bp102s_Narada-Buddha_and_His_Teachings

["identified\t himself\t with\t all,\t making\t no\t distinction whatever.\tHe\tmerges\thimself\tin\tthe\twhole\tuniverse\tand is\t one\t with\t all.\t He\t is\t no\t more\t dominated\t by\t egoistic feelings.\t He\t transcends\t all\t forms\t of\t separatism.\t No longer\t confining\t himself\t to\t water-tight\t compartments, no\tlonger\tinfluenced\tby\tcaste,\tclass,\tnational,\tracial,\tor religious\t prejudices,\t he\t can\t regard\t the\t whole\t world\t as his\tmotherland\tand\tall\tas\tfellow\tbeings\tin\tthe\tocean\tof life. Karu\u1e47\u0101 The\t second\t virtue\t that\t sublimes\t man\t is\t compassion (karu\u1e47\u0101).\t It\t is\t defined\t as\t that\t which\t makes\t the\t hearts of\tthe\tgood\tquiver\twhen\tothers\tare\tsubject\tto\tsuffering, or\t that\t which\t dissipates\t the\t sufferings\t of\t others.\t Its chief\t characteristic\t is\t the\t wish\t to\t remove\t the\t woes\t of others. The\thearts\tof\tcompassionate\tpersons\tare\teven\tsofter than\t flowers.\t They\t do\t not\t and\t cannot\t rest\t satisfied until\tthey\trelieve\tthe\tsufferings\tof\tothers.\tAt\ttimes\tthey even\t go\t to\t the\t extent\t of\t sacrificing\t their\t lives\t so\t as\t to alleviate\t the\t sufferings\t of\t others.\t The\t story\t of\t the Vy\u0101ghri\tJ\u0101taka\t508\twhere\tthe\tBodhisatta\tsacrificed\this life\tto\tsave\ta\tstarving\ttigress\tand\ther\tcubs\tmay\tbe\tcited as\tan\texample. It\t is\t compassion\t that\t compels\t one\t to\t serve\t others with\t altruistic\t motives.\t A\t truly\t compassionate\t person lives\t not\t for\t himself\t but\t for\t others.\t He\t seeks opportunities\t to\t serve\t others\t expecting\t nothing\t in 601","return,\tnot\teven\tgratitude. WHO\tNEEDS\tCOMPASSION? Many\tamidst\tus\tdeserve\tour\tcompassion.\tThe\tpoor\tand the\tneedy,\tthe\tsick\tand\tthe\thelpless,\tthe\tlonely\tand\tthe destitute,\t the\t ignorant\t and\t the\t vicious,\t the\t impure\t and the\t undisciplined\t are\t some\t that\t demand\t the compassion\t of\t kind-hearted,\t noble-minded\t men\t and women,\t to\t whatever\t religion\t or\t to\t whatever\t race\t they belong. Some\t countries\t are\t materially\t rich\t but\t spiritually poor,\t while\t some\t others\t are\t spiritually\t rich\t but materially\tpoor.\tBoth\tthese\tpathetic\tconditions\thave\tto be\t taken\t into\t consideration\t by\t the\t materially\t rich\t and the\tspiritually\trich. It\t is\t the\t paramount\t duty\t of\t the\t wealthy\t to\t come\t to the\tsuccour\tof\tthe\tpoor,\twho\tunfortunately\tlack\tmost\tof the\t necessaries\t of\t life.\t Surely\t those\t who\t have\t in abundance\t can\t give\t to\t the\t poor\t and\t the\t needy\t their surplus\twithout\tinconveniencing\tthemselves. Once\t a\t young\t student\t removed\t the\t door\t curtain\t in his\thouse\tand\tgave\tit\tto\ta\tpoor\tperson\ttelling\this\tgood mother\tthat\tthe\tdoor\tdoes\tnot\tfeel\tthe\tcold\tbut\tthe\tpoor certainly\tdo.\tSuch\ta\tkind-hearted\tattitude\tin\tyoung\tmen and\twomen\tis\thighly\tcommendable. It\t is\t gratifying\t to\t note\t that\t some\t wealthy\t countries have\t formed\t themselves\t into\t various\t philanthropic bodies\tto\thelp\tunder-developed\tcountries,\tespecially\tin Asia,\t in\t every\t possible\t way.\t Charitable\t organisations 602","have\t also\t been\t established\t in\t all\t countries\t by\t men, women\t and\t students\t to\t give\t every\t possible\t assistance to\t the\t poor\t and\t the\t needy.\t Religious\t bodies\t also perform\t their\t respective\t duties\t in\t this\t connection\t in their\t own\t humble\t way.\t Homes\t for\t the\t aged, orphanages\tand\tother\tsimilar\tcharitable\tinstitutions\tare needed\tin\tunder-developed\tcountries. The\t beggar\t problem\t has\t still\t to\t be\t solved\t in\t some countries\twhere\tbegging\thas\tbecome\ta\tprofession.\tOut of\tcompassion\tfor\tthe\tunfortunate\tbeggars\tthis\tproblem has\t to\t be\t solved\t satisfactorily\t by\t the\t respective governments\tas\tthe\texistence\tof\tbeggars\tis\tan\tinsult\tto any\tself-respecting\tnation. As\t the\t materially\t rich\t should\t have\t compassion\t on the\t materially\t poor\t and\t try\t to\t elevate\t them,\t it\t is\t the duty\tof\tthe\tspiritually\trich,\ttoo,\tto\thave\tcompassion\ton the\tspiritually\tpoor\tand\tsublime\tthem\tthough\tthey\tmay be\t materially\t rich.\t Wealth\t alone\t cannot\t give\t genuine happiness.\tPeace\tof\tmind\tcan\tbe\tgained\tnot\tby\tmaterial treasures\tbut\tby\tspiritual\ttreasures.\tMany\tin\tthis\tworld are\tbadly\tin\tneed\tof\tsubstantial\tspiritual\tfood,\twhich\tis not\t easily\t obtained,\t as\t the\t spiritually\t poor\t far\t exceed the\tmaterially\tpoor\tnumerically,\tas\tthey\tare\tfound\tboth amongst\tthe\trich\tand\tthe\tpoor. Even\t more\t than\t poverty\t sickness\t prevails throughout\t the\t world.\t Many\t are\t physically\t sick,\t some are\t mentally\t sick.\t Science\t provides\t effective\t medicine for\t the\t former\t but\t not\t for\t the\t latter,\t who\t very\t often languish\tin\tmental\thospitals. 603","There\t are\t causes\t for\t these\t two\t kinds\t of\t diseases. Compassionate\t men\t and\t women\t must\t try\t to\t remove the\tcauses\tif\tthey\twish\tto\tproduce\tan\teffective\tcure. Effective\t measures\t have\t been\t employed\t by\t various nations\t to\t prevent\t and\t cure\t diseases\t not\t only\t of mankind\t but\t also\t of\t animals.\t The\t Buddha\t set\t a\t noble example\tby\tattending\ton\tthe\tsick\thimself\tand\texhorting his\t disciples\t with\t the\t memorable\t words,\t \\\"He\t who ministers\tunto\tthe\tsick\tministers\tunto\tme.\\\" Some\t selfless\t doctors\t render\t free\t services\t towards the\t alleviation\t of\t suffering.\t Some\t expend\t their\t whole time\t and\t energy\t in\t ministering\t to\t the\t poor\t patients even\tat\tthe\trisk\tof\ttheir\tlives. Hospitals\t and\t free\t dispensaries\t have\t become\t a blessing\t to\t humanity\t but\t more\t are\t needed\t so\t that\t the poor\tmay\tbenefit\tby\tthem.\tIn\tunderdeveloped\tcountries the\t poor\t suffer\t through\t lack\t of\t medical\t facilities.\t The sick\t have\t to\t be\t carried\t for\t miles\t with\t great inconvenience\tto\tthe\tnearest\thospital\tor\tdispensary\tfor medical\t treatment.\t Sometimes\t they\t die\t on\t the\t way. Pregnant\t mothers\t suffer\t most.\t Hospitals,\t dispensaries, maternity\t homes,\t etc.\t are\t essential\t needs\t in\t backward village\tareas. The\t lowly\t and\t the\t destitute\t deserve\t the\t compassion of\t wealthy\t men\t and\t women.\t Sometimes\t servants\t and workers\t are\t not\t well\t paid,\t well\t fed,\t well\t clothed\t and more\t often\t than\t not\t they\t are\t ill\t treated.\t Justice\t is\t not meted\t out\t to\t them.\t They\t are\t neglected\t and\t are powerless\tas\tthere\tis\tnobody\tto\tplead\tfor\tthem.\tGlaring 604","cases\t of\t inhuman\t cruelty\t receive\t publicity\t in\t some exceptional\t cases.\t Many\t such\t cases\t are\t not\t known. These\tunfortunate\tones\thave\tno\tother\talternative\tbut\tto suffer\tmeekly\teven\tas\tMother\tEarth\tsuffers\teverything in\t silence.\t When\t the\t grief\t is\t unbearable,\t they\t commit suicide\tin\tutter\tdesperation. The\t vicious,\t the\t wicked,\t and\t the\t ignorant\t deserve compassion\t even\t more\t than\t those\t who\t suffer physically,\t as\t they\t are\t mentally\t and\t spiritually\t sick. They\t should\t not\t be\t condemned\t and\t despised\t but sympathised\twith\tfor\ttheir\tfailings\tand\tdefects.\tThough a\tmother\thas\tequal\tcompassion\ttowards\tall\ther\tchildren still\t she\t may\t have\t more\t compassion\t towards\t a\t sick child.\tEven\tso,\tgreater\tcompassion\tshould\tbe\texercised towards\tthe\tspiritually\tsick\tas\ttheir\tsickness\truins\ttheir character. The\t Buddha,\t for\t instance,\t had\t great\t compassion towards\t the\t courtesan\t Ambap\u0101li,\t and\t towards A\u1e47gulim\u0101la\t the\t murderer.\t Both\t of\t them\t later\t became his\t converts\t and\t underwent\t a\t complete\t reformation\t in character. We\t must\t understand\t that\t greatness\t is\t latent\t in\t all however\twicked\tthey\tmay\tbe.\tPerhaps\tone\tappropriate word\t at\t the\t right\t moment\t may\t change\t the\t whole outlook\tof\ta\tperson. The\t Emperor\t Asoka\t perpetrated\t many\t crimes,\t so much\t so\t that\t he\t was\t stigmatised\t Asoka\t the\t Wicked. Later\t the\t words\t from\t a\t young\t novice\u2014\\\"Diligence\t is the\t path\t to\t the\t deathless\\\"\u2014produced\t such\t a\t great 605","change\t in\t him\t that\t he\t became\t Asoka\t the\t Righteous (Dharm\u0101soka). The\t Buddha's\t advice\t is\t to\t shun\t the\t company\t of\t the foolish.\t That\t does\t not\t mean\t that\t the\t good\t should\t not associate\twith\tthem\tso\tas\tto\treform\tthem.\tPeople\tavoid those\t who\t suffer\t from\t contagious\t diseases.\t But compassionate\tphysicians,\tattend\ton\tthem\tso\tas\tto\theal them.\t Otherwise\t they\t might\t die.\t In\t the\t same\t way\t the wicked\t may\t die\t spiritually\t if\t the\t good\t are\t not\t tolerant and\tcompassionate\ttowards\tthem. As\ta\trule\tthe\tBuddha\twent\tin\tsearch\tof\tthe\tpoor,\tthe ignorant\tand\tthe\tvicious,\tbut\tthe\tgood\tand\tthe\tvirtuous came\tin\tsearch\tof\tthe\tBuddha. Like\t mett\u0101\t (loving\t kindness),\t karu\u1e47\u0101\t (compassion) should\t also\t be\t extended\t without\t limit\t towards\t all suffering\t and\t helpless\t beings,\t including\t dumb\t animals and\tfertile\teggs. To\t deny\t the\t rights\t and\t privileges\t of\t mankind\t on account\t of\t caste,\t colour,\t or\t race\t is\t inhuman\t and\t cruel. To\t feast\t on\t the\t flesh\t of\t animals\t by\t killing\t or\t causing them\t to\t be\t killed\t is\t not\t human\t compassion.