![]() This piece (covering Vol 2) follows Revisiting the Jataka Morals – 1 posted in May on the Buddha Day. Before moving on to start with it, I like to briefly delve into three of the stories (18, 19, 50) presented in that piece (and 77 in this piece) – where the compassionate Buddha - The Tathagata (624 – 544 BCE) has drawn attention to the cruelty of ritualistic sacrifice of animals to please gods and goddesses. His teaching says to refrain from such practices of volitional killing – by respecting the rights to live by all creatures. Such repeated references indicate that the practice was common in greater India Sanatana Dharma (came to be known as Hinduism at later times), for that matter in most Shamanic and other ancient religious practices. The post-Buddha Hinduism has abandoned the practice, although some pockets of sacrificial rituals continue to occur in isolated rural areas. In his 1887 Novel Rajarshi – Rabindranath Tagore (1861 – 1941) lucidly sketched the story of a conspiracy to unseat a ruling king who dared to ban ritual animal sacrifice in his kingdom. The conspiracy hatched by Hindu priests together with Muslims – plotted to overthrow the government in collusion with the king’s younger brother. . . . Among the stories summarized in this piece, perhaps the following seven stand out in terms of their exclusive references to individual perfection – and to good social interactions and governance: (1) 66 and 251, a ruler is required to provide four basic necessities to subjects; (2) 68 and 237, interconnectedness of all; (3) 70, conquering oneself is the key to practice, and live in the abode of the Four Sublimities; (4) 72, the ten perfections that define a great human being; (5) 84, the six ways to become worthy; (6) 95, the ten rules of good governance; and (7) 99 and 101, the difficulty of understanding Sunyata or Emptiness. The last one was difficult to understand during ancient times – as it is now. Emptiness is meaningful in the context of space or spacetime – of the spacetime of mind, body, social interactions and the universe – saying that the dynamics of spacetime are empty of something – something definitive. Because what is space is meaningless without form, and vice versa. The Buddha referred to the world’s earliest (~ 1000 BCE – 5th CE) university at Takkasila (or Taxila, in present day Pakistan) in the Jataka Tales (e.g. 61) – as an institution where people from around the world came to learn. During the post-Buddha period, this university together with the 2nd earliest (427 – 1192 CE) university at Nalanda – acted as educational and research centers of science, mathematics, philosophy and Buddhism – and is believed to have given birth to the Mahayana school. Located within Takkasila is the ruin of the great Dharmarajika Stupa – where precious Buddha relics were housed. . . . Stories of Moral Strengths Told by the Buddha 51. King Goodness the Great. A goodness king triumphed in the end by following righteous policies Trust the power of righteousness without fear. 52 and 539. King Fruitful and Queen Sivali. The long story of a king giving up his power There are many things one can learn from people of all walks of life. Giving up power is more difficult than gaining and holding on to power. 53. A Gang of Drunkards. The drunkards could not fool a sober person Remain sober by using your common sense, to not fall into the trap of addiction. 54 and 85. The Whatnot Tree. The story of a wise merchant Always test the water before jumping in. 55. Prince Five-weapons and Sticky-hair Monster. A valiant prince subdued a monster by virtuous talks All have the true weapon of virtues inside them to confront and change others. 56. A Huge Lump of Gold. A poor farmer used his wisdom to uncover buried treasure Do not promise more than you can deliver. 57 and 224. Mr. Monkey and Sir Crocodile. A clever monkey outwitted a crocodile When lost one can still win the heart of others by respecting and admiring the winner. 58. A Prince of Monkeys. A monkey king failed to kill his rival by trickery A person of skill, courage and wisdom is unbeatable by enemies. 59 and 60. Two Ways of Beating a Drum. An ignorant drummer overdid his beating All things have to be measured, overdoing brings one’s downfall. 61. Two Mothers. A mother sends her son to Takkasila to earn unhappiness degree Honesty is important for couples living happily together. 62. The Priest who Gambled with a Life. The story of testing faithfulness Faithfulness must come from one’s character, it cannot be forced. 63. The Wicked Lady and Buttermilk Wise Man: The story of wicked seduction Be aware of being tempted into wicked seduction. 64 and 65. Country Man and City Wife. The story of a student learning about the fact of life It is wise not to be angry at things one does not understand and have no control over. 66 and 251. The Wisdom of Queen Tenderhearted. A queen used her wisdom to save a priest from doing mischief A righteous ruler ensures four basic necessities for subjects: (1) food; (2) clothing; (3) shelter and (4) medicine. The pangs of desire enslave, only the light of wisdom has the power to liberate. 67. A Wife and Mother who was Sister First. The story of woman choosing to save her brother first. Intelligent response helps one to overcome the difficult situations. 68 and 237. 3000 Births. Interconnectedness of all One way or another, we are all related. 69. The Strong-minded Snake. The story of a stubborn snake earning admiration Determination wins admiration and respect. 70. The Shovel Wise Man. An ordinary shovel man teaches the power of Sublimities The best of all triumphs is conquering oneself. It lets one to live in the abode of four heavenly states of mind: Love, Compassion, Joy and Equanimity. 71. The Wood Gatherer: The story of a lazy student Do not put off until tomorrow what you can do today. 72. The Elephant King Goodness. The story of an ungrateful greedy man A great being is defined by the embodiment of Ten Perfections: (1) Energy; (2) Determination; (3) Truthfulness; (4) Wholesomeness; (5) Balance of Attachments; (6) Equanimity; (7) Wisdom; (8) Patience; (9) Generosity; and (10) Loving-kindness. Reciprocate in gratitude what you owe to others. 73. Four on a Log. The story of an ungrateful arrogant prince Even animals understand the virtue of gratitude, while humans fail. 74. New Homes for the Tree Spirits. The story of tree spirits Fools are deaf to wisdom. 75. The Fish who worked a Miracle. The story of a virtuous fish saving all from drought The sincere efforts of virtuousness are rewarded in ways no one thinks possible. 76. The Meditating Security Guard. Fearlessness of a simple guard Sublime qualities of Loving-kindness, Compassion, Joy and Equanimity make a person fearless. 77. Sixteen Dreams. In four-part tales, a king described his sixteen horrific dreams with fear for his life and the kingdom, and yielded to the advice of priests to conduct a huge sacrifice of animals. But a holy monk saved the king from unwholesome sacrifice by interpreting that dreams as horrific as they are will come true in the future, when there will be no righteous wholesome deeds. Instead things will be managed by greed and malice. Perhaps the wrath of violence, pain and chaos portrayed by the brush strokes of Pablo Picasso (1881 - 1973) in his Guernica painting is somewhat like a modern vision of what the king saw in his dreams. The future can be grim when continuous pursuance of unwholesomeness and greed takes control. They not only cause detrimental impacts on people and society – but also ushers in irreparable degradation of Nature and Environment. 78. Illisa the Cheap. The story of a miser Poor indeed is a wealthy person who is unfair and shares nothing with others. 79. A Motherless Son. A headman betrays the trust of villagers A betrayer is trusted by none, sometimes not even by his or her mother. 80. Fear Maker and Little Archer. The story of how outside look can be deceitful and how vanity can destroy a person Be careful, outside appearance can be deceiving. Stand up to what you earn without being vain. 81. Forest Monk in a King’s Pleasure Garden. The story of novice monks getting drunk The young needs guidance from the elderly and learned. 82. The Curse of Mittavinda. Same story as 41 83. None included in the compilation 84. A Question from a Seven-year-old. A fathers advises his son of six worthy ways The six worthy ways: (1) keeping healthy and fit; (2) being wholesome in every way; (3) listening to the experienced; (4) learning from the knowledgeables; (5) living according to the truth and; (6) acting with sincerity and energy. 85. None included in the compilation 86, 290 and 362. Lesson from a Snake. The story of a priest learning from the behavior of a snake Goodness demonstrated by the virtues of Panchsila is admired and prized by all sentient beings. 87. A Priest who Worshipped Luck. The story of superstitious priest Good or bad luck does not depend on jewellery or on what one possesses, but on what one does. 88. The Bull called Delightful. Same story as 28 89. The Phony Holy Man. The deception of a holy man to his trusted devotee Be vigilant, deceptions could come from apparently trustworthy individuals. 90, 363. One Way Hospitality. The story of ingratitude Hospitality and gratitude do not work one way – they must be reciprocated. 91. Poison Dice. Gambling trickery got caught Honesty wins all, even the gamblers. 92. The Mystery of the Missing Necklace. The story of how criminals implicate others through lies that cascade from one to the next Greed breeds lies and thievery to trap all into the dragnet of disasters. 93. The Careless Lion. Fascination cost a lion’s life Do not let fascination blind you of dangers. 94. The Holy Man who tried to be too Holy. The story of a holy man who believed suffering makes one holy No one benefits and finds peace from suffering, not even the holy ones. 95. Clear-sighted the Great, King of the World. The story of a great king who ruled following the Ten Rules of Governance, heeding to Panchsila, and Mindfulness for happiness of all on the paradigm of the Law of Transience. Great leaders follow the Ten Rules of Governance: (1) no ill-will to any; (2) no hostility to any; (3) no harm to any; (4) having self-control; (5) having patience; (6) being gentle; (7) practicing charity; (8) practicing generosity; (9) being straightforward; and (10) practicing goodness. 96 and 132. The Prince and the She-devils. The story of a young prince who conquered the temptation of enchantment and attraction caused by the five senses. He upheld the virtues of the Ten Rules of Governance and the Four Ways to avoid going astray. Be watchful of your own five senses because they could mislead you by getting trapped into the lure of enchantment. A wise ruler must rise above (1) prejudice, (2) anger, (3) fearfulness and (4) foolishness. 97. A Man Named Bad. A dissatisfied man realized names are no indications of the person A rose by any other name smells as sweet. 98. A Man Named Wise. The story of how a person named Verywise was caught cheating by another named Wise Do not judge people by their outward appearance. A rogue by any other name remains as harmful. 99 and 101. Achieving Nothing. The story of how disciples could not understand the master’s last words about emptiness. In the tangled ball of interdependence, each entity by itself amounts to the Emptiness of essence. 100. A Mother’s Wise Advice. A queen mother advises her son how to win a war without violence. Explore alternative ways to win a war without violence and fighting. . . . I like to spend a little time on Emptiness (and selected a popular image of it, credit: anon) in an attempt to unravel the beauty of it. This particular image is thoughtfully drawn to express the meanings of Emptiness and associated Buddhist ideals. In the image, the brush stroke swirls in a clockwise direction (the direction represents Buddhist aspiration for stability and unity) to depict an incomplete circular space that conveys the message of imperfection, a lacking piece or a missing link. Search for this missing link is what drives the system of universal interdependent fluxes of things – and is an indication of Emptiness (delivered in the Perfection of Wisdom Discourse or The Prajna Paramita Heart Sutra). It accompanies the dynamic process of continuous efforts to fill the void of Emptiness – and is a logical conclusion of the two Universal Laws the Buddha proclaimed – the Law of Transience (Anitya or Impermanence), and the Law of Dependent-origination (Paticca-Samupadha or interdependence). Buddha’s teaching stands on these Natural Laws to direct human efforts in the Right direction to fill the void of Emptiness – to happiness and enlightenment. Let us attempt to see more of it briefly. Buddhist monks and scholars explain Emptiness in different ways depending on their personal convictions, but they all lead to the same meaning. One such interpretation is superbly worded in Zen Buddhism: empty the mind to see things as they are. This saying sees emptiness as part of Zen meditation practice – as emptying the mind of what are hindering it (see Meditation for True Happiness) from concentrating and becoming calm. Here emptiness is interpreted as a method of getting out of the cobweb of unhappiness. Let me attempt to unravel the truth of Emptiness from my own work experience – from the physics of wave motion, or wave dynamics (see Ocean Waves; Linear Waves; Nonlinear Waves; Spectral Waves; and Transformation of Waves). Ocean waves are most visible in the dynamics of wave crest and trough, and all the irregularities associated with the processes. At least four inherent characteristics define the wave: (1) the wavy distortion of water mass is in response to transporting some gained energy; (2) the energy is imparted into the water mass through its interfaces with air, ground, or other masses of different densities; (3) as soon as the wave is born it is subjected to interactions giving birth to new frequencies, and becomes spectromatic; and (4) that a visible wave is in fact built by a multitude of waves of different frequencies and amplitudes. Each of these items is a reality or the conventional truth – yet by itself none of them defines the wave form. This implies that a conventional truth is incomplete – and therefore, by itself is empty or empty of essence. . . . What is essence? The meaning of essence or substance can be defined from different viewpoints – and there are many rooms for one to be creative. Let us think of two. The first one is rather obvious – that if everything is in flux of interdependence – the idea of the constancy of soul (Upanishadic Atma) cannot exist, and is thereby empty of essence. Therefore, the Buddha defined a transformative soul (Anatma or no-soul in conventional meaning) of noble qualities that accumulate over time in an individual. Termed as Bodhi or Buddha-nature (delivered in the Lotus Sutra) – this entity is the light one must always look back for answers and wisdom in calmness of mind. The second is the known fact of human experience – of the absence of desirable degrees of Happiness in human mind – such that it always eludes an individual’s aspiration – like a drop of water in the slippery lotus pad. Buddha’s teaching – the Jewel in the Lotus – tells one how to add essence to happiness by making efforts (but without craving for happiness) to lengthen it (see Meditation) through the practices of three Purities: the Purity of Mind, the Purity of Morality and the Purity of View. Presence of Emptiness means the system grinds to complete the wheel in search for equilibrium. Buddha’s teaching is a guidance (Yana or Vehicle) for working forward to find that equilibrium by inquiring into one’s own Bodhi – through the wisdom eye. Here is a very interesting story – how the Buddha used different innovative methods to teach some queries. He did this, based on his assessment of the mind-set of the questioner. It is said that some ardent believers of God, prayed to the Buddha to show the presence of God. Buddha told them to walk with him around the campus to find God. Buddha made several rounds with them – finding none, the Buddha said: See, it is all Empty. And, it makes sense. The Buddha then taught them: If you believe in God, don’t waste time searching somewhere else. You must try to find within you – the Bodhi-Citta that resides in all of us. This process leads to enlightenment – and if a person is able to reach the tranquility of perfect equilibrium – he or she achieves something sublime and extraordinary. Buddhism calls it Nirvana. Emptiness and Nirvana are two supermundane truths in Buddhism – the former defines the grinding fluxes in the universe of mind, social interactions and everything else – characterized by Transience and Dependent-origination – while the latter is an aspirational goal to achieve eternal bliss. In Nirvana . . . there is no cause, no arising, no birth, no decaying, no demise, and no rebirth – everything is in complete balance without residuals – in the eternal tranquility of universal unity. . . . Deep philosophical and spiritual thoughts and principles – such as Emptiness, Nirvana and the transformative nature of soul – which are often difficult to understand – have attracted many scholars, debaters and rulers to challenge Buddhism over time. One of the most important ones – was the Buddha’s encounter with his top disciple Sariputra. Sariputra was a very learned Brahmin and came one day with 500 of his followers – and lots of fanfare to challenge the Buddha and defeat him in the debate. It is said that the Buddha calmly welcomed Sariputra by telling him about a condition before starting the debate. The condition was that Sariputra had to listen to the Buddha’s deliverance first. With the agreement in place, the Buddha started with the Natural Laws on which his teaching was based – then with the rationality and wisdom of the Four Noble Truths and the Noble Eightfold Path (see Happiness). By the time the Buddha finished the deliverance, Sariputra was already in submission to the Buddha’s authority, and prayed to the Buddha to ordain him and his followers. The Buddha blessed Sariputra by saying: tathastu (so be it). A similar challenge happened nearly half a millennia later in the 1st century CE between the Bactrian King Milinda (or King Menander as known in history book as the ruler of Bactria in modern northern Afghanistan; King Menander was a General in the army of Greek Buddhist King Demetrius – who invaded India in 184 BCE after the fall of the Great Mauryan Empire – and the rise of Brahminic Pushyamitra Shunga Dynasty. The rulers of this dynasty have resorted to persecuting Buddhists and destroying Buddhist establishments – thus invoking anger in the Greek rulers. The Buddhist rulers of Demetrius and Menander are credited to have presented the Greek style Buddha image – as it is prevalent and popular in the world today) and a monk named Nagasena (Milinda Panha in Pali text Buddhist scripture, and a version in Chinese text. see The Debate of King Milinda by Bhikhku Pesala, Buddhanet.net 2001). The conversation took place in the format of Greek intellectual dialogues with Nagasena assuming the role of Socrates (470 – 399 BCE). The calm and eloquent answers and deliverance by the monk elevated the confidence of King Menander in Buddhism. . . . In recent times – a remarkable series of debates was held in Sri Lanka. In a period of several years between 1866 and 1873, Christian priests and Buddhist monks led by Ven M Gunananda Thera (1823 – 1890) entered into a debate. Sri Lankan people and the world at large was stunned by the eloquence, knowledge and insight of Buddhist monks – in matters not only of Buddhism but also of Christianity. One can imagine the situation during those periods of time – when Christian missionaries thronged nearly every corner of the world riding on the back of wealth and power of the colonial rulers. The event widely covered by western media as a victory of the Thera – elevated the confidence of Sri Lankan people on their own religion – and Christian missionaries suffered a serious setback. It inspired rejuvenated interest in Buddhism – both in Asia and the West. In 1878, a book was published in USA entitled: The Great Debate – Buddhism and Christianity Face to Face. Col HS Olcott (1832 – 1907) was one of many Westerners – who was attracted by the book to embrace Buddhism – with their tireless contributions to the cause of Buddhism. In Asia – among others, Anagarika Dharmapala (1864 – 1934), Rahul Sankrityayan (1893 – 1963), Jiddu Krishnamurti (1895 – 1986) and BR Ambedkar (1891 – 1956) – were all inspired by the outcome of this debate. In 2017 (6 Nov 2017) New York Times published an opinion column written by Robert Wright (Professor of Science and Religion, and the author of the book Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment). It began by saying to the Western readers that: Buddhism Is More Western Than You Think . . . Interestingly Emptiness is found to be the fundamental truth – both in the minutest existence of matter and in the vastness of universe. Electrons move as a wave-particle duality (see The Quantum World) of uncertain motions in the space around the concentrated mass of nucleus in an atom. In the vastness of space in the universe – stars, planets, satellites and other objects orbit around massive objects such as the Black Holes – in the gravitational spacetime lattice (see Einstein’s Unruly Hair). In both of them – the space or spacetime is real only in the context of heavy or concentrated masses – therefore by itself each is empty of essence. Together, the system of mass and space defines the interdependent fluxes of energy in search for equilibrium. It is amazing to note how the metaphysical/spiritual principles brought to light by the Buddha about two and a half millennia ago – have converged at a fundamental level to the modern findings of physics. The Buddha was far ahead of his time – and what he saw as the metaphysical truth – is getting proved as the scientific truth. Sometimes the thought of Emptiness may evoke a sense of negativity in ordinary people’s mind. For example, if empty, why do this, why do that, etc. But the truth of Emptiness is far from such negative connotations. Let me attempt to see through the Buddha’s wisdom eye to explain why so – citing four simple examples to highlight some practical usefulness of this truth.
