Return to Dharma
U.N.Biswas*
“INDIA, the republic, is now on sale.” (Outlook, 29 November 2010, p.32.) Those who are in charge to uphold the Republic are trading to sell India. I feel sad. Why 2010 was a year of monumental corruption? Who have made our India so vulnerable to corruption? Do we have any values? Yes, India has definite values of governance since Ancient times. We have offered India on sale because we have deviated from our values that India stood for ages. Our values of governance of our Republic India were adopted in our Constitution from the principles of governance of Asoka, who governed by the law of morality. The Asokan Lion Capital is our State Emblem and the Dharmachakra of Asokan Lion Capital adopted in the centre of our Natiional flag is the National Emblem of India. All State action has to be transacted in following Asokan values of governance. Dharmachakra(the wheel of law) is the ultimate goal of India.
Dharmachakra(The Wheel of Law)
The Constituent Assembly of India proposed to , “ include the Buddhist concept of Dharmachakra(adopted by Emperor Asoka). The spiritual basis of Indian civilization might thus be pronounced in our national symbol which will carry the message of peace, and non-violence to the world.” (emphasis added)
Dharma
Philosopher Dr.Radhakrishnan, in his speech during adoption of the National Flag of India, emphasized virtue. Purity and goal of truth cannot be achieved without recourse to virtue. “The Asoka’s wheel represents to us the wheel of the Law, , the wheel of Dharma. Truth can be gained only by the pursuit of the path of Dharma, by the practice of virtue, Truth,- Satya, Dharma, Virtue, these ought to be the controlling principles of all those who work under this Flag.”
Dynamism
Dr.Radhakrishanan, then dwells on the dynamic character of The Wheel of law. The country suffered due to our resistance to change.“It also tells that that the Dharma is something which is perpetually moving.”
Challenges
Thereafter he mentions the challenges before the nation and especially points out caste and untouchability. “There are ever so many institutions which are worked into our social fabric like caste and untouchability. Unless these are scrapped, we cannot say that we either seek truth or practice virtue. This wheel is a rotating thing, which is a perpetually revolving thing, indicates to us that there is death in stagnation. There is life in movement.”
Saffron
Saffron symbolizes the spirit of renunciation. “Sarve tyga rajadhrmesu drasta. All forms of renunciation are to be embodied in Raja Dharma, Philosophers must be kings. They must be dedicated spirits. They must be people who are imbued with the spirit of renunciation which that saffron color has transmitted to us from the beginning of our history. That stands for the fact the World belongs not to the wealthy, not to the prosperous but to the meek and humble, the dedicated and the detached. … If we are not imbued with the spirit of renunciation in these difficult days, we will again go under.”
We should feel ashamed that we are one of the most corrupt countries of the world. India ranks 87 in Corruption Index. In our quest of power, we knowingly protect the corrupt. This had been the direct cause of the cost of Rs.1,76,645 crore in one scam only. We may deal desire to earn fame and honour. This is also tanha and this tanha can be so intense that it can lead to mass killing, destruction of country, criminal misconducts to women and various other crimes. On individual plane, a person, be that he a Monk or laity, if he is blown away by greed for fame, he can stoop to any level to do any illegal acts. Which is why, the Buddha tells the Monks not to be thirsty for fame
“The thirst for fame, power and domination has brought untold agony to mankind. If a man makes no effort to check the longings that are ever ready to away his mind, he will become a slave to that mind.” ( Thera,Piyadassi, The Buddha’s Ancient Path,U.K, 1964, p.166.)
The Master, again and again warns the Monks not to cheat people. The holy life of a Monk is not for cheating, scheming, profit making, hankering after favour and honour, gossiping etc. The holy life of a Monk is lived with restraint and sacrifice.
“Monks, this holy life (brahmacariyam) is lived neither to cheat people nor for scheming, nor for profit and favour, nor for the sake of honour, It is not for gossiping so-and-so.” ‘But, monks, this holy life is lived for the sake of restraint, for abandoning, for dissipation, for cessation.’ ( A. ii.26, sutta 26.)
Asoka was not a Pabbajja, but he strictly followed the sprit of renunciation in Rajadharma as explained by Dr. Radhakrishnan. We have to return to Dhamma-the moral code o governance laid by Asoka. We can conclude reminding ourselves the salient points of Asokan Dhamma. These are : morality, indebtedness to Public, welfare of people, round the clock public service, strong will, confidence, dynamism, self-control-purity of mind and impartiality.
*, Director Research, Bhavana-The HRD Centre of NCMB Memorial Trust &
Convener, Dharmachakra-An Effort to Spread the Message of Dharmachakra in the National Flag of India.
January 7, 2011
CG 22, Sector II, Salt Lake City, Calcutta-700091
Sunday, January 9, 2011
Monday, January 3, 2011
AMBEDKAR & NON-VIOLENCE
Ambedkar
-The greatest non-violent social revolutionary of 20th century.
Ambedkar came from martial background. His father served army. Fighting was in his blood. He could have raised a huge number of soldiers who were ready to fight both conventional and non-conventional battles. His clan, the Mahars, excelled in Guerrilla warfare and insisted upon waging an unconventional war. Had he consented, the history of India would have been different
But Babashaeb had a clear vision of his own. And this did not come in one day. Boy Ambedkar, suffered inequality, hatred and injustice at Satara School. Daily, he heard his father read scriptures that did not offer him any solution to end his miseries in school and society. A turning point came when Guru Keluskar presented him, his book on the life of The Buddha. He read again and again and discovered his salvation in the Buddha. As he grew up, he found he was not alone. Millions of Indians remained victims of the denial of right to life, equality, liberty, dignity and justice.
After his completion of education in the west, he gradually organized his people for assertion of basic human rights. Ambedkar stressed that the primary objective of the Depressed Classes was to employ an army of social workers to fight for civil rights and in their programmes civil disobedience and bloodshed were unavoidable.( Letter to Mr. A.V.Thakkar, on14 November 1932.)
Ambedkar launched Kalaram Temple Entry Satyagraha in May 1930, which ended at the end of October 1935. More than 16000 persons including 500 women joined this movement. This was a peaceful Satyagraha led by Ambedkar but the caste Hindus resorted to violence and riots broke out.
On 3-3-1934, he took a complete 180o turn and decided to abandon civil disobedience and concentrate in social awakening through non-violent means. (Letter of Ambedkar from Rajgraha, Dadar, Bombay, dated 03-03-1934 to Mr. Bhaurao).
Therefore, the struggle had to be democratic and non-violent, without any hatred and malice. He was against all kinds of so called satyagrahs. He was a strict believer of the rule of law. Nothing illegal should be done to achieve goals. Strikes, civil disobedience and agitations have no place in his scheme of things.(Ambedkar, 1949.) He inspired his people to suffer, bleed and die but not kill any one. But why? He had no other alternative. He was deeply rooted in the non-violent way of the Buddha.
Imagine half a million people in one place only in 1956, instead of taking the way of the Buddha with him, take arms and fight, what would happen! Blood for blood! That was not to be. It was the most non-violent, peaceful gathering that 20th century had witnessed. Suddenly, and at once, Buddhism, which had been driven out of India, had returned. A new era in the history of India had begun. He was the greatest non-violent social revolutionary of 20th century.
Upendranath
16 January2009
Salt Water Lake, Calcutta.
-The greatest non-violent social revolutionary of 20th century.
