Friday, February 12, 2010

Why i like Harry potter

Why do i like Harry Potter Stories ?

Before going into the topic lets get into a conversation between Bhadràvudho & Buddha

Bhadràvudho : The home-leaver, the craving-cutter, the unmoved one, said venerable Bhadràvudha,you must explain (the Teaching) properly to them,for this Teaching has been understood by you
Buddha:You must remove all attachment to craving, Bhadràvudha, said the Gracious One,above, below, and across the middle,for with whatever they are attached to in the world,with just that Màra follows a man.Therefore knowing (this), the mindful monk should not be attached to anything in the whole world,seeing that with what is called attachment to clinging,these people are clinging to the realm of Death.

I guess if Mara wanted to conquer me all he had to do is hide inside one of Seven volumes of Harry potter or Disguise himself as Albus (See pic Above)
In her stories J.K Rowling touches upon the subject of Impermanence (Anicca) , Egolessness (Ananta) and a lot of Suffering (Dukkha). As she says i do not want to Romanticize Suffering, but i definitely do agree on the First Noble truth and definitely do want to come out of it,Even Dumbledore's solution that Love is mightier than Magic is Precisely what has been taught by great men.

The following text is her speech during the occasion of Harvard University Commencement address.
If you would like to see the Video just have your head phones Plugged in your ears and got to the Link

The Fringe Benefits of Failure, and the Importance of Imagination

Harvard University Commencement Address

J.K. RowlingCopyright June 2008As prepared for delivery

President Faust, members of the Harvard Corporation and the Board of Overseers, members of the faculty, proud parents, and, above all, graduates,The first thing I would like to say is 'thank you.' Not only has Harvard given me an extraordinary honour, but the weeks of fear and nausea I've experienced at the thought of giving this commencement address have made me lose weight. A win-win situation! Now all I have to do is take deep breaths, squint at the red banners and fool myself into believing I am at the world's best-educated Gryfindor convention.Delivering a commencement address is a great responsibility; or so I thought until I cast my mind back to my own graduation. The commencement speaker that day was the distinguished British philosopher Baroness Mary Warnock. Reflecting on her speech has helped me enormously in writing this one, because it turns out that I can't remember a single word she said. This liberating discovery enables me to proceed without any fear that I might inadvertently influence you to abandon promising careers in business, law or politics for the giddy delights of becoming a gay wizard.You see? If all you remember in years to come is the 'gay wizard' joke, I've still come out ahead of Baroness Mary Warnock.

Achievable goals: the first step towards personal improvement.Actually, I have wracked my mind and heart for what I ought to say to you today. I have asked myself what I wish I had known at my own graduation, and what important lessons I have learned in the 21 years that has expired between that day and this.I have come up with two answers. On this wonderful day when we are gathered together to celebrate your academic success, I have decided to talk to you about the benefits of failure. And as you stand on the threshold of what is sometimes called 'real life', I want to extol the crucial importance of imagination.These might seem quixotic or paradoxical choices, but please bear with me.

Looking back at the 21-year-old that I was at graduation, is a slightly uncomfortable experience for the 42-year-old that she has become. Half my lifetime ago, I was striking an uneasy balance between the ambition I had for myself, and what those closest to me expected of me.I was convinced that the only thing I wanted to do, ever, was to write novels. However, my parents, both of whom came from impoverished backgrounds and neither of whom had been to college, took the view that my overactive imagination was an amusing personal quirk that could never pay a mortgage, or secure a pension.They had hoped that I would take a vocational degree; I wanted to study English Literature. A compromise was reached that in retrospect satisfied nobody, and I went up to study Modern Languages.

Hardly had my parents' car rounded the corner at the end of the road than I ditched German and scuttled off down the Classics corridor.I cannot remember telling my parents that I was studying Classics; they might well have found out for the first time on graduation day. Of all subjects on this planet, I think they would have been hard put to name one less useful than Greek mythology when it came to securing the keys to an executive bathroom.

I would like to make it clear, in parenthesis, that I do not blame my parents for their point of view. There is an expiry date on blaming your parents for steering you in the wrong direction; the moment you are old enough to take the wheel, responsibility lies with you. What is more, I cannot criticise my parents for hoping that I would never experience poverty. They had been poor themselves, and I have since been poor, and I quite agree with them that it is not an ennobling experience. Poverty entails fear, and stress, and sometimes depression; it means a thousand petty humiliations and hardships. Climbing out of poverty by your own efforts, that is indeed something on which to pride yourself, but poverty itself is romanticised only by fools.What I feared most for myself at your age was not poverty, but failure.At your age, in spite of a distinct lack of motivation at university, where I had spent far too long in the coffee bar writing stories, and far too little time at lectures, I had a knack for passing examinations, and that, for years, had been the measure of success in my life and that of my peers.I am not dull enough to suppose that because you are young, gifted and well-educated, you have never known hardship or heartbreak. Talent and intelligence never yet inoculated anyone against the caprice of the Fates, and I do not for a moment suppose that everyone here has enjoyed an existence of unruffled privilege and contentment.However, the fact that you are graduating from Harvard suggests that you are not very well-acquainted with failure. You might be driven by a fear of failure quite as much as a desire for success.