\t To\t rain bombs\t from\t above\t and\t ruthlessly\t destroy\t millions\t of men,\t women\t and\t children\t is\t the\t worst\t form\t of\t cruelty that\tdeluded\tman\thas\tever\tperpetrated. Today\tthis\tpitiless,\tvengeful\tworld\thas\tsacrificed\tthe most\t precious\t thing\t on\t earth\u2014life\u2014at\t the\t altar\t of brute\tforce.\tWhither\thas\tcompassion\tfled? The\t world\t needs\t today\t compassionate\t men\t and women\tto\tbanish\tviolence\tand\tcruelty\tfrom\tthe\tface\tof 606","the\tearth. Buddhist\t compassion,\t it\t should\t be\t noted,\t does\t not consist\t in\t mere\t shedding\t of\t tears\t and\t the\t like,\t for\t the indirect\t enemy\t of\t compassion\t is\t passionate\t grief (domanassa). Compassion\t embraces\t all\t sorrow-stricken\t beings, while\t loving\t kindness\t embraces\t all\t living\t beings, happy\tor\tsorrowful. Mudit\u0101 The\t third\t sublime\t virtue\t is\t mudit\u0101.\t It\t is\t not\t mere sympathy\t but\t sympathetic\t or\t appreciative\t joy\t which tends\tto\tdestroy\tjealousy,\tits\tdirect\tenemy. One\t devastating\t force\t that\t endangers\t our\t whole constitution\tis\tjealousy.\tVery\toften\tsome\tcannot\tbear\tto see\tor\thear\tthe\tsuccessful\tachievements\tof\tothers.\tThey rejoice\t over\t their\t failures\t but\t cannot\t tolerate\t their successes.\t Instead\t of\t praising\t and\t congratulating\t the successful,\t they\t try\t to\t ruin,\t condemn\t and\t vilify\t them. In\tone\tway\tmudit\u0101\tis\tconcerned\tmore\twith\toneself\tthan with\tothers\tas\tit\ttends\tto\teradicate\tjealousy\twhich\truins oneself.\t On\t the\t other\t hand\t it\t aids\t others\t as\t well\t since one\t who\t practises\t mudit\u0101\t will\t not\t try\t to\t hinder\t the progress\tand\twelfare\tof\tothers. It\t is\t quite\t easy\t to\t rejoice\t over\t the\t success\t of\t one's near\tand\tdear\tones,\tbut\trather\tdifficult\tto\tdo\tso\tover\tthe success\tof\tone's\tadversaries.\tYes,\tthe\tmajority\tnot\tonly find\tit\tdifficult\tbut\talso\tdo\tnot\tand\tcannot\trejoice.\tThey 607","seek\tdelight\tin\tcreating\tevery\tpossible\tobstacle\tso\tas\tto ruin\t their\t adversaries.\t They\t even\t go\t to\t the\t extent\t of poisoning,\t crucifying,\t and\t assassinating\t the\t good\t and the\tvirtuous. Socrates\twas\tpoisoned,\tChrist\twas\tcrucified,\tGandhi was\tshot.\tSuch\tis\tthe\tnature\tof\tthe\twicked\tand\tdeluded world. The\t practice\t of\t mett\u0101\t and\t karu\u1e47\u0101\t is\t easier\t than\t the practice\tof\tmudit\u0101\twhich\tdemands\tgreat\tpersonal\teffort and\tstrong\twill-power. Do\tthe\tWestern\tnations\trejoice\tover\tthe\tprosperity\tof the\t Eastern\t and\t the\t Eastern\t over\t the\t prosperity\t of\t the Western?\t Does\t one\t nation\t rejoice\t over\t the\t welfare\t of another\t nation?\t Is\t one\t race\t happy\t over\t the\t growing prosperity\t of\t another\t race?\t Does\t even\t one\t religious sect,\twhich\tstands\tfor\tthe\tcultivation\tof\tmorals,\trejoice over\tthe\tspiritual\tinfluence\tof\tanother\tsect? One\t religion\t is\t jealous\t of\t another\t religion,\t one\t part of\tthe\tglobe\tis\tjealous\tof\tanother\tpart\tof\tthe\tglobe,\tone institution\t is\t jealous\t of\t another\t institution,\t one business\t firm\t is\t jealous\t of\t another\t business\t firm,\t one family\tis\tjealous\tof\tanother\tfamily,\tunsuccessful\tpupils are\t jealous\t of\t successful\t pupils,\t sometimes\t even\t one brother\tor\tsister\tis\tjealous\tof\tanother\tbrother\tor\tsister. This\t is\t the\t very\t reason\t why\t individuals\t and\t groups should\tpractise\tappreciative\tjoy\tif\tthey\twish\tto\tsublime themselves\tand\tbe\tinternally\thappy. The\t chief\t characteristic\t of\t mudit\u0101\t is\t happy acquiescence\t in\t others'\t prosperity\t and\t success 608","(anumodan\u0101).\t Laughter\t and\t the\t like\t are\t not\t the characteristics\t of\t mudit\u0101\t as\t exhilaration\t (pah\u0101sa)\t is regarded\tas\tits\tindirect\tenemy. Mudit\u0101\t embraces\t all\t prosperous\t beings\t and\t is\t the congratulatory\tattitude\tof\ta\tperson.\tIt\ttends\tto\teliminate any\tdislike\t(arati)\ttowards\ta\tsuccessful\tperson. Upekkh\u0101 The\t fourth\t sublime\t state\t is\t the\t most\t difficult\t and\t the most\t essential.\t It\t is\t upekkh\u0101\t or\t equanimity.\t The etymological\t meaning\t of\t the\t term\t upekkh\u0101\t is \\\"discerning\t rightly,\\\"\t \\\"viewing\t justly\\\"\t or\t \\\"looking impartially,\\\"\t that\t is,\t without\t attachment\t or\t aversion, without\tfavour\tor\tdisfavour. Equanimity\t is\t necessary\t especially\t for\t laymen\t who have\tto\tlive\tin\tan\till-balanced\tworld\tamidst\tfluctuating circumstances. Slights\t and\t insults\t are\t the\t common\t lot\t of\t mankind. The\t world\t is\t so\t constituted\t that\t the\t good\t and\t the virtuous\tare\toften\tsubject\tto\tunjust\tcriticism\tand\tattack. It\t is\t heroic\t to\t maintain\t a\t balanced\t mind\t in\t such circumstances. Loss\t and\t gain,\t fame\t and\t infamy,\t praise\t and\t blame, pain\t and\t happiness\t are\t eight\t worldly\t conditions\t 509 that\t affect\t all\t humanity.\t Most\t people\t are\t perturbed when\t affected\t by\t such\t favourable\t or\t unfavourable states.\tOne\tis\telated\twhen\tone\tis\tpraised,\tand\tdepressed when\tblamed\tand\treviled.\tHe\tis\twise,\tsays\tthe\tBuddha, 609","who,\t amidst\t such\t vicissitudes\t of\t life,\t stands\t unmoved like\tunto\ta\tfirm\trock,\texercising\tperfect\tequanimity. The\tBuddha's\texemplary\tlife\toffers\tus\tworldlings\tan excellent\texample\tof\tequanimity. There\twas\tno\treligious\tteacher\tin\tthe\tworld\twho\twas so\t severely\t criticised,\t attacked,\t insulted\t and\t reviled\t as the\t Buddha,\t and\t yet\t none\t so\t highly\t praised,\t honoured and\trevered\tas\tthe\tBuddha. Once\t when\t he\t went\t in\t quest\t of\t alms,\t he\t was\t called an\t outcast\t by\t an\t impertinent\t brahmin.\t He\t calmly endured\t the\t insult\t and\t explained\t to\t him\t that\t it\t is\t not birth\t that\t makes\t one\t an\t outcast\t but\t an\t ignoble character.\tThe\tbrahmin\twas\tconverted. Inviting\t him\t to\t a\t house\t for\t alms,\t a\t certain\t man entertained\t the\t Buddha\t with\t the\t filthiest\t language, current\t in\t his\t time.\t He\t was\t called\t 'swine,'\t 'brute,'\t 'ox,' etc.\t But\t he\t was\t not\t offended.\t He\t did\t not\t retaliate. Calmly\the\tquestioned\this\thost\twhat\the\twould\tdo\twhen guests\t visited\t his\t house.\t He\t replied\t that\t he\t would prepare\ta\tfeast\tto\tentertain\tthem. \\\"Well,\twhat\twould\tyou\tdo\tif\tthey\tdid\tnot\tpartake\tof it?\\\"\tquestioned\tthe\tBuddha. \\\"In\t that\t case\t we\t ourselves\t would\t partake\t of\t the feast.\\\" \\\"Well,\t good\t brother,\t you\t have\t invited\t me\t to\t your house\tfor\talms.\tYou\thave\tentertained\tme\twith\ta\ttorrent of\tabuse.\tI\tdo\tnot\taccept\tit.\tPlease\ttake\tit\tback,\\\"\tcalmly replied\tthe\tBuddha. 610","The\t offender's\t character\t was\t completely transformed. \\\"Retaliate\t not.\t Be\t silent\t as\t a\t cracked\t gong\t when you\tare\tabused\tby\tothers.\tIf\tyou\tdo\tso,\tI\tdeem\tthat you\t have\t already\t attained\t Nibb\u0101na\t although\t you have\tnot\trealised\tNibb\u0101na.\\\"\t510 Such\tis\tthe\tadvice\tof\tthe\tBuddha. These\tare\tgolden\twords\tthat\tshould\tbe\tgiven\theed\tto in\tthis\till-disciplined\tworld\tof\ttoday. Once\ta\tlady\tof\tthe\tcourt\tinduced\tsome\tdrunkards\tto revile\tthe\tBuddha\tso\tmuch\tthat\tVenerable\t\u00c1nanda,\this attendant\t disciple,\t implored\t the\t Buddha\t to\t leave\t the city\t and\t go\t elsewhere.\t But\t the\t Buddha\t was unperturbed. Another\t woman\t feigned\t pregnancy\t and\t publicly accused\t the\t Buddha\t of\t having\t placed\t her\t in\t that condition.\t A\t woman\t was\t killed\t by\t his\t rivals\t and\t the Buddha\t was\t accused\t of\t murder.\t His\t own\t cousin\t and disciple\t Devadatta\t made\t an\t unsuccessful\t attempt\t to crush\thim\tto\tdeath\tby\thurling\ta\trock\tfrom\ta\tcliff.\tSome of\this\town\tdisciples\taccused\thim\tof\tjealousy,\tpartiality, favouritism,\tetc. On\t the\t other\t hand\t many\t sang\t the\t praises\t of\t the Buddha.\t Kings\t prostrated\t themselves\t before\t his\t feet and\tpaid\tthe\thighest\treverence. Like\t the\t Mother\t Earth\t the\t Buddha\t suffered everything\tin\tsilence\twith\tperfect\tequanimity. 611","Like\ta\tlion\tthat\tdoes\tnot\ttremble\tat\tevery\tsound,\tone should\t not\t be\t perturbed\t by\t the\t poisoned\t darts\t of uncurbed\ttongues.\tLike\tthe\twind\tthat\tdoes\tnot\tcling\tto the\t meshes\t of\t a\t net,\t one\t should\t not\t be\t attached\t to\t the illusory\t pleasures\t of\t this\t changing\t world.\t Like\t the lotus\tthat\tis\tunsoiled\tby\tthe\tmud\tfrom\twhich\tit\tsprings, one\t should\t live\t unaffected\t by\t worldly\t temptations, ever\tcalm,\tserene\tand\tpeaceful. As\t with\t the\t first\t three\t virtues\t so\t also\t upekkh\u0101\t has for\t its\t direct\t enemy\t attachment\t (t\u0101ga)\t and\t for\t its indirect\t enemy\t callousness\t or\t unintelligent indifference. Upekkh\u0101\t discards\t clinging\t and\t aversion.\t An impartial\t attitude\t is\t its\t chief\t characteristic.\t He\t who practises\t equanimity\t is\t neither\t attracted\t by\t desirable objects\tnor\tis\taverse\tto\tundesirable\tobjects. His\t attitude\t towards\t the\t sinner\t and\t saint\t will\t be\t the same,\tfor\the\tmakes\tno\tdistinction. \u2014\u2014 Mett\u0101\t embraces\t all\t beings,\t karu\u1e47\u0101\t embraces sufferers,\t mudit\u0101\t embraces\t the\t prosperous,\t and upekkh\u0101\tembraces\tthe\tgood\tand\tthe\tbad,\tthe\tloved\tand the\tunloved,\tthe\tpleasant\tand\tthe\tunpleasant. He\t who\t wishes\t to\t be\t divine\t in\t this\t life\t itself\t may daily\t cultivate\t these\t four\t sublime\t virtues\t which\t are dormant\tin\tall. He\t who\t wishes\t to\t perfect\t himself\t and 612","compassionately\t work\t for\t the\t welfare\t of\t all\t beings\t in the\t course\t of\t his\t countless\t births\t in\t sa\u1e43s\u0101ra\t may strenuously\t develop\t the\t ten\t perfections\t (p\u0101ram\u012b)\t and ultimately\tbecome\ta\tSamm\u0101\tSambuddha,\ta\tSupremely Enlightened\tOne. He\t who\t wishes\t to\t eradicate\t his\t passions\t and\t put\t an end\t to\t suffering\t by\t realising\t Nibb\u0101na\t at\t the\t earliest possible\t opportunity\t may\t diligently\t follow\t the\t unique Noble\t Eightfold\t Path\t which\t still\t exists\t in\t its\t pristine purity. The\tBuddha\texhorts: \\\"Suppose,\t O\t monks,\t this\t mighty\t earth\t were\t one mass\t of\t water\t and\t a\t man\t were\t to\t throw\t down thereon\ta\tyoke\twith\tone\thole.