IntroductionBirthAstrologer's PredictionSuddhodana's PrecautionRenunciationEnlightenmentSpreading the
DoctrineThe EndA Few
EpisodesBuddha's TeachingsClick here for an overview of Buddhism
In the sixth century before the Christian era, religion was
forgotten in India. The lofty teachings of the
Vedas were thrown into the background. There
was much priestcraft everywhere. The insincere priests traded on religion. They
duped the people in a variety of ways and amassed wealth for themselves. They
were quite irreligious. In the name of religion, people followed in the
footsteps of the cruel priests and performed meaningless rituals. They killed
innocent dumb animals and did various sacrifices. The country was in dire need
of a reformer of Buddha's type. At such a critical period, when there were
cruelty, degeneration and unrighteousness everywhere, reformer Buddha was born
to put down priestcraft and animal sacrifices, to save the people and
disseminate the message of equality, unity and cosmic love everywhere.
Buddha's father was Suddhodana, king of the Sakhyas. Buddha's
mother was named Maya. Buddha was born in B.C. 560 and died at the age of eighty
in B.C. 480. The place of his birth was a grove known as Lumbini, near the city
of Kapilavastu, at the foot of Mount Palpa in the Himalayan ranges within Nepal.
This small city Kapilavastu stood on the bank of the little river Rohini, some
hundred miles north-east of the city of Varnasi. As the time drew nigh for
Buddha to enter the world, the gods themselves prepared the way before him with
celestial portents and signs. Flowers bloomed and gentle rains fell, although
out of season; heavenly music was heard, delicious scents filled the air. The
body of the child bore at birth the thirty-two auspicious marks (Mahavyanjana)
which indicated his future greatness, besides secondary marks (Anuvyanjana) in
large numbers. Maya died seven days after her son's birth. The child was brought
up by Maya's sister Mahaprajapati, who became its foster-mother.
On the birth of the child, Siddhartha, the astrologers predicted
to its father Suddhodana: "The child, on attaining manhood, would become either
a universal monarch (Chakravarti), or abandoning house and home, would assume
the robe of a monk and become a Buddha, a perfectly enlightened soul, for the
salvation of mankind". Then the king said: "What shall my son see to make him
retire from the world ?". The astrologer replied: "Four signs". "What four ?"
asked the king. "A decrepit old man, a diseased man, a dead man and a monk -
these four will make the prince retire from the world" replied the astrologers.
Suddhodana thought that he might lose his precious son and tried
his level best to make him attached to earthly objects. He surrounded him with
all kinds of luxury and indulgence, in order to retain his attachment for
pleasures of the senses and prevent him front undertaking a vow of solitariness
and poverty. He got him married and put him in a walled place with gardens,
fountains, palaces, music, dances, etc. Countless charming young ladies attended
on Siddhartha to make him cheerful and happy. In particular, the king wanted to
keep away from Siddhartha the 'four signs' which would move him to enter into
the ascetic life. "From this time on" said the king, "let no such persons be
allowed to come near my son. It will never do for my son to become a Buddha.
What I would wish to see is, my son exercising sovereign rule and authority over
the four great continents and the two thousand attendant isles, and walking
through the heavens surrounded by a retinue thirty-six leagues in
circumference". And when he had so spoken, he placed guards for quarter of a
league, in each of the four directions, in order that none of the four kinds of
men might come within sight of his son.
Buddha's original name was Siddhartha. It meant one who had
accomplished his aim. Gautama was Siddhartha's family name. Siddhartha was known
all over the world as Buddha, the Enlightened. He was also known by the name of
Sakhya Muni, which meant an ascetic of the Sakhya tribe.