. . . The necessity of practicing the Five Precepts or Panchsila (described as the Five Basic Training Steps) came again and again in different Jataka Tales. I have highlighted their wider meanings in the Symmetry, Stability and Harmony piece. Thought of repeating them here for the sake of completeness, and also because of their importance:
. . . . . - by Dr. Dilip K. Barua, 10 July 2020
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![]() I am devoting this piece to share some glimpses of moral truths conveyed by the Buddha - The Tathagata (563 – 483 BCE; Buddhist Calendar shows Buddha’s lifetime as: 624 – 544 BCE) through story telling. These stories--some 500 were compiled as Jataka Tales in the Pabitra Buddhist scripture, Tripitaka. In an earlier piece, Story Times with Frank – 2, I have presented a brief introduction on it. The two 1994 Buddhanet publications authored by Anderson and Ven. Piyatissa compiled 100 stories--written suitably with illustrations for young people and all. In this first piece, I am highlighting the morals gleaned from the first 50 tales (Vol 1) —and have written them in accordance with my reading of the stories, which may not always in verbatim sync with the authors. . . . Jataka Tales were told by the Buddha to convey his teachings of practical matters in an interesting and attractive style. In addition to giving birth to many myths and legends, they have populated many historic temples, pagodas and stupas in wall paintings, frescoes, and stone carvings. I had the opportunity of seeing the spectacular reliefs and stone carvings of Jataka Tales on the terrace walls of Nalanda ruins in India, and of Borobudur in Java, Indonesia. The tales refer to Buddha’s Bodhisattva lives—during which he was completing paramita—the process of perfecting Bodhi in quests for understanding and finding the truths to help humans escape from the cobweb of conflicts and unhappiness—to the tranquility of Happiness. During the process he was also earning merit or punya (it simply refers to the accumulation of positive energy in an individual). Buddha’s teaching tells one to earn punya by doing kushala karma—through the processes of wholesome or merit-making thoughts and deeds. He advised all to transfer or make dana of the earned punya to people one loves, to the deceased parents and ancestors—and largely to all sentient beings. How do the punya dana or offerings work? I always wondered about the question—and heard a simple but lucid answer from Nepalese nun Ani Choying Drolma (1971 - ). She is not only a famous singer of Buddhist chants and songs, but is also an eloquent speaker of Dharma. During her presentation at Stanford in November 2017 she shared a story how she felt proud for being able to address the question satisfactorily. Referring to an encounter with a teenage questioning girl, her answer to the girl was like this: People send New Year greetings to friends, families and others wishing them prosperous time in the future, happiness, and all that. The sender may get reply or may not—but it does not matter, because by sending he or she feels happy for being part of them by setting-up the mutuality of humility, friendship and happiness. The practice of punya dana, therefore is a way of connecting with the tradition to establish the mutuality of goodwill and friendship with families—past and present—as well as with all for common wellbeing and harmony. In another way of interpretation, punya dana is like bestowing a blessing. When one offers punya or merit – he or she invokes the Bodhicitta to make a good wish or blessing to the person – present or absent, visible or invisible. Apart from wishing blessing of the Buddha – this is how Buddhists strengthen their spirit of harmonious peaceful living. In traditional Buddhist practices, the dana ceremony is conducted with chanting while pouring water-of-life in a bowl containing coins. . . . A little background. I got introduced to Jataka Tales through some books borrowed from our temple library while in Grade VIII. Around the same time, borrowed from a friend also came across the Hindu epics Ramayana and Mahabharata--the war stories originated in family feuds within the high caste Brahmins and Khastryas, and ended up in gods’ interventions. As a young enthusiast, I read the fascinating stories in earnest—perhaps not understanding some of the Jataka morals—the way I understand them now. After a long time since then, came across the two publications to comprehend how the stories are relevant in modern times. For the sake of brevity I have only highlighted the title of the tales together with a one-line gist describing the content. The interested readers can visit the Buddhanet.net website to freely download the two-volume stories. My primary focus is on the morals (presented in italics) gleaned from the stories. The Buddha’s Jataka stories tell how one can derive strength from the solid foundation of morality—and use it in practical life. As one goes through them one soon realizes that the Buddha was not telling fantastic and magical stories—but selected only those from his paramita experiences that are relevant in everyday life—saying to be heedful and respectful to elders, the wise, pious and the honest. In most stories, the importance of intellect, wisdom and Panchsila (see Symmetry, Stability and Harmony)—described as the Five Basic Training Steps, came again and again—and of the necessity for caring about all lives. They were interwoven into the storylines demonstrating the necessity for practicing Meditation and Sublimities to lead a harmonious life in Happiness. It seems in the original compilation of 500 tales, some were repeated. Therefore the authors have merged them by showing the relevant serial numbers together. . . . I have posted this piece on 7th May Full-Moon day—the International Buddha Day or Vesak 2020 (2564 BE, according to the Buddhist Era) to commemorate the Buddha’s Birth (at Lumbini), Enlightenment (at Bodhgaya) and Mahaparinirvana (at Kushinagar). The other articles of the annual series celebrating the Full-Moon Vesak – remembering and honoring Shakyamuni Gautama Buddha – his auspicious Birth, Enlightenment, and MahapariNirvana – are: The Way of Simplicity, Balance and Wisdom post on 22 May 2024 Vesak; the 5 May 2023 Vesak post, Something Different; the 16 May 2022 Vesak post, The Tathagata; and the 26 May 2021 Vesak post, Enlightenment, Emptiness and Nirvana. The day (different dates in each year according to the Theravada full-moon night in April-May) is recognized for worldwide celebration by the United Nations. This year, the worldwide celebrations—such as the Losar and Saga Dawa Festivals in the Himalayan Buddhist countries (such as Tibet, Bhutan, Nepal, Sikkim), festivities at Bodhgaya, Lumbini and others (like the LaBa Festival in China – beginning in Chinese New Year Spring Festival, La is the 12th month in Chinese Calendar, Ba is 8th day of the month; Rohatsu Festival in Japan – again on 8th day of the 12th month in Japanese Calendar; Lotus Lantern Festival in Korea; Bodhi Day in China, Japan, Korea, Vietnam and the Philippines; and Vesak Day in many South and Southeast Asian countries, in Tibet, Mongolia and other countries including the United Nations), and the release of thousands of sky lanterns (adapted to the release of water lanterns in some countries)—will perhaps be cancelled or subdued due to COVID-19. Buddhist devotees release sky lanterns to pray to Dharmakaya or Mahabodhi of the historic Shakyamuni Buddha—envisioned in popular beliefs as Buddha Amitabh or Buddha Vairocana (in Sukhavati or Pure Land). The practice of lantern or lamp festival dates back to Buddha’s time. The scripture says that a poor girl named Nanda bought a lamp with her only coin to pay respect to the Buddha. It so happened that the power of her sincere devotional dana-citta – let the lamp remain alight all night while all others got extinguished. She earned superb merit for bringing light to the darkness. The event also gave birth to the festival of lights or lanterns – on the Full-Moon night at the end of the rainy season, in the first month of Autumn. This day marks the end of the rainy season – during which monks remain in temples in meditation retreats. It is followed by month-long Dana ceremony and Dharma Talks in different temples - welcoming the light of wisdom. Interestingly, on that same Full-Moon night Hindus celebrate the festival of light – welcoming goddess Lakshmi to bless them with wealth. Other Indian religions like Jainism and Sikhism have similar celebrations on that same night. On this year of pandemic, let us transfer our merit or punya to all the worldwide victims and sufferers. To that end, I have selected a Zen sketch (image credit: anon) of the Buddha sitting in a lotus position with the Noble Eightfold Path (the Path of Purities of Mind, View, and Morality) radiating out from him. . . . Stories of Moral Strengths Told by the Buddha 1. Demons in the Desert: The story of two merchants: the foolish and the wise Tricky talk and false appearance fool the ignorant—but the wise manages to remain untouchable by them. 2. Finding a New Spring: The story of a courageous intelligent tradesman Do not falter and give up easily--because the trophy waits for those who persevere with due diligence. 3. The Golden Plate: The story of two salesmen: the tricky and the honest In the end, the honest always triumphs while the greedy stumbles. 4. The Mouse Merchant: An entrepreneur began his business with a dead mouse Even very meager means are adequate for an able and energetic person to be successful. 5. The Price Maker: A dishonest king’s price setting minister got caught One dishonest person in high office is enough to bring shame to the whole nation. 6. Prince Goodspeaker and the Water Demon: the story of three princes and a demon Unwholesome deeds bring shame; their damaging consequences are dreadful—do away with shame and fear by being kind and doing wholesome works. 7. Little Prince No-Father: A brave little prince born out of wedlock makes the king realize the truth Do not get swayed by bullying—be courageous to stand up and use the power of truth. 8. The One-hundredth Prince: The wisdom of a teacher saves a kingdom from a bloody battle among brothers Heeding to the advice of a wise teacher can save lives, even a kingdom from disastrous consequences. 9. The King with one Gray Hair: One piece of gray hair motivates a king to seek truth Often a small thing has the power to cause great change. 10. The Happy Monk: Happiness of meditating monks Attachment to power and wealth makes it difficult for one to be happy. 11. Beauty and Gray: The story of two brother deers To a great leader, the safety of his or her followers is paramount. 12. King Banyan Deer: A deer king demonstrated the power of compassion to a human king The morality of Panchsila ensures true harmonious living of all sentient beings. 13. Mountain Buck and Village Doe: The story of an infatuated buck Even impending dangers are not apparent to an individual blinded by infatuation. 14. The Wind-deer and the Honey-grass: A wind-deer was lured to bondage Be aware of temptation—do not underestimate its enslaving capacity. 15. The Fawn Who Played Hooky: The fate of a student who was careless in learning Do not spend all the time playing—let learning make inroad into you. 16. The Fawn Who Played Dead: A well-learned student escaped from a death trap Learning helps one to figure out a tool to get out of dangers. 17. The Wind and the Moon: The story of a silly quarrel between two friends Weather comes weather goes—but true friendship remains intact in times of conflict. 18. The Goat Who Saved the Priest: The story of sins caused by animal sacrifice As we love our life, so do all creatures. So be compassionate to all sentient beings. 19. The god in the Banyan Tree: The story of unwholesomeness of animal sacrifice Unwholesome deeds like animal sacrifice follow one like a shadow to usher in misery. 20. The Monkey King and the Water Demon: The story of how wisdom can save many lives Always test the water before jumping in. 21. The Tree that acted like a Hunter: An antelope outwitted a hunter by using the knowledge of gravity Sometimes watching the action of gravity is helpful for not getting fooled by trickery. 22. The Dog King Silver: A dog makes the king realize the injustice caused by prejudice and taught him the virtue of Panchsila The powerful must rise above prejudice to ensure justice for all. 23 and 24. The Great Horse Knowing-one: The story of a mighty horse helping win a battle without bloodshed One must be courageous to let peaceful means win conflicts. 25. Dirty Bath Water: A royal horse refused to bathe in dirty water Cleanliness is loved by all creatures in their own way. 26. Ladyface. A nice gentle elephant became violent hearing unwholesome words. Be watchful with whom you associate—association with rogues could turn a gentle person into a bad character. 27. Best Friends. The story of a friendship between an elephant and a dog Give a chance to friendship--it has the power to bring enemies together. 28 and 88. The Bull called Delightful. A bull refused to obey until the master was respectful Be respectful to others—it benefits all—more than one knows it. 29. Grandma’s Blackie: A black bull paid to its kind and loving master by doing hard work Loving kindness makes the poorest house the richest home. 30. Big Red, Little Red and No-squeal: The story of two goats and a pig Do not envy the well-off—until you know the price they pay. 31. The Heaven of 33: The merit of doing wholesome works There are no spells better than loving kindness and compassion—Panchsila followers earn superb merits. 32. The Dancing Peacock: The story of a vain peacock Do not fool yourself by getting puffed up by flattery. 33. The Quail King and the Hunter: The Quail king tried his best to save all from a hunter There is safety in unity—and danger in conflict. 34 and 216. The Fortunate Fish: A fish blinded by desire was saved Passionate desire drives people to act foolish. 35. The Baby Quail who could not Fly Away: A raging fire miraculously could not touch a compassionate little Quail. Wholesome works, righteousness and compassion are powerful to save one from danger. 36. Wise Birds and Foolish Birds: Foolish birds got trapped in a raging fire It is important to listen to the wise words of elders to guide oneself. 37. The Birth of a Banyan Tree: Three friends agreed among themselves who was the eldest and wisest Heeding to the wisdom of elders help living in harmony. 38. The Crane and the Crab: A wise crab understood the trick of a wicked greedy crane Do not be fooled by trickery of the greedy—that comes with all different colors and lures. 39. Buried Treasure: Betrayal of a trusted servant Be aware, trusts are easily broken by a dishonest and vain person. 40. The Silent Buddha: The story of how wickedness is defeated by the courage of righteousness Those who observe Panchsila and are generous—fears cannot overwhelm them. 41, 82, 104, 369 and 439. The Curse of Mittavinda: The story of vicious jealousy, insatiable greed and deep realization When one overcomes jealousy and greed—the attained peace of mind is blissful irrespective of loss or gain. 42, 274 and 375. The Pigeon and the Crow. The story of a wise pigeon and a greedy crow The greedy loses all senses of seeing things as they are—even fails to heed to the sound advice of impending dangers. 43. Bamboo’s Father: The tragic story of keeping a dangerous pet Do not project your own image on a pet to assume that it behaves like you. 44 and 45. Two Stupid Children. Unintentional foolish acts costed the life of parents A foolish friend can often be more dangerous than a wise enemy. 46 and 268. Watering the Garden. Fool monkey troops destroyed a garden. Do not trust fools and ignorant to do the work for you. 47. Salty Liquor. A foolish bartender messed up while trying to please the owner An ignorant can mess up things while sincerely trying to do good. 48. The Magic Priest and the Kidnapper Gang. A learned priest made a grave mistake and paid for it by his own life Even the wise becomes prone to make grave mistakes—when power and greed overtake them. 49. The Groom who lost his Bride to the Stars. A wedding collapsed because astrological charts of two priests did not agree Do not depend on foretells and speculations—when you know what actions to take. 50. The Prince who had a Plan. A prince cleverly implemented a plan to prevent animal sacrifice in the kingdom Even gods are happy if one sacrifices the practices of wrong doing by observing the Panchsila. . . . Before finishing, I like to pay tribute—on his centennial birth-year, to one of the greatest sons Bangladesh produced. He is the founding Father of Bangladesh—Bangabandhu Sheikh Mujibur Rahman (1920 – 1975). Like the British arrogance created Mahatma Gandhi (1869 – 1948) by imprisonments and inflicting racist harassment and humiliation upon him, so did the West Pakistani Junta on a fellow East Pakistani—the Bangabandhu. And like Gandhi was assassinated by a misguided extremist—so was the brutal killing of Sheikh Mujib and most of his family members—by some arrogant and corrupt army officers. His towering personality had an aura of exceptional courage and leadership—saturated with love for his country and people. Perhaps he was also remarkably different from most Bengalis—in a sense that he was taller than average—and his pipe-smoking was something of an uncharacteristic practice in Bengali culture. Maturity of his political career began with the independence India movement—continued to the 1952 February language movement (In 1999, 21st February is declared the International Mother Language Day by UNESCO) in East Pakistan—to the 6-point self-rule demand he initiated through a mass movement in 1969. Pakistan government portrayed this movement as a collaborative Indian conspiracy to break Pakistan, and implicated Bangabandhu with treason in the Agartala Conspiracy Case. The case was proved false at a later time and the charges were dropped—but it was too late. Further, yielding to people’s demand during the 1969 mass upsurge, a Pakistan National Assembly election (first such nation-wide democratic election in the history of Pakistan) was held on December 7th, 1970. Out of 300 constituencies, Bangabandhu led party won 162 seats. Naturally, he was the Prime Minister elect, and should have been invited to form the Government. But, in utter and shameful disregard to democratic principles, Pakistani ruling clique denied him the right to form Government. Thus, the sowed seeds of mistrust and animosity became fertile in people’s mind—to let them sprout into Bangabandhu’s call for independence. It is impossible for anyone not to have patriotic goosebumps listening to his famous 7 March 1971 powerful speech (In 2017, UNESCO included the speech in the annals world heritage documentaries)—calling for independence of Bangladesh. And it did come to fruition after a bloody struggle smeared with painful hardships and many deaths—on December 16th, 1971. People from all walks of life – of different creed and religious backgrounds responded to Bangabandhu’s call to liberate the country. In order to bind all Bangladeshis harmoniously together in a newly independent secular country, Bangabandhu-led government included the Buddha Day as a national holiday—along with national days for other religious minorities. Buddhism is one of the traditional religions of Bangladesh (the greater Bengal of India is rich in the historical landscape of unique culture and spirituality, and the presence of Buddhism was ubiquitous there until about the 12th century)—with ruins of numerous monasteries, temples and stupas scattered all over Bangladesh (at present Bangladesh has some 1.2 million Buddhists). Another great soul born on the soil of Bangladesh at Bikrampur was Atisha Dipankara (980 – 1054 CE)—a prince-turned Buddhist monk, and a scholar of the world’s second earliest university at Nalanda (427 – 1192 CE). He taught Mahayana-Vajrayana Buddhism in Tibet, and is highly revered as one of the patriarchs in the Himalayan Buddhist countries, and in the vast areas of Asia from Eastern Russia and Siberia to Mongolia, Korea, and western China. Finally on this auspicious Buddha Day, I like to dedicate this piece to my parents by making dana of my punya. They are my East—the word Buddha used to refer to parents as the harbinger of light to life—like the Sun does rising in the East (sitting under the shade of a Bodhi Tree, the Buddha faced East, looking over a river during the Enlightenment posture). My father passed away in January 2007 at 91; my mother passed away in August 2020 at 89. One can never repay back the unfailing parental care and sacrifice, and the loving values they imprint on children —the childhood bliss (see Happiness piece) one is blessed to have. Yet each child does care about parents to make them happy in his or her own way—like I and my siblings continue to do. . . . . . - by Dr. Dilip K. Barua, 7 May 2020 ![]() This piece follows Story Times with Frank – 1 posted earlier. The Koan of this piece: The Jewel is in everyone’s pocket – but most people look somewhere else without realizing that they have it – others are not skillful enough to find it from the pocket – only very few manage to get it. Some further briefs on Koans. Most Zen Koans were developed from the morals of Jataka Tales (e.g. see the two volumes {Vol 1 & Vol 2} of illustrated compilation of 100 tales authored by Todd Anderson and Ven. Kurunegoda Piyatissa, Buddhanet.net, 1994) as well as from different Buddhist themes. The method of story telling depicted in Jataka Tales (a total of some 500) was used by the Buddha - The Tathagata (624 – 544 BCE) as one of the ways to convey his teaching (like: Righteousness; Sublimities; Happiness; and Meditation) in simple attractive terms. Such methods of story telling were used in Hinduism and Christianity (e.g. the Parables of Jesus, 4 BCE – 33 CE). Some Arabian Tales, and European stories (e.g. Greek Myths; Aesop’s Fables; The Decamerone Stories by Giovanni Boccaccio, 1313 – 1375 in Italy; and the stories written by Geoffrey Chaucer, 1340 – 1400 in England) are noticeably parallel to, and probably have roots in Jataka Tales. In the Indian Subcontinent, China, Japan, Tibet, Sri Lanka, Myanmar, Thailand, Cambodia and other Asian countries (e.g. Borobudur in Indonesia), the Jataka Tales gave birth to myths and many art works – paintings, sculpture, temple frescos, stone carvings, literature and modern movies. The concept of Koan is fascinatingly useful and attractive to convey morals, ethics and for stimulating thought processes. The fun faces and postures of the Snow White and the Seven Dwarfs (image credit: anon): bashful, dopey, grumpy, happy, sleepy, sneezy, and wisey – remain with us in this 2nd piece to enjoy some more time with Frank riding on the wings of his observations, wit and imagination . . . . . . 