Buddhism, Indian Way and Humanity
Dr. Ravindra Kumar
In spite of not having faith in Godlike Supreme Power, like Jainism,
Buddhism has also made an excellent contribution towards strengthening
the Indian Way, particularly making it dynamic and in bringing the
common men to its fold.
Especially, the role and contribution of Gautama Buddha, the Light of
Asia, who took the Indian Way in the right direction at the time when
contrary to its fundamental spirit it was made narrow, cannot be
underestimated.
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Lumbini
Maha Viharaya |
As known to all, it was during the time of Gautama Buddha that
Buddhism flourished parallel to Hinduism (Vedic view of life) and
Jainism, and it deeply affected the lives of millions of Indians. Later,
going beyond the territorial boundaries it became the basis of life of
many around the world. For the solidarity of the Indian Way as well as
the welfare of humanity, the long memorable work done by Gautama Buddha
in three directions, accorded him the stature of the Jagatguru-the
world’s mentor.
Prior to analysing his long memorable work, it is necessary for us to
know in brief about Buddhist philosophy and tradition.
Buddhism: Philosophy and Tradition
As per the mentions in the Buddhist treatises the roots of Buddhism
are very deep. Buddhism has been in existence much before the birth of
Siddhartha-Gautama Buddha. The names of Kashyap, Kanakmuni, Krakuchhanda,
Deepankar, Mangal, Soma and others appear in the Buddhist treatises and
they all rose to the stature of Buddhas before Shakyamuni Gautama.
There is a mention about one thousand Awakened-Buddhas and Gautama
Buddha is one of them. According to the Buddhist belief this chain of
Buddhas will continue in future also. Maitri will be the name of the
next Awakened-Buddha on this earth.
Buddhism is deprived from the word ‘Buddha’. It is an easily
accessible and practical way of life shown by Buddhas (Awakened). A
Buddha develops all positive virtues in him. By overcoming all kinds of
negative approaches he raises to the stature of world’s mentor. In all
circumstances he remains alert. Buddhatva is the highest stage of man’s
development. A Buddha on the strength of his developed virtues becomes
the great guru (teacher) of the world, and thus he is recognised as the
Jagatguru.
Anyone, after knowing the truth that his life surrounded by sorrows
and difficulties is becoming meaningless, through self-control,
self-restraint and self-discipline and by following the Middle Way, can
get through his boat of life. Thus, he can make his life purposeful.
Moreover, by continuous practice of good acts he can develop virtues and
through them can come out the bond of sorrows or the binding wheel of
grievances, and ultimately he can attain the stage of the Buddha.
The Buddhist Way is the simple one. It is possible to be followed by
each and every desirous. Without any mediator the one who is active and
in a state of consciousness can follow it. An ordinary person, by
following those who although in their early lives were also ordinary
like him but later on the strength of their developed virtues they
obtained Buddhahood, can develop his wisdom to the same highest level
and thus he too can reach the top-the level of the Buddha.
Thus, Buddhism brought the philosophy, teaching and tradition out of
the realm of hardness and also the state of isolation. Having the spirit
of welfare of all nucleus and with a practical approach of equality of
all, it broadened and strengthened the Indian Way time-to-time.
Moreover, Buddhism made the unique Indian approach of universal
acceptance popular amongst the masses. It was, in fact, a great work
done by Buddhism not only for India but whole humanity.
Gautama Buddha
Gautama Buddha, born as Siddhartha, was the son of Suddhodana-the
Ikshavaku Vanshiya king of Kapilvastu. He was born to his wife Mahamaya
in the forest of Lumbini (now in Nepal) on the Poornima day in 563 B. C.
For thousands of years the Ikshavakus were known for their virtues,
character, great traditions and dedication to human values.
According to mythological mentions the great glorious king
Harishchandra and Maryadapurushottama Shri Rama were born in this very
family line (Vansha).
At the time of the birth of Siddhartha, social and political
conditions at local and national level were very complicated.
The common man was victim of atrocities and exploitation. In society
there was a great lack of love and sympathy for one another.
Competitions and jealousies in their worst form were there in human
practices. People in offices were busy in rivalries and obnoxious
competitions. They were involved in making conspiracies against one
another.
The religious field had become the centre of achieving selfish
motives.
Religious practices were made so discriminatory, isolated and arduous
that their accomplishment was difficult for the common man. They had
become cures for them. Furthermore, they had become the sources of
causing increase in sorrows of particular classes of the society.
On the whole the Indian Way was made narrow. At that time, when it
was very difficult to maintain peace, Siddhartha Gautama rose to the
stature of the Buddha.
He, as per the demand of time and space, re-established Ahimsa
(non-violence), the supreme human value, in different fields of the
society in the form of Karuna (compassion). It was an unprecedented work
of Gautama Buddha. It gave a unique dimension to the Buddhist tradition.
Moreover, making the way of human equality simplest and easily
accessible on the basis of Karuna he accorded a new life to the Indian
Way. As the Indian Way was under the impact of darkness in those days,
it was in need of a revolutionary like Gautama Buddha to save it and,
side-by-side, to humanity.