Siddhartha spent his boyhood at Kapilavastu and its vicinity. He was married
at the age of sixteen. His wife's name was Yasodhara. Siddhartha had a son named
Rahula. At the age of twenty-nine, Siddhartha Gautama suddenly abandoned his
home to devote himself entirely to spiritual pursuits and Yogic practices. A
mere accident turned him to the path of renunciation. One day he managed,
somehow or the other, to get out of the walled enclosure of the palace and
roamed about in the town along with his servant Channa to see how the people
were getting on. The sight of a decrepit old man, a sick man, a corpse and a
monk finally induced Siddhartha to renounce the world. He felt that he also
would become a prey to old age, disease and death. Also, he noticed the serenity
and the dynamic personality of the monk. Let me go beyond the miseries of this
Samsara (worldly life) by renouncing this world of miseries and sorrows. This
mundane life, with all its luxuries and comforts, is absolutely worthless. I
also am subject to decay and am not free from the effect of old age. Worldly
happiness is transitory".
Gautama left for ever his home, wealth, dominion, power, father, wife and the
only child. He shaved his head and put on yellow robes. He marched towards
Rajgriha, the capital of the kingdom of Magadha. There were many caves in the
neighbouring hills. Many hermits lived in those caves. Siddhartha took Alamo
Kalamo, a hermit, as his first teacher. He was not satisfied with his
instructions. He left him and sought the help of another recluse named Uddako
Ramputto for spiritual instructions. At last he determined to undertake Yogic
practices. He practiced severe Tapas (austerities) and Pranayama (practice of
breath control) for six years. He determined to attain the supreme peace by
practicing self-mortification. He abstained almost entirely from taking food. He
did not find much progress by adopting this method. He was reduced to a
skeleton. He became exceedingly weak.
At that moment, some dancing girls were passing that way singing joyfully as
they played on their guitar. Buddha heard their song and found real help in it.
The song the girls sang had no real deep meaning for them, but for Buddha it was
a message full of profound spiritual significance. It was a spiritual pick-me-up
to take him out of his despair and infuse power, strength and courage. The song
was:
"Fair goes the dancing when the Sitar is tuned,
Tune us the Sitar neither
low nor high,
And we will dance away the hearts of men.
The string
overstretched breaks, the music dies,
The string overslack is dumb and the
music dies,
Tune us the Sitar neither low nor high."
Buddha realized then that he should not go to extremes in torturing the body
by starvation and that he should adopt the golden mean or the happy medium or
the middle path by avoiding extremes. Then he began to eat food in moderation.
He gave up the earlier extreme practices and took to the middle path.
Once Buddha was in a dejected mood as he did not succeed in his
Yogic practices. He knew not where to go and what to do. A village girl noticed
his sorrowful face. She approached him and said to him in a polite manner:
"Revered sir, may I bring some food for you ? It seems you are very hungry".
Gautama looked at her and said, "What is your name, my dear sister ?". The
maiden answered, "Venerable sir, my name is Sujata". Gautama said, "Sujata, I am
very hungry. Can you really appease my hunger ?"
The innocent Sujata did not understand Gautama. Gautama was spiritually
hungry. He was thirsting to attain supreme peace and Self-realization. He wanted
spiritual food. Sujata placed some food before Gautama and entreated him to take
it. Gautama smiled and said, "Beloved Sujata, I am highly pleased with your kind
and benevolent nature. Can this food appease my hunger ?". Sujata replied, "Yes
sir, it will appease your hunger. Kindly take it now". Gautama began to eat the
food underneath the shadow of a large tree, thenceforth to be called as the
great 'Bo-tree' or the tree of wisdom. Gautama sat in a meditative mood
underneath the tree from early morning to sunset, with a fiery determination and
an iron resolve: "Let me die. Let my body perish. Let my flesh dry up. I will
not get up from this seat till I get full illumination". He plunged himself into
deep meditation. At night he entered into deep Samadhi (superconscious state)
underneath that sacred Bo-tree (Pipal tree or
ficus religiosa). He was
tempted by
Maya in a variety of ways, but he stood
adamant. He did not yield to Maya's allurements and temptations. He came out
victorious with full illumination. He attained Nirvana (liberation). His face
shone with divine splendour and effulgence. He got up from his seat and danced
in divine ecstasy for seven consecutive days and nights around the sacred
Bo-tree. Then he came to the normal plane of consciousness. His heart was filled
with profound mercy and compassion. He wanted to share what he had with
humanity. He traveled all over India and preached his doctrine and gospel. He
became a saviour, deliverer and redeemer.
