The Birth
On the full-moon day of May in the year 623 B.C.,
there was born, in the Lumbini Park at Kapilavatthu on the
borders of Nepal, a noble Prince of aristocratic SÈkya clan.
His father was King Suddhodana, and his mother Queen MahÈ
MÈyÈ. Seven days after the birth of the child, the
mother died, and MahÈ PajÈpati Gotami, her younger sister,
who was also married to King Suddhodana, became his fostermother.
Great were the rejoicings of the people over the birth of this illustrious
prince. A certain ascetic, named Asita, also known as KÈladevala,
was particularly pleased to hear this happy news and, being a tutor of
the King, visited the palace to see the royal baby. The overjoyed
King brought the child, to pay him due reverence, but, to the surprise
of all, his feet turned and planted themselves in the matted locks of the
ascetic. Instantly the ascetic rose from his seat and foreseeing
the child's future greatness, saluted him with joined hands. When
he thus honored him, the royal father too saluted him in the same way.
The great ascetic at first smiled and then was sad. Questioned
as to his mixed feelings, he replied that he smiled because the Prince
would, eventually become a Buddha; and that he was sad because he, owing
to his prior death and rebirth in a Formless Plane – Ar|paloka could
not benefit by the superior wisdom of the Enlightened One.
The Naming Ceremony
On the fifth day after the Prince's birth, he was named, Siddhattha
Gotama, which means “wishfulfilled”. His family name was Gotama.
In accordance with the ancient custom, many learned Brahmins were invited
to the palace for this naming ceremony. Amongst them were eight distinguished
men. Examining the characteristics of the child, seven of them raised
two fingers and gave a double interpretation, saying that he would either
become a Universal Monarch or a Buddha. But the youngest KondaÒÒa,
excelled the others in knowledge, raised only one finger and firmly who
declared that he would definitely retire from the world and become a Buddha.
The Ploughing Festival
A very remarkable incident took place in his childhood. it was an unprecedented
mental experience which, in later life, during his search after Truth,
served as a key to his Enlightenment.
As an encouragement to agriculture the King arranged for a Ploughing
Festival. It was indeed a festive occasion for all, as both nobles and
commoners decked in gala dress participated in the ceremony. On the
appointed day the King, accompanied by his courtiers, went to the field
taking with him, the young Prince together with the nurses. Placing
the child on a screened and canopied couch under the cool shade of a rose-apple
tree to be watched by the nurses, the King took an active part in the Ploughing
Festival. When the festival was at its climax, the nurses stole away
from the Prince's presence to catch a glimpse of the wonderful spectacle.
The thoughtful child, mature in intellect though young in age, seeing none
by him, sat crosslegged, and intently concentrating on inhalation and exhalation,
gained one-pointedness of the mind and developed the First Ecstasy - JhÈna.
In the midst of their enjoyment the neglectful nurses suddenly
remembered their duty, and when they saw the Prince absorbed in meditation,
were struck with awe and immediately reported the matter to the King.
He hastened to the scene and beholding the Prince in meditative posture,
saluted him saying: “This, dear child is my second salutation.”
Prince Siddhattha's Youth
As a royal child Prince Siddhattha no doubt received a good education,
although the books give no details about his schooling. Being a scion
of the warrior race, he must have been specially trained in the art of
warfare.
At the early age of sixteen, he married his beautiful cousin Princess
YasodharÈ, who was of equal years. After his happy marriage,
he led a luxurious life, blissfully unaware of the vicissitudes of life,
outside the palace gates.
Of his luxurious life as a prince he states: “I was delicate, excessively
delicate. In my father's dwelling three lotus ponds were made purposely
for me. Blue lotuses bloomed in one, red in another, and white in
the third. I used no sandalwood that was not of KÈsi.
My turban, tunic, dress and cloak were all from Kisi. Night and day
a white parasol was held over me so that I might not be touched by heat
or cold, dust, leaves or dew.”
“There were three palaces built for me - one for the cold season, one
for the hot season, one for the rainy season. During the four rainy
months, I lived in the palace for the rainy season, entertained by female
musicians, without coming down from the palace. just as in the houses of
others, food from the husks of rice together with sour gruel is given to
the slaves and workmen, even so, in my father's dwelling, food with rice
and meat was given to the slaves and workmen”.
