mind).
ထုိ၀စီကံေလးပါးတုိ႔တြင္ ညစ္ႏြမ္းေသာစိတ္ယုတ္မာရွိေသာသူ၏ သူတစ္ ပါးတုိ႔ကုိ အသင္းအပင္း ကြဲျပားျခင္းငွာ လည္းေကာင္း၊ မိမိကုိ ခ်စ္ေစလုိျခင္းငွာ လည္းေကာင္း၊ကုိယ္မႈ၊ႏႈတ္မႈတုိ႔၌ျဖစ္ေသာ လုံ႔လ၀ီရိယသည္ ျဖစ္ေစအပ္ေသာ ေစတနာသည္ ပိသုဏ၀ါစာမည္၏။ (ဤအရာ၌ ၀ါစာသည္ စကားဟူေသာ အနက္ကုိမေဟာ၊ ေစတနာေစတသိက္ကုိ ေဟာသည္ဟု မွတ္ပါ။)
In this pisunavācā , if the association that is severed was of small value, the blame is slight: if it was of great value, the blame is heavy.
ထုိပိသုဏ၀ါစာသည္ ၿဖိဳခဲြခံရေသာ အသင္းအပင္း အဖြဲ႔အစည္းက ဂုဏ္ ငယ္လွ်င္ အျပစ္ေသး၏။ ဂုဏ္ျမင့္လွ်င္ အျပစ္ႀကီးမား၏။
Arahants and monks should act in accordance with the precepts of the Vinaya as a united body, and their union is therefore known as the Sanghā .
ေဟာၾကားေတာ္မူအပ္ေသာ ၀ိနည္းေတာ္အားျဖင့္ ရဟန္းသံဃာတုိ႔သည္ အေပါင္းအစုျပဳ၍ အမႈမ်ိဳးမ်ိဳးကုိ ေဆာင္ရြက္ရသည္။ ထုိ႔ေၾကာင့္ အေပါင္းအစုကို ´သံဃာ´ဟုေခၚသည္။
Among all the unions in the world, the union that is the Sanghā is of the highest value. If it were to be divided so as to break up the community of the Sanghā, that would be a bhedakam of the Sangha (One who causes dissension in the community of Monks).
ေလာက၌အေပါင္းအစု အသင္းအဖြဲ႔တုိ႔တြင္ ဤသံဃာေတာ္ဟူေသာ အဖြဲ႔အစည္းသည္ ဂုဏ္အႀကီးဆုံးျဖစ္၍၊ ယင္းသံဃာ၏ ညီၫြတ္ျခင္းကုိ ၿဖိဳခြဲလွ်င္ သံဃေဘဒကကံထုိက္၏။
Its perpetrator would have no reincarnation; he would truly have fallen into the greatest of all sins, the ānantariyakamma.
ေသသည့္ေနာက္ ဘ၀မျခားဘဲ အပါယ္သုိ႔ဧကန္ေရာက္တတ္ေသာ အာနႏၱရိယကံျဖစ္၍ အျပစ္အႀကီးဆုံးျဖစ္၏။
If there has been a breakup of an association by means of one of the three modes of the bheda upāya, such as pisunavācā, those who were once united become separated. But those whose association is thus practised against may come to realise that the whole purpose of the operation was to divide them.
ပိသုဏ၀ါစာ၏ အေၾကာင္းအေထာက္ပံ့တုိ႔သည္ကား။ ။ ၿဖိဳခြဲအပ္ေသာ တစ္ပါးေသာအေပါင္းအစုျဖစ္ျခင္း၊ ´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ဤအေပါင္းအစုျပဳေသာသူတုိ႔သည္ တစ္ကြဲ တစ္ျပားစီ အသီးသီး ျဖစ္ကုန္လတၱံ႔ဟု ကြဲျပားမႈကုိ ဦးစားေပးျခင္းလည္းေကာင္း။
They will then see that their enemy believes that once the association is broken he will become popular and will be able to enter into it.
´ေဘဒ´ဥပါယ္သုံးမ်ိဳးတုိ႔တြင္ တစ္မ်ိဳးမ်ိဳးျဖင့္ ျပဳသည္ရွိေသာ္ ငါ့ကုိခ်စ္ခင္၊ အကၽြမ္း၀င္လတၱံ႔ဟု မိမိကုိ ခ်စ္ေစ လုိျခင္းလည္းေကာင္း။
Once they realise that he is using all his energy in the bheda upāya as one of the four modes, just for popularity, and that this is the meaning of the attempt, the association will not be broken by mere words. If they allow themselves to be divided, it will be a victory for words.
