Professor Max Muller improved upon the work of Sir William Jones by trying to correlate the Indian history with Greek history. One ancient event the date of which is well known in the Christian era is the invasion of Alexander. However, there is no mention whatsoever of Alexander or anything connected with his invasion in any Purana or any other ancient Indian account including the Buddhist Chronicles.
Professor Max Muller then searched the Greek accounts and the narrations of the other classical European writers for the name of any Indian ruler who could be located. One such name is Sandrocottus. He is said to have succeeded Xandramese who was a contemporary of Alexander. Sir William Jones had suggested that Chandragupta of Mudra Rakshasa could be the Sandrocottus of Greek history. Professor Max Muller confirmed this identification. His main purpose was to arrive at a chronology acceptable to the intellectuals of the nineteenth century. In fact his motives and methods are best described in his own words. In his “History of Ancient
Sanskrit Literature (Allahabad Edition 1859 A.D)” Professor Max Muller writes as follows …
“There is but one means through which history of India can be connected with that of Greece, and its chronology be reduced to its proper limits. Although we look in vain in the literature of the Brahmanas or Buddhists for any allusion to Alexander’s conquest, and although it is impossible to identify any of the historical events, related by Alexander’s companions, with the historical traditions of India, one name has fortunately been preserved by classical writers who describe the events immediately following Alexander’s conquest, to form a connecting link between the history of the East and the West. This is the name of Sandrocottus or Sandrocyptus, the Sanskrit Chandragupta.
“We learn from classical writers Justin, Arrian, Diodorus Siculus, Strabo, Quintus Curtius and Plutarch, that in Alexander’s time, there was on the Ganges a powerful king of the name of Xandramese, and that soon after Alexander’s invasion, a new empire was founded there by Sandrocottus who was succeeded by Sandrocyptus. These accounts of the classical writers contain a number of distinct statements which could leave very little doubt as to the king to whom they referred.
“Indian historians, it is true, are generally so vague and so much given to exaggeration, that their kings are all very much alike, either all black or all bright. But nevertheless, if there ever was such a king of the Prasii, a usurper, residing at Pataliputra, called Sandrocottus; it is hardly possible that he should not be recognized in the historical traditions of India. The name of Chandragupta and the resemblance of this name with the name of Sandrocottus was first, I believe, pointed out by Sir William Jones. Dr.Wilford, Professor Wilson and Professor Lassen have afterwards added further evidence in confirmation of Sir William Jone’s conjecture; and although other scholars and particularly M.Troyer, in his edition of the Rajatarangini, have raised objections, we shall see that the evidence in favor of the identity of Chandragupta and Sandrocyptus is such as to admit of no reasonable doubt.”
From this identification, the coronation of Mourya Chandragupta around the year 327 B.C. was taken as the sheet anchor date for Indian chronology. Though most of the modern scholars of Indian history do not know it all the dates of ancient Indian history have been arrived at by calculating backward and forward from this sheet anchor date. For example Lord Buddha (according to some of the Buddhist chronicles) was born nearly 340 years before the coronation of Mourya Chandragupta. Accordingly his year of birth was fixed as 567 B.C.
Errors In Dating
Later as more and more Puranic and Buddhist documents were discovered those which did not confirm to the aforesaid chronology were either ignored or stated to be unreliable. For example among the different documents on Lord Buddha the Ceylonese chronicles have been accepted as most reliable though those were written much later in the Christian era in Pali language. The orientalists who have continued the research after Professor Max Muller have only tried to add to the earlier chronology without questioning its validity. Certain observations about the sheet anchor date are given in Appendix II.
Having worked out a chronology acceptable to the Europeans, the indologists started looking for archeological and other evidence to confirm it and this they thought they found in plenty in the form of stone inscriptions attributed to emperor Ashoka (and some other kings such as Kharabela). Here it must be emphasized that the European indologists deserve all the credit for their efforts to work out a detailed history of ancient India. Their failure to arrive at the correct dates and details of the events was only due to the firm belief among the intellectuals of their time that the universe is less than 6000 years old. Unfortunately, in the process they have altered certain verses and otherwise mutilated the texts of the Puranas in their editions, such as Wilson’s Vishnu Purana, which are today most widely read.
The Christian missionaries have also been unintentionally guilty of such vandalism as they have often destroyed some of the manuscripts of Puranas which fell in their hands. They were doing so with the firm belief that by such destruction they are saving the posterity from these sin provoking documents. However, sufficient number of the different versions of the different Puranas is still available in the monasteries in India, as well as the libraries in Great Britain, Germany, America and other countries for a complete and correct chronology of Indian history to be worked out.
In calculating the dates from the Puranas the following procedure should be adopted to rectify the errors and discrepancies.
1. Proper distinction should be made between the Puranas and the other ancient texts. For example, Abhigyana Shakuntalam, Mudra Rakshasa, Raghu Vansa, Harsha Charita etc. are magnificent literary works and not historical documents.
2. In some Puranas the dates are given in more than one era. In such cases comparison should be made to detect any possible error. Possible grammatical errors as well as the consistency and continuity of the verses should be carefully checked.
3 The dates of events worked out from different Puranas should be tallied and compared with the dates worked out from astronomical data.
In conversation … I have the highest of regard for my elder and friend, Sh Basudeb Sen, a learned soul, a tall human being and an independent director for decades. We have agreed on much and differed occasionally on matters that concerns us as individuals, as people and part of global community. This little conversation took place lately on the ruins of Nalanda !
It started with my observation to a pic you can view down below :
How #Islam was advanced … Terribly sad event in 1193 AD, when Nalanda University was ransacked, burnt and thousands of Buddhists beheaded by the #Muslim fanatic Bakhtiyar Khilji , a Turk …
The picture of the ruins of Nalanda University was accompanied with a small introduction …
In 1193, the Nalanda University was sacked by the fanatic Bakhtiyar Khilji , a Turk. The event is seen by scholars as a late milestone through the decline of Buddhism in India.
The Persian historian Minhaj-i-Siraj , in his chronicle Tabaqat-I-Nasiri , reported that many of the monks there were burned alive and thousands beheaded as Khilji tried his best to uproot Buddhism and plant Islam by the sword. The library continued to burn for several months and “smoke from smouldering manuscripts hung for days, like a dark pall over the low hills.”
Nalanda was reknowned far and wide … one of the world’s first, perhaps the only residential university then. It had dormitories for students. In its prime, the institution accommodated over 10,000 students and 2,000 teachers, and was considered an architectural masterpiece. It was marked by a lofty wall and a gate that led to eight separate compounds, ten temples, many meditation halls and classrooms. Within it were were lakes and parks, and a library housed in a nine-storied building that had long rows of books of knowledge and several sections for producing meticulous copies of texts globally in demand.
The subjects taught at Nalanda University covered every field of knowledge, and its portals attracted students and scholars from Korea, Japan, China, Tibet, Indonesia, Persia and Turkey. During the period of Harsha, the monastery is reported to have owned 200 villages, given as grants for its upkeep.
The Tang Dynasty Chinese pilgrim Xuanzang has left for us detailed accounts of the university, as it was in the 7th Century. He described how the regularly laid-out towers, forest of pavilions, harmikas and temples, seemed to “soar above the mists in the sky” so that, from their cells, the monks “might witness the birth of the winds and the clouds.”
The pilgrim states, “An azure pool winds around the monasteries, adorned with full-blown cups of the blue lotus; dazzling red flowers of the lovely kanaka hang here and there; and outside, groves of mango trees offer the inhabitants their dense and protective shade.”
* * *
Sh Sen wrote in his comment on my observation :
“Why look at the past ?
“(Today) Terrorists and religious fundamentalists have become much more commercially organised in the business of large scale destruction and killing. We have many many Khiljis and their networks operationg all over the World now.”
Though the thought was very pertinent, I found in it a tiresomeness about our history, those events in our past that “dead and gone.”
I believe looking at the past, as it was, is to look at the truth – our own truth.
Proliferation of terrorists and fundamentalists today is, to a great extent, a consequence of us, and the world, having satisfied ourselves with little understanding of our historical truths. As a result, we are without crucial information to orient and strategise our collective steps through a complicated present, and to create a preferred future for ourselves.
We have even gone about laying a thick layer of fake and fabricated narrative over the facts in our past … a monumental error that keeps us, as a people and as a nation, in the darkness of mere emotional ding-dongs, without the clarity of evidence and data backed knowledge of how we are placed in the present, and why.
That leaves us with little idea of our real strengths, weaknesses and threats, with an entirely dissipated orientation to opportunities and diffused attention to what could have been certain steps to our desired future.
The word to us – in India – reads thus :
My countrymen, the reason we are very poor at identifying our national projects and strategies rests in great measure to our inability to look squarely into the face of our historical truths ?
I may assure you that if we had been good at driving ourselves with a sense of purpose and direction, our land would have been largely free of these puny but bloated identities – liguistic, regional and religious – we carry to war amongst ourselves …
The Jain way of life was contemporaneous with the rise of Buddhism, after the catastrophic developments about 1900 BC, when the Vedic convictions were seriously in question. Yet, it was Buddhism that took to prominence with the advent of the third Buddha, Siddhartha Gautam. There are 24 Tirthankars, enlightened ones, in Jain tradition; but this particular belief system was widely embraced only with rise of Mahavir, about 1200 years after Gautam Budha.
Jain Arhats or Tirthankars rejects the Buddhist doctrine of momentariness of everything. They say : If there is no permanent soul, then even attaining worldly fruit in life will be impossible; for, without that individual agency to regulate, the action or effort of one person would have its consequences reaped by another. Because there is a permanent soul, we have this conviction, ” I, who previously did the deed, am the person who now reaps its consequences.”
The soul remains constant through the previous and the subsequent period; the discriminating Jain Arhats reject as untenable the doctrine of momentary existence, in which the soul is said to last only an instant and has no continuity from the previous to the subsequent moments. They define existence as “that which possesses an origin, an end, and an [intermediate] duration.” Therefore, the Arhats exhorted, they who seek the summum bonum of being (human) must not accept the doctrine of Buddha, and should rather honour only the Arhat doctrine.
