The Enlightened Buddha - Article 25

DAY 25 - ARTICLE 25

- To Preach or Not to Preach -

After having attained enlightenment and after having formulated his way, doubt arose in the mind of the Buddha. Should he go forth and preach his doctrine or should he continue to devote himself to his own personal perfection?

He said to himself, "True, I have gained a new doctrine. But it is too difficult for the common man to accept it and follow it. It is too subtle even for the wise."

He added, "It is hard for mankind to liberate himself from the entanglement of God and soul. It is hard for mankind to give up its beliefs in rites and ceremonies. It is hard for mankind to give up its belief in karma. How would they accept that the soul as an independent entity does not exist and does not survive after death?"

Buddha kept thinking, "Mankind is intent on its selfishness and takes delight and pleasure in it. If I were to teach my doctrine and others did not understand it; or, understanding it, did not accept; or, accepting it, did not follow it, it would be weariness to others and a vexation to me."

Hence he concluded, "Why not remain a sanyasi away from the world, and use my gospel to perfect my own self! At least I can do good to myself."

Brahma Sahampati, knowing what was passing in the mind of the Buddha, thought, "Verily, the world is being destroyed, verily the world is going to destruction, if the Tathagata, the fully enlightened, turns to inaction and not to teaching his divine doctrine."

Sahampati went to Gotama Buddha, with clasped hands and highest honour, said, "You are no longer Siddhattha Gotama. Now you are Buddha. You are the blessed One who is blessed with the fullest enlightenment. How can you refuse to enlighten the world? How can you refuse to save erring humanity?"

He added, "There are beings full of impurity that are falling away through not hearing the doctrine. Will you not open the door of doctrine to them?"

Sahampati said, "Rise up, O Lord. O! Caravan-leader, free from the debt of birth, go to the world and not turn away from it. May the Lord in his compassion design to teach his gospel to men around the world."

Knowing that there was so much unhappiness in the world, the Buddha realised that it was wrong for him to sit as an idle sanyasi with folded arms and allow things to remain as they were.

He had learnt that asceticism was useless. He found necessary to change the world and make it a better place to live. He realised that he left the world because there was so much conflict, resulting in misery and unhappiness, and for which he knew no remedy. If he could banish misery and unhappiness from the world by the propagation of his doctrine, it was his duty to return to the world and serve it and not sit silent as the personification of inactive impassivity.

The Buddha therefore agreed to the request of Brahma Sahampati and decided to preach his doctrine to the world.

Sahampati, with extreme joy, saluted the Buddha and left. He declared to the world that, "The Buddha had found the root of all evil and unhappiness in the world. He knows the way out. He has found the doctrine of righteousness and his aim is to establish the kingdom of righteousness on earth. His doctrine is the truth. Nothing but the truth."

After that Buddha started preaching his doctrine for the wellness of mankind. He first started with the five parivrajakas who had met him at Rajagraha and had given him the news of peace.

He changed the lives of millions. To name a few, Yasa, Kassayapas, Sariputta, Mogallana, King Bimbisara, Ananthapindika, King Pasendi, Ratthapala, Angulimala, the robber, and many more.

King of Truth, Mahakarunik, Margadata, The Exalted One, Sakya Muni, Samana Gotama are some of the epithets used to address Gotama Buddha.

This is 25th and last article of the event that I had firstly began on 26th May 2021 via Facebook (On Buddha Poornima).

I shared it second time via WhatsApp, from 20th June 2021.

This is the third time I have shared the divine information regarding Gotama Buddha.

However, valuable and knowledgeable information would be shared on Facebook Page "AazaadSUED" as and when found essential.

Namo Buddhay.

भवतू सब्ब मंगलम।

बुद्धम शरणम गच्छामि।

धम्मम शरणम गच्छामि।

संघम शरणम गच्छामि।

The Enlightened Buddha - Article 24

DAY 24 - ARTICLE 24

There are many things that Gotama Buddha Rejected, Modified and Accepted.

- What He Rejected -

At that time, some religious and philosophical thoughts that had a firm grip on the mind of people were :

- Belief in the infallibility of the Vedas;

- Belief in moksha (ceasing of the soul to take birth again)

- Belief in the efficacy of rites, ceremonies and sacrifices as means of obtaining Moksha;

- Belief in Chaturvarna as the ideal for social organisation;

- Belief in Ishvara as the creator of the Universe;

- Belief in atma (soul);

- Belief in sansara (wandering together), transmigration of the soul;

- Belief in karma, the determination of man's position in present life by deeds done by him in his past life.

He condemned the following :

- Indulging in speculation as to whence, whither, and what am I?

- Discarded heresies (पाखंड) of the soul

- Discarded all the nihilistic (complete denial of all established authorities and institutions) views which were promulgated by certain religious teachers

- Discarded the theory that the cosmic progress had a known beginning

- Repudiated (refused) the theory of God created man, or that he came out of the body of some Brahma

- The existence of soul he either ignored or denied.