\tThen\tcomes\ta\twind from\t the\t east\t and\t wafts\t it\t west,\t and\t a\t wind\t from the\twest\twafts\tit\teast;\ta\tnorth\twind\twafts\tit\tsouth, and\t a\t south\t wind\t wafts\t it\t north.\t Then\t once\t at\t the end\t of\t a\t hundred\t years\t would\t a\t blind\t turtle\t push his\tneck\tthrough\tthat\tyoke\twith\tone\thole\twhen\the popped\tup\tto\tthe\tsurface? \\\"It\t is\t unlikely,\t lord,\t that\t the\t blind\t turtle\t would do\tthat. \\\"It\t is\t just\t as\t unlikely,\t O\t monks,\t that\t one\t will get\t birth\t in\t human\t form;\t just\t as\t unlikely\t that\t a Tath\u0101gata\t should\t arise\t in\t the\t world,\t an\t arahant,\t a fully\t enlightened\t one;\t just\t as\t unlikely\t that\t the Norm\t (Dhamma)\t and\t Discipline\t (Vinaya) proclaimed\tby\ta\tTath\u0101gata\tshould\tbe\tshown\tin\tthe world. 613","\\\"But\tnow\tindeed,\tO\tmonks,\tthis\tstate\tof\thuman birth\t is\t won,\t and\t a\t Tath\u0101gata\t has\t arisen\t in\t the world,\t and\t the\t Norm\t and\t Discipline\t proclaimed by\tthe\tTath\u0101gata\tis\tshown\tin\tthe\tworld. \\\"Therefore,\t O\t monks,\t you\t must\t make\t an\t effort to\trealise:\t'This\tis\till,\tthis\tis\tthe\tcause\tof\till,\tthis\tis the\t cessation\t of\t ill,\t this\t is\t the\t way\t leading\t to\t the cessation\tof\till.'\\\"\t511 614","LIXIII.\t Eight\tWorldly\tConditions (A\u1e6dhalokadhamm\u0101) T his\t ill-balanced\t world\t is\t not\t absolutely\t rosy. Nor\t is\t it\t totally\t thorny.\t The\t rose\t is\t soft, beautiful\tand\tfragrant.\tBut\tthe\tstem\ton\twhich it\tgrows\tis\tfull\tof\tthorns.\tWhat\tis\trosy\tis\trosy;\twhat\tis thorny\t is\t thorny.\t Because\t of\t the\t rose\t one\t will\t not meddle\twith\tthe\tthorns\tnor\twill\tone\tdisparage\tthe\trose on\taccount\tof\tthe\tthorns. To\t an\t optimist\t this\t world\t is\t absolutely\t rosy;\t to\t a pessimist\t this\t world\t is\t absolutely\t thorny.\t But\t to\t a realist\t this\t world\t is\t neither\t absolutely\t rosy\t nor absolutely\t thorny.\t It\t abounds\t with\t beautiful\t roses\t and prickly\tthorns\tas\twell,\tfrom\ta\trealistic\tstandpoint. An\t understanding\t person\t will\t not\t be\t infatuated\t by the\tbeauty\tof\tthe\trose\tbut\twill\tview\tit\tas\tit\tis.\tKnowing well\tthe\tnature\tof\tthe\tthorns,\the\twill\tview\tthem\tas\tthey are\tand\twill\ttake\tthe\tprecaution\tnot\tto\tbe\twounded. Like\tthe\tpendulum\tthat\tperpetually\tturns\tto\tthe\tright and\t left,\t four\t desirable\t and\t undesirable\t conditions prevail\t in\t this\t world\t which\t everyone,\t without exception,\t must\t perforce\t face\t in\t the\t course\t of\t one's lifetime. 615","They\tare\tgain\t(l\u0101bha)\tand\tloss\t(al\u0101bha),\tfame\t(yasa) and\t defame\t (ayasa),\t praise\t (pasa\u1e43s\u0101)\t and\t blame (nind\u0101),\thappiness\t(sukha)\tand\tpain\t(dukkha). Gain\tand\tLoss Business\t men,\t as\t a\t rule,\t are\t subject\t to\t both\t gain (l\u0101bha)\t and\t loss\t (al\u0101bha).\t It\t is\t quite\t natural\t to\t be complacent\t in\t obtaining\t a\t gain\t or\t a\t profit.\t In\t itself there\t is\t nothing\t wrong.\t Such\t righteous\t or\t unrighteous profits\t produce\t some\t pleasure\t which\t average\t men seek.\tWithout\tpleasurable\tmoments,\tthough\ttemporary, life\twould\tnot\tbe\tworth\tliving.\tIn\tthis\tcompetitive\tand chaotic\t world\t rarely\t do\t people\t enjoy\t some\t kind\t of happiness\twhich\tgladdens\ttheir\thearts.\tSuch\thappiness, though\tmaterial,\tdoes\tconduce\tto\thealth\tand\tlongevity. The\t problem\t arises\t in\t case\t of\t loss.\t Profits\t one\t can bear\t smilingly\t but\t not\t so\t the\t losses.\t More\t often\t than not\tthey\tlead\tto\tmental\tderangement\tand\tsometimes\tto suicide\twhen\tthe\tlosses\tare\tunbearable.\tIt\tis\tunder\tsuch adverse\t circumstances\t that\t one\t should\t exhibit\t moral courage\t and\t maintain\t a\t balanced\t mind.\t All\t have\t ups and\tdowns\twhile\tbattling\twith\tlife.\tOne\tshould\talways be\tprepared\tfor\tthe\tlosses\tin\tparticular.\tThen\tthere\twill be\tless\tdisappointment. When\t something\t is\t stolen\t naturally\t one\t feels\t sad. But\tby\tbecoming\tsad\tone\twould\tnot\tbe\table\tto\tretrieve the\t loss.\t One\t should\t think\t that\t someone\t had\t benefited thereby\t though\t unrighteously.\t May\t he\t be\t well\t and happy! 616","Or\t one\t can\t console\t oneself\t thinking:\t \\\"It's\t only\t a minor\t loss.\\\"\t One\t may\t even\t adopt\t a\t highly philosophical\t attitude:\t \\\"There\t is\t nothing\t to\t be\t called 'Me'\tor\t'Mine.'\\\" In\t the\t time\t of\t the\t Buddha\t once\t a\t noble\t lady\t was offering\t food\t to\t the\t Venerable\t S\u0101riputta\t and\t some monks.\tWhile\tserving\tthem\tshe\treceived\ta\tnote\tstating that\t her\t husband\t and\t all\t her\t sons\t who\t had\t gone\t to settle\t a\t dispute\t were\t waylaid\t and\t killed.\t Without getting\t upset,\t calmly\t she\t kept\t the\t note\t in\t her\t waist- pouch\t and\t served\t the\t monks\t as\t if\t nothing\t had happened.\t A\t maid,\t who\t was\t carrying\t a\t pot\t of\t ghee\t to offer\tto\tthe\tmonks,\tinadvertently\tslipped\tand\tbroke\tthe pot\tof\tghee.\tThinking\tthat\tthe\tlady\twould\tnaturally\tfeel sorry\t over\t the\t loss,\t Venerable\t S\u0101riputta\t consoled\t her, saying\tthat\tall\tbreakable\tthings\tare\tbound\tto\tbreak.\tThe wise\tlady\tunperturbly\tremarked\u2014\\\"Bhante,\twhat\tis\tthis trivial\t loss?\t I\t have\t just\t received\t a\t note\t stating\t that\t my husband\t and\t sons\t were\t killed\t by\t some\t assassins.\t I placed\tit\tin\tmy\tpouch\twithout\tlosing\tmy\tbalance.\tI\tam serving\tyou\tall\tdespite\tthe\tloss.\\\" Such\t valour\t on\t the\t part\t of\t courageous\t women\t is highly\tcommendable. Once\t the\t Buddha\t went\t seeking\t alms\t in\t a\t village. Owing\t to\t the\t intervention\t of\t M\u0101ra\t the\t Evil\t One,\t the Buddha\t did\t not\t obtain\t any\t food.\t When\t M\u0101ra questioned\t the\t Buddha\t rather\t sarcastically\t whether\t he was\thungry\tor\tnot,\tthe\tBuddha\tsolemnly\texplained\tthe mental\t attitude\t of\t those\t who\t are\t free\t from impediments,\tand\treplied:\t\\\"Ah,\thappily\tdo\twe\tlive,\twe 617","who\t have\t no\t impediments.\t Feeders\t of\t joy\t shall\t we\t be even\tas\tthe\tgods\tof\tthe\tRadiant\tRealm.\\\" On\t another\t occasion\t the\t Buddha\t and\t his\t disciples observed\t vassa\t (rainy\t period)\t in\t a\t village\t at\t the invitation\t of\t a\t brahmin,\t who,\t however,\t completely forgot\this\tduty\tto\tattend\tto\tthe\tneeds\tof\tthe\tBuddha\tand the\t Sangha.\t Throughout\t a\t period\t of\t three\t months, although\t Venerable\t Moggall\u0101na\t volunteered\t to\t obtain food\t by\t his\t psychic\t powers,\t the\t Buddha,\t making\t no complaint,\t was\t contented\t with\t the\t fodder\t of\t horses offered\tby\ta\thorse-dealer. Vis\u0101kh\u0101,\tthe\tBuddha's\tchief\tfemale\tlay\tdisciple,\tused to\t frequent\t the\t monastery\t to\t attend\t to\t the\t needs\t of\t the Buddha\t and\t the\t Sangha\t decked\t with\t a\t very\t valuable outer\t garment.\t On\t entering\t the\t monastery,\t she\t used\t to remove\t it\t and\t give\t it\t to\t the\t maid\t for\t safe\t custody. Once,\t the\t maid\t inadvertently\t left\t it\t in\t the\t temple\t and returned\t home.\t Venerable\t \u00c1nanda,\t noticing\t it,\t kept\t it in\ta\tsafe\tplace\tto\tbe\tgiven\tto\tVis\u0101kh\u0101\twhen\tshe\tvisited the\t monastery.\t Vis\u0101kh\u0101\t discovering\t the\t loss\t advised the\t maid\t to\t look\t for\t it\t but\t not\t to\t take\t it\t back\t in\t case any\t bhikkhu\t had\t touched\t it.\t On\t inquiry\t the\t maid understood\t that\t Venerable\t \u00c1nanda\t had\t kept\t it\t in\t safe custody.\tReturning\thome,\tshe\treported\tthe\tmatter. Vis\u0101kh\u0101\t visited\t the\t monastery\t and\t inquired\t of\t the Buddha\t what\t meritorious\t act\t should\t she\t perform\t with the\tmoney\tobtained\tby\tselling\tthe\tcostly\tgarment.\tThe Buddha\t advised\t her\t to\t build\t a\t monastery\t for\t the benefit\tof\tthe\tSangha.\tAs\tthere\twas\tnobody\tto\tbuy\tthe garment\t because\t of\t its\t high\t cost,\t she\t herself\t bought\t it 618","and\t built\t a\t monastery\t and\t offered\t it\t to\t the\t Sangha. After\t the\t offering,\t she\t expressed\t her\t gratitude\t to\t the maid,\t saying:\t \\\"If\t you\t had\t not\t inadvertently\t left\t my garment,\t I\t would\t not\t have\t got\t an\t opportunity\t to perform\tthis\tmeritorious\tact.\tPlease\tshare\tthe\tmerit.\\\" Instead\t of\t grieving\t over\t the\t temporary\t loss\t and reprimanding\tthe\tmaid\tfor\ther\tcarelessness\tshe\tthanked her\tfor\tgranting\tan\topportunity\tfor\tservice. The\t exemplary\t attitude\t of\t cultured\t Vis\u0101kh\u0101\t is\t a memorable\tlesson\tto\tall\tthose\twho\tare\tquickly\tirritated over\tthe\tmisdoings\tof\thelpless\tservants. Losses\t one\t must\t try\t to\t bear\t cheerfully\t with\t manly vigour.\tUnexpectedly\tone\tconfronts\tthem,\tvery\toften\tin groups\t and\t not\t singly.