The reformer of religion

[barney]

Prince Siddhartha was a reformer of Hinduism but his followers [after Siddhartha became a Buddha] made him an object of worship. Buddhism is a cult invented by his close associates. It was suppose to be a personal experience of Prince Siddhartha to discover the real truth of life after being kept in close doors at the palace and what he saw on one of his tours outside his palace made him change his mind about god and his religion. To know the truth one has to discover himself and that was what Prince Siddhartha did by living his wife and new born child to become a celibate in order to discover the truth [GOD].

 

In the course of his journey as a seeker of truth (kim kusalagaveesi) searching for the unsurpassed peaceful state most excellent, he approached Aalaara Kalama an ascetic of repute, and speedily learnt his doctrine and developed the seventh Aruupa jhaana, the Realm of Nothingness, (Aakinca~n~naayatana), an advanced stage of concentration.

The no envious teacher, delighted to hear of the success of his distinguished pupil, honored him by placing him on a level with himself and admiringly said:

"Happy, friend, are we; yea, extremely happy, in that we look up to a respected ascetic like you! The doctrine, which I know, that also do you know; and the doctrine, which you know, that I know also. As I am, so are you; as you are, so am I. Come, friend, let both of us lead the company of ascetics."

The ascetic Gautama was not satisfied with mere mental concentration and an ordinary system, which did not lead to Nibbaana. Dissatisfied with Kalama’s system, he left him, and approached one Uddakaa Raamaputta, who readily admitted him as a pupil.

The ascetic Gautama was not satisfied with mere mental concentration and an ordinary system, which did not lead to Nibbaana. Dissatisfied with Kaalaama's system, he left him, and approached one Uddakaa Raamaputta, who readily admitted him as a pupil.

Before long the intelligent ascetic Gautama mastered his doctrine and attained the final stage of mental concentration, The Realm of Neither Perception nor Non-perception - Neeva sa~n~naa naasa~n~naayatana. This is the highest stage in worldly concentration when consciousness becomes so subtle and refined that it cannot be said that a consciousness either exists or not. Ancient sages could not proceed any further in mental development. His teacher then honored the ascetic Gautama further by inviting him to take full charge of ail disciples as their teacher. He said:

"Happy, friend, are we; yea, extremely happy in that we see such a venerable ascetic as you! The doctrine, which Raama knew, you know; the doctrine, which you know, Raama knew. As was Raama, so are you; as you are, so was Raama. Come, friend, henceforth you shall lead this company of ascetics."

Still he felt that his quest of life was not achieved. He was seeking Nibbaana, the complete cessation of suffering. Dissatisfied with Raamaputta's system too, he departed. He found that nobody was competent to teach him what he sought as - all were enmeshed in ignorance. He gave up seeking external help, for Truth and Peace are to be found within.

Meeting with disappointment but not discouraged, the ascetic Gautama, seeking for the incomparable state of Peace Supreme, wandered in the district of Magadha and arrived in due course at Uruvela, the market town of Seenaani. There he spied a lovely spot of ground, a charming forest grove, a flowing river with pleasant sandy fords, and near by was a village where he could beg for his food. The place was congenial for his meditation. The atmosphere was peaceful, the surroundings were pleasant, the scenery charming. He resolved to settle down there alone to achieve his desired object.

His prolonged painful austerities proved utterly futile. They only resulted in the exhaustion of his energy. Though physically a superman, on account of his delicate nurture as a prince, he could not possibly stand the great strain. His graceful form faded almost beyond recognition. His golden coloured skin turned pale, blood dried up, sinews and muscles shrivelled, his eyes were sunk and blurred.

The ascetic Gautama was now fully convinced, through personal experience, of the utter futility of self-mortification. Abandoning it forever, he adopted an independent course - the Majjhimaa Patipadaa - the Middle Path.

