Sunday 30 March 2014
Wednesday 26 March 2014
LIFE OF THE BUDDHA
LIFE OF THE BUDDHA
Today I would like to spend a little bit of time on the life of the Buddha. I do not intend to spend too much time on the life and career of the Buddha since most of the biography is essentially narrative. But I would like to take the opportunity today to draw attention to a few important Buddhist values which come through strikingly in the life of the Buddha.
Last week we talked about the two traditions and how the two traditions which were originally very distinct gradually began to interact and eventually fused in India and we said that the beginning of this process of interaction can be placed about the time of the Buddha. In fact during the time of the Buddha, we can see the beginning of the interaction and it was a process that continued until a thousand years later when the two traditions fused and became difficult to differentiate. It is not perhaps a coincidence that one of the primary areas where the two traditions came into the most active contact was in the area known as Madhyadesha, the area around what is now Eastern Uttar Pradesh and Bihar. This area was regarded by the Brahmins as an area of challenge to the Aryan tradition. It happens that when two traditions of this nature meet, it creates an atmosphere where there is a great potential for the growth of new religious directions. To a large extent we can see the life and teachings of the Buddha in this context. In addition to the interaction of the two religious traditions, there were also significant social, economic and political changes that were taking place and which we have touched on last week. All these contributed to a heightened level of religious consciousness. It always happens in times of political and social upheaval that man looks inward, that man turns to religion. When they see the institutions that their forefathers took as stable and unchanging shaken, there is a natural tendency to turn to religion, and this contributes to heightened religious consciousness and activities. This is very much the case in the 6th century B.C.
The values that emerge from the Buddha’s life that I would like to highlight are essentially three, and they are renunciation, loving-kindness and compassion, and wisdom. These three values emerge very clearly through episodes in the Buddha’s own life. Incidentally it is no coincidence that these three qualities between them equal the attainment of Nirvana because as you know there are three defilements (Klesha) that cause us to be born again and again - the defilements of desire, ill-will and ignorance. In this context we might also remember that renunciation is the antidote for desire, loving-kindness and compassion is the antidote for ill-will, and wisdom is the antidote for ignorance. Through cultivating these three qualities one is able to eliminate the defilements and attain enlightenment. So it is no accident that these qualities should stand out so prominently in the life of the Buddha.
Let us look at them one by one and let us start with renunciation. As often happens, some of the very first evidence of the Buddha’s renunciation manifested itself while He was still very young. Renunciation is basically a recognition that all existence is suffering. When one recognizes the fact that all existence is suffering, this brings about what we might call a turning about, in other words, seeing that life is full of suffering one begins to look for something more. This is why suffering is the First Noble Truth. This recognition that existence is suffering is the essence of renunciation. You may know of Prince Siddhartha’s visit to the annual ploughing ceremony at the age of seven. It was there that while watching the ploughing the prince noticed a worm that had been unearthed by the plough devoured by a bird. This sight led the prince to contemplate the realities of life, to recognize the fact that all living beings kill each other for food and this is a great source of suffering. Already we see at this tender age in the biography of the Buddha the beginning of this recognition that existence is suffering. If we look a little bit later in the life of the Buddha, we will come to the famous episode of the four sights which moved the prince to renounce the household life and to follow a life of asceticism to seek the truth. The sights of old age, sickness, death and an ascetic led Him to consider why it was that He should feel uneasy when in fact He was Himself not free from, was subject to old age, sickness and death. This consideration led Him to develop a sense of detachment from pleasure, led Him to seek the truth by way of renunciation. It is interesting to note that Prince Siddhartha’s renunciation is not renunciation out of despair. He enjoyed the greatest happiness and yet saw these sufferings of life, recognizing that no matter how great one’s indulgence in pleasures of the senses might be, eventually one would have to face these sufferings. Recognizing this, He was moved to renounce the household life and seek enlightenment for the sake of all living beings.
