The Darmatha indicated by the zero

{Isi Ramana Vihara (ඉසි රමණ විහර)} - Part - XV

The Darmatha indicated by the zero

(බින්දුවෙන් පෙන්වාදෙන ධර්මතාව)

It could be an extremely rare incident in this world to find out someone who can give a clear explanation on the origination of the zero. This was created by the Hela people with the effects of the Darmatha. It is explained in the Dhamma that the root cause for the origination of Hela alphabets is nothing but the origination of this zero. The maintaining of records, inscriptions by the Hela people from very ancient times is the best proof for this. The Darmatha of the zero can be identified by the Pela word used for it.

The word used in the Pela Dhamma for the zero is ‘Niggahitha - නිග්ගහිත ’. This can be defined as the origination of the Hela vocal signs. This is a kind of a rotation which was driven on a correct line. It’s a circle. What is presented by this is the rotation (බ්‍රමණය) needed for the attraction (රමණය). This Darmatha depicted in this manner is presented by the Hastha Mudra in the teachings of Gauthama Buddha. In the usage of The Five, one matter approaches to another matter. It is clearly explained that the doctrine developed by joining the thumb finger and the forefinger is nothing but this doctrine. 

In order to know the Darmatha depicted by the zero, is necessary to derivate the ‘Niggahitha - නිග්ගහිත ’ and define it. "න" + "ඉ" is the conception from The Nine(1). The conception from Nine is the process of becoming an egoistic person with a body. The nature of this egoism which possesses a body is to use The Five and grow it in to The Six.  

The initial stage of the rotation (බ්‍රමණය) is the usage of The Five. The rotation (බ්‍රමණය) is the process of going round and round to contact each other. That is the clashing (ඝට්ටනය). That clashing  is introduced by Gaga (ගග). The result of this clashing is the building of the relationship of each other and it is presented as Hi (හි).  The Five becomes The Six as it turns in to the consciousness and conceives. 'ත+අ' (2) is the grasping on to The Three by craving. The execution of Raga (lust), Dvesha (Anger) and Moha (Delusion) is to indicate the origination of the rotation (බ්‍රමණය). This rotation is a Darmatha scheduled for existence of all the beings.

The sermons explained in this manner such as San (සං), Han (හං), Than (තං) and Sun (සුං) can be seen in Tripitaka. It can be explained that it is originated by the zero due to the fix, the mess, the contact and the impact. From the atom to all, backed by the scientific approaches, vocal signs in the Hela language are formed to develop the Darmatha. The great Sages lived in the ancient times used these vocal signs developed by them to summarize and arrange the Dhamma which was not heard before. In order to explain this Dhamma, Attha Katha(3) (අට්ඨකතා) was written. Here, it should be specifically mentioned that, later, these Attha Katha (අට්ඨකතා) had been changed in to Artha Katha (අර්ථකතා). Because of this, the content of this was modified. Actually, the content of this was supposed to be the story of The Eight. Hence it very clearly understood that the Darmatha which explained the ‘Atalo Dahama’(4)  had been suppressed by this act. Hela Attha Katha disclosed the Darmatha of the story of The Five + The Three (පහයි + තුනයි), i.e. the rotation on the Eight (Ate Wattaya). 

The Hela people lived in the ancient times knew that attraction is originated by the rotation and it is the reason for the existence of Samsara and also the extinction of that is the relief, Nibbana. A vision of that nature is found in the cave inscriptions of Kaduruwewa in the region of Galgamuwa. One inscription found there, proves this with the support of signs. That inscription is as follows.

 

"පරුමක ශමුදහ ලෙනෙ කොණගම නම කරපිති අදකරකෙ" (යටගිය බෞද්ධ ඉතිහාසය, පිට 4)

“Parumaka Shamudaha Konagama Nama Karapithi Adakarake”  (Yata Giya Bauddha Ithihaasaya,page 4)

What is mentioned as ‘Adakarake  - අදකරකෙ’ is the symbol found at the end of the inscription. ' අ ' is to explain the grasping  (අල්ලා ගැනීම), releasing (අතහැර දැමීම).   ' ද ' is to explain the Darmatha (ධර්මතාව).  ' ර ' is the possession of the attraction (රමණය). ' කෙ ' is for the possession of a body based on Karmic effects and its nature of being subjected to birth (Jaathi) and the decay (Jaraa). The Nobel One who totally eradicated the existence of Samsara, explained in this, was given the name Konagama (කොණගම). That is the Konaagama Buddha.

