Hinduism Class Notes

BUDDHA

Introduction:
The Noble 8-fold Path
(Ariyo atthangiko maggo):

The Noble Eightfold Path, discovered by the Buddha Himself, is the only way to Nirvana. It avoids the extreme of self-torture that weakens ones intellect and the extreme of self-indulgence that retards ones spiritual progress.

Effort is needed to cultivate Good Conduct or develop one's mind, because one is often distracted or tempted to take the easy way out of things. The Buddha teaches that attaining happiness and Enlightenment depends upon one's own efforts. Effort is the root of all achievement. If one wants to get to the top of a mountain, just sitting at the foot thinking about it will not bring one there. It is by making the effort of climbing up the mountain, step by step, that one eventually reaches the summit. Thus, no matter how great the Buddha's achievement may be, or how excellent His Teaching is, one must put the Teaching into practice before one can expect to obtain the desired result.

Buddha avoided all extremes, whether of Self Indulgence and Self Mortification; of Eternity or Annihilation; of Complete Indeterminism (adhiccasamuppanna) or Accidentalism and Strict Determinism (Niyati-vada) or Fatalism; or of any other 'ism' that tends towards extremes. His Way of Life, as he explained in his first sermon - is the Middle Path (majjhim patipada) - is a teaching that has direct bearing on the lives of mankind, a practical application, without bias, prejudice or emotion - the active and practical aspect of the entire teaching of the Master. It is not mere speculation, philosophizing and rationalizing, for it entails engaging oneself in the real task of applying each and every factor of the path to life; in coming to grips with the true meaning of life, for the sole purpose of freedom from the taints that haunt the human heart....

The noble eight fold path is not a philosophy or a dogma or a mechanical ritual. It is an art of living-a way of life-the path as shown by the Buddha. It is actually living the teachings-'going into' the teachings. The perfection of the noble path is insight or wisdom (samma ditthi). The noble 8 fold path is divided into Sila (morality), samadhi (concentration) and panna (wisdom/insight) but these are not rigid water tight compartments-they flow into each other and help each other culminating in insight. Anyone living a life of real wisdom/insight from moment to moment will be a righteous and virtuous person naturally and effortlessly-for they go hand in hand.

Whenever Lord Buddha talked about Sati (awareness) He said that awareness and insight go hand in hand (atapi sampajano satima-Maha satipatthana Sutta) The Buddha never instructed to develop mere concentration or forced concentration of a narrow or unwholesome mind.

All the 8 limbs of the 8 fold path have the prefix 'samma' which is translated as 'Right' but it can be more accurately translated as 'holistic'. For something to be holistic it has to be natural, choiceless and wholesome - with the perfume of 'what is' - which is insight. It cannot be a rigid mechanical system.

The noble 8 fold path is the 'pathless path' to truth-to reality-to liberation. It is 'The path' (ekayano maggo) because it shows the way to purification (visuddhimagga) but it is the 'pathless path' because it is not a beaten track or a mechanical ritual or a technique or a method. To walk on this path one has to be in touch with the reality 'as it is' (yathabhuta) and as the reality keeps changing (anicca or impermanence), one is aware of it choicelessly from moment to moment (yathabhuta nana dassanam). The reality keeps changing from moment to moment and one is aware of this change (at the level of sensations) from moment to moment-this changing reality makes the 'path' the 'pathless path'.

The view of reality as it is becomes his right view. Thought of reality as it is becomes his right thought. Effort toward reality as it is becomes his right effort. Awareness of reality as it is becomes his right awareness. Concentration on reality as it is becomes his right concentration. His actions of body and speech and his livelihood become truly purified. Thus the Noble Eightfold Path advances him toward development and fulfillment. -M. 149, Maha-Salayatanika Sutta

"Those truths of which before I had only heard, now I dwell having experienced them directly within the body, and I observe them with penetrating insight."

-S. XLVIII (IV). v. 10 (50), Apana Sutta (spoken by Sariputta, chief disciple of the Buddha)

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In the world, God has descended in the human form in five different ways. These are based on the different aspects of the Divine. The first is, ‘Nityavataram’; the second, ‘Viseshavataram’; the third, ‘Aviseshavataram’; the fourth, ‘Leelavataram’ and the fifth, ‘Poornavataram’. ‘Leelavataram’ is also known as ‘Amsavataram’. Nityavatara, Viseshavatara’ and ‘Aviseshavatara’ have only five to nine aspects (kalas) of the Lord. Only in the ‘Poornavatara’ all the sixteen aspects (kalas) of the Divine are present. Only that is the full manifestation of God.

These are the seven unfailing characteristics of Avatars of the Mahashakthi, which persists fully when it has apparently modified itself with Mayashakthi. Wherever these seven characteristics are found, you can identify Godhead :

The Lord incarnates in countless ways. He cornes as an Incarnation of a Kala (fragmant) of His, or as an Amsa (part) of His; He cornes as an Inner Inspirer for some Definite Purpose; He comes to close an epoch and inaugurate another (Yugavatar). The narrative of these incarnations is the Bhagavatha.):-

A partial manifestation of an Avatar. An Amsa-Avatar will have mainly Tejas (radiance) and Ojas (brilliance). He will show great devotion towards God and inspire many others to follow him. The common people who cannot approach God will find an Avatar aproachable and comprehensible. By imbibing, imitating and meditating on the qualifies of an Avatar, one can ascend to great spiritual heights and even achieve Self-realisation. Such Avatars incarnate from time to time, not only in India, but in all other countries. aka. ARCHA-AVATAR

An incarnation of the power or 'the Glory of God'. This glory can manifest anywhere, creating awe and wonder at the unfathomable and indescribable Avatar.