- What He Modified -

- He accepted the great grand law of cause and effect with its corollaries

- He refused the foolish view that God predestined as to what should happen for man and the world

- He discarded the theory that all deeds committed in some former birth have the potency to produce suffering, making present activity impotent. He replaced the view of karma by a much more scientific view of karma, just like putting new wine in old bottle

- Transmigration (sansara) was replaced by the doctrine of re-birth

- Replaced the doctrine of moksha (salvation of the soul) by the doctrine of nibbana (release from rebirths, निर्वाण)

- What He Accepted -

- The first distinguishing feature of his teachings lay in the recognition of the mind, as the centre of everything

- Mind precedes things, dominates them, creates them

- Mind is the chief of all faculties

- The second distinguished feature of his teachings is that mind is the fountain of all the good and evil that arises within, and befalls us from without

- Whatsoever there is of evil, connected with evil, belonging to evil, that issues from the mind. Whatsoever there is of good, connected with good, belonging to good, all issues from mind.

- The cleaning of the mind is, therefore, the essence of religion

- The third distinguishing feature of his teachings is the avoidance of all sinful acts

- The fourth distinguishing feature of his teachings is that real religion lies not in the books of religion, but in the observance of the tenets of the religion

- Can anyone say that Buddha's religion was not his own creation?

Initially, Gotama Buddha was confused whether he should spread his doctrine or not! How did Gotama Buddha decide to preach his doctrine?

To be continued in Next Article....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 23

DAY 23 - ARTICLE 23

- Siddhattha Gotama was a Bodhisatta, after Sammabodhi becomes a Buddha -

Before enlightenment Gotama was only a Bodhisatta. It was after reaching enlightenment that he became a Buddha.

Who and what is a Bodhisatta?

A Bodhisatta is a person who is seeking to be a Buddha.

How does a Bodhisatta become a Buddha?

A Bodhisatta must be a Bodhisatta for ten lives in succession. (लगातार दस जन्म)

What must a Bodhisatta do in order to qualify himself to become a Buddha?

Here is the answer :

1) In the first life - He acquires mudita (joy).

The Bodhisatta, having blown off his impurities as the smith blows the dross from silver, reflects the man who is reckless, becomes sober - Brightens up the world like the moon freed from clouds.

2) In the second life - He acquires vimala (purity).

The Bodhisatta has now removed all thoughts of lust; he is kind to all; he neither flatters the vices of men nor disparages their virtues.

3) In the third life - He acquires prabhakari (brightness).

The intellect of the Bodhisatta now becomes as bright as a mirror. Now his only wish is for the highest wisdom, and for this he is ready to sacrifice anything.

4) In the fourth life - He acquires archismati (Intelligence of Fire).

In this life the Bodhisatta fixes his mind on the Eightfold Path, the Four Contemplations, the Fourfold Contest, the Fourfold Will Power, the Fivefold Morality.

5) In the fifth life - He acquires sudurjaya (difficult to conquer).

Now he fully understands the connection of the relative and the absolute.

6) In the sixth life - He becomes abhimukhi (supreme knowledge).

In this stage the Bodhisatta is now prepared fully to grasp the evolution of things, it's cause, awakens the most profound compassion in his heart for all beings blinded by avidya.

7) In the seventh life - He becomes durangama (going far off).

The Bodhisatta is now beyond time and space; he is one with infinity. The lust of the worlds no more clings to him. He quenches desires in his fellow beings, practices charity, patience, tactfulness, energy, calmness, intelligence, and the highest wisdom.

8) In the eighth life - He becomes acala (immovable).

All strivings on the part of the Bodhisatta ceases. He follows good spontaneously; whatever he will do he will succeed in.

9) In the ninth life - He becomes sadhumati (not bound to time).

This is the stage when one has vanquished and penetrated all dharmas or systems, all quarters, and does not enter time.

10) In the tenth life - He becomes dharmamegha.

The Bodhisatta attains the infinite divine eye of a Buddha.

The Bodhisatta acquires these ten powers which are necessary for him when he becomes a Buddha. The Bodhisatta must not only acquire these ten powers as he evolves from stage to stage, but he must also practice to perfection the ten paramitas. One paramita is to be the end of one life. Specialisation in the paramita, must go stage by stage. One paramita in one life and not a little of one and a little of the other. No, not that way.

Bodhisatta has to qualify to become a Buddha. The Buddha is a culminating point in the life of a Bodhisatta.

The theory of the jatakas or the birth stages of Bodhisatta appears analogous (similar) to the Brahmanic theory of avatars, i.e., the theory of incarnations of God.

However, the jataka theory consists the highest degree of purity. The avatar theory does not require the God should be pure in his making.

The theory that to be a Bodhisatta for ten lives as a condition precedent for becoming a Buddha has no parallel anywhere. No other religion calls upon its founder to answer such a test.

