Let we tribute to Revolutionary Pandit Iyothi Dhass.

Pandit Iyothi Dhass

Let we tribute to Revolutionary Dr.Babasaheb Ambedkar and EV.Ramasamy Periyar’s poineer or forerunner - Pandit Iyothi Dhass. Today his century death anniversary. Dr.Babasaheb's inspiration for writing his "The Buddha and his Dhamma other than Pandit Iyodhi Dhass disciple Lakshmi Narasu work “The Essence Of Buddhism”. I dunno how many Dravida activities know the name "Iyothi dhass" who introduced EV.Ramasamy Periyar in politics" 

  

About Iyothi Dhass

BORN : 20 may, 1845

DIED : 5 may, 1914

He worked for the downtrodden people. He was the 1st person who instrumental in
articulating the idea that the downtrodden people were not only Buddhists
formerly but were the original inhabitants of India which later paved way for
many social movements He was the first Depressed Class Leader who had worked for the

 cause of revivalism of Buddhism in India. In 1898, Dhass founded the 

“Sakya Buddhist Society” ( Indian Buddhist Association). 

 Iyothee Thass was the first modern Dalit social
revolutionary. He succeed in the getting the thousands of acres of lands and
distributed among the landless poor under the scheme of “Panchami Lands”.

EARLY

LIFE : * Iyothee Thass was born in Nilgiris in 1845 and his father was
Kandaswamy. His original name was Kathavarayan. As his teacher's name was
Iyothee Thass, Kathavaraya changed his name into Iyothee Thass. He also
obtained the title of Pandit. He was also a popular Siddha Doctor. He gained
expertise in reading palm leaf manuscripts, Tamil literature, philosophy,
Siddha and had good knowledge of English, Sanskrit and Pali. Iyothee Thass was
the first Dalit to undergo a personal educational revolution. He educated
himself in Tamil, Sanskrit, Pali and English. Because he was self-taught, he
was able to shed new light on Tamil and Pali culture and spirituality. He is a
role model for every Dalit student struggling in casteist, run-down government
schools. He realized, as few others did, that the real revolutionary potential
lay not in urban Dalits, but in the rural Dalits and adivasis. Iyothee Thass
united and organized the various tribes of the Nilgiri Hills (Wayanad in
Kerala, Nilgiris in Tamil Nadu) * 1885 - Launched a magazine 'Dravida
Pandian'.* 1886 - He announcing that the so called Untochables are not Hindus *
1891 - established the Dravida Mahajana Sabha and during 1st census urged the
so called Untochables to register themselves as casteless Dravidians * 1896 -
He moved from Nilgiris to Chennai where he created one Buddhist Temple  

SOCIAL REFORMS : Iyothee Thass was a forerunner
of Dr.Babasaheb Ambedkar and EV.Ramasamy Periyar. He was the first Dalit to use
Dravidian sentimental legacy to liberate Dalits from Hinduism. He did this
based on his deep knowledge of Tamil history, culture and social dynamics. He
was the first Dalit to realize the revolutionary legacy of Buddhism and to use
Buddhism to create social change. While his movement did not transcend religion
into a genuine spiritual movement, it had a tremendous impact in Tamil Nadu and
Sri Lanka. Iyothee Thass created the first ideological media revolution,
writing from his deep personal knowledge to enlighten Dalits on countless
subjects. Still today, his writings are not properly compiled let alone translated.
Iyothee Thass was also an intellectual revolutionary because while most Indians
were running after Western knowledge or imagining airplanes and atoms in the
Vedas, Iyothee Thass revived the Dravidian Siddha system of medicine. The Tamil
Siddhas were among the most revolutionary poets in Indian history. Their strong
assault on not just casteism but the very materialist mentality behind it has a
powerful impact, even in translation, on any materialist, western or eastern.
Iyothee Thass revived this anti-Brahminical medical knowledge system in the
teeth of resistance from the Aryan, Ayurvedic establishment His meeting with
Olcott was a turning point not only in his life but also for the Dalit movement
in many ways. He argued that Tamil Dalits were originally Buddhists. He led a
delegation of prominent Dalits to Henry Steel Olcott and asked for his help in
the re-establishment of "Tamil Buddhism". Olcott helped Thass to
visit Sri Lanka, where he received Diksha from Bhikkhu Sumangala Nayake. After
returning to India, Thass established the ‘Sakya Buddhist Society’ in Madras
with branches in many places including Karnataka. Thass established a weekly
magazine called Oru Paisa Tamizhan   ("One Paisa Tamilan") in Chennai on 19th June

 1907 and its price was 'one paisa'. On 26th August 1908, the name, Oru Paisa Tamizhan, 

was changed into Tamizhan. He published Tamizhan from 1907 to 1914.

 From 17th June 1914 to 26th August 1915, Tamizhan was published by 

Wilson Patabiraman and then from 7th July 1926 to 27th June 1934,

 Kolar Goldvaiyal Pandithamani Appadurai published it, which served as a 

news letter linking all the new branches of the Sakya Buddhist Society. 

The magazine discussed traditions and practices of Tamil Buddhism, 

new developments in the Buddhist world, and the Indian subcontinent's 

history from the Buddhist point of view and edited it till his death in 1914.

 He established of several Panchama schools in chennai. Iyothee Thass,

 with the help of Col. Olcott, set up five schools in the City, 

specifically for the Depressed Class. It was from these schools that the first 

generation of leaders and ideologues emerged. He focused on education and the land issue.

