BUDDHA'S DOCTRINE OF UNIVERSAL FLUX

DOCTRINE OF UNIVERSAL FLUX

The influence of power and circumstances has, at times brought vital changes in society. Today, Nepal the birth place of Lord Gautama Buddha, is ruled out by a devout Hindu king who is a follower of the Aryan culture, in the light of a constitution. In the land of Lord Buddha the number of Buddhists as shown is not alarmingly negligible but deserves to be considered. The Buddhists of Nepal were forced to embrace Hinduism in the reign of King Jayasthiti Malla, the consequence of which is that Nepal today is a land of violence and various castes, But the picture of India our neighbouring country, is a different one.

As a result of discussion in the Indian Parliament while framing the constitution of New India, four religions were declared powerful in the world. These religions are 1. Hindu religion 2. Islam religion 3. Christian religion and 4. Buddhist religion. The learned body appointed to frame constitution was unanimous in its verdict about Ashok as the greatest king of India and Buddhism as possessing the principles of greatest good of the greatest number, on account of its proper study of History and catholic outlook. In the classification of religions Hindu religion as given the lowest place. Thus the independent India becomes a secular State.

The Government of Secular India accepted the Ashoka-pillar as its National Symbol in place of Hindu symbol. The Dharma Chakra of Buddha and the National Symbol of Ashoka were incorporated in the National Flag of Secular India. This historic momentous decision of the parliament was neither resented nor objected to by any scholar of any religion, while the constitution was being framed no discrimination was shown on the basis of differences of sex, caste, creed and color. For this achievement, India can be proud of.

Religion and Society

Sentiments and beliefs can not but influence human beings. thus if religion-the essence of emotion and faith not only builds society but destroys it also. The elash and conflict in our life is due to our sectarian sentiments which are instituted and nourished by religion. Our society needs religion because man is a social being and has sentiments and belief. Moreover, The changing pattern of society is bound to have its repercussions an religion. Today no Government bothers about conferring special benefits on any sect or group and hence it does not side with any religion. When it is considered a sin for a Government to side with a sect or group then it is sheer foolishness to declare a Government or a country as professing a certain religion.

Clashes between two groups, races and sects have occurred as a result of sectarian sentiments and these clashes result into enmity between individuals. History provides examples to the fact that the bad feeling between individuals and sects has resulted in cresting vast differences gradually, which has destroyed the age old established Unity.

Society and Caste-System

Our age calls for solidarity fraternity, the want of which will lead us to destruction. Hence the principle which hampers their realization can not be useful.

Caste-System is the enemy of Unity. Modern Society is against granting any right to an individual on the basis of birth. The hypothesis that Brahma is the creator of the universe and the four castes Brahmin, Ksyatriya, Vaisya and Shudra derive their origin from four organs of Braham's Body. that is, mouth, arms, thigh and sole of foot respectively is untenable today. There is no question of touchability and untouchability in a society in which the criterian for sanctioning rights is merit and merit alone. Such problem sis easily solved in a secular state. But the problem is how will a country, professing its adherence to a certain creed, solve such problem ?

Unity is a relative term and derives strength from liberty and equality the idea contained in 'Let' all be happy will remain a cherished dream if every body serves a Brahmin and the poor Shudras spend their life by serving all, India became a slave country only when a particular race was authorized to possess weapons and to use them But she attained freedom only when she got a leader ho was against caste-system. Unity among human being is essential to maintain liberty. In order to preserve this liberty in India, Mahatma Gandhi sacrificed his life. It is a blot on the face of Independent India that the father of Nation was shot dead by a Brahmin. What an irrational act it was ?

According to Gautama Buddha, the division of society into castes is good for nothing. Activity and occupation should be the basis of division was the preaching of Buddha. Caste is not an instinctive quality in man (Bashista Sutra), the Brahmin has not his origin from the mouth of Brahma (Assalayan Sutra), the caste system is meaningless even from economic and ethical point of view (Madhur Sutra), the Brahmins hence have no right to allot duties to others (Asukarika Sutra); etc. These and similar other teachings of Buddha are true and valid even to our age – an age of science and technology.

Let us consider one of the four facts about origin of caste-system. A women gives birth to a child, such her breast to enable it to grow, but its origin is attributed to Brahma's mouth, the same woman gives birth to another child and brings it up by sucking her breast, but this time its origin is attributed to Brahma's feet. How illogical the arguments sound What is the basis of such illogical arguments ?

The caste-system has cutlived its utility so soon because its basis was birth. It granted a particular job to an individual if he was born in a certain caste. But such would not have been the consequences of it, had it been based on occupation. It would have been a scientific approach and must have ingrained into man a sense of respect for others profession. In this caste activity or occupation would have been the principle of division into Brahmin and Shudra. If viewed from this angle the two religions- Buddhism and Hinduism are poles apart. It is a matter of pleasure at well as of satisfaction that the down-trodden Harijans are embracing Buddhism today.

The spirit of surrender

The spirit of surrender strengthens and encourages man but it also weakens and infeables him. So far as Buddhism is concerned it has no such spirit and so it can not effect the individuality. Buddha was no God, nor was he any incarnation out of the ten incarnation of God. The idea or 'ism' of incarnation originated after Buddha. In the beginning incarnation was limited to ten but later of it multiplied to twenty four, and we should not be astonished if these ten incarnations of today are multiplied to ten millions. Therefore Buddha was no incarnation and those who attribute it to Buddha are far from the truth. He was even, not an angel of God. He is merely the intelligence of man, and therefore, he claims himself to be a guide, a touch-brearer to the humanity gropping into darkness. Addressing his most trusted disciple Ananda, Gautama said, "Try to enlighten thyself and enter into thyself." The true spirit of surrender demands that you have polite and civil manners towards Buddha and are grateful to him, Buddha, unlike Shri Krishna who takes responsibility of delivering his devotees, does not take the responsibility of delivering his devotees. There are no such gods as Brahma, Vishnu and Mahesh who are supposed to be the creator, preserver and destroyer respectively of this universe, nor are there deities who are invested with the responsibility of protecting cities, villages and countries in Buddhism. There are even no sanctions for sacrificing animals and lighting holy fires for propitiating gods in Buddhism.

