2500+ Years of Buddha's Legacy: Reflecting on His Timeless Deeds and Their Relevance Today

स्ववेसमानू वाने ठधा पुलिना भूमिषु प्रन्थरे

क्वा वा वसथु योगिनो मनसं ब्रह्मणि,

यिदं मरु मरीचिका सदरुसा मथमा दृश्याखिलं

निरिक्ष्या रमाथे मुनिर निरूपमे पर ब्राह्मणी ।।१।।

Above shloka (#5th Stanza) from Muni Charya Panchakam.

(The Pentat of life of a sage)

written by Swamy Srimad Narayana Guru.

In these verses Sri’ Narayana Guru appreciates the yogic stage of Muni.

Meaning:

His abode is in forest or area of barren land,

And in the mind of the yogu Goddess Brahman lives,

With which he sees himself, treating the world as a mirage,

And the sage enjoys his being the incomparable divine Brahman

This explains the manifestation of a Muni, as depicted in the fifth stanza of the shloka. A true sage dwell in forests or desolate lands, perceives the world as a mirage, and finds joy in embodying the divine Brahman. Those who embody these qualities, especially resembling Shakya Muni, Sri Buddha Bhagavan, perfectly fit the description of the Muni.

Sri Buddha Bhagavan is often depicted with a serene smile, symbolizing inner peace and compassion, reflecting his enlightened bliss and wisdom gained through the practice of compassion and understanding of interconnectedness. The 23rd of May, 2024 marks the jayanti of Sri Buddha Bhagavan, a muni epitomizing complete endurance, sacrifice, and dedication, standing with a timeless smile of eternal bliss, patience, surrender, and silence. On this auspicious day, we reverently commemorate Vaishakh Purnima and Buddha Purnima, particularly given the current era's context. Lord Buddha epitomized sacrifice and service, reflected today in the dedication of health workers and security/Defence forces, allowing us to live normal lives. Sri Buddha's birth, enlightenment, and Maha Nirvana all coincided with the full moon day.

2582 years ago (with some historical dispute regarding the exact years, differing by almost 500 years), as Akanda Bharat progressed over a certain period, a transition occurred where the heart shrank and the intellect expanded, as eloquently described by great Vedic writers. The primary aim of the Buddha incarnation was to replace the hardened brain of that era, characterized by kings' pride in strength and a time of violence and lack of mercy, with compassion.

Sri Buddha Muni was born to a Hindu family as Prince Siddhartha, specifically to an aristocratic Kshatriya family called Gautama in the Shakya republic, which was part of the Shakyas, a tribe of rice-farmers living near the current border of India and Nepal. Buddha's parents were Suddhodana, a king of the Shakya clan, and Mahamaya. Śuddhodana, was an elected chief of the Shakya clan, whose capital was Kapilavastu and belonged to the Surya dynasty. Mahamaya gave birth to Buddha in Lumbini. The early Buddhist texts contain very little information about the birth and youth of Gautama Buddha, but later biographies developed a dramatic narrative about the life of the young Gautama as a prince. There is limited information available regarding his birth as a Kshatriya or vaishya, with disputes over Lumbini's location and the ownership of the Kapilavastu. However, our focus should not dwell on debating his caste, color, or creed but rather on learning from Lord Buddha's dedication.

In any case, Prince Siddhartha's infancy, childhood, adolescence, and youth were filled with abundance. Prince Siddhartha experienced such pleasure that he didn't fully grasp the realities of the world. This sheltered upbringing left him unaware of the world's true nature. His father constructed a grand palace for him to live in comfort throughout the seasons.

Prince Siddhartha married Yashodhara (also illustrious as Bimba Devi, renowned for her beauty). Shortly after their marriage, Yashodhara became pregnant.

As the time for delivery approached, Prince Siddhartha and his trusted assistant ventured into the city for the first time leaving comfort zone the grand Palace. It was then that the gods and deities understood the sacred purpose of Prince Siddhartha's birth. To facilitate Prince Siddhartha's journey towards complete surrender, the appropriate ambiance and circumstances needed to be established. During this journey, four scenes were orchestrated by the gods in front of Prince Siddhartha, the future emperor, to create the necessary opportunities for his enlightenment.

The Four Signs that Prince Siddhartha, witnessed on the street were instrumental in his decision to renounce his life of luxury and pursue a spiritual path. They included an old man, a sick person, a corpse being carried to cremation, and a monk in meditation beneath a tree. These profound experiences led him to understand the inevitability of aging, the reality of suffering, the transient nature of life, and the potential for spiritual awakening through meditation.