\t One\t must\t face\t them\t with equanimity\t(upekkh\u0101)\tand\tthink\tit\tis\tan\topportunity\tto practise\tthat\tsublime\tvirtue. Fame\tand\tDefame Fame\t (yasa)\t and\t defame\t (ayasa)\t are\t another\t pair\t of inevitable\t worldly\t conditions\t that\t confront\t us\t in\t the course\tof\tour\tdaily\tlives. Fame\t we\t welcome,\t defame\t we\t dislike.\t Fame gladdens\tour\tmind,\tdefame\tdisheartens\tus.\tWe\tdesire\tto become\tfamous.\tWe\tlong\tto\tsee\tour\tnames\tand\tpictures appear\t in\t the\t papers.\t We\t are\t greatly\t pleased\t when\t our activities,\t however\t insignificant,\t are\t given\t publicity. Sometimes\twe\tseek\tundue\tpublicity\ttoo. To\tsee\ttheir\tpicture\tin\ta\tmagazine\tsome\tare\tready\tto 619","pay\t any\t amount.\t To\t obtain\t an\t honour\t some\t are prepared\tto\toffer\tany\tbribe\tor\tgive\ta\tfat\tdonation\tto\tthe party\t in\t power.\t For\t the\t sake\t of\t publicity\t some\t exhibit their\t generosity\t by\t giving\t alms\t to\t one\t hundred\t monks and\t even\t more,\t but\t they\t may\t be\t totally\t indifferent\t to the\t sufferings\t of\t the\t poor\t and\t the\t needy\t in\t the neighbourhood.\tOne\tmay\tcharge\tand\tpunish\ta\tstarving person\t who,\t to\t appease\t his\t hunger,\t were\t to\t steal\t a coconut\tin\this\tgarden,\tbut\twould\tnot\thesitate\tto\tpresent thousand\tcoconuts\tto\tget\ta\tgood\tname. These\tare\thuman\tfrailties. Most\t people\t do\t even\t a\t good\t action\t with\t an\t ulterior motive.\t Selfless\t persons\t who\t act\t disinterestedly\t are rare\t in\t this\t world.\t Even\t if\t the\t motive\t is\t not\t very praiseworthy,\t those\t who\t do\t any\t good\t are\t to\t be congratulated\t on\t having\t done\t a\t beneficial\t act.\t Most worldlings\thave\tsomething\tup\ttheir\tsleeves.\tWell,\twho is\thundred\tpercent\tgood?\tHow\tmany\tare\tperfectly\tpure in\ttheir\tmotives?\tHow\tmany\tare\tabsolutely\taltruistic? We\t need\t not\t hunt\t after\t fame.\t If\t we\t are\t worthy\t of fame,\t it\t will\t come\t to\t us\t unsought.\t The\t bee\t will\t be attracted\t to\t the\t flower,\t laden\t with\t honey.\t The\t flower however,\tdoes\tnot\tinvite\tthe\tbee. True\tindeed,\twe\tfeel\tnaturally\thappy,\tnay\textremely happy,\t when\t our\t fame\t is\t spread\t far\t and\t wide.\t But\t we must\t realise\t that\t fame,\t honour\t and\t glory\t only\t lead\t to the\t grave.\t They\t vanish\t in\t thin\t air.\t Empty\t words\t are they,\tthough\tpleasing\tto\tthe\tear. What\t about\t defame?\t It\t is\t not\t palatable\t either\t to\t the 620","ear\t or\t mind.\t We\t are\t undoubtedly\t perturbed\t when unkind\t defamatory\t words\t pierce\t our\t ears.\t The\t pain\t of mind\tis\tstill\tgreater\twhen\tthe\tso-called\treport\tis\tunjust and\tabsolutely\tfalse. Normally\t it\t takes\t years\t to\t erect\t a\t magnificent building.\t In\t a\t minute\t or\t two,\t with\t modern\t devastating weapons,\t it\t could\t easily\t be\t demolished.\t Sometimes\t it takes\tyears\tor\ta\tlifetime\tto\tbuild\tup\ta\tgood\treputation. In\t no\t long\t time\t the\t hard-earned\t good\t name\t can\t be ruined.\t Nobody\t is\t exempt\t from\t the\t devasting\t remark beginning\t with\t the\t infamous\t \\\"but.\\\"\t Yes,\t he\t is\t very good,\the\tdoes\tthis\tand\tthat,\tbut\tHis\twhole\tgood\trecord is\t blackened\t by\t the\t so-called\t \\\"but.\\\"\t You\t may\t live\t the life\t of\t a\t Buddha,\t but\t you\t will\t not\t be\t exempt\t from criticism,\tattacks\tand\tinsults. The\t Buddha\t was\t the\t most\t famous\t and\t the\t most maligned\treligious\tteacher\tin\this\ttime. Great\t men\t are\t often\t not\t known;\t even\t if\t they\t are known,\tthey\tare\tmisknown. Some\t antagonists\t of\t the\t Buddha\t spread\t a\t rumour that\ta\twoman\tused\tto\tspend\tthe\tnight\tin\tthe\tmonastery. Foiled\tin\tthis\tbase\tattempt,\tthey\tspread\ta\tfalse\trumour amongst\tthe\tpopulace\tthat\tthe\tBuddha\tand\this\tdisciples murdered\t that\t very\t woman\t and\t hid\t her\t corpse\t in\t the rubbish-heap\tof\twithered\tflowers\twithin\tthe\tmonastery. When\t his\t historic\t mission\t met\t with\t success\t and\t when many\t sought\t ordination\t under\t him,\t his\t adversaries maligned\thim,\tsaying\tthat\the\twas\trobbing\tthe\tmothers of\t their\t sons,\t depriving\t wives\t of\t their\t husbands,\t and 621","that\t he\t was\t obstructing\t the\t progress\t of\t the\t nation. Failing\tin\tall\tthese\tattempts\tto\truin\this\tnoble\tcharacter, his\town\tcousin\tand\ta\tjealous\tdisciple\tof\this,\tattempted to\tkill\thim\tby\thurling\ta\trock\tfrom\tabove. Being\ta\tBuddha,\the\tcould\tnot\tbe\tkilled. If\t such\t be\t the\t sad\t fate\t of\t faultless,\t pure\t Buddhas, what\tcan\tbe\tthe\tstate\tof\tordinary\tmortals? The\t higher\t you\t climb\t a\t hill,\t the\t more\t conspicuous you\t become\t and\t much\t smaller\t in\t the\t eyes\t of\t others. Your\t back\t is\t revealed\t but\t your\t front\t is\t hidden.\t The fault-finding\t world\t exhibits\t your\t shortcomings\t and misdoings\t but\t hides\t your\t salient\t virtues.\t The winnowing\t fan\t ejects\t the\t husks\t but\t retains\t the\t grains: the\tstrainer,\ton\tthe\tcontrary,\tretains\tthe\tgross\tremnants but\t drains\t out\t the\t sweet\t juice.\t The\t cultured\t take\t the subtle\t and\t remove\t the\t gross;\t the\t uncultured\t retain\t the gross\tand\treject\tthe\tsubtle. When\t you\t are\t misrepresented,\t deliberately\t or undeliberately\t unjustly\t reported,\t as\t Epictetus\t advises, it\t is\t wise\t to\t think\t or\t say,\t \\\"O,\t by\t his\t slight acquaintanceship\t and\t little\t knowledge\t of\t myself\t I\t am slightly\t criticised.\t But\t if\t I\t am\t known\t better,\t more serious\t and\t much\t greater\t would\t be\t the\t accusations against\tme.\\\" It\t is\t needless\t to\t waste\t time\t in\t correcting\t the\t false reports\tunless\tcircumstances\tcompel\tyou\tto\tnecessitate a\t clarification.\t The\t enemy\t is\t gratified\t when\t he\t sees that\t you\t are\t hurt.\t That\t is\t what\t he\t actually\t expects.\t If you\tare\tindifferent,\tsuch\tmisrepresentations\twill\tfall\ton 622","deaf\tcars. In\tseeing\tthe\tfaults\tof\tothers,\twe\tshould\tbehave\tlike a\tblind\tperson. In\t hearing\t unjust\t criticism\t of\t others,\t we\t should behave\tlike\ta\tdeaf\tperson. In\t speaking\t ill\t of\t others,\t we\t should\t behave\t like\t a dumb\tperson. It\t is\t not\t possible\t to\t put\t a\t stop\t to\t false\t accusations, reports\tand\trumours. The\t world\t is\t full\t of\t thorns\t and\t pebbles.\t It\t is impossible\t to\t remove\t them.\t But\t if\t we\t have\t to\t walk\t in spite\t of\t such\t obstacles,\t instead\t of\t trying\t to\t remove them,\twhich\tis\timpossible,\tit\tis\tadvisable\tto\twear\ta\tpair of\tslippers\tand\twalk\tharmlessly. The\tDhamma\tteaches: Be\tlike\ta\tlion\tthat\ttrembles\tnot\tat\tsounds. Be\tlike\tthe\twind\tthat\tdoes\tnot\tcling\tto\tthe\tmeshes of\ta\tnet. Be\tlike\ta\tlotus\tthat\tis\tnot\tcontaminated by\tthe\tmud\tfrom\twhich\tit\tsprings\tup. Wander\talone\tlike\ta\trhinoceros. Being\t the\t king\t of\t the\t forest,\t lions\t are\t fearless.\t By nature\t they\t are\t not\t frightened\t by\t the\t roaring\t of\t other animals.\t In\t this\t world\t we\t may\t hear\t adverse\t reports, false\t accusations,\t degrading\t remarks\t of\t uncurbed tongues.\tLike\ta\tlion,\twe\tshould\tnot\teven\tlisten\tto\tthem. Like\tthe\tboomerang\tthey\twill\tend\twhere\tthey\tbegan. 623","Dogs\tbark,\tcaravans\tpeacefully\tmove\ton. We\t are\t living\t in\t a\t muddy\t world.\t Numerous\t are\t the lotuses\t that\t spring\t therefrom.\t Without\t being contaminated\t by\t the\t mud,\t they\t adorn\t the\t world.\t Like lotuses\t we\t should\t try\t to\t lead\t blameless\t noble\t lives unmindful\tof\tthe\tmud\tthat\tmay\tbe\tthrown\tat\tus. We\tshould\texpect\tmud\tto\tbe\tthrown\tat\tus\tinstead\tof roses.\tThen\tthere\twill\tbe\tno\tdisappointment. Though\t difficult\t we\t should\t try\t to\t cultivate\t non- attachment. Alone\twe\tcome,\talone\twe\tgo. Non-attachment\tis\thappiness\tin\tthis\tworld. Unmindful\t of\t the\t poisonous\t darts\t of\t uncurbed tongues\t alone\t we\t should\t wander\t serving\t others\t to\t the best\tof\tour\tability. It\t is\t rather\t strange\t that\t great\t men\t have\t been slandered,\tvilified,\tpoisoned,\tcrucified,\tor\tshot. Great\t Socrates\t was\t poisoned.\t Noble\t Jesus\t Christ was\t ruthlessly\t crucified.\t Harmless\t Mahatma\t Gandhi was\tshot. Well,\tis\tit\tdangerous\tto\tbe\ttoo\tgood? Yes,\tduring\ttheir\tlifetime\tthey\tare\tcriticised,\tattacked and\tkilled.\tAfter\tdeath\tthey\tare\tdeified\tand\thonoured. Great\t men\t are\t indifferent\t to\t fame\t or\t defame.\t They are\t not\t upset\t when\t they\t are\t criticised\t or\t maligned\t for they\t work\t not\t for\t fame\t or\t name.\t They\t are\t indifferent 624","whether\t others\t recognise\t their\t services\t or\t not.\t \\\"To work\tthey\thave\tthe\tright\tbut\tnot\tto\tthe\tfruit\tthereof.\\\" Praise\tand\tBlame Praise\t (pasa\u1e43s\u0101)\t and\t blame\t (nind\u0101)\t are\t two\t more worldly\t conditions\t that\t affect\t mankind.\t It\t is\t natural\t to be\t elated\t when\t praised\t and\t to\t be\t depressed\t when blamed. Amidst\tpraise\tand\tblame,\tthe\tBuddha\tsays,\tthe\twise do\tnot\texhibit\teither\telation\tor\tdepression.\tLike\ta\tsolid rock\t that\t is\t not\t shaken\t by\t the\t wind\t they\t remain unmoved. Praise,\tif\tworthy,\tis\tpleasing\tto\tthe\tears;\tif\tunworthy, as\t in\t the\t case\t of\t flattery,\t though\t pleasing,\t it\t is deceptive.\tBut\tthey\tare\tall\tsounds\twhich\thave\tno\teffect if\tthey\tdo\tnot\treach\tour\tears. From\t a\t worldly\t standpoint\t a\t word\t of\t praise\t goes\t a long\t way.\t By\t praising\t a\t little\t a\t favour\t can\t easily\t be obtained.\t One\t word\t of\t merited\t praise\t is\t sufficient\t to attract\tan\taudience\tbefore\tone\tspeaks.\tIf,\tat\tthe\toutset, a\t speaker\t praises\t the\t audience,\t he\t will\t have\t attentive ears.