The Arhat’s nature has been thus described by Arhachchandra-suri : “The divine Arhat is the supreme lord, the omniscient one, who has overcome all faults, desire, etc. He is adored by the three worlds, and is the declarer of things as they are.”
But may it not be objected that no such omniscient soul can enter the path of proof, since none of the five affirmative proofs can be found to apply, as has been declared by Tautatita [Bhatta Kumarila] ? The latter says :
1. No omniscient being is seen by the sense here in this world by ourselves or others ; nor is there any part of him seen which might help us as a sign to infer his existence.
2. There is no injunction (vidhi) of scripture which reveals an eternal omniscient one, nor can the meaning of the explanatory passages (arthavada) be applied here.
3. His existence is not declared by those passages which refer to quite other topics ; and it cannot be contained in any emphatic repetitions (anuvada), as it had never been mentioned elsewhere before.
4. An omniscient being who had a beginning can never be the subject of the eternal Veda ; and how can he be established by a man-made and spurious “Veda” ?
5. Do you say that this omniscient one is accepted on his own word ? How can you establish either when they thus both depend on reciprocal support ?
6. If you say, the saying is true because it was uttered by one omniscient, and this proves the Arhat’s existence, how can either point be established without some previously established foundation ?
7. But they who accept a supposed omniscient, on the baseless word of a parviscient, know nothing of the meaning of a real omniscient’s words.
8. And again, if we now could see anything like an omniscient being, we might have a chance of recognising him by the [well-known fourth] proof, comparison (upamana).
The Jains reply as follows : The supposed contradiction of an Arhat s existence, derived from the failure of the five affirmative proofs, is untenable because there are proofs, as inference, etc, which do establish his existence. In fact, any soul will become omniscient when, its natural capacity for grasping all objects remaining the same, the hindrances to such knowledge are removed.
Interestingly, the Jains hold the soul to be a substance and not a person ! They say, “Whatever thing has a natural capacity for knowing any object will, when its hindrances to such knowledge are done away, actually know it, just as the sense of vision cognises form directly when the hindrances of darkness, etc, are removed. Now there is such a soul, which has its hindrances done away, its natural capacity for grasping all things remaining unchanged; therefore there is an omniscient being. Nor is the assertion unestablished that the soul has a natural capacity for grasping all things ; for, otherwise, it could not be maintained that knowledge can be produced by the authoritative injunction of a text * ; nor could there be the knowledge of universal propositions, such as in our favourite argument, ” All things are indeterminate from the very fact of their existence”. Of course, a follower of Nyaya (logic) will grant that universal propositions can be known, though he will dispute the truth of this particular one, because we [Jains] are convinced that there are certain special means to destroy these obstructions, viz. the three ” gems ” of right intuition, etc. By this charm too, all inferior assaults of argument are also countered.
* The teachers of Purva Mimamsa accept that the soul has a natural capacity for grasping all things ; they allow that the knowledge embracing all things can be produced by the discussion of injunctions and prohibitions, as is said by Sankara in his commentary on the Sutras.
But the Naiyayiks (logicians) may interpose, “You talk of the pure intelligence which, after all hindrances are done away, sees all objects, having sense-perception at its height; but this is irrelevant, because there can be no hindrance to the omniscient, as from all eternity he has been always liberated.” We reply that there is no proof of your eternally liberated being. There cannot be an omniscient who is eternally “liberated.” The very fact of his being liberated suggests that, like other liberated persons, he was previously “bound” ; and if the latter is absent, the former must be too, as is seen in the case of the ether.
“But is not this being’s existence definitely proved by his being the maker of that eternal series of effects, the earth, etc ? For, according to the well-known argument, the earth etc must have had a maker because they have the nature of effects, as a jar.” This argument, however, will not hold, because you cannot prove that they have the nature of effects. You cannot establish this premise from the fact of earth being composed of parts, because this supposition falls upon the horns of a dilemma ! Does this “being composed of parts” mean (i) the being in contact with the parts ; (ii) the being in intimate relation to the parts ; (iii) the being produced from parts ; (iv) the being as the substance in intimate relation ; or (v) the being as the object of an idea involving the notion of parts ?
The Jains continue to decimate the logic behind the premise : Not the first, because it would apply too widely, as it would include ether which, though not itself composed of parts, is in contact with the parts of other things ; nor the second, because it would similarly include genus, etc. as this resides in a substance by intimate relation, and yet is itself not composed of parts ; nor the third, because this involves a term ( ” produced ” ) just as much disputed as the one directly in question ; nor the fourth, because its neck is caught in the pillory of the following alternative : Do you mean by your phrase used above that it is to be a substance, and to have something else in intimate relation to itself, or do you mean that it must have intimate relation to something else, in order to be valid for your argument ? If you say the former, it will equally apply to ether, since this is a substance, and has its qualities through intimate relation with other things ; if you say the latter, your new position involves as much dispute as the original point, since you would have to prove the existence of intimate relation in the parts, or the so-called ” intimate causes,” which you mean by ” something else.”
We use these terms in compliance with your terminology ; but, of course, from our point of view, we do not allow such a thing as ” intimate relation,” as there is no proof of its existence. Nor can the fifth alternative be allowed, because this would reach too far. as it would include soul, etc, since soul can be the object of an idea involving the notion of parts, and yet it is acknowledged to be not an effect. Nor can you maintain that the soul may still be indiscerptible in itself but, by reason of its connection with some thing possessing parts, may metaphorically become the object of an idea involving the notion of parts ; because there is a mutual contradiction in the idea of that which has no parts and of that which is all-pervading, just as the atom which is indiscerptible but is not all-pervading.
And, moreover, is there only one maker ? Or, again, is he independent ? In the former case your position will apply too far, as it will extend erroneously to palaces, etc, where we see for ourselves that it is the work of many different men such as carpenters, etc, and, in the second case, if all the world were produced by this one maker, all other agents would be superfluous. As it has been said in the ” Praise of Jina” :
1 ” It is said, there is one eternal maker for the world, all-pervading, independent, and true. But we have none of these inextricable delusions, whose teacher art thou.”
And again :
2 ” There is here no maker acting by his own free will, else his influence would extend to the making of a mat. What would be the use of yourself or all the artisans, if Iswara (God) fabricates the three worlds ? “
Therefore it is right to hold, as we do, that omniscience is produced when the hindrances are removed by the three means we have alluded to. And an objection cannot be be made that ” right intuition,” etc, are impossible, as there is no other teacher to go to, because this universal knowledge can be produced by the inspired works of former omniscient Jinas. We accept an eternal succession of revealed doctrines and omniscient teachers, like the endless series of seed springing from shoot and shoot from seed. So much for this preliminary discussion.
The well-known triad called the three gems as right intuition, etc, are thus described in the Param-agama-sara (which is devoted to the exposition of the doctrines of the Arhats) … ” Right intuition, right knowledge and right conduct are the path of liberation.” This has been thus explained by Yogadeva :
When the meaning of the predicaments, the soul, etc, has been declared by an Arhat in exact accordance with their reality, absolute faith in the teaching, i.e., the entire absence of any contrary idea, is “right intuition.” And to this effect runs the Tattvartha-Sutra, “Faith in the predicaments is right intuition.” Or, as another definition gives it, “Acquiescence in the predicaments declared by a Jina is called right faith ; it is produced either by natural character or by the guru’s instruction.” “Natural character” means the soul’s own nature, independent of another’s teaching; “instruction” is the knowledge produced by the teaching of another in the form of explanation, etc.
” Right knowledge ” is a knowledge of the predicaments, soul, etc, according to their real nature, undisturbed by any illusion or doubt ; as it has been said, “That knowledge, which embraces concisely or in detail the predicaments as they actually are, is called right knowledge by the wise.”
This knowledge is fivefold : mati, sruta, avadhi, manas-paryaya, and kevala; they mean as stated herebelow –
1. Mati … by which one cognises an object through the senses and the mind, all obstructions of knowledge being removed.
2. Sruta … the clear knowledge produced by mati, all the obstructions of knowledge being removed.
3. Avadhi … knowledge of special objects caused by the removal of hindrances, which is effected by ” right intuition,” etc.
4. Manas-paryaya … clear definite knowledge of another’s thoughts, manifest upon removal of all obstructions raised by the veil of envy.
5. Kevala … pure unalloyed knowledge, for the sake of which ascetics practise penance.
6. The first of these (mati) is not self-cognised, the other four are. Thus it has been said –
True knowledge is proof which nothing can contradict, which manifests itself as well as its object ; it is both supersensuous and is itself an object of cognition.
Right conduct is the abstaining from all actions tending to evil courses that have effects constituting the mundane. This has been explained at length by the Arhat : “Right conduct is relinquishing the entire blamable impulses ; this has been subjected to a five-fold division, as the five great vows – ahimsa, sunrita, asteya, brahmacharya, and aparigraka.”
Ahimsa is avoidance of injury to all life, movable or immovable, by any act of thoughtlessness. Kind, salutary and truthful speech is called sunrita. That speech is not truthful which is prejudicial and unkind to others. Not taking what is not given is declared to be asteya.
The vow of brahmacharya (chastity) is eighteen-fold, viz. abandonment of all desires, heavenly or earthly, in thought, word and deed, whether by one’s own action or consent, or by causing another to act. Aparigraha is renouncing of all delusive interest in everything that exists or not ; since bewilderment of thought may arise from a delusive interest even in the unreal.
7. When carried out by the five states of mind in a five-fold order, these great vows produce the eternal abode.
The full account of the five states of mind has been given in the following passage [of which we only quote one sloka] –
” Let him uphold the vow of sunrita uninterruptedly by abstinence from laughter, greed, fear and anger, and by deliberately avoiding speech;” and so forth.
Convergence of these three – right intuition, right knowledge, and right conduct – produce liberation.