Let us next look at the quality of loving-kindness and compassion. Here too we can see this quality manifested very early in the life of the Buddha. The most striking example of this is the episode of the wounded swan. We are told that He and His cousin Devadatta were roaming in the park surrounding the palace when Devadatta shot down a swan with his bow and arrow. Both boys ran towards the spot where the swan had fallen, but Siddhartha being the faster runner came to the place where the wounded bird lay. Gathering the bird in His arms, He nursed the bird and this brought about a reaction from Devadatta who insisted that the bird ought to be his since he was the one who shot it down. The boys brought this dispute to the wise man of the court who decided that life belonged rightly to the one who preserved it, not to one who destroyed it. Here we have a striking example of the Buddha’s attitude of loving-kindness and compassion which grows directly out of this recognition that the nature of life is suffering. Later too after His enlightenment, the Buddha continued to display this quality, as for instance in the famous episode in which the Buddha nursed the sick Tissa whose illness was such that the other members of the Order shunned him.
Let us look at wisdom which is the third of the three qualities. Wisdom is the most important of the three qualities because after all it is wisdom that opens the door to enlightenment. It is wisdom that uproots ignorance, the underlying cause of suffering. It is said that just as one can cut off the branches and trunk of a tree and yet if the root of the tree is not taken out the branches and trunk will grow again. So in the same way one can eliminate desire through renunciation, ill-will through loving-kindness and compassion, but so long as ignorance is not eliminated, this desire and ill-will are liable to grow again.
Wisdom is achieved primarily through meditation. We have an episode again early in the life of the Buddha in which we see His early development of skill in concentrating the mind and this episode in fact occurred at the same time as the incident we considered a moment ago involving the bird and the worm. We are told that after having witnessed the bird devouring the worm, having recognized the unhappy nature of life, the young prince sat under a tree and began to meditate spontaneously. He achieved the first level of meditation through concentrating the mind on the process of in-breathing and out-breathing. So we have this experience of meditation in the early life of the Buddha, and later when He renounced the household life and went forth to seek the truth, one of the first disciplines which He tried was again the discipline of mental concentration. We are told that He studied with two foremost teachers of the time, Arada Kalama and Udraka Ramaputra and He learned from these teachers the methods of mental concentration. Last week we said that amongst the discoveries made at Mohenjodaro and Harappa were images of the figures sitting in postures of meditation. We have very good reasons to believe that the methods of mental concentration go as far back as the 3rd Millennium B.C. and it is very likely that these two teachers were exponents of this tradition of mental concentration. Yet we find that the prince left the two teachers because He found that meditation alone could not permanently end suffering. This is important because, although in its emphasis on mental development Buddhism is very much in the tradition of the Indus Valley Civilization, yet the Buddha goes beyond the tradition of mere meditation. This is what distinguishes the Buddha’s teachings from the teachings of many other Indian schools, particularly the teachings of the tradition of Yoga. It is also what distinguishes Buddhism from some of the contemplative traditions of other religions, because in Buddhism meditation by itself is not enough. Meditation is like sharpening a pencil, sharpening the mind so to speak. Just as when we sharpen a pencil we sharpen it for a purpose, so that we can write with it, so in sharpening the mind we have a purpose and that purpose is wisdom. Sometimes this relationship between meditation and wisdom is exemplified by the example of a torch. Suppose we want to see a picture in a darkened room with a torch. If there are many draughts in the room, we will find that the light of the torch will flicker. Similarly, if our hand shakes, the light cast by the torch will be unsteady, and we will be unable to see the image. In the same way, if we want to penetrate into the real nature of things, if our mind is unsteady, distracted, wavers as a result of emotional disturbances, then we will not be able to penetrate into the real nature of things. The Buddha applied this discovery on the night of His enlightenment when we are told that with His mind concentrated, made one-pointed and supple by meditation, He directed it to the understanding of the nature of reality and penetrated the real nature of things. So the Buddha’s enlightenment is the direct result of this combination of meditation and wisdom - concentration and insight.
We also find other aspects of wisdom expressed in the life of the Buddha, and one of the more important ones is of course the Middle Way. We do not have time today to discuss all the various levels of the meaning of the Middle Way but suffice it to say that the most basic significance of the Middle Way is the avoidance of the extreme of indulgence in pleasures of the senses and the extreme of tormenting the body. The Middle Way is exemplified in the life of the Buddha by His own experience of a life of luxury as a prince and by the six years of vigorous asceticism which He practised after He left His father’s palace. After realizing the futility of these extremes in His own experiences, He then hit upon the Middle Way which avoids these extremes.