\t If\t he\t criticises\t the\t audience\t at\t the\t outset,\t the response\twill\tnot\tbe\tsatisfactory. The\t cultured\t do\t not\t resort\t to\t flattery\t nor\t do\t they wish\t to\t be\t flattered\t by\t others.\t The\t praiseworthy\t they praise\t without\t any\t jealousy.\t The\t blame-worthy\t they blame\t not\t contemptuously\t but\t out\t of\t compassion\t with the\tobject\tof\treforming\tthem. 625","Great\tmen\tare\thighly\tpraised\tby\tthe\tgreat\tand\tsmall who\tknow\tthem\twell\tthough\tthey\tare\tutterly\tindifferent to\tsuch\tpraise. Many\twho\tknew\tthe\tBuddha\tintimately\textolled\tthe virtues\t of\t the\t Buddha\t in\t their\t own\t way.\t One\t Up\u0101li,\t a millionaire,\t a\t new\t convert,\t praised\t the\t Buddha, enumerating\thundred\tvirtues\tex\ttempore.\tNine\tsterling virtues\tof\tthe\tBuddha\tthat\twere\tcurrent\tin\this\ttime\tare still\t being\t recited\t by\t his\t followers,\t looking\t at\t his image.\t They\t are\t a\t subject\t of\t meditation\t to\t the\t devout. Those\t well-merited\t virtues\t are\t still\t a\t great\t inspiration to\this\tfollowers. What\tabout\tblame? The\tBuddha\tsays: \\\"They\t who\t speak\t much\t are\t blamed.\t They\t who speak\t a\t little\t are\t blamed.\t They\t who\t are\t silent\t are also\tblamed.\tIn\tthis\tworld\tthere\tis\tnone\twho\tis\tnot blamed.\\\" Blame\tseems\tto\tbe\ta\tuniversal\tlegacy\tto\tmankind. The\tmajority\tof\tthe\tpeople\tin\tthe\tworld,\tremarks\tthe Buddha,\t are\t ill-disciplined.\t Like\t an\t elephant\t in\t the battle-field\tthat\tendures\tall\tarrows\tshot\tat\thim,\teven\tso, the\tBuddha\tsays,\tdo\tI\tsuffer\tall\tinsults. The\t deluded\t and\t the\t wicked\t are\t prone\t to\t seek\t only the\tugliness\tin\tothers\tbut\tnot\tthe\tgood\tand\tbeautiful. None,\t except\t the\t Buddha,\t is\t one\t hundred\t percent good.\tNobody\tis\tone\thundred\tpercent\tbad\teither.\tThere 626","is\t evil\t in\t the\t best\t of\t us.\t There\t is\t good\t in\t the\t worst\t of us.\t\\\"He\twho\tsilences\thimself\tlike\ta\tcracked\tgong\twhen attacked,\t insulted\t and\t abused,\t he,\t I\t say,\\\"\t the\t Buddha exhorts,\t\\\"is\tin\tthe\tpresence\tof\tNibb\u0101na\talthough\the\thas not\tyet\tattained\tNibb\u0101na.\\\" One\t may\t work\t with\t the\t best\t of\t motives.\t But\t the outside\t world\t very\t often\t misconstrues\t him\t and\t will impute\tmotives\tnever\teven\tdreamt\tof. One\t may\t serve\t and\t help\t others\t to\t the\t best\t of\t one's ability\t sometimes\t by\t incurring\t debt\t or\t selling\t one's articles\t or\t property\t to\t save\t a\t friend\t in\t trouble.\t But later,\t the\t deluded\t world\t is\t so\t constituted\t that\t those very\tpersons\twhom\tone\thas\thelped\twill\tfind\tfault\twith him,\t blackmail\t him,\t blemish\t his\t good\t character\t and will\trejoice\tin\this\tdownfall. In\t the\t J\u0101taka\t stories\t it\t is\t stated\t that\t Guttila\t the musician\t taught\t everything\t he\t knew\t to\t his\t pupil without\ta\tclosed\tfist,\tbut\tthe\tungrateful\tman\the\twas,\the unsuccessfully\t tried\t to\t compete\t with\t his\t teacher\t and ruin\thim. Devadatta,\t a\t pupil\t and\t cousin\t of\t the\t Buddha\t who had\t developed\t psychic\t powers,\t not\t only\t tried\t to discredit\t the\t Buddha\t but\t also\t made\t an\t unsuccessful attempt\t to\t crush\t him\t to\t death\t by\t hurling\t a\t rock\t from above\twhile\the\twas\tpacing\tup\tand\tdown\tbelow. On\t one\t occasion\t the\t Buddha\t was\t invited\t by\t a brahmin\t for\t alms\t to\t his\t house.\t As\t he\t was\t invited,\t the Buddha\t visited\t his\t house.\t Instead\t of\t entertaining\t him, he\t poured\t forth\t a\t torrent\t of\t abuse\t with\t the\t filthiest\t of 627","words. The\t Buddha\t politely\t inquired,\t \\\"Do\t visitors\t come\t to your\thouse\tgood\tbrahmin?\\\" \\\"Yes,\\\"\the\treplied. \\\"What\tdo\tyou\tdo\twhen\tthey\tcome?\\\" \\\"Oh,\twe\tprepare\ta\tsumptuous\tfeast.\\\" \\\"If\tthey\tfail\tto\tturn\tup,\tplease?\\\" \\\"Why,\twe\tgladly\tpartake\tof\tit.\\\" \\\"Well,\t good\t brahmin,\t you\t have\t invited\t me\t for\t alms and\tentertained\tme\twith\tabuse.\tI\taccept\tnothing.\tPlease take\tit\tback.\\\" The\tBuddha\tdid\tnot\tretaliate,\tbut\tpolitely\tgave\tback what\t the\t brahmin\t gave\t him.\t Retaliate\t not,\t the\t Buddha exhorts.\tVengeance\twill\tbe\tmet\twith\tvengeance.\tForce will\tbe\tmet\twith\tforce.\tBombs\twill\tbe\tmet\twith\tbombs. \\\"Hatreds\t do\t not\t cease\t through\t hatreds,\t but\t through love\t alone\t they\t cease\\\"\t is\t a\t noble\t utterance\t of\t the Buddha. There\twas\tno\treligious\tteacher\tso\thighly\tpraised\tand so\t severely\t criticised,\t reviled\t and\t blamed\t like\t the Buddha.\tSuch\tis\tthe\tfate\tof\tgreat\tmen. In\t a\t public\t assembly\t a\t vile\t woman\t named\t Ci\u00f1c\u0101 feigning\t pregnancy,\t maligned\t the\t Buddha.\t With\t a smiling\t face\t the\t Buddha\t patiently\t endured\t the\t insult and\tthe\tBuddha's\tinnocence\twas\tproved. The\t Buddha\t was\t accused\t of\t murdering\t a\t woman 628","assisted\t by\t his\t disciples.\t Non-Buddhists\t severely criticised\t the\t Buddha\t and\t his\t disciples\t to\t such\t an extent\t that\t the\t Venerable\t \u00c1nanda\t appealed\t to\t the Buddha\tto\tleave\tfor\tanother\tvillage. \\\"How,\t\u00c1nanda,\tif\tthose\tvillagers\talso\tabuse\tus?\\\" \\\"Well\t then,\t Lord,\t we\t will\t proceed\t to\t another village.\\\" \\\"Then\t\u00c1nanda,\tthe\twhole\tof\tIndia\twill\thave\tno\tplace for\t us.\t Be\t patient.\t These\t abuses\t will\t automatically cease.\\\" M\u0101gandiy\u0101,\t a\t lady\t of\t the\t harem,\t had\t a\t grudge against\t the\t Buddha\t for\t speaking\t ill\t of\t her\t attractive figure\t when\t her\t father,\t through\t ignorance,\t wished\t to give\t her\t in\t marriage\t to\t the\t Buddha.\t She\t hired drunkards\t to\t insult\t the\t Buddha\t in\t public.\t With\t perfect equanimity\t the\t Buddha\t endured\t the\t insults.\t But M\u0101gandiy\u0101\thad\tto\tsuffer\tfor\ther\tmisdemeanour. Insults\t are\t the\t common\t lot\t of\t humanity.\t The\t more you\t work\t and\t the\t greater\t you\t become,\t the\t more\t are you\tsubject\tto\tinsult\tand\thumiliation. Jesus\tChrist\twas\tinsulted,\thumiliated\tand\tcrucified. Socrates\twas\tinsulted\tby\this\town\twife.\tWhenever\the went\tout\tto\thelp\tothers\this\tintolerant\twife\tused\tto\tscold him.\t One\t day\t as\t she\t was\t unwell\t she\t failed\t to\t perform her\t unruly\t task.\t Socrates\t left\t home\t on\t that\t day\t with\t a sad\t face.\t His\t friends\t inquired\t why\t he\t was\t sad.\t He replied\t that\t his\t wife\t did\t not\t scold\t him\t on\t that\t day\t as she\twas\tunwell. 629","\\\"Well,\t you\t ought\t to\t be\t happy\t for\t not\t getting\t that unwelcome\tscolding,\\\"\tremarked\this\tfriends. \\\"Oh\tno!\tWhen\tshe\tscolds\tme\tI\tget\tan\topportunity\tto practise\tpatience.\tToday\tI\tmissed\tit.\tThat\tis\tthe\treason why\tI\tam\tsad,\\\"\tanswered\tthe\tphilosopher. These\tare\tmemorable\tlessons\tfor\tall. When\t insulted\t we\t should\t think\t that\t we\t are\t being given\t an\t opportunity\t to\t practise\t patience.\t Instead\t of being\t offended,\t we\t should\t be\t grateful\t to\t our adversaries. Happiness\tand\tPain Happiness\t(sukha)\t and\t pain\t (dukkha)\t are\t the\t last\t pair of\t opposites.\t They\t are\t the\t most\t powerful\t factors\t that affect\t mankind.\t What\t can\t be\t endured\t with\t ease\t is sukha\t (happiness),\t what\t is\t difficult\t to\t bear\t is\t dukkha (pain).\t Ordinary\t happiness\t is\t the\t gratification\t of\t a desire.\t No\t sooner\t is\t the\t desired\t thing\t gained\t than\t we desire\t some\t other\t kind\t of\t happiness.\t So\t insatiate\t are our\tselfish\tdesires.\tThe\tenjoyment\tof\tsensual\tpleasures is\tthe\thighest\tand\tonly\thappiness\tto\tan\taverage\tperson. There\t is\t no\t doubt\t a\t momentary\t happiness\t in\t the anticipation,\t gratification\t and\t recollection\t of\t such material\t pleasures\t highly\t priced\t by\t the\t sensualist,\t but they\tare\tillusory\tand\ttemporary. Can\t material\t possessions\t give\t one\t genuine happiness? If\t so,\t millionaires\t would\t not\t think\t of\t committing 630","suicide.\t In\t a\t certain\t country\t which\t has\t reached\t the zenith\t of\t material\t progress\t about\t ten\t percent\t suffer from\t mental\t diseases.\t Why\t should\t it\t be\t so\t if\t material possessions\talone\tcan\tgive\tgenuine\thappiness? Can\t dominion\t over\t the\t whole\t world\t produce\t true happiness? Alexander,\t who\t triumphantly\t marched\t to\t India, conquering\tthe\tlands\ton\tthe\tway,\tsighed\tfor\tnot\thaving more\tpieces\tof\tearth\tto\tconquer. Are\t Emperors\t and\t Kings\t who\t wear\t crowns\t always happy? Very\t often\t the\t lives\t of\t statesmen\t who\t wield\t power are\t at\t stake.\t The\t pathetic\t cases\t of\t Mahatma\t Gandhi and\tJ.\tF.\tKennedy\tare\tillustrative\texamples. Real\t happiness\t is\t found\t within,\t and\t is\t not\t to\t be defined\t in\t terms\t of\t wealth,\t power,\t honours\t or conquests. If\t such\t worldly\t possessions\t are\t forcibly\t or\t unjustly obtained,\t or\t are\t misdirected,\t or\t even\t viewed\t with attachment,\t they\t will\t be\t a\t source\t of\t pain\t and\t sorrow for\t the\t possessors.\t What\t is\t happiness\t to\t one\t may\t not be\thappiness\tto\tanother.\tWhat\tis\tmeat\tand\tdrink\tto\tone may\tbe\tpoison\tto\tanother. The\t Buddha\t enumerates\t four\t kinds\t of\t happiness\t for a\tlayman. They\t are\t the\t happiness\t of\t possession\t (atthi-sukha), namely,\thealth,\twealth,\tlongevity,\tbeauty,\tjoy,\tproperty, strength,\tchildren,\tetc. 631","The\t second\t source\t of\t happiness\t is\t derived\t by\t the enjoyment\t of\t such\t possessions\t (bhoga-sukha). Ordinary\t men\t and\t women\t wish\t to\t enjoy\t themselves. The\t Buddha\t does\t not\t advise\t all\t to\t renounce\t their worldly\tpleasures\tand\tretire\tto\tsolitude. The\tenjoyment\tof\twealth\tlies\tnot\tonly\tin\tusing\tit\tfor ourselves\tbut\talso\tin\tgiving\tit\tfor\tthe\twelfare\tof\tothers. What\t we\t eat\t is\t only\t temporary.