Tattvas or predicaments are two : jiva and ajiva. The soul, jiva, is pure intelligence ; the non-soul, ajiva, is pure non-intelligence. Padmanandin has thus said :
” The two highest predicaments are soul and non-soul ; discrimination is the power to discriminate between the two, while pursuing what is to be pursued and rejecting what is to be rejected. The affection, etc, of the agent are to be rejected ; these are objects for the non-discriminating. The supreme light of knowledge alone is to be pursued, which is defined as upayoga.”
Upayoga or “true culmination of the soul’s activity” takes place when vision truly perceives and recognises the soul’s innate nature ; but as long as the soul, by the bond of pradesa and mutual interpenetration of form it produces between the soul and the body, considers itself as identified with its actions and with the body that they produce and form, knowledge may rather be defined as ” the cause of the soul’s cognition of itself being other than these.”
Intelligence (chaitanya) is common to all souls, and is the real nature of the soul viewed as parinata i.e. as it is in itself. But under the influence of upasamakshaya and kshayopasama, the soul appears in its “mixed” form, as possessing both, jiva and ajiva. Or again, by the influence of actions as they arise, it assumes the appearance of foulness, etc.
Hence has it been said by Vachakacharya : ” The aupasamika, the kshayika, and the mixed states are the nature of the soul. So too are the audayika and the parinamika.”
The aupasamika state of the soul arises when all the effects of past actions have ceased, and no new actions arise to affect the future. The Kshayika state arises when there is absolute cessation of actions and their effects, as in final liberation. The “mixed” (misra) state combines both these, as when water is partly pure. The audayika state is when actions arise exerting an inherent influence on the future. The Parinamika state is the soul’s innate condition, as pure intelligence, etc, and disregarding its apparent states. This nature, in one of the above-described varieties, is the character of every soul, whether happy or unhappy.
It is further explained : ” Not different from knowledge and yet not identical with it ; in some way both different and the same ; knowledge is its first and last form ; such is the soul described to be.”
If you say that, ” As difference and identity are mutually exclusive, we must have it as one or the other; that the soul is both is absurd” ; we reply, that there is no evidence to support you when you characterise it as absurd. Only a valid non-perception can thus preclude a suggestion as absurd ; but this is not found in the present case, since (in our opinion, the advocates of the Syad-vada) it is perfectly notorious that all things present a mingled nature of many contradictory attributes.
Others lay down a different set of tattvas from the two mentioned above, jiva and ajiva ; they hold that there are five astikayas or categories : jiva, akasa, dharma, adharma, and pudgala. To all these five we can apply the idea of “existence” (asti), as connected with the three divisions of time, and we can similarly apply the idea of ” body ” (kaya) from their occupying several parts of space.
The jivas (souls) are of two kinds, “mundane” and “released.” The mundane soul reincarnates from birth to birth ; these are again divided into two : those possessing an internal sense (samanaska), and those without it (amanaska). The former possesses the power of apprehension, talking, acting and receiving instruction ; the latter are without this power. These latter are also divided into two, as ” locomotive ” (trasa) or ” immovable ” (sthavara). The “locomotive” are those possessing at least two senses [touch and taste], as shell-fish, worms, etc, and are thus of four kinds : as possessing two, three, four, or five senses. The “immovable” are earth, water, fire, air, and trees. But here a distinction must be made. The dust of the road is properly “earth,” but bricks, etc, are aggregated ” bodies of earth,” and that soul by whom this body is appropriated becomes ” earthen-bodied,” and that soul which will hereafter appropriate it is the “earth-soul.” The same four divisions must also be applied to the others, water, etc. Now the souls which have appropriated or will appropriate the earth, etc, as their bodies, are reckoned as “immovable” ; but earth, etc, and the ” bodies of earth,” etc, are not so reckoned because they are inanimate. These other immovable things, and such as only possess the one sense of touch, are considered as ” released,” since they are incapable of passing into any other state of existence.
Dharma, adharma, and akasa are singular categories [and not generic], and they have not the attribute of ” action,” but they are the causes of a substance’s change of place. Dharma, “merit,” and adharma, “demerit,” are well known. They assist souls in progressing or remaining stationary in the universally extended sky [or ether] characterised by light, and also called Lokakasa; hence the presence of the category “merit” is to be inferred from progress, that of ” demerit ” from frozen station. The effect of akasa is seen when one thing enters into the space previously occupied by another. Pudgala body possesses touch, taste, and colour.
Bodies are of two kinds, atomic and compound. Atoms cannot be enjoyed; the compounds are binary and other combinations. Atoms are produced by separation of these binary and other compounds, while these arise from the conjunction of atoms. Compounds sometimes arise from separation and conjunction combined ; hence they are called pudgalas, because they “fill” (pur), and “dissolve” (gal). Although ” time ” is not properly an astikaya, because it does not occupy many separate parts of space [as mentioned in the definition], still it is a dravya [or tattva], as the definition will hold ; “substance” (dravya) possesses “qualities and action.” Qualities reside in substance but do not themselves possess qualities, as the general qualities, knowledge, etc, of the jiva, and form, etc, of the body, and the power of causing progress, stationariness, and motion into a place previously occupied, in the case respectively of ” merit,” ” demerit,” and akasa.
” Action ” (paryaya) has thus been defined ; the actions of a substance are, as has been said, its existence, its production, its being what it is, its development, its course to the end, as, e.g., in the knowledge of objects, as of a jar, etc, happiness, pain, etc ; in the pudgala, the lump of clay, the jar, etc ; in merit and demerit, the special functions of progress, etc. Thus there are six substances or tattvas [i.e. the five mentioned above and ” time “].
Others add more tattvas … Asrava is described as the movement of the soul called yoga, through its participation in the movement of its various bodies. As a door opening into the water is called asrava, because it causes the stream to descend through it, so this yoga is called asrava because by it, as by a pipe, actions and their consequences flow in upon the soul. Or, as a wet garment collects the dust brought to it from all sides by the wind, so the soul, wet with previous sins, collects, by its manifold points of contact with the body, the actions which are brought to it by yoga. Or as, when water is thrown on a heated lump of iron, the iron absorbs the water altogether, so the jiva, heated by previous sins, receives from all sides the actions which are brought by yoga (mixing of the soul with the body and actions).
Kashaya (” sin,” ” defilement “) is so called because it ” hurts ” the soul by leading it into evil states ; it comprises anger, pride, delusion, and lust. Asrava is two-fold, good or evil. Thus abstaining from doing injury is a good yoga of the body ; speaking what is true, measured and profitable, is a good yoga of the speech. These various subdivisions of asrava have been described at length in several Sutras. ” Asrava is the impulse to action with body, speech, or mind, and it is good or evil as it produces merit or demerit,” etc. Others, however, explain it thus : ” Asrava is the action of the senses which impels the soul towards external objects ; the light of the soul, coming in contact with external objects by means of the senses, forms the knowledge of respective objects or bodies.”
Bandha, ” bondage,” is when the soul, by the influence of “false intuition,” “non-indifference,” ” carelessness,” and “sin”, and also by the force of yoga, assumes various bodies occupying many parts of space, which enter into its own subtile body and which are appropriate to the bond of its previous actions. As has been said : “Through the influence of sin the individual soul assumes bodies suitable to its past actions; this is, bondage.”
The causes of bondage are false intuition, non-indifference, carelessness, and sin.
(a) “False intuition” is twofold, either innate from one’s natural character, as when one disbelieves Jain doctrines due to influence of former evil actions, or by influence of another’s teaching.
(&) ” Non-indifference ” is the non-restraint of the five senses, and the internal organ, from the set of six, earth, etc.
(c) “Carelessness” (pramada) is want of effort to practise the five kinds of samiti, gupti, etc.
(d) ” Sin ” consists of anger, etc. Here we must make the distinction that false intuition, etc, cause those kinds of bondage called sthiti and anubhava; yoga [or asrava] causes kinds called prakriti and pradesa.
” Bondage ” is fourfold, as has been said : ” Prakriti, sthiti, anubhava, and pradesa are its four kinds.”
I. Prakriti means “the natural qualities,” as bitterness or sweetness in the vimba plant or molasses.
2. Sthiti lasts beyond billions of units of time.
3. Anubhava is effect produced in different material bodies caused by our actions ; there exists a special capacity (anubhava) for producing their respective effects.
4. Pradesa is the entrance into the different parts of the soul by the masses, made up of an endless number of parts, of the various bodies which are developed by the consequences of actions.
Samvara is the stopping of asrava by which the influence of past actions (karma) is stopped from entering into the soul. It is divided into gupti, samiti, etc. Gupti is the withdrawal of the soul from that ” impulse ” (yoga) which causes mundane being. It is threefold, as relating to body, speech or mind. Samiti is acting so as to avoid injury to all living beings.
Moksha ( or Nirvana)
Moksha is the attainment with which there is an entire absence of all future actions, as all causes of bondage (false perception, etc) are ceased forever ; and, since all past actions are abolished in the presence of their causes, there arises the absolute release from all actions. As it has been said : “Moksha is the absolute release from all actions through decay (nirjard} of all actuated and potential causes of bondage and mundane being.”
Then the soul rises upward to the end of the world. As a potter’s wheel, whirled by a stick and by hands, moves on even after these have stopped until the impulse is exhausted, so the previous repeated contemplations of the embodied soul for the attainment of moksha exert their influence even after they have ceased and bear the soul onward to the end of the world.
Others hold moksha to be abiding in the highest regions, the soul being absorbed in bliss with its knowledge unhindered and itself untainted by any pain or impression thereof.
” The doctrine of the syad-vada arises from our everywhere, rejecting the idea of the absolute …” If a thing absolutely exists, it exists altogether, always, everywhere and with everybody, and no one at any time or place would ever make an effort to obtain or avoid it. The whole is thus summed up : Four classes of our opponents severally hold the doctrine of existence, non-existence, existence and non-existence successively, and the doctrine that everything is inexplicable (anirvachaniyata) ; three other classes hold one or other of the three first theories combined with the fourth.