After witnessing the four scenes, Prince Siddhartha, recognized the inherent suffering and impermanence of life. These realizations prompted him to question cultural norms and embark on a quest for truth and liberation from suffering.

Prince Siddhartha left his royal life and family to seek enlightenment. He studied under various religious teachers and practiced asceticism, pushing himself to the brink of starvation. However, he realized that these methods did not lead to true understanding or liberation. Instead, he discovered the Middle Way, a path of moderation between self-indulgence and self-mortification. At the age of 35, he meditated under the Bodhi tree (located in Bihar, India), vowing not to rise before achieving enlightenment. After many days, he finally destroyed the fetters of his mind, liberating himself from the cycle of suffering and rebirth.

Siddhartha learned from Bodh Gaya that attaining enlightenment is a deeply personal journey that requires introspection and understanding of oneself. This marked his transformation into a fully enlightened being, the Buddha, who then spent the rest of his life teaching the path of awakening he discovered. Siddhartha's journey to enlightenment involved leaving his self and experiencing nothingness, but he ultimately realized that the end of these journeys always led back to the self. The site of the Buddha's enlightenment is a reminder that enlightenment is a personal journey that requires introspection and understanding of oneself, and that the path to enlightenment may be different for each individual.

The Four Noble Truths serve as the cornerstone of Buddhism, offering insight into the nature of suffering and the journey to liberation. They encompass: the existence of suffering in our lives, the root cause being ignorance or misunderstanding, the possibility of cessation through purification, and the path to cessation via spiritual practice and ethical living. The Eightfold Path, a vital aspect of the Fourth Noble Truth, outlines principles such as right views/vision (Samyak Drishti), right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right contemplation, guiding individuals towards enlightenment and nirvana—freedom from the cycle of birth, death, and rebirth, leading to peace and liberation.

Swami Vivekananda regarded Buddha as the supreme Karma-Yogi, acting without personal motive and embodying unparalleled spiritual power. He emphasized it as a branch of Sanatana Dharma, sharing common philosophical and cultural roots, with Hindus viewing Buddha as an incarnation (Avatara). Vivekananda's admiration for Buddha is evident in his quotes and comments, reflecting deep respect for Buddha's wisdom and compassion.

“Buddha came to whip us into practice. Be good, destroy the passions. Then you will know for yourself whether Dvaita or Advaita philosophy is true whether there is one or there are more than one.”

Swami Vivekananda [CWSV-6, Notes of Class Talks and Lectures]

Dr. B.R. Ambedkar, held Swami Vivekananda in high esteem. In the book 'Reminiscences of Nehru Age'[(The book is out of publication ~ In Chapter 4: Obscurantists to the Fore (Page No. 23–25)], Dr. Ambedkar, along with M.O. Mathai, an aide to Pandit Nehru, highlights Buddha as the greatest soul India has ever produced.

Buddha exemplified virtue and championed the Karma theory, resonating with the inclinations of Vedic adherents within Sanatan Dharma, which emphasizes universal principles over individual figures. The portrayal of Buddha alongside Ram Lalla in Ayodhya's cultural imagery symbolizes Hindu inclusivity and open-mindedness. In contrast, Jesus Christ opposed Jewish rituals and faced crucifixion by the Jewish community. Despite rejecting Vedic rituals, Buddha was revered by Vedic followers as an incarnation, highlighting his universal message of acceptance and wisdom. Unlike Christ and other prophets, Buddha's teachings incorporate the concept of Karma. Historical records show instances of conversion to Buddhism during the time of Bhagavatam and Divya Prabandha. The sixth book of Bhagavatam, the Narayana Kavacham or Sashta Skanda, details the forms of Narayana responsible for protecting individuals in various circumstances. For example, Narayana in his Matsya Avatar (fish) form safeguards against floods, while Trivikrama oversees aerial journeys. In forests, Lord Narasimha avatar provides protection. Similarly, during times of conversion challenges, Buddha Avatar is regarded as a guardian.

Ambedkar's choice to adopt Buddhism over Sikhism, Christianity, or Islam stemmed from the aforementioned concepts of Buddhism and a desire to remain within Hindu fold. Buddha's teachings, which reject the idea of an eternal God, align with this decision, as they do not recognize the eternity of entities such as Atman, God, or the Vedas. Ambedkar's public conversion to Buddhism marked a significant historical event, representing the integration of marginalized castes into the broader Sanatan Dharma framework. Ambedkar understood that Buddhism, in its early days, was not considered a religion but rather a vehicle for rationality. However, like Buddhism, Ambedkar's Navayana Buddhism too was later distorted for political purposes by its own followers.

