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Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
04/12/21
38 -Tue 13 Apr 2021 LESSON 3647 Buddha-Sasana-The History of the Sangha
Kushinara
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food and Fearlessness for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice
University for “Discovery of Natural Food and Fearlessness for humans to attain Nibbana
for creation of Buddha the Awakened One with Awareness Universe” in 117
Classical Languages
White Home,
Puniya Bhumi Bengaluru,
Prabuddha Bharat International.
Ashoka - He was an Ideal Ruler, who dedicated himself to the victories of righteousness
“All
men are my children. I am like a father to them. As every father
desires the good and the happiness of his children, I wish that all men
should be happy always.”
men are my children. I am like a father to them. As every father
desires the good and the happiness of his children, I wish that all men
should be happy always.”
One
day in the year 1915 near a village called Maski in Raichur District of
Karnataka, a rock inscription was discovered on a hill. In this
inscription for the first time the name of Ashoka was found with titles
like Devanampriya and Priyadarshi. It was then certain that Devanampriya
Priyadarshi was no othe than Ashoka.
day in the year 1915 near a village called Maski in Raichur District of
Karnataka, a rock inscription was discovered on a hill. In this
inscription for the first time the name of Ashoka was found with titles
like Devanampriya and Priyadarshi. It was then certain that Devanampriya
Priyadarshi was no othe than Ashoka.
Ashoka
was a very intelligent statesman. He ruled over Magadha wisely and
ably. The council of ministers and officers of state were obedient,
dutiful and able. Therefore peace and plenty brightened the land.
was a very intelligent statesman. He ruled over Magadha wisely and
ably. The council of ministers and officers of state were obedient,
dutiful and able. Therefore peace and plenty brightened the land.
Happiness makes man forget how time passes.
The
victory of Dhamma brings with it love and affection. Devanampriya
believes that, however small may be the love gained by its victory, it
brings ample reward in the other world.”
victory of Dhamma brings with it love and affection. Devanampriya
believes that, however small may be the love gained by its victory, it
brings ample reward in the other world.”
The teaching of Buddha brought peace to Ashoka.
Buddha’s
message of nonviolence, kindness and love of mankind appealed to the
unhappy Ashoka. A disciple of Buddha, Upagupta initiated him into
Buddhism. From that day Ashoka’s heart became the home of compassion,
right living, love and nonviolence.
message of nonviolence, kindness and love of mankind appealed to the
unhappy Ashoka. A disciple of Buddha, Upagupta initiated him into
Buddhism. From that day Ashoka’s heart became the home of compassion,
right living, love and nonviolence.
Realizing
that it was not enough if he lived a righteous life, he proclaimed that
all his subjects also should live a life of righteousness.
that it was not enough if he lived a righteous life, he proclaimed that
all his subjects also should live a life of righteousness.
Of all victories, the victory of Dhamma is the noblest.
By kindness, love and pity one can win the hearts of people.
From Dhamma springs the fountain of love.
The victory of Dhamma brings lasting joy’-Ashoka realized this truth. So he taught his subjects this lesson:
All
people should live a life of truthfulness, justice and love. Respect
your parents. Treat your teachers and relatives with affection. Be
modest in their presence. Give charity. Be kind to animals.
people should live a life of truthfulness, justice and love. Respect
your parents. Treat your teachers and relatives with affection. Be
modest in their presence. Give charity. Be kind to animals.
Respect for other religions brings glory to one’s own religion.
Ashoka
did not think of the good of only his subjects; he thought of the good
of all mankinds’. He wished to win the hearts of people and to serve the
world through religion and through goodwill and good action. He decided
to dedicate his energy and all his powers and wealth to this goal.
did not think of the good of only his subjects; he thought of the good
of all mankinds’. He wished to win the hearts of people and to serve the
world through religion and through goodwill and good action. He decided
to dedicate his energy and all his powers and wealth to this goal.
The
first thing that Ashoka did to spread righteousness among his people
was to undertake a pilgrimage. His pilgrimage started with his visit to
Sambodhi, the holy place where Gauthama, the Buddha breathed his last.