6 – Finding a Different Way Once, while walking a person approached Frank with some booklets in his hand, tried to give one to Frank and urged him to go the place of worship to find peace. Frank assured him, “Sure, I am heading that way.” The person seemed happy but then said, “Dear sir, the place is around this corner.” Frank smiled saying, “I know, but I have found a different way.” . . . 7 – Frank’s Unique Solution There was a person named Ian who used to face an awkward situation while walking. The people coming from the opposite direction encounter a situation where they could not guess which way Ian was heading – coming to an awkward situation where both would swing one way or another before finding their way. Ian told one of Frank’s friends of the awkwardness. He told Ian not to look into the eyes of the person, instead to look downward while walking. Ian complied, but then he was bumping on persons coming from the opposite direction. Another suggested him to look upward while walking. But then again he was bumping on others. Frustrated he came to Frank for advice. Frank told, “Ian you should just stand still when you see someone is coming your way and then move after he or she has left.” Ian came back one day saying, “Frank, you are brilliant. No more awkwardness, but then I became very slow.” Frank smiled, “You know Ian, slow and steady win the race. And don’t forget, as elites not accustomed to taking orders – we love to observe how things are, enjoy miseries and chaos, and do nothing. Only after a while, when there are protests or someone applies for help, we write rules at our convenience. But then, we create more miseries, Ahah!” . . . 8 – An Engineer’s Competence for Marriage It was during the good old days. Frank was worried about his daughter Josephine. She hardly hangs out with boys, instead buries herself in reading novels – Jane Austen and all that . . . Good Lord, how will she ever get married? But one day a matchmaker arrived with a marriage proposal. An engineer wanted to marry Josie. Frank and his wife Mary got very excited, went to their daughter to declare the good news. But Josie was not in a mood, and flatly denied to marry. She had an eye for a neighborhood boy, but never told her parents. Anyway after long persuasion, she agreed to meet the engineer. The well-dressed engineer came on a good day riding on a fancy horse-drawn carriage. Mary made sure that Josie had the right makeup and dress. They talked and dined, and finally the engineer left. Mary asked, “Josie dear, he is such a nice gentleman. Isn’t he?” Josie angrily replied, “Is he? How can you say that mom? The guy even did not bring a nice flower. He was talking to you and dad all the time, without even looking at me, as if I wasn’t there. No way, I am not going to marry that man.” So saying Josie stormed out of the room. Frank and Mary got utterly disappointed. Then Mary smiled to Frank, “Wait, I have got an idea.” Josie had a broken mirror in her room, it was her favorite. Frank bought her a new mirror, but Josie would not let the old broken one go. Mary went to Josie’s room, and comforted her. Then she looked at the broken mirror and said, “You know Josie, the engineer can fix your mirror.” Suddenly, Josie’s face brightened up, “Really, mom?” “Of course, dear! Engineers can fix anything.” Came the reply from the hopeful mother. Smile came on Josie’s face, she hugged her mother, “Ok, I will do it.” Frank never asked Mary about her magic, but they became a happy parent to see their daughter getting married. . . . 9 – Naiveté Lesson: 1 Once upon a time, there was a person named Abuz. It was very difficult to teach or convince him. Friends asked Frank to take up the job. They said, “Frank you have an ability to convince people in a unique way. We are sure you will manage.” Frank agreed. So, one day Frank invited Abuz to his place, and started by talking about warming climate and effects. Frank was saying that many plant and animal species would likely perish if humans do not take action. Abuz interrupted, “I understand something needs to be done. But, how come humans have to take care of everything; God is there sitting idle, can’t he do something about it. We pay a lot to God, so it only makes sense that he takes some responsibility.” “How do you pay to God?” Frank queried. Abuz: “Well, apart from praying, we donate lots of money to the places of worships and clerics. I am sure God collects a part of those proceeds.” Frank: “I am not sure, how God could do that.” Abuz: “Come on Frank, if governments are smart enough to collect levies on every penny we earn and spend, then God must have some smarter methods.” Frank: “I am afraid, God does not work that way.” Abuz: “You mean to say that God is very callous. Why are we praying him for?” Frank: “I don’t know the answer, but God does not work that way.” Abuz: “Then the government must do it.” Frank: “Perhaps they would. But then you have to pay for it with more taxes.” Abuz: “Are you kidding me? Why more taxes . . . !” Frank: “Not only one, but may be multiple . . . carbon tax, and what not.” Abuz: “What about us . . . why stream roll of taxes?” “Good question Abuz, but even God won’t be able answer that.” So saying, Frank thought he learned more from Abuz than actually teaching him. . . . 10 – The Birth of Modern Democracy Once upon a time . . . In the large empire of Jambudwip, Frank was appointed as the chief counsel of the monarchy. A lawyer by profession he was taking care of Emperor’s rules of business. Once on an urgent business, Frank knocked on Emperor’s chamber. “Lord Frank, please do come in. What is it? You sounded very urgent.” The Emperor looked curiously at Frank. “It is, Your Majesty. You must have heard rumors, and I have been approached by a representative of wealthy businessmen and money lenders saying that they like to have democracy – and want to share power with the monarchy. They want to get elected by people to form a parliament and govern the country. And propose that Your Majesty relinquish power and work on their advice as a ceremonial head.” Frank spoke slowly, and was looking at the Emperor to see his reaction. The Emperor jumped out of the chair, his face became red with anger, “How dare they? Bloody commons, butchers and hyenas! I gave them enough importance already, inviting them to banquets and bestowing royal titles. These greedy bastards now want to put their dirty hands on my power. They are lucky that I have not yet taken measures to guillotine them.” Frank stayed calm, “Please, come down Sir. You know, they already wield significant power. They are acquiring and funding the media to propagate false rumors and demonize the monarchy on their behalf. Sir, with your permission I can initiate negotiations with them. Trust me, I will work out a very dignified deal.” The Emperor started pacing across the room, walked to the bar stool and poured whisky and ice cubes on two glasses, took one to Frank and calmly said, “I trust you Frank. Don’t I? Good, talk to the backstabbing cowards.” After about a month of negotiation, the Emperor and Frank met again. “Do lay it out Lord Frank. How far could you work things out?” “Your Majesty, I have tried very hard to understand their growing power, temperament and reasoning. It has become clear to me that they are after the power to control tax dollar$. They resent that the royals have the sole control of it. The only way to have the control is by legitimizing it in the name of democracy.” So saying, Frank paused. “Hmm! So that is what it is. And . . .” The Emperor sounded impatient. “Sir, the list of negotiations reads like this: all the estates of you and your extended family will remain in royal hands; the expenses to maintain and renovate them to keep their glory intact will be funded; the extended family will get annual dignified stipends according to ranks, and will be provided with top management jobs to keep everybody busy; all members of the royal family will be exempt from paying taxes; any wrong doing by royals will be dealt with discreetly beyond the touch of prosecutorial proceedings. Of course, Your Majesty’s office and supporting staff will remain as they are.” So saying, Frank stopped and looked at the Emperor waiting to see his reaction. “Go on . . .” The Emperor was eager. “Sir, I have also negotiated that there will be an upper chamber of lords to be selected by the monarchy. I insisted that the lower house as representative of the commons must sit in benches without any hand rest.” Frank gave a mocking smile and continued, “And that no government buildings should be more grandeur and majestic than the royals.” “And they agreed?” “Interestingly they did!” Both laughed and then Frank continued, “Sir, these people do not have any sense of dignity, they are just greedy for power to control the tax dollar$. Soon people will laugh at their squabbling.” “And . . . ?” The Emperor was curious. “And all the bills passed by both the chambers will become law only after the royal ascent. The monarchy, while working at the advice of the parliament, will have the power to comment and suggest changes to the bills, and in some circumstances can veto them.” The Emperor was pacing up and down the room, his emotion oscillating between sadness and anger, and asked, “Frank, when they say people, what do they mean?” “Sir, by people who can to vote, they mean those who are in good stature, women are excluded from this definition.” “I thought as much, it’s all about controlling tax dollar$. These rascals cannot see anything beyond.” The Emperor then walked to the window looking out and said slowly in choking whispers, “You know Frank, we worked very hard to build this nation. When I reflect back, I must say I realize we could have done better for my subjects, for my country. But I love my people, my country. It is very sad to let that go. Don’t you agree?” The Emperor paused, then turned to Frank, “Let me discuss with the royal household.” So, after about a week of family deliberations, the Emperor appeared before the people on the palace balcony and declared, “My beloved people, I am here today to declare something very important. I am involving all of you in the governance of our great nation. Henceforth a parliament and its leaders will take part in the governing rules of business. I remain the sovereign and as we have done for ages, will look after your wellbeing. I will work on the advice of the new parliament. I have signed a decree to this effect. If the parliament violates it, the monarchy will take back the power. Long live the monarchy, long live our nation.” Thus modern democracy was born in Jambudwip. * * * * * * * * * * * * It was in the 21st century. Frank suddenly got a summon from the Emperor. He obliged happily, and went straight to the Emperor and bowed, “Your Majesty, it is so nice seeing you after a longtime.” The Emperor greeted Frank in a rather unusual way, devoid of protocol, “Lord Frank, I was not sure where you were and whether my message would reach you. But very glad to see a good old friend again. You were alive when I passed away. How were your days when I was no longer there?” “It was good, Sir. As you know, unlike others, the system of jobs is fair to us – we elite ruling classes do not have age limit, and can keep our job and choose to leave or retire when we feel we are ready. I used that privilege to the fullest. I remained the chief counsel for 5 more years, retired with dignity, and then appeared here.” “Where are we really? I am glad I am seeing everything that is happening in Jambudwip and in the universe. And interestingly don’t feel like eating anything.” “We got a dose of elixir when we passed away, so there is no need to eat. And we have become invisible to humans. Sir, is there anything particular bothering you?” The Emperor vented out his disappointment, “You know, as I watch more and more of these showcases of democracy, I am getting angry and disgusted. Those elitist rebels promised a lot, to do better than us. But what a poor show! I understand that in the beginning they could not do what they wanted, but for God’s sake it is 21st century. When we ruled, we tried our best so that the benefits of economic progress and fairness reach everyone. How is it democracy, if all people are not meaningfully engaged for collective well-being?” “Certainly not meaningful, Your Majesty. Now that we are no longer there, we are seeing things from a different perspective. We thought that the progress in science and technology, and industrialization that we initiated and funded – would have translated to the benefit and prosperity of all in harmonious living.” “We see progress, don’t we? Science and technological progress in informatics, communication and others is very spectacular. Definition of people eligible to vote is extended. These progresses are a reality – but so is the reality of discriminatory fragmentation.” The Emperor continued, “It is clear to me, corrupt practices and abuse of trust and power are interwoven in governing policies – with a face so polished that most people cannot see their true nature. We tried our best to follow and set examples of certain values. But political leaders do not seem to have any care for such standards. People look at them as exemplars – but see what they get. Different methods of measure and software are so cleverly devised – that real miseries and hardships of people never surface. The renewed mantra is nothing but the primitive survival of the fittest. The rules, regulations and tactics from our colonial times have not been touched. You agree, do you not?” “Sir, they have touched only those that benefit and protect them. The others are secretly kept intact to block some common people’s aspirations. They are basically mimicking our royal rule but in an innovative and ruthless way.” . . . “How so . . .” The Emperor looked at Frank curiously. “Sir, if one looks closely, the structure that we used to rule, remained – with some polishing here and there, but at the same time making it more ruthless in others. The government and corporate executives have elevated themselves to the likeness of royals without regalia – in remunerations, perks and privileges, but in a more hubristic and snobbish way. Although they say otherwise, the idea of caring about the well-being of others – especially those who are in the lows of money-chain – hardly crosses their mind. They do not like to recognize the fact that – it is very painful for anyone – to be left out of the system one works for and contributes to.” “Hmm! So, instead of one royal, now there are multiples. Unlike us, governing politicians rotating every few years – have the luxuries of shunning away from responsibility as if the problems are not theirs. Or they think that science and technology will always be there to rescue the economy with constant flow of tax dollar$. Or they deliberately like to keep common people’s problems alive, to talk about them over and over again – and showing the colorful carrots to solve them each time an election is held. Don’t you agree?” “Yes Sir, I do. Even if they want, corporations and their professional lackeys would not let them – arguing that some problems are good for exploitation – for the thrival of business and economy. They, together with the media always play the card of fear – that economy and jobs are threatened – and each time they do so, the tactic works. Society is led to believe that bailout millions to corporations are good for economy. Thus the clever political process legitimizes thievery of taxpayer dollar$, which mostly end up in executive pockets.” Frank paused then continued, “Sir moreover, if one party makes some progress, the next party rolls them back. So although science and technology are progressing, social systems stand still – and are even getting worse in some cases. The pursued system has become more innovative than us in tax collection, levied on both earning and spending. As if, enjoying the fruits of someone else’s labor is sweet, reciprocation is sour. Mistrusts are so alarming – that things are being managed by assumptions, thievery and stereotyping.” . . . The Emperor looked at Frank in disbelief, “It is hard to believe, oh dear democracy!” Frank continued, “Sir, the governing system is layered in multiple federal and local authorities and jurisdictions in the name of democracy – perhaps with a good intention. But they forgot to account for the benefit and convenience of common people in the equation – or deliberately did so. To people the system is nothing but more bureaucracy, more rules – more inefficiency and more confusion. They hide huge system losses in governance resulting from – incompetence, callous decisions and corrupt practices. One department or authority does not talk to another – and the system lets some organizations to prey on the vulnerables.” The Emperor added, “Laws, rules and regulations have to be simple and straightforward compatible with common age-old ethics – to make it easy for ordinary people to understand. Don’t you agree? Otherwise only those who could afford good lawyers have the chance of getting justice, others get denied. As I see it, only when one seeks to get to services through lawyers, their voices are heard and rewarded – but for the same cause, those who go by themselves, face neglect and denial. You know, I feel ashamed that swearing and vulgarity have become so common that – civility has no option but to escape through the back door. Some culprits and anti-socials are let having free passes to conduct their evil line of works.” “It’s really very unfortunate, Sir. Good policies and people are getting systematically layered down, sidelined and neglected. Human psychology is let being shamelessly applied through – thievery, bullying, media, targeted advertisements and crooked theories to fool people and running over them. We never thought such veiled malicious activities can be done in the name of serving people.” “Goodness sake, you are so right, Frank.” Frank looked at the Emperor expecting more