Indeed, your conception of failure might not be too far from the average person's idea of success, so high have you already flown academically.
Ultimately, we all have to decide for ourselves what constitutes failure, but the world is quite eager to give you a set of criteria if you let it. So I think it fair to say that by any conventional measure, a mere seven years after my graduation day, I had failed on an epic scale. An exceptionally short-lived marriage had imploded, and I was jobless, a lone parent, and as poor as it is possible to be in modern Britain, without being homeless. The fears my parents had had for me, and that I had had for myself, had both come to pass, and by every usual standard, I was the biggest failure I knew.Now, I am not going to stand here and tell you that failure is fun. That period of my life was a dark one, and I had no idea that there was going to be what the press has since represented as a kind of fairy tale resolution. I had no idea how far the tunnel extended,and for a long time, any light at the end of it was a hope rather than a reality.So why do I talk about the benefits of failure?

Simply because failure meant a stripping away of the inessential. I stopped pretending to myself that I was anything other than what I was, and began to direct all my energy into finishing the only work that mattered to me. Had I really succeeded at anything else, I might never have found the determination to succeed in the one arena I believed I truly belonged. I was set free, because my greatest fear had already been realised, and I was still alive, and I still had a daughter whom I adored, and I had an old typewriter and a big idea. And so rock bottom became the solid foundation on which I rebuilt my life.You might never fail on the scale I did, but some failure in life is inevitable.

It is impossible to live without failing at something, unless you live so cautiously that you might as well not have lived at all – in which case, you fail by default.
Failure gave me an inner security that I had never attained by passing examinations. Failure taught me things about myself that I could have learned no other way. I discovered that I had a strong will, and more discipline than I had suspected; I also found out that I had friends whose value was truly above rubies.The knowledge that you have emerged wiser and stronger from setbacks means that you are, ever after, secure in your ability to survive. You will never truly know yourself, or the strength of your relationships, until both have been tested by adversity. Such knowledge is a true gift, for all that it is painfully won, and it has been worth more to me than any qualification I ever earned.Given a time machine or a Time Turner, I would tell my 21-year-old self that personal happiness lies in knowing that life is not a check-list of acquisition or achievement. Your qualifications, your CV, are not your life, though you will meet many people of my age and older who confuse the two. Life is difficult, and complicated, and beyond anyone's total control, and the humility to know that will enable you to survive its vicissitudes.

You might think that I chose my second theme, the importance of imagination, because of the part it played in rebuilding my life, but that is not wholly so. Though I will defend the value of bedtime stories to my last gasp, I have learned to value imagination in much broader sense. Imagination is not only the uniquely human capacity to envision that which is not, and therefore the fount of all invention and innovation. In its arguably most transformative and revelatory capacity, it is the power that enables us to empathise with humans whose experiences we have never shared.One of the greatest formative experiences of my life preceded Harry Potter, though it informed much of what I subsequently wrote in those books. This revelation came in the form of one of my earliest day jobs. Though I was sloping off to write stories during my lunch hours, I paid the rent in my early 20s by working in the research department at Amnesty International's headquarters in London.
There in my little office I read hastily scribbled letters smuggled out of totalitarian regimes by men and women who were risking imprisonment to inform the outside world of what was happening to them. I saw photographs of those who had disappeared without trace, sent to Amnesty by their desperate families and friends. I read the testimony of torture victims and saw pictures of their injuries. I opened handwritten, eye-witness accounts of summary trials and executions, of kidnappings and rapes.Many of my co-workers were ex-political prisoners, people who had been displaced from their homes, or fled into exile, because they had the temerity to think independently of their government. Visitors to our office included those who had come to give information, or to try and find out what had happened to those they had been forced to leave behind.I shall never forget the African torture victim, a young man no older than I was at the time, who had become mentally ill after all he had endured in his homeland. He trembled uncontrollably as he spoke into a video camera about the brutality inflicted upon him. He was a foot taller than I was, and seemed as fragile as a child. I was given the job of escorting him to the Underground Station afterwards, and this man whose life had been shattered by cruelty took my hand with exquisite courtesy, and wished me future happiness.And as long as I live I shall remember walking along an empty corridor and suddenly hearing, from behind a closed door, a scream of pain and horror such as I have never heard since. The door opened, and the researcher poked out her head and told me to run and make a hot drink for the young man sitting with her. She had just given him the news that in retaliation for his own outspokenness against his country's regime, his mother had been seized and executed.Every day of my working week in my early 20s I was reminded how incredibly fortunate I was, to live in a country with a democratically elected government, where legal representation and a public trial were the rights of everyone.Every day, I saw more evidence about the evils humankind will inflict on their fellow humans, to gain or maintain power. I began to have nightmares, literal nightmares, about some of the things I saw, heard and read.And yet I also learned more about human goodness at Amnesty International than I had ever known before.Amnesty mobilises thousands of people who have never been tortured or imprisoned for their beliefs to act on behalf of those who have. The power of human empathy, leading to collective action, saves lives, and frees prisoners. Ordinary people, whose personal well- being and security are assured, join together in huge numbers to save people they do not know, and will never meet. My small participation in that process was one of the most humbling and inspiring experiences of my life.