He visited other holy places during the pilgrimage. Ashoka has explained
in his own words the purpose of his pilgrimage. ‘To meet Shramanas and
to give gifts to them. To meet the elders and to honor them with gifts
of gold. To meet people and to preach the law of Dhamma and to discuss
Dhamma. These were the important objects.
first thing that Ashoka did to spread righteousness among his people
was to undertake a pilgrimage. His pilgrimage started with his visit to
Sambodhi, the holy place where Gauthama, the Buddha breathed his last.
He visited other holy places during the pilgrimage. Ashoka has explained
in his own words the purpose of his pilgrimage. ‘To meet Shramanas and
to give gifts to them. To meet the elders and to honor them with gifts
of gold. To meet people and to preach the law of Dhamma and to discuss
Dhamma. These were the important objects.
Ashoka
was not content with visiting holy places. He believed that the message
of Dhamma should not become stagnant like standing water. He wanted it
to spread within Prabuddha Bharat and outside, too. He wanted the people
of the world to bathe in its pure steam and purify themselves.
Therefore he undertook a great task which could would be enduring. He
got the laws of Dhamma engraved on rocks and stone pillars both inside
and outside the country. These inscriptions related to Dhamma , social
ethics and moral living. Ashoka himself has proclaimed that his desire
was that his message should reach the people of all lands and enable
them to follow and propagate the Dhamma for the welfare of the world.
Such inscriptions can be seen even today both in India and outside. In
Prabuddha Bharat they have been discovered in Madhya Pradesh, Gujarat,
Uttar Pradesh, Maharashtra, Orissa, Andhra Pradesh and at Siddapura of
Chitradurga District, Koppala and Maski in Raichur District of
Karnataka. Outside Prabuddha Bharat they have been found in Peshawar
District in Pakistan as well as near Khadahar in Afghanistan and on the
borders of Nepal.
was not content with visiting holy places. He believed that the message
of Dhamma should not become stagnant like standing water. He wanted it
to spread within Prabuddha Bharat and outside, too. He wanted the people
of the world to bathe in its pure steam and purify themselves.
Therefore he undertook a great task which could would be enduring. He
got the laws of Dhamma engraved on rocks and stone pillars both inside
and outside the country. These inscriptions related to Dhamma , social
ethics and moral living. Ashoka himself has proclaimed that his desire
was that his message should reach the people of all lands and enable
them to follow and propagate the Dhamma for the welfare of the world.
Such inscriptions can be seen even today both in India and outside. In
Prabuddha Bharat they have been discovered in Madhya Pradesh, Gujarat,
Uttar Pradesh, Maharashtra, Orissa, Andhra Pradesh and at Siddapura of
Chitradurga District, Koppala and Maski in Raichur District of
Karnataka. Outside Prabuddha Bharat they have been found in Peshawar
District in Pakistan as well as near Khadahar in Afghanistan and on the
borders of Nepal.
Ashoka
got inscriptions carved on rocks and pillars, which lead people to
truth, to light. To this day they are like lights of wisdom. The laws of
Dhamma are like the seeds of virtue sown in the hearts of the people.
They are steps leading to salvation.
got inscriptions carved on rocks and pillars, which lead people to
truth, to light. To this day they are like lights of wisdom. The laws of
Dhamma are like the seeds of virtue sown in the hearts of the people.
They are steps leading to salvation.
In
order to foster greater understanding regarding Dhamma , Ashoka took a
bold and firm step. He wished to show that all religions teach the same
path of virtue. In one of his inscriptions Ashoka says, ‘We must respect
the followers of other religions in every way. By doing so we can help
the growth of our religion and we can help other religions also. If we
act in a different way it will harm our religion and also other
religions. The man who wants his religion to spread rapidly and honors
only his religion and speaks ill of other religions will harm the
interests of his own religion. The power of all religions should grow.
Devanampriya does not consider charity and worship more important than
this.’ He appointed officers called ‘Dhamma- Mahamatras’ in order to
spread these ideas among the people. These officers met people of
different religions and lived among them; they helped to remove the
mistaken ideas they had about other religions and to know what was good
in them. Often the money set apart for religious purposes was spent
otherwise. Sometimes though it seems to have been spent for religious
purpose, selfish people pocket it. It was the duty of the Dhamma-
Mahamatras to see that the money meant for religious purposes was spent
properly. They toured the empire and visited the courts of justice also.