from him, to which the Emperor added, “As one can see from here, the environment and climate are being driven to hell. Don’t you agree? We were no better, but one sees more fragmentation of the society in mistrusts and animosity in terms of income-level, color, age, gender, ethnicity, etc. etc. What is going on? Did you foresee this? I did not relinquish power for this to happen.” Frank agreed with the Emperor, “Your Majesty has rightly observed. No, I did not foresee this either.” The Emperor sounded wise, “You know Frank, it sounds very funny when they say partisan politics. With opposing parties facing one another in winning tantrum, what can one expect other than partisanship. Conflicts, mistrusts and intolerance are so alarming that families are being destroyed and couples are reluctant to start a family, afraid that they would not be able to raise children.” Frank added, “Exactly so, Sir. Some just want conflicts – as if they are fun.” . . . The Emperor agreed, “Fun to some, pain and death to others. How horrible! Got to go Frank. We can talk for days. Let us get back at some other time. I like to watch how my descendents are doing.” “Sure Sir. They have become very popular over time. Royal worshippers are increasing by leaps and bounds – more so in our former colonies – some just love to think that they belong to the crown. Before you leave, may I ask you a question?” The Emperor looked at Frank, “You may.” “Sir, would you like to get reborn in Jambudwip again?” The Emperor replied, “I must say, the thought crossed my mind. But no, I am not a Bodhisattva. The place has become hell of a mess. There are no trust, no honesty and no decency of any sort. What they call as social order is nothing but greed – and artificial showcase to cover up the ugly wounds of utter asymmetry. I wish not, but I will be least surprised if those wounds spread someday in unmanageable proportions to crumble the social fabrics across the globe to disaster. I feel very sorry – but I thought I left a solid foundation. I wish they would come to their senses to open the door to wisdom. They should realize that when greed for power and money lashes out in pangs of treachery, ruthlessness and cruelty – no one is safe – society is not safe. Adieu Frank.” So saying, the Emperor vanished. . . . . . - by Dr. Dilip K. Barua, 10 March 2020 ![]() True happiness – because meditation not only helps one to be healthy and content – but also to be free from ignorance, affliction, hatred, and avarice - and to be free from or maintain the balance of attachments – both in scale and quality. These six attributes of happiness were discussed in another Happiness piece posted earlier. We have seen there that our regular experience of happiness is flitty and ephemeral for all different reasons. Also that – happiness is something we cherish and hold dearest of all. From time immemorial, religions and philosophies all around the world – strived hard to find ways to lengthen the experience of happiness. Buddha’s (Gautama Buddha - The Tathagata; 624 – 544 BCE) answer to this query focused on mind – on calming and purifying it – because he has taught that mind is the forerunner and breeder of everything we do and experience. Therefore true happiness lies in calming the mind by systematic meditative pursuits – in order to see things as they are – to rightly know oneself – to embrace all in loving sprinkle. Calming the mind is like leaving it behind – to be totally present at what one is doing - to be simple - to refresh the thought processes to purity. A simple way to understand it is like this: as we cleanse our body to remain healthy – so do we need to keep our mind clean by emptying it – from unhealthy elements of unwholesome mental formations, delusion, and bad distraction and influences. Such requirements ask for mind training meditation pursuits to achieve a clean pure state of mind. Unhappiness or flitting nature of happiness must be understood from two simple perspectives. First is the processes of life and Nature, a part of them defined by the declining phases of waning and demise. This undeniable Truth is also the causes of unhappiness, if one fails to understand it and clings to the expectation that waxing phases last forever. The second has two aspects – rooted in the phenomena of mind. One is clinging to the pleasant periods without realizing that such periods do not have a long life. In a similar vein, clinging to unpleasant periods (also do not have a long life) causes misery. The other is the making of one’s mind that brings about unwholesome thoughts and deeds – in societal actions and reactions. The Buddha’s teaching says that one must understand all these Truths – and meditation is the best way to prolong the happiness experiences by understanding the Truths deeply – and by letting things go. Meditation lets purifying the processes of mind – thus clearing the way for sprouting of sublime qualities in the practicing individuals. . . . Over the past two decades or so, meditation has become a household name – perhaps more in Western countries than in the East – although the practice as a systematic process originated in the East. Many websites and glossy health and lifestyle magazines advertise initiatives offering meditative lessons and cures – and are full of articles on its benefits on mind and body. As a process of stress management, even some government agencies have been asking their employees to meditate by facilitating lessons for them. According to Russian psychologist, Ivan Pavlov (1849 – 1936): meditation calms one’s mind to stability and health – it not only helps streamlining of thought processes, or sometimes annihilating them for total relaxation, but also stimulates releasing of many healthy hormones in one’s body. The term originally derived from Latin – refers to contemplation or reflection on an object to attain the clarity for its existence. The meditation term is also used to refer to some devotional religious practices or prayer rituals – the purpose in such cases is to reach – and to get blessings from God or gods. They are mostly organized and performed as devotional ritualistic trances; some examples are: Samanic Rituals, Sufi Whirling, Islamic Zikir and Sikh Kirtan. In Hinduism, the practice not only includes such trance-like prayer rituals, but also dancing and yogic/acrobatic meditative routines. Buddhist festivals and celebrations also include devotional songs depicting life of the Buddha and Jataka tales – and in the greater Bengal of India, the first text in Bengali script is Charyapada – a Buddhist devotional song – written in the 12th century. Christian monks and priests sit in calm meditations to reach God and spirits – asking forgiveness. All these practices show the power of devotion – mostly without any contemplative pursuit. Sometimes trance-like prayer rituals cause practitioners succumbing to uncontrolled crying – even fainting. In true meaning of the term, Buddhism teaches Dyana, Bhavana or meditation as a necessity for peace and happiness in life. The rationale for this necessity is made clear - with the meditation practices envisioned as way of Mind Training - the Right Training through meditation is so essential because mind foreruns and breeds everything one does. The practice lets one to get out of the slavery shackled by his or her mind – in order to become the master of it – to guide it in the right direction of happiness. Perhaps there cannot be any saying more powerful than what the Buddha said 2.5 millennia ago: Be happy – and let others become happy. He was saying that – not only do we have the responsibility for our own well-being – but also for others – because without a collective happiness goal, a peaceful harmonious social living is unattainable. The Buddha taught it in his First Turning of the Dharmachakra or the Wheel of Law – as part of the Noble Eightfold Path or the Middle Way. His Ratan Sutta Discourse delivered to alleviate the suffering of Licchavis at Vaishali highlights the healing benefits of listening to the Three Gems (ratna) sutra of Buddhism – that includes the wellbeing effects of Bhavana or Samadhi. His Holiness, the Dalai Lama (1935 - ) has put it simply: The purpose of our life is to be happy. . . . The 9th Chapter Kammatthana of the Abhidhamma Pitaka details out how meditation or mind training can be practiced to obtain the best benefits from it. Methods of meditation practices, the preparation required of the subject or the practitioner, and the objects of meditation to focus on – are all elaborated by the Buddha for the benefit of practitioners. It identifies three stages of meditation: Parikamma or the preparatory stage; Upacara or the beneficial stage leading to deep meditation; and Appana or the stage of deep absorption of the meditation object. Further, ten Anusati (or repetition of mindfulness) were recommended for advanced practitioners delving deep into Buddhism. In Buddhist meditation, there are no prayer rituals – either to the Buddha or to any gods; although most teachers ask practitioners to pay homage to the Buddha three times – to respect the great teacher, and to express gratitude that his teaching is benefiting them. I am not a regular practitioner of meditation, but I have seen my parents sitting calmly – for regular Bhavana after the evening prayer to the Buddha. I have taken a few meditation classes in a Thai Temple in Vancouver. In another meditation class, set in a more secular setting, but taught by a Buddhist monk, I saw a Muslim couple, a Sikh family and a group of Catholics. . . . Out of curiosity, I asked the leading Catholic priest what brought him into the class. He said, the Buddha taught his meditation method as a systematic secular practice, therefore it is not restrictive to Buddhists only. He basically echoed what the famous Vipassana meditation teacher, SN Goenka (1924 – 2013) said: The Buddha never taught a sectarian religion; he taught the Dhamma – the way to liberation – which is universal. In fact, most of the people who participate in meditation lessons and retreats all around the world, are not practicing Buddhists (in conventional understanding of the term). If the Buddha in Dharmakaya (Buddhists believe that although the Rupakaya or the body of the historic Shakyamuni Buddha died in 544 BCE, his Dharmakaya or Mahabodhi lives on – as the Buddha Amitabha or Buddha Vairocana) is watching, he would be very happy to see that his teaching is benefiting all mankind irrespective of differences in beliefs or faiths.
I like to start building this piece from the fundamentals of Buddhism – the Noble Eightfold Path. As pointed out earlier, it represents the trio of: Purity of Morality, Purity of View and Purity of Mind. They are presented by the Buddha as a wheel – meaning that the trio is interdependent, and happiness depends on the accomplishment of the three. But then, the Buddha’s teaching says that mind as the forerunner of everything. Therefore the Purity of Mind – the meditation practice of mind control and training comes first. Buddhist scriptures describe two different meditation types: the Samatha or tranquility, and the Vipassana or insight. The two and the accompanying Purities are not mutually exclusive, however. It is because they are interwoven into mindfulness and meditative concentration. The interconnectedness of meditation types is powerfully elucidated by the Buddha in the Mahasatipatthana Sutra (the great discourse of mindfulness). The two are integral to enlightenment or awakening as part of the seven factors – Mindfulness, Investigation, Energy, Joy, Tranquility, Concentration and Equanimity. As we shall see the purpose of Samatha and Vipassana meditations is essentially the same – that is to be happy – only they are two different ways. The Purity of Mind is elaborated in the Path as: Right Effort or Samyak Prachesta, Right Mindfulness or Samyak Ekagrata, and Right Meditative Concentration or Dhyana. The word Right (Samyak in Sanskrit and Samma in Pali) is applied repeatedly as a qualifier – showing the Buddha’s emphasis on and necessity for it. In simple terms, the Buddha was saying that, all the constituents of the Way – must be conducted with the objective to be happy, and to let others become happy. Let us attempt to see the three constituents of the Purity of Mind. . . . ☼ Right Effort, Diligence or Samma Vayama
☼ Right Mindfulness or Samma Sati Right mindfulness is the next crucial step required to enter into the meditation process, and it is also the most difficult one. Mindfulness is the calming of mind that lets one to be present at – what he or she does by remaining awake {It has often been described differently by scholars and monks of different schools of Buddhism. For example, leaving the mind behind; and emptying the mind (as in Zen Buddhism, interpreting Emptiness as a method of Zen meditation practice). In these cases 'leaving' and 'emptying' refer to a state of mind that is agitated, uncontrolled, illusioned or clouded with a priori notions}. Most often we fail to do this – we do not give enough attention to our work, to the people we love or care about. This happens because our mind is simply not with us. This results in creating a distance with others – the object. When this happens with our loved ones, misunderstanding develops leading to unfortunate and sad consequences. This led TN Hanh to say that, the most precious gift we can offer is our presence. When mindfulness embraces those we love, they will bloom like flowers. Further, scholars highlight the practicality of it – saying that whatever (well, not everything – but wholesome deeds, and deeds with wholesome motives or thought processes) one does with mindfulness is Buddhism. The process of mindfulness has the power – to improve upon all phases of activities – working, walking, lying or sleeping, eating, studying or acquiring knowledge, socializing, etc. In all these, mindfulness bestows upon the satisfaction of sublime accomplishment. . . . The Buddha said, the difficulty of mindfulness is caused by the constant agitation and distraction of our mind – the likeness of clear water or a mirror – by one or more of the following five hindrances:
. . . There are two basic types of objects to focus on – material and immaterial. On material objects or the body, the most preliminary recommended practice is to follow one’s breathing. It can either be done by paying attention to the tip of the nose while inhaling and exhaling – or by paying attention to the rise and fall of the navel while doing it. A regular meditation practitioner soon realizes the benefit of this preliminary important mindfulness step – as he or she starts feeling relaxed because of the presence of mind. As this step progresses, an advanced practitioner then focuses on immaterial objects – by following the wanderings of feelings and the mind – their rise and fall with emotions. This immaterial step lets one to know and understand oneself – his or her true nature – the strengths and weaknesses – and the transience of them and all existence. Once we know ourselves, we become better equipped with handling or managing us when faced with unwelcome and adverse situations. . . . ☼ Right Meditative Concentration or Samma Samadhi Right Meditative Concentration is the next advanced step for the Purity of Mind. Once the mind is stilled, one can guide it to focus on one’s favorite objects. Like a magnifying glass focuses light rays on a single point – so does the concentration on its object. Buddhist monks tell stories that sometimes they become so focused on reading and understanding some sutras, that they become totally oblivious of the surrounding, even not realizing that it has been dark already for sometime. As we shall see, concentration is very crucial for insight meditation, because the practitioner needs to deeply understand the truths. The two are often confused with each other – but during the insight meditation, the practitioner is in control of the mind totally – either to free it to enjoy the bliss of happiness – or to use it like a magnifying glass to look deep into things. As the concentration strengthens, areas of residual tension in mind and body become relaxed. Sustained relaxation releases positive subtle emotions to energize the body and mind. Let us move on to describing the two meditation types – Samatha and Vipassana. These two are - in essence, the subdivision and extension of Dhyana or Meditative Concentration to a sublime scale of happiness. They are concomitant upon completion of the three meditative processes of the Purity of Mind – and let one to experience the ultimate relaxation and peace. . . . ☼ Samatha or Tranquility Meditation
☼ Vipassana or Insight Meditation This is the Why Meditation in Buddhism, to seek the Truth for achieving peace and happiness. After delivering each sutra, the Buddha finished it by saying: let us all be happy by knowing this Truth. Vipassana meditation directly leads one to see deep into things as they are - the truth. Although the method can be applied to any topic, like for example the mind experiment of Albert Einstein (1879 – 1955). The most pursuing efforts in Buddhism – are to deeply understand why, and for what reasons the Buddha saw it necessary to have the Middle Way founded on the Laws of Nature – he elaborated. The reasons for such deep understanding through Vipassana, was laid down by the Buddha in his famous Kalama Sutra on the freedom of thinking and choice: . . . do not go upon what has been acquired through hearsay . . . nor upon what is in scripture . . . Kalamas, when you yourselves know . . . things that you have observed and verified . . . that lead to benefit and happiness . . . then accept and abide by them. Advanced Vipassana meditation practitioners have a wide latitude of objects to choose from – the choice is determined by one’s curiosity and interest in deeply understanding the rationality of Buddha’s teaching. Enlightenment, Emptiness and Nirvana are some of those objects. A brief is outlined.
The three mediation aspects – the Mindfulness or Samma Sati, Samatha or Tranquility and Vipassana or Insight meditations – flowered into Chan in China and Zen in Japan. It is a cultural adaptation of the elaborate meditation practices integrated into one. The potential for such worldwide adaptation and flowering are literally limitless. In Chan and Zen – emphasis is given to Simplicity. To attain it, mediation practitioners aim to empty the mind of what are hindering it – of what are distracting it. The Soto School of Zen Buddhism (founded by Dogen Zenji, 1200 – 1253) in Japan is based on the meditation method where the practitioners are required to sit in the Lotus position – as was the prevalent practice during the Buddha’s time. Termed as Zazen – the practitioner sits in the tranquil setting overlooking a Rock Garden. When the practitioner is able to break down things into simple visions – the mind becomes still and clarity of thought processes and Upacara follow. He or She becomes one – the Appana with the objects of meditation – the Way and the Dharma Truths encompassing interdependent and transient Systems of Fluid, Solid and Life. The practitioner floats into the bliss of relaxation, joy and happiness. The Chan and Zen practices have given birth to numerous themes of art and literary works in China and Japan. In particular, in Zen Buddhism, the mind training processes of meditation – are translated into daily living routines and physical objects – in objects of everyday use, and in the creation of meticulous rock and green gardens. One of the most powerful spectacular examples – is the achievement of synchronicity of mind and matter. The practice has been translated by the Persian-Indian Buddhist monk Bodhidharma (483 – 540 CE) into the synchronous actions of the two. He developed and taught it as a martial art technique at the fabled Shaolin Monastery at Shaoshi Mountain in Zhengzhou, China. The synchronicity allows practitioner to move and react very fast to scare and deter predators without any weapon – like the actions of fast-acting agile dolphins against the formidable predatory sharks. Bodhidharma famously said: not thinking about anything is Zen. Once you know this, walking, sitting or lying down, everything you do is Zen. . . . True happiness happens when all are integrated in the same societal aspirations and opportunities. Here are some past perspectives on what could happen when a society becomes fragmented – by delving into the Hindu caste-system.