Unlike any other creature on this planet, humans can learn and understand, without having experienced. They can think themselves into other people's minds, imagine themselves into other people's places.Of course, this is a power, like my brand of fictional magic, that is morally neutral. One might use such an ability to manipulate, or control, just as much as to understand or sympathise.

Many prefer not to exercise their imaginations at all. They choose to remain comfortably within the bounds of their own experience, never troubling to wonder how it would feel to have been born other than they are. They can refuse to hear screams or to peer inside cages; they can close their minds and hearts to any suffering that does not touch them personally; they can refuse to know.I might be tempted to envy people who can live that way, except that I do not think they have any fewer nightmares than I do. Choosing to live in narrow spaces can lead to a form of mental agoraphobia, and that brings its own terrors. I think the wilfully unimaginative see more monsters. They are often more afraid.What is more, those who choose not to empathise may enable real monsters. For without ever committing an act of outright evil ourselves, we collude with it, through our own apathy.

One of the many things I learned at the end of that Classics corridor down which I ventured at the age of 18, in search of something I could not then define, was this, written by the Greek author Plutarch: What we achieve inwardly will change outer reality.That is an astonishing statement and yet proven a thousand times every day of our lives. It expresses, in part, our inescapable connection with the outside world, the fact that we touch other people's lives simply by existing.But how much more are you, Harvard graduates of 2008, likely to touch other people's lives? Your intelligence, your capacity for hard work, the education you have earned and received, give you unique status, and unique responsibilities. Even your nationality sets you apart. The great majority of you belong to the world's only remaining superpower. The way you vote, the way you live, the way you protest, the pressure you bring to bear on your government, has an impact way beyond your borders. That is your privilege, and your burden.

If you choose to use your status and influence to raise your voice on behalf of those who have no voice; if you choose to identify not only with the powerful, but with the powerless; if you retain the ability to imagine yourself into the lives of those who do not have your advantages, then it will not only be your proud families who celebrate your existence, but thousands and millions of people whose reality you have helped transform for the better. We do not need magic to change the world, we carry all the power we need inside ourselves already: we have the power to imagine better.I am nearly finished.

I have one last hope for you, which is something that I already had at 21. The friends with whom I sat on graduation day have been my friends for life. They are my children's godparents, the people to whom I've been able to turn in times of trouble, friends who have been kind enough not to sue me when I've used their names for Death Eaters. At our graduation we were bound by enormous affection, by our shared experience of a time that could never come again, and, of course, by the knowledge that we held certain photographic evidence that would be exceptionally valuable if any of us ran for Prime Minister.
So today, I can wish you nothing better than similar friendships. And tomorrow, I hope that even if you remember not a single word of mine, you remember those of Seneca, another of those old Romans I met when I fled down the Classics corridor, in retreat from career ladders, in search of ancient wisdom:As is a tale, so is life: not how long it is, but how good it is, is what matters.I wish you all very good lives.Thank you very much.

Handling the Trouble some mind

The following story has been taken from a Blog, the story is too good to be missed.

Source 1 :

Source 2 :,8788,0,0,1,0

Handling the Trouble some mind

A Buddhist story about freeing oneself from the tyranny of thoughts, paving way for a silent mind. A short story about leading one from the mind to the no mind, a state of eternal peace.

Gautama Buddha one day asked one of his disciples to beg alms from a certain household and report to him at dusk. The monk returned to the master as per his command only to let him know that he would not beg for alms in that particular house again. When pressed for the reason, the monk answered, " I savoured the delicious food served and I suddenly felt an urge to eat something sweet. The lady of the house offered me a sweet dish. I then felt like sleeping and the lady immediately asked me to rest for a while. I was surprised by her ability to read my thoughts that I asked how she knew of my desires?""The lady replied, 'Witnessing my thoughts, my mind has become silent now that I can now see other thoughts as well.

"The monk continued to Buddha, " Looking at her I had sexual thoughts also and now I am embarrassed to see her again for alms as she would have read my sensual desire as well. So I do not want to visit her house for alms"The Buddha said that the monk ought to go to the particular house for alms again.

He advised, "This time you will go as a changed person. Just be aware of your thoughts, every bite of your food and every step that you take. You will just have to watch every thought that arises, but do not co-operate with it . Disassociate with it and do not analyze it. No thought is yours, they come from outside!"The monk did as advised by Gautama Buddha. He remained a mere witness to his thoughts and there was no co-operation from his end. There was a change within him, an inner peace, though the world continued to remain the same.

The one and only trouble is one's own mind.

When one knows one's true self, the mind ceases to be.

Three Characteristics (ADA)

The Three Characteristics (ADA)


According to the Buddha there are "three characteristics" (Pali: tilakkhana; Sanskrit: trilakshana) of existence, namely, inconstancy (anicca, usually translated as "impermanence"), suffering (dukkhā,) and not-self (anattā, and that by observing them, suffering is brought to an end (dukkha nirodha,).

According to tradition, after much meditation, Siddhartha achieved Nirvana and awakening thus becoming the Buddha Sakyamuni. With the faculty of wisdom the Buddha directly perceived that everything in the physical world (and everything in the phenomenology of psychology) is marked by these three characteristics:

Anicca (Sanskrit anitya) "inconstancy" or "impermanence".