Now, when they meet us with the scornful questions, ” Does the thing exist ? ” etc, we have a ready answer, ” It exists in a certain way,” etc. Syad-vada ascertains the entire meaning of all things. Thus said the teacher in the Syadvada-Manjari :
“A thing of an entirely indeterminate nature is the object only of the omniscient ; a thing partly determined is held to be the true object of scientific investigation. When our reasoning based on one point proceed in the revealed way, it is called the revealed Syad-vada, which ascertains the entire meaning of all things.”
” All other systems are full of jealousy from their mutual propositions and counter-propositions ; only the doctrine of the Arhat has no partiality and equally favours all sects.”
The Jaina doctrine has thus been summed up by Jinadatta-suri :
” The hindrances belonging to vigour, enjoyment, sensual pleasure, giving and receiving, sleep, fear, ignorance, aversion, laughter, liking, disliking, love, hatred, want of indifference, desire, sorrow, deceit … these are the eighteen faults (dosha) according to our system. The divine Jina is our Guru, who declares the true knowledge of the tattwas. The path of emancipation consists of knowledge, intuition and conduct. There are two means of proof (pramana) in Syad-vada doctrine – sense-perception and inference. All consists of the eternal and the non-eternal ; there are nine or seven tattwas. The jiva, the ajiva, merit and demerit, asrava, samvara, landha, nirjard, mukti … we will now explain each.
“ Jiva is defined as intelligence ; ajiva is all other than it ; merit means bodies which arise from good actions, demerit the opposite ; asrava is the bondage of actions, nirjard is the unloosing thereof ; moksha arises from destruction of the eight forms of karma or “action.” But by some teachers ” merit ” is included in samvara and ” demerit ” in asrava.
” Of the soul that has attained the four infinite things and is hidden from the world, and whose eight actions are abolished, absolute liberation is declared by Jina. The Swetambaras are the destroyers of all defilement, they live by alms, they pluck out their hair, they practise patience, they avoid all association, and are called Jain Sadhus. The Digambaras pluck out their hair, they carry peacocks tails in their hands, they drink from their hands, and they eat upright in the giver’s house; these are the second class of the Jain Rishis.
“A woman attains not the highest knowledge, she enters not Mukti, so say the Digambaras ; but there is great division on this point between them and the Swetambaras.”
A compendium of all thought and 16 belief – systems that men have lived with over extended period,
that they chose over others for obtaining a life and values perspective to guide themselves through …
Chapter II : The Buddhist Belief System
Puranas, the traditional record of dynasties and kings place the great Buddha about 18th Century BC, a time of great chaos and uprootedness, just after the River Sarasvati had dried up and life was displaced from its settled origins in its valley in present day Gujarat, Rajasthan and Haryana. People moved North into Punjab and towards East along the the course of rivers Ganga and Jamuna.
These eastern regions in Kosala and Magadha were already populated
and the massive migrations from the West led to much social conflict and churn through survival pressures, power quests and aspirations to affluence. It was a melting pot of gigantic proportions, which threw up several alternate life-views while people picked up their lives with severe ethical and moral questions on the social and personal perspectives they all had largely subscribed to before, through the millennium after the Kurukshetra War that had laid to waste millions of lives and ushered in a new world order. The drying up of the River Sarasvati was no less catastrophic, concomitant as it was with a number of frequent famine cycles.
In those interesting times, the Buddha’s way was a great call for moderation. It was universally heard, appreciated and adopted, though expectedly life throw up the extreme alternates as well. Charvaka’s materialist atheism was one of them.
Buddhists observe : The reasons you (Charvakas) lay down to establish the difficulty of ascertaining invariable concomitance are unacceptable, inasmuch as invariable concomitance is easily cognisable by means of identity and causality. It has accordingly been said : ” From the relation of cause and effect, or from identity as a determinant, results a (specific) law of invariable concomitance … not through mere observation of the desired result in (other) similar cases, nor through the non-observation of it in (other) dissimilar cases.”
On the hypothesis (of the “logician” Naiyayikas) that it is concomitance and non-concomitance, say, A is where B is and A is not where B is not, which determines an invariable (cause and effect) connection, but that the unconditional ( or unconditioned) attendance of the major or the middle term is unascertainable in all instances, it being impossible to exclude all doubt with regard to instances in past and future and present but unperceived … an inadequacy that also affects the Buddhist system … the latter says, “Not so, for such a supposition as that an effect may be produced without any cause would destroy itself by putting a stop to activity of any kind; for such doubts alone are to be entertained that do not implicate us in practical absurdity; as it has been said : Doubt terminates where there is a practical absurdity.“
And, if a man does not allow inference as a form of evidence, pramana, one may reply, “You merely assert thus much, that inference is not a form of evidence : Do you offer no proof of this assertion, or is there one you have ? The former alternative is not allowable according to the maxim that bare assertion is no proof of the matter asserted. Nor is the latter alternative any better, for if while you assert that inference is no form of evidence, you produce some truncated argument (to prove, i.e. infer the contrary), you will be involved in an absurdity, just as if you asserted your own mother to be barren !
Besides, when you (logician) affirm that the establishment of a form of evidence and of the corresponding fallacious evidence results from their homogeneity, you yourself admit induction by identity. Again, when you affirm that the dissent of others is known by the symbolism of words, you yourself allow induction by causality. When you deny the existence of any object on the ground of its not being perceived, you yourself admit an inference of which non-perception is the middle term.
Hence has the Tathagata said : The admission of a form of evidence in general results from its being present to the understanding of others. The existence of a form of evidence also follows from its negation by a certain person.
All this has been fully handled by great authorities; and we desist for fear of an undue enlargement of our essay.
Buddhists discuss the highest end of man from four standpoints, subscribers to which are respectively categorised as Madhyamika, Yogachara, Sautrantika and Vaibhashika. The Madhyamika adopts the doctrine of universal void (nihilism); Yogachara, of an external void (subjective idealism); Sautrantika, of the inferability of external objects (representationism); and the Vaibhasika, of the perceptibility of external objects (presentationism).
Thus the venerated Buddha, the one teacher, has disciples of four kinds, in consequence of this diversity of views; just as when one has said, “The sun has set,” the adulterer, the thief, the divinity student, and commoners understand that it is time to set about their assignations, their theft, their religious duties, household chores and so forth, according to their several inclinations.
In effect, the Buddhist belief may be simply expressed as :
All is momentary;
All is pain;
All is like itself alone; and
All is void.
The Buddhist thus drives the non-physical, non-ephemeral nature of the soul :
” What has rain and shine to do with the soul ? Their effect is on the skin of man. If the soul were like the skin, it would be non-permanent ; and if the skin were like the soul, there could be no effect produced upon it.”
Dilating on existence of beings and things, celestial bodies included, it is perceived that each of them change in part or full, without exception, in short and long term, and are replaced by another, like or unlike. They all – positive projections in existence – are hence categorised as “momentary.” And the “infinite” universal or mother existence that contain these successive momentary entities in existence is neither perceived nor is cognisable by any other valid means. Hence the universal infinite from which these entities form and into they unform, that permanence with character contrary to all these in existence, is void or non-existence. Therefore it has been said by Jnana-sri (Buddha, the knowledgeable) :
What is … is momentary, as a cloud, and as these existent things.
The power of existence is relative to practical efficiency and belongs to the ideal, but this power exists not as eternal in things eternal (ether, etc).
Each entity has only one form, otherwise one thing could do the work of another.
Conformably it has been said … ” Great is the dexterity of that which, existing in one place, engages without moving from that place in producing itself in another place. This entity (universality) is not connected with that wherein it resides, and yet pervades that which occupies that place : great is this miracle. It goes not away, nor was it there, nor is it subsequently divided, it quits not its former repository : what a series of difficulties ! “
If you ask : On what does the assurance rest that the one exists in the many ? You must be satisfied with the reply that we concede it to repose on difference from that which is different (or exclusion of heterogeneity). We dismiss further prolixity.
That all transmigratory existence is identical with pain is the common verdict of all the founders of institutes, else they would not be found desirous to put a stop to it and engage in method for bringing it to an end. We must, therefore, bear in mind that all is pain, and pain alone.
If you object : When it is asked, “like what ? you must quote an instance,” we reply : Not so, for momentary objects self-characterised being momentary, have no common characters, and therefore it is impossible to say that this is like that. We must therefore hold that all is like itself alone.
Objects are not determined by any one of the four alternatives. Hence it has been said …
“A religious mendicant, an amorous man, and a dog have three views of a woman s person, respectively that it is a carcass, that it is a mistress, and that it is a prey.”
In consequence of these four points of view – Madhyamika, Yogachara, Sautrantika and Vaibhashika – when all ideas concerning any or all entities are come to end, to their final extinction, the result is a void. To be true, there is nothing more to be taught : The student has only two duties, interrogation and acceptance. Of these, interrogation is putting forth questions in order to attain knowledge not yet attained here and now. Acceptance is assent to matters enunciated by the teacher.
Critically speaking, the nihilists on the Budhist way are excellent at assenting to that which the religious teacher enounces but defective in interrogation, whence their traditional designation of Madhyamikas (or mediocre). The “method” does not answer the question : Who is witnessing the void, and how ? If the void itself is witnessing it, then it could hardly be void proper !
Yogacharas, on the other hand, seem to realise the predicament : they accept the four points of view proclaimed by the spiritual guide and the void of external things, but question : Why has a void of the internal (or baselessness of mental phenomena) been admitted ? Their reasoning is : Self-subsistent cognition must be allowed or it will follow that the whole universe is blind.” Therefore does Dharmakirti proclaim, ” To one who disallows perception, his vision of objects is not competent (to start with).”
Likewise, the Sautrantikas hold that the absence of external world is untenable, as wanting evidence, which the Vaibhasikas provide while admitting the perceptibility of external objects. It brings the “truth” content in Buddhist thought to a full circle !