In Buddhism, the individual depends on his intelligence the power of reasoning. Buddha asks whether Brahma is creator of the universe or not is to be reasoned out by the individual because he possesses both intelligence and power of reasoning. If Brahma is creator and preserver of Universe, let him remain so but we have to perform out duties. If it is so then why we spend our labour in such futile actions as in bowing down our head to Vishnu for his help. The most astonishing thing is that Brahma without Vishnu is non-existent, but it is matter for consideration why does Vishnu extend his help to the protector, Maheshwar ? A theist can assert that all these are the manifestations of Maya of God, But I would like to thank the Maya of God for all these. The fact is that we should not be confused by the jugglery of words and instead we should strive to enter the world of knowledge and truth.

The concept of these ways of surrender in Buddhism connotes something else, which has been described a bove in its context. now let us understand Buddhism as it was preached by Buddha. There are four noble truths, eight noble paths and the doctrine of dependent origination.

Origination of paramount importance in Buddhism

One who has read and pondered over it can embrace it. One who protects and helps spread it is known as 'Snagha'. It is composed of eight 'Pudgalas'. Therefore, it is clear that eight kinds of capable men who can translate the teachings of Buddha into practice I their life are called 'Sangha'. The eight 'Pudgalas' are :

(1) They who walk on the Shrotapatti path.

(2) They who have realized the Shrotapatti fruit.

(3) They who walk on the Sakridagami path.

(4) They who have realized the Sakridagami fruit.

(5) They who walk on Anagami path.

(6) They who have realized the Anagami fruit.

(7) They who walk on Arhant path.

(8) They who have realized the Arhant fruit.

One who is free from the sentiment of self, wrong vision, doubt and subsidiary doubt is said to have realized the Shrotapatti fruit. According to Buddha's doctrine of rebirth, such persons would take only seven births in this world if they were to take birth at all. In the same way greed, envy and attachment are weak in a Sakridagami man, and only one birth is possible for such persons. An Anagami man is free from greed and envy envy and attachment is weakened in him. He delivered after taking birth in the pure Brahmaloka.

Every religion provides deliverance, but the doctrine of deliverance as laid down by Buddha is based solely on the pious actions of man and not on full spirit of surrender. In the opinion of Buddha, the notion of the present life and the after life is formed and informed in the light of one's mental conditions and actions. Hence he (Buddha) is prayed as a preacher who preached in the interest of good mankind. This original quality of Buddhism is responsible for the separate indentity of it, and so long as this original quality exist no religion can absorb it. History is clear about the causes of rise and fall of Buddhism. It should be known to Buddhists why and when Buddhism declined. Buddhism can not be effected by turning any monument of Buddha into temple of god or goddess. The doctrine of incarnation can never find a place in Buddhism and all attempt to absorb Buddhism into Hinduism will be futile and useless. Buddha, the lover of non-violence can not be an incarnation of Ram nor can one who left his wife be an incarnation of Sri Krishna who enjoyed in the company of 16,000 charming girls. There is difference between the earthly and the unearthly life as there is difference between the creator and the destroyer of pain.

We surrender ourselves to Buddha, but it would not be impossible for us to attain the state of Buddha if we had left the habbit of deserving difficult work as impossible; for one who is free from ignorance, Maya, attachment, envy and greed and preaches others how to be delivered from them, is called Buddha.

According to Buddha, one has to reap the consequences of one's doings, and no one else. Buddhism, like Hinduism, does not hold God responsible for one's doings and undoing. Buddha never preached that one can surrender to him for succour and deliverance from pain even when one's actions are the sources of pain. "It is I who began the battle of Kurukashetra which resulted in so many deaths." Such assertions are there in Gita and not in Buddhism. Nor is there is any such convincing explanation as was offered to Arjun about the arrangement for the killer and the killed in Heaven, which landed Arjun in Hell in the end.

In the opinion of Buddha, the very fact of taking birth, growing old, sufferings from desire and death is the cause of pain. Thereafter wrong vision and wrong deeds are causes of physical and mental pain. The invisible God has no concern with pain or pleasure to man. Hence to surrender oneself to God is meaningless.

Lumbini and Kapilavastu

Our deeper understanding of humanity has led to our greater appreciation of Buddhism. It is a matter of pleasure that the noble Buddha was born in Nepal. People flock from every nook and corner of the world to visit to his birth place. But it pains to realize that we have miserably failed to understand the importance of kapilavastu instead of Lumbini. It is an incident of some 25 or 30 years back that people assembled at Lumbini on Chaitra Purnima instead of Vaisakha purnima and began worshiping Mahamaya Devi as Goddess Jagadamba by sacrificing animals inspite of the monument and the piller erected by Ashoka. This practice is now no more observed at Lumbini, but there still remains a Brahman priest in the temple. Kapilvastu, the capital of King Suddhodana who begot Sidhartha, is now known as Taulihawa and has been reduced to such states that historical proofs are hidden for foreign visitors. What a painful sight it is to look at.