Buddha gave out the experiences of his Samadhi: "I thus behold my mind
released from the defilement of earthly existence, released from the defilement
of sensual pleasures, released from the defilement of heresy, released from the
defilement of ignorance."
In the emancipated state arose the knowledge: "I am emancipated, rebirth is
extinct, the religious walk is accomplished, what had to be done is done, and
there is no need for the present existence. I have overcome all foes; I am
all-wise; I am free from stains in every way; I have left everything and have
obtained emancipation by the destruction of desire. Myself having gained
knowledge, whom should I call my Master ? I have no teacher; no one is equal to
me. I am the holy one in this world; I am the highest teacher. I alone am the
absolute omniscient one (Sambuddho). I have gained coolness by the extinction of
all passion and have obtained Nirvana. To found the kingdom of law (Dharmo) I go
to the city of Varnasi. I will beat the drum of immortality in the darkness of
this world".
Lord Buddha then walked on to Varnasi. He entered the 'deer-park' one
evening. He gave his discourse there and preached his doctrine. He preached to
all without exception, men and women, the high and the low, the ignorant and the
learned - all alike. All his first disciples were laymen and two of the very
first were women. The first convert was a rich young man named Yasa. The next
were Yasa's father, mother and wife. Those were his lay disciples.
Buddha argued and debated with his old disciples who had deserted him when he
was in the Uruvila forest. He brought them round by his powerful arguments and
persuasive powers. Kondanno, an aged hermit, was converted first. The others
also soon accepted the doctrine of Lord Buddha. Buddha made sixty disciples and
sent them in different directions to preach his doctrine.
Buddha told his disciples not to enquire into the origin of the world, into
the existence and nature of God. He said to them that such investigations were
practically useless and likely to distract their minds.
The number of Buddha's followers gradually increased. Nobles,
Brahmins and many wealthy men became his disciples. Buddha paid no attention to
caste. The poor and the outcastes were admitted to his order. Those who wanted
to become full members of his order were obliged to become monks and to observe
strict rules of conduct. Buddha had many lay disciples also. Those lay members
had to provide for the wants of the monks.
In the forest of Uruvila, there were three brothers - all very famous monks
and philosophers. They had many learned disciples. They were honoured by kings
and potentates. Lord Buddha went to Uruvila and lived with those three monks. He
converted those three reputed monks, which caused a great sensation all over the
country.
Lord Buddha and his disciples walked on towards Rajgriha, the capital of
Magadha. Bimbisara, the king, who was attended upon by 120,000 Brahmins and
householders, welcomed Buddha and his followers with great devotion. He heard
the sermon of Lord Buddha and at once became his disciple. 110,000 of the
Brahmins and householders became full members of Lord Buddha's order and the
remaining 10,000 became lay adherents. Buddha's followers were treated with
contempt when they went to beg their daily food. Bimbisara made Buddha a present
of Veluvanam - a bamboo-grove, one of the royal pleasure-gardens near his
capital. Lord Buddha spent many rainy seasons there with his followers.
Every Buddhist monk takes a vow, when he puts on the yellow robe, to abstain
from killing any living being. Therefore, a stay in one place during the rainy
season becomes necessary. Even now, the Paramahamsa Sannyasins (the highest
class of renunciates) of
Sankara's order stay in one
place for four months during the rainy season (Chaturmas). It is impossible to
move about in the rainy season without killing countless small insects, which
the combined influence of moisture and the hot sun at the season brings into
existence.
Lord Buddha received from his father a message asking him to visit his native
place, so that he might see him once more before he died. Buddha accepted his
invitation gladly and started for Kapilavastu. He stayed in a forest outside the
city. His father and relatives came to see him, but they were not pleased with
their ascetic Gautama. They left the place after a short time. They did not make
any arrangement for his and his followers' daily food. After all, they were
worldly people. Buddha went to the city and begged his food from door to door.