The testimony of one’s own consciousness however is an important contribution by those Buddhists who continued their contemplation along the lines of prevailing Yoga – Sankhya studies. Sense perception occasioned by six cognitions : sound (ear), touch (skin), colour (eye), taste (tongue), smell (nose) and, in addition to traditional inclusions, pleasure (mind). The four conditions necessary to sense-perception are : data, suggestion, medium, and the dominant (organ). For instance, the form of blue is the data in our understanding, cognised upon a suggestion in our sight, through the medium if light and the dominant eye organ.
So too with the universe, our perception of which consists of mind and five kinds of its modifications : sensational, perceptional, affectional, verbal, and impressional. Of these, the sensible world is the sense organs and their objects, the perceptional world is the stream of subject-recognitions and of presentments of activity, the affectional is the stream of feelings of pleasure and pain generated by the two aforesaid worlds, the verbal (or symbolical) world is the stream of cognitions conversant about words … the words ” cow,” and so forth, and the impressional world is constituted of the miseries … as desire, aversion, etc caused by the affectional world, the lesser miseries … as conceit, pride, etc, and merit and demerit.
Reflecting, therefore, that this universe is pain, an abode of pain, and an instrument of pain, a man should acquire a knowledge of the principles and the method of eliminating this pain. Hence it has been said, “The principles sanctioned by Buddha are, to the saint, the four methods of eliminating the aggregate of pain.” In these words the sense of pain is known to every one; the ” aggregate ” means the cause of pain.
This aggregate is twofold, as (1) determined by concurrence or (2) determined by causation. Of these, there is an aphorism comprising the aggregate determined by concurrence, ” which other causes resort to this effect ; the condition of these causes thus proceeding is concurrence ; the concurrence of causes is the result of this only, and not of any conscious being ” … such is the meaning of the aphorism. To exemplify : A germ, caused by a seed, is generated by the concurrence of six elements. Of these, earth as an element produces hardness and smell in the germ; water as an element produces viscidity and moisture; light as an element produces colour and warmth ; air as an element produces touch and motion ; ether as an element produces expansion and sound ; the season as an element produces a fitting soil, etc.
The aphorism comprising the aggregate determined by causation is : “With the Tathagatas, the nature of these conditions is fixed by production, or by non-production ; there is continuance as a condition, and determination by a condition, and conformity of the production to the cause ; the nature of these conditions, that is, the causal relation between the cause and effect, results from production or from non-production. That which comes into being, provided that something exists, is the effect of that as its cause ; such is the explanation of the nature (or causal relation). Continuance as a condition is where the effect is not found without its cause. Determination by a condition is the determination of the effect by the cause.
One might interpose that the relation of cause and effect cannot exist apart from some conscious agent. For this reason it is added that there existing a cause, conformity of the genesis to that cause is the nature which is fixed in conditions (that is, in causes and effects) ; and in all this no intelligent designer is observed.
Emancipation is the suppression of these two causal aggregates, or the rise of pure cognition subsequent to such suppression. The method (path, road) is the mode of suppressing them. This method is the knowledge of the principles. Such is the highest mystery.
As an anecdotal instance, the name Sautrantika arose from the fact that the venerated Buddha said to certain of his disciples who asked what was the ultimate purport (anta, end) of the aphorism (stitra), “As you have in quired the final purport of the aphorism, be Sautrantikas.” Thus did the name come to be.
It should not be contended that a diversity of instruction according to the disciples modes of thought is not traditional (or orthodox) ; for it is said in the gloss on the Bodha-chitta :
” The instructions of the leader of mankind (Buddha), accommodating themselves to the character and disposition (of those who are to be taught), are said to be diverse in many ways, according to a plurality of methods. For as deep or superficial, and sometimes both deep and superficial, these instructions are diverse, and diverse is the doctrine of a universal void which is a negation of duality.”
It is well known in Buddhist doctrine that the worship of the twelve inner seats (dyatana) is conducive to felicity.
” After acquiring wealth in abundance, the twelve inner seats are to be thoroughly reverenced ; what use of reverencing aught else below ? The five organs of knowledge, the five organs of action, the common sensory and the intellect have been described by the wise as the twelve inner seats.”
The system of the Buddhists is described as follows in the Viveka-vilasa :
” Of the Bauddhas, Sugata (Buddha) is the deity, and the universe is momentarily fluxional ; The following four principles in order are to be known by the name of the noble truths : Pain, the inner seats, and from them an aggregate is held, and the path (method). Of all this, let the explication be heard in order…
Pain, and the features of the embodied one, which are declared to be five – sensation, consciousness, name, impression, and form.
The five organs of sense, the five objects of sense, sound and the rest, the common sensory, and the intellect (the abode of merit), these are the twelve inner seats.
This should be the complement of desire and so forth, when it arises in the heart of man. Under the name of soul’s own nature, it should be the aggregate.
The fixed idea that all impressions are momentary is to be known as the path, and is also styled emancipation.
“Furthermore, there are two instruments of science, perception and inference. The Bauddhas are well known to be divided into four sects, the Vaibhashikas and the rest. The Vaibhashika highly esteems an object concomitant to the cognition ; The Sautrantika allows no external object apprehensible by perception ; The Yogachara admits only intellect accompanied with forms ; The Madhyamikas hold mere consciousness self-subsistent. All the four (sects of) Bauddhas proclaim the same emancipation, arising from the extirpation of desire, etc, the stream of cognitions and impressions.”
” The skin garment, the water-pot, the tonsure, the rags, the single meal in the forenoon, the congregation, and the red vesture, are adopted by the Bauddha mendicants.”
Though occasioned by a few conversations I had on social media, the topic has been with me for about two decades now : the fallacy in Buddhist thought, if one is looking for truth. For our world of action, there is no better subscription than the Buddhist way. For, it is in the very tenor of what the great Buddha himself presented in the new path : action … terminate absolutely the (lower) desires to end misery in your life and the world about … evolve out of even the (higher) desires to end absolutely the cycle of karma and rebirth.
Keeping the context of cultured thought of the times in which Buddha stood up and presented his own is important, if one is not to merely imagine and project one’s own meaning to what Buddha held forth in his assemblies. He disdains the rituals of Vedic or the later Sindhu-Sarasvati religious culture and he is silent on the ” God ” concept that tradition was then full of. It simplifies much in people’s life, freeing their attention to concentrate on the job at hand : action, on what to do, how to live one’s life, what to believe of what is manifest, which to regard as right or the correct path, how to decide … the entire life and values perspective in short that enables us to critically view our life and situational instance, and act in its accord.
What I see instead is that people, both hard core and romantic subscribers of Buddhist way, are reposing more and more of their quest for truth in it. It just leads to a jumboorie of imagined truths, the kind that Carl Jung warns us about : Enlightenment is not a matter of raising clouds of light within us; it is to illumine the very darkness all about.
Truth, in Buddhist way, can only be speculative, which in itself is a fine thing to do. But since it says, “overcome the self,” its followers presume that the directive means “negate the self.” It implies that the self is either a non-existent entity that we regard as existing through ignorance or that it exists but only until we are able to “eliminate” through our effort.
The first implication is a philosophical one, and still begs the question : So, what exists, in truth ? The second categorically means that the self does not exist in truth, and leads us back to the first. Without attempting to answer the ultimate question, let us revert back to the original directive Buddha proposes : Overcome the self. To me, in its context, it means that we become more powerful than the desiring self, the one which takes us over and commits acts that leads to misery for ourself and the world around us. That, we should win it over and make it subservient to our dictates, to the values perspective that Buddha clearly lays out. It is not a call for negating our very self, for there has to be one even for “overcoming the self.”
To sum : Buddhism could be a great way to action, to live and reduce misery, if not end it. But there is no truth in.
Personally, I find the Buddhist way a trifle too contradictory to something that I regard as non-negotiable : Life is; embrace it.
How is one to embrace life, if all of life and the world is nothing but misery ?
How does the anecdotal Buddha recommend joy, and advise us to enjoy our wealth but with offerings to others ?
A Travel Diary
By Nicholas Roerich
[ Published by Claude Bragdon ]
Part VII : INDIA (1924)
In the first full moon after New Year, which fell this year on the twentieth of February, there was the annual festival in Tashi-ding. The miracle of the self-filling chalice occurs at the time.
Since ancient days—more than eight generations ago—this miracle has been ordained. From a designated spot in the mountain river a small vessel of water is drawn and poured into an ancient wooden chalice. In the presence of witnesses, representatives of the Maharajah of Sikkim, the chalice is closed and hermetically sealed. A year later at sunrise during the same full moon, the chalice is unsealed amidst due ceremony and the quantity of water is measured. Sometimes the water has diminished but sometimes it has increased considerably. In the year of the great war the water tripled in quantity, which meant war. Now the water has diminished by half, which means famine and disorder.
This evil omen has been intensified by another sign. On February twentieth there occurred a complete eclipse of the moon. Never has there been so evil a sign.
The trumpets sound, the whistles shriek, the people in costumes, as though from the “Snowmaiden,” proceed to the great stupa. The choir, singing, winds its way around the crowds. (extra space below – no indent)
Many prostrate themselves. The drums of the lamas resoundingly thunder. At this moment darkness falls athwart the clear moonlight ! The golden fires of offerings gleam out as though against black velvet. Occurs a complete eclipse ! The demon Rahu has stolen the moon ! Never was it so until this day of miracle in Tashi-ding.
Said Asura Rahu to the sun : “Because thou hast carried away Razayana by deceit, I shall swallow thee, god of sun, at that time when, on the thirtieth day, you will unite the knots of the orbit!” And further Rahu pronounced a prophetic threat : “In penalty that thou, moon, although recognizing me, commanded that I be cut asunder, I shall seize thee and devour thee on the date of the fifteenth, during the time of the full moon!” And attentively the people are watching the eclipse of the moon and sun and beat upon the drums and threaten Rahu.
But there was also one good omen. At sunrise the head lama beheld garlands of fire starting to glow upon the peaks of the mountains.