Renunciation
With the march of time truth gradually dawned upon him. His contemplative
nature and boundless compassion did not permit him to enjoy the fleeting
pleasures of a royal household. He knew no woe, but he felt deep
pity for sorrowing humanity. Amidst comfort and prosperity. he realized
the universality of sorrow.
One glorious day, as he went out of the palace to see the world outside,
he came into direct contact with the stark realities of life. Within
the narrow confines of the palaces, he saw only the rosy side of life;
but the dark side, the common lot of mankind was veiled from him.
His observant eyes met the strange sight of a decrepit old man, a diseased
person, a corpse, and a dignified hermit. The first three sights
convinced him of the inexorable nature of life and the universal sickness
of humanity. The fourth signified the means to overcome the ills
of life and attain calm and peace.
Realizing the worthlessness of sensual pleasures highly prized by ordinary
men, and the value of renunciation in which the wise seek delight, he decided
to leave the world in search of Truth and Peace.
When this final decision was made after much deliberation, the seemingly
happy news of the birth of a son was conveyed to him. Contrary to
expectation he was not overjoyed but regarded the first and only offspring
as an impediment. Normally an ordinary father would have welcomed
the joyful tidings, but Prince Siddhattha, extra-ordinary father as he
was, exclaimed, “An impediment - rÈhu, has been born, a fetter has
arisen”. The infant son was accordingly named RÈhula by his
grandfather.
The palace was no longer a congenial place for the destined Buddha.
The time was ripe for him to depart.
He ordered his favourite charioteer Channa to saddle the horse Kanthaka,
and went to the suite of apartments occupied by the Princess. Opening
the door of the chamber, he stood on the threshold and cast his dispassionate
glance on the wife and child who were fast asleep. His compassion
for his two dear ones as well as for the whole world dominated him at the
moment of parting. He was not worried about the future worldly comforts
and happinesses of the mother and child as they had everything in abundance
and were well protected.
Leaving all behind with a light heart, he stole away from the palace
at midnight and rode into the dark on his horse, attended only by his loyal
charioteer. As a penniless wanderer he went forth in search of Truth
and Peace.
It was in his twenty-ninth year, the turningpoint of his career, that
Prince Siddhattha made this historic journey.
He journeyed far, and crossing the river AnomÈ, rested on the
bank. Here he shaved his hair and beard and, handing over his garments
and ornaments to Channa with instructions to return to the palace, adopted
the simple yellow garb of an ascetic and led a life of voluntary poverty.
The ascetic Siddhattha, who as a Prince had lived in the lap of luxury,
became a penniless and homeless wanderer living on what little the charitable
gave of their own accord.
He had no permanent abode. A shady tree or a lonely cave sheltered
him day and night. Barefooted and bareheaded, he walked in the scorching
sun and in the piercing cold. His humble dress was made of cast-off,
worthless, coarse rags. With no possession to call his own except
a bowl to collect his food and robes just sufficient to cover the body,
he concentrated all his time and energies upon discovering the Truth.
The Search
As a seeker after what is good (kim kusalagavesi) searching for the
unsurpassed peaceful state most excellent he approached ŒlÈra KÈlÈma
an ascetic of repute, and speedily learnt his doctrine and developed the
seventh Ar|pa JhÈna, the Realm of Nothingness, (ŒkincaÒÒÈyatana),
an advanced stage of concentration.
The unenvious teacher, delighted to hear of the success of his distinguished
pupil, honoured him by placing him on a level with himself and admiringly
said:- “Happy, friend, are we; yea, extremely happy, in that we look up
to a respected ascetic like you! The doctrine which I know, that
also do you know; and the doctrine which you know, that I know also.
As I am, so are you; as you are, so am I. Come, friend, let both
of us lead the company of ascetics.”
The ascetic Gotama was not satisfied with mere mental concentration
and an ordinary system, which did not lead to NibbÈna. Dissatisfied
with KÈlÈma's system, he left him, and a proached one UddakÈ
RÈmaputta, who readily admitted him as a pupil.
Before long the intelligent ascetic Gotama mastered his doctrine and
attained the final stage of mental concentration, The Realm of Neither
Perception nor Non-perception - Neva saÒÒÈ nÈsaÒÒÈyatana.
This is the highest stage in worldly concentration when conciousness becomes
so subtle and refined that it cannot be said that a consciousness either
exists or not. Ancient sages could not proceed any further in mental
development.
