Extract taken from : (Sanatana Dharma: For a happy, peaceful life of an individual and for society)
Of the major religions, Buddhism is one. Buddha was so agonised by the suffering that haunts the life of man that he investigated the behaviour of the mind and intellect of man and discovered remedial disciplines; he analysed the vagaries of the mind which lead man into the whirlpools of desires; he analysed the ways of reason, too and spotted the areas where prejudice takes root; above all, he preached surrender to dharma (righteousness), to compassion and to Buddha (the Enlightened One). (SSS Vol. 10, p. 65)
Buddha’s mother, Maya Devi, passed away when he was just 8 days old. His stepmother Gautami brought him up. That is how he got the name Gautama. He was christened as Siddhartha at the time of his birth. (SSS Vol.32 Part I, p. 214)
(Buddha)
Because Buddha did not interest himself in the study of the Vedas or in the performance of Yagas and Yajnas, he was dubbed as atheist. The reason is he felt that it was more important to ensure that the five sense organs were pure to begin with. Buddha sought to find out why the mind gets disturbed. He could not bear to see anyone suffering. He was deeply grieved at the sight of persons afflicted with old age. He was intrigued at the sight of a dead body. None of the natural happenings gave him peace of mind. Buddha considered the movements of the planets and the Sun and the stars as Natural phenomena. He undertook many spiritual exercises to find out what transcended these natural phenomena. Failing to find the answers by the exercises, he approached many great elders to find answers. None could give him satisfactory answers. Ultimately he reached Gaya and sat under Peepal Tree to meditate on the problems that worried him.
This is utterly wrong. Buddha was a pure – hearted person. When he was born, a renowned astrologer had predicted that he would be either a great King or a great renunciant. On knowing this, Buddha’s father, Suddhodana arranged to keep out of his son’s sight all unseemly worldly sights or happenings in this world. From his childhood, Buddha could not bear the sight of anyone in pain. He was saddened at the sight of old ill – treating the young, of men in authority harassing the people and the big fish swallowing the small ones. He realised that it was wrong for anyone to cause harm to others. (NNSG Vol.8, p. 31)
The name given to Buddha at the time of birth was Sarvaartha Siddha. Suddhodana got his son married to Yashodhara, daughter of his brother-in-law, Shuddhabuddha. He apprehended that his son may become a recluse and turn away from the world if he was left to himself. But Buddha did not feel that a married life was the proper thing for him. Buddha felt that man was bound by various attachments in worldly life. Friends and relations were the cause of this bondage. Various human relationships were the cause of sorrow in the world. So he declared: ‘Sarvam duhkham duhkham’ (All is sorrow) He also declared: ‘Sarvam kshanikam, Kshanikam’ (everything is momentary). ‘Sarvam nashyam nashyam’ (everything is perishable).
Buddha felt that nothing was truly lasting. Parents were subjecting their children to various kinds of bonds and making their lives miserable. As soon as the children come of age the parents are keen to get them married. They do not know what kind of happiness he can get from married life.
What happiness have they derived from their own married life physically, mentally or otherwise? No person, however intelligent, thinks about this matter. Even eminent scholars do not care to examine whether it is worthwhile pursuing sensuous pleasures instead of seeking what is beyond the senses. Buddha felt intensely unhappy that his parents and others combined to commit him to the bondage of married life. One day, at midnight, Buddha left the palace, giving up his wife and young son, Rahul. Nirvana is the only truth He abandoned everything out of the conviction: ‘There is no mother or father, no kinsman or friend, no home or wealth. Awaken yourself!’ He resolved to find out something which transcends all worldly relationships and pleasures.
Buddha asked himself: ‘What is this life? Birth is misery. Old age is misery. Wife is a cause of sorrow. There is misery at the end of life. Therefore, be alert and awake.’ Happiness is not to be found in any of the things of the world. Everything is fleeting. Man is wasting his life in the pursuit of petty ephemeral pleasures. Nirvana is the only truth. It is the sense of oneness with all life. To turn the mind towards that which is permanent is Nirvana. (SSS Vol.30), 15-5-1997
At the age of 28 (SSS Vol.30), 15-5-1997, Buddha renounced all the palatial comforts and took to Sannyasa (renunciation). What is the significance of this step? Buddha declared: ‘Sangham sharanam gachchami’,’’Hands in the society, head in the forest.’ He renounced everything to think about promoting the well-are of society. (SSS Vol.30). He wandered in the forests, listened to the teachings of noble souls and studied holy texts. But none of these could give him satisfaction. Ultimately, he realised that his heart is the true holy text given by God and God is his true friend. He discarded all books and stopped visiting noble souls. He turned inward and enquired into the truth. Ignoring the holy text (heart) and forgetting the true friend (God), man is going hither and thither in search of peace. (SSS Vol.35)
Buddha taught that people should adhere to truth and uphold it. Among Buddha’s teachings the foremost were Satya (truth) and Dhana (Righteousness). These two are the teachings of the Vedas: ‘Satyam vada, Dharmam chara’ (Speak the Truth, practise righteousness).
He declared: ‘Dharmam sharanam gachchami.’ What is this Dharma? ‘Ahimsa paramo dharmah’ Dharma means causing no harm to anyone. Basing his teachings on these two declarations, Buddha went about preaching his message. Buddha attached great importance to Ahimsa. He considered it the foremost Dharma (duty). What does Ahimsa signify? It is not merely refraining from causing harm or injury to others. It implies also refraining from causing harm to oneself. One who harms himself cannot avoid harming others? Whoever desires to observe Ahimsa must see that he does not do violence to himself. How is this to be ensured? By constantly examining whether his conduct is right or wrong. For instance, in the matter of speech, he must examine whether his words are causing pain to others or not. He must see that his looks are not tainted by evil intentions or thoughts. He should not listen to evil talk. All these cause harm to the individual.