Ambedkar came from martial background. His father served army. Fighting was in his blood. He could have raised a huge number of soldiers who were ready to fight both conventional and non-conventional battles. His clan, the Mahars, excelled in Guerrilla warfare and insisted upon waging an unconventional war. Had he consented, the history of India would have been different
But Babashaeb had a clear vision of his own. And this did not come in one day. Boy Ambedkar, suffered inequality, hatred and injustice at Satara School. Daily, he heard his father read scriptures that did not offer him any solution to end his miseries in school and society. A turning point came when Guru Keluskar presented him, his book on the life of The Buddha. He read again and again and discovered his salvation in the Buddha. As he grew up, he found he was not alone. Millions of Indians remained victims of the denial of right to life, equality, liberty, dignity and justice.
After his completion of education in the west, he gradually organized his people for assertion of basic human rights. Ambedkar stressed that the primary objective of the Depressed Classes was to employ an army of social workers to fight for civil rights and in their programmes civil disobedience and bloodshed were unavoidable.( Letter to Mr. A.V.Thakkar, on14 November 1932.)
Ambedkar launched Kalaram Temple Entry Satyagraha in May 1930, which ended at the end of October 1935. More than 16000 persons including 500 women joined this movement. This was a peaceful Satyagraha led by Ambedkar but the caste Hindus resorted to violence and riots broke out.
On 3-3-1934, he took a complete 180o turn and decided to abandon civil disobedience and concentrate in social awakening through non-violent means. (Letter of Ambedkar from Rajgraha, Dadar, Bombay, dated 03-03-1934 to Mr. Bhaurao).
Therefore, the struggle had to be democratic and non-violent, without any hatred and malice. He was against all kinds of so called satyagrahs. He was a strict believer of the rule of law. Nothing illegal should be done to achieve goals. Strikes, civil disobedience and agitations have no place in his scheme of things.(Ambedkar, 1949.) He inspired his people to suffer, bleed and die but not kill any one. But why? He had no other alternative. He was deeply rooted in the non-violent way of the Buddha.
Imagine half a million people in one place only in 1956, instead of taking the way of the Buddha with him, take arms and fight, what would happen! Blood for blood! That was not to be. It was the most non-violent, peaceful gathering that 20th century had witnessed. Suddenly, and at once, Buddhism, which had been driven out of India, had returned. A new era in the history of India had begun. He was the greatest non-violent social revolutionary of 20th century.
Upendranath
16 January2009
Salt Water Lake, Calcutta.
THE DOCTRINE
Buddhism-Some Questions & Answers
UN Biswas*
Q1. What is the doctrine of the Buddha?
A. The Wheel of law(Dhammachakra) – the Four noble Truths, Sorrow, Cause of Sorrow, Extinction of the Cause of Sorrow and the Eightfold path to the Extinction of the cause of Sorrow set rolling by The Buddha at the deer garden of Ishipatana, (abode of sage), modern Sarnanath near Varanasi is the doctrine.
Q2. Where was he born?
A. He was born in Lumbini forest on western bank of The Rohini River, when her mother was on her way to Debdaha. The Emperor Asoka raised an inscribed pillar on the spot that had left incontrovertible evidence of the place of birth of the Buddha. The inscription on the pillar however does not mention Kapilvastu- the capital of the Sakya tribal republic of which his father was the king.
Q3. Where is the site of Kapilavastu?
A. The Archaeological Survey of India (ASI) has identified Piprawah in Sidharnathnagar District of Uttarpradesh as the site of Kapilavastu city on the basis of an inscription and ruins of a city. The inscription mentions Bhiksu Sangha of Kapilavastu.
“This year’s excavation resulted in the discovery of thirty-one terracotta sealings , giving a clue to the location of ancient Kapilavastu, the capital of the Sakyas. The sealings( pl.XXXVA), found in one of the verandahs of the eastern monastery, at a depth ranging between 1.05 to 1.55 m, are inscribed in Brahmi characters of the first- second century A.D. There are two legends on the sealings, one reading Om Devaputra Vihare Kapilavastu Bhiksha Sangahasa. With a quadrangular plan, the monastery (pl. XXXVI) has a central courtyard with brick flooring ( pl.XXXV B ) enclosed by verandah and cells all round. There are in all thirty-three cells in the monastery with an entrance on the west. The sealings precisely indicate that the monastery in which they have been found belonged to the order of the monks of Kapilavastu. It could be inferred there from that the ancient city of Kapilavastu must be in the immediate neighbourhood of the stupa and the monastery.” (Indian Archaeology 1972- 73,A Review,1978, p.33.)
“The proximity to the ancient site of Pipraha, where the sealings with the legend Kapilavastu were found, the impressive structures, and the large quantity of antiquities hardly leave any doubt that they were the residential complex of the chief of the capital town of Kapilavastu , i.e. Sakya king Suddhodhana and his predecessors. In this connexion it can be recalled that the entrance of the structural complexes at Ganwaria is not towards the stupa as it happened to be in the case of all monasteries of Piprahwa.” (Indian Archaeology, 1974-75- A Review, 1979, p.41.)
This claim is not acceptable to Nepal and they claim that the site of Kapilvastu is Tilaurakot in Nepal.
Interestingly, the distance between Tilakurkot, (Nepalese Kapil Vastu) and Birdpur Estate in which Piprawah is located, (Indian Kapilavastu) is only 20 kms.( approximately) From Birdpur to the course of the Rohini River is less than 20kms.
Entire Nepal was a part of Asokan Empire and there was no controversy over the location of Kapilavastu in Ancient time. From the locations of both the sites, it seems probable that these sites were within the city of Kapilavastu of Sakya Kingdom.
Q4. What is the test set by the Buddha to be applied to prove the veracity of his saying?
A. He was the greatest rational man the world has ever seen, said Swami Vivekananda. The Buddha said, examine rationally before you accept anything. Thus the principle of rationality or scientific approach should always be kept in mind while discussing the doctrine of the Buddha. If we dilute this, we fail to understand his doctrine. He, like all great men realized that all kinds of myths, legends and tales would spin around him and therefore he warned us not to take the saying of the Buddha if it fails the test of rationality.
Q5. Did he renounce and leave home at midnight without informing his parents and wife?
A. No. In Ariyaparisena Sutta , The Buddha in unambiguous term says that he went forth –took Pabajja in public in broad day light.
Q6. Is there any concept of God, Self, Soul or Permanence in his doctrine?
A. No, No, No. In his doctrine, there is no God, Self, Soul or Permanence.
Q7. Did he believe in Rituals?
A. No.
Q6. Did he believe in Caste?
A. No. He denied caste and campaigned all through for abolition of caste to establish a society of dignity, equality, fraternity and justice. His denial of caste is a great movement said Swamiji. According to Swamiji, this is a unique contribution of The Buddha to Indian Civilization.
UN Biswas
11 July 2010
CG 22, Sector II, Salt Lake City, Calcutta-700091.
* UN Biswas is a researcher in Scientific Buddhism. He discovered the principle of sexing of human skull of The Buddha by sutures of human skull and established the Buddha’s principle by scientific tests. Crime and Detective Sciences in Selected Ancient Indian Literature of UN Biswas published by The Asiatic Society in 1987 contains the results of his research in the study of The Jatakas. Biswas is a Gold Medallist of The Asiatic Society for his outstanding contribution to Cultural Anthropology.
UN Biswas*
Q1. What is the doctrine of the Buddha?