A sudden manifestation of God for a specific purpose which may corne in any form and at any place. For example:

One who descends with a message for a particular age or creates a new age. He appeals to the heart of His Devotees. A Yugavatar who descends from the bosom of God, enfers into a physical vesture without the need of a womb. Such an Avatar selects a humble and pious couple to achieve a Virgin Birth. refer PRAVESA

One who gives a comptetely new interpretation of the scriptures and whose message is for all times. Mahavatar is a great soul who manifest a infinite love and compassion for mankind. He incarnates to teach and to show man the way to attain Mukti or Nirvana. He appeals to the mind of devotees.

An incarnation of God in a supra-physical body, human in appearance, but completely divine. As a Leela Avatar is beyond the Trigunas, He cannot be born in the womb of an earth mother. She may feel that she is carrying an ordinary child when in fact she is carrying a supra-physical body. According to the Githa, such an Avatar incarnates for the restoration of Dharma. He is unfathomable, for He knows the past, present and future of everyone and all evolution.

e.g. In the Githa, Krishna said, 'Arjuna, you and I have passed through many births. I know them all while you do not. ' and again, 'Though unborn (Pravesa) and immortal and the Lord of all beings, l manifest Myself through My Own Yogamaya, keeping My Nature under perfect control.'

An incarnation which is the fullest manifestation of God. He is the culmination, for He embodies all the divine characteristics of ail the other types of Avatars

6) mind, 7) heart, 8) intelligence 9) Turyavastha, transcendence of intuitive experience.

10) Grace or reward for effort that fails to be rewarded though it has come from the deserving;

12) The power to create a new order of life in society, new state of consciousness in individuals or new objects;

13) The power to support and sustain what is inherently good, which may happen to be defenceless;

15) The assumption of form which, whenever is recalled mentally or in the presence of a photograph, results in the immediate spiritual presence (sometimes even physical) of the Avatar himself affording a solution to the problem that the beholder has in mind;

An avatar is always at work and always at rest. His vision is world wide and it embraces all the dimensions of time. He has an effortless command over metapsychosis, entry into the innermost hearts of others and the power to restore life to the dead.

An avatar is one who is a physical projection of a ray from the Transcendental Plane, that aspect of God that is above the Universe; the third aspect. From that aspect there is a ray which is not subject to cosmic laws. The human being who is a God-man, an avatar, derives from the Transcendental plane. He is spirit transcending cosmic laws.

1) "SVARUUPA LAKSHANA" - Its true, inherent, Absolute Nature. The Upanishaths declare IT to be inexpressible by words and in fact unreachable by the Mind: APRAAPYA MANASA SAH.

2) THATASTHA LAKSHANA or its partial attributes and manifestations. When DIVINITY descends in human form, DHAIVAM MAANUSHA RUUPENA,

1) KAAMA AAKARSHANA or desire fulfilling power: Svaami - Himself free from all desires - is like the KAAMA DHENU or the proverbial Celestial Wish-fulfilling Cow, ever ready to fulfill the Wishes of God-loving, Sin-fearing devotees. Artha and Kaama wealth and desire fulfilment should be used in the development of the yearning for liberation from worldly attachments, i.e. attainment of MOKSHA. Moksha is MOHA KSHAYA - the destruction of all worldly infatuations, says Baba.

2) BUDDHYAAKARSHANA - the power to activate, stimulate and fulfil our intellectual capacities. He is the bestower of the power of reasoning, power of discrimination and power of renunciation of worldly attachments. He sets us on the path of inquiry KOHAM "Who am I?" Naham Dheham; Naaham Manah, I am not the mind or senses - I am not a mere body. SOHAM - I am the very Divinity.

3) the AHAMKAARA-AAKARSHANA transformation of our Ego sense. Svaami Himself free from the coils of the ego (Aham-Kaara Varjitha), He sometimes inflates our big ego before deflating it and destroying our false ego, which is the greatest obstacle to Spirituality

4) SHABDHA AAKARSHANA, the power of sound. Baba - primal power of pure sound consciousness - Shabdha-Brahma-Mayee. Shabda also connotes the Vedhas containing the most ancient but ever new or fresh eternal wisdom. Baba is therefore called Vedha Purusha, the embodiment of Vedhik Wisdom

5) SPARSHA AAKARSHANA - the power of divine touch; it is healing touch. His is a sin-erasing touch; It is a purifying sacred and holy touch. By our touching His lotus feet or His touching us with his open palm on the top of our head, there is a descent of divine energy or Shakthi Paatha. This is called Hastha Masthaka Samyogam by which the thousand petaled lotus blooms; His touch of the space between our eye brows awakens the Aajnaa Chakra; His touch of the heart centre (Anaahatha Chakra) provinces spiritual vibrations!