There are many other important episodes in the life of the Buddha. But if we can begin to see and understand the life of the Buddha as a lesson and not simply as a biography containing a number of names and places; if we can begin to appreciate the values and qualities that are exemplified in the life of the Buddha, we will have gained greater insight into the real significance of the life of the Buddha.
Today I would like to spend a little bit of time on the life of the Buddha. I do not intend to spend too much time on the life and career of the Buddha since most of the biography is essentially narrative. But I would like to take the opportunity today to draw attention to a few important Buddhist values which come through strikingly in the life of the Buddha.
Last week we talked about the two traditions and how the two traditions which were originally very distinct gradually began to interact and eventually fused in India and we said that the beginning of this process of interaction can be placed about the time of the Buddha. In fact during the time of the Buddha, we can see the beginning of the interaction and it was a process that continued until a thousand years later when the two traditions fused and became difficult to differentiate. It is not perhaps a coincidence that one of the primary areas where the two traditions came into the most active contact was in the area known as Madhyadesha, the area around what is now Eastern Uttar Pradesh and Bihar. This area was regarded by the Brahmins as an area of challenge to the Aryan tradition. It happens that when two traditions of this nature meet, it creates an atmosphere where there is a great potential for the growth of new religious directions. To a large extent we can see the life and teachings of the Buddha in this context. In addition to the interaction of the two religious traditions, there were also significant social, economic and political changes that were taking place and which we have touched on last week. All these contributed to a heightened level of religious consciousness. It always happens in times of political and social upheaval that man looks inward, that man turns to religion. When they see the institutions that their forefathers took as stable and unchanging shaken, there is a natural tendency to turn to religion, and this contributes to heightened religious consciousness and activities. This is very much the case in the 6th century B.C.
The values that emerge from the Buddha’s life that I would like to highlight are essentially three, and they are renunciation, loving-kindness and compassion, and wisdom. These three values emerge very clearly through episodes in the Buddha’s own life. Incidentally it is no coincidence that these three qualities between them equal the attainment of Nirvana because as you know there are three defilements (Klesha) that cause us to be born again and again - the defilements of desire, ill-will and ignorance. In this context we might also remember that renunciation is the antidote for desire, loving-kindness and compassion is the antidote for ill-will, and wisdom is the antidote for ignorance. Through cultivating these three qualities one is able to eliminate the defilements and attain enlightenment. So it is no accident that these qualities should stand out so prominently in the life of the Buddha.
Let us look at them one by one and let us start with renunciation. As often happens, some of the very first evidence of the Buddha’s renunciation manifested itself while He was still very young. Renunciation is basically a recognition that all existence is suffering. When one recognizes the fact that all existence is suffering, this brings about what we might call a turning about, in other words, seeing that life is full of suffering one begins to look for something more. This is why suffering is the First Noble Truth. This recognition that existence is suffering is the essence of renunciation. You may know of Prince Siddhartha’s visit to the annual ploughing ceremony at the age of seven. It was there that while watching the ploughing the prince noticed a worm that had been unearthed by the plough devoured by a bird. This sight led the prince to contemplate the realities of life, to recognize the fact that all living beings kill each other for food and this is a great source of suffering. Already we see at this tender age in the biography of the Buddha the beginning of this recognition that existence is suffering. If we look a little bit later in the life of the Buddha, we will come to the famous episode of the four sights which moved the prince to renounce the household life and to follow a life of asceticism to seek the truth. The sights of old age, sickness, death and an ascetic led Him to consider why it was that He should feel uneasy when in fact He was Himself not free from, was subject to old age, sickness and death. This consideration led Him to develop a sense of detachment from pleasure, led Him to seek the truth by way of renunciation. It is interesting to note that Prince Siddhartha’s renunciation is not renunciation out of despair. He enjoyed the greatest happiness and yet saw these sufferings of life, recognizing that no matter how great one’s indulgence in pleasures of the senses might be, eventually one would have to face these sufferings. Recognizing this, He was moved to renounce the household life and seek enlightenment for the sake of all living beings.