\t What\t we\t preserve\t we leave\t and\t go.\t What\t we\t give\t we\t take\t with\t us.\t We\t are remembered\tfor\tever\tby\tthe\tgood\tdeeds\twe\thave\tdone with\tour\tworldly\tpossessions. Not\tfalling\tinto\tdebt\t(ana\u1e47a-sukha)\tis\tanother\tsource of\t happiness.\t If\t we\t are\t contented\t with\t what\t we\t have and\t if\t we\t are\t economical,\t we\t need\t not\t be\t in\t debt\t to any\t one.\t Debtors\t live\t in\t mental\t agony\t and\t are\t under obligation\t to\t their\t creditors.\t Though\t poor,\t when\t debt free,\tyou\tfeel\trelieved\tand\tare\tmentally\thappy. Leading\t a\t blameless\t life\t (anavajj\u0101-sukha)\t is\t one\t of the\t best\t sources\t of\t happiness\t for\t a\t layman.\t A blameless\tperson\tis\ta\tblessing\tto\thimself\tand\tto\tothers. He\t is\t admired\t by\t all\t and\t feels\t happier,\t being\t affected by\tthe\tpeaceful\tvibrations\tof\tothers.\tIt\tshould\tbe\tstated however\t that\t it\t is\t very,\t very\t difficult\t to\t get\t a\t good name\t from\t all.\t The\t noble-minded\t persons\t are concerned\tonly\twith\ta\tblameless\tlife\tand\tare\tindifferent to\t external\t approbation.\t The\t majority\t in\t this\t world delight\t themselves\t in\t enjoying\t pleasures\t while\t some others\t seek\t delight\t in\t renouncing\t them.\t Non- attachment\tor\tthe\ttranscending\tof\tmaterial\tpleasures\tis happiness\t to\t the\t spiritual.\t Nibb\u0101nic\t bliss,\t which\t is\t a 632","bliss\t of\t relief\t from\t suffering,\t is\t the\t highest\t form\t of happiness. Ordinary\thappiness\twe\twelcome,\tbut\tnot\tits\topposite \u2014pain,\twhich\tis\trather\tdifficult\tto\tendure. Pain\tor\tsuffering\tcomes\tin\tdifferent\tguises. We\t suffer\t when\t we\t are\t subject\t to\t old\t age\t which\t is natural.\tWith\tequanimity\twe\thave\tto\tbear\tthe\tsufferings of\told\tage. More\t painful\t than\t sufferings\t due\t to\t old\t age\t are sufferings\tcaused\tby\tdisease,\twhich,\tif\tchronic,\twe\tfeel that\tdeath\tis\tpreferable.\tEven\tthe\tslightest\ttoothache\tor headache\tis\tsometimes\tunbearable. When\t we\t are\t subject\t to\t disease,\t without\t being worried,\twe\tshould\tbe\table\tto\tbear\tit\tat\tany\tcost.\tWell, we\t must\t console\t ourselves\t thinking\t that\t we\t have escaped\tfrom\ta\tstill\tmore\tserious\tdisease. Very\t often\t we\t are\t separated\t from\t our\t near\t and\t dear ones.\t Such\t separation\t causes\t great\t pain\t of\t mind.\t We should\t understand\t that\t all\t association\t must\t end\t with separation.\t Here\t is\t a\t good\t opportunity\t to\t practise equanimity. More\t often\t than\t not\t we\t are\t compelled\t to\t be\t united with\t the\t unpleasant,\t which\t we\t detest.\t We\t should\t be able\tto\tbear\tthem.\tPerhaps\twe\tare\treaping\tthe\teffects\tof our\t own\t kamma,\t past\t or\t present.\t We\t should\t try\t to accommodate\t ourselves\t to\t the\t new\t situation\t or\t try\t to overcome\tthe\tobstacle\tby\tsome\tmeans\tor\tother. Even\t the\t Buddha,\t a\t perfect\t being,\t who\t had 633","destroyed\t all\t defilements,\t had\t to\t endure\t physical suffering\tcaused\tby\tdisease\tand\taccidents. The\tBuddha\twas\tconstantly\tsubject\tto\theadache.\tHis last\t illness\t caused\t him\t much\t physical\t suffering.\t As\t a result\tof\tDevadatta's\thurling\ta\trock\tto\tkill\thim,\this\tfoot was\t wounded\t by\t a\t splinter\t which\t necessitated\t an operation.\t Sometimes\t he\t was\t compelled\t to\t starve.\t At times\the\thad\tto\tbe\tcontented\twith\thorse-fodder.\tDue\tto the\t disobedience\t of\t his\t own\t pupils,\t he\t was\t compelled to\tretire\tto\ta\tforest\tfor\tthree\tmonths.\tIn\tthe\tforest,\ton\ta couch\t of\t leaves\t spread\t on\t rough\t ground,\t facing piercing\t cool\t winds,\t he\t slept\t with\t perfect\t equanimity. Amidst\t pain\t and\t happiness\t he\t lived\t with\t a\t balanced mind.\tDeath\tis\tthe\tgreatest\tsorrow\twe\tare\tcompelled\tto face\t in\t the\t course\t of\t our\t wanderings\t in\t sa\u1e43s\u0101ra. Sometimes,\t death\t comes\t not\t singly\t but\t in\t numbers which\tmay\teven\tcause\tinsanity. Pa\u0101c\u0101r\u0101\t lost\t her\t near\t and\t dear\t ones\u2014parents, husband,\tbrother\tand\ttwo\tchildren\u2014and\tshe\twent\tmad. The\tBuddha\tconsoled\ther. Kis\u0101\t Gotam\u012b\t lost\t her\t only\t infant,\t and\t she\t went\t in search\t of\t a\t remedy\t for\t her\t dead\t son,\t carrying\t the corpse.\t She\t approached\t the\t Buddha\t and\t asked\t for\t a remedy. \\\"Well,\tsister,\tcan\tyou\tbring\tsome\tmustard\tseed?\\\" \\\"Certainly,\tLord!\\\" \\\"But,\tsister,\tit\tshould\tbe\tfrom\ta\thouse\twhere\tno\tone has\tdied.\\\" 634","Mustard\t seeds\t she\t found,\t but\t not\t a\t place\t where death\thad\tnot\tvisited. She\tunderstood\tthe\tnature\tof\tlife. When\t a\t mother\t was\t questioned\t why\t she\t did\t not weep\tover\tthe\ttragic\tdeath\tof\ther\tonly\tson,\tshe\treplied; \\\"Uninvited\the\tcame,\tuninformed\the\twent.\tAs\the\tcame, so\t he\t went.\t Why\t should\t we\t weep?\t What\t avails weeping?\\\" As\tfruits\tfall\tfrom\ta\ttree\u2014tender,\tripe\tor\told\u2014even so\t we\t die\t in\t our\t infancy,\t in\t the\t prime\t of\t manhood\t or even\tin\told\tage. The\tsun\trises\tin\tthe\tEast\tonly\tto\tset\tin\tthe\tWest. Flowers\tbloom\tin\tthe\tmorning\tto\tfade\tin\tthe\tevening. Inevitable\t death,\t which\t comes\t to\t all\t without exception,\twe\thave\tto\tface\twith\tperfect\tequanimity. Just\tas\tthe\tearth\twhate'er\tis\tthrown Upon\ther,\twhether\tsweet\tor\tfoul, Indifferent\tis\tto\tall\talike, No\thatred\tshows,\tnor\tamity, So\tlikewise\the\tin\tgood\tor\till, Must\teven-balanced\tever\tbe. The\tBuddha\tsays: When\ttouched\tby\tworldly\tconditions\tthe\tmind of\tan\tarahant\tnever\twavers. Amidst\tgain\tand\tloss,\tfame\tand\tdefame,\tpraise and\tblame,\thappiness\tand\tpain,\tlet\tus\ttry\tto 635","maintain\ta\tbalanced\tmind. 636","LIXIV.\t The\tProblems\tof\tLife W ho?\t Whence?\t Whither?\t Why?\t What?\t are some\t important\t problems\t that\t affect\t all humanity. 1)\tWho\tis\tman?\tis\tour\tfirst\tquestion. Let\t us\t proceed\t with\t what\t is\t self-evident\t and perceptible\tto\tall. Man\t possesses\t a\t body\t which\t is\t seen\t either\t by\t our senses\t or\t by\t means\t of\t apparatus.\t This\t material\t body consists\t of\t forces\t and\t qualities\t which\t are\t in\t a\t state\t of constant\tflux. Scientists\t find\t it\t difficult\t to\t define\t what\t matter\t is. Certain\t philosophers\t define\t \\\"matter\t as\t that\t in\t which proceed\t the\t changes\t called\t motion,\t and\t motion\t as those\tchanges\twhich\tproceed\tin\tmatter.\\\"\t512 The\t Pali\t term\t for\t matter\t is\t r\u016bpa.\t It\t is\t explained\t as that\t which\t changes\t or\t disintegrates.\t That\t which manifests\titself\tis\talso\tanother\texplanation. According\t to\t Buddhism\t there\t are\t four\t fundamental material\t elements.\t They\t are\t pa\u1e6dhav\u012b,\t \u0101po,\t tejo,\t and v\u0101yo. Pa\u1e6dhav\u012b\t means\t the\t element\t of\t extension,\t the 637","substratum\tof\tmatter.\tWithout\tit\tobjects\tcannot\toccupy space.\tThe\tqualities\tof\thardness\tand\tsoftness\twhich\tare purely\trelative\tare\ttwo\tconditions\tof\tthis\telement.\tThis element\tof\textension\tis\tpresent\tin\tearth,\twater,\tfire\tand air.\tFor\tinstance,\tthe\twater\tabove\tis\tsupported\tby\twater below.\t It\t is\t this\t element\t of\t extension\t in\t conjunction with\t the\t element\t of\t motion\t (v\u0101yo)\t that\t produces\t the upward\t pressure.\t Heat\t or\t cold\t is\t the\t tejo\t element, while\tfluidity\tis\tthe\t\u0101po\telement. \u00c1po\t is\t the\t element\t of\t cohesion.\t Unlike\t pa\u1e6dhav\u012b\t it\t is intangible.\t It\t is\t this\t element\t which\t enables\t the scattered\tatoms\t of\t matter\t to\t cohere\t and\t thus\t gives\t us the\tidea\tof\tbody. Tejo\t is\t the\t element\t of\t heat.\t Cold\t is\t also\t a\t form\t of tejo.\t Both\t heat\t and\t cold\t are\t included\t in\t tejo\t because they\tpossess\tthe\tpower\tof\tmaturing\tbodies,\tor,\tin\tother words,\t the\t vitalizing\t energy.\t Preservation\t and\t decay are\tdue\tto\tthis\telement. V\u0101yo\t is\t the\t element\t of\t motion.\t The\t movements\t are caused\tby\tthis\telement.\tMotion\tis\tregarded\tas\tthe\tforce or\t the\t generator\t of\t heat.\t Both\t motion\t and\t heat\t in\t the material\t realm\t correspond\t respectively\t to consciousness\tand\tkamma\tin\tthe\tmental. These\t four\t powerful\t forces\t are\t inseparable\t and interrelated,\t but\t one\t element\t may\t preponderate\t over another,\t as,\t for\t instance,\t the\t element\t of\t extension preponderates\tin\tearth;\tcohesion,\tin\twater;\theat,\tin\tfire; and\tmotion,\tin\tair. Thus,\t matter\t consists\t of\t forces\t and\t qualities\t which 638","constantly\tchange\tnot\tremaining\tthe\tsame\teven\tfor\ttwo consecutive\t moments.\t According\t to\t Buddhism\t matter endures\tonly\tfor\tseventeen\tthought-moments.\t513 At\t the\t moment\t of\t birth,\t according\t to\t biology,\t man inherits\t from\t his\t parents\t an\t infinitesimally\t minute\t cell thirty-millionth\tpart\tof\tan\tinch\tacross.\t\\\"In\tthe\tcourse\tof nine\t months\t this\t speck\t grows\t to\t a\t living\t bulk\t 15,000 million\t times\t greater\t than\t it\t was\t at\t outset.\t 514\t This tiny\tchemico-physical\tcell\tis\tthe\tphysical\tfoundation\tof man. According\tto\tBuddhism\tsex\tis\talso\tdetermined\tat\tthe moment\tof\tconception. Combined\t with\t matter\t there\t is\t another\t important factor\t in\t this\t complex\t machinery\t of\t man.