If you closely observe and analyze, under Dr. Keshav B Hedgewar Ji’s leadership, despite not having a direct connection to Buddhism, his inclusive approach aligns with Buddhist principles, emphasizing unity and social integration. In essence, attaining Buddha status is akin to the formation of one's personality, as articulated by Swami Vivekananda. Yes, this is indeed the essence of the real Sangh and Shakha work: eliminating vices, igniting the mind, cultivating virtues, and nurturing the development of a good personality into a good human being. It's crucial to recognize that this forms the fundamental theory of Sangh work.

The mantra "Buddham Sharanam Gacchami" is believed to have originated in Sarnath, one of the four sacred Buddhist pilgrimage centers where Buddha delivered his first sermon. "Dharmam Sharanam Gachchami" means "I go to the Dharma for refuge" in the context of this Buddhist chant. In Sangh prayers, incorporating Samyak Drishti is a classic example of how Sangh follows the principles of Buddha's teachings.

Incorporating Samyak Drishti (Right Vision) into Sangh prayers is a classic example of how Sangh follows the Buddha's teachings. The Sangh's vision for Bharat also encompasses the Noble Eightfold Path, which comprises interconnected factors guiding individuals towards spiritual development and ethical living.

नमस्ते सदा वत्सले मातृभूमे

त्वया हिन्दुभूमे सुखं वर्धितोऽहम्।

महामङ्गले पुण्यभूमे त्वदर्थे

पतत्वेष कायो नमस्ते नमस्ते॥१॥

प्रभो शक्तिमन् हिन्दुराष्ट्राङ्गभूता

इमे सादरं त्वां नमामो वयम्

त्वदीयाय कार्याय बद्धा कटीयम्
शुभामाशिष देहि तत्यूर्तये।

अजय्यां च विश्वस्य देहीश शक्तिम्

सुशीले जग‌द्येन नमं भवेत्

श्रुतं चैव यत्कण्टकाकीर्णमार्गम्

स्वयं स्वीकृतं नः सुगंकारयेत्॥ २॥

The first two verses of the Sangh's prayer emphasize Buddha Pragya, while the remaining five lines mention qualities grouped under one heading, with "Habit" being among the qualities highlighted by the Buddha.  

विजेत्री च नः संहता कार्यशक्तिर्

विधायास्य धर्मस्य संरक्षणम्

परं वैभवं नेतुमेतत् स्वराष्ट्रम्

समर्था भवत्वाशिषा ते भृशम्॥३॥

The last line in the Sangh prayer signifies the purpose of the Sangh, highlighting the quality of Samadhi experienced by a Swayamsevak. For a karyakarta, "Paramavaibhava" is the ultimate glory of the nation. A Swayamsevak does not seek personal nirvana, but rather aims for the upliftment and prosperity of the nation. In the Sangh, there is Prajna, Sangh practice, and Sangh Samadhi, just as there is Buddha's Prajna, Buddha's practice, and Buddha's Samadhi, which are equivalent. When it comes to similarities, they form the foundation of Sangh work. This mahaprasthana is advancing correctly based on this principle. 2500 years ago, the great deed accomplished by Buddha marked a period of sadhana aimed at leading the nation to true elevation. Similarly, the Sangh is dedicated to this same pursuit of guiding the nation towards genuine upliftment in the present era.

Acharya Dharmananda Kosambi (an enthusiast of the Chinese Communist Revolution and its ideals) from Goa focused on interpreting and disseminating Buddhist teachings through numerous Marathi books, establishing himself as one of the most prolific scholars on Buddhism, with works such as "बुद्धलीलासारसंग्रह" (Buddhalilasaarsangraha) and "जातककथासंग्रह" (Jatakakathasangraha). Preceding Acharya Kosambi along the same coast, Kumaran Asan, a Malayalam poet and social reformer, drew inspiration from Buddha's teachings, evident in his renowned poems "Karuna" and "Chandala Bhikshuki," which depicted aspects of Buddha's life. Asan's poetry, renowned for its moral depth, addressed caste inequalities and presented realistic narratives in a lyrical style, influenced by Buddhist ideals. Asan's poetry aimed at bringing about a change in the human heart and was a significant contribution to Malayalam literary works.

Buddham saranam gacchami...

Dharmam saranam gacchami...

Article by

Vimal M
Younginker
Mumbai, Maharashtra