He realized that Enlightenment could not be gained with an exhausted body. So he decided to take some food. The five ascetics who attended on him, disappointed at this unexpected change of method, deserted him and went to Isipatana, saying that the ascetic Gootama had become indulgent, had ceased from striving, and had returned to a life of comfort." At a crucial time when help would have been most welcome, his only companions left him, but he was not discouraged.

After a substantial meal offered by Sujaataa, a generous lady, he made a firm resolve not to rise from his seat until he attained Buddhahood.

One happy Vesak night, as he was seated under the famous Pippala[13] tree at Buddha Gayaa, with mind tranquilized and purified, in the first watch he developed that supernormal knowledge which enabled him to remember his past lives Pubbenivaasaanussati ~Naana - Reminiscence of Past Births. In the middle watch he developed the clairvoyant supernormal vision dealing with the death and rebirth of beings Cutuupapaata ~Naana, Perception of the Disappearing and Reappearing of Beings. In the fast watch of the night he developed the supernormal knowledge with regard to the destruction of passions - Aasavakkhaya ~Naana, and comprehending things as they truly are, attained Perfect Enlightenment [14] - Sammaa Samboodhi.

Having in his 35th year attained Buddhahood, that supreme state of Perfection, He devoted the remainder of that precious life to serve humanity both by example and precept, dominated by no personal motive.

The Buddha was a human being. As a man He was born, as a man He lived, and as a man His life came to an end. Though human, He became an extraordinary man - Acchariya Manussa. The Buddha laid stress on this fact and left no room for anyone to fall into the error of thinking that He was an immortal being. There is no deification in the case of the Buddha.

Nor does the Buddha claim to be an incarnation of Vishnu, nor does He call himself a "Saviour" who freely saves others by His personal salvation. The Buddha exhorts His disciples to depend on themselves for their salvation, for both defilement and purity depend on oneself. "You yourselves should make the exertion. The Tathaagatas are only teachers," says the Buddha.

The Buddha’s point out the path, and it is left for us to follow that path to save ourselves: "To depend on others for salvation is negative, but to depend on oneself is positive." Dependence on others means a surrender of one's effort. Furthermore, the Buddha does not claim a monopoly of Buddhahood, which as matter of fact is not the prerogative of any specially graced, chosen person. He reached the highest possible state of perfection any person could aspire to; and without the closed fist of a teacher, He revealed the only straight path that leads thereto. According to the teachings of the Buddha anybody may aspire to that supreme state of perfection if he makes the necessary aspiring determination and necessary exertion.

As a man He attained Buddhahood and proclaimed to the world the latent possibilities and the creative power of man. Instead of placing an unseen almighty God over man, and making him subservient to such a belief, He raised the worth of mankind. it was He who taught that man could obtain his Deliverance from sorrow by his own exertion, without depending on a God and mediating priests, or on sacrifices and prayers. It was He who taught the egocentric world the noble ideal of selfless service. It was He who revolted against the degrading caste system and taught the equality of mankind. He declared that the gates of success and prosperity were open to all, in every condition of life, high and low, saint and sinner, who would care to turn over a new leaf and aspire to Perfection.

Irrespective of caste, color or rank, he established for both deserving men and women a celibate order, which was "democratic in constitution and communistic in distribution." He gave complete freedom of thought and wanted us to open our eyes to see things as they truly are. He comforted the bereaved by His consoling words. He ministered to the sick that were deserted. He helped the poor who were neglected. He ennobled the lives of sinners and purified the corrupted lives of criminals. He encouraged the feeble, united the divided, enlightened the ignorant, clarified the mystic, guided the deluded, elevated the base, and dignified the noble. Rich and poor, saint and sinner, loved Him alike. Despotic and righteous kings, glorious and obscure princes and nobles, generous and miserly millionaires, haughty and humble scholars, destitute paupers, downtrodden scavengers, wicked murderers, despised courtesans - all benefited by His words of wisdom and compassion.

His noble example was a source of inspiration to all. His Message of Peace was hailed by all with indescribable joy, and was of ' eternal benefit to everyone who had the fortune to come under its benign influence.