After this we'll see what did Buddha reject, modify and accept. Only two more articles to go.

To be continued in Next Article....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 22

DAY 22 - ARTICLE 22

- ENLIGHTENMENT -

To feed himself during the period of meditation, Gotama had collected enough food to last him for forty-nine days. Having routed the evil thoughts that disturbed his mind, Gotama refreshed himself with food and gained strength. He thus prepared himself for meditation with the aim of obtaining enlightenment.

It took Gotama Seven weeks (49 days) of meditation to obtain ENLIGHTENMENT. He reached enlightenment in four stages.

First stage : He called forth reason and investigation. His seclusion (privacy from others) helped him to attain it easily.

Second stage : He added concentration.

Third stage : He brought to his aid equanimity (calmness of mind under stress) and mindfulness.

Fourth and final stage : He added purity to equanimity and equanimity to mindfulness.

Thus with mind concentrated, purified, spotless, with defilement gone, supple, dexterous, firm, not forgetting what he was after, Gotama concentrated himself on the problem of finding an answer to the question which had troubled him.

On the night of the last day of the fourth week, light dawned upon him. He realised that there were two problems.

The first problem was that there was suffering in the world.

The second problem was how to remove this suffering and make mankind happy.

So in the end, after meditation for four weeks, darkness was dispelled, light arose, ignorance was dispelled and knowledge arose.

Finally, TATHAGATA GOTAMA BUDDHA arose for the betterment of mankind.

- Discovery of a New Dhamma -

Before attaining enlightenment, Gotama was in a great grip of the Sankhya philosophy. He thought that suffering and unhappiness in the world was an incontrovertible fact.

Gotama was interested in knowing how to do away with suffering. Sankhya philosophy did not deal with this problem. It is, therefore, Gotama concentrated his mind on the problem of how to remove suffering and unhappiness.

First question : What are the causes of suffering and unhappiness which an individual undergoes?

Second question : How to remove unhappiness?

To both these questions he got a right answer, which is Sammabodhi.

It is because of this that the banyan tree has come to be known as the Bodhi tree.

After this we'll see how a Bodhisatta, after Sammabodhi, becomes a Buddha.

To be continued in Next Article....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 21

DAY 21 - ARTICLE 21

- Meditation for New Light -

After having food, Gotama sat thinking over his past experiences. He realised that all paths had failed. This failure was so painful that it can lead anyone to frustration. Gotama was sorry for himself but not frustrated. He was determined and hopeful of finding a new way.

On the night of the day which he partook of the food sent by Sujata, Gotama had five dreams. He interpreted his dreams to mean that he was sure to attain enlightenment. He had also tried to forecast his future. How?

This way : By throwing the golden bowl into the river Nairanjana, he said, "If I am to have enlightenment let the bowl ascend the stream; if not, let it go down." The vessel, indeed, began to float against the current and at last sank near the abode of Kala, a Naga King.

With hope and firm determination, he left Urvela and towards evening went along the wide road to Gaya (present day Bihar). He thought to begin meditation at that place. He chose east direction, which is chosen by all the sages for the removal of defilements.

Gotama sat down cross-legged and upright under the banyan tree. Determined to achieve enlightenment, he said to himself, "Skin, sinew (muscles) and bone may dry up as they will, my flesh and blood may dry in my body, but without attaining complete enlightenment I will not leave this seat."

Then Kala, the king of Nagas, whose majesty was like the lord of elephants and his wife Suvarnaprabhas, having been awakened by the vision of Gotama sitting under the banyan tree, uttered this in praise of him, being sure that he was destined to attain perfect knowledge.

"In as much as the earth, pressed down by your feet, and in as much as your splendour shines forth like the sun, you shall surely reap the desired fruit."

As Gotama sat down for meditation, a crowd of evil thoughts and evil passions, mythologically called the children of Mara (Kama), entered his mind. He was greatly frightened - The evil passions should overpower him and defeat his purpose. He knew that in this battle with evil passions many great rishis had succumbed.

So he summoned all the courage he had and said to Mara, "Faith, heroism and wisdom is found in me. How can you evil passions defeat me? You would be unable to dry up my resolutions, when I am so intent. Better to me is death in battle than that I should be defeated in life."

The evil passions entered the mind of Gotama as a crow goes after a stone that looks like a hump of fat, thinking surely, "Here I shall find a tender morsel (a small quantity of food), here perchance (perhaps) is something sweet."

And finding no sweetness there, the crow departs the place. So like a crow attacking a rock, the evil passions left Gotama in disgust.

Gotama kept meditating for 49 days....

And then.... Gotama Siddhattha attained enlightenment....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 20

DAY 20 - ARTICLE 20

- Abandonment of Asceticism - Gotama eats food -

The austerities and mortification practiced by Gotama were of the severest sort, this made his body very weak, he was unable to move. This lasted for a long time of six years.