When the moon was restored to the world, the dancing commenced around the main stupa, a typical Russian round. The songs are also like the Russian; their import is spiritual. “In a monastery dwells our Lord Buddha. We bring to him our offering”—so begins one song; or “Mighty is the sacred book but I shall find a spot for it close to my heart” or, “I recollect the sacred monastery.”
In a white kaftan the artist who decorated the local temple approaches. We have arranged for him to go with us to paint the Blessed Maitreya. He will demonstrate the technique of the local painting.
Red, yellow, white, purple kaftans; women’s sleeves of crimson, green and white. Peaked hats, fur-edged. The people talk, sing, and for two nights walk around the stupa.
They are touching their foreheads to the stone upon which the teacher, Padma Sambhava gave his benediction of the site. They walk around another stone bearing the imprint of the teacher’s foot and the imprint of hoofs and paws of beasts. And again the chorus marches around the stupa, singing of the fulfillment of all desires.
Entering the temple, you walk along your left up to the wall of the altar. Within the temples of the Yellow Sect, in the center of the altar wall, is the statue of Buddha. Or now, perhaps Maitreya-Buddha is at the right. Sometimes the lower temple is dedicated to Padma Sambhava and the upper one to Buddha. These positions are closely related to the inner meanings of the teachings : Buddha represents heaven; Padma Sambhava the earth. Upon the side niches are images of Avalokiteshvara— a spiritual conclave of brotherhood, many-headed and many-armed, like our Russian Hundred-Armed One. There are also statues of the “Keepers of Lightning,” of the founders of Monasteries and of sixteen Arhats, sitting in carved caves. Upon the altar are lamps and various offerings, seven chalices with water, a saucer of rice, censers with incense, a shrine with relics.
The walls are generally covered with frescoes, especially one wall, that of the altar. At the entrance stand the images of the guardians of the four hemispheres. In every temple will be found an image of the seven treasures vouchsafed to humanity; among them on a white horse is the image of the miraculous stone.
In a special compartment are kept the sacred books. The common dream of the monasteries is to increase the number of books; but books are expensive—a sacred volume costs up to a thousand rupees.
Especially touching is the service of the thousand lights, in the evening, here in the low frescoed temple, with its columns and ornamented beams. In the center is a long table on which fires are set; along the walls also stand rows of lights, and this sea of fires caressingly undulates and sways, wrapped in a veil of smoke from the sandalwood, wild mint and other fragrances, which are consumed in the urns. During this service the singing, too, is of exquisite harmony.
Along all paths, the caravans of the pilgrims wind their way. High saddles are covered with bright fabrics. Wild white ponies are bearing the bulging-bellied luggage. There are crowds of pilgrims seeking a resting place for the night. Here and there are a few banners raised in memory of the living and oftener for the dead. A crowd up to 1,200 collects together—but a peaceful, good crowd.
At early dawn, long before sunrise, when the snows on the mountain are still soft amber, the camp begins to stir. The drone of life creeps along and broadens; the cadence of early prayer mingles with the stamping of horses and mules.
In the morning, a procession makes its way toward our tents. The head lama himself proclaims the bringing of gifts. After him follow high uplifted trays with rice, with the ribs of a ram, with sugar-cane, with ale and fruit. The lama himself makes the offering to our traveling kitchen.
Amidst the stupas are spread the tents of the pilgrims. Here under a green canopy are sitting lamas from Tibet. Women are turning for them the lengthy pages of the prayer book. The lamas are intoning Tantrik songs, to the sounds of hand drums and gongs. Where is Stravinsky, Stokovsky, Prokofieff, where Zavadsky, to portray the powerful modes of these stirring calls ? And how fine is the white-gold face of her who turns the pages before the singers.
Not far off, a group from Nepal are clapping hands in rhythmic beat and chanting. In the center, a woman, with features unmoved, ecstatically dances the Sherpa Dance, full of the fine gestures of conjuration. Sometimes she moves her hands in a fluttering motion like a bird and utters a weird birdlike call. It is indeed striking.
There the wanderers from Bhutan are praying under a red canopy. Before the distribution of the healing waters, a sacred procession walks around the stupas. In the front are trumpeters in high red hats; after them the lamas in tiaras, and behind are borne a long row of sacred books.
At sunset, within the tent, the head lama quietly speaks of the sanctuaries of Sikhim. He relates the “miracles” which he has heard, or has himself seen; of the buzzing of swarms of invisible bees; of the singing and celestial music; of the apparitions of sacred images. At our departure the lama pointed out two gracious omens. Upon our way, coming to meet us, were three brimming bamboo water-pails carried by water carriers and two woodsmen with full fagots of wood.
Tashi-ding is one of Sikhim’s prominent sites and belongs to the parish of a great monastery, Pemayangtse, and is a day’s travel away. It is also on the peak, standing like a bulwark. It has been newly rebuilt. Its renovation has been done with such sensitiveness that even the most recent painting gives you joy by its fine and ingenious decoration. And the carvings on the casements are fairylike. And the tall heavy doorways lead you into the wooden temples of Russia. Dignified are the head lamas with their festive purple garments and with their impressive red tiaras adorning their heads. Nevertheless one recalls with most pleasure the eighty-year-old abbot of Tashi-ding, ever zealous and careful to improve his structure, with his economical eye penetrating everywhere.
Behind the gates of Pemayangtse are standing as guardians three-hundred-year-old ancient trees—like the fairy forest of Berendey. A tiny street of the lamas’ homes is like the suburb of Berendey, painted and ornamented with its many-colored porches and stairways.
Here is “Heaven’s Sacred Mountain” and upon its peaks shines a small mountain lake. There is also a small temple erected on the spot where the founder of the Red Sect in Sikhim lived. From Dubdi, the founder passed to the Sacred Lake and thence into the ancient Sanga Chöling.
The four most ancient monasteries of Sikhim are Dubdi, Sanga Chöling, Daling and Robling. And the meanings of their names are noble ones : “Palace of Meditation,” “Island of Secret Teaching,” “Island of Lightning” and “Island of Happy Striving.”
An excellent monastery is Sanga Chöling; nor do we forget Daling with its blue-white, porcelain-like entrance amidst a bamboo grove. Here at the altar is preciously kept a sealed box containing relics of the founder of the monastery. There are banners—gold on a black background. In Sanga Chöling there are no relics, but there lies a stone made sacred by the blessing of the founder; when the life in the monastery is undefined the stone is firm, but each besmirching of life makes the stone crack.
Here are those tiny doors, beloved to me in Novgorod and Yaroslavl. Here is beautiful fresco painting. Here are the polychrome ornaments entwining all casements of the windows and doors. Here are the same rounded backs of pilgrims devoted to the faith, and the fires of dedicated offerings. Our coolies are also lighting a fire—a true widow’s mite. And above them adamantly rises “the Keeper of Lightning.”
Although the teacher, Padma Sambhava, was never in Pemayangtse, yet in the monastery are kept the things which belonged to this founder of the religion. The things are kept sealed but on some occasions are shown; a garment, headdress, beads, tiny bells of a wondrous chime, two magic daggers and a small exquisite image of Buddha.
And the trumpets sound more thunderous in Pemayangtse and the dragon guardians seem more terrifying and the influence of the monastery is greater. The ruins of the palace of the Maharajah are near. According to the biblical custom the first Maharajah was chosen to reign by the head of the religion. But there is no figure of Maitreya in the big monastery.
A few solitary temples with a single fire before them, surrounded by peach and rose flowers and intertwining orchids and wild peonies, indicate closer the path of simple attainment of the Teaching.
Out of the forest walks a peasant and his head is adorned with white flowers. Where is this possible? Only in Sikkim.
The motley figures of hell are being trampled down by the powerful feet of the White Guards. Red and green “guardians of the entrances,” many-armed and with horrible grins, are threatening the violators. In explosive gasps flare up the gold tongues of the primeval flame. The misty aureoles of lights are glowing. . . .
With cold respect or else with a clerical sense of the scientific, do we examine the Tibetan and Nepal banner-paintings in the British Museum, the Musée Guimet in Paris, or the Field Museum in Chicago. But in a completely different attitude do we approach the same paintings on this site, and they speak to you quite differently. Every gesture of Buddha’s hand is of vital meaning for the local world. The good and evil entities with their endless symbols are transformed from ornaments into a living epos. The images are enfolded in a stirring harmony of tones. The finest of these are of ancient work although the new paintings are also at times excellent.
Let us predict for these images a great future—just as twenty years ago the future importance of the old Russian ikons was predicted. Merited attention has been given to the Chinese and Japanese art. An elaborate literature has expressed this free art concisely. But after a study of classic Egypt, after the subtlety of Japan, after the romance of China and after the arabesque of the Persian and Mogul miniature, now appears a new object for study and admiration.
The art of Central Asia is coming to the fore. In the fiery fantasy; in the dignity of the fine form; in the intense and complex gradation of tones is manifested this completely unique and striking art. But in its quiescent expression this art responds to the mystery of the cradle of humanity. In itself it forms Asia, to which in time shall be directed inquiries and researches. Only, it is necessary to knock upon the doors of this beauty without threats, without weapons, without pillage. With full readiness must we gather the pearls of profound and anonymous achievements; without superficial scientific hypocrisy and without bribed treachery.
To study the life of a nightingale by first killing it — is it not barbaric ?
One remembers keenly some objects discovered by Kozloff in Kara-khoto in Mongolia. Especially does one recall the wondrous image of the woman’s head. If such a people lived in the silenced cities of the deserts — how far were these places from being a wilderness !
Wisely, wisely did the deserts succeed in guarding for posterity new treasures, and not only material treasures. . . . One must recall not only the swords of the Tartar in measuring the life of Central Asia. There are also the tents of all travelers and searchers. Even to the Khan’s camps were summoned the finest of artists.
I remember how badly fared one young doctor who was sent to Urga in Mongolia for service. Poor soul, he knew not what and how to search. If the young generation could realize what treasures were prepared for it, and lie at the edge of the road — unlifted. Sometimes it is only a question of lifting up the treasures.