This news reached the ears of his father. He tried to stop Gautama from begging.
Gautama said: "O king, I am a mendicant - I am a monk. It is my duty to get alms
from door to door. This is the duty of the Order. Why do you stop this ? The
food that is obtained from alms is very pure". His father did not pay any
attention to the words of Gautama. He snatched the bowl from his hand and took
him to his palace. All came to pay Buddha their respects, but his wife Yasodhara
did not come. She said, "He himself will come to me, if I am of any value in his
eyes". She was a very chaste lady endowed with Viveka (discrimination), Vairagya
(dispassion) and other virtuous qualities. From the day she lost her husband she
gave up all her luxuries. She took very simple food once daily and slept on a
mat. She led a life of severe austerities. Gautama heard all this. He was very
much moved. He went at once to see her. She prostrated at his feet. She caught
hold of his feet and burst into tears. Buddha established an order of female
ascetics. Yasodhara became the first of the Buddhistic nuns.
Yasodhara pointed out the passing Buddha to her son through a window and
said, "O Rahula! That monk is your father. Go to him and ask for your
birthright. Tell him boldly, 'I am your son. Give me my heritage'". Rahula at
once went up to Buddha and said, "Dear father, give me my heritage". Buddha was
taking his food then. He did not give any reply. The boy repeatedly asked for
his heritage. Buddha went to the forest. The boy also silently followed him to
the forest. Buddha said to one of his disciples, "I give this boy the precious
spiritual wealth I acquired under the sacred Bo-tree. I make him the heir to
that wealth". Rahula was initiated into the order of monks. When this news
reached the ears of Buddha's father, he was very much grieved because after
losing his son, he now lost his grandson also.
Buddha performed some miracles. A savage serpent of great magical power sent
forth fire against Buddha. Buddha turned his own body into fire and sent forth
flames against the serpent. Once a tree bent down one of its branches in order
to help Buddha when he wanted to come up out of the water of a tank. One day
five hundred pieces of firewood split by themselves at Buddha's command. Buddha
created five hundred vessels with fire burning in them for the Jatilas to warm
themselves on a winter night. When there was flood, he caused the water to
recede and then he walked over the water.
Ananda, one of Buddha's cousins, was one of the principal early disciples of
Buddha and was a most devoted friend and disciple of Buddha. He was devoted to
Buddha with a special fervour in a simple childlike way and served him as his
personal attendant till the end of his life. He was very popular. he was a very
sweet man with pleasant ways. He had no intellectual attainments, but he was a
man of great sincerity and loving nature. Devadatta, one of Ananda's brothers,
was also in the Order. Devadatta became Buddha's greatest rival and tried hard
to oust Buddha and occupy the place himself. A barber named Upali and a
countryman called Anuruddha were admitted into the Order. Upali became a
distinguished leader of his Order. Anuruddha became a Buddhistic philosopher of
vast erudition.
Buddha went to Sravasti, the capital of the kingdom of Kosala.
Here a wealthy merchant gave him for residence an extensive and beautiful
forest. Buddha spent many rainy seasons there and delivered several grand
discourses. Thus Lord Buddha preached his doctrine for over forty-five years
traveling from place to place.
Buddha died of an illness brought on by some error in diet. He became ill
through eating
Sukara-maddavam, prepared for him by a lady adherent named
Cundo. The commentator explains the word as meaning 'hog's flesh'. Subadhara
Bhikshu thinks it means something which wild boars are fond of and says that it
has something of the nature of a truffle. Dr. Hoey says that it is not boar's
flesh but
Sukarakanda or hog's root, a bulbous root found chiefly in the
jungle and which Hindus eat with great joy. It is a Phalahar that is eaten on
days of fasting.