But Gotama did not see any light of hope.

He told to himself, "This is not the way, neither to perfect knowledge nor to liberation."

"Some undergo misery for the sake of this world, others meet toil for the sake of heaven; all living beings, wretched through hope and always missing their aim, fall certainly for the sake of happiness into misery. Has not something like this happened to me?"

He exclaimed, "Can the mortification of the body be called religion?"

"Since it is only by the mind's authority that the body either acts or ceases to act, therefore to control the thought is alone befitting; without thought the body is like a dog."

"New light cannot be attained by him who has lost his strength and is wearied with hunger, thirst, and fatigue, with his mind no longer self-possessed through fatigue."

He questioned himself, "How could he who is not absolutely calm, reach the end which is to be attained by his mind?"

"True calm and the self-possession of the mind is properly obtained by the constant satisfaction of the body's wants."

At this time there lived a woman named Sujata, daughter of Senani, at Urvela town. Sujata had uttered a wish to a banyan tree, and vowed a yearly offering to it, if she should have a son. Her wish was fulfilled. She asked her maid Punna to prepare the place for the offering.

Punna, finding Gotama sitting beneath the banyan tree, thought he was the god of the tree who had come down. Sujata came and offered Gotama the food prepared by her in a golden bowl. He took the bowl to the river bank, took bath and ate the food.

This way he ended his trial of asceticism.

The five parivrajakas (ascetics) who were with Gotama became angry with him for having given up the life of austerity and self-mortification and in disgust left him.

Finally, Gotama chose to meditate to attain a new light.

We are about to reach a point where Siddhattha Gotama became Gotama Buddha.

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 19

DAY 19 - ARTICLE 19

- Trial of Asceticism - Extreme torture to himself -

Gotama had given trial to the Sankhya and Samadhi Marga, but he left the ashram of Bhigu without giving a trial of asceticism. He thought he should practice asceticism so that he can speak authoritatively about it.

He went to the town of Gaya. He fixed his habitation at Uruvela, in the hermitage of Negari, the Royal seat of Gaya, for practising asceticism. There he met the five parivrajakas whom he had met at Rajagraha. They too were practising asceticism. Gotama received a warm and humble welcome by them.

The austerities and self-mortification practiced by Gotama were of the severest sort. Sometimes he visited two but not more than seven houses a day, and took at each only two but not more than seven morsels. He lived on a single saucer of food a day, but not more than seven saucers. He lived on a very rigid scale of rationing. As he advanced in the practice of asceticism, his sole diet was herbs, gathered green, or the grain of wild millets and paddy. He lived on wild roots and fruit, or on windfalls only.

His raiment (clothing) was of hemp (a plant fiber), of strips of bark or wood, of hair of men or animals woven into a blanket, or of owl's wings.

(Just imagine the pitiable condition in which a Prince was living!! For what? Just to achieve a goal. To find a solution to the miseries of life he himself had lived a miserable life.)

Gotama plucked out the hair of his head, and the hair of his beard, never quitted the upright for the sitting posture, squatted and never rose up, moving only squatting. In diverse fashions, he lived to torment and to torture his body. To such a length in asceticism did he go that there became accumulated on his body the dirt and filth for years and years, until it fell down by itself.

During winter season, in the chill wintry nights, he dwelt by night in the open air and in the dark thicket by day.

In the last month of broiling month of summer, he made his dwelling under the baking sun by day and in the stifling thicket by night. In a charnel ground did he lay down, with charred bones for pillow. There came a period when Gotama started living on a single bean a day, on a single sesamum seed a day, or a single grain of rice a day, or a single fruit a day. His body grew emaciated in the extreme. While touching his stomach, he can also feel the position of his backbone.

The austerities and mortification practiced by Gotama were of severest sort. They last for a long period of SIX YEARS.

(29 + 06 = 35)

At the end of six years his body had become so weak that he was quite unable to move.

With immense torture to his body, after a series of extreme asceticism, Gotama at once realised that he is doing something wrong. Perhaps he is missing something. What did Gotama do after this?

To be continued in Next Article....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 18

DAY 18 - ARTICLE 18

- Training in Samadhi Marga -

Gotama was examining various ways of finding a solution to his problem. He thought of getting himself acquainted with the Dhyana Marga.

At that time there were three schools of the Dhyana Marga.

1) A way of controlling breathe, called Anapanasati (आना पान)

2) The way of controlling breathing known as Pranayama (प्राणायाम). It divided the breathing process into three parts : (1) Breathing in; (2) holding the breath; (3) breathing out.

3) The third school was known as Samadhi (समाधि) school.

Siddhattha learnt the technique of Dhyana Marga by Alara Kalama. There were seven stages in his technique. Gotama practiced the technique everyday. After acquiring mastery in his technique, he asked Alara Kalama if there was anything further to be learnt. Kalama replied, "No friend, that is all that I have to teach." With this Gotama took leave of Alara Kalama.