This refers to the fact that all conditioned things (sankhara) are in a constant state of flux. In reality there is no thing that ultimately ceases to exist; only the appearance of a thing ceases as it changes from one form to another. Imagine a leaf that falls to the ground and decomposes. While the appearance and relative existence of the leaf ceases, the components that formed the leaf become particulate material that may go on to form new plants. Buddhism teaches a middle way, avoiding the extreme views of eternal ism and nihilism.

Dukkha (Sanskrit duhkha) or "unsatisfactoriness" (or "dis-ease"; also often translated "suffering", though this is somewhat misleading).

Nothing found in the physical world or even the psychological realm can bring lasting deep satisfaction.

Anatta (Sanskrit anatman) or "non-Self"

is used in the suttas both as a noun and as a predicative adjective to denote that phenomena are not, or are without, a permanent self, to describe any and all composite, con substantial, phenomenal and temporal things, from the macro cosmic to microcosmic, be it matter pertaining to the physical body or the cosmos at large, as well as any and all mental machinations, which are impermanent.

By bringing the three into moment-to-moment experience through concentrated awareness Sammadhi, we are said to achieve Panna (Wisdom) , which is a step towards Nirvana(Ceasing to Exist, like a fire that has been put out).

Having seen Panna or wisdom through Meditative practise we Drive out Avijja or Ignorance from the Subconscious mind.

The two layers in Mind are Conscious and Subconscious.

While typing this Blog i am using my conscious mind mostly and at times my subconscious mind, because i do not search for the Keys , by practise i hit them correctly.

When we sleep well the conscious mind rests, but the Subconscious does not rest , what more its blind too, even when we are in sleep it interacts with the External Stimuli Producing a Reaction of Craving or Aversion.This happens always , when we sleep , when we sit, when we are awake , when we do our work ..always.......

You might say that when we sleep there is no External Stimuli , but the Subconscious mind Rakes up the Mind and asks it to Grab incidents from the Past or Expectations or Fears from the Future, so that it can continuously react with them with craving or aversion as it does not know how to stop.

Not Knowing this fact is what the Buddha called as Ignorance.

Summing up the Great one's Definition of Ignorance or Avijja :
"Ignorance is Not knowing the fact that our so called Sub conscious mind is always conscious and it reacts blindly with craving /Aversion when encountering a Pleasant or unpleasant Sensation."

Sources :
Three Characteristics :
Avijja : My Understanding of Ven.Goenkaji's 5th Day Lecture

P.S: Mistakes in this blog if any is mine and not the Source's.

Friday, October 9, 2009

Little Way Man & Mouse Merchant - Cullaka Jataka

Impermanent indeed are all compounded things!

If you had Read Jataka Stories During your Child hood you would have definitley read the story of the Mouse Merchant.

Actually the Story of the Mouse Merchant was told by the Buddha himself.So taking it from the Original i am Posting this Story.

Source :

"With humblest start." This story was told by the Master about the Elder named Little Wayman, while in Jīvaka's Mango-grove 2 near Rājagaha. And here an account of Little Wayman's birth must be given. Tradition tells us that the daughter of a rich merchant's family in Rājagaha actually stooped to intimacy with a slave. Becoming alarmed lest her misconduct should get known, she said to the slave, "We can't live on here; for if my mother and father come to know of this sin of ours, they will tear us limb from limb. Let us go and live afar off." So with their belongings in their hands they stole together out by the hardly-opened door, and fled away, they cared not whither, to find a shelter beyond the ken of her family. Then they went and lived together in a certain place, with the result that she conceived. And when her full time was nearly come, she told her husband and said, "If I am taken in labour away from kith and kin, that will be a trouble to both of us. So let us go home." First he agreed to start to-day, and then he put it off till the morrow; and so he let the days slip by, till she thought to herself, "This fool is so conscious of his great offence that he dares not go. One's parents are one's best friends; so whether he goes or stays, I must go." So, when he went out, she put all her household matters in order and set off home, telling her next-door neighbour where she was going. Returning home, and not finding his wife, but discovering from the neighbours that she had started off home, he hurried after her and came up with her on the road; and then and there she was taken in labour.
"What's this, my dear?" said he.
"I have given birth to a son, my husband," said she.
Accordingly, as the very thing had now happened which was the only reason for the journey, they both agreed that it was no good going on now, and so turned back again. And as their child had been born by the way, they called him 'Wayman.'
Not long after, she became with child again, and everything fell out as Before. And as this second child too was born by the way, they called him 'Wayman' too, distinguishing the elder as 'Great Wayman' and the younger as 'Little Wayman: Then, with both their children, they again went back to their own home.
Now, as they were living there, their way-child heard other boys talking of their uncles and grandfathers and grandmothers; so he asked his mother whether he hadn't got relations like the other boys. "Oh yes, my dear," said his mother; "but they don't live here. Your grandfather is a wealthy merchant in the city of Rājagaha, and you have plenty of relations there." "Why don't we go there, mother?" She told the boy the reason why they stayed away; but, as the children kept on speaking about these relations, she said to her husband, "The children are always plaguing me. Are my parents going to eat us at sight? Come, let us shew the children their grandfather's family." "Well, I don't mind taking them there; but I really could not face your parents." "All right;--so long as, some way or other, the children come to see their grandfather's family," said she.
So those two took their children and coming in due course to Rājagaha put up in a public rest-house by the city gate. Then, taking with them the two children, the woman caused their coming to be made known to her parents. The latter, on hearing the message, returned this answer, "True, it is strange to be without children unless one has renounced the world in quest of Arahatship. Still, so great is the guilt of the pair towards us that they may not stand in our sight. Here is a sum of money for them: let them take this and retire to live where they will. But the children they may send here." Then the merchant's daughter took the money so sent her, and despatched the children by the messengers. So the children grew up in their grandfather's house,--Little Wayman being of tender years, while Great Wayman used to go with his grand-father to hear the Buddha preach the Truth. And by constant hearing of the Truth from the Master's own lips, the lad's heart yearned to renounce the world for the life of a Brother.