Contribution towards Humanity
Gautama Buddha’s long memorable contribution towards the Indian Way
and humanity can be well highlighted in three directions. On the basis
of his intensive and highly philosophical research, in the centre of
which were the four Arya Satya (noble truth), he put forward the reality
of life before human world.
This highly philosophical and intensive research was his first and
great contribution and in the root of which was sorrow, cause of sorrow,
cessation of sorrow and means of cessation of sorrow.
Sorrow
Gautama Buddha explained the tormented and distressed world that
sorrow was the bitter truth of life; it was the supreme reality. Birth,
disease, old age and death all are sorrows. Astonishment, state of
depression and grief are sorrows.
Contact with unloving is sorrow; separation from dear is sorrow;
unfulfillment of desire and lust is sorrow. Desire for enjoyment, power
and wealth and will to live are the causes of sorrow.
Desire and lust give birth to the state of struggle, dispute, and
conflict; they are the source of the state of strives. They lead a man
towards the ocean of sorrows. Cessation from desire and lust is the way
of becoming free from sorrows.
For cessation from desire and lust Gautama Buddha established the
Eightfold Middle Way, the Ashtangik Marg (i.e. to come out of excessive
harshness and extreme simpleness) and said, “This Eightfold Middle Way-Samyak
Drishti, Samyak Vaak, Samyak Sankalpa, Samyak Karmanta, Samyak Aajivika,
Samyak Vyayama (Prayatna), Samyak Smriti and Samyak Samadhi-proposed by
me is the way of becoming free from desire and lust (cause of sorrow);
it is the only true way of cessation from sorrow.”
The Gautama Buddha called upon the man to root out the cause of
sorrow carefully and with great sense on the basis of the Middle Way.
And, thus, making the life free of constrains to lead it on the way to
peace and prosperity. This, according to him is the prime goal of human
life.
He has clearly said that it cannot be justified if the one
embarrassed by sorrows flees from his duties in life. Contrary to it, it
is good if he in heroic manner traces the source of sorrows and makes
him free of them.
On the strength of his intensive philosophic research Gautama Buddha
accorded unprecedented extension to the Indian Way. It was such an
extension which itself proved to be the best introduction of the Indian
Way; which is a milestone of this way. Buddhism touched the heights of
the spiritual world in his own lifetime. It crossed territorial
boundaries.
After India it reached the parts of South, Southeast, Central,
Middle-East, Fareast, and Northern Asia, and became the director of
lives of lakhs and crores of people. Simple, adaptable and practical
teachings of Gautama Buddha became saviour of man on the one hand and
Buddhist philosophy came to be known as one of the prominent branches of
the spiritual field on the other. Until today it is established as such.
Secondly, Shakyamuni Gautama’s call for equality in all spheres,
including social and religious, and people’s positive response to his
call could pave the way for a social change in India. Without a doubt it
was his second noteworthy and long memorable contribution.
Buddhist practices
It deeply affected the lives of many people in the world which could
be assessed from the number of people following Buddhism around the
world. Today, after passing a long period of two thousand and five
hundred years, more than five hundred million people follow Buddhist
practices in their daily routines.
They discarding division of society on the basis of class and caste
and respecting democratic values are bringing forward their lifeboat.
Perhaps until today many of us are not aware of the fact that on
several occasions Gautama Buddha comprehensively expressed his views on
importance of a democratic set up.
He firmly called upon the people to strengthen democratic values for
their welfare. Although centuries before Gautama Buddha, in Vedic era,
democratic institutions like Sabha, Samiti and Narishta were in
existence, but the commitment shown by him towards democratic system of
governance at the time when social and political conditions were
complicated was not a small happening. It was definitely a great and
historical event.
Those things were important for the prosperity of the democratic
system at that time; also they were adaptable in prevailing conditions
and demand of that time. They made the Indian Way firm on the one hand
and on the other they saved humanity. If those things are applied
according to the demand of current circumstances, they can definitely
strengthen the system.
Moreover, they can become welfaristic for the whole humanity.
Furthermore, their relevance and importance can remain intact in future.
The seven things include:
Sitting together and taking collective decision;
Implementation of decision by cooperation of all;
Honour of pre-established system and law;
Respect of elders and their advice (in this regards Gautama Buddha
was of the opinion that elders were comparatively experienced and
matured. Therefore, their advice would be beneficial. Moreover, juniors’
respect of elders strengthens morality and ethics in life);
No use of force and pressure on girls and women (this clearly
reflects Shakyamuni’s wish for woman-man equality and progress of the
former);
Protection of Dharma; and Respect of monks, sages (which again
indicates the Buddha’s desire for strengthening morality, ethics and
dutifulness in life, and due reverence for others’ views and faiths)
All the above seven things, as mentioned already, are the subject of
purification as per the demand of time and space. They convey the
message of healthy and pure public life, which is one of the fundamental
features of the Indian Way and exemplary for the whole humanity.
Gautama Buddha brought all movable-immovable objects, views and
creation within the scope of Law of Change. ‘Purification as per the
demand of time and space’ is an indivisible part of this very Law. His
call to accept this Law for all-round progress is, in fact, his third
long memorable contribution towards the Indian Way and humanity.
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