They set right the errors in the conduct of affairs and in the awards
of punishments. Such officers do not seem to have been appointed
anywhere else in the history of the world. Besides these, other officers
also toured the empire once in five years according to the orders of
the emperor and spread the Dhamma among the people.
order to foster greater understanding regarding Dhamma , Ashoka took a
bold and firm step. He wished to show that all religions teach the same
path of virtue. In one of his inscriptions Ashoka says, ‘We must respect
the followers of other religions in every way. By doing so we can help
the growth of our religion and we can help other religions also. If we
act in a different way it will harm our religion and also other
religions. The man who wants his religion to spread rapidly and honors
only his religion and speaks ill of other religions will harm the
interests of his own religion. The power of all religions should grow.
Devanampriya does not consider charity and worship more important than
this.’ He appointed officers called ‘Dhamma- Mahamatras’ in order to
spread these ideas among the people. These officers met people of
different religions and lived among them; they helped to remove the
mistaken ideas they had about other religions and to know what was good
in them. Often the money set apart for religious purposes was spent
otherwise. Sometimes though it seems to have been spent for religious
purpose, selfish people pocket it. It was the duty of the Dhamma-
Mahamatras to see that the money meant for religious purposes was spent
properly. They toured the empire and visited the courts of justice also.
They set right the errors in the conduct of affairs and in the awards
of punishments. Such officers do not seem to have been appointed
anywhere else in the history of the world. Besides these, other officers
also toured the empire once in five years according to the orders of
the emperor and spread the Dhamma among the people.
He invited the worthy and the serious - minded monks to Ashokarama in
Pataliputra for a conference. Moggaliputra Tishya presided over the
conference attended by the Buddhist monks from the Four Corners of the
country. Ashoka sat with the great teaches and sent for each Bhikshu and
asked him, “What did Lord Buddha teach?” He discussed many things with
them. After long discussions what Lord Buddha had taught came out
clearly and unambiguously.
Buddhism gained a new strength from this conference.
He
who declared that the victory of Dhamma was the real victory, he sent
Buddhist monks to other lands to spread the light he had received from
Buddhism. He sent Buddhist preachers to Syria, Egypt, Macedonia, Burma
and Kashmir. To Ceylon (Srilanka) he sent his own children Mahendra and
Sanghamitra. As a result off this, Buddhism spread to all countries in
East Asia.
who declared that the victory of Dhamma was the real victory, he sent
Buddhist monks to other lands to spread the light he had received from
Buddhism. He sent Buddhist preachers to Syria, Egypt, Macedonia, Burma
and Kashmir. To Ceylon (Srilanka) he sent his own children Mahendra and
Sanghamitra. As a result off this, Buddhism spread to all countries in
East Asia.
In
the twentieth year of his reign, Ashoka undertook his second pilgrimage
with his daughter and Upagupta. This we learn from his inscriptions.
During this pilgrimage he visited the ruins of Vaishali and the places
where Buddha used to rest. From Vaishali Ashoka traveled east and came
to Ramagrama. He visited the stoopa at Ramagrama built by a king who had
collected and preserved the sacred bones of Buddha after his death.
Later he also visited Lumbini, Kapilavastu, Shravanti, Gaya and other
holy places. Wherever he went he caused pillars and stoopas to be
erected in memory of his visit. They remind us even today of the visit
of Ashoka to those holy places.
the twentieth year of his reign, Ashoka undertook his second pilgrimage
with his daughter and Upagupta. This we learn from his inscriptions.
During this pilgrimage he visited the ruins of Vaishali and the places
where Buddha used to rest. From Vaishali Ashoka traveled east and came
to Ramagrama. He visited the stoopa at Ramagrama built by a king who had
collected and preserved the sacred bones of Buddha after his death.
Later he also visited Lumbini, Kapilavastu, Shravanti, Gaya and other
holy places. Wherever he went he caused pillars and stoopas to be
erected in memory of his visit. They remind us even today of the visit
of Ashoka to those holy places.
