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| Tuesday, 4 May 2004 |
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Birth of Prince Siddhartha Gautama by Aryadasa Ratnasinghe "A unique being, an extraordinary man, arises in this world for the benefit of the many, for the happiness of the many, out of compassion for the world, for the good, benefit and happiness of gods and men. Who is this unique being? He is the Tathagata (Buddha) the exalted and fully Enlightened One". - Anguttara Nikaya Prince Siddhartha Gautama, the son of king Suddhodana of Kapilavasttu (modern Bhuila in the Basti district, three miles from Bengal and situated on the Nepal border) was born on the Vesak fullmoon day, in the year 623 BC (i.e. 2,627 years ago). His Enlightenment (Buddhahood) as well as his Mahaparinibbana (demise) also took place on Vesak fullmoon days. Hence, Vesak is celebrated by the Buddhists all over the world, as the thrice-blessed day. According to the Avadana Kalpalatha of the erudite brahmin astrologer Kshemendra (1025-1075), the prince was born at 11.04 a.m., under the constellation Cancer ('Kataka') of the zodiac, and the asterism 'Visa' (Alpha libroe), while the queen mother Maha Maya was passing through the luxuriantly wooded 'sal' (Shorea robusta) trees of the Lumbini grove (now a World Heritage Site in West Terai of Nepal), heading for her ancestral home at Devadaha, to give birth to the child, as it was customary for a mother to be with her parents, at the time of delivery. Prince Siddhartha, in his previous birth as Prince Vessantara, fulfilled the 'dana paramita' (perfection of generosity) by giving away his two children, Jaliya and Krishnajina, to an old Brahmin and his consort princess Madri to god Sakra alias Indra, the god of the Thavatimsa celestial abode (the abode of 33 gods). By virtue of his 'dana paramita', the prince of Vessantara, after his death, was born as Bodhisatta Setaketu in the Thusita celestial abode (the Heaven of Delight), where Bodhisattas are born, prior to their down-coming to earth to be born as a human being for the attainment of Buddhahood. To become a Bodhisatta, the aspirant has to fulfill ten perfections ('paramitas'), viz: Generosity (dana), Morality (sila), Renunciation (nekkhamma), Wisdom (panna), Effort (viriya), Patience (khanti), Truth (sacca), Determination (adhittana), Loving-kindness (metta) and Equanimity (upekkha). The Bohisatta completed the first 'paramita' as the last. While dwelling in the Thusita celestial abode, the Maha Brahma Sahampathi, along with the divine assembly, approached the Bodhisatta Setaketu, and addressing him with due honour, said: "Kaloyam te Mahavira upajja mathu kucciyam" (It is time, o hero! for thee to conceive in the womb of a mother) - Ariyapariyesana Sutta of the Majjhima Nikaya. The Bodhisatta, having heard so, decided to descend to the earth to fulfill his mission for the salvation of mankind, after attaining Buddhahood. He, first, looked into the Five Great Signs ('Pancavilokana'), namely, the appropriate time, the best continent, the best country, the best mother and the family. He found the time suitable, the best continent was Asia, the best country was middle India, and Sakyans as the best family, descended from the Solar King Ikshvaku, the best woman was queen Mahamaya of immaculate conduct. Five thousand worlds rejoiced when the future Buddha left the Thusita heaven to be conceived in a mother's womb. The world's great teachers had their birth in the continent of Asia. In the western confines of Asia are situated the countries which gave birth to Moses, Jesus and Mohamed. In Persia (Iran) was born Zoraster. China give birth to Loatsze, Confucius, Mencius, and India gave birth to Krishna, Rama, Buddha, Asoka and Panini. Greece and Rome produced Empedocles, Socrates, Plato, Aristotle, Heraclitus, Democritus, Pythagoras, Epicurus and Epictitus. All previous Buddhas too has been born in India. Great were the rejoicings of the people over the birth of the illustrious prince. An ascetic of high spiritual attainments named Asita alias Kaladevala, hearing the news rushed to the palace to see the royal babe. The king carried the infant child and gave it to the ascetic in order to make the child pay him due reverence. But to the surprise of all, the child's legs turned and rested on the matted locks of the ascetic. Instantly he rose from his seat, and foreseeing with his super-normal vision the child's future greatness, saluted him with clasped hands. He prophesied that the child would eventually become a Buddha, when he comes of age. On the fifth day, the child was named Siddhartha, meaning 'wish accomplished' (Sarvarthasiddhi). At the subtle bloom of youth (at the age of 16 years), the prince married his beautiful cousin, princess Yasodhara of equal age. For nearly 13 years after marriage, they enjoyed conjugal harmony. The prince was blissfully ignorant of the vicissitudes of life outside the palace gates. Three palaces were built for them (one for the cold season, one for the hot season and one for the rainy season). They were known as Ramya, Suramya and Subha. With the passage of time, truth gradually dawned upon the prince. His contemplative nature and boundless compassion did not permit him to spend a monotonous life given to mere enjoyment of the fleeting pleasures of the palace. He soon began to realise the universality of sorrow, and thought of finding a way to overcome it. The king took all precautions to prevent the son from seeing the nature of life outside the palace, and was satisfied that the son would follow his footsteps to become a king. With this idea, the king ordered high walls to be built around the palace, including the park. Disgusted of life inside the palace, one day he spoke to his father and said: "I must go out of the palace gate and see how other people live". The Prince, after obtaining