 He interpreted Indian history which can be classified as subaltern history in a true sense.

 Today even uttering the name of Iyothee Thass in the Tamil public sphere has become 

an act of a rebellion. the Dravida parties, Communists and Tamil rationalists. 

Nobody has any regard for Dhass. He died in the year 1914. 

The Central Govt has decided to restore Iyothi Dhass and name to

 “ The National centre for Siddha research in chennai”. Iyothee Thass's teachings

 nurtured and shaped the career of Rettamalai Srinivasan and M.C. Rajah in Tamil Nadu

 Books written:

 He wrote 325 political, 55 literary, 51 social, 109 religious articles in Tamizhan.

 On 3rd February 1909, he wrote an article about voting right to minority.

 Iyothee Thass wrote several articles in the Tamizhan explaining the historical evolution of the society,

 religious traditions and cultural patterns of Tamil Nadu. Dalit political discourses

 dominated the columns of Tamizhan. These bring out a systematic 

argument of the first ever Depressed Class Ideology in Tamil Nadu.

 In Indirar Desa Charithram (History of the Country of Indrars), 

Iyothee Thass declared that in the past, the Subcontinent was known as

 'Indirar Desam' or the 'Land of Indirar'. Indirar was none other than

 the Buddha who had managed to control his five senses successfully.

 His knowledge prompted him to arrive at the conclusion that the

 Panchamas were not Hindus but 'Adi Thamizharhal' (Original Tamils). 

Iyothee Thass also wrote at length on Buddhism, the life of Buddha, his readings,

 the dialogues he had with his disciples, and on the principles of faith and 

action which he upheld. He argued that the text, Thirukural, 

was originally known as Thiri-kural (thiri means three) and it was 

the first Buddhist Text in a Dravidian Language. The Kural content adhered

 to the three Pitakas of the Buddha's Teachings and hence it was known as the Thirukural. 

The idea of Communal Reservation was articulated in 1885 by him.

 Iyothee Thass Pandithar and his Understanding of the History of this Nation 

(It is not India but Indira Desam): Pandithar argues that Gowthama Buddha

 after his enlightenment taught the people of this nation the way of truth. 

Therefore, people of this nation celebrated the Buddha by calling Him as

 Varadhar and Baradhar and also they started calling the two parts of this nation

 as North Baradha Desam and South Baradha Desam. And the Buddha 

was called as the "Indirar" which would refer to the one who conquered the five senses. 

Thus, the way of the Buddha was called as Indira Thanmam, and the nation

 in which he was born was called as Indirar desam. Gradually this name

 "Indirar Desam" turned into be Indhiya Desam (North Indhiyam and South Indhiyam). 

Therefore, it is because of the Buddha this nation was called as Indirar Desam

 and there is no any other reason for this. But the Aryans who invaded this

 Indirar Desam never understood this history and they started calling them 

as Hindus and their religion as Hinduism. And more over they called themselves 

as Indians and those who are in India are Hindus alone. They even say now 

that it is from Hinduism, Buddhism was born and some of the Hindus only became Buddhists.

 Iyothee Thass would claim that the history of this nation was covered and therefore 

the Religion of this nation according to him is Indirar Thanmam 

(the way of the Indirar = the Buddha) and all the people of this nation are Indirars since they 

all followed the Indirar Thanmam. Hinduism had no roots in this Nation.

 Let us celebrate Iyothee Thass for this wonderful explanation and let us call 

ourselves as Indirars and this nation as Indira Desam.

  Reference:  * “The Role of Pandit Iyothee Dhass to the Elevation of Depressed class in Tamil Nadu”

 by R.Suresh Kumar. * “Pandit Iyothee Dhass” by T.Nalini Anbarasu.

 * “Social Reformers Of Modern India” by D.Padmavathy

Buddhism: Good Question, Good answer – Ven S Dammika.

What is Buddhism?

The name of Buddhism comes from the word ‘Budhi’ which means ‘ to wake up’ and the Buddhism is the philosophy of awakening. The philosophy has its origin is the experience of the man Siddhata Gautama, known as the Buddha, who was himself awakened at the age of 36. Buddhism is now 2,500 years old and has about 300 million followers world-wide. Until a hundred years ago, Buddhism was mainly an Asian philosophy but increasingly it is gaining adherents in Europe and America.

So Buddhism is just a philosophy?

The word philosophy comes from two words ‘philo’, which means ‘love’, and ‘Sophia’ which means ‘wisdom’. So philosophy is the love of wisdom or love and wisdom both meaning describing Buddhism perfectly.  Buddhism teaches that we should try to develop our intellectual capacity to the fullest so that we can understand clearly. It also teaches us to develop love and kindness so that we can be like a true friend to all beings. So Buddhism is a philosophy but not just a philosophy. It is the Supreme philosophy.

Who was the Buddha?

In the year 563 BC a boy was born into a royal family in Northern India. He grew up in wealth and luxury but eventually found that worldly comfort and security do not guarantee happiness. Ha was deeply moved by the suffering he saw all around – and resolved to find the key to human happiness. When he was 29 he left his wife and child and set off to sit at the feet of the great religious teachers of the day to learn from them. They taught him much but none really knew the cause of human sufferings and how it could be overcome. Eventually, after six years study and meditation he had to experience in which all ignorance fell away and he suddenly understood. From that day onwards, he was called Buddha., the Awakened One. He lived for another 45 years in which time he traveled all over Northern India teaching others what he had discovered. His compassion and patience were legendary and he made thousands of followers. In his eightieth year, old and sick, but still happy and at peace, he finally died.