There we have it. Honoring the International Minority Day on 18 Dec & by paying tribute to many dedicated world Buddhist scholars and teachers, I like to dedicate this piece to the four most influential Western Buddhists of the 19th and the 20th centuries: an American army officer, Col. Henry Steel Olcott (1832 – 1907; developed the penta-color Buddhist Flag with Sri Lankan monks); a British Professor, Thomas William Rhys Davids (1843 – 1922; founder of the Pali Text Society, London); a British monk (first Western born Buddhist monk) and founder of International Buddhist Society, London, Ananda Metteya (born as Alan Bennett, 1872 - 1923); and a British lawyer and judge, Christmas Humphreys (1901 – 1983; founder of the Buddhist Society, London). Their many published works and dedications, advanced Buddhist causes in the West. Humphreys wrote in one of his books: Buddhism is . . . a system of thought . . . a spiritual science and a way of life, which is reasonable, practical and all-embracing. For 2500 years it has satisfied the spiritual needs of nearly one-third of mankind . . . It is sometimes useful to develop meditation motivation by visiting historic Buddhist places. Among others, there are four (Lumbini; Bodhgaya; Sarnath; Kushinagar) Travel Features of useful tourist and pilgrimage information: On the Happy Dust of India Once Trodden by the Sacred Feet of Buddha on the beyondhere travel website. . . . Finally, let me finish this piece with a little poem: A musician sees beauty in harmony of melodies and rhythms A painter sees in harmony of colors and brush strokes A writer sees beyond others in portraying life A poet sees in the romantic canvas of life A scientist sees in the dynamic balance of things A philosopher sees in wisdom The Buddha saw beauty in wisdom and happiness. . . . . . - by Dr. Dilip K. Barua, 11 December 2019 ![]() We all need to smile sometime – but some of us cannot afford to, or perhaps think as such; some just pretend, while others are too serious and don’t know how to find humor in anything. All cultures have weavings of fun and humor in their festivals, fairs and traditions to make life easier for people. Zen Buddhist monks are famous for calmly infusing humor with Koan paradoxical metaphors into deep philosophical/spiritual queries. A Koan is conceived as a tool, at a very high level of intelligence in doubtful terms of certain ideas, dogmas or principles in order to help stimulation of thought processes in queries. Here is one such Koan: Climate does change because it is fluid and transient, so should we; but taxation is not the answer. Let us attempt to see something different in this piece – something, in a lighter vein through the eyes of Frank. Who is Frank? Well, Frank is what Frank is – like all of us – sometimes this, sometimes that – bashful, dopey, grumpy, happy, sleepy, sneezy, and wisey – similar like the characters of the 19th century German Fairy tale, Snow White and the Seven Dwarfs (image credit: anon). Let us enjoy some time with Frank riding on the wings of his observations, wit and imagination . . . . . . 1 – A Scientist’s Grievance Once a well-known scientist angry at mistreatment of scientists in jobs, remunerations and positions, was giving a lecture on how scientists were being deprived. At one point he blurted out, “You know, we are at the forefront of social and technological progress and civilization. But then why, why?” There was Frank rising up from behind and commenting at the top of his voice, “It is because you have eaten too much, and are too eager to unload them for nothing but personal fame – but alas, only within a small group of your community.” . . . 2 – An Engineer’s Fluency Once there was a high level ministerial meeting for approval of a civil engineering project. Frank was there representing a client. At one time, the Minister asked, “What do our engineers say?” All turned their attention to an engineer sitting in a remote corner of the table. The engineer started by saying, “Sir, if . . .” Before he could move further, the Secretary to the Ministry said with an authoritative voice, “Sir, our engineers are very capable people. They are problem solvers. Only, they do not speak much of our language.” He looked at the engineer and continued, “Right, Mr. Engineer?” A lady assistant to the Minister remarked, “Very impressive.” The Minister looked at her and inquired, “What is . . .?” Before she could answer, Frank joined in, “Sir, it is very impressive that our engineers are fluent in speaking the languages of concrete and steel. They are our high level technicians.” The Minister looked at the engineer for a comment, hearing nothing sulked, “I see!” . . . 3 – A Showcase of Irresponsibility Once a university arranged a debate between a politician and a journalist. This is rather unusual because these two slippery professions are buddy-like, but sometimes they are in love-hate relationship. The politicians need journalists for their exposure, the journalists need politicians to feed constant stream of news – yet they clash often. Frank was invited to moderate the session. The debate went on for long hours without any yielding to the fierce and dirty arguments presented by the other. Instead of stopping, Frank let it drag on, as the audience was in an enjoyable mood. At one time, the politician angrily blurted out, “You are the guys – your news and views label people, and create words and phrases dividing them: far-left, left, left leaning; center, centrist; far-right, right, right leaning. What are these, eh? So many of this religion – so less of that religion, so many of this color of people – so less of that color. Why number games? Harvard graduate, Oxford graduate – as if graduates of other institutions do not matter. First World – Third World, etc. Working class – who are the non-working class, you, eh? Do people speak like that when talking to one another? Why divide people? Sir, although you guys say differently, your lenses are dirty, and need to be cleaned to make them transparent. You have a forum, and are in a position to reach people far and wide and make a difference. If you understand things . . . I mean!” He looked at the journalist with a mocking wink, “Can you do that and say we are all equal citizens of the country.” He paused, took a sip then continued, “Instead, your big mouth spills out anything and everything – shallow and lacking any substance – to increase rating. Royal and celebrity cats and dogs are more news-worthy to you than the lives and problems of hard working people. When we initiate projects for the benefit of average citizens, your immediate question is where the money would come from. When political parties come to solutions and compromises, you immediately look for ways to label them winners or losers. Why provoking people and parties to go against one other? You even act as the provocateurs of conflicts. You know - people see these activities as absolutely irresponsible. You know what you guys really are – really are – nothing but scumbags.” The journalist got infuriated and fiercely shot back, “Wow! The garbage list is very long Mr. powerful flip-flop. Don’t try to distract with all these nonsense, and don’t you ever dare to think of curbing our press freedom. We create the public image of people like yourself, we can as well destroy it, so be very mindful. Some crooks must have taught that politics is all about saying one thing in public and doing something different in private – you see, that define loud and clear the sinister characters of all of you. When there is a problem, we need to write with people to express their grievances for years, only then your lordship’s elephant starts to wag the tail. In the meantime great damages are done, and you let some entities to pocket the profit from delayed response. What a shame! Still you do not hesitate to call yourself people’s government, and people’s representatives.” He paused and then continued, “Dummy, don’t you know those who line up in discount and dollar stores are the working class. And the countries where you and I visit and stay in five-star luxury, while the people of those countries live in squalid conditions are the Third World countries. You blame us for dividing people? Well . . . well . . . look who use the phrases we write and talk in bombastic rhetoric, as a corporate puppy to spearhead hidden programs. How are these responsible?” “I say you are . . . you are . . .” He was so enraged that he could not find the right word. An audience came in help, “Scumbag eaters.” “Yes – yes, you are nothing but scumbag eaters.” shouted the journalist. Frank thought of applying the brake at this point and rose up saying, “I am afraid we have to stop here. We have enough name-calling, and are too tired. Okay, we all get it! One is irresponsible and the other does not know what responsibility is.” The audience rose up and burst out into laughter, clapping and whistling. Frank paused and then continued, “I thank the debaters for a lively discussion – although emotions overtook and masked some very good rational points from both sides. We need to live in a culture of mutual respect despite differences, by realizing that people whoever they are, work their best – given the constraints and circumstances. But some bad and incompetent apples are in every profession to spoil the broth. Good or bad, without free press the information world would have been dark – and governing entities would have a blank check to use their power and position for doing whatever benefits their personal gains. And mind you, politicians are not selected or elected based on merit. Although people may perceive, or are told otherwise – most journalists are not scholars, and politicians hardly care about people except during election time. It is not difficult to understand why journalists pick some as news and mislead or suppress others – and why politicians behave as they do because of campaign funding constraints, and others. In the end, all that matters are honesty, integrity and the commitment to do good jobs – and when committed, the petty differences simply melt away. It is easy for political leaders to pamper and yield to corporate pressures, to vested interest groups, or to raising taxes under different pretexts – but it is difficult to work for all people and the country. Anyone can do the easy job, but people vote for politicians to do the difficult job.” . . . 4 – Frank Meets the Buddha Over the years, Frank became an ardent God believer. But he was still having some doubts. Friends advised him to see the Buddha - The Tathagata. They said, the Buddha would be able to satisfy his queries. One day, Frank made up his mind and went to Venuvana Vihara where the Buddha was in rainy-season meditation retreat. After vowing, Frank placed his question, “Bagavan Buddha, the omniscient, the supremely compassionate awakened one – a question is bothering me very much.” “Have peace Frank. Speak without hesitation.” The Buddha calmed and assured Frank. “Bagavan, is there a God?” Frank asked. “No, there is no God.” Was the reply from the Buddha. “Bagavan . . . ?” Before Frank could proceed further with more queries, the Buddha formed Dharma Chakra mudra at the level of his heart by saying, “Be happy Frank, and let others become happy.” Frank knew what that meant. The Buddha was referring him to focus on understanding the Wheel of Law he taught. For many years after meeting the Buddha, Frank became a non-believer in God. But he was still having doubts. After about a decade later, he thought of visiting the Buddha again. The Buddha was staying then in Jetavana Vihara at that time. So Frank took a long journey to reach there. After the usual greeting, Frank asked, “Bagavan Buddha, you have told me long ago that there is no God. I became a non-believer since then. But I am having doubts again. Bagavan, can you assure me whether or not there is God.” The Buddha calmly replied, “There is God.” Frank became quite baffled and started asking, “But Bagavan . . . ?” Before he could finish, the Buddha formed the Dharma Chakra mudra again by saying, “Be happy Frank, and let others become happy.” The contradictory replies kept Frank thinking, and yet the Buddha cannot be wrong. The Buddha wanted him to figure out the right answer by himself. It has occurred to him that if one believes in God, it is there; if one does not believe, nothing is there; it is all in one's mind. One day, it has dawned to Frank that it does not matter what one believes, as long as one looks deep into his or her own Bodhi for answers – by remaining awake to see things as they are – to find peace and happiness in the spirit of Sublimities. . . . 5 – Frank’s Unusual Encounter Once upon a time . . . Frank had been walking for long on a beautiful God’s land; he became exhausted, covered with sweats and dust. But he never let go the piece of paper he was holding in his hand. The paper certificate says that he would be able to see God and go to heaven. Finally, after days and days of painstaking journey, he saw a mountain in the horizon. Frank became hopeful and got rejuvenated – his dream might come true. As he walked further toward it, the silhouette of a beautiful palace came into his view. He reached the huge golden gate. The gate-keepers stopped him. Frank got annoyed; he thought God’s door is open to all. The gate-keepers demanded, “Who are you? Where are you coming from? What are you doing here?” Frank got scared seeing the huge muscular gate keepers. But he was not going to be intimidated. After all, he took a painstaking journey up to this point. He gathered courage, “I am Frank coming from Earth. I want to see god. Here is my certificate from the God saying that I can see him and go to heaven.” He gave the piece of paper to the questioning gate-keeper. The gate-keeper looked at the paper and told Frank, “Stay where you are. Let me see what I can do.” The gate-keeper picked up a phone and Frank heard him saying, “Sir, here is a manuysha saying that he has arrived from Earth. He wants to see God.” Frank heard a hoarse but authoritative voice on the other side of the phone, “Tell him to leave, we are very busy here.” The gate-keeper replied, “But sir, he has a piece of paper saying he can see God.” “Is it? Seems like some corrupt priests have given him false hope. Well, escort him in.” came the voice from the other side. Frank never imagined that God’s domain also had a phone. The gate-keeper escorted him to the palace door. An elderly man received him from the gate-keeper and examined the paper Frank carrying. “Hmm – so you are here from Jambudwip”. Frank protested, “No sir, I am from Earth.” “Yeah, that is okay. What you know as Earth, we call it Jambudwip. We have many such systems in the universe, you know. We have our own system of labeling them. By the way, I am Amar – God’s deputy”. “God’s deputy! But sir, are you sure you are telling me the truth. Isn’t God the only one overseeing everything?” “Well, ideally yes. But you see, God has lot to do. It only makes sense that he has some assistance. You will see many of my colleagues in the palace hall.” . . . Amar guided Frank to a huge hall. The hall was decorated with a huge chandelier. Rows of chairs were piled on each side of the hall and each of them was occupied. On one side there was a pile of men, on the other side women. Frank got surprised and asked, “How come there are women in God’s court?” “Why, is there a problem? You haven’t expected God to be partial, have you?” Amar tried to explain. “But women on one side and men on the other!” Frank queried. “Well there is no such arrangement. It is just personal choice.” Appearing stress-free and happy, they all looked at him as he entered. Amar did not introduce him to the court - as if they knew he was coming. At the head of the hall seated on a high pedestal, was a very elderly man with white hair and long flowing beard. He seemed to be expressionless and oblivious of any one present in the hall. He was smoking what seemed to be a hookah. Amar indicated he is the God. Frank attempted to rush to God to bow. But Amar stopped him, “No rush, God is in terrible distress. He made a mistake while creating Jambudwip – now he’s trying to figure out what to do.” “But, why? We have problems, but are not that bad in shape.” “You have no idea! We are trying to keep God as much aloof as possible. Because, once his anger flares up – it will be a disaster.” Amar continued, “But you are in good time. The party is about to begin.” “Party! What party, God’s palace has a party too!” Frank could not hide his surprise. “Well, we work very hard you know. We need some entertainment too. Have a seat here, relax and enjoy, and you will see all for yourself. You are lucky to see Apsara dancing today” Frank was not happy, “Sir, may I ask you a question before you leave. You and God – all are immortal?” “Well technically yes. You see, our scale of doing things is much longer than yours. So to mortals like you, we really appear immortal. But all are subject to the law of transience including us.” Frank could not hide his curiosity, "Sir, does the God's world have elections?" Amar laughed, "You're so naive Frank. God is the ultimate dictator in the world. Don't forget that dictatorship is the earliest form of governing system. And all were legitimized in the name of God." Frank opined, "We have democracy now in our countries." Amar gave a sarcastic smile, "Democracy! Frank, I am disappointed in you. Don't you realize that the so-called democracy is nothing but party-dictatorship that just happens to rotate every few years." . . . Amar gave an assuring smile and sounded very easy, “But don’t worry, you will get answers to all of your questions. Be patient.” Amar departed to take his seat at the head of the row. An attendant brought drinks. Each of God’s deputies got a blue drink. Frank was given a drink looking like water. He could not hide his surprise for different treatment, and asked the attendant to give him the blue drink. The attendant replied in negative, “Sorry, Soma is for immortals only. This is for mortals like you.” Frank took a sip; it was somewhat bitter, but seemed to contain alcohol. The hall light was dimmed as it was filled with exquisite soothing music – Frank had ever heard. There entered Apsara – the legendary woman known for her beauty, scantily clad in silk dancing to the tune. The deputies seemed quite energized enjoying the dance. Frank looked at God – he still seemed expressionless puffing his hookah. As Frank started to enjoy the dance, he began to feel dizzy. He felt an image from the God came up to him, patted his head and shoulder, “Relax my child! Come with me and have a journey to realize things for yourself. Don’t hesitate to ask questions – I am always at your side.” Frank suddenly woke up with his wife Mary patting him, “Frank, my gosh! You have been sleeping for hours. Wake up.” Frank could not hide his disappointment and annoyance, “Oh Mary, you have ruined my dream. I was with God about to see things nobody has ever seen before.” . . . . . - by Dr. Dilip K. Barua, 4 October 2019 ![]() Seeing the title of this piece, a pessimist may immediately argue that reality of happiness is something very ephemeral and perhaps even unattainable – so why care. In fact, similar notions led to consider happiness as an undesirable word – and economists and policy makers avoided mentioning this word in their theories and governing frameworks. The avoidance was deliberate – because the argument has been that happiness is not an easily definable materialistic quantity, therefore cannot be measured – and that anything cannot be measured has no importance, or cannot be implemented in the industrialized checklist procedures of management and administration. Additionally, they thought that the focus on happiness would hinder economy – designed to work on the selfish framework of managing things. Or that happiness of masses does not matter – it is only the elites who are entitled to it. . . . The foundation of this way of managing things dates back to the 17th century R Descartes (1596 – 1650) ‘Res Extensa’ or matter philosophy. The materialistic emphasis of this philosophy afforded science and technological upheaval – giving boost to rapid industrialization with its outreach to managing everything from economics to social development. The other essential concommitant of Descartes philosophy the ‘Res Cogitans’ or mind of people – was either ignored or left out of the equation. This mechanistic approach of governing principle defines the modern Western civilization – and largely dominates the world by its export to countries beyond borders. The principle gave birth to the processes of viewing of things from narrow perspectives in time and space – with the consequential method of managing things in un-heedfulness and un-sustainability. Perhaps it has led the societies to evolve to such a height of vicious cobweb of treachery and complexities that – no one knows anymore how to get out of it – how to restore back the simplicities in life – to mental peace and happiness that thrive on mutual trust, respect, tolerance and harmony. Peace and happiness are complementary terms. Peace is the cessation of disturbance, hostility and animosity – of fight and war – of conflicting internal struggles that torment one’s mind. Being in peace with oneself and