We hope that the clouds of ignorance enveloping these places and thereby hiding proofs of historical significance would soon be dispelled Lumbini, Deodaha, and Kapilavastu would be recovered and developed with due reverence in accordance with the rules regarding preservation and maintenance of objects of Archiological interest.

Religious Tolerance

It is easy to about the slogan of religious tolerance but difficult to translate the same into practice. It can be possible only when we have a balanced and disciplined attitude towards all religion, which makes mutual religious tolerance possible. But it remains unfulfilled when we begin to speak about the supremacy of our religion.

The spirit of religious tolerance failed to play a vital role in converting millions of men to Buddhism under powerful leadership of Dr. Ambedker in independent India. Hinduism and Buddhism are one, of they are two branches of Arya Dharma even such notions were not liberal there. Newly converted Buddhists experienced difficulties. The practice and propaganda of such indiscreet and unbalanced actions had taken place in our country and are taking place even today. Man should have not only the right to religion but also to its propagation. The Bhikshus of Nepal were banished from Nepal for their propagating Buddhism many a time, not an old occurrance. We hear people talk of religious tolerance but do not find any Brahmin paying homage to Swayambhu.

Today right to one's religion is guaranteed by the constitution, but there are obstructions in the process of converting to a religion.

There is no difficulty to converting to Buddhism can a religion which discriminates, flourish in an independent and democratic country ? Can a religion which imbibes the doctrine of Flux, be thwarted by any one ? Never, Flux is inevitable.

Whose Religion is True ?

There have been many founders of religions, but only four powerful religions have captured the mind and heart of men. Therefore I want to draw some comparisons among the four founders with a view to arriving at certain conclusions.

The four founders of religions are :-

1. Buddha

2. Jesus Christ

3. Mohammad Saheb

4. Sri Krishna

Buddha by virtue of being righteous, occupies the highest place among the four as a result of this comparative study. Let us know some significant facts about the other assertion.

the essence of the teachings of the whole of 'The Bible' is an abiding faith in God. According to it, either you have faith in God or you shall plunge into hell. There is no alternative other than this. In order to justify it Jesus Christ proclaimed himself to be the son of God. He has power and resources to transport man to the realm of God, but the question arises why has the man been suffering up to this moment if he was invested with divine power and resources ? Why have so fierce battles been waged in this world ? Why does man labour under such odd circumstances if the divine will were responsible for all his activities ? the truth is that after discarding the theory of divine power if ever any religion would remain it is the teachings of Buddha and no other.

Now let us forget about God for a while and call to our memory Jesus Christ. His greatest mission is to transport man to the Kingdom of God, but a bit of serious consideration would reveal that he would be failing in his mission so long as he justifies himself as the son of God. Because on the other hand the identity of God is meaningless in the view of honest persons and on the other hand he has no strong and valid proofs which are infallible and support his claim.

Mohammad Saheb, the founder of Islam, declared that "I am the prophet of God." He was not satisfied after having declared himself as a prophet, but he claimed to have been the last prophet. Thus by virtue of his self styled personality he strove, on the one hand, to occupy the highest place in the 'ism', but on the other hand, he spoke against the ism as according to Mohammad God incarnates from time to time or sends His angels. Efforts have always been made to maintain the importance of this principle forever. The fact is that this statement has neither proved the real identity of God nor his claim of being the last prophet.

Now we have Sri Krishna who surpassed Christ and Mohammad for he did not proclaim himself to be the son of God like Christ, nor did he claim the last prophethood like Mohammad. He declared himself God.

Buddha never derived inspiration or power from an invisible authority to justify his personality. Buddha spread his message only and never advised mental slavery for others. And even then he did not take help of age old authority and faith. He, on the contrary, declared them blind faith and blind devotion and all things that supported them were mere jugglery of words. He was pained o realize it and harboured hatred against the priests who spread such false notions, but he was full of milk of human kindness for the entrapped human beings. His teachings are not only true but simple also, for they are not jugglery in words and there is no difficulty in understanding Buddha. He was the son of a mortal and he never declared himself an angel of God-the source of eternal power. He has not given indication of eternal power in order to show that he was invested with material power. If even he has been presented like God it is in reality, the glorification of knowledge with the help of imagination.

The qualities of Buddha as accepted, are nine and whatever he has said about our earthly life is, in a nutshell, contained in the word 'suffering'- its causes of origin, means of controlling it, and the state of deliverance.

The nine qualities are :-

1. Arham (Freedom from wordly attachment, envy and greed)

2. Samma Sambuddho (Full acceptance of faith)

3. Vijjacharana Sampanno (One who has attained knowledge and right attitude towards life.)

4. Sugato (One who can tread the path of salvation easily)

5. Lokavidu (One who knows the past, present and future)

6. Anuttara Purisa Damma Sarathi ((One who is matchless in suppressing men.)

7. Sattha Deva Manussanam (Teacher of mankind and Devas.)

8. Buddha (One who knows the four noble truths himself.)

9. Bhagawa (One who invested with luck.)

Now let us consider the commands of our lord about the world.

Different theories have been propounded by different religions about the cause of pain and suffering. bur there is little difference about the need of getting the rid of them. That is to say that every religion wants an end of pain. If one thinks over honestly one will realize that we can produce facts in support of Buddhas ways indicated to get freedom pain. In his views one's actions are solely responsible for one's suffering. Therefore one can not attribute the cause of one's suffering to the divine power any where or any way. In order to understand it once again we can reverse the proposition why does man labour when pain or pleasure in the life of man is the result of God's mercy or anger why does God not pour mercy on man when he is sitting idle or engaged in futile efforts. Now if pain and pleasure are the result of man's actions then God is a follower of man and nothing more, and then we can either raise our follower or lower him.