Then he went to Uddaka Ramaputta, who was reputed to have devised a technique which enabled a Dhyani to go one stage higher than that devised by Alara Kalama. Gotama placed himself under the training of Uddaka Ramaputta.

Within a short time did Gotama master the technique of Uddaka's eighth stage. After having perfected himself in the technique of Uddaka Ramaputta, Gotama asked the same question which he had asked Kalama, "Is there anything further to be learnt?" Uddaka also gave the same answer, "No friend, there is nothing more than I can teach you."

Alara Kalama and Uddaka Ramaputta were famous for their mastery of Dhyana Marga in the country of Kosalas. To learn one more new technique of Dhyana Marga he went to Magadha. He found that their technique of Dhyana Marga, though based on control of breathing, was different from what was in vogue in the Kosala country. This technique was not to breathe but to reach concentration by stopping breathing.

Gotama learned this technique. While trying this technique he found that piercing sounds used to come out of his ears, and his head appeared to him to be pierced as though by a sharp pointed knife. It was a painful process. But Gotama did not fail to master it. Such was his training in the Samadhi Marga.

A prince, born to rule the kingdom, born to enjoy the pleasures of life, kept wandering lonely here and there to learn different techniques to find a permanent solution to the miseries of life.

Gotama Siddhattha, then, tortured his body in various ways.

To be continued in Next Article....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 17

DAY 17 - ARTICLE 17

- Halt at Bhigu's Ashram -

Siddhattha, taken resolution to find a permanent solution to all sorrows and suffering, left Rajagraha to meet muni Alara Kalama who was considered a great man in teaching Samadhi Marga.

On the way Gotama beheld the hermitage of Saint Bhigu (Brighu) and entered it out of curiosity. He was duly honoured by the dwellers of the hermitage. He too paid homage to the elders of the ashram. He, the wise one, longing for liberation, traversed that hermitage, filled with the holy company desirous of heaven, gazing at their strange penances. For the first time he was seeing different kinds of penances practiced by the ascetics.

penance = tapasya

ascetic = tapasvi

Then the Brahmin rishi Bhigu, well-versed in the technique of penance, told Gotama all the various kinds of penances and the fruits thereof. (Some of them are written here.)

"Uncooked food, growing out of water, and roots and fruits, this is the fare of the saints according to the sacred texts; but the different alternatives of penance vary."

"Some live like the birds on gleaned corn; others graze on grass like the deer; others live on air like snakes, as if turned into ant-hills."

"Others, with their tufts of matted hair continually wet with water, twice offer oblations to Agni with hymns; others, plunging like fishes into the water, dwell there with their bodies scratched by tortoises. By such penances endured for a time, by the higher they attain heaven."

On hearing this Gotama said, "Today is my first sight of such a hermitage, and I do not understand this rule of penance. This devotion of yours is for the sake of heaven, while my desire is that the ills of life on earth be probed and a solution found. I wish to learn Sankhya philosophy and train myself in the Samadhi Marga, and see what help it can give me for the solution of my problem. I wish to go to Muni Alara Kalama who is known to be the master of the subject."

"I am very much impressed by your kindness. While departing, I am feeling a sort of pain. But I shall leave. Will you allow me to leave?"

Bhigu said, "Prince, brave indeed is your purpose. You, at a very young age have pondered thoroughly between heaven and liberation, have made up your mind for liberation, you are indeed brave. If what you have said is your settled purpose go quickly to Vindhyakoshth; the muni Alara Kalama lives there, who has gained an insight into the absolute bliss. From him you will learn the path; but as I foresee, after studied his theory, this purpose of yours will go further."

Siddhattha Gotama thanked Bhigu and left the hermitage.

- Study of Sankhya -

Gotama found Alara Kalama at Vesali. He requested, "I wish to be initiated into your doctrine and discipline."

Kalama said, "You are welcome. Such is my doctrine that an intelligent man like you in no long time  may of himself comprehend, realise and attain my teaching and abide to it. Verily you are a worthy vessel to receive this highest training."

Having heard the words of Alara Kalama full of kindness, the prince was filled with great pleasure. He asked, "Will you, therefore, deign to tell me what your doctrine is?"

Alara Kalama replied, "I am so much impelled by your noble nature, by your sincerity of character and by your resolution, that I need not put you to any preliminary examination to test your worthiness."

He then expounded the tenets of what was known as the Sankhya philosophy.

Al last Kalama concluded, "Gotama, these are the tenets of our system. I have told them to you in a summary form."

Gotama was greatly pleased with the clear exposition given by Alara Kalama.

After that Siddhattha took proper training in Samadhi Marga.

To be continued in Next Article....

Stay connected.

Namo Buddhay.

The Enlightened Buddha - Article 16

DAY 16 - ARTICLE 16

- Gotama Answers King Bimbisara - Part 2 -

Siddhattha Gotama kept answering.