A. The Wheel of law(Dhammachakra) – the Four noble Truths, Sorrow, Cause of Sorrow, Extinction of the Cause of Sorrow and the Eightfold path to the Extinction of the cause of Sorrow set rolling by The Buddha at the deer garden of Ishipatana, (abode of sage), modern Sarnanath near Varanasi is the doctrine.
Q2. Where was he born?
A. He was born in Lumbini forest on western bank of The Rohini River, when her mother was on her way to Debdaha. The Emperor Asoka raised an inscribed pillar on the spot that had left incontrovertible evidence of the place of birth of the Buddha. The inscription on the pillar however does not mention Kapilvastu- the capital of the Sakya tribal republic of which his father was the king.
Q3. Where is the site of Kapilavastu?
A. The Archaeological Survey of India (ASI) has identified Piprawah in Sidharnathnagar District of Uttarpradesh as the site of Kapilavastu city on the basis of an inscription and ruins of a city. The inscription mentions Bhiksu Sangha of Kapilavastu.
“This year’s excavation resulted in the discovery of thirty-one terracotta sealings , giving a clue to the location of ancient Kapilavastu, the capital of the Sakyas. The sealings( pl.XXXVA), found in one of the verandahs of the eastern monastery, at a depth ranging between 1.05 to 1.55 m, are inscribed in Brahmi characters of the first- second century A.D. There are two legends on the sealings, one reading Om Devaputra Vihare Kapilavastu Bhiksha Sangahasa. With a quadrangular plan, the monastery (pl. XXXVI) has a central courtyard with brick flooring ( pl.XXXV B ) enclosed by verandah and cells all round. There are in all thirty-three cells in the monastery with an entrance on the west. The sealings precisely indicate that the monastery in which they have been found belonged to the order of the monks of Kapilavastu. It could be inferred there from that the ancient city of Kapilavastu must be in the immediate neighbourhood of the stupa and the monastery.” (Indian Archaeology 1972- 73,A Review,1978, p.33.)
“The proximity to the ancient site of Pipraha, where the sealings with the legend Kapilavastu were found, the impressive structures, and the large quantity of antiquities hardly leave any doubt that they were the residential complex of the chief of the capital town of Kapilavastu , i.e. Sakya king Suddhodhana and his predecessors. In this connexion it can be recalled that the entrance of the structural complexes at Ganwaria is not towards the stupa as it happened to be in the case of all monasteries of Piprahwa.” (Indian Archaeology, 1974-75- A Review, 1979, p.41.)
This claim is not acceptable to Nepal and they claim that the site of Kapilvastu is Tilaurakot in Nepal.
Interestingly, the distance between Tilakurkot, (Nepalese Kapil Vastu) and Birdpur Estate in which Piprawah is located, (Indian Kapilavastu) is only 20 kms.( approximately) From Birdpur to the course of the Rohini River is less than 20kms.
Entire Nepal was a part of Asokan Empire and there was no controversy over the location of Kapilavastu in Ancient time. From the locations of both the sites, it seems probable that these sites were within the city of Kapilavastu of Sakya Kingdom.
Q4. What is the test set by the Buddha to be applied to prove the veracity of his saying?
A. He was the greatest rational man the world has ever seen, said Swami Vivekananda. The Buddha said, examine rationally before you accept anything. Thus the principle of rationality or scientific approach should always be kept in mind while discussing the doctrine of the Buddha. If we dilute this, we fail to understand his doctrine. He, like all great men realized that all kinds of myths, legends and tales would spin around him and therefore he warned us not to take the saying of the Buddha if it fails the test of rationality.
Q5. Did he renounce and leave home at midnight without informing his parents and wife?
A. No. In Ariyaparisena Sutta , The Buddha in unambiguous term says that he went forth –took Pabajja in public in broad day light.
Q6. Is there any concept of God, Self, Soul or Permanence in his doctrine?
A. No, No, No. In his doctrine, there is no God, Self, Soul or Permanence.
Q7. Did he believe in Rituals?
A. No.
Q6. Did he believe in Caste?
A. No. He denied caste and campaigned all through for abolition of caste to establish a society of dignity, equality, fraternity and justice. His denial of caste is a great movement said Swamiji. According to Swamiji, this is a unique contribution of The Buddha to Indian Civilization.
UN Biswas
11 July 2010
CG 22, Sector II, Salt Lake City, Calcutta-700091.
* UN Biswas is a researcher in Scientific Buddhism. He discovered the principle of sexing of human skull of The Buddha by sutures of human skull and established the Buddha’s principle by scientific tests. Crime and Detective Sciences in Selected Ancient Indian Literature of UN Biswas published by The Asiatic Society in 1987 contains the results of his research in the study of The Jatakas. Biswas is a Gold Medallist of The Asiatic Society for his outstanding contribution to Cultural Anthropology.
REBIRTH
Birth in Buddhism
Dr.U.N.Biswas
Q.1. How an individual is born?
Answer: A new individual begins when a sperm enters an egg. Fertilization is the fusion of the sperm with the nucleus of the egg. Thus a person is born from the union of two parts of living beings- mother and father. An egg of mother is fertilized by a single sperm of father. This is the genetic explanation of human birth.
Q.2. Does The Buddha agree to the genetic birth of human beings?
Answer: Yes. The Buddha explains the genetic birth of human beings to a Yakkha who called on the Buddha at Indra’s Park near Rajagraha. The Buddha tells how kalala, abudde, pesi, ghana etc. grow and concludes that the baby in the mother’s womb lives and grows on whatever mother eats and drinks.
Q.3.What was the leading doctrine of birth during The Buddha’s time?
Answer: The leading doctrine of The Buddha’s time admits genetic birth of human beings but believes soul is implanted in the body from out side. This view says that the child does not inherit any thing from parents except body. Past Karma is the inheritance of the child and for the child. There is no contribution of parents. The child brings everything. There is nothing called heredity. It also rejects the contribution of environment.
Q.4. Is there existence of soul in Buddhism?
Answer: No. Anatta- no-self, egoless ness and no- soul, is the central doctrine of Buddhism. Without the knowledge of Anatta, it is impossible to understand Buddhism. The Buddha was known as Anattabadi, professor of impersonality. Anatta is the ‘only specific doctrine’ on which the entire structure of Budhism stands or falls. It is the unique characteristic which distinguishes Buddhism from other philosophic or religious doctrines. (Nayanatiloka, Buddhist Dictionary, Singapore, 1987, pp.12-13.)
Q.5.Does Buddhism recognize the contribution of heredity and environment?
Answer: Yes. The Buddha recognizes the contribution of heredity but in his doctrine, environment plays the most significant role in the development of an individual. This is in consonance with the view of modern science.
Q.5.What were the contemporary views of rebirth during the time of The Buddha?
Answer: There were two contemporary views. The Eternalist school believed in the immortality of soul. It is the soul that takes birth again. The Annihilationists held the view that there was nothing called soul. Everything ends after death. There is nothing after death.
Q.6.What is the view of The Buddha?
Answer: The Master believes in rebirth but there is no existence of the thesis of the birth of soul in his doctrine. There is nothing which is eternal. This is in agreement with modern physics.
If he believes in rebirth and it differs from Eternalist’s point of view, then what is his thesis?
Q. 8. What is his view of the composition of human body?
Answer: Four elements which are composed of the body are (1);Prthivi,(Earth); (2) Apa; ( Water);(3) Tej; ( Energy);(4) Vayu.(Air)
Q. 9. Does the composition of the body- the four elements end after the death of a body?
Answer: According to The Buddha the answer is no. The four elements merge in the elements in the space.(Akash) Thus the body dies but the elements remain living. The elements may regenerate in to new forms. It is regeneration of matter. Thus, The Buddha’s concept of rebirth is entirely different from the concept of contemporary doctrine of rebirth. It is not the rebirth of soul but regeneration of matter. This is affirmed by science.