"With your permission," said he to his grandfather, "I should like to join the Brotherhood." "What do I hear?" cried the old man. "Why, it would give me greater joy to see you join the Order than to see the whole world join. Become a Brother, if you feel able." And he took him to the Master.
"Well, merchant," said the Master, "have you brought your boy with you?" Yes sir; this is my grandson, who wishes to join your Brotherhood." Then the Master sent for a Mendicant, and told him to admit the lad to the Order; and the Mendicant repeated the Formula of the Perishable Body 1 and admitted the lad as a novice.

When the latter had learned by heart many words of the Buddha, and was old enough, he was admitted a full Brother. He now gave himself up to earnest thought till he won Arahatship; and as he passed his days in the enjoyment of Insight and the Paths, he thought whether he could not impart the like happiness to Little Wayman. So he went to his grandfather the merchant, and said, "Great merchant, with your consent, I will admit Little Wayman to the Order." "Pray do so, reverend sir," was the reply.

Then the Elder admitted the lad Little Wayman and established him in the Ten Commandments. But Little Wayman proved a dullard: with four months' study he failed to get by heart this single stanza:--
Lo! like a fragrant lotus at the dawnOf day, full-blown, with virgin wealth of scent,Behold the Buddha's glory shining forth,As in the vaulted heaven beams the sun!

For, we are told, in the Buddhahood of Kassapa this Little Wayman, having himself attained to knowledge as a Brother, laughed to scorn a dull Brother who was learning a passage by heart. His scorn so confused his butt, that the latter could not learn or recite the passage. And now, in consequence, on joining the Brotherhood he himself proved a dullard. Each new line he learned drove the last out of his memory; and four months slipped away while he was struggling with this single stanza. Said his elder brother to him, "Wayman, you are not equal to receiving this doctrine. In four whole months you have been unable to learn a single stanza. How then can you hope to crown your vocation with supreme success? Leave the monastery." But, though thus expelled by his brother, Little Wayman was so attached to the Buddha's creed that he did not want to become a layman.

Now at that time Great Wayman was acting as steward. And Jīvaka Komārabhacca, going to his mango-grove with a large present of perfumes and flowers for the Master, had presented his offering and listened to a discourse; then, rising from his seat and bowing to the Buddha, he went up to Great Wayman and asked, "How many Brethren are there, reverend sir, with the Master?" "Just 500, sir." "Will you bring the 500 Brethren, with the Buddha at their head, to take their meal at my house to-morrow?" "Lay-disciple, one of them named Little Wayman is a dullard and makes no progress in the Faith," said the Elder; "I accept the invitation for everyone but him."
[117] Hearing this, Little Wayman thought to himself, "In accepting the invitation for all these Brethren, the Elder carefully accepts so as to exclude me. This proves that my brother's affection for me is dead. What have I to do with this proves? I will become a layman and live in the exercise of charity and other good works of a lay character." And on the morrow early he went forth, avowedly to become a layman again.

Now at the first break of day, as he was surveying the world, the Master became aware of this; and going forth even earlier than Little Wayman, he paced to and fro by the porch on Little Wayman's road. As the latter came out of the house, he observed the Master, and with a salutation went up to him. "Whither away at this hour, Little Wayman?" said the Master.
"My brother has expelled me from the Order, sir; and I am going to wander forth."
"Little Wayman, as it was under me that you took the vows, why did you not, when expelled by your brother, come to me? Conte, what have you to do with a layman's life? You shall stop with me." So saying, he took Little Wayman and seated him at the door of his own perfumed chamber. Then giving him a perfectly clean cloth which he had supernaturally created, the Master said, "Face towards the East, and as you handle this cloth, repeat these words--'Removal of Impurity; Removal of Impurity.'" Then at the time appointed the Master, attended by the Brotherhood, went to Jīvaka's house and sat down on the seat set for him.