"I have been wounded by the strife (lack of harmony, bitter conflict) of the world, and I have come out longing to obtain peace; I would not accept any empire in the third heaven."

"Fate is so well skilled in its art as to draw the world in all its various ages into its power, how shall the wise man, who desires tranquility, wait for old age, when he knows that death can come anytime. Death, like a hunter, sees no age, be it child, a young man or an old one. Who knows the length of life?"

You said, 'Be diligent in sacrifices for religion, such as are worthy of your race and bring a glorious fruit', honour to such sacrifices!

I don't desire any fruit that is obtained by causing pain to others. To kill a helpless victim for a future reward, even if the reward is eternal, is an act of foolishness."

Siddhattha added, "And even if true religion did not consist in quite another rule of conduct, by self-restraint, moral practice and a total absence of passion, still it would not be seemly to follow the rule of sacrifice, where the highest reward is described as attained only by slaughter. How can a man enjoy by causing harm to others?"

King Bimbisara understood that Siddhattha Gotama was very much confident and firm in his decision. He understood that Gotama has made up his mind for universal wisdom.

The king folded his hands, replied, "You are obtaining your desire without hindrance; when you has at last accomplished all that you has to do, you shall come hereafter and do me a favour."

Having received a firm promise from Gotama to visit him again, the monarch, taking his courtiers with him, returned to the palace.

- News of peace from Kapilavatthu -

While Gotama was staying in Rajagraha, there came five parivrajakas, who also put up a hut by the side of the hut which Gotama had made for himself. Their names : Kondanna, Bhaddiya, Vappa, Mahanad, Assaji.

These five had a talk with Gotama about his reason to become a parivrajaka.

They inquired, "But do you know what has happened since you left?"

Siddhattha said, 'No".

The five parivrajakas informed him that there were demonstrations and processions by men and women, boys and girls, carrying flags with slogans like "Koliyas are our brothers", "It is wrong for a brother to fight against a brother." "Think of the exile of Siddhattha Gotama." and all such.

As a result, Sangh called an immediate meeting to reconsider the question. This time the majority was for compromise with the Koliyas.

The Sangh decided to appoint five Sakyas to act as their envoys and negotiate peace with the Koliyas. Koliyas were also glad, and they did the same. The envoys on the two sides met and agreed to appoint a permanent Council of Arbitration with authority to settle every dispute regarding the sharing of the waters of river Rohini, and both sides to abide by its decision. Thus the threatened war had ended in peace.

The five parivrajakas suggested, "There is now no need for you to continue to be a parivrajaka. Why don't you go home and join your family?"

Siddhattha replied, "I am happy to have this good news. It is a triumph for me. But I will not go back. I will continue to be a parivrajaka."

- Deep thinking to continue as a parivrajaka -

The news of peace between Sakyas and Koliyas, left Gotama in ambiguity. He was happy but he was also uneasy. He thought what's the need to continue as a parivrajaka as the reason for which he had left home has been resolved. But he thought that he was missing some important point.

After days of deep thinking Gotama had a clear view. He thought, "The problem of a war is essentially a problem of conflict. It is only a part of a larger problem."

"This conflict is going on not only between kings and nations, but between nobles and Brahmins, between householders, between mother and son, between father and son, between sister and brother, between two companions."

"The conflict between nations is occasional. But the conflict between classes is constant and perpetual. IT IS THIS WHICH IS THE ROOT OF ALL SORROW AND SUFFERING IN THIS WORLD."

"True, I left home on the account of war, but now I cannot return. I see that my problem has become wider. I HAVE TO FIND A SOLUTION FOR THIS PROBLEM OF SOCIAL CONFLICT."

Siddhattha was determined to examine everything for himself to bring a solution to the root cause of suffering.

Then he want to Saint Bhigu's ashram.

To be continued in Next Article....

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Namo Buddhay.

The Enlightened Buddha - Article 15

DAY 15 - ARTICLE 15

- Gotama Answers King Bimbisara - Part 1 -

Having heard the advice and friendly words of king Bimbisara, who spoke like Indra, the prince did not falter. He was firm like a mountain.

Being thus addressed by the monarch of the Magadhas, prince Gotama in a strong speech with friendly face, self-possessed, unchanged, thus made answer.

"What you have said is not to be called a strange thing for you. O King! born as you are in the great family whose ensign is the lion. Amongst the evil-minded, a friendship worthy of their family ceases to continue, and fades; it is only the good who keep increasing the old friendship of their ancestors by a new succession of friendly acts."

"Your suggestion for me is prompted by pure generosity and friendship; I will meet you courteously with simple friendship."

Siddhattha added, "I am not afraid even of serpents nor of thunderbolts, nor of flames blown together by the wind. But I am afraid of these worldly objects. These transient (short-lived) pleasures, the robbers of our happiness and our wealth and which float empty and like illusions through the world, infatuate man's minds even when they are only hoped for, still more when they take up their abode in the soul."