How can we depend on God when he is a puppet in our hand ? Any talk about this dependence sounds strange.

In the opinion of Buddha, the means of getting freedom from pains are in man's hand. He is very explicit about it when he says that he is not the deliverer but the path-finder.

Buddha says, "Come, O wise men and see what I have explained at large. It is worth testing." On the other hand, Jesus Christ says that the suffering and suppressed humanity should come to him, for he would give them relief and comfort. He enters into a contract to deliver them. Sri Krishna says, "Abandon all religions and seek my shelter; I will set you free from all bondages; do not grieve." thus he declared himself the deliverer. Thus, these three founders of religions- Jesus Christ, Mohammad Saheb, and Sri Krishna try to get their words accepted as containing the last truth about God and there is not the least ground for doubt and disbelief. They do not allow knowledge to widen its frontiers by reasoning out of the prescribed paths. Thus we can easily say that the words of Christ, Mohammad , and Sri Krishna are not identical even when they are the commands of God. Thus it is difficult to decide which one is the word of God. This conclusion compels us to say that there is no God and there words are not the words of God. For one word of God differs from the other word of God. Whose statement of the three noble personalities is true and whose false ? The teachings of Buddha imparted to kalama who was faced with this dilemma are quite contrary to the teachings of these three founders, Buddhism teaches independent thinking these instills, freedom of choice about religion to man. The Lord said Kalama, "Come, do not accept a hearsay, Do not accept a thing because it is conventional. Do not accept it for is has been said so. Do not accept a thing for it is in accordance with the sacred books. Do not accept a thing because it satisfies your reason. Do not accept a thing as its dimensions and beauty please you. Do not accept a thing as it is according to your views. Do not accept a thing by being swept away by the attractive personality of a great man. Do not accept a thing as it is related to a saint who ought to be respected by you etc. (Anguttara Nukaya).

Buddha said to Ananda at the time of Mahaparinirvana, "My teachings are not only sermons but also code of ethics. they should not be followed blindly." Necessary reforms are possible in Buddhism. That is to say that some changes may be introduced to suit their requirement of age and circumstances Buddha did not like that his teachings should remain forever like dry leaves of a blighted tree. He wanted that his religion should even grow like a banayan tree and be capable of providing shade and succour to mankind in future too.

No Other teacher of religion can mustor courage to say so boldly. Where there is fear of being reformed there can be no reform because the reformer belittles the stature of the founder by Suggesting reforms. Buddha grants the right of introducing reforms if neccessary, fearlessly. He has no such fear that the more introduction of reform would destroy the very basis of his religion, like other founder. The logic of simple to understand, if we lose faith in God the structure of religion will collapse. There is no caste-system in Buddhism and it will not dwindle into oblivion if we argue against caste-system. The roots of Buddhism spread in the background of the welfare of mankind. Therefore he did not deem it necessary to ask others to accept it as the words of God, nor did he threaten others to be guilty of sin if they suggested reforms.

Buddha is man. hence man can not perform his activities unless he is aided by wise counsel who is God ? Man is not God. Who is Man ? God is not man. Thus theism is not humanism. Buddhism is the religion of mankind and among the four founders of religions. Buddha is the noblest founder of religion which seeks to confer the greatest amount of benefit on mankind.

Answers to the five questions raised by Hem Raj Timilsina

The secretary of Bhajan Sanatan Dharma Sabha (Society) and Bishwa Maitri Sangha (Union) Mr. Hem Raj Sharma Timilsina has published a booklet raising some questions about my book 'Whose religion is true.' In that booklet following names have been given as the framers of constitutions of Bhajan Sanatan Dharma Sabha and Bishwa Maitri Sangha.

President = Pandit Muralidhar Bhattarai

Education Section and far eastern

Terai – Shree 108 Swami Narayandanda Sarbadarshanacharya.

For Western Terai & India - Shree 108 Swami Tribeni Puri Ji Vedantacharya.

Canvassar for western Mountaineous Region – Pandit Shree Vadri Chandra Khanal.

Canvassat for Eastern Mountaineous Region – Shree Ganga Prasad Adhikari

for law = Shree Su, Pandit Lochannidhi Tiwari

Teacher of Yoga Practice Nijananda Brahmachari

Homeopathic- Shree Doctor Damodar Raj ji

Secretory - Hem Raj Sharma Timilsina

Shastra Nirnaya – Shree Krishna Mishra Nyaya Byakarnacharya

Accountant – Sardar Shom Prasad Sharma

Publicity : Among women – Gita Devi Bhatta Rai, Dibya Kumari Timilsina, Maiya Devi Shrestha ands others

Firstly Mr. Timilsina has charged me of repeating statements of foreigners who do not understand the meaning of Hindus and Buddhists which creates differences between Shaiva and Vedic Hindus and Buddhist Hindus.

In reply I have to say that if ones own view is called national. I have nothing to say but if it is not so, to use the word Hindus for Buddhist is to show utter ignorance because such a word has never been used as synonymous or parallel for Buddhists throughout the pages of Tripitaka (Complete Buddhist Scriptures).

Secondly Mr. Timilsina has charged me of using contemptuous words out of jelousy on the cleaning and repair of the Temple of Pasupatinath.

In reply, I have to say that for religious tolerance logically the sense of religious equality is required. So I have put forward my views before the public that the historic temple of Swayambhu which is visited and worshiped by the people of the whole world should also be kept clean. There is nothing behind my views. He has called my truthful and comparative statement drawing the attention of the Govt. and the patrons of religion for the fulfillment of my intention of keeping clean also the temple of Swayambhu a use of contemptuous words. It seems to me that his calling my statement as such is the representation of his trying to gain capacity and strength to keep alive his feeling of making differences openly.