Was the Buddha a God?

No, he was not. He did not clime that he was a god, the child of a god, even the messenger from a god. He was a man who perfected himself and taught that if we followed his example, we could perfect ourselves also.

If the Buddha is not a god, than why do people worship him?

There are different type of worship. When someone worship a god, the praise and honor him or her, make offering and ask for favors, believing that god will hear their praise, receive their offerings and answer their prayers. Buddhists do not indulge in this kind of worship.

The other kind of worship is when we show respect to someone or something we admire. When a teacher walks into the room we stands up, when me meet a dignitary we shake hands, when the national anthem is played we salute. These are all gusters of respect and worship and indicate our admiration for person or things. This is the type of Worship Buddhist practice. A statue of Buddha with its hands rested gently in its lap and its compassionate smile reminds us to strive to develop peace and love within ourselves. The perfume in incense reminds us of the pervading influence of virtue, the lamp reminds us of the light of knowledge and the flowers, which soon fade and die, remind us of impermanence. When we bow, we express our gratitude to the Buddha for what his teachings have given us. This is the nature of Buddhist worship.

The Book was first written in 1987 in response to the increasing interest in Buddhism amongst Singaporeans. To my surprise and delight, it has turned out to be very successful. The BDMS alone ha sprinted 30,000 copies and it has been translated into several languages including Tamil, Chinese and Nepali. Requests to for copies have come from as far away as Australia, Argentina and the Seychelles Islands. In July this year, I visited a remote hermitage high in the Himalayas in Ladakh only to discover that the abbot had not only read Good Question Good Answer but greatly appreciated it. All this had convinced me that this little book’s style and contents has filled an important need and that revision and enlargement would enhance its value. Hence this new edition. Those wishing to reprint Good Question Good Answer or translate it may do without writing for permission. However, we should appreciate it if you send us two copies and let us know how many copies have been printed.

Ven S Dhammika

Singapore 1991.

This Book is strictly for free distribution, it is not for sale.

Contact:

The Corporate Body of Buddha Educational Foundation
11F., 55 Hang Chow South Road Sec.1, Taipei, Taiwan, R O C.
Tel: 866 - 2 - 23951198, Fax: 866 - 2- 23913415
Email: overseas@budaedu.org
Website:htpp://www.budaedu.org

Buddha: The Four Noble Truths - Venerable Ajahn Sumedho.

This small booklet was complied and edited from talks given by Venerable Ajahn Sumedho on the central teaching of the Buddha: that the unhappiness of humanity can be overcome through spiritual means.

The teaching is conveyed through the Buddha's Noble Truths, first expounded in 528BC in the Deer Park at Sarnath near Varanasi and kept alive in the Buddhist world ever since.

Venerable Ajahn Sumedho is a bhikkhu (mendicant monk) of the Theravada tradition of Buddhism. He was ordained in Thailand in 1966 and trained there for ten years. He is currently the Abbot of the Amaravati Buddhist Monastery as well as teacher and spiritual guide  to many Bhikkhus, Buddhist nuns and lay people.

This boolet has been made available through the voluntary efforts of many people for the welfare of others.

THE FIRST NOBLE TRUTH

 What is the Noble Truth of Suffering ? Birth is suffering, ageing is suffering, and death is suffering. Dissociation from the loved is suffering, not to get what one wants is suffering: in short the five categories affected by clinging are suffering. There is this Noble Truth of Suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before.

This noble Truth must be penetrated by fully understanding suffering: such was the vision, insight, wisdom, knowing, and light that arose in me about things not heard before. This Noble Truth has been penetrated by fully understanding suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before (Samyutta Nikaya LVI,II)

THE SECOND NOBLE TRUTH

 What is the Noble Truth of the Origin of Suffering ? It is craving which renews being and is accompanied by relish and lust, relishing this and that: in other words, craving for sensual desires, craving for being, carving for non-being. But whereon does this craving arise and flourish ? Wherever there is what seems lovable and gratifying, thereon it arise and flourishes. There is this Noble Truth of the Origin of Suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before. This Noble Truth must be penetrated to by abandoning the origin of suffering.....

This Noble Truth has been penetrated to by abandoning the origin of suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things not heard before.  (Samyutta Nikaya LVI,II)

THE THIRD NOBLE TRUTH

 What is the Noble Truth of the Cessation of Suffering ? It is the remainder-less fading and cessation of that same craving; the rejection, relinquishing, leaving and renouncing of it. But whereon is this craving abandoned and made to cease? Wherever there is what seems lovable and suffering, thereon is abandoned and made to cease.

There is this Noble Truth of the Cessation of Suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things is not heard before. this noble truth must be penetrated to by  realising the Cessation of Suffering.....

The Noble Truth has been penetrated to by realising the Cessation of Suffering:  such was the vision, insight, wisdom, knowing and light that arose in me about things is not heard before.  (Samyutta Nikaya LVI,II)

THE FOURTH NOBLE TRUTH

What is the Noble Truth of the Way Leading to the Cessation of Suffering ?It is the Noble Eight-fold Path, that is to say: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

There  Noble Truth of the Way Leading to the Cessation of Suffering: such was the vision, insight, wisdom, knowing and light that arose in me about things is not heard before....... This Noble Truth must be penetrated  to by cultivating the Path..........