Let us next look at the quality of loving-kindness and compassion. Here too we can see this quality manifested very early in the life of the Buddha. The most striking example of this is the episode of the wounded swan. We are told that He and His cousin Devadatta were roaming in the park surrounding the palace when Devadatta shot down a swan with his bow and arrow. Both boys ran towards the spot where the swan had fallen, but Siddhartha being the faster runner came to the place where the wounded bird lay. Gathering the bird in His arms, He nursed the bird and this brought about a reaction from Devadatta who insisted that the bird ought to be his since he was the one who shot it down. The boys brought this dispute to the wise man of the court who decided that life belonged rightly to the one who preserved it, not to one who destroyed it. Here we have a striking example of the Buddha’s attitude of loving-kindness and compassion which grows directly out of this recognition that the nature of life is suffering. Later too after His enlightenment, the Buddha continued to display this quality, as for instance in the famous episode in which the Buddha nursed the sick Tissa whose illness was such that the other members of the Order shunned him.
Let us look at wisdom which is the third of the three qualities. Wisdom is the most important of the three qualities because after all it is wisdom that opens the door to enlightenment. It is wisdom that uproots ignorance, the underlying cause of suffering. It is said that just as one can cut off the branches and trunk of a tree and yet if the root of the tree is not taken out the branches and trunk will grow again. So in the same way one can eliminate desire through renunciation, ill-will through loving-kindness and compassion, but so long as ignorance is not eliminated, this desire and ill-will are liable to grow again.
Wisdom is achieved primarily through meditation. We have an episode again early in the life of the Buddha in which we see His early development of skill in concentrating the mind and this episode in fact occurred at the same time as the incident we considered a moment ago involving the bird and the worm. We are told that after having witnessed the bird devouring the worm, having recognized the unhappy nature of life, the young prince sat under a tree and began to meditate spontaneously. He achieved the first level of meditation through concentrating the mind on the process of in-breathing and out-breathing. So we have this experience of meditation in the early life of the Buddha, and later when He renounced the household life and went forth to seek the truth, one of the first disciplines which He tried was again the discipline of mental concentration. We are told that He studied with two foremost teachers of the time, Arada Kalama and Udraka Ramaputra and He learned from these teachers the methods of mental concentration. Last week we said that amongst the discoveries made at Mohenjodaro and Harappa were images of the figures sitting in postures of meditation. We have very good reasons to believe that the methods of mental concentration go as far back as the 3rd Millennium B.C. and it is very likely that these two teachers were exponents of this tradition of mental concentration. Yet we find that the prince left the two teachers because He found that meditation alone could not permanently end suffering. This is important because, although in its emphasis on mental development Buddhism is very much in the tradition of the Indus Valley Civilization, yet the Buddha goes beyond the tradition of mere meditation. This is what distinguishes the Buddha’s teachings from the teachings of many other Indian schools, particularly the teachings of the tradition of Yoga. It is also what distinguishes Buddhism from some of the contemplative traditions of other religions, because in Buddhism meditation by itself is not enough. Meditation is like sharpening a pencil, sharpening the mind so to speak. Just as when we sharpen a pencil we sharpen it for a purpose, so that we can write with it, so in sharpening the mind we have a purpose and that purpose is wisdom. Sometimes this relationship between meditation and wisdom is exemplified by the example of a torch. Suppose we want to see a picture in a darkened room with a torch. If there are many draughts in the room, we will find that the light of the torch will flicker. Similarly, if our hand shakes, the light cast by the torch will be unsteady, and we will be unable to see the image. In the same way, if we want to penetrate into the real nature of things, if our mind is unsteady, distracted, wavers as a result of emotional disturbances, then we will not be able to penetrate into the real nature of things. The Buddha applied this discovery on the night of His enlightenment when we are told that with His mind concentrated, made one-pointed and supple by meditation, He directed it to the understanding of the nature of reality and penetrated the real nature of things. So the Buddha’s enlightenment is the direct result of this combination of meditation and wisdom - concentration and insight.