ထုိ´ေဘဒ´ဥပါယ္ႏွင့္ေလွ်ာ္ေသာ လုံ႔လ၀ီရိယလည္းေကာင္း။ ထုိခြဲအပ္ ေသာ အဖြဲ႔အစည္း၏ ကြဲေအာင္ျပဳ လုပ္ေသာ အနက္အဓိပၸါယ္ကုိသိျခင္းလည္း ေကာင္း။ ဤေလးပါးတုိ႔သည္ စင္စစ္ေသာ္ကား တစ္ပါးေသာသူတုိ႔ ကြဲျပားမႈမရွိ ေသာ္၀စီကံပ်က္စီးျခင္း(ကမၼပထ)မျဖစ္။ ကြဲျပားမွသာ ၀စီကံပ်က္စီးျခင္း (ကမၼ ပထ) ေျမာက္သည္။ (ဤေဘဒဥပါယ္ဟူသည္- အင္အားတူလွ်က္ အသင္းအပင္း ညီၫြတ္လွေသာေၾကာင့္ မေအာင္ျမင္နိုင္ေလာက္ ေသာ ရန္သူကုိ ျပဳလုပ္ရန္ဥပါ ယ္တည္း။)
As I have said, there are two ways of so working for division. Of the two ways, one is to work on creating divisions in the minds of its members when their association is in agreement and so too strong to defeat.
ကြဲျပားေအာင္ျပဳလုပ္ရာ၌ ဆုိခဲ့ၿပီးသည့္အတုိင္း ျပဳလုပ္ရန္ႏွစ္မ်ိဳးရွိသည္။ႏွစ္မ်ိဳးဟူ ေသာ္ကား- အသင္းအပင္းညီၫြတ္ေသာေၾကာင့္ အားေကာင္း၍ မေအာင္နုိင္ေလာက္ ရာ၌ အခ်င္းခ်င္းစိတ္ပ်က္ၾက၍ ကြဲျပားေအာင္ျပဳလုပ္ရန္တစ္နည္း။
The other way is, when the association has one or two powerful members, to create devoted factions.
အသင္းအပင္းတြင္ ဩဇာႀကီးသူ တစ္ေယာက္ႏွစ္ေယာက္ရွိသည္ကုိ ကုိယ့္ဘက္ သုိ႔ပါေအာင္ ကုိယ့္ကုိ ခ်စ္ေအာင္ျပဳလုပ္ရန္ တစ္နည္းဟု ႏွစ္နည္းရွိသည္။
This is how divisions are made: as I have said, there are three methods, and one of these methods has to be selected.
ကြဲေအာင္ျပဳလုပ္ပုံကား။ ။ ဆုိခဲ့ၿပီးသည့္အတုိင္း သုံးနည္းပင္တည္း။ ဤသုံးနည္း တုိ႔တြင္ တစ္နည္းနည္းျဖင့္ ကြဲေအာင္ျပဳလုပ္ရလိ္မ့္မည္။
က်မ္းကုိး ...
အဘိဓါနပၸဒီပိကာ ဋီကာ၊ ၂။ ဘူက႑။ ၄။စတုဗၺဏ္ဏ၀ဂၢ ႏွာ-၂၄၂
ဓမၼသဂၤဏီအ႒ကထာ၊ ကာမာ၀စရကုသလပဒဘာဇနိယ၊ အကုသလကမၼပထကထာ ႏွာ-႒-၁၄၂
သီလကၡႏၶအ႒ကထာ၊ ၁။ ျဗဟၼဇာလသုတ္ ႏွာ-႒-၁-၇၃
နိဒါန၀ဂၢအ႒ကထာ၊ ၃။ဓါတုသံယုတ္၊ ၃-၅။ ပၪၥသိကၡာပဒသုတ္ ႏွာ-႒-၂-၁၃၆
မဟာနိေဒၵသအ႒ကထာ၊ ၂။ ဂုဟ႒ကသုတ္ ႏွာ-႒-၁၀၀
အဂၤုတၱရနိကာယ၊ ဒသကပါဠိ၊ ၄။ ဥပါလိ၀ဂၢ၊ ၉။ ပ.အာနႏၵသုတ္ ႏွာ-၃-၃၁၆
ဋီကာေက်ာ္ပါဠိ ႏွာ-၇၃
ဥပရိပဏ္ဏာသအ႒ကထာ၊ ၄။၀ိဘဂၤ၀ဂၢ၊ ၁၂။ဒကၡိဏာ၀ိဘဂၤသုတ္ ႏွာ-႒-၄-၂၂၅
နိဒါန၀ဂၢအ႒ကထာ၊ ၄။ေမဃိယ၀ဂၢ၊ ။ ေဂါပါလကသုတ္၊ ႏွာ-႒-၂၁၈
အႏုဒီပနီပါဌ။ ၁။ စိတၱသဂၤဟအႏုဒီပနာ ႏွာ-၂၅