This Noble Truth must be penetrated  to by cultivating the Path:such was the vision, insight, wisdom, knowing and light that arose in me about things is not heard before. (Samyutta Nikaya LVI,II)

The book "Four Noble Truth" published by Amaravati Publications, Amaravati Buddhist Centre,
Great Gaddesden, Memel Hempstead,
Hertfordshire HP1 3BZ.

This Book is strictly for free distribution, it is not for sale.

Contact:

The Corporate Body of Buddha Educational Foundation
11F., 55 Hang Chow South Road Sec.1, Taipei, Taiwan, R O C.
Tel: 866 - 2 - 23951198, Fax: 866 - 2- 23913415
Email: overseas@budaedu.org
Website:htpp://www.budaedu.org

Inscriptions of Asoka – D C Sircar

Gauthama the Buddha and Maurya emperor Asoka are two of the greatest sons of India and the world, and their lives and achievements stand among India’s best contributions to human civilization.

The present English translation of the Inscription of Asoka, one of the most sincere followers of the Buddha, was undertaken at the request of the Budda Jayanthi Working committee formed by the Government of India in connection with the celebration of the 2500^th anniversary of the Lords Maha-Parinirvana. The objective is to carry the message of Asoka’s edict of the public. Although the translation closely follows the test of the epigraphic records, it has been made slightly free so that it would be easily intelligible to the general reader. A sincere attempt has been made to present to the author’s meaning without slavishly adhering to mere expression. It was felt that a strictly literal translation might render the message of Asoka difficult to understand at last for the class of readers for which the book is intended. The same feeling also underlines the use of the Sanskrit forms of proper names, etc, in the translation of inscription, which are couched in Prakrit.

The work has not been burdened with citation of references to authorities in support of any of the points raised, and difference of opinion among scholars on the interpretation of certain difficult words and a passage occurring in the inscription has been indicated only in a few cases. But a small bibliography has been appended to the monograph with a view to helping the more inquisitive among the readers to pursue the study of the subject.

The historical background of Asoka’s career and records has been concisely set forth in a short introduction. The readers are expected to find in the answers to some of the queries that may occur to them while going through the translation of the inscriptions. The classification of the epigraphs in this work has also been explained in it. An annotated list of the personal and geographical names occurring in the records as well as Sanskrit expressions retained in the translation has been supplied in an Appendix for ready reference.

When an edict is found in different versions, generally one of the most well-preserved texts has been selected for translation and its find spot has been indicated in all cases. Only in a few cases, the texts of some other versions have been additionally translated either in whole or in part. This is indented to draw the readers’ attention to important variations in the different texts of an edict. A few records included in the monograph fall outside the category of edicts.

One of the passages in which Asoka explains the reason underlying the incision of his edicts on rock and pillars of stone reads as follows in translation:

“This records relating to Dharma has been caused to be written by me on stone for the following purpose, viz., that people may act according to it and that it may endure for a long time. And he who will act thus will do what is meritorious” – Pillar Edict II.

The book has been carefully revised in the light of recent discoveries, and the present edition is expected to be useful to the readers like its predecessors.

Courtesy: From preface of the book “Inscriptions of Asoka” written by D C Sircar, published by Publication Division, India.

Buddhist shrines in India

Gautama Buddha has left his footprints on the soil of India and his mark on the soul of mankind. In the course of the growth of his religion, his human teacher eclipsed even the heavenly gods and the places consecrated by his presence were held in great veneration. Before he entered Nirvana the Buddha himself spoke of the four places which a pious believer ought to visit with feelings of faith and reverence : the Lumbinivana where the Tathagata was born. Gaya (Bodh-Gaya) where he reached perfect Enlightenment, the Deer Park at Isipatana (Saranath) where for the first time he proclaimed the law, and Kusinagara where he reached the unconditional state of Mahaparinirvana. He dilated on the merits of pilgrimage to these places and declared that "they who shall die on such pilgrimages shall be reborn, after death, in the happy realm of heaven".

The other four places of pilgrimage which, with the above four, make up the atthamahathanani (ashtamahasthanani), or eight sacred places, were the scenes of four of the principal miracles that the Blessed One was said to have performed. Though not particularly cited in the early Buddhist texts as places of special veneration, these sites also grew in a sanctity on account of the Master's connection with them. One of these places is Sravasti, the capital of Kosala, where the Buddha, according to legend, gave a display of miraculous powers to confound Purana Kasyapa, the leader of the Tirthika sect. After this miracle the Buddha, in accordance with the custom of the previous Buddhas, ascended to the Heaven of the Thirty-three Gods;preached the Abhidhamma to his deceased mother and descended to the earth at Sankasya, by a triple ladder constructed by Indra's architect. Rajagriha, the capital of Magadha, was the scene of the third miracle in which the Buddha tamed the infuriated elephant, Nalagiri, let lose by his jealous cousin, Devadata, to encompass his death. The fourth miracle happened at Vaisali, where in a mango-grove a number of monkeys offered the Buddha a bowl of honey. These and other events in his life were favourite subject of representation in early Buddhist art and the eight conventional events, as enumerated above, formed stereotyped stelae composition in sculptures beginning with the Gupta period. In early year manuscript paintings of eastern India and Nepal such scenes have been very frequently represented and some of these illustrate the finest tradition of painting of those days.