with all – is the precondition for being happy. In Rabindranath Tagore’s (1861 – 1941) words: . . . it is simple to be happy, but is difficult to be simple . . . Tagore saw an intertwined bond between simplicity and happiness. To Maxim Gorky (1868 – 1936), the Russian writer and political thinker: Happiness always looks small while you hold it in your hands, but let it go, and you learn at once how big and precious it is. Gorky saw the flowering of happiness – in the mutuality of bliss when all are embraced in the fold. Things started to change after the tiny kingdom of Bhutan floated in 1972 the necessity of including Happiness as an essential element of measuring social progress. This created some momentum and now researchers, economists and policy makers including the United Nations are talking about the importance of happiness – and are urging all nations to consider happiness as one of the pillars to measure progress and prosperity. There seems to be a lack of clarity at this stage however – and many ideas are floating around causing confusions and distortions. As we shall see – happiness or pursuits to happiness are very important for building trust required for healthy social interactions – for socioeconomic progress of a society – for the peaceful and friendly co-existence of nations. In addition, things out to be looked at from long-term perspectives and sustainability – and happiness fits right into this view. Let us attempt to examine all these – to understand what happiness means – why societies should care for it, and how it is measurable. . . . First, let me start with the reality of happiness. Like everything else it is subjected to the Laws of Impermanence and Dependent-origination – and together with ignorance and incessant craving for more of everything (craving for happiness itself can cause unhappiness), people experience life as a constant stream of unhappiness (Gautama Buddha - The Tathagata; 624 – 544 BCE). It is like what German philosopher Arthur Schopenhauer (1788 – 1860) described as the result of insatiable will to life. So much so – that one feels difficulty in holding on to the elusive happiness – like a drop of water on the slippery lotus pad. But this fact is one more reason why one should make room for happiness in life. Further, an unhappy person is very vulnerable to get easily distracted and misguided – to frustration, depression and more. While on the other side of the coin, happiness releases positive energy that is so very important in a person’s life, and for harmony and social progress. Let us explore all these – focusing mainly on Buddhist thoughts. One of the reasons for this inclination is that the birth of Buddhism happened with the Buddha’s quest to understand the causes of, and to find remedies for unhappiness in life. Second, it must be realized that the perception of, or wish for happiness could mean different to different people. People who struggle in day-to-day life to have ends meet; mostly see happiness as getting out of that struggle. Those who do not have cash-flow problem mostly see happiness as securing the future and enjoy life. And those who have plenty, perhaps see happiness as living in luxury and extravaganza. However the highlighted perception of these three cited groups – are only a generalization, because individual experience and aspiration may vary – in scale and quality – perhaps people of different cultural backgrounds and age groups are good examples. But one thing is common – once people reach certain state of happiness – their aspiration tends to look for something different – something better (so one thinks). Third, happiness not only depends on an individual, but also by the actions and reactions of the surrounding – of his or her encounter with other people. For example, a rude encounter, being cheated, being harassed and victimized by someone in power, being in the social strata that are subjected to systematic deprivation and prejudicial treatment, etc. How to face the malice of infestation loaded with anger, hatred, ill-will, and in-fighting inflicted by others? We all know what the modern social governing systems are designed to work – confront, fight for right, fight with might . . . fight . . . fight! With so much emphasis on confrontation and fighting – the most precious thing – happiness is lost in the process. Even the laws with the win-lose procedural fighting in the Court give birth to misunderstandings and animosities. It is only the religions that say to face the encounter otherwise – not by fighting, but by the spirit and practice of Sublimities. In many instances – if not all – this solution proves overwhelmingly effective, friendly and peaceful – only one has to be courageous and patient to see the effects of Sublimities. . . . We have discussed them in the All-embracing Power of Sublimities posted earlier on this page. This piece highlighted the powers of the Four: Maitrey (love or loving kindness for the welfare, safety and happiness of all), Karuna (compassion by feeling the same pain as others), Mudita (feeling joy at the success and prosperity of oneself and others), and Upekkha (equanimity, calmness or even-mindedness with neither passion nor aversion). The advantage with the Sublimities is that they invite positive reactions from the encounter, and from all. The practice is neither weak nor passive – rather a very powerful one. They propel everything to the positivity of symmetry, stability and harmony – to lengthening the duration of peace and happiness. When the duration of happiness is long lasting – but rarely attainable, one enjoys the bliss of Nirvana – the state in which the laws of Impermanence and Dependant-Origination have grinded to a halt yielding the eternal tranquility of unity. The rationale for this approach of Buddhism says that – in situations of misunderstandings and conflicts arising from diverse social interactions – it is important to realize the importance of mind in the subject-object (observer-observed) relationship. The only peaceful and practical option for the subject – is to take ownership of his or her mind – to control and steer it to the right direction to ensure that the encounter is friendly. The subject does not own the mind of the object – therefore such an action is expected to act as an exemplary lesson for the object – with the hope to stimulate his or her own thought processes to reflection and emulation. In cases of both large and small conflicts, the process leads to the development of mutual trust, understanding and friendship. Before going further, I like to address an important question. Is the aspiration for happiness universal? Among much confusion – perhaps inflamed by prevailing governing policies, this question bothers people often. I would like to assert that happiness – as a universal aspiration – begins in one’s childhood. To explain that, let me start by highlighting a Buddhist Sutra – the Filial Piety Sutra. This Sutra lists some 10 loving cares a mother bestows upon her child – supplemented and supported by father. These unselfish parental loving cares that never cease in the minds of parents – make a lasting impression on the child and remain with him or her – if not in conscious state, certainly in the subconscious mind. In one of many popular famous songs written and sung by an incredible genius, Tina Turner (1939 – 2023) – a line reads like: . . . find the mother within . . . Modern psychological investigations show that a child always responds by smiling with a happy face seeing things that are positive, secured, loving and peaceful – demonstrating that the aspiration takes root in early childhood. One yearns for that childhood pure bliss during all his or her adult life – hardly achieving it fully. This process gives the continual impression of unhappiness in human mind. One is never able to pay back that love to the fullest; therefore he or she is poised to transfer it to progeny – so the wheel rolls on. This is the reason – whether we admit or not – why all of us are deeply touched by the gestures and acts of pure love from wherever they come – and to that end happiness is something we cherish and hold dearest of all. In the words of Victor Hugo (1802 – 1885), the supreme happiness of life is the conviction that we are loved. . . . For the rest of this piece, let me go through some of the Buddha’s teaching on happiness. Buddhism starts with the Four Noble Truths:
In a nutshell Buddhism says that the wheel of unhappiness starts with ignorance. A summary of this process is like this: ignorance (like not being awake or aware to see things as they are) → illusory or misguided perception/consciousness → desire, giving birth to mental and physical processes → clinging and craving → the birth of vicious unhappiness. Ignorance leads one to be less-diligent - resulting in his or her behavior to be un-heedful and un-conscientious. The dependent-arising of unhappiness – thus immediately indicates that happiness lies in one’s ability to remain awake to understand the processes – to win over them. . . . In Pabitra or Pure TRIPITAKA (in the Dhammacakkapavattana Sutta), 12 processes of unhappiness (or dukkha) are elaborated – all arise in the mind-and-matter dynamics – from one’s ignorance of not having the right view of what are implied in the fundamental laws of Nature – the Law of Transience or Anicca, and the Law of Dependent-origination or Paticca-Samupadha. Matter: birth/rebirth; aging; demise; bodily pain; and clinging to unwholesome processes arising from the 5 body senses – seeing, hearing, smelling, tasting, and touching. Mind: the four - sorrow-despair-grief-lamentation; association with the undesirable (e.g. The Three Poisons: ignorance, greed/avarice, hatred); dissociation from the beloved; hankering after what are unreachable; and clinging to unwholesome processes arising from the 6th sense. It is said that after enlightenment, many people asked the radiant Buddha whether he was a human, a great sage, or a God. The Buddha simply and calmly answered, I am awake. There lies the essence of Buddhism. . . . The Noble Eightfold Path, described by Buddhist monks as the Jewel in the Lotus, falls into three groups:
Let me briefly touch on some more points on the Buddha’s Path before moving further, with a remark on the two elements of symbolism in Buddhism: in the penta-color Buddhist Flag, purity is symbolized in white color, and peace and happiness in blue color. . . .
As an elaboration of the Noble Eightfold Path, the Buddhist scripture Dharmapada, highlights different elements of happiness in the Sukhavaggo chapter. The Mahamangala Sutra lists some 24 ways (in the Scripture, the Sutra is laid out in 38 auspicious ways; but can be abridged or grouped into 24, and sometimes into 10) to become happy in the togetherness of peaceful and harmonious cohabitation. I have taken 6 from them to elaborate briefly. Each of these elements – can lead to different scales and qualities of happiness – but one enjoys the bliss when all are mastered. Happiness is real only when these elements are practiced by individuals by involving others in the process, in other words – be happy and let others become happy. . . . ☼ Being Healthy and Content. In this first element, the Buddha recognized the importance and necessity of caring for mind and matter – because in togetherness they determine the quality of happiness. The 204th verse of Dhammapada says: Health is the most precious gain and contentment the greatest wealth . . . Being healthy means taking care of the matter in us – the body; and being content is the process of checking on our mind – to ensure that we do not fall into the trap of craving. That one must be measured and reasonable in expectations of things – in ambitions and outcomes. Health and contentment is tied to economy – there is no scope of undervaluing its significance – but it is the sustainable socioeconomy built on long-term perspectives – that cares for Symmetry, Stability, Harmony and the environment – is important. It is the most measurable element of happiness – and most theoreticians consider this as the only requirement. . . . ☼ Being Free from Ignorance. Wisdom as one of the major pillars of Buddhism says to see things beyond vision – beyond ordinary comprehension. Wisdom lifts the veil of darkness and ignorance (the primary driver of unhappiness) from one’s mind – letting one to avoid acting foolish – to remain vigilant against advantage-taking actions and reactions that can cause harm – to remain calm and composed in adversity. Ignorance is the darkness where lack of clarity, confusion, misunderstanding and mistrust prevail – while wisdom is the light that lets one to see things as they are – the inter-connectedness of all living beings and the environment. It lets one to see the necessity of respecting the rights of others to exist – and to see the rationale for practicing the Sublimities toward all sentient beings. Wisdom does not mean knowledge or just being knowledgeable. In Buddhism wisdom refers to comprehension and absorption of knowledge to transform oneself – enabling him or her to make appropriate assessment and judgment toward performing wholesome activities. In German philosopher Immanuel Kant’s (1724 – 1804) words: . . . wisdom is organized life. The transformation must show in the person’s behavior, thought processes, speeches and social interactions. While the wisdom eye opens up by meditation practices, it is also closely tied to morality – because wisdom without morality can have more destructive and destabilizing effects on a society. The Buddha said: acquiring and sustaining wisdom are best achieved by associating with the wise (who are steadfast, learned, dutiful and devout); and by cherishing the truth. Here the Buddha laid the importance of friendship – but meaningful friendship that is nourished through the eyes of wisdom and truth. In the end, it is all about self-control to direct one in the Right direction of wisdom and virtues. The Dhammapada devotes 30 verses on foolishness and wisdom. In the 80th verse it says: Irrigators regulate the rivers; fletchers straighten the arrow shaft; carpenters shape the wood; the wise control themselves. And the 11th verse says how the ignorant dwell in unessential: Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential. . . . ☼ Being Free from Affliction. This touches the crux of the Buddha’s Noble Eightfold Path or the Six Pursuits to Perfection – that says how to face afflictions and win over them to achieve happiness. Afflictions come from all different directions – from one’s own actions, to the actions and reactions of the surrounding – and they can be both physical and mental. Being free means using one’s wisdom – to stay safe, and to avoid initiating harmful actions or provocations that invite unwanted and reciprocal reactions from others. Many of different afflictions have root in the construct of our own mind; therefore one requires checking on the mind, and should be guided by the spirit and practice of the Sublimities to reinforce winning over afflictions. The 8th verse of the Dhammapada says: Just as a storm cannot prevail against a rocky mountain, so Mara (Evil) can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. . . . ☼ Harboring Hatred to None. The birth of hatred happens in human mind from dislikes, jealousy and fear – and all are rooted in utter selfishness and mistrust. A hateful person is very rigid, and has a very narrow threshold of tolerating and accommodating others. The 202th verse of the Dhammapada says: There is no crime like hatred . . . When hate triumphs in a human mind, it prevents him or her from seeing things as they are – from rationalizing things. Result is that the individual becomes very restless, disrespectful, unsocial, abusive, violence-prone, and unhappy. Most often, it becomes very difficult to explain and convince a hateful person that he or she needs to see things differently through the lenses of wide perspectives. How to handle a hateful person? The Buddha said: as an eternal law, hatred is never appeased by counter-hatred, but by love and compassion. Therefore, one should treat such individuals with love and loving care – to slowly enlighten him or her – to raise the awareness that it is the love that can soothe and bring happiness – that what he or she is trying to achieve by hatred will only usher in misery. The Buddha further cautioned: one must not see others indiscriminately with suspicion as if they are hateful – because those who harbor such suspicions experience unhappiness like a shadow. Here the Buddha indicates both the vulnerability and the power of mind – a loving mind has the power to see and accept things – that may often appear undesirable and unwelcome in ordinary view. . . . ☼ Being Free from Avarice. Avarice is the extreme form of greed. When avarice wins over, it blindsides everything, except the individual’s personal gain. It is the perfect breeding ground for malpractice, corruption, and abuse of trust and power. The person gets embroiled in an insatiable race – losing all the senses of proportional balance – and begins to see accumulation of personal gains as happiness. The result is that he or she does not feel any hesitance to trample others’ interests in recklessness and ruthlessness. The more an individual dives into avarice, the more insecure and discontent he or she feels. And despite accumulating lots of personal gains, the golden goose one chases appears distant – yet the invitation to reach the mirage and illusion of – what the individual considers as happiness prevails. Down the road, the incessant chasing becomes tiring – ushering in utter disappointment and misery. Most often it becomes very difficult to recover from that – to climb out of the black hole. The 199th verse of the Dhammapada says: Happy indeed we live, free from avarice amidst the avaricious. Amidst the avaricious men we dwell free from avarice. . . . ☼ Being Free from Attachment. In real life, one is attached to or is influenced by many things: parents, spouse, children and family; likes and dislikes; ambitions and reputations; livelihood and profession; cultural background; societal norms and attitudes; governing systems; etc. Some of these are common human traits; others are conditioned by the society where one lives. Life is meaningless without these attachments – and we are sort of slaves to them. At the same time, we are also affected by their rise and fall – and when attachment goes to the level of clinging and craving, problems start to appear. Therefore Buddhism says: attachment without getting attached. A simple example of this saying is like this: imagine a slender engineering structure standing upright – securely founded on the ground, it represents a balance between the anticipated disturbing force, and the restoring force. When the balance is offset by an increase of the disturbing force and/or by weak restoring force, its integrity and stability become threatened. So is the case of attachment – it must remain in balance, but such that the restoring elements of non-attachment are in control. It further entails that one must take things easy by checking on one’s nature of attachments – to not get overwhelmed by their rise and fall – to be strong by not letting the attachment win. We often hear from friends and well-wishers: do not get too involved – certainly not to unwholesome things. There are 25 verses devoted to craving/attachment. In the 335th 336th verses, the Dhammapada says: Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf. . . . Based on the 6 discussed elements, the measurable indicators of happiness can perhaps be abridged and indicated as: (1) health and contentment; (2) ignorance: quality of education geared toward opening the eye of wisdom – to see the inter-connectedness of things and the environment that nourishes them; (3) affliction: governing framework that promotes the culture of trust, tolerance and harmonious cohabitation; (4) hatred: governing framework that promotes the culture of love and togetherness to overcome hatred and divisiveness; (5) avarice: governing framework that promotes long-term sustainability – to balance and to check on the insatiable drive for selfish gains; and (6) attachment: governing framework that promotes the culture of balance; and viewing and treating things from wide perspectives to shatter the bondage of unnecessary attachment and their rise and fall. The governing frameworks refer to both personal and societal governance. The extracted six from the elaborate Dharmapada and Mahamangala Sutra Happiness elements – lead the practitioner towards the direction of simplicity, balance, symmetry and stability. Among these, Ignorance, Hatred and Avarice – termed as the Three Poison – are depicted in the hub of the Tibetan Mandala Samsara Wheel. The three are symbolized as: Ignorance as a Pig; Hatred as a Snake; and Avarice (often also interpreted as Craving) as a Rooster. . . . Before finishing let me touch on another important appendix to happiness – laughter. How does laughter fit in the paradigm of happiness? Among many types of laughter – one is an expression of the positive emotional state of mind representing joy and happiness (it originates in pleasant smiles, and burst into laughters when surprised by something unexpected, but joyous; like the funny and laughter