A little shepherd boy found 120 pounds of gold in Scythian objects, because he was attracted by the glimmer of metal which sparkled on the slope of the hill, washed off by the rain. How many such sparks are glimmering ! But often our eyes are dulled by laziness.
The blessed Maitreya is always represented crowned by a wreath, in a great image. In Tashi-Lunpo, the monastery of the Tashi-Lama, three years ago there was placed a gigantic image of Maitreya, bearer of the new age of universal Unity. This idea has been invoked with the new approaching era of Tibetan chronology.
During the service in the temples, smoking Tibetan tea is passed around. Therein is the idea of the grail in this filling of the vessels before the Blessed Image. One must never leave the vessel empty — this is contrary to the custom of the East. Then the gigantic trumpets are sounded, like the voices of storm and thunder, with their summons to the future. Backs adorned with their purple mantles are bent low, thinking of the future. And like a fiery field, under the image of the Dream of the World, one hundred and eight fires (108) are glimmering.
In a special compartment are guarded the masks of the keepers. Is it possible that these frightful visages can symbolize the way of benevolence ? However, these are not symbols of benevolence but symbols of earthly elemental forces. For there is the heaven and the earth. Even the physical world of Tantrik teaching, which has been so degraded in modern understanding, must be conceived sublimely. The teacher, Padma Sambhava, would not have proclaimed only a physical teaching.
I look upon an ancient painting of the Monastery Daling. Here are the acts of the teacher, Padma Sambhava. All his forces are represented in action. Here is the teacher as a black-hatted lama with Solomon’s Star upon his headdress, striking a dragon. Here is the teacher summoning the rain. Here he saves a drowning one; he charms small evil spirits; weaponless, he conquers beasts and by a magic weapon he smites a tiger, first covering his head with the sacred triangle. Here he makes harmless the serpents; here he conjures the stormy current; and he sends rain. Now he fearlessly converses with the gigantic mountain spirit. Here the teacher flies above all mountains. Now out of the shelter of the cave he hastens to comfort the world. And finally in the circle of a poor family, he prays for a benign sea voyage for the absent master of the house. No matter how clouded is his teaching now, its foundation stills gleams through.
Or again, another ancient painting: “The Paradise of Padma Sambhava.” The teacher sits in the Temple surrounded by the Righteous Ones. The Temple stands upon a mountain separated from the earthly world by a blue river. Across the river are stretched white hatiks (scarfs) and upon them the self-denying voyagers are crossing to the temple. A clear picture of the illuminated ascent ! Of course, his commentators have besmirched even this manifestation. How encrusted with false grimace are all religions !
Of course, the teacher, Tsong-kha-pa, is still nearer. He rose beyond the confines of magic. He forbade the monks to have recourse to magic powers. His teaching — that of the Yellow Lamas — seems less spoiled.
On New Year’s Eve, February 4, after sunset, the fires in the monasteries upon the hill dart up. And the ringing gongs and the far-away drums reverberate. … In the morning are held the dances.
The Tibetan tailor is making kaftans. He takes all measurements with his eye, but most astonishing is it that the kaftan comes out well-fitting. And all this is not done without care ! The quality of gold for the trimming, the color of the lining and the length—all this is thought out. The local homespun is very narrow and one is astonished how evenly they can smooth the many seams.
If we take the accredited historical data of the last century it is astonishing how definitely the folk-consciousness was freed from the obvious survivals of the middle ages. Those who defend such survivals should examine these historic paths and convince themselves and realize that what is occurring now is not accidental but under rational guidance and control. He who fails to recognize this rationality, cannot understand evolution.
In sudden support of fundamental Buddhism, the realist of realists, Huxley says, “No one but a superficial thinker rejects the teaching of reincarnation as nonsense. Like the teaching of evolution itself, reincarnation has its roots in the world of reality and is entitled to the same support commanded by every consideration which evolves from analogies.”
Two beautiful characterisations of Buddhism : “As a lion unafraid by noise. As a wind beyond being captured by a net. As a lotus leaf impervious to water. As a rhinoceros treading in solitude !” — “The study and manifestation of energy in all its forms. Energy of armament. Energy of application in action. Energy of dissatisfaction giving birth to the eternal striving which brings man into the cosmic rhythm.” So said Asanga.
Where, then, is the inactive pessimism ? Where is the philosophy of despair, as Buddhism is sometimes called by persons of small comprehension. How many books have been written under the false romanticism of the nineteenth century ? How many scientists, not versed in the languages, have fed their minds with these vague sour conclusions ? And now there has appeared again an image — Buddha, with a sword, with leonine daring, armed with all energies, within the universal structure, cosmic in striving.
“Watch the movement of the stars, as one who participates in them, and constantly consider the transmutation of one element into another, because such a process purifies one from the grime of earthly life.” So reflects Marcus Aurelius.
So also says an educated Hindu from out the Himalayas.
L. Horn writes : “With the acceptance of the teachings of evolution, the old forms of thought everywhere are crumbling. New ideas arise in the place of outlived dogmas and we have before us the spectacle of a general intellectual movement in a direction becoming ever more strange — parallel with eastern philosophy.
“The unheard-of speed and variety of the scientific progress current in the last fifty years cannot but call forth an equally unprecedented hastening of thought in the broad non-scientific circles of society. That the highest and most complete organisms develop out of the simplest organisms; that upon one physical basis of life stands the whole living world; that there cannot be traced a line which divides animal and vegetable kingdoms; that the difference between life and non-life is a difference in gradation and not substance — all this already has become commonplace in the new philosophy. After the recognition of physical evolution it is not difficult to say that the acknowledgment of psychic evolution is only a question of time.”
The observation of the East astonishes and rejoices one. And not the obvious power of observation which leads to a dead stereotype; but observation, fine and silent in its substance. One remembers how the teacher asked the newly arriving pupil to describe a room, but the room was empty and in a vessel was swimming only a tiny fish. In three hours the pupil wrote three pages, but the teacher rejected him saying that about this one little fish he could have written all his life. In technical imitation is revealed the same sharp observation.
In the adaptation of the meter of a song, in the character of a call, in movements, you see an all-powerful culture. Somewhere the Hindus, enveloped in their mantles, were compared to Roman senators. This is an inane comparison. Rather liken them to the philosophers of Greece, and still better, call them the creators of the Upanishads, Bhagavad-Gita, Mahabharata. For neither Rome nor Greece existed when India was flourishing. And the latest excavations begin to support this indubitable deduction.
In the Tao Te Ching are drawn the following subdivisions of the types of scientists : “Scientists of the highest class, on hearing about Tao, seriously bring their knowledge into life. Scientists of the middle grade, on hearing about Tao, sometimes observe it. And sometimes lose it again. The scientists of the lowest class on hearing about Tao, only laugh loudly at it.”
Lao Tze knew.
Hindus regard objects of art with fine understanding. From a Hindu, you naturally expect an interesting approach and unusual remarks, and so it is. Therefore to show paintings to a Hindu is a real joy. How captivatingly they approach art ! Do not think that they are occupied only in its contemplation. You will be astonished by their remarks about tonality, about technique, and about the expressiveness of the line. If the observer be long silent, do not think that he has become tired. On the contrary this is a good sign. It means he has entered into a mood, and one can expect from him especially interesting deductions. Sometimes he will tell you a whole parable. And there will be nothing vulgar or crude in it. It is astonishing how transformed are the people of the East before the creations of art. Indeed it is more difficult for a European to enter into the current of creation and as a rule he is less able to synthesize his impression.
In the epic designs of India all can be coördinated. If in the crowd, your next neighbor should be a skeleton, pale with leprosy, you are not frightened. Next to you will lean a Sadhu, colored with blue stripes and with a head-dress made of cow dung. You are not surprised. A Fakir with toothless cobras will cheat you. You are smiling. The chariot of Juggernath crushes the crowd — you are not astonished. There is a procession of fearful Nagis of Rajputana with blades like curved fangs. You are calm.
And where are those for whose sake you have come to India ? They do not sit in the bazaars and they do not walk in processions. And you will not enter their dwellings without their consent. But do they really exist ? Are not leisurely authors writing about them only for the sake of being unique ? Yes, yes, they exist, and there exists their knowledge and their skill. And in this sharpening of human qualities is being exalted all human substance. And no leprosy will turn you away from India.
All that takes place at the metapsychical institute in Paris — the experiments of Nötzing and Richet in ectoplasm; the experiments of Baraduque in the photography of physical emanations, the works of Kotik in the exteriorisation of sensitiveness and the attempts of Beckhterev in thought – transmission at a distance — all this is familiar to India. Only, not as unbelievable novelties, but as laws long since known. They speak little on these themes, because of the dearth of scientifically enlightened fellow – conversationalists.
The ancient method of Hinduism and Buddhism is to open the doors to him who knocks, but not to call any one and not to coerce any one. But the quality of the knock also must be powerful. In the practical teaching of Buddhism, independence of consciousness is sharply emphasized, and as its consequence, an unconquerable forbearing and all-conquering patience. The greatest patience will win a victory. So let the ignorant deniers immerse themselves in the true East to learn and to absorb the power of containment.
Two characteristic episodes are related about the Tashi Lama. When he was in India, he was asked whether he possessed any psychic powers. The Tashi Lama silently smiled. In a short time, though closely surrounded by guards and officers, he suddenly disappeared. All search was in vain. Finally, after a considerable period of time, the officers saw him calmly sitting in the same garden and around him were running, in fruitless search, the guards.
This incident reminds me of Gorki, who many years ago told me that he himself saw vivid images of Indian cities upon the blank metallic leaves of an album, which was shown to him once in Caucasia by a Hindu. With all his realism, Gorki absolutely affirms that he saw in vivid colors that which the Hindu pointed out to him. Greetings to Alexei Maximovitch !
Attraction by thought is astonishing. The desire was expressed to have an old Tibetan Buddha, but this is already difficult now. We spoke and thought among ourselves how to get it. In a few days came a lama and brought an excellent Buddha : “The lady wanted to have a Buddha and I am told to give the Buddha from my house altar. I cannot sell the sacred image — accept it as a gift.”