Those holy places, because of their association with the history of the venerable religion, were great centres of attraction for the pious believers and pilgrimage to them was religiously performed. Asoka call such a pilgrimage dhammayata (dharmmayathra), or tours of pity. Besides the above, many other places rose into prominance in the course of the development of Buddhism - the site of important stupas, monasteries, etc - and they also claimed the devotion of the followers of the faith. All such a place were held sacred with great veneration, maintained with care and adorned with religious establishments of various kinds. In their flourishing days, their splendour and magnificence, no less than their sanctity, attracted visitors from everywhere. With the disappearance of Buddhism from India, such places, however, were gradually neglected and ultimately fell into disrepair and ruins; many were completely forgotten. With the recent advance in Indian archaeology it has been possible to resuscitate them from their long oblivion.

Courtesy; Publication Division, India.

Buddha for the young- Dr. Sabyasachi Bhattacharya.

To begin with, one ask question. What is relevant today in the life of Buddha who died more than 2,500 years ago? It is likely that Buddha himself would have said that each of us should judge for ourselves the answer to that Question. The opportunity to know about him, so as to make that judgement, has to be offered. It has to be offered particularly to the young. That is why this book.

This is not a book about Buddhism. It is about Buddha. To the extent his life was his message the book touches upon his teaching as well. The main aim has been to take look at Buddha in the light of what he said about himself. People like to think Of Buddha in certain ways. How much of that is true to facts? It is the business of the historians to tell us what we find in the past and how it matches with what people think had happened. In the last few decades historians have changed many of our ideas about Buddha and his times. There has taken place another kind of change as well. A fast changing world bring about changes in our ideas about the past and what its means. Thus new meanings may take the place of old ones. What Buddha said and did may appear to us, specially to the young, in a new light.

There are many stories and legends about Buddha which have not been retold here. These stories were accepted as true ones by those who were devoted to Buddha. Now, there is a kind of truth that you find in a poem, and there is another kind of truth which you expect to find in documents, newspapers, accounts from witnesses, and so forth. The true of the first kind is often at the core of some of the beautiful stories and legends. But it is difficult to find out which of them are true in the same way as an authentic document tell us things which happened at a known time and were recorded by known witnesses. Since in in this book we shall try to rely upon what Buddha himself said, many of these legends do not find a place in this book.

Why have we chosen to rely mainly on Buddha's own sayings, excluding many other possible sources of information? We shall try to get the story of Buddha as far as possible in his own words, because of a single reason. What he said was treasured, remembered, repeated by disciples, and later written down also. It is true that these were written down many, many ears later and that, as time passed, legends and stories were added on. But it is very probable that an effort was made to preserve accurately the words of Buddha, as they were remembered by his listeners, out of reverence for the Master. For this reason we deepened on what Buddha himself said about his own life.

In order to put up his message to the people, Buddha used the language of the common people in North-Eastern India in his times, the language called Magadhi and later Pali. The Buddhist texts were also written later in that language. We shall use the earliest of these texts for they are more likely to be closer to the original form known in Buddha's times. These Pali texts are available in English Translation. These translations have been used here and those who develop an interest may go further into the texts mentioned at the end of the book.Unfortunately, many of the English translations are in a rather stilted language, perhaps because translators wanted to give it a spiritual flavour. But there is no reason why Buddha should be maid to speak in the style of the English Bible of King James' period. Today there is even less reason, since that version has been now modernised in recent editions. The same simplification is needed for Buddha's saying in translations.

In this book the names of people and places are given both in Sanskrit, the language of the learned in those days in many parts of India, and in Pali (the Pali version within brackets). The names are spelt here the way these are commonly spelt in India, without the special symbols which experts use to show how names should be pronounced. Those interested in pronunciations may look up the page on it at the end of the book. Likewise, the book from which the saying of Buddha have been taken are listed at the end of this book.

Dr. Sabyasachi Bhattacharya, formerly Vice-Chancellor of Visva Bharathi University, Santiniketan, now teaches History at Jawarharlal University, New Delhi. The paragraph is taken from the preface of his book "Buddha for the Young", published by National Book Trust of India in the year 1996. Price Rs.25.

What Buddha taught - Walpola Rahula,

Member of the Institute de France, Prof. of College de France Director of the Buddhist Studies at the School of Higher Studies (Paris)

WalPola Rahula,

Here is an exposition of Buddhism conceived in a resolute modern spirit by one of the most qualified and enlightened representatives of the religion. The Rev. Dr. W Rahula received the traditional training and education of a Buddhist monk in Cylon, and held eminent positions in one of the leading monastic institutes (Pirivena) in that island, where the Law of the Buddha flourishes from the time of Asoka and has preserved all its vitality up to this day. Thus brought up in an ancient tradition, he decided, at this time when all traditions are called in question, to face the spirit and the methods of international scientific learning. He entered the Cylon University, obtained the B A Honours degree (London), and then won the degree of Doctor of Philosophy of the Cylon University on a highly learned thesis on the History of Buddhism in Cylon. Having worked with distinguished Professors at the University of Calcutta and come in contact with adepts Of Mahayana (the Great Vehicle), that form of Buddhism which reigns from Tibet to the Far East, he decided to go into the Tibetan and Chinese texts in order to widen his ecumenicism, and he has honoured us by coming to the University of Paris (Sorbonne) to prepare a study of Asanga, the illustrious philosopher of Mahayana, whose principal works in the original Sanskrit are lost, and can only be read in their Tibetan and Chinese translations. It is now 8 years since Dr. Rahula is among us, wearing the yellow robe, breathing the air of the Occident, searching perhaps in our old troubled mirror a universalized reflection of the religion which is his.