Thirdly, Mr. Timilsina has objected to my statement regarding the suppression of Buddhism from the periods of Malla kings to the period of Shah Kings.

Be careful, By Malla period, it cannot be all Malla kingsand the same is clear from the history also. How has he included all kings of Shah periods while my published work is before the public. Perhaps out of anger, he has forgotton such a glorious performances as the bringing of the sacred relies of Sariputta Moggallana and the accomplishment of World Buddhist conference in Nepal under Shah kings. It is my opinion that we should always protest against the installation of Bhagavati in Buddhists palces and Biharas (Monasteries) and the obstacles and dangers created by the military shooting practices performed in the hill of Swayambhu, in taking round of the temple of Swayambhu by the devotees and tourists.

Fourthly, Mr. Timilsina has objected that I have viewed with anger the Brahmins who regard Buddha as one of the ten incarnation of God.

In this matter one should keep in mind that the Hindu theory of incarnation was profounded and promulgated only after Buddha. So it is baseless for the Hindus to consider Buddha as an incarnation. Not only this, there are many among Hindus who say Lord Bishnu took the incarnation of Buddha by trick to mislead the monsters. But it is not a right thing to say and think so. There is no necessity of viewing the Brahmins who regard Buddha as an incarnation with anger because one should not be jelous about the ignorant persons. Instead one should try to tell and make them understand real things sympathetically. But I am very sad to note that my effort to tell and make them understand real thing has been viewed with jelousy and anger.

Fifthly, Mr. Timilsina has charged me that I have abused Lord Krishna along with Christ and Mohammad.

Here there is no question of abuse. Buddha never preached the presence of soul and god. So he has termed such belief as false view. False view also is one of the ten bad things or one among sins. So I am in favour of always proceeding with the help of human rights in the propagation and publicity of it. In addition to make a comparative study about it also in within the scope of human rights itself. So if to accept and use human rights is itself an abuse then we shall have to abandon free thinking itself.

Free thinking is the basic right of human being. On the other hand where there is the question of morality and character not only Mohammad and Christ but the words of all should be considered.

The statements, given in the booklet 'Whose religion is True' is not against the teachings of Buddha so far as I understand.

At the end of the criticism Mr. Timilsina has stated that he is ready for a logical discourse (shastrartha) about the five questions raised by him with me and other persons who have the same view like me. He is quite liberal in this respect in comparison with the theory of some Hindus like 'Atheist Buddhist are hammerable not only by logical discourses but also hammerable with weapons. The meaning of logical discourse is debating and if one thinks at the end that one's own view only should be right there is no meaning of logical discourse. I am raising this matter because out of the five questions raised it is declared in the fifth and the last question that all those who speak against his views are all anti-nationalists. The meaning of saying so on the last question is that the supporting of his vies only is servicing the nation, that the gist of all thoughts are only in his brain and that he has got the only right to think about it, It seems to me that such a though itself is anti-human because such a thought not only checks the development of human knowledge but it exploits human power also.

At the end, I like to say something again about the five questions.

1. To create differences is vice and to create unity is virtue. All right but what about the Hindu caste-system and the Hindu-code 'Females, workers, (Vaishyas) and the low class peoples like sweepers and the like (Sudras) are all sinner's. The Hindu codes like 'Buddhists are thieves' and others are not only the seeds for differences in all country but also to the whole world.

2. All the kings from Malla period to shah, period have respected Buddhism very much. In this statement I would like to substitute the word most for all.

3. 'Buddha is our Lord' thank you. But in order to consider so one should also practice his teaching also. Buddha says 'When one discards the question of God, refutes, the presence of soul, rules out the caste discrimination and does not accept the things because it is stated in the scripture, he gets knowledge of Buddhism.'

4. So long as the words 'We are all Hindus' denotes the race and nation of Hindustan (India), how can one call Buddhists, Hindus Will all the Buddhists of Nepal, China, Japan, Cambodia, Vietnam, Laos, German, Ceylon, Russia, America and Europe want to be called Hindus. It is note worthy that the Buddhists from all these countries who attended the fourth world Buddhist conference in Nepal were debarred from the entry into Pashupatinath temple thinking that they are all untouchables. Are the Hindus ready to accept all of them as Hindus while they are regarding on the other hand woman, workers, and lower grade peoples as sinners and contempting them

5. I have said something about fifth question before. Now I want to say that Mr. Timilsina and others who hold the same views should abandon their habit of calling themselves the superior class who do not kill cows by framing the laws that make some countrymen untouchables and the other matwalas and all including Kshtriyas who are generally the rulers liable to be convicted to death while the Brahmins not to be so for any offence. Two different kinds of punishments for the same offence is not logical and cannot serve in the present day world, Logically, the punishment for the same offence should be the same.

If one rejects saying of Hindus like 'The Brahmins are born of Brahma's mouth, the Kshtriyas born of Brahma's breast, the vaishyas born of Brahma's feet'. "If the sudras hear Veda molten lead should be pored into the ear holes of them." If the sudras pronounce Veda, their toungs should be teared out", can be called anti religious.

Religion is for all the human beings. So I will not accept the religion which does not put to an end the importance of the one who is against human religion, which does not allow one to think freely and which discriminates the rights of man in conjuction with birth and race of the same.

State of Buddhism In Nepal, 9-19 Century A.D.

