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.