LORD BUDDHA
Sri Swami Sivananda
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Introduction
Birth
Astrologer's Prediction
Suddhodana's Precaution
Renunciation
Enlightenment
Spreading the Doctrine
The End
A Few Episodes
Buddha's Teachings
INTRODUCTION
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.
BIRTH
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.
ASTROLOGER'S PREDICTION
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'S PRECAUTION
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.
RENUNCIATION
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.
ENLIGHTENMENT
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.
SPREADING THE DOCTRINE
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.
THE END
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".
A FEW EPISODES
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.
BUDDHA'S TEACHINGS
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."
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Update : 01-05-2002