Buddha said to Ananda, "Go Ananda, prepare for me, between twin Sal trees, a
couch with the head northward. I am exhausted and would like to lie down". A
wonderful scene followed. The twin Sal trees burst into full bloom although it
was not the blossoming season. Those flowers fell on the body of Buddha out of
reverence. Divine coral tree flowers and divine sandalwood powders fell from
above on Buddha's body out of reverence.
Lord Buddha said, "Come now, dear monks. I bid you farewell. Compounds are
subject to dissolution. Prosper ye through diligence and work out your
salvation".
The spirit of
Ahimsa
(non-violence) was ever present with Gautama from his very childhood. One
day, his cousin Devadatta shot a bird. The poor creature was hurt and fell to
the ground. Gautama ran forward, picked it up and refused to hand it over to his
cousin. The quarrel was taken up before the Rajaguru who, however, decided in
favour of Gautama to the great humiliation of Devadatta.
In his wanderings, Gautama one day saw a herd of goats and sheep winding
their way through a narrow valley. Now and then the herdsman cried and ran
forward and backward to keep the members of the fold from going astray. Among
the vast flock Gautama saw a little lamb, toiling behind, wounded in one part of
the body and made lame by a blow of the herdsman. Gautama's heart was touched
and he took it up in his arms and carried it saying, "It is better to relieve
the suffering of an innocent being than to sit on the rocks of Olympus or in
solitary caves and watch unconcerned the sorrows and sufferings of humanity".
Then, turning to the herdsman he said, "Whither are you going, my friend, with
this huge flock so great a hurry ?". "To the king's palace" said the herdsman,
"We are sent to fetch goats and sheep for sacrifice which our master - the king
- will start tonight in propitiation of the gods." Hearing this, Gautama
followed the herdsman, carrying the lamb in his arms. When they entered the
city, word was circulated that a holy hermit had brought the sacrifices ordered
by the king. As Gautama passed through the streets, people came out to see the
gracious and saintly figure of the youth clad in the yellow robes of a Sadhu
(renunciate) and all were struck with wonder and awe at his noble mien and his
sweet expression. The king was also informed of the coming of the holy man to
the sacrifice. When the ceremonies commenced in the presence of the king, there
was brought a goat ready to be killed and offered to the gods. There it stood
with its legs tied up and the high priest ready with a big bloodthirsty knife in
his hand to cut the dumb animal's throat. In that cruel and tragic moment, when
the life of the poor creature hung by a thread, Gautama stepped forward and
cried, "Stop the cruel deed, O king!". And as he said this, he leaned forward
and unfastened the bonds of the victim. "Every creature" he said, "loves to
live, even as every human being loves to preserve his or her life". The priest
then threw the knife away like a repentant sinner and the king issued a royal
decree throughout the land the next day, to the effect that no further sacrifice
should be made in future and that all people should show mercy to birds and
beasts alike.
Kisagotami, a young woman, was married to the only son of a rich man and they
had a male child. The child died when he was two years old. Kisagotami had
intense attachment for the child. She clasped the dead child to her bossom,
refused to part with it, and went from house to house, to her friends and
relatives, asking them to give some medicine to bring the child back to life. A
Buddhist monk said to her: "O good girl! I have no medicine. But go to Lord
Buddha. He can surely give you a very good medicine. He is an ocean of mercy and
love. The child will come back to life. Be not troubled". She at once ran to
Buddha and said, "O venerable sir! Can you give any medicine to this child ?".
Buddha replied, "Yes. I will give you a very good medicine. Bring some mustard
seed from some house where no child or husband or wife or father or mother or
servant had died". She said, "Very good, sir, I shall bring it in a short time".
Carrying her dead child in her bossom, Kisagotami went to a house and asked
for some mustard seed. The people of the house said, "O lady, here is mustard
seed. Take it". Kisagotami asked, "In your house, has any son or husband or
wife, father or mother or servant died ?". They replied, "O lady! You ask a very
strange question. Many have died in our house". Kisagotami went to another house
and asked the same. The owner of the house said, "I have lost my eldest son and
my wife". She went to a third house. People of the house answered, "We have lost
our parents". She went to another house. The lady of the house said, "I lost my
husband last year". Ultimately Kisagotami was not able to find a single house
where no one had died. Viveka and Vairagya dawned in her mind. She buried the
dead body of her child. She began to reflect seriously on the problem of life
and death in this world.