Now Little Wayman, with his gaze fixed on the sun, sat handling the cloth and repeating the words, "Removal of Impurity; Removal of Impurity." And as he kept handling the piece of cloth, it grew soiled. Then he thought, "Just now this piece of cloth was quite clean; but my personality has destroyed its original state and made it dirty. Impermanent indeed are all compounded things! And even as he realised Death and Decay, he won the Arahat's Illumination. Knowing that Little Wayman's mind had won Illumination, the Master sent forth an apparition and in this semblance of himself appeared before him, as if seated in front of him and saying, "Heed it not, Little Wayman, that this mere piece of cloth has become dirty and stained with impurity; within thee are the impurities of lust and other evil things. Remove them." And the apparition uttered these stanzas:--
Impurity in Lust consists, not dirt;
And Lust we term the real Impurity.
Yea, Brethren, whoso drives it from his breast,
He lives the gospel of the Purified.
[118] Impurity in Wrath consists, not dirt;
And Wrath we term the real Impurity.
Yea, Brethren, whoso drives it from his breast,
He lives the gospel of the Purified.
Delusion is Impurity, not dirt;
We term Delusion real Impurity.
Yea, Brethren, whoso drives it from his breast,
He lives the gospel of the Purified.

At the close of these stanzas Little Wayman attained to Arahatship with the four branches of knowledge , whereby he straightway came to have knowledge of all the sacred texts. Tradition has it that, in ages past, when he was a king and was making a solemn procession round his city, he wiped the sweat from his brow with a spotless cloth which he was wearing; and the cloth was stained. Thought he, "It is this body of mine which has destroyed the original purity and whiteness of the cloth, and dirtied it. Impermanent indeed are all composite things." Thus he grasped the idea of impermanence; and hence it came to pass that it was the removal of impurity which worked his salvation.

Meantime, Jīvaka Komārabhacca offered the Water of Donation ; but the Master put his hand over the vessel, saying, "Are there no Brethren, Jīvaka, in the monastery?"
Said Great Wayman, "There are no Brethren there, reverend sir." "Oh yes, there are, Jīvaka," said the Master. "Hi, there!" said Jīvaka to a servant; "just you go and see whether or not there are any Brethren in the monastery."
At that moment Little Wayman, conscious as he was that his brother was declaring there were no Brethren in the monastery, determined to show him there were, and so filled the whole mango-grove with nothing but Brothers. Some were making robes, others dyeing, whilst others again were repeating the sacred texts:--each of a thousand Brethren he made unlike all the others. Finding this host of Brethren in the monastery, the man returned and said that the whole mango-grove was full of Brethren.
But as regards the Elder up in the monastery--
Wayman, a thousand-fold self-multiplied,Sat on, till bidden, in that pleasant grove.

"Now go back," said the Master to the man, "and say 'The Master sends for him whose name is Little Wayman.'
But when the man went and delivered his message, a thousand mouths answered, "I am Little Wayman! I am Little Wayman!"
Back came the man with the report, "They all say they are 'Little Wayman,' reverend sir."

"Well now go back," said the Master, "and take by the hand the first one of them who says he is Little Wayman, [119] and the others will all vanish." The man did as he was bidden, and straightway the thousand Brethren vanished from sight. The Elder came back with the man.
When the meal was over, the Master said, "Jīvaka, take Little Wayman's bowl; he will return thanks." Jīvaka did so. Then like a young lion roaring defiance, the Elder ranged the whole of the sacred texts through in his address of thanks. Lastly, the Master rose from his seat and attended by the Order returned to the monastery, and there, after the assignment of tasks by the Brotherhood, he rose from his seat and, standing in the doorway of his perfumed chamber, delivered a Buddha-discourse to the Brotherhood. Ending with a theme which he gave out for meditation, and dismissing the Brotherhood, he retired into his perfumed chamber, and lay down lion-like on his right side to rest.

At even, the orange-robed Brethren assembled together from all sides in the Hall of Truth and sang the Master's praises, even as though they were spreading a curtain of orange cloth round him as they sat.

"Brethren," it was said, "Great Wayman failed to recognise the bent of Little Wayman, and expelled him from the monastery as a dullard who could not even learn a single stanza in four whole months. But the All-Knowing Buddha by his supremacy in the Truth bestowed on him Arahatship with all its supernatural knowledge, even while a single meal was in progress. And by that knowledge he grasped the whole of the sacred texts. Oh! how great is a Buddha's power!"
Now the Blessed One, knowing full well the talk that was going on in the Hall of Truth, thought it meet to go there. So, rising from his Buddha-couch, he donned his two orange under-cloths, girded himself as with lightning, arrayed himself in his orange-coloured robe, the ample robe of a Buddha, and came forth to the Hall of Truth with the infinite grace of a Buddha, moving with the royal gait of an elephant in the plenitude of his vigour. Ascending the glorious Buddha-throne set in the midst of the resplendent hall, he seated himself upon the middle of the throne emitting those six-coloured rays which mark a Buddha,--like the newly-arisen sun, when from the peaks of the Yugandhara Mountains he illumines the depths of the ocean. Immediately the All-Knowing One came into the Hall, the Brotherhood broke off their talk and were silent. Gazing round on the company with gentle loving-kindness, the Master thought within himself, "This company is perfect! Not a man is guilty of moving hand or foot improperly; not a sound, not a cough or sneeze is to he heard! In their reverence and awe of the majesty and glory of the Buddha, not a man would dare to speak before I did, even if I sat here in silence all my life long. But it is my part to begin; and I will open the conversation." Then in his sweet divine tones he addressed the Brethren and said, [120] "What, pray, is the theme of this conclave? And what was the talk which was broken off?"
"Sir," said they, "it was no profitless theme, but your own praises that we were telling here in conclave."
And when they had told him word for word what they had been saying, the Master said, "Brethren, through me Little Wayman has just now risen to great things in the Faith; in times past it was to great things in the way of wealth that he rose,--but equally through me."
The Brethren asked the Master to explain this; and the Blessed One made clear in these words a thing which succeeding existences had hidden from them:--