"The victims of pleasures attain no happiness, just like the fire is always thirsty for fuel. There is no calamity in the world like pleasures, people are devoted to them through delusion. When he once knows the truth and so fears evil, what wise man would of his own choice desire evil?"

"Man's mind keeps on craving for more and more worldly objects. He is not satiated with pleasures. Kingdom after kingdom, ocean after ocean, continent after continent, he keeps on acquiring."

"Success in pleasure is to be considered a misery in the man of pleasure, for he becomes intoxicated when the pleasures of his desire are attained, through intoxication he does what should not be done, not what should be done; and being wounded thereby he falls into a miserable end.

What man of self-control could find satisfaction in these pleasures which are like flesh that has been flung away, and which produces misery by their being held in common with kings?"

"Deer are lured to their destruction by songs, insects for the sake of the brightness fly into the fire, the fish greedy for the flesh swallows the iron hook, therefore, worldly pleasures produce misery as their end."

Gotama kept answering, "Water beats thirst, food beats hunger, house keeps us safe from wind and sun, dress is for keeping off the cold and to cover one's nakedness. Bed is for removing drowsiness, a seat for alleviating the pain of standing; bathing is for cleaning body and clothes. External objects therefore are to human beings means for remedying pain, not in themselves sources of enjoyment."

Gotama said, "Pleasures are variable. Heavy garments and fragrant aloe-wood are pleasant in the cold, but an annoyance in the heat; and the moonbeams and sandalwood are pleasant in the heat, but a pain in the cold."

"Even after conquering the whole earth, one city only can serve as a dwelling place, and even there only one house can be inhabited, is not royalty mere labour for others? Even in royalty nothing more than one pair of garments is all he needs, and just enough food to keep off hunger; so only one bed, and only one seat is all that a king needs; other distinctions are only for pride."

Gotama continued, "I have not left home through anger, nor because my diadem has been dashed down by an enemy's arrow; nor have I set my desires on loftier objects, that I thus refuse your proposal."

"He who lives on alms, my good friend, O King! is not to be pitied. He has here the best happiness, perfect calm and hereafter all sorrows are for him abolished. But he is to be pitied who is overpowered by craving though in the midst of great wealth, who attains not the happiness of calm here, while pain has to be experienced hereafter."

Gotama kept on answering.

Check Part 2 in the next article.

To be continued in Next Article....

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Namo Buddhay.

The Enlightened Buddha - Article 14

DAY 14 - ARTICLE 14

- King Bimbisara meets Siddhattha Gotama -

The next day, Siddhattha got up and started to go into the city with a begging bowl, asking for alms. A vast crowd gathered around him. From his palace, King Bimbisara saw a huge crowd of people. He asked his courtier to know the reason.

He said, "He is the son of the king of Sakya. For him the Brahmins had forecasted that he'll either attain supreme wisdom or be the emperor of the Earth. He has now become an ascetic. It is he whom people are gazing at." The king ordered the courtier to find out where has the ascetic stayed.

Siddhattha, the ascetic, after receiving alms, went to a lonely corner of Pandava hill and ate the alms. The courtier found the place and informed it to the king.

Then the king, in his deep veneration (deep feeling of respect), started himself to go there with a modest retinue. Like a mountain in stature, the king ascended the hill. There he beheld Gotama, resplendent (having great beauty and splendor) as he sat on his hams, with subdued senses, as if the mountain was moving, and he himself was a peak thereof. On seeing Gotama, the king was filled with astonishment as well as affection. Bimbisara having courteously drawn nigh to him, inquired as to the condition of his bodily humours; and Gotama with equal gentleness assured the king of his health of mind and freedom from all ailments.

Then the king sat down on the clean surface of the rock, said to Gotama, "I have a strong friendship with your family since decades. As of this, a desire to speak to you, my son, has arisen in me, therefore listen to my words of affection."

He started saying, "Looking at your fresh youth, conspicuous beauty, I wonder when comes this resolve of yours, to lead a life of mendicant and abandon the kingdom? Your limbs are worthy of red sandalwood perfumes, they do not deserve the tough contact of red cloth; this hand of your is fit to protect people, it deserves not to hold food given by another. If you have no desire to accept your paternal kingdom, it's ok. I, with full generosity, give one half of my kingdom to you. Accept it. Be pleased to do me this kindness. The prosperity of the good becomes very powerful when aided by the good."

King Bimbisara added, "Do not let your two brawny arms lie useless, which are worthy to draw the bow; they are well fitted to conquer the three worlds, much more the earth. I speak this to you out of affection, not through love of dominion or through arrogance; beholding this mendicant-dress of yours, I am filled with compassion, and my eyes are full of tears."

King Bimbisara kept advising, "Young age is the age to enjoy the worldly pleasures. With the passage of time, the beauty of young age fades and nothing remains except emptiness."