We also find other aspects of wisdom expressed in the life of the Buddha, and one of the more important ones is of course the Middle Way. We do not have time today to discuss all the various levels of the meaning of the Middle Way but suffice it to say that the most basic significance of the Middle Way is the avoidance of the extreme of indulgence in pleasures of the senses and the extreme of tormenting the body. The Middle Way is exemplified in the life of the Buddha by His own experience of a life of luxury as a prince and by the six years of vigorous asceticism which He practised after He left His father’s palace. After realizing the futility of these extremes in His own experiences, He then hit upon the Middle Way which avoids these extremes.
There are many other important episodes in the life of the Buddha. But if we can begin to see and understand the life of the Buddha as a lesson and not simply as a biography containing a number of names and places; if we can begin to appreciate the values and qualities that are exemplified in the life of the Buddha, we will have gained greater insight into the real significance of the life of the Buddha.
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Thursday 13 March 2014
Jagadeesh Krishnan : I TEACH A NEW MAN
Jagadeesh Krishnan : I TEACH A NEW MAN: I TEACH A NEW MAN, a new humanity, a new concept of being in the world. I proclaim HOMO NOVUS. The old man is dying, and...
Jagadeesh Krishnan : Music is a harmony
Jagadeesh Krishnan : Music is a harmony: Music is a harmony -- it is harmony between sound and silence. Sound belongs to the earth, silence ...
Jagadeesh Krishnan : Are Women more courageous than Men
Jagadeesh Krishnan : Are Women more courageous than Men: Are Women more courageous than Men? They certainly are. These are men just feel...
Jagadeesh Krishnan : One thing will be helpful to understand
Jagadeesh Krishnan : One thing will be helpful to understand: One thing will be helpful to understand. There are three approaches towards reality. One is the...
One thing will be helpful to understand
One thing will be helpful to understand. There are three approaches towards reality. One is the empirical approach, the approach of the scientific mind -- experiment, experiment with the objective world, and unless something is proved by experiment, don't accept it. Then there is another approach, of the logical mind. He does not experiment; he simply thinks, argues, finds pros and cons, and just by mind-effort, reason, he concludes. And then there is a third approach, the metaphorical, the approach of poetry -- and of religion. These three approaches are there; three dimensions, one reaches towards reality.
Science cannot go beyond the object, because the very approach makes a limitation. Science cannot go beyond the outer, because only with the outer experiments are possible. Philosophy, logic, cannot go beyond the subjective, because it is a mind-effort, you work it out in your mind. You cannot dissolve the mind, you cannot go beyond it. Science is objective; logic, philosophy, is subjective. Religion goes beyond, poetry goes beyond: it is a golden bridge, it bridges the object with the subject. But then everything becomes a chaos -- of course, very creative; in fact, there is no creativity if there is no chaos. But everything becomes indiscriminate, divisions disappear.
I would like to say it in this way. Science is a day approach: in the full noon, everything is clear, distinct, boundaries, and you can see the other well. Logic is a night approach; groping in the dark only with the mind, without any experimental support, just thinking. Poetry and religion are twilight approaches; just in the middle. The day is no more there, the brightness of the noon has gone, things are not so distinct, clear. The night has not yet come; the darkness has not enveloped all. Darkness and day meet, there is a soft greyness, neither white nor black -- boundaries meeting and merging, everything indiscriminate, everything is everything else.
This is the metaphorical approach.
That's why poetry talks in metaphors -- and religion is the ultimate poetry; religion talks in metaphors. Remember, those metaphors are not to be taken literally, otherwise you will miss the point. When I say "the inner light," don't think it in terms of literal understanding, no. When I say "the inner is like light," it is a metaphor. Something is indicated, but not demarked, not defined; something of the nature of light, not exactly light -- it is a metaphor.
And this becomes a problem because religion talks in metaphors; it cannot talk otherwise, there is no other way. If I have been to another world and I have seen flowers which don't exist on this earth, and I come to you and talk about those flowers, what will I do? I will have to be metaphorical. I will say "like roses" -- but they are not roses; otherwise why say "like roses," simply say "roses." But they are not roses, they have a different quality to them.