Once on a time when Brahmadatta was reigning in Benares in Kāsi, the Bodhisatta was born into the Treasurer's family, and growing up, was made Treasurer, being called Treasurer Little. A wise and clever man was he, with a keen eye for signs and omens. One day on his way to wait upon the king, he came on a dead mouse lying on the road; and, taking note of the position of the stars at that moment, he said, "Any decent young fellow with his wits about him has only to pick that mouse up, and he might start a business and keep a wife."
His words were overheard by a young man of good family but reduced circumstances, who said to himself, "That's a man who has always got a reason for what he says." And accordingly he picked up the mouse, which he sold for a farthing at a tavern for their cat.
With the farthing he got molasses and took drinking water in a water-pot. Coming on flower-gatherers returning from the forest, he gave each a tiny quantity of the molasses and ladled the water out to them. Each of them gave him a handful of flowers, with the proceeds of which, next day, he came back again to the flower grounds provided with more molasses and a pot of water. That day the flower-gatherers, before they went, gave him flowering plants with half the flowers left on them; and thus in a little while he obtained eight pennies.
Later, one rainy and windy day, the wind blew down a quantity of rotten branches and boughs and leaves in the king's pleasaunce, and the gardener did not see how to clear them away. [121] Then up came the young man with an offer to remove the lot, if the wood and leaves might be his. The gardener closed with the offer on the spot. Then this apt pupil of Treasurer Little repaired to the children's playground and in a very little while had got them by bribes of molasses to collect every stick and leaf in the place into a heap at the entrance to the pleasaunce. Just then the king's potter was on the look out for fuel to fire bowls for the palace, and coming on this heap, took the lot off his hands. The sale of his wood brought in sixteen pennies to this pupil of Treasurer Little, as well as five bowls and other vessels. Having now twenty-four pennies in all, a plan occurred to him. He went to the vicinity of the city-gate with a jar full of water and supplied 500 mowers with water to drink. Said they, "You've done us a good turn, friend. What can we do for you?" "Oh, I'll tell you when I want your aid," said he; and as he went about, he struck up an intimacy with a land-trader and a sea-trader. Said the former to him, "To-morrow there will come to town a horse-dealer with 500 horses to sell." On hearing this piece of news, he said to the mowers, "I want each of you to-day to give me a bundle of grass and not to sell your own grass till mine is sold." "Certainly," said they, and delivered the 500 bundles of grass at his house. Unable to get grass for his horses elsewhere, the dealer purchased our friend's grass for a thousand pieces.

Only a few days later his sea-trading friend brought him news of the arrival of a large ship in port; and another plan struck him. He hired for eight pence a well appointed carriage which plied for hire by the hour, and went in great style down to the port. Having bought the ship on credit and deposited his signet-ring as security, he had a pavilion pitched hard by and said to his people as he took his seat inside, "When merchants are being shewn in, let them be passed on by three successive ushers into my presence." Hearing that a ship had arrived in port, about a hundred merchants came down to buy the cargo; only to he told that they could not have it as a great merchant had already made a payment on account. So away they all went to the young man; and the footmen duly announced them by three successive ushers, as had been arranged beforehand. Each man of the hundred severally gave him a thousand pieces to buy a share in the ship and then a further thousand each to buy him out altogether. So it was with 200,000 pieces that this pupil of Treasurer Little returned to Benares.
Actuated by a desire to shew his gratitude, he went with one hundred thousand pieces to call on Treasurer Little. "How did you come by all this wealth?" asked the Treasurer. "In four short months, simply by following your advice," replied the young man; and he told him the whole story, starting with the dead mouse. Thought Lord High Treasurer Little, on hearing all this, "I must see that a young fellow of these parts does not fall into anybody else's hands." So he married him to his own grown-up daughter and settled all the family estates on the young man. And at the Treasurer's death, he became Treasurer in that city. And the Bodhisatta passed away to fare according to his deserts.
His lesson ended, the Supreme Buddha, the All-Knowing One himself, repeated this stanza:
With humblest start and trifling capitalA shrewd and able man will rise to wealth,E’en as his breath can nurse a tiny flame.
Also the Blessed One said, "It is through me, Brethren, that Little Wayman has just now risen to great things in the Faith, as in times past to great things in the way of wealth." His lesson thus finished, the Master made the connexion between the two stories he had told and identified the Birth in these concluding words, "Little Wayman was in those days the pupil of Treasurer Little, and I myself Lord High Treasurer Little."
[Note. The 'Introductory Story' occurs in Chapter vi. of Capt. T. Rogers' Buddhaghosha's Parables, but the 'Story of the Past' there given is quite different. See Mrs Bode's 'Women Leaders of the Buddhist Reformation' in the J. R. A. S. 1893, p. 556. See also Dhammapada, p. 181, and compare Chapter xxxv. of the Divyāvadāna, edited by Cowell and Neil, 1886. The whole Jātaka, in an abbreviated form, forms the story of 'The Mouse Merchant' at pages 33, 34 of the first volume of Tawney's translation of the Kathā Sarit Sāgara. See also Kalilah and Dimnah, Chapter XVIII. (Knatchbull, page 358).]
14:2 Jīvaka, a prominent lay-follower of the Buddha, was physician to the Magadha King Seniya Bimbisāra. See, for his history, the account in the Vinaya (Mahavagga VIII. 1).
15:1 Buddhism teaches the impermanence of things, and chief of the trains of thought for realising this doctrine is the meditation on the body and its 32 impurities (see Sutta Nipāta I. 11, and the 12th Jātaka infra). At the present day every novice in Ceylon, when invested with the yellow robe of the Order, repeats the verses which enumerate the 32 impurities.
17:1 These four branches were (i) understanding of the sense of the sacred books, (ii) understanding of their ethical truth, (iii) ability to justify an interpretation grammatically, logically, &c., and (iv) the power of public exposition.
17:2 When a gift was made, the donor poured water over the hand of the donee. The gift that was here made by Jīvaka was the food bestowed on the Brotherhood, as the Milinda-pañho in its version of this story.