Q10. What is reborn?
The dialogue of Maha-Kotthita and Sariputta explains the stand of The Buddha.
Maha-Kotthita: “How many things must quit the body before it is flung aside and cast away like a senseless log? “
Sariputta: “Vitality, heat and consciousness.” Vitality depends on heat and heat depends on vitality said Sariputta. According to him, after death, heat, from the body, merges in to universe.
This needs scientific explanation. It is accepted in science that heat is energy. Energy that goes out of the body is never lost and energy is not constant in volume. According to The Buddha, after death, heat, from the body, merges in to universe. The Buddha thus believed in regeneration of matter. This is also in consonance with modern science. The view that after death nothing remains is contrary to science.
Q.11.Who is reborn?
Answer: Nobody can identify who is reborn. The existence and non-existence after death is not identifiable.
Q.12. Did The Buddha believe in law of Karma?
Answer: The Answer is big NO. ‘Reap as you sow’ said The Buddha. “The Buddha’s Law of Karma applied only to Karma and its effect on present life.” ( Ambedkar, Babasaheb: The Buddha and His Dhamma, Taipei, Taiwan, 1997,p.338.)
The Hindu Law of Karma is founded on the concept of permanence of soul. The immortality of soul is nothing to do with The Buddha. He was an Annatabdi.
The Master always sought to see things as they are. This is a primary requisite to understand his thesis. It conforms to science. We must apply scientific principle to comprehend Buddhism. The ideas of ‘Soul’ and ‘Rebirth’ and ‘Karma’ are irrelevant to him.
He had to use the prevalent terms to explain Dhamma. Connotation of the word ‘rebirth’ is entirely different in his Dhamma from the contemporary meaning of rebirth. His explanation of birth, death, cause and effect of deeds and state of matter after death is in accordance of genetics, physics and other sciences.
Dr.U.N.Biswas
24 Oct. 2008
Dr.U.N.Biswas
Q.1. How an individual is born?
Answer: A new individual begins when a sperm enters an egg. Fertilization is the fusion of the sperm with the nucleus of the egg. Thus a person is born from the union of two parts of living beings- mother and father. An egg of mother is fertilized by a single sperm of father. This is the genetic explanation of human birth.
Q.2. Does The Buddha agree to the genetic birth of human beings?
Answer: Yes. The Buddha explains the genetic birth of human beings to a Yakkha who called on the Buddha at Indra’s Park near Rajagraha. The Buddha tells how kalala, abudde, pesi, ghana etc. grow and concludes that the baby in the mother’s womb lives and grows on whatever mother eats and drinks.
Q.3.What was the leading doctrine of birth during The Buddha’s time?
Answer: The leading doctrine of The Buddha’s time admits genetic birth of human beings but believes soul is implanted in the body from out side. This view says that the child does not inherit any thing from parents except body. Past Karma is the inheritance of the child and for the child. There is no contribution of parents. The child brings everything. There is nothing called heredity. It also rejects the contribution of environment.
Q.4. Is there existence of soul in Buddhism?
Answer: No. Anatta- no-self, egoless ness and no- soul, is the central doctrine of Buddhism. Without the knowledge of Anatta, it is impossible to understand Buddhism. The Buddha was known as Anattabadi, professor of impersonality. Anatta is the ‘only specific doctrine’ on which the entire structure of Budhism stands or falls. It is the unique characteristic which distinguishes Buddhism from other philosophic or religious doctrines. (Nayanatiloka, Buddhist Dictionary, Singapore, 1987, pp.12-13.)
Q.5.Does Buddhism recognize the contribution of heredity and environment?
Answer: Yes. The Buddha recognizes the contribution of heredity but in his doctrine, environment plays the most significant role in the development of an individual. This is in consonance with the view of modern science.
Q.5.What were the contemporary views of rebirth during the time of The Buddha?
Answer: There were two contemporary views. The Eternalist school believed in the immortality of soul. It is the soul that takes birth again. The Annihilationists held the view that there was nothing called soul. Everything ends after death. There is nothing after death.
Q.6.What is the view of The Buddha?
Answer: The Master believes in rebirth but there is no existence of the thesis of the birth of soul in his doctrine. There is nothing which is eternal. This is in agreement with modern physics.
If he believes in rebirth and it differs from Eternalist’s point of view, then what is his thesis?
Q. 8. What is his view of the composition of human body?
Answer: Four elements which are composed of the body are (1);Prthivi,(Earth); (2) Apa; ( Water);(3) Tej; ( Energy);(4) Vayu.(Air)
Q. 9. Does the composition of the body- the four elements end after the death of a body?
Answer: According to The Buddha the answer is no. The four elements merge in the elements in the space.(Akash) Thus the body dies but the elements remain living. The elements may regenerate in to new forms. It is regeneration of matter. Thus, The Buddha’s concept of rebirth is entirely different from the concept of contemporary doctrine of rebirth. It is not the rebirth of soul but regeneration of matter. This is affirmed by science.
Q10. What is reborn?
The dialogue of Maha-Kotthita and Sariputta explains the stand of The Buddha.
Maha-Kotthita: “How many things must quit the body before it is flung aside and cast away like a senseless log? “
Sariputta: “Vitality, heat and consciousness.” Vitality depends on heat and heat depends on vitality said Sariputta. According to him, after death, heat, from the body, merges in to universe.
This needs scientific explanation. It is accepted in science that heat is energy. Energy that goes out of the body is never lost and energy is not constant in volume. According to The Buddha, after death, heat, from the body, merges in to universe. The Buddha thus believed in regeneration of matter. This is also in consonance with modern science. The view that after death nothing remains is contrary to science.
Q.11.Who is reborn?
Answer: Nobody can identify who is reborn. The existence and non-existence after death is not identifiable.
Q.12. Did The Buddha believe in law of Karma?
Answer: The Answer is big NO. ‘Reap as you sow’ said The Buddha. “The Buddha’s Law of Karma applied only to Karma and its effect on present life.” ( Ambedkar, Babasaheb: The Buddha and His Dhamma, Taipei, Taiwan, 1997,p.338.)
The Hindu Law of Karma is founded on the concept of permanence of soul. The immortality of soul is nothing to do with The Buddha. He was an Annatabdi.
The Master always sought to see things as they are. This is a primary requisite to understand his thesis. It conforms to science. We must apply scientific principle to comprehend Buddhism. The ideas of ‘Soul’ and ‘Rebirth’ and ‘Karma’ are irrelevant to him.
He had to use the prevalent terms to explain Dhamma. Connotation of the word ‘rebirth’ is entirely different in his Dhamma from the contemporary meaning of rebirth. His explanation of birth, death, cause and effect of deeds and state of matter after death is in accordance of genetics, physics and other sciences.
Dr.U.N.Biswas
24 Oct. 2008
QUESTIONS ON DHAMMA
Buddhism-2010
Q1. What is doctrine?
A. The Wheel of law(Dhammachakra) – the Four noble Truths, Sorrow, Cause of Sorrow, Extinction of the Cause of Sorrow and the Eightfold path to the Extinction of the cause of Sorrow set rolling by The Buddha at the deer garden of Ishipatana, (abode of sage), modern Sarnanath near Varanasi is the doctrine.