Kisagotami then went to Lord Buddha and prostrated at his lotus feet. Buddha
said to her, "O good girl! Have you brought the mustard seed ?". Kisagotami
answered, "I am not able to find a single house where no one has died". Then
Buddha said, "All the objects of this world are perishable and impermanent. This
world is full of miseries, troubles and tribulations. Man or woman is troubled
by birth, death, disease, old age and pain. We should gain wisdom from
experience. We should not expect for things that do not and will not happen.
This expectation leads us to unnecessary misery and suffering. One should obtain
Nirvana. Then only all sorrows will come to an end. One will attain immortality
and eternal peace". Kisagotami then became a disciple of Buddha and entered the
Order of Nuns.
Once Buddha went to the house of a rich Brahmin with bowl in hand. The
Brahmin became very angry and said, "O Bhikshu, why do you lead an idle life of
wandering and begging ? Is this not disgraceful ? You have a well-built body.
You can work. I plough and sow. I work in the fields and I earn my bread at the
sweat of my brow. I lead a laborious life. It would be better if you also plough
and sow and then you will have plenty of food to eat". Buddha replied, "O
Brahmin! I also plough and sow, and having ploughed and sown, I eat". The
Brahmin said, "You say you are an agriculturist. I do not see any sign of it.
Where are your plough, bullocks and seeds ?". Then Buddha replied, "O Brahmin!
Just hear my words with attention. I sow the seed of faith. The good actions
that I perform are the rain that waters the seeds. Viveka and Vairagya are parts
of my plough. Righteousness is the handle. Meditation is the goad. Sama and Dama
- tranquillity of the mind and restraint of the Indriyas (senses) - are the
bullocks. Thus I plough the soil of the mind and remove the weeds of doubt,
delusion, fear, birth and death. The harvest that comes in is the immortal fruit
of Nirvana. All sorrows terminate by this sort of ploughing and harvesting". The
rich arrogant Brahmin came to his senses. His eyes were opened. He prostrated at
the feet of Buddha and became his lay adherent.
Lord Buddha preached: "We will have to find out the cause of
sorrow and the way to escape from it. The desire for sensual enjoyment and
clinging to earthly life is the cause of sorrow. If we can eradicate desire, all
sorrows and pains will come to an end. We will enjoy Nirvana or eternal peace.
Those who follow the Noble Eightfold Path strictly, viz., right opinion, right
resolve, right speech, right conduct, right employment, right exertion, right
thought and right self-concentration will be free from sorrow. This indeed, O
mendicants, is that middle course which the Tathagata has thoroughly
comprehended, which produces insight, which produces knowledge, which leads to
calmness or serenity, to supernatural knowledge, to perfect Buddhahood, to
Nirvana.
"This again, indeed, O mendicants, is the noble truth of suffering. Birth is
painful, old age is painful, sickness is painful, association with unloved
objects is painful, separation from loved objects is painful, the desire which
one does not obtain, this is too painful - in short, the five elements of
attachment to existence are painful. The five elements of attachment to earthly
existence are form, sensation, perception, components and consciousness.
"This again, indeed, O mendicants, is the truth of the cause of suffering. It
is that thirst which leads to renewed existence, connected with joy and passion,
finding joy here and there, namely, thirst for sensual pleasure, and the
instinctive thirst for existence. This again, indeed, O mendicants, is the noble
truth of cessation of suffering, which is the cessation and total absence of
desire for that very thirst, its abandonment, surrender, release from it and
non-attachment to it. This again, indeed, O mendicants, is the noble truth of
the course which leads to the cessation of suffering. This is verily the Noble
Eightfold Path, viz., right opinion, etc."