Monday, August 31, 2009

உனக்குள் ஒருவன்

உனக்குள் ஒருவன்
அவன் இறைவன்
இதை உணர்தவன் புத்தன்

உனக்குள் ஒருவன்
அவனை அழித்தவன்

நான் பித்தன்

Tuesday, March 10, 2009

Maasi Magam_Magha Puja_Sila

Maasi Magam

Maham or Makam is one among the twenty seven stars in the astrological system. The makam star in the Masi month usually falls on the full moon day and is considered highly auspicious in many temples across South India, especially in Tamil Nadu.One of the important rituals on this day is the taking of idols to the seashore or ponds. Therefore the festival is also referred as holy bath ceremony. Long processions from different temples arrive at the sea shore with the idols of Lord Vishnu are brought to the seashore.

Buddhist Perspective.
Maasi Magam that usually falls on the Full moon day is Celebrated as Magha Puja day by Threveda Buddhist (India ,Srilanka & Burma)
Magha Puja Day, also called Sangha Day or Fourfold Assembly Day, in most Buddhist countries is observed on the first full moon day of March.
The day commemorates a time when 1,250 enlightened monks, disciples of the historical Buddha, spontaneously came together to pay respect to the Buddha. The day is called “Fourfold Assembly” Day because

All the monks were arhats (Liberated Ones).

All the monks had been ordained by the Buddha.

The monks came together as if by chance, without any planning or prior appointment

It was the full moon day of Magha (March).

For a Person who wants to enjoy Meditative Bliss he has to have a Strong solid foundation of moral discipline (Sila).

Its Quite important for Lay men to Observe the Pancha Sila or the Five Moral Quodes of Conduct on Uposatha (Full Moon/New moon Days and Ashtami Days).

Why Sila is Neccesary?
It is needed, first, in order to safeguard against the danger of remorse, the nagging sense of guilt that arises when the basic principles of morality are ignored or deliberately violated. Scrupulous conformity to virtuous rules of conduct protects the meditator from this danger disruptive to inner calm, and brings joy and happiness when the meditator reflects upon the purity of his conduct.
A second reason a moral foundation is needed for meditation follows from an understanding of the purpose of concentration.

when a person acts in violation of the precepts of morality he excites and reinforces the very same mental factors his practice of meditation is intended to eliminate. This involves him in a crossfire of incompatible aims which renders his attempts at mental purification ineffective.

Pancha Sila For Laymen (People who work & indulge in Family Life)

The basic code of moral discipline taught by the Buddha for the guidance of his lay followers is the five precepts: abstinence from taking life(which also means Abstaining from eating Non Veg food even eggs), from stealing, from sexual misconduct, from false speech, and from intoxicating drugs and drinks (Even Coffee & tea)

These principles are binding as minimal ethical obligations for all practitioners of the Meditative path, and even within their bounds considerable progress in meditation can be made.

Athanka Sila for advanced Meditators

Apart from the basic five Percepts, we can vow to abstain from Entertainment (Like watching TV,Listening to Music, Surfing the net), abstain from eating after the Noon (ie., to eat only once that too in the Morning),abstain from sleeping in High Beds.

Of course these are very difficult to Practise.Even i haven't Practised them except on one or two odd occasions, but all Monks & Samaneera's Practise them on a daily basis.

I would suggest to Practise this precept of eating once a day, on a Full moon day that coincides with a Weekend or a Office holiday, because We can Observe the vow of remaining Silent (Mouna Virata).This helps in saving our Energy and focusing our mind.There by less food is needed by our bodies.

On Such Occasions its better to keep or mind engaged in Meditation (Vippasana) or reading or hearing Dharma Preachings.

May all Sentient beings be happy and strive for Enlightenment.