Q2. Where was he born?
A. He was born in Lumbini forest on western bank of The Rohini River, when her mother was on her way to Debdha. The Emperor Asoka raised an inscribed pillar on the spot that had left incontrovertible evidence of the place of birth of the Buddha. The inscription on the pillar however does not mention Kapilvastu- the capital of the Sakya tribal republic of which his father was the king.
Q3. Where is the site of Kapilavastu?
The Archaeological Survey of India(ASI) has identified Piprawah in Sidharnathnagar District of Uttarpradesh as the site of Kapilavastu city on the basis of an inscription and ruins of a city. The inscription mentions Bhiksu Sangha of Kapilavastu.
“This year’s excavation resulted in the discovery of thirty-one terracotta sealings , giving a clue to the location of ancient Kapilavastu, the capital of the Sakyas. The sealings( pl.XXXVA), found in one of the verandahs of the eastern monastery, at a depth ranging between 1.05 to 1.55 m, are inscribed in Brahmi characters of the first- second century A.D. There are two legends on the sealings, one reading Om Devaputra Vihare Kapilavastu Bhiksha Sangahasa. With a quadrangular plan, the monastery (pl. XXXVI) has a central courtyard with brick flooring ( pl.XXXV B ) enclosed by verandah and cells all round. There are in all thirty-three cells in the monastery with an entrance on the west. The sealings precisely indicate that the monastery in which they have been found belonged to the order of the monks of Kapilavastu. It could be inferred therefrom that the ancient city of Kapilavastu must be in the immediate neighbourhood of the stupa and the monastery.” (Indian Archaeology 1972- 73,A Review,1978, p.33.)
“The proximity to the ancient site of Pipraha, where the sealings with the legend Kapilavastu were found, the impressive structures, and the large quantity of antiquities hardly leave any doubt that they were the residential complex of the chief of the capital town of Kapilavastu , i.e. Sakya king Suddhodhana and his predecessors. In this connexion it can be recalled that the entrance of the structural complexes at Ganwaria is not towards the stupa as it happened to be in the case of all monasteries of Piprahwa.” (Indian Archaeology, 1974-75- A Review, 1979, p.41.)
This claim is not acceptable to Nepal and they claim that the site of Kapilvastu is Tilaurakot in Nepal.
Interestingly, the distance between Tilakurkot, (Nepalese Kapil Vastu) and Birdpur Estate in which Piprawah is located, (Indian Kapilavastu) is only 20 kms.( approximately) From Birdpur to the course of the Rohini River is less than 20kms.
Entire Nepal was a part of Asokan Empire and there was no controversy over the location of Kapilavastu in Ancient time. From the locations of both the sites, it seems probable that these sites were within the city of Kapilavastu of Sakya Kingdom.
Q4. What is the test set by the Buddha to be applied to prove the veracity of his saying?
He was the greatest rational man the world has ever seen, said Swami Vivekananda. The Buddha said, examine rationally before you accept anything. Thus the principle of rationality or scientific approach should always kept in mind while discussing the doctrine of the Buddha. If we dilute this, we fail to understand his doctrine. He, like all great men realized that all kinds of myths, legends and tales would spin around him and therefore he warned us not to take the saying of the Buddha if it fails the test of rationality.
Q5. Did he renounce and left home in midnight without informing his parents and wife?
A. No. Ariyaparisena Sutta , The Buddha in unambiguous term says that he went forth –took Pabajja in public in broad day light.
Q6. Is there any concept of God, Self, Soul or Permanence in his doctrine?
A. No, No, No.
Q7. Did he believe in Rituals?
A. No.
Q6. Did he believe in Caste?
A. No. He denied caste and campaigned all through for abolition of caste to establish a society of dignity, equality, fraternity and justice. His denial of caste is a great movement said Swamiji. According to Swamiji, this is a unique contribution of The Buddha to Indian Civilization.
Q1. What is doctrine?
A. The Wheel of law(Dhammachakra) – the Four noble Truths, Sorrow, Cause of Sorrow, Extinction of the Cause of Sorrow and the Eightfold path to the Extinction of the cause of Sorrow set rolling by The Buddha at the deer garden of Ishipatana, (abode of sage), modern Sarnanath near Varanasi is the doctrine.
Q2. Where was he born?
A. He was born in Lumbini forest on western bank of The Rohini River, when her mother was on her way to Debdha. The Emperor Asoka raised an inscribed pillar on the spot that had left incontrovertible evidence of the place of birth of the Buddha. The inscription on the pillar however does not mention Kapilvastu- the capital of the Sakya tribal republic of which his father was the king.
Q3. Where is the site of Kapilavastu?
The Archaeological Survey of India(ASI) has identified Piprawah in Sidharnathnagar District of Uttarpradesh as the site of Kapilavastu city on the basis of an inscription and ruins of a city. The inscription mentions Bhiksu Sangha of Kapilavastu.
“This year’s excavation resulted in the discovery of thirty-one terracotta sealings , giving a clue to the location of ancient Kapilavastu, the capital of the Sakyas. The sealings( pl.XXXVA), found in one of the verandahs of the eastern monastery, at a depth ranging between 1.05 to 1.55 m, are inscribed in Brahmi characters of the first- second century A.D. There are two legends on the sealings, one reading Om Devaputra Vihare Kapilavastu Bhiksha Sangahasa. With a quadrangular plan, the monastery (pl. XXXVI) has a central courtyard with brick flooring ( pl.XXXV B ) enclosed by verandah and cells all round. There are in all thirty-three cells in the monastery with an entrance on the west. The sealings precisely indicate that the monastery in which they have been found belonged to the order of the monks of Kapilavastu. It could be inferred therefrom that the ancient city of Kapilavastu must be in the immediate neighbourhood of the stupa and the monastery.” (Indian Archaeology 1972- 73,A Review,1978, p.33.)
“The proximity to the ancient site of Pipraha, where the sealings with the legend Kapilavastu were found, the impressive structures, and the large quantity of antiquities hardly leave any doubt that they were the residential complex of the chief of the capital town of Kapilavastu , i.e. Sakya king Suddhodhana and his predecessors. In this connexion it can be recalled that the entrance of the structural complexes at Ganwaria is not towards the stupa as it happened to be in the case of all monasteries of Piprahwa.” (Indian Archaeology, 1974-75- A Review, 1979, p.41.)
This claim is not acceptable to Nepal and they claim that the site of Kapilvastu is Tilaurakot in Nepal.
Interestingly, the distance between Tilakurkot, (Nepalese Kapil Vastu) and Birdpur Estate in which Piprawah is located, (Indian Kapilavastu) is only 20 kms.( approximately) From Birdpur to the course of the Rohini River is less than 20kms.
Entire Nepal was a part of Asokan Empire and there was no controversy over the location of Kapilavastu in Ancient time. From the locations of both the sites, it seems probable that these sites were within the city of Kapilavastu of Sakya Kingdom.
Q4. What is the test set by the Buddha to be applied to prove the veracity of his saying?
He was the greatest rational man the world has ever seen, said Swami Vivekananda. The Buddha said, examine rationally before you accept anything. Thus the principle of rationality or scientific approach should always kept in mind while discussing the doctrine of the Buddha. If we dilute this, we fail to understand his doctrine. He, like all great men realized that all kinds of myths, legends and tales would spin around him and therefore he warned us not to take the saying of the Buddha if it fails the test of rationality.
Q5. Did he renounce and left home in midnight without informing his parents and wife?