"Therefore, let this fickle time of youth first pass by, reckless and giddy, our early years are earmarked for pleasure, they cannot be kept from the power of the senses."

"However, if being religious is your one aim, offer sacrifices, this is your family's immemorial custom, climbing to highest heaven by sacrifices. With their arms pressed by golden bracelets and their variegated diadems resplendent with the light of gems, royal sages have reached the same goal by sacrifices which great sages reached by self-mortification."

Siddhattha Gotama answers King Bimbisara.

(Answer is too long, might be divided into two parts, in two articles)

To be continued in Next Article....

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Namo Buddhay.

The Enlightened Buddha - Article 13

DAY 13 - ARTICLE 13

- From Kapilavatthu to Rajagraha -

Leaving Kapilavatthu, Siddhattha Gotama thought of going to Rajagraha, the capital kingdom of Magadha, who was then ruled by Bimbisara. It was a place which great philosophers and leaders of thought had made their headquarters.

On his way, Gotama halted at three places. One at a hermitage of a Brahmin woman, Saki, then at a hermitage of another Brahmin woman, Padma, and then at the hermitage of the Brahmin sage Raivata.

The personality of Gotama was so splendid that men and women who saw him once kept gazing at him. Seeing his beauty and dignity, people were astonished to see him in the clothes of a sanyasi. His eyebrows, his forehead, his mouth, his body, his hands, his feet, or his gait, whatever part of him anyone beheld, that at once rivetted his gaze. Not anyone who passed him, went on without paying him homage.

After a long and arduous journey, Gotama reached Rajagraha surrounded by five hills, well guarded and adorned with mountains, and supported and hallowed by auspicious and sacred places. On reaching Rajagraha he selected a spot at the foot of the Pandava hill, and put up a small hut made of the leaves of trees for his sojourn. Kapilavatthu by foot was nearly 400 miles distant from Rajagraha. This long journey Siddhattha Gotama did all on foot.

Are we prepared to walk even for 4 miles (6.4 kms) for any noble cause???

King Bimbisara came to meet Siddhattha Gotama.

To be continued in Next Article....

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Namo Buddhay.

The Enlightened Buddha - Article 12

DAY 12 - ARTICLE 12

- The Family in Mourning -

The members of the family of Suddhodhana were anxiously awaiting the return of Channa, in the hope that he might persuade Gotama to return home. On entering the royal stable, Kanthaka uttered a loud sound, uttering his woe to the palace people.

Men surrounding the king's appartment came out, thought in their hearts, "Since the horse Kanthaka neighs, it must be that the prince has come.'

Women, with their eyes rolling to see the prince, rushed out of the palace full of hope. But all were disappointed. There was Kanthaka without the prince.

Mahapajapati Gotami, abandoning all self-control, cried aloud, she fainted, and with a weeping face exclaimed :

"With his long arms and lion gait, his bull-like eye, and his beauty, bright like gold, his broad chest, and his voice deep as a drum or a cloud, – should such a hero at this dwell in a hermitage?"

She kept weeping and said, "His two feet tender with their beautiful web spread between the toes, how can they walk on the hard ground of the skirts of the forest? That body, which deserves to sit or lie on the roof of a palace, how will that manly body live in the woods, exposed to the attacks of the cold, the heat and the rain? How would he go about begging alms from others? He who, lying on a golden bed, was awakened during the night by the concert of musical instruments, how will he, like an ascetic, sleep today on the bare ground with only one rag of cloth interposed?"

Having heard this piteous lamentation, the women, embracing one another with their arms, rained from their eyes heavily.

Then Yashodhara, forgetting that she had permitted him to go, fell upon the ground in utter bewilderment.

"How has he abandoned me? He has left me widowed. He could have allowed his lawful wife to share his new life with him."

She added, "I have no longing for the heaven, my one desire was that my beloved may never leave me either in this world or the next."

She exclaimed, "Is my little son Rahula unworthy to roll in the lap of his father? Has he no right to receive the pure love of a father as righteous as Siddhattha?"

Fainting in her woe, Yashodhara wept and wept aloud, self-possessed though she was by nature, yet in her distress she lost her fortitude. The rest of the women cried loudly with Yashodhara.

Having learnt that Siddhattha didn't return with Channa and Kanthaka, he fell, struck down by sorrow. Suddhodhana gazed on the horse with his eyes filled with tears, and then falling on the ground wailed aloud.

After that, Suddhodhana and his family went to the temple, offered prayers, performed auspicious rites, vowed certain sacrifices for the safe return of their beloved prince.

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Now, we'll see where did Siddhattha travel after leaving Kapilavatthu. Whom did he meet?

His detailed conversation with the Samrat of Magadha, Bimbisara. Did he receive any news of peace from Sakya city?

We'll cover these topics one after another.

To be continued in Next Article....

Stay connected.

Namo Buddhay.