The book, which he has kindly asked me to present to the public of the West, is a luminous account, within reach of everybody, of the fundamental principals of the Buddhist doctrine, as they are fount in the most ancient texts, which are called "The Tradition" (Agama) in Sanskrit and "The Canonic Corpus" (Nikaya) in Pali. Dr. Rahula, who possess an incomparable knowledge of these texts, refers to them constantly and almost exclusively. Their authority is recognized unanimously by all the Buddhist schools, which were and are numerous, but none of the which were deviates from those texts, except which the intention of better interpreting the spirit beyond the letter. The interpretation has indeed been varied in the course of the expansion of Buddhism through many centuries and vast regions, and the Law has taken more than one aspect. But aspect of Buddhism here presented by Dr. Rahula - humanistic, rational, Socratic in some respects, Evangelic in others, or again almost scientific - has for its support a great deal of authentic spiritual evidence which he only had to let speak for themselves.

The explanations which he adds to the quotations, always translated which scrupulous accuracy, are clear, simple, direct, and free from all pedantry. some among them might led to discussion, as when he wishes to rediscover in the Pali source all the doctrines of Mahayana; but his familiarity with those sources permits him to throw new light on them. He addresses himself to the modern man, but he refrains from insisting on comparisons just suggested here and there, which could be made with certain current of thought of the contemporary world: socialism, atheism, existentialism, psycho - analysis. It is for the reader to appreciate the modernity, the possibilities of adaptation of a doctrine which, in this work of genuine scholarship, is presented to him in its primal richness.

-Foreword from the book by Paul Demieville.

Buddha and His Dhamma - Dr. B R Ambedkar.

Indications of a growth in the volume of interest in Buddhism are noticeable is some sections of the Indian people . Along with it there is naturally a growing demand for a clear and consistent statement of the life and teachings of the Buddha.

Anyone who is not a Buddhist find it extremely difficult to present the life and Teaching of the Buddha in a manner which would make it a consistent whole. depending on the Nikayas, not only the presentation of a consistent story of the life of the Buddha becomes a difficult thing and the presentation of some parts of his teachings becomes much more so. Indeed it would not be an exaggeration to say that of all the founders of religions in the world the presentation of the life and teachings of the founder of Buddhism presents a problem which is quit puzzling if not baffling. It is not necessary that these problems should be solved and the path for the understanding of Buddhism be made clear? Is it not time that those who are Buddhist should take up these problems at least for general discussion and throw that light they can on these problems?

With a view to raise the discussion on these problems I propose to set them out here. The first problem relates to the main event in the life of the Buddha, namely, Parivraja. Why did the Buddha take Parivraja ? The traditional answer is that he took Parivraja because he saw a dead person, a sick person and an old person. the answer is absurd on the face of it. The Buddha Parivraja at the age of 29. If he took Parivraja as a result of these three sights, how is it he did not see these three sight earlier ? These are common events occurring by hundreds and the Buddha could not have failed to come across them earlier. It is impossible to accept the traditional explanation is not plausible and does not appeal to reason But if this is not the answer to the question, what is the real answer.

The second problems is created by the four Aryan truths. Do they from part of the original teachings of the Buddha ? The formula cuts at the root of Buddhism. If life is sorrow, death is sorrow and rebirth is sorrow, then there is an end of everything. Neither religion nor philosophy can help a man to achieve happiness in the world. If there is no escape from sorrow, then what can religion do, what can Buddha do to relieve man from such sorrow which is ever there in birth itself ? The four Aryan truths are a great stumbling block in the way of non-Buddhist accepting the gospel of Buddhism. For the four Aryan truths deny hop to man. The four Aryan truth make the gospel of Buddha a gospel of pessimism.  Do they from the part of the original gospel or are they a later accretion by the monks ?

The third problem relate the doctrines of soul, of karma and rebirth. The Buddha denied the existence of the soul. But he is also said to have affirmed the doctrine of karma and rebirth. At once a question arises. If there is no soul, how can there be rebirth ? These are baffling questions. In what sense did the Buddha use the words karma and rebirth ? did use them in a different sense in which they were used by the Brahmins of his day ? If so, in what sense ? Did he use them in the same sense in which Brahmins used them ? If so, is there is not a terrible contradiction between the denial of the soul and the affirmation of karma and rebirth ? This contradiction need to be resolved.

The fourth problem relates the Bhikkhu. What was the object of the Buddha in creating the Bhikkhu ? Was the object to create a perfect man? Or was his object to create a social servant devoting his life to  service of the people and being their friend, guide and philosopher ? This is a very real question. On its depends the future of Buddhism. If the Bhikkhu is only a perfect man he is of no use to the propagation of Buddhism because through a perfect man he is a selfish man. If, on another hand, he is a social servant he may prove to be the hope of Buddhism. This Question must be decided not so much in the interest of doctrinal consistency but in the interest of the future of Buddhism.