“But how did you know of our desire to have a Buddha ?”
“The White Tara came in a dream and told me to bring it to you.”
And so it happens.
Recently we read in the Statesman that the lowest castes of India begin willingly to accept Buddhism. Rabindranath Tagore, in a talk with Gandhi, spoke against castes. Out of the mouth of a Brahmin this avowal is significant. Many significant and beautiful signs.
Special attention must be given to the Puranas — therein are many most valuable indications : “When the sun and the moon, and Tishya and the planet Jupiter are in one mansion, then the Krita (Satya) age will begin.” So does the Vishnu Purana point out the age of Maitreya.
Lamas are constantly coming to us. They spread paintings on the lawn; and chantingly pointing with a little stick, they relate a whole epic. The vivid colors of the paintings merge with the natural colors of nature. The visual reactions have been valued since long ago. A nun comes. She sits at the threshold and throwing back her handsome head she chants her prayers. We can only distinguish “Tra shi sho !”
Altogether the question of language is very difficult. All these mountain dialects somewhat resemble Tibetan. But still the difference is very great and the number of dialects of the small tribes is also great. Finally from Lhasa comes Kung Kusho of Doring to salute the house of the Dalai Lama. The Kung (this is a title like a duke; remarkable is the coincidence of Conung, Kung, King) is an important old man with a wife and daughter, round of face like a Ukrainian; with numerous servants; on big black mules shod with silver are high saddles and many-colored horse blankets. On their foreheads they wear vivid red caps with the image of Chintamani. In 1912 the Kung was attacked by Chinese soldiers. They almost wounded him. They killed his secretary. This led to a revolt in Tibet. The Kung is astonished and rejoices at our Buddhist objects. We are breakfasting. We are making Tibetan dishes. We speak of the movement of Buddhism. He is a very ceremonious old man.
Interesting are the tales about the attacks of the cavalry of Kham and Golok. Wild riders do not need reins. Their horses, as in ancient narratives, take part in the battle with teeth and hoof. During battle, the riders take off their khalats up to the waist. Helmeted, with swords, lances and guns, this avalanche is borne onward. Sometimes they disappear under the stomachs of the horses. If all means of attack are exhausted the riders take stones from the ground and fight with screams resembling laughter. There is one sign which at once quiets this avalanche. Of course every tribe has its particularities in battle and by not knowing them one can weaken the best force. Tibetan women in songs, and in life sometimes, are not behind in manifestations of courage. They throw hot water on the enemy; they meet the temporary conquerors with derision.
Near Ghum stands a high rock. It is said that on its peak is lying a significant prophecy. In each stupa are enclosed significant objects. It is wrong to think that the bookshelves displayed in temples to some travelers comprise the entire book treasures of the monastery. Besides these official volumes of teachings everywhere in the secret recesses of the abbot there are manuscripts of unusual interest. One thing is dangerous. Often these hidden places are harmed by dampness, or mice, or are simply forgotten during some hasty evacuation. Often a lama will tell you : “I have written down the prophecies but I do not carry them with me. They are lying under a stone.” Then some unexpected event happens; the lama hastens to put his sack on his back and depart; and the invaluable manuscripts are lost.
Some idiomatic commands are characteristic : “To put on trousers” means to get ready for a march. Idiomatic terms often bring difficulties into negotiations. Once an ambassador spoke in very high terms about “the hair of Brahma.” Nobody understood him and the negotiations had to stop. However, he had nothing else in mind than the river Brahmaputra. Often the languages taught in universities do not help in the local places.
A Chinese book, “Wei Tsang T’u-Shih,” thus describes the Potala : “The mountain palaces are glowing in a purple sheen. The luster of the mountain peaks is equal unto emerald. Verily the beauty and perfection of all objects make this place incomparable.”
We are reading of the builder of the Potala, the fifth Dalai Lama, named “Ruler of conjurations, eloquent, holy ocean of fearlessness.” It is he, who on becoming His Worthiness the Dalai Lama in 1642, built Potala, the red palace, Pho Brang dMarpo, on the red mountain Marpo ri. He also built the remarkable monasteries Mo-ru, Labrang Garmakhiya, and many others. He also erected on the rock the colossal relief of Buddha and the saints of Buddhism. During his rule Mongols entered Tibet the second time. Gruber, the Jesuit, dislikes very much this strong leader, although he finds that he was cautious in his methods, assiduous and devoted to art and knowledge.
Unusual is the end of this Dalai Lama. According to one version the Dalai Lama died in the eighties and his death was hidden for a few years in order to give opportunity for various political matters to be adjusted. According to another version the Dalai Lama voluntarily abandoned his rule and hid himself for several years in the very same seclusion in the Himalayas.
History is paralleled by the following ancient legend : “Every century the Arhats make an effort to enlighten the world. But until now not one of these efforts has been successful. Failure has followed failure. It is said that until the day when a lama will be born in a western body and appear as a spiritual conqueror for the destruction of the century-old ignorance, until then there will be little success in dissolving the snares of the West.”
The Chinese emperors lived according to the astronomical seasons of the year. For each season of the year there was a special colored garment. Each period of the year used to be spent in a special part of the palace.
The method of Buddhist teaching reminds one of the method of the Kabala, that of not imposing, but attracting, and pointing out the best way. They speak about a remarkable monastery, Mo-ru, and about the special learning of the lamas of that monastery. For the three summer months the lamas go away to the west for meditation.
During the “hearings,” the lamas often cover their heads with cloth. This recalls “biblical” ceremony. It recalls the statement of Damis, the pupil of Appolonius of Tyana, of how Appolonius, when he heard a “soft voice,” always wrapped himself completely, from head to foot, in a long scarf of woolen texture. This scarf was kept only for this purpose. From altogether other times, the very same details reach us. Contemporaries were astonished how strangely Saint Germain sometimes “wrapped himself up.” Let us remember also the warm shawl of Blavatsky. Lamas carefully observe a certain condition of temperature which is favorable to the induction of different manifestations.
Lady Lytton came to see the pictures. In the Lytton family splendid traditions remain from their celebrated grandfather Bulwer-Lytton. Then came Colonel Bailey. Then came the whole Everest Expedition. By the way, they persistently wanted to find out whether we did not ascend Everest. In the painting, “Burning of Darkness,”* they recognized the exact image of the glacier near Everest, and they did not understand how this characteristic view, seen only by them, could have come into the picture.
A page of the true East : “Again they will come with the question, ‘How shall one deal with obstacles ?’ One person is hindered by the family; one by a distasteful occupation; one by poverty; one by the attacks of the enemies. A good rider likes to show his skill on untrained horses and prefers obstacles to a smooth path. Every obstacle must be the birth of possibilities. When difficulties appear in the face of obstacles, they result precisely from fear. No matter in what attire a coward would garb himself we must find the page about fear.
Friends, so long as obstacles do not seem as the birth of possibility, so long do we not understand the teaching. Success lies in the enlarging of the consciousness. It is impossible to come near in the presence of fear. The ray of courage shall lead above the manifestations of obstacles, because now, when the world knows where to go—the seed of blood is growing. If the path is strewn by bones one can go courageously. If peoples speak in unknown languages— it means we can open the soul. If one has to hasten—it means that somewhere a new enemy is ready. Be blessed, obstacles, through you we grow.”
India, I know thy sorrows, but I shall remember thee with the same joyous tremor as the first flower on the spring meadow. From thy Brahmins we shall select the greatest who understood the Vedic wisdom. We shall select the Rajah who strove for the finding of the path of truth. We shall notice Vaishya and Shudra who have exalted their craft and labor for the upliftment of the world. A boiling kettle is the forge of India. The dagger of faith over a white goat. The phantom flame of a bonfire over a widow. Conjurations and sorcery.
Complicated are the folds of thy garments, India. Menacing are thy vestures blown by the whirlwind. And deadly burning are thy inclement rocks, India. But we know thy fragrant essences. India, we know the depths and finesse of thy thoughts. We know the great Aum, which leads to the Inexpressible Heights. We know thy great Guiding Spirit.
India, we know thy ancient wisdom ! Thy sacred scriptures in which is outlined the past, the present, the future. And we shall remember thee with the same tremor as the most precious first flower on the spring meadow.
I’ve been increasingly thoughtful about it and have been occasionally compelled to remark about it on Twitter. Naturally, it’s me … how I see it, as opposed to how the Dalai Lame assesses. It’s his court, with the Chinese on the other side.
First, the basic values : I believe Buddhism is the better than Christianity, and infinitely more welcome compared to Islam. But Buddhism, to me, had no trace of truth – the one I can carry when my heart stops, or when it’s curtains on my brain.
Buddhism is a great religion concentrated on ethics and morality while one is alive. Peace … yes, while they themselves live in chaos, on the dole let out by others. Non- Violence … very much, while the meat killed by others is on their table !
But that isn’t what I wish to speak of : it is about their heroic, self-satisfying self-immolations. They are counting … perhaps, they’ve scored a century. I wouldn’t. I’d think of of the sad unprotected families left behind and wonder about what the great Dalai Lama thinks and believes, and does.
Well, he does nothing except go from one award function to another, one edifying speech to another eulogising fervour. I can see the crap. Does the great one see through what he is doing ? Damned be he, does he see through the pain of his people ? And what is his solution or advice ? I do not not know.
What does come to fore, in my view, is that the Dalai Lama is a religious leader. A magnificent one, for a magnificent religion ! But what a lie, I see, a magnificent lie, I see. There is no truth in it.
By my upbringing … the truth is that waging a war is preferable to encouraging the unjust or suffering injustice. It is possible that one is incapacited for a while, not able to do a thing for a time. But what crap of a religion is this that leaves its people weak.
Damn this belief – system that will go extinct because of its excessive belief ! I’d much rather, every self immolator embraced a Chinese, common Han or official, while the fire is burning ! Let the moral goal justify the conduct, not a damned religious ideology.