\t It\t is\t the mind.\t As\t such\t it\t pleases\t some\t learned\t writers\t to\t say that\t man\t is\t not\t mind\t plus\t body,\t but\t is\t a\t mind-body. Scientists\t declare\t that\t life\t emerges\t from\t matter\t and mind\t from\t life.\t But\t they\t do\t not\t give\t us\t a\t satisfactory explanation\t with\t regard\t to\t the\t development\t of\t the mind Unlike\t the\t material\t body\t immaterial\t mind\t is invisible,\t but\t it\t could\t be\t sensed\t directly.\t An\t old couplet\truns: What\tis\tmind?\tNo\tmatter. What\tis\tmatter?\tNever\tmind. We\tare\taware\tof\tour\tthoughts\tand\tfeelings\tand\tso\tforth by\t direct\t sensation,\t and\t we\t infer\t their\t existence\t in others\tby\tanalogy. 639","There\t are\t several\t Pali\t terms\t for\t mind.\t Mana,\t citta, vi\u00f1\u00f1\u0101\u1e47a\tare\tthe\tmost\tnoteworthy\tof\tthem.\tCompare\tthe Pali\troot\tman,\tto\tthink,\twith\tthe\tEnglish\tword\tman\tand the\t Pali\t word\t manussa\t which\t means\t he\t who\t has\t a developed\tconsciousness. In\t Buddhism\t no\t distinction\t is\t made\t between\t mind and\t consciousness.\t Both\t are\t used\t as\t synonymous terms.\t Mind\t may\t be\t defined\t as\t simply\t the\t awareness of\tan\tobject\tsince\tthere\tis\tno\tagent\tor\ta\tsoul\tthat\tdirects all\tactivities.\tIt\tconsists\tof\tfleeting\tmental\tstates\twhich constantly\t arise\t and\t perish\t with\t lightning\t rapidity. \\\"With\t birth\t for\t its\t source\t and\t death\t for\t its\t mouth\t it persistently\t flows\t on\t like\t a\t river\t receiving\t from\t the tributary\t streams\t of\t sense\t constant\t accretions\t to\t its flood.\\\"\t Each\t momentary\t consciousness\t of\t this\t ever- changing\t life-stream,\t on\t passing\t away,\t transmits\t its whole\tenergy,\tall\tthe\tindelibly\trecorded\timpressions,\tto its\t successor.\t Every\t fresh\t consciousness\t therefore consists\t of\t the\t potentialities\t of\t its\t predecessors\t and something\t more.\t As\t all\t impressions\t are\t indelibly recorded\t in\t this\t ever-changing\t palimpsest-like\t mind, and\tas\tall\tpotentialities\tare\ttransmitted\tfrom\tlife\tto\tlife, irrespective\t of\t temporary\t physical\t disintegrations, reminiscence\tof\tpast\tbirths\tor\tpast\tincidents\tbecomes\ta possibility.\tIf\tmemory\tdepends\tsolely\ton\tbrain\tcells,\tit becomes\tan\timpossibility. Like\t electricity\t mind\t is\t both\t a\t constructive\t and destructive\t powerful\t force.\t It\t is\t like\t a\t double-edged weapon\tthat\tcan\tequally\tbe\tused\teither\tfor\tgood\tor\tevil. One\tsingle\tthought\tthat\tarises\tin\tthis\tinvisible\tmind\tcan 640","even\t save\t or\t destroy\t the\t world.\t One\t such\t thought\t can either\t populate\t or\t depopulate\t a\t whole\t country.\t It\t is mind\t that\t creates\t one's\t heaven.\t It\t is\t mind\t that\t creates one's\thell. Ouspensky\t writes:\t \\\"Concerning\t the\t latent\t energy contained\t in\t the\t phenomena\t of\t consciousness,\t i.e.,\t in thoughts,\t feelings,\t desires,\t we\t discover\t that\t its potentiality\t is\t even\t more\t immeasurable,\t more boundless.\t From\t personal\t experience,\t from observation,\tfrom\thistory,\twe\tknow\tthat\tideas,\tfeelings, desires,\tmanifesting\tthemselves,\tcan\tliberate\tenormous quantities\t of\t energy,\t and\t create\t infinite\t series\t of phenomena.\t An\t idea\t can\t act\t for\t centuries\t and millenniums\t and\t only\t grow\t and\t deepen,\t evoking\t ever new\tseries\tof\tphenomena,\tliberating\tever\tfresh\tenergy. We\t know\t that\t thoughts\t continue\t to\t live\t and\t act\t when even\t the\t very\t name\t of\t the\t man\t who\t created\t them\t has been\t converted\t into\t a\t myth,\t like\t the\t names\t of\t the founders\t of\t ancient\t religions,\t the\t creators\t of\t the immortal\t poetical\t works\t of\t antiquity,\t heroes,\t leaders, and\tprophets.\tTheir\twords\tare\trepeated\tby\tinnumerable lips,\ttheir\tideas\tare\tstudied\tand\tcommented\tupon. \\\"Undoubtedly\t each\t thought\t of\t a\t poet\t contains enormous\tpotential\tforce,\tlike\tthe\tpower\tconfined\tin\ta piece\t of\t coal\t or\t in\t a\t living\t cell,\t but\t infinitely\t more subtle,\timponderable\tand\tpotent.\\\"\t515 Observe,\tfor\tinstance,\tthe\tpotential\tforce\tthat\tlies\tin the\tfollowing\tsignificant\twords\tof\tthe\tBuddha: Mano-pubba\u1e47gama\tdhamm\u0101 641","mano-setth\u0101-manomay\u0101. Mind\tprecedes\tdeeds;\tmind\tis\tchief, and\tmind-made\tare\tthey. Mind\t or\t consciousness,\t according\t to\t Buddhism,\t arises at\t the\t very\t moment\t of\t conception,\t together\t with matter.\tConsciousness\tis\ttherefore\tpresent\tin\tthe\tfoetus. This\t initial\t consciousness,\t technically\t known\t as rebirth-consciousness\t or\t relinking-consciousness (pa\u1e6disandhi\tvi\u00f1\u00f1\u0101\u1e47a),\tis\tconditioned\tby\tpast\tkamma\tof the\t person\t concerned.\t The\t subtle\t mental,\t intellectual, and\t moral\t differences\t that\t exist\t amongst\t mankind\t are due\t to\t this\t kamma\t conditioned\t consciousness,\t the second\tfactor\tof\tman. To\t complete\t the\t trio\t that\t constitutes\t man\t there\t is\t a third\t factor,\t the\t phenomenon\t of\t life\t that\t vitalises\t both mind\t and\t matter.\t Due\t to\t the\t presence\t of\t life reproduction\t becomes\t possible.\t Life\t manifests\t itself both\t in\t physical\t and\t mental\t phenomena.\t In\t Pali\t the two\tforms\tof\tlife\tare\ttermed\tn\u0101ma\tj\u012bvitindriya\tand\tr\u016bpa j\u012bvitindriya\u2014psychic\tand\tphysical\tlife. Matter,\tmind,\tand\tlife\tare\ttherefore\tthe\tthree\tdistinct factors\t that\t constitute\t man.\t With\t their\t combination\t a powerful\t force\t known\t as\t man\t with\t inconceivable possibilities\t comes\t into\t being.\t He\t becomes\t his\t own creator\tand\tdestroyer.\tIn\thim\tare\tfound\ta\trubbish-heap of\tevil\tand\ta\tstorehouse\tof\tvirtue.\tIn\thim\tare\tfound\tthe worm,\t the\t brute,\t the\t man,\t the\t superman,\t the\t deva,\t the Brahm\u0101.\t Both\t criminal\t tendencies\t and\t saintly characteristics\tare\tdormant\tin\thim.\tHe\tmay\teither\tbe\ta 642","blessing\tor\ta\tcurse\tto\thimself\tand\tothers.\tIn\tfact\tman\tis a\tworld\tby\thimself. 2)\tWhence?\tis\tour\tsecond\tquestion. How\tdid\tman\toriginate? Either\t there\t must\t be\t a\t beginning\t for\t man\t or\t there cannot\t be\t a\t beginning.\t Those\t who\t belong\t to\t the\t first school\t postulate\t a\t first\t cause,\t whether\t as\t a\t cosmic force\tor\tas\tan\talmighty\tbeing.\tThose\twho\tbelong\tto\tthe second\t school\t deny\t a\t first\t cause\t for,\t in\t common experience,\t the\t cause\t ever\t becomes\t the\t effect\t and\t the effect\tbecomes\tthe\tcause.\tIn\ta\tcircle\tof\tcause\tand\teffect a\tfirst\tcause\tis\tinconceivable.\tAccording\tto\tthe\tformer life\thas\thad\ta\tbeginning;\twhile\taccording\tto\tthe\tlatter\tit is\tbeginningless.\tIn\tthe\topinion\tof\tsome\tthe\tconception of\ta\tfirst\tcause\tis\tas\tridiculous\tas\ta\tround\ttriangle. According\t to\t the\t scientific\t standpoint,\t man\t is\t the direct\tproduct\tof\tthe\tsperm\tand\tovum\tcells\tprovided\tby his\t parents.\t Scientists\t while\t asserting\t \\\"Omne\t vivum\t ex vivo\\\"\u2014all\t life\t from\t life,\t maintain\t that\t mind\t and\t life evolved\tfrom\tthe\tlifeless. Now,\t from\t the\t scientific\t standpoint,\t man\t is absolutely\tparent-born.\tAs\tsuch\tlife\tprecedes\tlife.\tWith regard\t to\t the\t origin\t of\t the\t first\t protoplasm\t of\t life,\t or \\\"colloid\\\"\t (whichever\t we\t please\t to\t call\t it),\t scientists plead\tignorance. According\tto\tBuddhism\tman\tis\tborn\tfrom\tthe\tmatrix of\t action\t (kammayoni).\t Parents\t merely\t provide\t man with\ta\tmaterial\tlayer.\tAs\tsuch\tbeing\tprecedes\tbeing.\tAt the\tmoment\tof\tconception,\tit\tis\tkamma\tthat\tconditions 643","the\t initial\t consciousness\t that\t vitalises\t the\t foetus.\t It\t is this\t invisible\t kammic\t energy\t generated\t from\t the\t past birth\t that\t produces\t mental\t phenomena\t and\t the phenomenon\t of\t life\t in\t an\t already\t extant\t physical phenomenon,\tto\tcomplete\tthe\ttrio\tthat\tconstitutes\tman. Dealing\t with\t the\t conception\t of\t beings\t the\t Buddha states: \\\"Where\t three\t are\t found\t in\t combination,\t there\t a germ\tof\tlife\tis\tplanted.\tIf\tmother\tand\tfather\tcome together,\tbut\tit\tis\tnot\tthe\tmother's\tperiod,\tand\tthe 'being-to-be-born'\t (gandhabba)\t is\t not\t present, then\t no\t germ\t of\t life\t is\t planted.\t If\t mother\t and father\tcome\ttogether,\tand\tit\tis\tthe\tmother's\tperiod, but\t the\t 'being-to-be-born'\t is\t not\t present,\t then again\t no\t germ\t of\t life\t is\t planted.\t If\t mother\t and father\tcome\ttogether,\tand\tit\tis\tthe\tmother's\tperiod, and\tthe\t'being-to-be-born'\tis\talso\tpresent,\tthen,\tby the\t combination\t of\t these\t three,\t a\t germ\t of\t life\t is there\tplanted.\\\" Here\t gandhabba\t (=\t gantabba)\t refers\t to\t a\t suitable being\t ready\t to\t be\t born\t in\t that\t particular\t womb.\t This term\t is\t used\t only\t in\t this\t particular\t connection,\t and must\tnot\tbe\tmistaken\tfor\ta\tpermanent\tsoul. For\t a\t being\t to\t be\t born\t here\t a\t being\t must\t die somewhere.\t The\t birth\t of\t a\t being\t corresponds\t to\t the death\t of\t a\t being\t in\t a\t past\t life;\t just\t as,\t in\t conventional terms,\t the\t rising\t of\t the\t sun\t in\t one\t place\t means\t the setting\tof\tthe\tsun\tin\tanother\tplace. 644","The\t Buddha\t states:\t \\\"a\t first\t beginning\t of\t beings, who,\t obstructed\t by\t ignorance\t and\t fettered\t by\t craving, wander\tand\tfare\ton,\tis\tnot\tto\tbe\tperceived.\\\" This\tlife-stream\t flows\t ad\t infinitum\t as\t long\t as\t it\t is fed\t with\t the\t muddy\t waters\t of\t ignorance\t and\t craving. When\tthese\ttwo\tare\tcompletely\tcut\toff,\tthen\tonly\tdoes the\tlife-stream\tcease\tto\tflow;\trebirth\tends\tas\tin\tthe\tcase of\tBuddhas\tand\tarahants.