If I may say so, the pages of the journal of the Mahabodhi Society make, to me at my rate, dull reading. This is not because the materiel presented is not interesting and instructive. The dullness is due to the fact that it seems to fall upon a passive set of readers. After reading an article, one like to know what the reader of the journal has to say about it. But reader never gives out his reaction. This silence on the part of the reader is a great discouragement to the writer. I hope my questions will excite the readers to come and make their contribution to their solution

Buddha and His Teachings - Dr Kingsley Heendeniya

"Buddha and His Teachings is a unique presentation of the doctrine of not-self, the doctrine upon which the Dhamma was set rolling for more than 2,500 years ago. The author identifies misinterpretations of the Dhamma, that have lasted for 2000 years, to continue the work begun by his mentor Venerable Nanavira Thera, who became a cult figure after he wrote Clearing the Path. This book provides the percipient reader an insight of the teachings of the Buddha, composed from Suttas and related texts, along with copious annotations for further study, and a glossary of Pali words used in the Dhamma – all written in a lucid style." 

"Dr Kingsley Heendeniya is well known for his regular writings on Dhamma. He devotes his time entirely to the study of the discourses of the Buddha. Presently retired from the ministry of Health and Postgraduate Institute of Medicine, Sri Lanka, he was also a consultant in Health Services and Research to agencies such as WHO, UNICEF, UNFPA and World Bank. He has travelled widely often leading international study groups. He lives with his wife in Sri Lanka." 

The book is written to the invitation of the publisher to complement their series of titles on the great religious that the extent today. My aim is to give an overview of the life and times of the Buddha - who does not need any introduction - and his teachings, in a planned collection of essays, to indicate particularly, as another book is in this genre do not why we taught it. The book will be sold worldwide and therefore, I shall limit esoteric words, omitting also diacritical marks, used scholarly for correct enunciation of Pali. The Buddha spoke Prakrit, a spoken dialect in northern India, now extinct. His teaching was written down in Sri lanka in Pali, a precise language developed from it, used exclusively in the Dhamma. (The Dhamma is written also in Sanskrit, Chinese, Tibetan, Burmese, Thai, Korean, English, German, French etc.) I have included a list of useful Pali words with their diacritical marks.

The Buddhist Way of Life - Christmas Humphreys

The book was planned some years ago on the lines of my Studies in the Middle Way which had been in print already for some twenty years. The content were drafted , a number of chapters written, and considerable notes prepared for many more. Then for some reason the folder was laid aside and its materials became, as is the fate of many unfinished works, a quarry for later articles and lectures.

I the result, When I returned to the subject I had to collect a number of articles from journals in all part of the world., and to extract from the tape-recordings of the lectures the substance of what I had left as notes for chapters. A few independent articles and talks have also been included as further contributions to the same theme of Buddhism applied to daily life. For Buddhism, though usually referred to as a religion, and replete with a magnificent range of philosophy, metaphysics, mysticism, psychology, ritual, morality and culture, is basically, it seem to me, a way of life. Up on this Way all aspects of the human mind have relevance, but the dedicated Buddhist is ever concerned with the Way itself which deal, so he find from experience, to Enlightenmnt for himself and all mankind.

In this belief I have concentrated my own study and writing on the actual practice of Buddhist principles, making use the criterion of value. To this and I write Walk On!, The Buddhist Way of Action, Zen, a Way of Life and other works, and have made the same emphasis in count less articles and talks.

But the application of a set of principles and daily life is not a matter of straightforward thinking, as the exposition of the principle may be. The conditioning of the individual, his education, mental make-up and cultural environment, the balance of his mind’s development in terms of intellect an feeling and intuitive development, all these are relevant, and his approach to what Marcus Aurelius called ‘the ambit of one’s moral purpose’ will be all time multiple. I will include digression and even retraction, and the same point may be studied  from many point of view before intellectual acceptance is matured into spiritual growth.

Mo apology, therefore, is made for overlapping and reputation in the chapters which follow. When a western mind attempts to understand, deeply and thoroughly, the basic principles of an Eastern way of life, there much to do, and a wide field of literature, scripture, text-books, and articles representing a hundred points of view, must be absorbed and digested. From such synthesis of doctrine and methods the enquirer’s mind move never to spiritual experience and logical path from accumulated facts to responsible inference therefrom; the East moves differently, and I have a mind which prefers the Eastern point of view.

In nearly 50 year’s study of Buddhism I have used all means of approach to understanding. To intellect I have added a blend of feeling, intuition and applied psychology, and happily use tradition, analogy, and also consistency with that ‘accumulated Wisdom of the ages’ which I believe to be the common heritage of the great Teachers of mankind. And using, as may go let me, the wise addition of patience and humility, I read again and again, from a dozen point of view, the doctrines which I wish to understand, until the hard walls of preconception begin waver and fall before the repeated battering of a new idea.

I repeat, therefore, that I do not apologize for saying the same times, for thus have I learned what little I know. May the following chapters help the reader to tread that Middle Way proclaimed by Gautama the Buddha which leads, as I have found, as far as one has strength to tread towards that light of wisdom-love which is ever here and now, and waits but our unveiling.

I have added a few poems. If firmly believe that at times I say more in a sonnet than in any essay, and ‘Beyond’ is a sense, though highly compressed and at times elliptical in expression, the distillation of a lifetime’s study.