provoking acts of Victor Borge, 1909 - 2000). It is a way of letting the joyful emotion go public – sometimes indicating, take it easy and let go – way of sharing it with the surrounding people – contagiously binding all together – let’s say like the genuine, sweet and heavenly smile and laughter of Olivia Newton-John (1948 - 2022), Dolly Parton (1946 - ), or of Kate Hudson (1979 - ). It is a very healthy and powerful outpour – and must be enjoyed by opening up to the fullest while the emotion lasts. In Charlie Chaplin’s (1889 – 1977) word: a day without laughter is a day wasted. Coming back to Victor Hugo, in his words, laughter is the sun that drives winter from the human face. In Buddhist iconography some 10 mudra (hand gestures) are identified that depict different aspects of Buddhist practices seeking and displaying happiness. Practiced even in modern times, each of them represents a state of mind – and the mind itself is conditioned by the gestures. One, the Namaskara mudra – is formed by bringing the two palms of hands together at the levels of heart or forehead - to express humility, to greet, to pay respect and to wish happiness to the encountered person/people. The gesture is practiced by all religions originated in India – including Christianity – and by most non-Muslim Asian countries. Buddhist monks and nuns usually use abhaya mudra – by raising the right hand open palm to the chest level or higher, as a gesture to bless, to remain calm, and to assure security and approval. Buddhists usually express the Namaskara in a systematic way by first touching the forehead (as a gesture of cherishing wisdom), then stopping at the nose (as a gesture of cherishing life and energy) and ends at the level of heart (as a gesture of cherishing universal love and compassion). I have included an image of laughing human figures, A-Maze-Ing Laughter installed in Vancouver, British Columbia in 2009. They were sculpted by famous Chinese artist Yue Minjun (1962 - ), and he wished: may this sculpture inspire laughter, playfulness and joy in all who experience it. A Chinese Buddhist monk named Pu-Tai (~ 1000 CE) with his pot belly and a face full of laughter – became so popular and legendary that, his image is often confused (mostly by people unfamiliar with Buddhism) with the historical Buddha, and has led to the development of superstitions that whoever rubs his belly is blessed with good luck. . . . . . - by Dr. Dilip K. Barua, 5 July 2019 ![]() Sublimity and Power – it is important to clarify these two terms before going into the topic. Sublimity refers to the most exalted and noble human quality of grandeur scale that transcends and rises above the narrow and ugly viciousness in personal and social interactions. And power denotes the rate of doing work or transferring energy. Sometimes a word is better understood by looking into its antonyms. And here are the antonyms – sublimity is antonym to narrow mindedness and myopic view that give birth to vicious selfish wickedness; and power is antonym to weakness or incapacity. Therefore, the title of this piece suggests contents discussing those human qualities that have the transformative power to lead oneself and the society at large – to an all-embracing righteousness of positive energy. This energy is to enjoy life and livelihood with peace and magnanimity of mind and to let that energy permeate to all – in oneness of fellow-feeling for common prosperity and happiness. The necessities of these qualities are better appreciated from the perspective of one’s outlook on personal and social symmetry, stability and harmony. Let us attempt to understand why this is so. . . . As I have done in some other pieces, I would mostly refer to Buddhist (Gautama Buddha - The Tathagata; 624 – 544 BCE) principles. Delving into Buddhism is sort of a rediscovery for me. This inclination is not because other religions do not teach sublime human qualities – but because of my limited knowledge of them, and my upbringing in a Buddhist family. Perhaps highlighting what the Great Mauryan Emperor Ashoka (304 – 232 BCE) engraved in stone is appropriate: Every religion has the wholesome core of love, compassion and good will. The outer shell differs, but give importance to the inner essence and there will be no quarrel. Don’t condemn anything, give importance to the essence of every religion and there will be real peace and harmony. Truly religious people are very sweet and humble no matter of their allegiance to any particular creed – and they are all good citizens. Before going further, it would be an interesting attempt to visualize the social upheaval that might have happened during the Buddha’s time:
. . . I like to organize this piece by describing the Sublimities first, then move on to explaining why they are powerful. The Buddha described the Sublimities – numbering Four, as the Brahma Vihara – although they have nothing to do with the Sanatana Dharma god Brahma. Here are some possible explanations why the Buddha did that:
Buddhist scriptures describe the Four Sublimities as: Maitrey (or Metta), Karuna, Mudita and Upekka. In simple terms, the first three represent a generous, benevolent or altruistic spirit of mind to develop motivational inspiration for the happiness of all sentient beings (beings or life endowed with the processes of mind and matter – the Five Aggregates; see the Power of Mind on this page) – sweetened by the fellow-feeling of oneness with them. The fourth says that to be effective – the first three must be cultivated and delivered in calmness of mind. TN Hanh (1926 - 2022) called the deliverance of Sublimities in transformative actions – the Engaged Buddhism. Ven Hsing Yun (1927 - ), the founder of the worldwide movement of Fo-Guang-Shan called it the Humanistic Buddhism. Buddhists always finish their chanting and blessings by wishing Sabbe Sattva Shukina Bhabantu or Let all Sentient Beings be Happy. Buddhists want all to be happy in calmness – irrespective of color, creed or type - including one's own transient self of mind and matter. The rationality of the necessity for practicing the Four Sublimities – lies in the Buddha’s teaching of the profound realities of the laws of Impermanence and Dependent-origination. In such paradigms of realities it is imperative that one feels togetherness with all and the environment – because all are connected in the same process – in the inter-tangled fluxes of life and livelihoods. The Buddha taught these Four – for all to cultivate in order to develop them as a second-nature – not in an ephemeral sense that rises and falls – for example, one may feel Maitrey or love at a certain time, but does not show any sign of it in another time. Let us attempt to understand all these – realizing from the outset that many Buddhist terms do not have straightforward translatable counterparts in English. I will mainly follow the English translation provided by Dr. Mon. . . . ☼The first Sublimity, Maitrey or Metta has been mostly translated as love or Loving Kindness. It refers to the softness of an individual’s heart for the welfare, safety and happiness of others. It is antonym to hatred, ill will and aversion. It has nothing to do with personal affection or carnal love – because these feelings have roots in high emotional attachments of mind and matter. It is rather an individual’s sweet and unselfish attitude or motive to make others happy – by realizing that others – irrespective of whether they are young, old, wealthy, powerful, famous, average or poor – or of different race and creed – are fighting the similar sort of battle as he or she is. The Buddha elaborated the benefits and the skillful methods of practicing Maitrey in the Karaniya Metta Sutta (or simply Metta Sutta) delivered at Shravasti. In 10 verses he detailed out the standards and methods of moral conducts on how to bestow loving kindness to all sentient beings. He has said that a practitioner – in turn – accrues 11 benefits of peace and harmony, for himself or herself by practicing Maitrey. . . . ☼The second Sublimity, Karuna – mostly translated to Compassion, represents the pain one feels seeing the suffering of others. It is antonym to cruelty and wickedness. It does not encompass passionate grief – because grief has roots in high emotional attachment. Compassion is different from charity – because some charitable acts arise from sympathies that are not respectful to the sufferer’s conditions and circumstances. Compassion must come from one’s feeling of oneness with the sufferer or victim. The victim can be oneself, therefore one must not forget to be compassionate to himself or herself – in order to ride over difficult times – to be courageous to correct and reorient oneself toward the Right direction of happiness. . . . ☼The third Sublimity, Mudita mostly refers to the happiness and joy one feels at the success and prosperity of others. It is antonym to sadness and despair. It does not equate with exhilaration because of high emotional response in such a feeling. Similar like compassion, one must be happy and joyous to enjoy one’s own success of accomplishing wholesome thoughts and deeds. . . . ☼The fourth Sublimity, Upekka mostly translated to Equanimity, represents calmness, even-mindedness or impartiality of judgment – with neither attachment nor aversion. It is antonym to both passion and callousness. Equanimity is a state of balanced or unwavering mind in conflicts of praise and blame, pain and happiness, gain and loss, repute and disrepute. The Buddha advised his followers to meditate on each of the Four Sublimities – the one for Equanimity is famously known as Samatha meditation – the practice that leads to relaxation, and calmness or tranquility of mind. . . . The attention of the first three Sublimities can be oneself, or others: a single sentient being, a group or an entity. Karuna (compassion) and Mudita (joy) are kind of similar – both are tied to something (like an incident) that happened to the subject or the object. Both of them let one get connected with the object – Karuna is feeling the same pain as the sufferer – and Mudita is feeling the same joy as the object. In contrast, Maitrey (love) is not tied to any incident – it is a global or universal motivation or wish for happiness of all. Although I have used the word feeling – in reality it refers to one’s Bodhi or Bodhicitta (the stable, altruistic and enlightened consciousness). The virtues of Metta, Karuna and Mudita attain great power to a grandeur scale – in calmness and serenity – when the Six or Ten Perfections or Paramitas (see The Tathagata) to Bodhi are mastered. . . . Good. Let us now move on to the most difficult part of explaining why the Four are powerful – difficult because when one thinks about power – one always equates it with the powers of sword, military might, economy, technology, etc:
And the powers of Sublimities? How on earth Love, Compassion, Joy and Equanimity could have power? And why do we have to look back to 2.5 millennia BP for our present day problems? Why do we need them anyway? Before answering these questions, one must remember – it is only the past that can define a better future if we learn from it intelligently – it is like valuing and utilizing our experience. More separate answers to each of these questions are possible – but for the sake of brevity, let us attempt to see them in another way. A counter-question to the above would be: are we better than in the past – in terms of social cohesion and other personal and societal problems? The answer to this question is definitely: we are not. True, we have advanced far beyond our past – in science, technology, comfort and gadgets. But one has many reasons to say that our social conditions – in alleviation of mistrusts, conflicts and violence, have not inched forward in parallel with material progress – if anything, some conditions might have worsened. On the other hand, the Four Sublimities have the power-par-excellence, because they do not give birth to divisiveness, mistrusts, hatred, cruelty, jealousy and abusive temperament. The Jayamangala Gatha cites instances of 8 encounters – in which the Buddha prevailed over the evil destructive forces by the radiant power of his righteousness and Sublimities – in each case, the evil yielded to his sublime power by realizing the malice of their activities and renouncing the unwholesome pursuits. Well – if this is so, why don’t we practice them en-masse regularly? The answer is simple – people are easily attracted to and get swayed by theories and doctrines that promote short-term gains at the cost of disregarding their long-term adverse consequences. . . . Let us have a glimpse of some more to understand the power of Sublimities better:
For teaching the benefits of the Four Sublimities – Buddhists affectionately address the Buddha as the Mahakaronic or supremely compassionate Buddha. They cite many examples to indicate the reasons – four of them are: (1) young prince Siddhartha (the future Buddha) saving the life of a bird in pain arrowed down by his cousin; (2) denial of the cruel Vedic caste system by embracing all castes and untouchables into his fold – one of his favorite Dharma-proficient disciple Ven. Upali was born in a low-caste family; (3) saving the life and showing the path to liberation to the misguided and fearful rogue Angulimala; and (4) accepting the courtesan and social outcast Amrapali as his disciple. While approving his son Rahula’s ordination and entry into the Sangha (Buddhist community of monks), it is said that the Buddha told him to practice the Four Sublimities first. The reasons were thought to be that – his son could still have the arrogance of royal perks and privileges in his mind, and also that he might face difficulty in socializing with, and befriending monks because he was the Buddha’s son. It must have been a great expectation of the Buddha from his young son. . . . This piece ended up being the longest in WIDECANVAS (see links to all articles in the Widecanvas Home Page). In the light of religions that came into the discussion, I am tempted to finish this piece by highlighting what Mahatma Gandhi (1869 – 1948) has said in 1939 while opening the Mahabodhi Society Buddhist temple in New Delhi: It is my deliberate opinion that the essential part of the teachings of the Buddha now forms an integral part of Hinduism. It is impossible for Hindu India today to retrace her steps and go behind the great reformation that Gautama effected in Hinduism. By his immense sacrifice, by his great renunciation, and by the immaculate purity of his life he left an indelible impression upon Hinduism, and Hinduism owes an eternal debt of gratitude to that great teacher. . . . . . - by Dr. Dilip K. Barua, 10 April 2019 ![]() Ever since I visited some of the historic marvels in 2018 – the Candi Borobudur (9th century CE) in Java Indonesia, the Mahabodhi Temple (3rd century BCE – 6th century CE) in Bodhgaya Bihar India and the Taj Mahal (17th century CE) in Agra India – I became interested to write a piece on symmetry. The interest to write was also exacerbated by the tourist guides mentioning the symmetry of these structures again and again. As I went deep into writing, it became obvious that symmetry is indeed the symbol of beauty, peace, stability and harmony. No wonder ancient religious and burial monuments from the Egyptian Pyramids (3rd millennia BCE) and Mayan Temples (3rd millennia BCE) to modern places of worship – all show amazing styles and diversity of symmetry. In these monuments, symmetry was seen in human aspirational context – as abodes of peace in heaven or paradise. Let us attempt to understand all these wonderful aspects of symmetry – but realizing the fact that asymmetry is also the reality of life, Nature and society. I have included an image of Borobudur I shot while there. . . . What is symmetry? It is simply the exact replication of things about an axis – a mirror image, and the simplest example is ourselves – the humans. We are axi-symmetric about our vertical spinal axis that runs through our nose – with the left balancing the right. Similar is the case with all the vertebrates – and the balance or stability is ensured by symmetry. This symmetry is also known as reflectional; others include rotational (like a circle, a wheel, a sphere, a flower, a square, an equilateral triangle, etc.) and translational (like brick layers). Invertebrates can be both symmetric and asymmetric – indicating some of Nature’s wonder and mystery. Fractal analysis reveals another type of replicating self-similar shapes – e.g. the large shape being the composite mosaic of smaller but similar shapes – and Nature is abound with Fractals. Symmetry can also be viewed from another angle – as the balance between the disturbing and the restoration forces. We have discussed this in the Linear Waves piece on the NATURE page – that a linear or symmetric wave represents the perfect balance between the disturbing force caused by a moving wind or water pressure system and the restoring gravitational force. And that the symmetry of a sinusoidal wave or its equivalent a circle – both in phase and amplitude – is a manifestation of balance and stability. And while that balance is maintained, the wave celerity transports the gained energy forward. Engineers view symmetry as an inter-active balanced system of imposed and resisting forces for the stability of a structure. All these examples of Nature and technical applications suggest that a balanced system is the best way for an entity to function, work and propagate energy in tranquility. But as also discussed in the Ocean Waves and other pieces in WIDECANVAS, the survival of a linear or symmetric wave is only momentary, if any. Because any moving fluid – displaying the most vivid sign of dynamic balance and equilibrium – immediately comes under various interaction and transformation processes of reflection, transmission, absorption and resistance with the result that it becomes quickly asymmetric – nonlinear and spectromatic. These processes are not so vivid in other elements of Nature, such as the solid – but they are there in various scales of magnitude and frequency – defining the fluidity of Nature. This fact leads us to realize that the processes of Nature, life and society are essentially asymmetric – in multiplicity and impermanence – but all heading to the aspiration to attain equilibrium or symmetry. In other words: asymmetry of processes --> symmetry and stability of entities – or that the Natural asymmetrical processes – that are not broken or collapsed – constantly aim to attain symmetry or equilibrium as an aspirational goal. No wonder – as an indication of human aspiration – most religious architecture and monuments of every creed are depictions of heavenly peace in the tranquility of symmetry. In Buddhism this started with depicting the statue of the meditating Buddha (Gautama Buddha, 624 – 544 BCE) - The Tathagata sitting on the petals of an axi-symmetric open lotus throne. As an indication of reality and aspiration, Tibetan Sand Mandala is a show of both impermanence and axi-symmetry. Similarly, some Japanese artifacts and paintings have depictions of imperfection or impermanence together with the beauty of symmetry – saying that imperfection must strive toward the perfection in the tranquility of symmetry. Candi Borobudur located on a hill top surrounded by plains, has exact proportional symmetry both in horizontal and vertical directions – with the tapering layers from the bottom 6 square levels rising to 3 circular heights adorned with Stupas. . . . The axi-symmetric Lion Capital of Mauryan Emperor Ashoka (304 – 232 BCE) shows four back-to-back lion heads – representing the Buddha standing on an inverted lotus flower with the Dharma Chakra (the Wheel of Law) on top. The Ashoka Pillar represents a tall lotus plant stem – with the flower on the top showcasing different symbolism of the Buddha life and teaching. The inverted lotus flower took the shape of hemispherical stupas, domes, and pagodas in Buddhist architecture. The dome shape inspired many architectural shapes around the world including the door and window arches, and arched recesses. The bell-shaped Buddhist pagoda such as the spectacular Shwedagon Pagoda (6th century CE) in Yangon, Myanmar is a beautiful architectural metamorphosis of the inverted lotus flower. The inverted lotus flower on top of hemispherical domes can also be found in Moghul monuments such as the Taj Mahal, and in Indian Palaces and Hindu temples. Why inverted lotus flower instead of an open one? The inverted lotus flower represents the Mahaparinirvana or passing away of the human Buddha – saying that the opened Buddha lotus does not exist anymore – that instead after his death, the relics are preserved by the inverted lotus in its core. And that the Buddha left his Wheel of Law (represented by tapering concentric wheels on the lotus stem with a parasol on top) to guide humans for their emancipation from the unhappiness of life to peace and tranquility. In addition, that the inverted lotus has the potential to re-open again when time comes (therefore budding lotuses often populate the periphery of the stupas/pagodas). . . . Symmetry is often identified with even numbers – for example, number 2 represents 1 on each side around an axis running in-between them. Apart from left and right in all vertebrates – this is most vivid in the duality of things. The visible duality of wave crest and trough containing multiplicity within them drive the engine that heads toward the tranquility of unity and stability. But an odd number also represents symmetry with the axis running through the middle number. Number 3 is significant in Buddhism and Christianity. Number 5 has been used by many religions. Hindu god Shiva is shown having 5 faces. In Christianity (Jesus Christ, 4 BCE – 33 CE) 5 is a holy number – the Father, Son, Spirit, Creation and Redemption – and many major churches have 5 entry doors (some have 3 doors). Islam (Prophet Muhammad, 570 – 632 CE) has prayer calls 5 times a day. Confucius (551 – 479 BCE) taught 5 virtues required of a good citizen: benevolence, honesty, knowledge, integrity and politeness. The Forbidden City in Beijing has 5 access bridges over the Palace mote. . . . In Buddhism, the basic moral code Panchsila has 5 elements. The Mahabodhi Temple having the symmetry of 4 sides and tapering to the Wheel of Law at the apex – is adorned with 5 distinctive bands on each side with the middle band enhanced. I am tempted to spend a little time on this, because the Buddha used the elements of Panchsila to resolve disputes between warring kingdoms – and it inspired the formulation of Panchsheel as an international guideline for peaceful co-existence. Spearheaded by the Indian independence leader and first Prime Minister J Nehru (1889 – 1964), Panchsheel formed the Sino-India pact (signed in April 1954 by Nehru and the Chinese Premier Z Enlai, 1898 – 1976). The first Non-Aligned Movement conference in April 1955 in Bandung Indonesia adopted Panchsheel as the founding principle. The UN General Assembly adopted Panchsheel in December 1957 as a guiding principle for peaceful co-existence and non-interference among states. Indian capital Delhi bears the name of a park and a road as Panchsheel Park and Panchsheel Marg, respectively. Beyond scriptural wording, Panchsila meanings can be simply and briefly elaborated - in light of the changed nature of interdependence of things in modern times - as:
. . . How harmony fits in the paradigm of symmetry and stability? Harmony is integral to both, because it represents concordance or agreement among various components such that the combination is soothing to listen to, or pleasant to look at. A music is in harmony and hears soothing when the melody, rhythm and instrumental notes work in symmetrical unison or synchronicity. In Buddhism, five achievements/accomplishments are identified that are necessary for personal and social harmony: (1) joy for personal harmony; (2) mutual respect for harmony in interpersonal relationships; (3) deference for family life harmony; (4) cooperation for social harmony; and (5) peace for world harmony. For a harmonious conjugal life – the Buddha’s Sigalovada Sutta governs the married couple relationship and deference. The Sutta stands on: (1) mutuality of love; (2) mutuality of respect; (3) mutuality of courtesy; (4) mutuality of faithfulness; (5) sharing conjugal authority and responsibility together; (6) treating relatives and extended family members with hospitality; (7) taking good care of resources and possessions; and (8) discharging family duties with skill and industry. Traditional Buddhist marriage ceremonies are not conducted by monks – instead a respectable elder administers and conducts the ceremony in front of a gathering. The role of Buddhist monks lies only in bestowing blessing to the couple – the chanting of Mahamangala Sutta takes primary position in the blessing processes. . . . Symmetry of layouts, arrangements of foliage and flowering plants in proportions and patterns make a garden look beautiful. An architectural piece stands out in beauty and grandeur when symmetry and harmony of proportions in smoothness of flow are integrated – with heeding to the need for aesthetic concordance with the surroundings – Feng Shui – as a new structure is introduced. In all of these examples, individual components work in a complementary fashion to create the beauty of the whole. Similar can be said of social living – of neighborhoods, of states and countries. If people, families and states are unstable – or are utterly asymmetrical, let us say, in income and wealth distribution – intolerant of one another and mistrustful – such that they cannot complement one another, then harmony is broken dragging everything down to chaos and instability – slowly but definitely. But the processes leading to the achievements of social symmetry and harmony – are far from straight forward. The reason is that – like in waves – when a society becomes corrupt, divisive and mistrustful, the disturbing forces tend to overwhelm the restoring forces – with the enhanced asymmetry having the potential to break social harmony and stability. . . . I like to stop at this with a line of wisdom from Tibetan traditional belief (told by Tibetan-Nepalese Buddhist nun, Ani Choying Drolma, 1971 - ): when the stupid speaks, the intelligent learns. . . . . . - by Dr. Dilip K. Barua, 15 January 2019 ![]() I like to begin this piece with some lines from Zen: . . . seeing his master on the other side of a raging river, a student waved his arms and shouted out, ‘Master, master how do I get to the other side?’ The master smiled before replying, ‘You are already there.’ . . . Did you get it? If you didn’t, just think it over – it will soon be clear what the master meant. Zen aside, let me devote this piece to a lighter topic. Lighter – yet this is something that lies deep in our mind in quests for peace and happiness – and in our detests for things otherwise. It is the concept and visualization of heaven and hell that existed in all cultures since ancient times – and we all experience the heavenly and hellish feelings in modern times at one time or another. All religions saw the importance of this concept and belief system, and adopted it in one way or another – to motivate people to do good things to go to heaven; and refrain from doing bad things to escape from hellish suffering. Sometimes one may not see the relevance of this concept or belief while grinding through the constraints of day-to-day living – but its influence on an individual is there – if not always but at certain times – if not strong but certainly subtle. Interestingly we see it so often – in sports arena, a winning player looking up to the sky to thank for his or her success. A successful business entrepreneur rushes to donate part of his or her first proceeds/profits to religious establishments as a thankful gesture. A job seeker prays for continued success in his or her job; or a school/college student prays to help him or her pass the exams. All these indicate – not only the frailty of human self-confidence – but also the humility that resides in human heart. The sense of humility is very important – its application makes us a better human – a better member of the society. But humans are also a selfish sort, perhaps a horrific and cruel one if not guarded or leashed {that is one of the reasons why religions were born in the first place – in order to help people to rise above selfishness} – once we become assured of continued success or power – we forget all about humility and gratefulness – and act like an arrogant fool. . . . Perhaps the concept of heaven originated from the early human aspiration of reaching up to the sky – unreachable yet desirable because it brings-in lights of the Sun and Moon to brighten the day; and brings-in rain to cool the hot day – to quench the thirst – to germinate the growths of plants and vegetables – to hope and happiness. Similarly the concept of hell perhaps originated from the human detests for suffering – for the scare of Nuture’s fury and anger. It has been identified with dirt and filth – something low that needs constant cleansing – with mistrust and animosity – perhaps some of the undesirable things one experiences in life’s contingencies – in richness or lack of it – in the ups and downs of uncertainties that engulf us all. Buddhism (Gautama Buddha, 624 – 544 BCE) - the Tathagata defines heaven and hell from this perspective – as something of the mind phenomenon – that remains with one during his or her lifetime – arising, growing, diminishing and disappearing in response to one’s state of mind. Let us attempt to see how different cultures visualized heaven. Perhaps the early visualizations metamorphosed into and took concrete shapes in the myths and legends of Greek, Roman, Shinto and ancient Indian cultures. Heavens were visualized as the sky abodes of very supernaturally powerful gods and goddesses – but in likely personified images of human royals. Some of their attributes were:
The last two attributes are suggestive of an energy paradigm – that travels instantly without requiring any foods – foods similar to the likeness of what are consumed by humans. The attributes 2 to 5 are some of the reasons, why sometimes people refer to the behavior of an arrogant powerful individual as playing God. Among the early religions Buddhism offers a different visualization of the heaven. The visualization has different levels of heavenly abodes, or the Buddha Lands – the highest of which is the Pure Land where Panchsila and Brahma Vihara (the Sublime Abode) rule, and everything there is smooth and peaceful – birds sing to the tune of gentle waterfall, trees and plants flower to the touch of gentle cool breeze – fish swim freely in lakes – all living in harmony – perhaps the likeness one dreams about. In those lands Buddha’s and Bodhisattvas’ care, love and compassion flow like the sweetness of honey to all irrespective of who they are. Such characterization of the heavens and the heavenly beings, evolved from the allegories and Jataka Tales associated with the teachings of the human Buddha – and are often interpreted as and identified with different stages of realizations one experiences in deep meditations. Major elements of these characterization processes developed and took shape nearly 5 centuries after the Buddha’s death. Unlike the gods and goddesses of other ancient religions, the Buddha Land beings do not interfere and intervene in the human world – but let karma {The Buddhist definition of karma is distinct; and has nothing to do with the pleasure or displeasure of gods and goddesses like in Hinduism; but is solely the consequences of one’s wholesome or unwholesome volitional activities} take the lead with blessings bestowed upon those accumulating the good karma – and to those who need help, or are penitent. The certificate to ascent to the Buddha Lands is the accumulation of merits by practicing, and through the accomplishments of the Noble Eightfold Path, or the Six Pursuits to Perfection. Often the Pure Land is confused with Nirvana – but Nirvana is beyond and above the Pure Land. It is not an imaginary land or an abode but a rarely attainable stable and sublime state of existence – a reality – in which the wheel of Dependent-Origination of things has grinded to a halt yielding the ultimate equilibrium of eternal bliss – where the duality has melted into the tranquility of unity. . . . Where do the heavenly abodes exist exactly? Within the vast expanse of the universe – it is not highly unlikely that – there could exist heavenly and hellish realms somewhere. Even if it does not – the human experience of the feelings is real. But it does not matter whether the existence of heaven and hell is true or false – does it? Human creativity – acted upon by strong emotions like anger, hatred, devotion and love will always find ways to nurture imaginations – be in scriptures, writings, poetry, paintings, sculpture and music. For such nurturing to be benevolent – it is necessary however to watch to remaining awake to not get attached to the detrimental and negative emotions – instead making all out efforts to channel them toward the goals of love and compassion. . . . Let us attempt to see more of it through a poem – but through the lens of our experience as we tread through the rough terrain – we call life. * * * And there converged all the stars to endorse: The heavenly peace The unconditional love of parents for their progeny What one achieves after tiring wholesome works and commitments Facilitating the seeds of human spirit to sprout and flower The brightness of transparency and light The bliss of practicing generosity, love, compassion and joy Checking one’s emotions to avoid getting too attached to things The serenity of equanimity and harmony Remaining awake and having peace in oneself. And the assembly did warn of: The hellish malice The infestation of cyberstalkers Wrecking businesses and people’s well-being with impunity. The deprivation of love to children by separating parents Victimizing the innocents by conspiracy and deceit Not taking responsibility for wrong doings. Discrimination and prejudice The travesty of denying justice. The constant worries of uncertainty That rips a person and family apart Destroying the niceties of human spirit. And they did add more to the malice: The assault and rape of humanity again and again Not taking care of things that nourish humans – Nature and environment Destroying the beauty of multiplicity in harmonious living Promoting mistrust and divisiveness. The pain of loneliness and hopelessness Preying on and inflicting wounds on the vulnerable again and again The greed and conflict – giving nutrition to the monsters of anger and hatred. And as the religions say: Heaven is the message of hope Hope of reward for being and doing good Hope to reach something beyond – perhaps unreachable yet desirable Something where the bliss of equilibrium sprinkles soothing showers Of understandings and love that bind families and society together To peace and happiness. * * * Let me finish this piece with a line from Bengali Nobel Laureate poet Rabindranath Tagore (1861 – 1941; the author of India and Bangladesh national anthems): . . . don’t limit a child to your own learning, for he was born in another time . . . . . . . . - by Dr. Dilip K. Barua, 27 July 2018 ![]() If it were true – if the magic and miracle would have the power to satisfy human wishes – everything would have been very sunny and easy – and the world would have been different – wouldn’t it? Well – not really. Because there again would have surfaced conflicts – the conflicts of diverse wishes. Yet such wishes occupy human mind – more at certain times than others. Like the vampire folklore and stories that managed to fascinate people for thousands of years – catering to the dark side of human imagination of fear, mystery and violence. For example, ancient African Voodoo culture continues to exist and fascinate people in some countries. The vampire folklore that originated in Europe – are still prevalent in Halloween celebrations in many countries - and Christianity adopted them at as one of its own. In Asia similar vampire culture is part of a religion – Hindu goddess Kali is believed to go out in new-moon dark night adventures to drink people’s blood – who were disobedient and made her angry. The belief took shape in the form of Kali-Puja worshipping in Hinduism. . . . Perhaps it starts with our fascination with fantasy and action stories from young ages – like my son’s starting with Harry Potter series in his senior elementary school days – or for that matter with children of any culture. The influence of this fascination is not far flung to see – in views of things colored with one’s wishes and imaginations – like the image of Santa living in the North Pole – one views it in his or her own image, not the image of real indigenous people living in the Arctic Circle. From early years starting with the fairy tale stories one hears from parents and grandparents, people are amused by the imaginary world of fantasies and wishes – as if to suggest that miracle and magic have a role to play in life. What on earth is this role? Is this the role that just lies in our mind? Rationalism and experience tell a different story however – that the real world does not work in magical or miraculous terms – that it works according to the duo (albeit with some degrees of uncertainty) – the kaleidoscope of actions and reactions – in line with the universal knot of cause and effect – in subtlety most of the time – but also in pursuits of dynamic equilibrium when disturbed by unsettling triggers – both Natural and social. Framed another way – in scientific reasoning what may appear magical or miraculous is nothing but the coincidence of some plausible but rare causes and circumstances. Or simply that, such appearances are illusions – the making of our ignorant but creative mind (see more in The Fundamental Laws of Nature). Good. But perhaps there is another way of looking at it. This way is about the power of beliefs – shall we say belief in oneself, in one’s strength (see The Power of Mind) – belief in the power of confidence (mundane or spiritual). If founded upon sound and unwavering stands and efforts, beliefs may turn out wishes – oh, well what’s in a name – perhaps something no less than magic or miracle. The accidental discovery of Penicillin by Scottish researcher Alexander Fleming (1881 – 1955) after his return from a two-week vacation – perhaps created no less than a miraculous impression in his mind. And in the experience and realization of Russian scientist Dmitry Mendeleev (1834 – 1907) – the inventor of Scientific Periodic Table . . . For several weeks I slept fitfully, trying to find that magical principle . . . And then one fine morning, after spending a sleepless night . . . I lay down on the sofa in the office and fell asleep. And in a dream, a table appeared to me quite clearly . . . Perhaps such examples invoke the realization of deeper meaning of things – the melting of the rationalist view and the chance theory into one! Or perhaps one feels like saying with Louis Pasteur (1822 – 1895) - the father of microbiology: In the fields of observation, chance favors only the prepared mind. Indeed when a mind is prepared – or is aptly curious – a learner’s cognitive processes are best poised to decipher and discover the essence of what he or she is attempting to learn. Whatever may be the name – chance, magic or miracle – that is how one should proceed. . . . Returning back to the questions whether or not magic and miracle have a role in life – perhaps the answers can be found somewhere else. One can begin answering by asking: why do the multi-trillion dollar entertainment industries of all sorts exist. Or why do we enjoy and find solace in stories and novels – in arts, comics and individual’s unfettered imaginations that are weaved through the lenses of exaggerated colors and distortions. Perhaps there lies one of the greatest human strengths – the ability to take refuse in fantasies – the ability to escape from the tiredness of frustration – the ability to relax and re-energize. Perhaps that is the reason why alcohol exists in most cultures – primitive to modern – from soft liquors to hard drinks. Although not beneficial in the long-run - perhaps, the secret of the popularity of such pursuits - lies in the fact that they let one emptying the mind of lingering thoughts - or of disturbing influences and distractions. There is one particular distinction however: while the fairy tale fantasies always tell stories of the victory of good over evil (to inspire young minds and perhaps all) – other derivatives or spin-offs of similar sorts, do not necessarily follow that lead. One can go on and on . . . but I like to stop at this – only to point out that there appears a big problem – that clinging to the world of unreality and fantasy – independent of, or supported by alcohol and/or others – can be delusional, affecting one’s clarity of thought processes – his or her judgments – especially when over- or disproportionate-indulgence takes control. It was the religious leaders in all cultures who rightly saw the practice as unworthy, addictive and abusive – abusive to oneself, to the family – to the society. That was why they cautioned and advised against such practices as a means of drifting into the delusion of fantasy-induced relaxation. . . . To such visionary and compassionate leaders, one should try to enjoy life with the purity of mind and actions to be in peace with oneself, and that nothing should cloud one’s judgment – one’s clarity of understandings – neither the hindering thoughts nor the malicious influences and fantasies. They taught the power and virtue of meditation or mind training, supported (at times) by the tranquility and beauty of Nature, music, fresh flower or art works – to relax and nourish oneself by emptying the mind – to reflect and re-energize. It lets one to be mindful – to realize the wisdom that life requires discipline – to enjoy the true bliss of compassion and peace. Difficult perhaps, but splendid nonetheless! There we have it – the necessity of relaxation and nourishment of the mind in a life’s journey; as we do so for the matter – the physical body (see The Tathagata). This short piece is to celebrate the end of winter solstice – and to warmly welcome the New Year for progress, prosperity and happiness in harmonious cohabitation of all. . . . . . - by Dr. Dilip K. Barua, 2 January 2018 |
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