\tAn\tultimate\tbeginning\tof\tthis life-stream\t cannot\t be\t determined,\t as\t a\t stage\t cannot\t be perceived\t when\t this\t life\t force\t was\t not\t fraught\t with ignorance\tand\tcraving. The\t Buddha\t has\t here\t referred\t merely\t to\t the beginning\t of\t the\t life-stream\t of\t living\t beings.\t It\t is\t left to\tscientists\tto\tspeculate\ton\tthe\torigin\tand\tthe\tevolution of\tthe\tuniverse. 3)\tWhither?\tis\tour\tthird\tquestion. Where\tgoes\tman? According\tto\tancient\tmaterialism\twhich,\tin\tPali\tand Sanskrit,\tis\tknown\tas\tlok\u0101yata,\tman\tis\tannihilated\tafter death,\tleaving\tbehind\thim\tany\tforce\tgenerated\tby\thim. \\\"Man\t is\t composed\t of\t four\t elements.\t When\t man\t dies the\t earthy\t element\t returns\t and\t relapses\t into\t the\t earth; the\t watery\t element\t returns\t into\t the\t water;\t the\t fiery element\t returns\t into\t the\t fire;\t the\t airy\t element\t returns into\t the\t air,\t the\t senses\t pass\t into\t space.\t Wise\t and\t fools alike,\t when\t the\t body\t dissolves,\t are\t cut\t off,\t perish,\t do not\t exist\t any\t longer.\t There\t is\t no\t other\t world.\t Death\t is the\tend\tof\tall.\tThis\tpresent\tworld\talone\tis\treal.\tThe\tso- called\t eternal\t heaven\t and\t hell\t are\t the\t inventions\t of 645","imposters.\\\"\t516 Materialists\t believe\t only\t in\t what\t is\t cognisable\t by the\t senses.\t As\t such\t matter\t alone\t is\t real.\t The\t ultimate principles\tare\tthe\tfour\telements\u2014earth,\twater,\tfire\tand air.\t The\t self\t conscious\t life\t mysteriously\t springs\t forth from\t them,\t just\t as\t the\t genie\t makes\t its\t appearance when\t Aladdin\t rubs\t his\t lamp.\t The\t brain\t secretes thought\tjust\tas\tliver\tsecretes\tbile. In\t the\t view\t of\t materialists\t the\t belief\t in\t the\t other world,\t as\t Sri\t Radhakrishna\t states,\t \\\"is\t a\t sign\t of mendaciousness,\t feminism,\t weakness,\t cowardice\t and dishonesty.\\\" According\t to\t Christianity\t there\t is\t no\t past\t for\t man. The\t present\t is\t only\t a\t preparation\t for\t two\t eternities\t of heaven\tand\thell.\tWhether\tthey\tare\tviewed\tas\tplaces\tor states\tman\thas\tfor\this\tfuture\tendless\tfelicity\tin\theaven or\t endless\t suffering\t in\t hell.\t Man\t is\t therefore\t not annihilated\tafter\tdeath,\tbut\this\tessence\tgoes\tto\teternity. \\\"Whoever,\\\"\t as\t Schopenhaeur\t says,\t \\\"regards\t himself as\t having\t become\t out\t of\t nothing\t must\t also\t think\t that he\t will\t again\t become\t nothing;\t or\t that\t an\t eternity\t has passed\t before\t he\t was,\t and\t then\t a\t second\t eternity\t had begun,\t through\t which\t he\t will\t never\t cease\t to\t be,\t is\t a monstrous\tthought.\\\" The\t adherents\t of\t Hinduism\t who\t believe\t in\t a\t past and\t present\t do\t not\t state\t that\t man\t is\t annihilated\t after death.\t Nor\t do\t they\t say\t that\t man\t is\t eternalised\t after death.\t They\t believe\t in\t an\t endless\t series\t of\t past\t and future\t births.\t In\t their\t opinion\t the\t life-stream\t of\t man 646","flows\t ad\t infinitum\t as\t long\t as\t it\t is\t propelled\t by\t the force\t of\t kamma,\t one's\t actions.\t In\t due\t course\t the essence\tof\tman\tmay\tbe\treabsorbed\tinto\tultimate\treality (param\u0101tma)\tfrom\twhich\this\tsoul\temanated. Buddhism\t believes\t in\t the\t present.\t With\t the\t present as\t the\t basis\t it\t argues\t the\t past\t and\t future.\t Just\t as\t an electric\t light\t is\t the\t outward\t manifestation\t of\t invisible electric\t energy\t even\t so\t man\t is\t merely\t the\t outward manifestation\tof\tan\tinvisible\tenergy\tknown\tas\tkamma. The\t bulb\t may\t break,\t and\t the\t light\t may\t be extinguished,\tbut\tthe\tcurrent\tremains\tand\tthe\tlight\tmay be\t reproduced\t in\t another\t bulb.\t In\t the\t same\t way\t the kammic\t force\t remains\t undisturbed\t by\t the disintegration\t of\t the\t physical\t body,\t and\t the\t passing away\t of\t the\t present\t consciousness\t leads\t to\t the\t arising of\ta\tfresh\tone\tin\tanother\tbirth.\tHere\tthe\telectric\tcurrent is\t like\t the\t kammic\t force,\t and\t the\t bulb\t may\t be compared\tto\tthe\tegg-cell\tprovided\tby\tthe\tparents. Past\tkamma\tconditions\tthe\tpresent\tbirth;\tand\tpresent kamma,\t in\t combination\t with\t past\t kamma,\t conditions the\tfuture.\tThe\tpresent\tis\tthe\toffspring\tof\tthe\tpast,\tand becomes\tin\tturn\tthe\tparent\tof\tthe\tfuture. Death\t is\t therefore\t not\t the\t complete\t annihilation\t of man,\t for\t though\t that\t particular\t life\t span\t ended,\t the force\twhich\thitherto\tactuated\tit\tis\tnot\tdestroyed. After\t death\t the\t life-flux\t of\t man\t continues\t ad infinitum\t as\t long\t as\t it\t is\t fed\t with\t the\t waters\t of ignorance\tand\tcraving.\tIn\tconventional\tterms\tman\tneed not\t necessarily\t be\t born\t as\t a\t man\t because\t humans\t are 647","not\t the\t only\t living\t beings.\t Moreover,\t earth,\t an\t almost insignificant\tspeck\tin\tthe\tuniverse,\tis\tnot\tthe\tonly\tplace in\twhich\the\twill\tseek\trebirth.\tHe\tmay\tbe\tborn\tin\tother habitable\tplanes\tas\twell.\t517 If\t man\t wishes\t to\t put\t and\t end\t to\t this\t repeated\t series of\tbirths,\the\tcan\tdo\tso\tas\tthe\tBuddha\tand\tarahants\thave done\t by\t realising\t Nibb\u0101na,\t the\t complete\t cessation\t of all\tforms\tof\tcraving. Where\tdoes\tman\tgo?\tHe\tcan\tgo\twherever\the\twills\tor likes\t if\t he\t is\t fit\t for\t it.\t If,\t with\t no\t particular\t wish,\t he leaves\this\tpath\tto\tbe\tprepared\tby\tthe\tcourse\tof\tevents, he\t will\t go\t to\t the\t place\t or\t state\t he\t fully\t deserves\t in accordance\twith\this\tkamma. 4)\tWhy?\tis\tour\tlast\tquestion. Why\tis\tman?\tIs\tthere\ta\tpurpose\tin\tlife?\tThis\tis\trather a\tcontroversial\tquestion. What\t is\t the\t materialistic\t standpoint?\t Scientists answer: Has\tlife\tpurpose?\tWhat,\tor\twhere,\tor\twhen? Out\tof\tspace\tcame\tUniverse,\tcame\tSun, Came\t Earth,\t came\t Life,\t came\t Man,\t and\t more must\tcome. But\tas\tto\tPurpose:\twhose\tor\twhence?\tWhy,\tNone. As\tmaterialists\tconfine\tthemselves\tpurely\tto\tsense-data and\t the\t present\t material\t welfare\t ignoring\t all\t spiritual values,\t they\t hold\t a\t view\t diametrically\t opposite\t to\t that of\t moralists.\t In\t their\t opinion\t there\t is\t no\t purposer\u2014 648","hence\tthere\tcannot\tbe\ta\tpurpose.\tNon-theists,\tto\twhich category\t belong\t Buddhists\t as\t well,\t do\t not\t believe\t in\t a creative\tpurposer. \\\"Who\t colours\t wonderfully\t the\t peacocks,\t or\t who makes\t the\t cuckoos\t coo\t so\t well?\\\"\t This\t is\t one\t of\t the chief\t arguments\t of\t the\t materialists\t to\t attribute everything\tto\tthe\tnatural\torder\tof\tthings. \\\"Eat,\t drink,\t and\t be\t merry,\t for\t death\t comes\t to\t all, closing\t our\t lives,\\\"\t appears\t to\t be\t the\t ethical\t ideal\t of their\t system.\t In\t their\t opinion,\t as\t Sri\t Radhakrishna writes:\t\\\"Virtue\tis\ta\tdelusion\tand\tenjoyment\tis\tthe\tonly reality.\t Death\t is\t the\t end\t of\t life.\t Religion\t is\t a\t foolish aberration,\t a\t mental\t disease.\t There\t was\t a\t distrust\t of everything\t good,\t high,\t pure,\t and\t compassionate.\t The theory\t stands\t for\t sensualism\t and\t selfishness\t and\t the gross\t affirmation\t of\t the\t loud\t will.\t There\t is\t no\t need\t to control\t passion\t and\t instinct,\t since\t they\t are\t nature's legacy\tto\tmen.\\\"\t518 The\tSarvadar\u1e63ana\tSa\u1e47graha\tsays: While\tlife\tis\tyours,\tlive\tjoyously, None\tcan\tescape\tDeath's\tsearching\teye; When\tonce\tthis\tframe\tof\tours\tthey\tburn, How\tshall\tit\te'er\tagain\treturn?\t519 \\\"While\tlife\tremains\tlet\ta\tman\tlive\thappily,\tlet\thim\tfeed on\tghee\teven\tthough\the\truns\tin\tdebt.\\\" Now\t let\t us\t turn\t towards\t science\t to\t get\t a\t solution\t to the\tquestion\t\\\"why.\\\" 649","It\tshould\tbe\tnoted\tthat\t\\\"science\tis\ta\tstudy\tof\tthings, a\tstudy\tof\twhat\tis\tand\tthat\treligion\tis\ta\tstudy\tof\tideals, a\tstudy\tof\twhat\tshould\tbe.\\\" Sir\t J.\t Arthur\t Thompson\t maintains\t that\t science\t is incomplete\tbecause\tit\tcannot\tanswer\tthe\tquestion\twhy. Dealing\t with\t cosmic\t purpose,\t Bertrand\t Russell states\t three\t kinds\t of\t views\u2014theistic,\t pantheistic,\t and emergent.\t \\\"The\t first\\\",\t he\t writes,\t \\\"holds\t that\t God created\t the\t world\t and\t decreed\t the\t laws\t of\t nature because\t he\t foresaw\t that\t in\t time\t some\t good\t would\t be evolved.\tIn\tthis\tview\tpurpose\texists\tconsciously\tin\tthe mind\t of\t the\t creator,\t who\t remains\t external\t to\t his creation. \\\"In\t the\t 'pantheistic'\t form,\t God\t is\t not\t external\t to\t the universe,\t but\t is\t merely\t the\t universe\t considered\t as\t a whole.\tThere\tcannot\ttherefore\tbe\tan\tact\tof\tcreation,\tbut there\t is\t a\t kind\t of\t creative\t force\t in\t the\t universe,\t which causes\t it\t to\t develop\t according\t to\t a\t plan\t which\t this creative\t force\t may\t be\t said\t to\t have\t had\t in\t mind throughout\tthe\tprocess. \\\"In\tthe\t'emergent'\tform\tthe\tpurpose\tis\tmore\tblind.\tAt an\tearlier\tstage,\tnothing\tin\tthe\tuniverse\tforesees\ta\tlater stage,\t but\t a\t kind\t of\t blind\t impulsion\t leads\t to\t those changes\t which\t bring\t more\t developed\t forms\t into existence,\t so\t that,\t in\t some\t rather\t obscure\t sense,\t the end\tis\timplicit\tin\tthe\tbeginning.\\\"\t520 We\t offer\t no\t comments.\t These\t are\t merely\t the\t views of\tdifferent\treligionists\tand\tgreat\tthinkers. Whether\tthere\tis\ta\tcosmic\tpurpose\tor\tnot\ta\tquestion 650"]