The decline of Buddhism in India has had a disastrous effect upon Nepal. Tradition has it that monastic institutions ceased to exis in Nepal in the 9th century A.D. after a visit by Sankaracharya, who, in his zeal to revive Hinduism, traveled all over the sub-continent and defeated the monks in debates. In the words of a historian, "Very rightly it has been remarked that Sankaracharya did for Buddhism in Nepal what the Buddha did in relation to Hinduism in India." The Shakyas have, however, continued to call themselves Shakya Bhikkhu and undergo an initiation for monkhood lasting for a few days in early manhood.

The Muslim conquest of India had more serious consequences. Refugees flocked to Nepal for safety and eventually Buddhism became weak in Nepal itself. then, for a long period, except for a link with Tibet, Nepal followed a policy of isolation. the first Eurpeans to arrive in India in the early 17th century A.D. first heard of Nepal when they went to Tibet via Bhutan.

By this time, Lumbini the birthplace of Lord Buddha, was lost in the forests and Buddhism has disappeared from Jumla and its vicinity. In the mountains elsewhere, a very few devoted Lamas managed to survive in their monasteries in isolated pockets. Most laymen were content on occasion to have a priest recite for them some sutra from Tibetan texts while they remained ignorant of the teachings of the Buddha.

In the Kathmandu Valley the great traditions of vajrayana and lost their meaning even to those who practiced them. Only a semblance of Buddhism had remained in rituals and prayers and recitations of great texts like the Pragyapatamita and Namasangiti.

Some Opinions about Buddhism

The age immediately before the advent of Buddha is the darkest age of the Indian History. It is the age of backwardness regarding the thinking power in India. There was complete blind belief towards scriptures.

From the view of morality also it is the age of complete darkness.

Prof. M. S. Baghavacharya

In Veda we get prayers, praises and worship.

In Buddhism we get for the first time the teaching of steering the mind to the right paths.

Buddhism attracted our attention towards the latent energy within man.

J. R. Jackson

Buddha is the only person among all the founders of religion who has the glory of understanding the latent energy in man, which can lead us to emancipation without any external held Buddha did not degrade the role of man by loading in him the external power but he raised the man to the realm of knowledge and universal love and kindness to all beings.

Prof. David Godard.

In no other religion knowledge has been given so much importance as in Buddhism. Again in no other religion ignorance has been dispised and denounced as in Buddhism.

No other religion give so much importance to keep ones own eyes open.

E. J. Miller.

With the help of the basic and powerful instruments of Buddhism the theory of nonexistence of God and of the non-existence of the permanent soul the thorny bushes of the non Buddhist acceptances have been kept clean. So in order to steer the mind really in right direction, the greatest help comes from the power of thinking.

Buddhism is the best means for the fulfillment of social needs.

According to Buddhism, the virtues consists not in reading religious books, but in putting into practice the sayings contained in these books, but in putting into practice the saying contained in these books.

By putting into practice the following paths stated in Buddhism all human tendencies are extinguished. To load such Flawless life happily is called Nirvana.

Happiness through Right Understanding

It is not a lie that human beings want happiness and peace. Even people having great wealth want "peace". This is the reason why people are seeking the true path which leads them away from suffering. We in the world find may kinds of religions namely:-
a. Hinduism
b. Judaism
c. Buddhism
d. Christianity
e. Islam
f. Sikhism
g. Taoism
Religion arises because religions ideally are guides for us towards peace. People seek guidance for happy successful lives, so religion is a means to obtain that guidance leading a happy and successful life. The one without religion can become danger to society endangering our purpose in life. No one can say, even the scientists or psychologists have been able to tell us our purpose in life, but perhaps proper religious wisdom can do this.
There is freedom in people to choose their own religion, according to their wishes. No one has the right to force another to accept any religion. People should choose meaningful religion for themselves without depending on mere beliefs, rituals and customs. Religion should be a free choice. But; choice must be made very carefully. To follow a religion in its spiritual value and live its ideals is our human dignity. We humans indeed can differentiate between right and wrong. Therefore people must choose the right religion that is suitable to them and one that meets with their human intelligence.
The religion that is being introduced here is a practical educational system for mental culture which came to this world more than 2500 years ago, which was revealed by a Fully Enlightened one. "The Buddha" the compassionate Teacher. The religion is also known as "middle-way", the correct path of life. This religion teaches us to do three main things:-
"Keep away from bad deeds
Do good and to purify the mind."
Though this message seems so simple and it is very meaningful and practical and simple it is when we first read it we soon discover its practice is difficult and affected by inherent human weakness. The moral conduct of man plays a very important role in this religion. Once the Enlightened one said, "My teaching is not to come and believe, but to come, see and practice." No one is asked to come and embrace this religion. It encourages people to study and practice in their daily life and to decide own whether to accept or not on their own. According to the founder of this religion, one should not believe anything merely because of hearsay, or because it is traditionally accepted, but one should use one's common sense, awareness and accept if it only brings harmony and peace.
The Middle Way is neither a metaphysical path nor a ritualistic path; neither self-indulgence nor self-mortification, neither pessimism nor optimism, it is the ultimate peace. This religion does not accept that human beings are suffering today because of the sins committed by their ancestors; on the contrary every person commits his or her merits or demerits individually. A person is responsible for her or his own pain and pleasure.
One who follows the Middle Path of moderation should find real peace and can lead life without being slave of her or his own senses.
Lord Buddha has shown the path to peace happiness and salvation with a way of teaching that is so understandable and scientific. Today, in this world when human beings are intoxicated with anger, greed, jealously, pride and strive for would domination, the teaching of Lord Buddha becomes important. To dispel the darkness of ignorance and to save this world from ill we need the teachings of the Enlightened one.
This teaching can have a most profound effect on all people. His message was given to this world in peace without any Violence, and illuminates the way by which mankind can cross from dissatisfaction to new world of satisfaction, love, light and peace. The teaching considers virtue as being one of the important prerequisites for the attainment of salvation. Another prerequisite is wisdom. Virtue and wisdom are entirely linked up to the door of salvation but the actual key that opens the gate is wisdom.
Thus, the Dhamma shows that mind is the forerunner of us as the creators and destroys of humanity and the architects of the fate of humanity. So, the human should be capable of controlling her or his own mind properly so as to use it properly. Here religion plays a significant role for guiding mankind towards peace. Today's world is riddled with racial, political and ideological misunderstandings. To solve these problems people must-develop in themselves the spirit of benevolence and tolerance. To cultivate these we need guidance of some religion. We must understand that spiritual development is more important than the attainment of material development is more important than the attainment of material development for making this world a better place to live when we practice truth, charity and love.
The Buddha through His enlightenment declared that :-
1) The greatest virtue is that gained in the cultivation of universal love;
2) Supreme happiness is the happiness desired from mental tranquility;
3) The absolute truth is the truth acquired through the understanding of the cause of human suffering;
4) The highest religion is the religion that teaches intercultural development mentality and mental purification;
5) The greatest philosophy is the philosophy that introduces a practical way of life that can be followed without depending on theories and mere beliefs.
This religion teaches us how to render selfless service to others. Followers of this religion refrain from evil not because of fear or retribution from some unseen being but because of the realization that evil only brings suffering to living beings. The motivation for the person is not the expectation of some earthy or heavenly rewards but comes from compassion and the non-problematic desire to release people and other sentient beings from "dukkha". Here, dukkha means suffering, the stressful, and the unsatisfactory.
You can find the way to perfect goodness and wisdom any aid from any external power. You can achieve the highest wisdom through self-realization. You can gain salvation with in this lifetime with the exercise of your own. This religion teaches that man is not for religion but the religion is for man. That means without becoming a slave to any religion, man must try to make use of a religion for his liberation.
This is not a theory or a religion just to believe in but a practically. This is one of the oldest religions in that historical that brought culture and betterment to mankind yet modern in every aspect. It advise one not to become a slave to any eternal power but to cultivate one's own hidden potential and use one's own effort and intelligence to resolve one's problems. It has quality required to fit in present and future world too. It will be beneficial for anyone to study and realize the value of this religion in the modern world. We must lead a respectable religions life without abusing his human dignity.