6) RUUPAAKARSHANA. Svaami's forms are splendrous and wondrous. His spiritual form has an aura of radiance! The formless Divine takes on a beautiful form on the earth, DHAIVAM MAANUSHARUUPENA –to liberate humanity from the shackles of ignorance and worldly illusion. The Divine assumes human form to:-

2. to rescue the suppressed, the oppressed, the depressed, the repressed and the compressed!

4. above all, to restore and manifest the power of Virtue and Right Conduct, Dharma which in this Kali-Yuga walks only on one of its "four legs".

Baba's form radiates an aura of beautiful light bluish colour, as was revealed in the Kirilian photographs taken by Dr Frank Baranowski. These spiritual vibrations purify the environment around Baba and spread truth, righteousness, LOVE and Peace all around.

7) RASAAKARSHANA - sweetness personified. His words are sweet; His bearing is sweet and grace filled; His gestures and movements exude LOVE and compassion. Baba is RASESHVARA - the Lord of Mellowed Ambrosia of supreme delight and inexpressible sweetness of inner Bliss.

8) CHITTHAAKARSHANA. Chittha is the store-house of our past & present memories; unfulfilled residual desires & impressions from our previous lives, called Vaasanas which haunt us in the present & will continue to affect our future. Baba, like Krishna can be called Chittha Chora - the stealer of all our dominating desires, thereby making us desire-free!

Baba relieves us from the burdens of our past lives; He wipes our dirty "state" clean and fills with Love of God, Dhaiva Preethi, fear of Sin, Paapa Bheethi and morality in Society, Sangha Neethi. These three constitute the corner stone of Baba's teachings which are quite appropriate to this age marked by disbelief in God, heinous crimes against persons and public property and an age characterised by immorality and corruption in all strata of society and walks of life.

9) GANDHAAKARSHANA - the power of His divine fragrance. He exudes a fragrance of Purity, Holiness and Loving Grace and Compassion. As the Upanishath states DUURAATH GANDHO VAATHI; Svaami's spiritual "fragrance" spreads far and wide purifying our polluted thoughts and our environment polluted with pride and prejudice, hatred and violence.The divine fragrance from His created Vibhuuthi removes our bad thoughts, evil propensities and harmful habits.

10) DHAIRYA-AKARSHANA - the power of overwhelming courage and self-confidence.

11) SMRITHYAAKARSHANA. Smrithi = powerful memory power. Svaami has phenomenal memory reaching far into our past and present and deep into our future too. Baba on occasions bestows good memory power to devotees & scholars.

12) NAAMAA KARSHANA, the power of His Sacred name. Chanting of His holy name with faith, works miracles of healing, ensures success in our undertakings, helps in overcoming accidents and above all in the removal of our elemental fears of death - all these effects have been testified and recorded by numerous devotees from all parts of the wide world.

13) BEEJAAKARSHANA SHAKTHI. Divinity exercises elemental or seed force and incorporates it in all beings. The Geetha says, "Beejam Maam Sarva Bhuuthaanaam.": Know Me to be the eternal seed power, the cause of germination of all Beings. All beings are born from the seed of Brahman, the Supreme Divinity. He is indeed the seed force of all Manthras or holy, thought-articulations in terms of seed syllables and words. These represent the basic energies of various deities presiding over the forces of Nature and Cosmos as a whole. These basic sound forces and seed Manthras or primal utterances of Divinity calling forth various manifestations of power. These are the seeds of supreme knowledge of reality (Brahma Vidhyaa), seeds of conscious speech (Vaak Beeja), seeds of illusory energy (Shakthi Beeja), seed of existence (Lakshmi Beeja), seed of desire (Kaama Beeja) and the seed of time & destruction (Kaalee Beeja). Baba activates these seed forces; Baba validates all Manthras & scriptures and scriptures validate the Sathya Sai Avathaar.

14) AATHMASAKARSHANA; Divinity attracts our inner Being, Antharaathma. It is called soul-power attraction; drawing the sense oriented Self towards the experience of the bliss of divinity.

15) AMRITHAAKARSHANA. Amritha is the elixir of life in divinity. Unbounded Love and immortality are the signs of Divine life. The individual self prays to the Supreme Divinity to bestow on a Life of LOVE, LIGHT and IMMORTALITY, in the following Upanishaahik words:-

Baba graces us with the nectar of DHARMA and BRAHMA: the attainment of Supreme Bliss consciousness in eternity through Righteousness, Selfless Service and Sacrifice. Baba frequently quotes the Upanishath; Thyaage Naike Amrithathvam Aanasuh: Immortality cannot be attained either through actions, progeny or wealth. Only by Sacrifice - sacrificing totally the possessive and the ego senses, is immortality possible.

16) SARVAAKARSHANA SHAKTHI. Baba's Integral, Holistic, Divine, Universal Personality exercises in totality all the fifteen powers mentioned above. He is the embodiment of all Divine Principles; He is omniscient, omnipotent, omnipresent, omni-named and omni-formed, the very Omni Self.