"Like" means I am trying to bridge my understanding of the other world with your understanding of this world -- hence the metaphor. You know the roses; you don't know those flowers of the other world. I know those flowers of the other world and I am trying to communicate to you something of that world; I say they are like roses. Don't be angry at me when you reach to the other world and you don't find roses; don't drag me to a court -- because I never meant it literally. Just the quality of a rose is indicated; it is just a gesture, a finger pointing to the moon. But don't catch hold of the finger, the finger is irrelevant -- look at the moon and forget the finger. That is the meaning of a metaphor; don't cling to the metaphor.
Many people are in deep murky waters because of this: they cling to the metaphor. I talk about the inner light -- immediately, after a few days, people start coming to me, they say, "I have seen the inner light"! They have found the roses in the other world... they don't exist there. Because of this metaphorical language, many people simply become imaginative.
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thoughts are floating
And once you can see that thoughts are floating -- you are not the thoughts but the space in which thoughts are floating -- you have attained to your self-mind, you have understood the phenomenon of your consciousness. Then discrimination stops: then nothing is good, nothing is bad; then all desire simply disappears, because if there is nothing good, nothing bad, there is nothing to be desired, nothing to be avoided.
You accept, you become loose and natural. You simply start floating with existence, not going anywhere, because there is no goal; not moving to any target, because there is no target. Then you start enjoying every moment, whatsoever it brings -- whatsoever, remember. And you can enjoy it, because now you have no desires and no expectations. And you don't ask for anything, so whatsoever is given you feel grateful. Just sitting and breathing is so beautiful, just being here is so wonderful that every moment of life becomes a magical thing, a miracle in itself.
IN SPACE SHAPES AND COLORS FORM, BUT NEITHER BY BLACK NOR WHITE IS SPACE TINGED. FROM THE SELF-MIND ALL THINGS EMERGE, THE MIND BY VIRTUES AND BY VICES IS NOT STAINED.
And then, then you know that IN SPACE SHAPES AND COLORS FORM. Clouds take many types of shapes: you can see elephants and lions, and whatsoever you like. In space forms, colors, come and go... BUT NEITHER BY BLACK NOR WHITE IS SPACE TINGED... but whatsoever happens, the sky remains untouched, untinged. In the morning it is like a fire, a red fire coming from the sun, the whole sky becomes red; but in the night where has that redness gone? The whole sky is dark, black. In the morning, where has that blackness gone? The sky remains untinged, untouched.
And this is the way of a sannyasin: to remain like a sky, untinged by whatsoever comes and happens. A good thought comes -- a sannyasin doesn't brag about it. He doesn't say, "I am filled with good thoughts, virtuous thoughts, blessings for the world." No, he doesn't brag, because if he brags he is tinged. He does not claim that he is good. A bad thought comes -- he is not depressed by it, otherwise he is tinged. Good or bad, day or night, everything that comes and goes he simply watches. Seasons change and he watches; youth becomes old age and he watches -- he remains untinged. And that is the deepest core of being a sannyasin, to be like a sky, space.
And this is in fact the case. When you think you are tinged, it is just thinking. When you think that you have become good or bad, sinner or sage, it is just thinking, because your inner sky never becomes anything -- it is a BEING, it never becomes anything. All becoming is just getting identified with some form and name, some color, some form arising in the space -- all becoming. You are a being, you are already that -- no need to become anything.
Look at the sky: spring comes and the whole atmosphere is filled with birds singing, and then flowers and the fragrance. And then comes the fall, and then comes summer. Then comes the rain -- and everything goes on changing, changing, changing. And it all happens in the sky, but nothing tinges it. It remains deeply distant; everywhere present, and distant; nearest to everything and farthest away.
A sannyasin is just like the sky: he lives in the world -- hunger comes, and satiety; summer comes, and winter; good days, bad days; good moods, very elated, ecstatic, euphoric; bad moods, depressed, in the valley, dark, burdened -- everything comes and goes and he remains a watcher. He simply looks, and he knows everything will go, many things will come and go. He is no more identified with anything.
Nonidentification is sannyas, and sannyas is the greatest flowering, the greatest blooming that is possible.
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