To Make Successful a Living

The Buddha's Saving :

1. THE HIGHEST GIFT
The gift of truth excels all other gifts.
2. HOW TO SEE THE BUDDHA
One who sees my teachings sees me.
3. HOW TO SERVE THE BUDDHA
One who serves the sick serves me.
4. ACCEPT TRUTH
If you find truth in other religion you are at liberty to accept that truth.
5. DO NOT ACCEPT ANYTHING BLINDLY
One should not accept anything with mere faith but one should use one's common sense and

intelligence before accepting anything.
6. THE ANCIENT LAW
In this world hattered is never appeased by hatred. It is appeased by love alone. This is the

ancient law.
7. DO NOT GO TO EXTREMES
Practice the Middle Path without going to extremes in every aspect of your life.
8. LOVING-KINDNESS
Radiate your loving-kindness to every living being without any discrimination.
9. HOW TO PROTECT YOURSELF
He who leads a righteous way of life, will find what noble virtue itself of protect and guide him.
10. DO NOT WORRY
When your physical body is sick, do not allow your mind also to be sick.
11. RETURN GOOD FOR EVIL
You must learn how to return good for evil.
12 HIGHEST VIRTUES
Tolerance, patience and understanding are the highest virtues every man should develop.
13 REAP WHAT YOU SOW
We are the result of what we were and we will be the result of what we are.
14. BLESSED PEOPLE
Blessed are they who earn their living without hurting others.
15. A RELIGION TO PRACTICE
This is religion for one to come and practice but not just to come and believe.
16. DEVELOP YOUR MIND
As rain penetrates an ill thatched house, so lost penetrates an undeveloped mind.
17. EVIL-DOER GRIEVES EVERYWHERE
The evildoer grieves here, he grieves hereafter. He grieves in both worlds. He grieves; he perishes

with his own impure deed.
18. WELL-DOER REJOICES EVERYWHERE
The wee doer rejoices here, he rejoices hereafter. He rejoices in both worlds. He rejoices

exceedingly rejoices with his own pure deed.
19. RESULT OF VIGILANCE AND NEGLIGENCE
Vigilance is the path to deathlessness; Negligence is the path to death. The vigilant do not die.

The negligent are as if dead already.
20. THE REAL FOOL
The fool who is aware of his foolishness is wise at least extend. But the fool who think himself

wise is a fool indeed.
21. THE RESULT OF EVIL DEEDS
So long as an evil deed does not affect the fool, he think that it is honey; but when it affects him,

then he comes to grief.
22. DO NOT DO A WRONG THING
Neither for the sake of oneself nor for the sake of another, should one do wrong; not even for the

sake of acquiring wealth, kingdom or children, should one do wrong. Such a one is indeed

virtuous, wise and righteous.
23. CONQUER YOURSELF
Though one should conquer a million men in battlefield, yet he indeed, victor who has conquered

himself is most noble.
24. DO NOT BE IDLE
A single day of intense effort is better than a hundred years of idleness and inactivity.
25. NO PLACE TO ESCAPE FROM THE RESULTS OF BAD ACTIONS
Not in the sky, nor in the mind ocean, nor in the mountain cave, is found that plane on

earth where abiding one can escape from the consequences of one's own evil deeds.
26. LIFE IS DEAR TO ALL
All trouble of the rod. All fear death. Feeling for other's as for oneself, one should neither strike

another cause another to be struck.
27. HIS MUSCLE GROWS BUT NOT HIS WISDOM
The man of little learning grows old like the ox. His muscles grow; but his wisdom grows not.