His teacher then honoured the ascetic Gotama further by inviting him
to take full charge of all disciples as their teacher. He said:-
“Happy, friend, are we; yea, extremely happy in that we see such a venerable
ascetic as you! The doctrine which RÈma knew, you know; the
doctrine which you know, RÈma knew. As was RÈma, so
are you; as you are, so was RÈma. Come, friend, henceforth
you shall lead this company of ascetics.”
Still he felt that his quest of life was not achieved. He was
seeking NibbÈna, the complete cessation of suffering. Dissatisfied
with RÈmaputta's system too, he departed.
He found that nobody was competent to teach him what he sought as all
were enmeshed in ignorance. He gave up seeking external help, for
Truth and Peace are to be found within.
His Struggle for Enlightenment
Meeting with disappointment but not discouraged, the ascetic Gotama,
seeking for the incomparable state of Peace Supreme, wandered in the district
of Magadha and arrived in due course at Uruvela, the market town of SenÈni.
There he spied a lovely spot of ground, a charming forest grove, a flowing
river with pleasant sandy fords, and nearby was a village where he could
beg for his food.
The place was congenial for his meditation. The atmosphere was
peaceful, the surroundings were pleasant, the scenery charming. He
resolved to settle down there alone to achieve his desired object.
Hearing of his renunciation KondaÒÒa, the youngest Brahmin
who predicted his future, and four sons of the other sages - Bhaddiya,
Vappa, MahÈnÈma, and Assaji- also renounced the world, and
joined his company.
In ancient India great importance was attached to rites, ceremonies,
penances, and sacrifices. It was then a popular belief that no salvation
could be gained unless one led a life of strict asceticism. Accordingly
for six long years he made a superhuman struggle practising all forms of
severe austerity, with the result that his delicate body was reduced almost
to a skeleton. The more he tormented his body, the farther his goal
receded from him.
Temptation of MÈra the Evil One
His prolonged painful austerities proved utterly futile. They
only resulted in the exhaustion of his energy. Though physically
a superman, on account of his delicate nurture as a prince, he could not
possibly stand the great strain. His graceful form faded almost beyond
recognition. His golden coloured skin turned pale, blood dried up,
sinews and muscles shrivelled, his eyes were sunk and blurred.
At this critical stage, MÈra approached the ascetic Gotama
and said:- “You are lean and deformed. Near to you is death.
A thousand parts (of you belong) to death; to life (there remains) but
one. Live, O good sir; life is better. Living you could perform
merit. By leading a life of celibacy and making fire sacrifices,
much merit could be acquired. What will you do with this striving?
Hard is the path of striving, difficult and not easily accomplished.”
He replied:- “O Evil One, kinsman of the heedless! You have come
here for your own sake. Even an iota of merit is of no avail.
To them who are in need of merit it behoves you, MÈra, to speak
thus. Confidence - Saddhi, self-control - Tapo, energy Viriya, and wisdom
- PaÒÒÈ are mine. Why do you question me, who
am thus intent, about life?”
“Even the streams of rivers will this wind dry up. Why should not the
blood of one who is thus striving dry up? When the blood dries up,
the bile and phlegm also dry up. When my flesh wastes away, more
and more does my mind get clarified. Still more do my mindfulness,
wisdom, and concentration, become firm.”
“While I live thus, experiencing the utmost pain, my mind does not long
for lust. Behold the purity of a being!”
1. Sense-desires - KÈma, are your first enemy
“This is your army, the opposing host of the Evil One. That army
the coward does not overcome, but he who overcomes obtains happiness.”
“This Munja do I display! What boots life in this world!
Better for me is death in the battle than that one should live on, vanquished!”.
With these words the ascetic Gotama dismissed MÈra and made a
firm determination to attain his goal, Buddhahood.
The Middle Path
The ascetic Gotama was now fully convinced, through personal experience,
of the utter futility of self-mortification. Abandoning it forever,
he adopted an independent course - the MajjhimÈ PatipadÈ
- the Middle Path.
He recalled how when his father was engaged in ploughing, he sat in
the cool shade of the roseapple tree, having attained to the first Ecstasy.
He thought - well, this is the Path to Enlightenment!
He realized that Enlightenment could not be gained with an exhausted
body. So he decided to take some food. The five ascetics who
attended on him, disappointed at this unexpected change of method, deserted
him and went to lsipatana, saying that “the ascetic Gotama had become indulgent,
had ceased from striving, and had returned to a life of comfort.”
At a crucial time when help would have been most welcome, his only companions
left him, but he was not discouraged.