A. No. Ariyaparisena Sutta , The Buddha in unambiguous term says that he went forth –took Pabajja in public in broad day light.
Q6. Is there any concept of God, Self, Soul or Permanence in his doctrine?
A. No, No, No.
Q7. Did he believe in Rituals?
A. No.
Q6. Did he believe in Caste?
A. No. He denied caste and campaigned all through for abolition of caste to establish a society of dignity, equality, fraternity and justice. His denial of caste is a great movement said Swamiji. According to Swamiji, this is a unique contribution of The Buddha to Indian Civilization.
Monday, December 27, 2010
PBBAJJA
PABBAJJA
Dr.U.N.Biswas
(Convener, Dharmachakra- An Effort to Spread the message of Dharmachakra in the National Flag of India.)
The world to day has far more people who have huge wealth than in the past, yet unhappiness has increased than the degree of increase of affluence. This fact has been well established by modern researchers. Not that we did not know earlier. We are living in a world of stiff competition to earn more money to enjoy. We are becoming avaricious, covetous and rapacious. The hunt for lust is tremendous. It is fast eroding the values that the mankind has realized throughout the ages. The seers of Ancient India realized the secret of true happiness. It is true that we need money to lead even a simple lifestyle. If people are not employed to earn basic needs, crime in the society will increase. The Ancient masters discovered the truth that material happiness and sensual indulgence are inferior happiness. Renunciation is superior.
The craving for lust, money and fame are now ominously strong and threatens the message of the Dharmachakra in our national flag of India. The tanha for material pleasure is deluding us to commit all kinds of misconducts which are destroying the values discovered by the sages of Ancient India, on which we laid the foundation in our constitution to build a society of equality, liberty and fraternity. Let me confess, i am far from a life of renunciation, therefore, who am i to retell Pabbajja? It is an exercise to remind me and tell others that how imperfect am i. At the same time, we all know that recent exposure of allegations of immorality against holy men in some states of India, point that all is not well among those who preach. This is a reality and the Buddha knew well the nature of mind and set rigorous discipline for those who renounce to become a Monk.
Concept of Human Nature in Buddhism
Once the Buddha, with Ananada set out to a village for alms. At the entrance of the village, some wicked persons abused the Buddha in filthiest of words. Ananda became upset and told the Buddha, ‘The people of this village are ill mannered, so let us go to another village.’ The Buddha replied, ‘Ananda there are such persons in that village too.’ Ananda said. ‘We will go to some other village.’ Then the Buddha observed, ‘ Ananda, you will find impure men in every where. Rarely, a person of purity is found.’ From Ancient saints of India to modern criminologists are of same view that people, by nature are not pure. Vices appear to be natural and spontaneous in us, while virtue is not so. Every one of us can attain absolute purity and it is a universal truth that deviance is latent in us. We need to work hard to attain purity of mind. We always have to remain mindful and watchful. It is a twenty-four-hours exercise of three hundred sixty five days of a year. We need to constantly keep switched on the cleansing process. Unmindful mind is a fertile ground for lust and covetousness.
Pabbajja: Tradition
The tradition of taking Pabbajja goes back to Ancient India. It was definitely prevalent when Siddhartha was born. The Paribrajakas, after attainment of wisdom, would return to the society, but not live with the family. They traveled from place to place and tell people how to lead a clean life. The kings and queen listened to them for guidance to govern and they held the Paribrajakas in high esteem. In other words, they were the conscience keepers of the society. The prince Siddhartha took Pabbajja in broad day light. It is not true that he left home without informing anybody in midnight when Yasodhara and Rahul lay asleep.
Pabbajja: Legal Definition
In India, we have a legal definition of Pabbajja. Renunciation is the closest word in English for Pabbajja. Pabbajja or renunciation is withdrawal, “from worldly interests in order to lead a spiritual life.” (Hindu Marriage Act, 1955, S.13 (vi). A Pbbajja is a person who has renounced the world, “by entering any religious order.” (S.13( vi) of Hindu Marriage Act 1955.)
Pabbajja in Buddhism
Pabbajja is ‘ The Going Forth’, ‘ The Going Forth from Home to Homeless life’ of monk(agariyam pabbajja) consists in severing all family- and social ties to live the pure life of monk, in order to realize the goal of final deliverance pointed out by the Enlightened One.” (Buddhist Dictionary, p.114) “Then I, monks, after a time… in the prime of life, in radiant youth, cut off my hair and beard, donned a dyed robe and went forth from to homelessness ( I renounced).” ( Ariya-parisena sutta, 26.6)
“Leaving home I gave up
All evil words and acts,
Pure was my livelihood.” { Pabbajja-sutta,sn.v.407}
Pabbajja has to severe all family and social ties. Secondly, he has to live a pure life of a monk. Thirdly, his goal should be to realize the goal of final deliverance shown by the Buddha. Fourthly, he gives up all evil words and acts. Fifthly, his livelihood is pure.
It is not easy to go forth from home to homelessness. To remain happy in homelessness is very hard.
The Buddha states two kinds of happiness: happiness of life of laity and happiness of Pabbajja, a happiness of sensual indulgence and happiness of renunciation. To the master, happiness of Pabbajja- going forth and that of renunciation are superior.
According to The Buddha there are two distinct ways of life, one that leads to worldly gains and the other that leads to Nibbana. A Pabbajja- a Monk, says, the Buddha, has to realize this truth and should not take delight in worldly gain and honour, he should live a life of solitude, detachment and realization of Nibbana.
“There are two kinds of happiness, that of a lay life (ghisukham) and that of “going forth” (pabbajja sukham) : that of sensual indulgence (kama sukham) and that of renunciation (nekkhamma sukham). Of these, monks, the happiness of “going forth” and of renunciation are superior.” ( A.i.80.)
We may deal desire to earn fame and honour. This is also tanha and this tanha can be so intense that it can lead to mass killing, destruction of country, criminal misconducts to women and various other crimes. On individual plane, a person, be that he a Monk or laity, if he is blown away by greed for fame, he can stoop to any level to do any illegal acts. Which is why, the Buddha tells the Monks not to be thirsty for fame
“The thirst for fame, power and domination has brought untold agony to mankind. If a man makes no effort to check the longings that are ever ready to away his mind, he will become a slave to that mind.” ( Thera,Piyadassi, The Buddha’s Ancient Path,U.K, 1964, p.166.)
The Buddha, while explaining to live a right livelihood, refers to some aspects of human behavior which are extremely important from criminological point of view, so far the life of Monks are concerned. Merely one is a Monk, which does not necessarily follow that he is pure and holy.
“Monks whatsoever monks are cheats, stubborn, babblers, cunning, passionate, proud, uncalmed – such monks are no followers of mine. They have fallen away from Dhamma-vinaya ( Doctrine and Discipline), nor do they grow, increase and prosper in this Dhamma-vinaya .” ( A.ii.26, sutta 25.)
The seven impurities that are mentioned need very deep analysis to understand their significance. Sections 415-420 of Indian Penal Code deal Cheating. Cheating does not mean merely the acts of commission pertaining to material objects, it also means, damage in mind or reputation. ( S.W. Palantikar V State of Bihar 2002 SCC (Cri) 129.) Cheats, stubborn, babblers, cunning, passionate, proud and uncalmed are disqualified to become the followers of The Buddha.
The Master, again and again warns the Monks not to cheat people. The holy life of a Monk is not for cheating, scheming, profit making, hankering after favour and honour, gossiping etc. The holy life of a Monk is lived with restraint and sacrifice.