There is a description about Konaagama Buddha in the Mahavamsa. There had been king called ‘Samiddha’ (සමිද්ධ) that day. This story which is related to Lanka is proved by this above mentioned inscription. But there is a small difference where the name ‘Samiddha’ (සමිද්ධ) had been used as ‘Samudha (සමුධ)’ in the inscription. Accepting the factor highlighted in the inscription is the most accurate method than the one in the Mahavamsa. According to Dr. R. L. Brohier (5) , Kurunegala had been considered as the main city for many Buddhist kingdoms in the time of Kakusanda Buddha and Konaagama Buddha. The information related to Buddhist history which is not the interest of the many people in Lanka, had been the subject matter for his vision. Hence, the information found in the above mentioned inscription can be accepted as true and genuine.

Using the signs was one of the communication methods used in the ancient Lanka. Using the signs either in the beginning or at the end of the inscription was a very prominent feature. The usage of these signs played a major role in the process of identifying the Great King Dutugamunu too. There are several inscriptions where signs had been used to depict the great kingship of him and also the Bosath characteristics in his life. One of them is highlighted as follows.

" දෙවනපිය මහරජස ගමිණි අබයස පුත තිශයස ලෙණෙ සිතගුහෙ අගත අනගත චතුදිශ ශගශ " 

“Dewanapiya Maharajasa Gamini Abayasa Putha Thishayasa Lene Sithaguhe Agatha Anagatha Chathudisha Shagasha”

This inscription helped to identify the Grate King Dutugamunu. Even the Mahavansa records that his real name is Gamini Abaya (ගමිණි අබය). The greatness of the king can be positively identified by the two signs given here. ‘Dewanapiya දෙවනපිය’ found in this inscription discloses a very subtle Darmatha.

ද + එ = 'දෙ' (6) is used to describe the fact that the birth had occurred in the human world according to Darmatha. 'ව' (7) was used to say that this birth had occurred based on rotation of The Eight (අටේ වට්ටය - Ate Wattaya). 'න' (8) is to explain the procession of a body by the summation of the External and Internal Nine. 'පි' (9) is to denote the conception, the birth, of consciousness occurred due to the attraction of The Five. 'ය' (10) is the achievement of the reality (යථාර්තය). Based on this description the interpretation for this inscription can be given as “The Great king who realized the reality of the Darmatha in the world or The Great king who has an realistic view over the Darmatha found in the world”. 

The very first sign in this inscription was used to denote the designation to the highest person in Siw Helaya. Or in other words, this sign was used to say that the king had stepped in to his throne with the interest of everyone. It does not say that there had been a war for this matter. The sign next to that is to denote the characteristics of the Maithriya Bosath(11). It was used to explain the fact that after making the selection on the proper timing (Kaala), the island or the land (Deepa), the country (Deshaya), the caste (Kulaya) and the mother (Maw) the noble one will be born in the Madya Desha (12) in the Siw Helaya as the Maithriya Bosath, will attend in to the supermandane Enlightenment, will direct the people living in that time to the path of Nibbana and finally will attend in to Parinibbana, the passing away. This is a solid proof that the people lived in the ancient Helaya knew about the history and also the Dhamma. But, why is it the so called educated and intellectual people living today are not interested in understanding this absolute truth?

------------------------------------------------------------------------------------------------------------------------------------------ 1 - "න"  is for  නවය ( The Nine) "ඉ" is for ඉපදීම (The Conception).

 2 - 'ත' is for 'තණ්හාව' (The Craving). 'අ' is for 'අල්ලා ගැනීම' (The Grasping).

 3 - The story of The Eight. අට්ඨ (attha) or අට (ata) is the eight.

 4 - 'Atalo Dahama' (The Eight Vicissitudes of Life) - Gain and Loss, Good repute and Ill repute, Praise and Censure and Pain and Pleasure. ‘Ata is for Eight. Lo is for Lokaya, The world and Dahama is for the Dhamma, The Doctrine. These are experienced by any average human being in his life. From the very ancient times, the people in Heladiva knew about them. In overcoming the issues in life, they applied these and got the relief in mind.

5 - Dr. Richard Leslie Brohier, born on the 5th of October 1892, the Surveyor, turned out to be a celebrity in penmanship who gave expression to his life’s experience of wide-ranging wanderings, in which, he maintained a rapport with the inhabitants whom he met in remote villages, even those veiled in thick jungles.

6 - The Sinhala alphabets  ද + එ = 'දෙ' ' are pronounced as ‘Da ( Dayanna) + E ( Eyanna) = De (Deyanna)’. 

7 -The Sinhala alphabet ‘ව’ is pronounced as ‘Va ( Vayanna)’. 

8 - The Sinhala alphabet ‘න’ is pronounced as ‘Na ( Nayanna)’. 

9 - The Sinhala alphabet 'පි' is pronounced as ‘Pi ( Piyanna)’. 

10 -The Sinhala alphabet 'ය' is pronounced as ‘Ya ( Yayanna)’. 

11 - The next Buddha to come in to this world.

12 - The central region in the country.

Translated by Amal Meemanage (amalmeemanage@gmail.com)