After a substantial meal offered by SujitÈ, a generous lady,
he made a firm resolve not to rise from his seat until he attained Buddhahood.
The Enlightenment
One happy Vesak night, as he was seated under the famous Pippala
tree at Buddha GayÈ, with mind tranquilized and purified, in the
first watch he developed that supernormal knowledge which enabled him to
remember his past lives PubbenivÈsÈnussati ©Èna
- Reminiscence of Past Births. In the middle watch he developed the clairvoyant
supernormal vision dealing with the death and rebirth of beings Cut|papÈta
©Èna - Perception of the Disappearing and Reappearing of Beings.
In the last watch of the night he developed the supernormal knowledge
with regard to the destruction of passions - Œsavakkhaya ©Èna,
and comprehending things as they truly are, attained Perfect Enlightenment
- SammÈ Sambodhi.
Having in his 35th year attained Buddhahood, that supreme state of Perfection,
He devoted the remainder of that precious life to serve humanity both by
example and precept, dominated by no personal motive.
The Buddha was a human being. As a man He was born, as a man He
lived, and as a man His life came to an end. Though human, He became
an extraordinary man - Acchariya Manussa. The Buddha laid stress
on this fact and left no room for anyone to fall into the error of thinking
that He was an immortal being. There is no deification in the case
of the Buddha.
Nor does the Buddha claim to be an incarnation of Vishnu, nor does He
call himself a “aviour” who freely saves others by His personal salvation.
The Buddha exhorts His disciples to depend on themselves for their salvation,
for both defilement and purity depend on oneself. “You yourselves
should make the exertion. The TathÈgatas are only teachers.”
says the Buddha.
The Buddhas point out the path, and it is left for us to follow that
path to save ourselves.
“To depend on others for salvation is negative, but to depend on oneself
is positive.” Dependence on others means a surrender of one's effort.
Furthermore, the Buddha does not claim a monopoly of Buddhahood, which
as matter of fact is not the prerogative of any specially graced, chosen
person. He reached the highest possible state of perfection any person
could aspire to; and without the closed fist of a teacher, He revealed
the only straight path that leads thereto. According to the teachings
of the Buddha anybody may aspire to that supreme state of perfection if
he makes the necessary aspiring determination and necessary exertion.
As a man He attained Buddhahood and proclaimed to the world the latent
possibilities and the creative power of man. Instead of placing an
unseen almighty God over man, and making him subservient to such a belief,
He raised the worth of mankind. It was He who taught that man could
obtain his Deliverance from sorrow by his own exertion, without depending
on a God and mediating priests, or on sacrifices and prayers. it was He
who taught the ego-centric world the noble ideal of selfless service.
It was He who revolted against the degrading caste system and taught the
equality of mankind. He declared that the gates of success and prosperity
were open to all, in every condition of life, high and low, saint and sinner,
who would care to turn over a new leaf and aspire to Perfection.
Irrespective of caste, colour or rank, he established for both deserving
men and women a celibate order which was “democratic in constitution and
communistic in distribution”. He gave complete freedom of thought
and wanted us to open our eyes to see things as they truly are. He
comforted the bereaved by His consoling words. He ministered to the
sick that were deserted. He helped the poor who were neglected.
He ennobled the lives of sinners and purified the corrupted lives of criminals.
He encouraged the feeble, united the divided, enlightened the ignorant,
clarified the mystic, guided the deluded, elevated the base, and dignified
the noble. Rich and poor, saint and sinner, loved Him alike.
Despotic and righteous kings, glorious and obscure princes and nobles,
generous and miserly millionaires, haughty and humble scholars, destitute
paupers, downtrodden scavengers, wicked murderers, despised courtesan -
all benefited by His words of wisdom and compassion.
His noble example was a source of inspiration to all. His Message
of Peace was hailed by all with indescribable joy, and was of eternal benefit
to everyone who had the fortune to come under its benign influence.
2. The second is called Aversion - Œrati
3. The third is Hunger and Thirst - KhuppipÈsa
4. The fourth is called Craving - TanhÈ
5. The fifth is Sloth and Torpor - Thina-Middha
6. The sixth is called Fear - Bhaya
7. The seventh is Doubt - VicikicchÈ
8. The eighth is Detraction and Obstinacy - Makkha-Thambha
9. The ninth is Profit - LÈbha, Praise - Siloka, Honour-
SakkÈra, and that ill-gotten Fame-Yasa.
10. The tenth is the extolling of oneself and the contempt of others.