GENERAL PRINCIPLES OF BUDDHISM
"SABBA PAPASSA AKARANAM,
KUSALASSA UPASAMPADA
SACITTA PARIYODAPANAM
ETAM BUDDHANASASANAM"

Refrain from all evil.
Perform only good deeds.
Purify yours mind.
These are the teaching of all Buddhas.
These are the teaching of all Buddhas.

The Dhyana Yoga in the Religion of the Buddha

The Higher Dharma intended for the Brahmachari is an absolute transcendentalism. The Bhikkhu has to lead the perfect lift of the saint, he has to lead the exalted life of the Buddha and Arhats. He has to follow the rule of the Patimokkha, control his sense organs, and keep himself aloof from the ordinary path of the worldly man. Walking lying down, sitting, standing, talking, keeping silent, in every movement of his limb he has to be wide awake. He has to discipline himself according to the rules laid down in the vinaya. The yellow robe is his garment. By begging he has to obtain his meal, and no solid food should he take after the sun passes the meridian. In quiet places, in caves, and in places of solitude, under shady trees, where he can enjoy the bliss of solitude, the Brahmachari should sit erect and practice the yoga of breath. Fixing his visual consciousness in the centre of the heart, or at the tip of the nose, he should quietly begin to inhale and exhale keeping his consciousness all the while on the inhalations and the exhalations of his breath. He must know when he is breathing, and be conscious that the breath that he inhaled was long or short, and the breath that he exhaled was long or short. He must refrain from thinking of sensual Money making in whatever form should not engage his mind. He must think of gold and silver as if they were poisonous serpents. Their very touch is injurious to the bhikkhu. Contentment should be his fixed principle. Covetousness he must avoid, Anger, passion, harbouring anger, pride, the spirit of revenge conceit, arrogance, stubbornness, slothfulness, delay to do good acts, holding wrong ideas of religion, accepting nihilistic views, envy, avarice, malice, generating polluting desires, &c. these have to be abandoned. They are contaminations, Moderate in eating, avoiding all kinds of intoxicating liquors and narcotics, avoiding falsehood, harsh speech, slander, idle gossip, he has to think of only doing meritorious deed of the higher realms. If the Bhikkhu is too much troubled by lustful thoughts he has to follow the ethics of the ragacharita, and avoid such food, seats garments associates, residences, that would engender thoughts of lustful passion. If he is troubled by angry thoughts and feels hatred towards others, he has to associate with companions who will guide him in the path of love he has to meditate the bhavana of loving kindness to all living beings; he should have seats soft, and pleasant; and his vision should come in contact with things that would not engender anger or hate. Food must be soft sweet and delicious and not hard and bad. The bhikkhu who is muddleheaded should cultivate the yoga of breathing, and associate with those who will guide him in the path of wisdom.
There are forty different kinds of mental fixities which are called karmasthanas. The brahmachari who is inclined towards the higher life, who wishes to realize the bliss of Nirvana, may take one of the karmasthanas and begin training his mind. It is a process of self discipline to keep the mind wandering from one object to another. To bring the mind into a radiant state of infiniteness is the object of the discipline of the Buddhas. They first inculcate abstinence from all evil which are called the twelve akusalas; and thence forward sublimate the mind by doing meritorious karmas of the four planes leading to the goal of Nirvana. All meritorious karma have to be done to enjoy celestial happiness. Doing evil leadeth to hellish states, although not eternally. To bring the mind into a state of radiancy is the object of the dhyana yoga. For details consult the great work called the Visuddhi Magga.
The human consciousness is called vinnana or citta, or mano. The mind that is not brough under Discipline goes downwards. The contaminations that lead the mind to the lower grades of hellishness, animality, ignobleness, viciousness are called kilesas. What the kilesas are may be known by the simple word contamination. That which pollutes the mind has to be avoided. Every thought is the result of anger is a contamination; every word spoken in anger and hatred and malice is a contamination, every word spoken with lustful feelings is a contamination ; every thought produced with lustful feeling is a contamination ; every deed done with a low desire and based on covetousness is a contamination. Every thing done in the spirit of self-sacrificing altruism is meritorious.
There are eighteen foolish questions about the ago which have to be avoided, relating to the present, past and future. Buddhism is not a nihilism; nor is it an agnosticism. It is not a religion of dogmas. It is a religion of truths based on analysis. Every idea is a subjected to an analysis. It is not a monotheism and acknowledges no creator. It is not a nihilism in that it posits the law of causes and effects, with an eternal future and an eternal past. It is not an egoism, nor is it a pantheism. It avoids speculation. It is founded on the Four Noble Truths. It accepts the beliefs of the existence of gods, and great Brahmas, who are chief of world systems. One great Brahma Can, by this power, illuminate by his own glory ten thousand world systems. The Buddhist hates neither god or devil. He no quarrel with the religions of the ante Buddhist period nor with religions of the post Buddhist period. He loves all; he analyses every dogma, rejects the bad accepts the good.
Sabbapapassa akaranam
Kusalassa upsampada, Sacitta
Pariyo dapanam, Etam Buddha Sasanam.
The blessed One is the great Teacher Guide of both gods and men. Analysis of mind and body; spreading loving thoughts throughout the universe; resolute will to reach the goal by good words, good deeds and good thoughts-this is Buddhism