“Monks, this holy life (brahmacariyam) is lived neither to cheat people nor for scheming, nor for profit and favour, nor for the sake of honour, It is not for gossiping so-and-so.” ‘But, monks, this holy life is lived for the sake of restraint, for abandoning, for dissipation, for cessation.’ ( A. ii.26, sutta 26.)
Craving for honour, reward, award, fame and felicitation is dangerous. When we accept an award or reward, there is strong likelihood of craving taking root in our sub-conscious mind. If something nests in the sub-conscious, it becomes extremely difficult to erase that. With some experience of the investigation of the sub-conscious, I can say with all humility and some degree of accuracy, those who want to purify mind by the way of the Buddha, may shy away from reward and felicitation. Beware of praise!
A monk has to be calm in body, mind and speech. He is well composed. The Buddha lays emphasis on restraint and control. A Monk is restrained in eye, ear, nose, tongue, speech, body, restrained everywhere. He is controlled in hand, foot, speech and head. The Monk who is arrogant and not gentle in action and speech is not follower of the Buddha.
A true Buddhist Monk is an ideal person to be followed by the laity. He has overcome greed, hatred and delusion. He remains in sublime state of mind of Metta, Karuna, Mudita and Upekkha. Personally, I am far away from this. I am still struggling to overcome anger, greed and lack of equanimity. I have, however, no doubt that a true Pabbajja has cleansed karmically unwholesome roots and is firmly rooted in alobha, adosa and amoha. His mind is sublime and that sublimity radiates among his followers.
U.N.Biswas
15 September 2008.
Salt Water Lake, Calcutta, West Bengal, India.
Dr.U.N.Biswas
(Convener, Dharmachakra- An Effort to Spread the message of Dharmachakra in the National Flag of India.)
The world to day has far more people who have huge wealth than in the past, yet unhappiness has increased than the degree of increase of affluence. This fact has been well established by modern researchers. Not that we did not know earlier. We are living in a world of stiff competition to earn more money to enjoy. We are becoming avaricious, covetous and rapacious. The hunt for lust is tremendous. It is fast eroding the values that the mankind has realized throughout the ages. The seers of Ancient India realized the secret of true happiness. It is true that we need money to lead even a simple lifestyle. If people are not employed to earn basic needs, crime in the society will increase. The Ancient masters discovered the truth that material happiness and sensual indulgence are inferior happiness. Renunciation is superior.
The craving for lust, money and fame are now ominously strong and threatens the message of the Dharmachakra in our national flag of India. The tanha for material pleasure is deluding us to commit all kinds of misconducts which are destroying the values discovered by the sages of Ancient India, on which we laid the foundation in our constitution to build a society of equality, liberty and fraternity. Let me confess, i am far from a life of renunciation, therefore, who am i to retell Pabbajja? It is an exercise to remind me and tell others that how imperfect am i. At the same time, we all know that recent exposure of allegations of immorality against holy men in some states of India, point that all is not well among those who preach. This is a reality and the Buddha knew well the nature of mind and set rigorous discipline for those who renounce to become a Monk.
Concept of Human Nature in Buddhism
Once the Buddha, with Ananada set out to a village for alms. At the entrance of the village, some wicked persons abused the Buddha in filthiest of words. Ananda became upset and told the Buddha, ‘The people of this village are ill mannered, so let us go to another village.’ The Buddha replied, ‘Ananda there are such persons in that village too.’ Ananda said. ‘We will go to some other village.’ Then the Buddha observed, ‘ Ananda, you will find impure men in every where. Rarely, a person of purity is found.’ From Ancient saints of India to modern criminologists are of same view that people, by nature are not pure. Vices appear to be natural and spontaneous in us, while virtue is not so. Every one of us can attain absolute purity and it is a universal truth that deviance is latent in us. We need to work hard to attain purity of mind. We always have to remain mindful and watchful. It is a twenty-four-hours exercise of three hundred sixty five days of a year. We need to constantly keep switched on the cleansing process. Unmindful mind is a fertile ground for lust and covetousness.
Pabbajja: Tradition
The tradition of taking Pabbajja goes back to Ancient India. It was definitely prevalent when Siddhartha was born. The Paribrajakas, after attainment of wisdom, would return to the society, but not live with the family. They traveled from place to place and tell people how to lead a clean life. The kings and queen listened to them for guidance to govern and they held the Paribrajakas in high esteem. In other words, they were the conscience keepers of the society. The prince Siddhartha took Pabbajja in broad day light. It is not true that he left home without informing anybody in midnight when Yasodhara and Rahul lay asleep.
Pabbajja: Legal Definition
In India, we have a legal definition of Pabbajja. Renunciation is the closest word in English for Pabbajja. Pabbajja or renunciation is withdrawal, “from worldly interests in order to lead a spiritual life.” (Hindu Marriage Act, 1955, S.13 (vi). A Pbbajja is a person who has renounced the world, “by entering any religious order.” (S.13( vi) of Hindu Marriage Act 1955.)
Pabbajja in Buddhism
Pabbajja is ‘ The Going Forth’, ‘ The Going Forth from Home to Homeless life’ of monk(agariyam pabbajja) consists in severing all family- and social ties to live the pure life of monk, in order to realize the goal of final deliverance pointed out by the Enlightened One.” (Buddhist Dictionary, p.114) “Then I, monks, after a time… in the prime of life, in radiant youth, cut off my hair and beard, donned a dyed robe and went forth from to homelessness ( I renounced).” ( Ariya-parisena sutta, 26.6)
“Leaving home I gave up
All evil words and acts,
Pure was my livelihood.” { Pabbajja-sutta,sn.v.407}
Pabbajja has to severe all family and social ties. Secondly, he has to live a pure life of a monk. Thirdly, his goal should be to realize the goal of final deliverance shown by the Buddha. Fourthly, he gives up all evil words and acts. Fifthly, his livelihood is pure.
It is not easy to go forth from home to homelessness. To remain happy in homelessness is very hard.
The Buddha states two kinds of happiness: happiness of life of laity and happiness of Pabbajja, a happiness of sensual indulgence and happiness of renunciation. To the master, happiness of Pabbajja- going forth and that of renunciation are superior.
According to The Buddha there are two distinct ways of life, one that leads to worldly gains and the other that leads to Nibbana. A Pabbajja- a Monk, says, the Buddha, has to realize this truth and should not take delight in worldly gain and honour, he should live a life of solitude, detachment and realization of Nibbana.
“There are two kinds of happiness, that of a lay life (ghisukham) and that of “going forth” (pabbajja sukham) : that of sensual indulgence (kama sukham) and that of renunciation (nekkhamma sukham). Of these, monks, the happiness of “going forth” and of renunciation are superior.” ( A.i.80.)
We may deal desire to earn fame and honour. This is also tanha and this tanha can be so intense that it can lead to mass killing, destruction of country, criminal misconducts to women and various other crimes. On individual plane, a person, be that he a Monk or laity, if he is blown away by greed for fame, he can stoop to any level to do any illegal acts. Which is why, the Buddha tells the Monks not to be thirsty for fame
“The thirst for fame, power and domination has brought untold agony to mankind. If a man makes no effort to check the longings that are ever ready to away his mind, he will become a slave to that mind.” ( Thera,Piyadassi, The Buddha’s Ancient Path,U.K, 1964, p.166.)
The Buddha, while explaining to live a right livelihood, refers to some aspects of human behavior which are extremely important from criminological point of view, so far the life of Monks are concerned. Merely one is a Monk, which does not necessarily follow that he is pure and holy.