I am grateful to editors of the following journals in which some of this material has appeared: the American Theosophist, the Aryan Path, the Buddhist Annual of Ceylon, the Journal of the Maha Bodhi Society and the Middle Way, the journal of the Buddhist Society, London.

I am equally grateful to all those ladies who have retyped material for me. If at times, in attempting to read my written improvements, they have produced remarks and doctrines utterly new to me, the fault was ever mine, and I have at times adopted their exciting regardings

From preface by the author, CHRISTMAS HUMPHREYS.

Christmas Humphreys was the founder of the Buddhist Society, London. Stephen Hodge has published 12 books on Buddhism, philosophy and oriental languages.

Martial Arts : Origins, Philosophy, Practice - Peter Lewis

Fighting is as old as man himself. This struggle to overcomes another by means of combat, unarmed or armed, is perhaps the legacy handed down to us from ous ancestors, the cave dwellers. Man has formulated scientific principles through the ages in his efforts to subdue enemies by fair means or foul. This quest for domination sowed the seeds for a fighting art.

The term 'martial art' simply means arts concerned with the waging of war. Many of the martial arts we know today were developed from ancient war skills. In time, man's search for a deeper meaning to life, led to the development of a higher level of fighting. Ultimately, the old martial ways were used to cultivate man's understandings of himself.

This paradox of beginning as the practitioner of a lethal skill and along the way transcending the violence aim of that skill to became a human being with superior qualities in both mind and body, is perhaps best summed up by the Chinese proverb: 'He who overcomes others in strong. He who overcomes himself is mighty'

The martial arts of the Orient are shrouded in mystery and tradition. Each country seems to have developed its own fighting skills and through trial and error, honed them to perfection. Although many of these fighting arts defer tremendously from one another, there one constant throughout - that is the almost pathological urge for anonymity. It is because of the brotherhood of secrecy that many of the martial arts we know today have only come to light within the last 50 years or so.   

Many martial arts of the East have their roots buried deeply in religion. Taoism and Buddhism and their many offshoots have all played important roles in the development of fighting systems. The servant of the religious disciplines, the monks and priests, were for the most part responsible for spreading the various fighting skills all over Asia.

In the Middle East, murals in tombs in the Nile Valley and hieroglyphics engraved in the pyramids prove that the Egyptians had an organised type of unarmed combat as early as 3500 BC. For more complete information on a systematized martial method of fighting we must also look to the ancient Greek. The works of the post Homer (8th century BC) contained graphic descriptions of unarmed combat, and the philosopher Plato (428-348 BC) mentions in his writings a kind of shadow boxing termed skiamachia . This was eventually combined with the Greek system of wrestling to form an art called pancration meaning 'game of all powers'. In this system a wide variety of techniques was allowed. So far as is known, pancration was the first 
recorded  fighting discipline that incorporated a method of kicking with punches and empty hand strikes. The art was eventually introduced, as a sport, into the Olympic Games in 648 BC.

Some historians believe that we should regard Alexander the Great (356-323 BC) as the founder of the martial arts, bringing, through his invasion of India, the unarmed combat method of the Greeks to East. However, it would seems somewhat native to suppose that Asia had to wait for this Macedonian conqueror to invade her borders before the martial arts born. Recent archaeological investigation in southern China has unearthed sketches and artifacts that suggest unarmed fighting methods were in operation long before this time. 

Combat is identified with fighting and killing and yet, through the practice of martial disciplines, exponents have found increased spiritual awareness. Thus  a strange paradox begins to emerge: a concept of inner peace beyond fighting. Ultimately, through continued studies, a search for a higher understanding of one's self is fostered. No one can train in a martial art discipline without at some strange becoming aware of this fundamental theme. To realize this, is to be half way towards grasping the true martial arts.

From the introduction of the book, and written by Peter Lewis. Published by Rupa & Co New Delhi. Price  Rs 95.

Book: Knowing Buddha: Life and Teachings - Prof. Srikant Prasoon

Prof. Srikant Prasoon

It widely claimed that Buddhism is not a religion, it's a way of life. a social Philosophy etc. But I have always been firmly convinced that Buddhism is a True Religion. It offers all that is needed for a human to be truly religious and spiritual, and for one's salvation, Nirvana. We don't need to posses Buddhism - Buddhism possess all

Does it make any difference then, by what name we refer to the teachings of Buddha? not at all! It is not the name, but the teachings that will carve out a refined, cultured, and virtuous person out of us., capable of making the world a better place for all to live in: capable of transforming inner and outer negativities, including anger, hatred and lust.

Without being a Buddhist, I feel I'm closer to Buddha and have followed his teachings more closely since my childhood. Now, I'm all the more convinced that for being a true disciple of Buddha one need not become a Buddhist.

The Basic purpose behind this book - Knowing Buddha: His Life and Teachings- is to make the Teachings of the Enlightened One easily available for the knowledge and benefit of the lay person in simple language without going into deep analysis and controversial discussions.

 It's more impotent to knew what Buddha said, which is what's really beneficial for modern humans to live in peace and happiness, without unwanted suffering.

Buddham Sharanam Gachami

Prof. Shrikant Prasoon is great educationist. He is writer as well as a great poet. He has retired as the Reader in English from LND College, Motihari. He has been devoting much of his time in reading and writing. He has a deep interesting in spirituality and other related topics. 

The book is published by Pustak Mahal, New Delhi.
www.pustakmahal.com