father's consent, and accompanied by the royal charioteer Channa, went through the streets. All of a sudden, from a small hut by the roadside, came out an old man with grey hair, wearing a tattered old cloth, and his face looked dry and wrinkled. His eyes were sunken and almost appeared blind. Bent as a roof-gable and with a stick in his hand, he tottered along the road begging for food. The Prince, after seeing this old man, asked Channa, "Who is this man?" "He is an old man but he was not born like this. Everyone in the world, if he were to live long enough, becomes old and feeble", said Channa. The Prince now thought of old age and contemplated on the terrible phenomenon, and that he too one day would become old, as none could prevent it, irrespective one being rich, great or powerful. On the second day, while going through the streets, the Prince saw a man, fallen on the ground and weltering in his own waters. Holding his stomach with both hands, he was crying out in pain. He happened to be a plagued man and was gasping for breath. He looked terribly sick and on the verge of death. Looking at Channa, the Prince questioned "Who is this man suffering so much?" "He is a sick man suffering from a disease. No one can stop anyone from becoming sick, because sickness is part and parcel of life", replied Channa. Then the Prince saw again four people carrying a plank on which a man lay flat and still. It was taken to be cremated, on a pile of wood, to be set on fire. The Prince having seen what was going on, asked Channa "Why does that man lie there motionless, allowing others to burn him?" Channa replied: "It is the way with all dead bodies, and everyone has to undergo the procedure to prevent the corpse from putrefaction". Seen last was an ascetic, dressed in ochre robe and with shaven head, walking by the roadside with measured steps and with calmness. He looked happy and contented. Turning to Channa, the Prince asked "Who is this man and what does he do for a living?" Channa replied "His is a monk and lives in a temple. He goes from house to house begging for food. He has renounced the world to become an ascetic". After seeing these four signs, the Prince decided to renounce the world in search of a panacea for the ills of suffering. The Prince now reflected thus: "Why do I, being subject to birth, decay, disease, death, sorrow and impurities, go in for this worldly delights, which ultimately lead nowhere". Recounting his experience within the palace, he says "cramped and confined is household life, a den of dust, but the life of a homeless, is one open as the air of heaven. Hard is it for him who bides at home, to live out as it should be lived the holy life in all its perfection and in all its purity". (Mahasaccaka Sutta). Releasing the worthlessness of sensual pleasures, so highly prized by the worldling, and appreciating the value of renunciation, the Prince made the firm resolution to go in search for the Truth and Eternal Peace, and it was taken after much deliberation, when he heard the news, while returning to the palace, that a son was born to Princess Yasodara, which he regarded as an impediment and a restraint. Hence, the child was named Rahula (an obstacle), from the word 'Rahu' (a fetter). The palace was no longer a congenial place to the contemplative Prince Siddhartha. Neither his charming wife, nor his lovable infant son, could deter him from altering his decision to renounce the world. Leaving all behind, he ordered his charioteer Channa to saddle the horse Kantaka, and both stole away into the darkness of the night. He was 29 years when he undertook this historic journey. After crossing the river Anoma, they rested on its bank. Here, the Prince shaved his head and beard, and after wearing the yellow garb of an ascetic, led a life of voluntary poverty, alone and penniless. He had no permanent abode. A shady tree or a lonely cave sheltered him by day and by night. Bare-footed and bare-headed, he walked in the scorching sun and piercing cold, with the bowl in hand. Wearing the yellow garb, he walked from the outskirts of the Sakyan territory to the Kingdom of Bimbisara. He went in search of the brahmin recluse Alara Kalama, from whom he learnt the mysteries of the Realm of Nothingness (Akincannayatana'), an advanced stage of concentration or the third 'Arupa Jhana'. But, dissatisfied with the illusion of 'Nothingness', he went to meet Uddaka Ramaputra to become his disciple. Under him the recluse Siddhartha mastered the doctrine, and attained the final stage of mental concentration, i.e., the stage of mental concentration, or the Realm of Neither Perception nor Non-perception (Na eva sanna na sannayatana), which is the fourth 'Arupa Jhana'. The recluse Siddhartha felt that his quest of the Highest Truth was not achieved as he contemplated. He had gained complete mastery of the mind, but his ultimate goal was far ahead. He was seeking for the highest, i.e., Nibbana, the complete cessation of suffering and the total eradication of all forms of craving to which mankind is lured to. He now, realising the utter futility of self-mortification, abandoned the painful extreme, and so did he the other extreme of self-indulgence, which retard moral progress. Thus with thoughts tranquillized, purified, cleansed, free from lust and impurity, pliable, alert, steady and unshakable, he directed his mind to the knowledge as regards 'The Reminiscences of Past Births' (Pubbenivasanussati Nana). Rejecting the extremes, the recluse Siddhartha followed the Middle Path ('the Ariya Astangika Magga') and finally attained Enlightenment at the age of 35 years. The Buddha had no teacher for His Enlightenment ('Na me acariyo atthi'), nor did he borrow his doctrine from other religions in vogue at the time. Let us pay homage to the Buddha on this Vesak Fullmoon Day! |
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