“Monks whatsoever monks are cheats, stubborn, babblers, cunning, passionate, proud, uncalmed – such monks are no followers of mine. They have fallen away from Dhamma-vinaya ( Doctrine and Discipline), nor do they grow, increase and prosper in this Dhamma-vinaya .” ( A.ii.26, sutta 25.)
The seven impurities that are mentioned need very deep analysis to understand their significance. Sections 415-420 of Indian Penal Code deal Cheating. Cheating does not mean merely the acts of commission pertaining to material objects, it also means, damage in mind or reputation. ( S.W. Palantikar V State of Bihar 2002 SCC (Cri) 129.) Cheats, stubborn, babblers, cunning, passionate, proud and uncalmed are disqualified to become the followers of The Buddha.
The Master, again and again warns the Monks not to cheat people. The holy life of a Monk is not for cheating, scheming, profit making, hankering after favour and honour, gossiping etc. The holy life of a Monk is lived with restraint and sacrifice.
“Monks, this holy life (brahmacariyam) is lived neither to cheat people nor for scheming, nor for profit and favour, nor for the sake of honour, It is not for gossiping so-and-so.” ‘But, monks, this holy life is lived for the sake of restraint, for abandoning, for dissipation, for cessation.’ ( A. ii.26, sutta 26.)
Craving for honour, reward, award, fame and felicitation is dangerous. When we accept an award or reward, there is strong likelihood of craving taking root in our sub-conscious mind. If something nests in the sub-conscious, it becomes extremely difficult to erase that. With some experience of the investigation of the sub-conscious, I can say with all humility and some degree of accuracy, those who want to purify mind by the way of the Buddha, may shy away from reward and felicitation. Beware of praise!
A monk has to be calm in body, mind and speech. He is well composed. The Buddha lays emphasis on restraint and control. A Monk is restrained in eye, ear, nose, tongue, speech, body, restrained everywhere. He is controlled in hand, foot, speech and head. The Monk who is arrogant and not gentle in action and speech is not follower of the Buddha.
A true Buddhist Monk is an ideal person to be followed by the laity. He has overcome greed, hatred and delusion. He remains in sublime state of mind of Metta, Karuna, Mudita and Upekkha. Personally, I am far away from this. I am still struggling to overcome anger, greed and lack of equanimity. I have, however, no doubt that a true Pabbajja has cleansed karmically unwholesome roots and is firmly rooted in alobha, adosa and amoha. His mind is sublime and that sublimity radiates among his followers.
U.N.Biswas
15 September 2008.
Salt Water Lake, Calcutta, West Bengal, India.
KARMAYOGI
Karmayogi
U.N.Biswas
(Some of the members ‘Karmayogi- Asocial Service Unit’ of Nimta, 24 Parganas, West Bengal, India; called on me to invite to a Mass Marriage Ceremony to be held on December 11, 2010 at 71.S.B.Roychowdhury Road, Kolkata-700083. I regretted the invitation for my engagement on this date and the following to run a human resource development course. During the discussion, I told them that I would send them a mail on Karmayogi. I feel necessary to post this in my Blog for wider public view.)
When the country is reeling under unprecedented wave of corruption; it is really refreshing to know that a group of people are working together for the good of the society in an organization, the name of which is Karmayogi. This compound Karmayogi (Karma + Yogi) straight way links us to our Ancient Indian heritage of work in equanimity without attachment. Karma means both physical and mental. “Everything we do, physical or mental, is Karma, and it leaves its mark on us.”(Swamiji: Karma-Yoga;The Complete Works of Swami Vivekananda’ Vo.I, Advaita Ashrama, Calcutta, Twenty-second Impression, 1998, p.29.) Yoga has been defined by Patanjali: Yogachittavrittinirodha. “Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).” (ibid, p.200.) Karmayogi is the person who works in equanimity and non-attachment. He not only remains free from evil but also fights evil. He is a person of purity without the greed for the results. He does good because it is good to do good. It is a good work without any motive. A Karmayogi works not for fame or power but for doing good to society. It is so appropriate to say that ‘Karmaygoi’(the name of the organization under reference) is, “A Social Welfare Unit.”
Let me say with emphasis, if you are Karmayogi, you are not only honest but you also fight corruption. You, under no circumstances, under no compulsions can associate with the persons who have a notoriety of corruption.
Swamiji mentions a person who prctised the principle of Karmayoga. “That man is Buddha. He is the one man who ever carried this into perfect practice. All the prophets of the world, except Buddha, had external motives to move them to unselfish action.”(ibid, p.117.)
A Karmayogi necessarily need not believe in God. The Buddha says Swamiji; “is the only prophet who said, “I do not care to know various theories about God. What is the use of discussing all the subtle doctrines about soul? Do good and be good. And this will take you to freedom and to whatever truth there is.”
“… He is the ideal Karmayogi, acting entirely without motive, and the history of humanity shows to him have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed… He is the first great reformer the world has seen.” (ibid. p.117.)
U.N.Biswas
U.N.Biswas
(Some of the members ‘Karmayogi- Asocial Service Unit’ of Nimta, 24 Parganas, West Bengal, India; called on me to invite to a Mass Marriage Ceremony to be held on December 11, 2010 at 71.S.B.Roychowdhury Road, Kolkata-700083. I regretted the invitation for my engagement on this date and the following to run a human resource development course. During the discussion, I told them that I would send them a mail on Karmayogi. I feel necessary to post this in my Blog for wider public view.)
When the country is reeling under unprecedented wave of corruption; it is really refreshing to know that a group of people are working together for the good of the society in an organization, the name of which is Karmayogi. This compound Karmayogi (Karma + Yogi) straight way links us to our Ancient Indian heritage of work in equanimity without attachment. Karma means both physical and mental. “Everything we do, physical or mental, is Karma, and it leaves its mark on us.”(Swamiji: Karma-Yoga;The Complete Works of Swami Vivekananda’ Vo.I, Advaita Ashrama, Calcutta, Twenty-second Impression, 1998, p.29.) Yoga has been defined by Patanjali: Yogachittavrittinirodha. “Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis).” (ibid, p.200.) Karmayogi is the person who works in equanimity and non-attachment. He not only remains free from evil but also fights evil. He is a person of purity without the greed for the results. He does good because it is good to do good. It is a good work without any motive. A Karmayogi works not for fame or power but for doing good to society. It is so appropriate to say that ‘Karmaygoi’(the name of the organization under reference) is, “A Social Welfare Unit.”
Let me say with emphasis, if you are Karmayogi, you are not only honest but you also fight corruption. You, under no circumstances, under no compulsions can associate with the persons who have a notoriety of corruption.
Swamiji mentions a person who prctised the principle of Karmayoga. “That man is Buddha. He is the one man who ever carried this into perfect practice. All the prophets of the world, except Buddha, had external motives to move them to unselfish action.”(ibid, p.117.)
A Karmayogi necessarily need not believe in God. The Buddha says Swamiji; “is the only prophet who said, “I do not care to know various theories about God. What is the use of discussing all the subtle doctrines about soul? Do good and be good. And this will take you to freedom and to whatever truth there is.”
“… He is the ideal Karmayogi, acting entirely without motive, and the history of humanity shows to him have been the greatest man ever born; beyond compare the greatest combination of heart and brain that ever existed… He is the first great reformer the world has seen.” (ibid. p.117.)
U.N.Biswas
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