Buddha’s emphasis was entirely on purity in every aspect of daily life. Purity in vision, purity in thought, purity in speech and purity in action. He considered the spirit of sacrifice as true yajna. Sacrifice is the means for attaining Nirvana (freedom from the bondage of mundane existence). (SSS Vol.30), 15-5-1997
Buddha was totally opposed to anyone being forced to lead a worldly life against his will. When Buddha was going round begging for alms as a mendicant, his father, Suddhodana, called him and said: ‘Son! Why are you going about as a beggar? I am a king and you are leading the life of a beggar. This is not proper at all.’ Buddha gave him a fitting reply. ‘Sir, you are Brahman and I am Brahman. You are not father and I am not son. Both of us are Brahman.
In the phenomenal world, you belong to the lineage of rulers. I belong to the lineage of renunciants. All those who follow my ideals are all renunciants. Your lineage is based on Raga (attachment). My lineage is based on Vairagya (renunciation). To those who have attachment, it becomes a toga (disease). To the renunciants, detachment becomes the means to Nirvana (liberation from bondage).’ Buddha taught his message in this way to his father, wife and son. (SSS Vol.30), 15-5-1997
Buddha laid emphasis on seeing good, thinking good, speaking good and doing good. Seeing all sorts of thing is not good for anyone. The eyes should be used for seeing only what is pure, what is holy and what is edifying.
He came to be known as Buddha because he developed buddhi (intellect) and discrimination power.
Discrimination is of two types: individual discrimination and fundamental discrimination. Individual discrimination arises out of selfishness, whereas fundamental discrimination is concerned with the welfare of one and all. One should discard individual discrimination and have only fundamental discrimination. This was the teaching of Buddha to Ananda, son of Gautami, before he attained Nirvana.
When Buddha was on the verge of attaining Nirvana, Ananda started shedding tears of sorrow. Then Buddha consoled him, saying, ‘Ananda, why are you unhappy over my attaining Nirvana? I have been craving this state of Nirvana for the past many years. Why do you shed tears of sorrow when I am experiencing supreme bliss?’ Ananda understood the truth and followed the teachings of Buddha. Ultimately, he too attained Nirvana. (SSS Vol.32 Part I, p. 214)
Nirvana
Buddha asked himself: ‘What is this life? Birth is misery. Old age, misery. Life is a cause of sorrow. There is misery at the end of life. Therefore, be alert and awake.’
Happiness is not to be found in any of the things of the world. Everything is fleeting. Man is wasting his life in the pursuit of petty ephemeral pleasures. Nirvana is the only truth. It is the sense of oneness with all life. To turn the mind towards that which is permanent is ‘Nirvana’. (NNSG Vol.8, pp. 31-32)
After getting enlightenment under the Bodhi tree in Gaya, Buddha embarked upon his mission of preaching. Once two of his disciples were accompanying him. Buddha noticed that they were looking at some women who were bringing water from a river. Buddha chided them for their misconduct and expelled them from the Sangha. He said that while walking on the road the eyes should be concentrated on the road in front and should not go astray. Such actions are often the cause of serious accidents.
Buddha declared that the good life leads to liberation (Nirvana). This is the sacred consummation for a good life. In this state, a man is tree from desires and actions prompted by them. Before his passing, Buddha taught his stepbrother, Ananda, the transience of worldly pleasures and the meaninglessness of a purely mundane existence.
When Ananda started weeping, noticing the imminent passing of Buddha, the Enlightened One asked him: ‘Why are you weeping?’ Ananda said, ‘I am weeping because your passing is imminent.’ Buddha told him that he should not worry about what happens to the body that is perishable and full of infirmities. He exhorted Ananda not to bother about the body or the mind, but lead a life based on the dictates of the conscience. Giving this advice, Buddha breathed his last. (SSS Vol.31, pp. 19-26)
Buddha followed the same principle. Earlier, Buddha went in search of divinity everywhere outside. He wandered in several places. But, he could not succeed in his endeavours. Ananda, his cousin saw the plight and enquired why he was wandering here and there. Then, suddenly Buddha realised that he was all the while following his manasika tattva (mental impulses), which is impermanent and momentary. He, therefore, decided not to follow the mind. He, immediately started contemplating on divinity with full heart and attained Nirvana (liberation from bondage). It is clear from this example that one should never rely on the mind which weaves fantasies. Forget the mind, establish divinity firmly in your heart and finally merge in that divinity. That is the real Nirvana.
You must forget the deha bhranthi (the illusion of body). Merge in divinity with atma-bhimana (attachment to the atma). That is the real dhyana. That is the true tyaga (renunciation or detachment). That is your real yoga. That is your real bhoga. That bhoga is ananda (bliss).
Always follow the principle, ‘Satyam bruyat, Priyam bruyat, Na bruyat Satyam apriyam’ which means always speak the truth; speak the truth pleasingly; never speak truth which is unpalatable. Only then will you be able to attain Nirvana. Several people aspire for liberation. Liberation cannot be attained by temporary sadhanas. It can be obtained by constant contemplation on divinity, forgetting the mind totally. That is real Nirvana.
Wherever you see, if the mind only is visible, how can you attain Nirvana? It is only the one who forgets the mind can attain Nirvana. (SSS Vol.35, pp. 186-187)
Morality and integrity alone can lead to Nirvana (liberation). (NNSG Vol.8, p. 35)