There
is one such memorial pillar at Sarnath. On the top of a stone pillar
about fifty feet high there are beautifully carved figures of four
standing lions. The figures of the lions are now to be seen in the
official emblem of the government of free India, and the Ashoka Chakra
adorns the national flag of India. In this way the government of India
has paid a deserving tribute to the ideal king, Ashoka. But
unfortunately the pillar at Sarnath is broken and mutilated. So we can
see only fragments of the pillar. Of the eighty-four thousand stoopas
said to have been built by Ashoka, the stoopa at Sanchi is both famous
and splendid. To this day this fifty-four feet stoopa stands on a high
pedestal and forms a semicircle. Besides these stoopas and pillars,
Ashoka built cave dwellings, rest houses and Buddha Viharas in large
numbers. They not only proclaim Ashoka’s teachings but also are examples
of the splendid architecture of those days.
is one such memorial pillar at Sarnath. On the top of a stone pillar
about fifty feet high there are beautifully carved figures of four
standing lions. The figures of the lions are now to be seen in the
official emblem of the government of free India, and the Ashoka Chakra
adorns the national flag of India. In this way the government of India
has paid a deserving tribute to the ideal king, Ashoka. But
unfortunately the pillar at Sarnath is broken and mutilated. So we can
see only fragments of the pillar. Of the eighty-four thousand stoopas
said to have been built by Ashoka, the stoopa at Sanchi is both famous
and splendid. To this day this fifty-four feet stoopa stands on a high
pedestal and forms a semicircle. Besides these stoopas and pillars,
Ashoka built cave dwellings, rest houses and Buddha Viharas in large
numbers. They not only proclaim Ashoka’s teachings but also are examples
of the splendid architecture of those days.
Ashoka
ruled over such a vast empire as Ashoka’s. His empire extended over a
large part of India and Afghanistan and Beluchistan beyond the Northwest
province and Nepal in the North, as well as the Bengal, Bihar, Andhra
Pradesh and a large part of Karnataka of today. The inscriptions
discovered in these parts prove this.
ruled over such a vast empire as Ashoka’s. His empire extended over a
large part of India and Afghanistan and Beluchistan beyond the Northwest
province and Nepal in the North, as well as the Bengal, Bihar, Andhra
Pradesh and a large part of Karnataka of today. The inscriptions
discovered in these parts prove this.
Though
Pataliputra was the capital of the vast empire, for the proper
administration of his empire, Ashoka divided his empire into four
provinces. Malava, Punjab, Dakshinapatha and Kalinga. Ujjain was the
capital of Punjab, Taxila of Malava, Suvarnagiri of Dakshinapatha and
Kosala of Kalinga. He appointed a representative in each province. The
representatives were chosen for their ability and not on the basis of
birth or high connections. They enjoyed considerable freedom in the
administration of their provinces.
Pataliputra was the capital of the vast empire, for the proper
administration of his empire, Ashoka divided his empire into four
provinces. Malava, Punjab, Dakshinapatha and Kalinga. Ujjain was the
capital of Punjab, Taxila of Malava, Suvarnagiri of Dakshinapatha and
Kosala of Kalinga. He appointed a representative in each province. The
representatives were chosen for their ability and not on the basis of
birth or high connections. They enjoyed considerable freedom in the
administration of their provinces.
To
assist the emperor there was a council of Minsters in the capital. If
the emperor wanted to make changes, he used to consult the Minsters.
After the council examined the pros and cons of a proposal it was
implemented. Usually the emperor accepted the decision of the council of
ministers.
assist the emperor there was a council of Minsters in the capital. If
the emperor wanted to make changes, he used to consult the Minsters.
After the council examined the pros and cons of a proposal it was
implemented. Usually the emperor accepted the decision of the council of
ministers.
Chanakya
(kautilya), the Chief Minister of Chandragupta Maurya, has described
the daily life of the kings of that age as follows:
(kautilya), the Chief Minister of Chandragupta Maurya, has described
the daily life of the kings of that age as follows:
‘The
king gets up at 3 a.m. And till half past four examines various matters
relating to the empire and takes decisions. He then receives the
blessings of teachers and priests. Then he meets his doctors and the
officials of the kitchen. He then goes to the court hall and considers
from 6 a.m. to 7 a.m. the revenue and the expenditure of the previous
day. From 7.30 he grants interviews to persons who have come to meet the
emperor on urgent matters, and examines their submissions. He retires
to bathe at 9. After bath, prayer and breakfast, the emperor meets
officers of the empire at 10.30 a.m. and issues instructions on many
matters. At noon he meets the council of ministers and discusses matters
of state. After rest between 1.30 and 3 p.m. he inspects the various
divisions of the army. After this he receives reports from messengers
and spies who have come from different parts of his empire and from
other kingdom.’
king gets up at 3 a.m. And till half past four examines various matters
relating to the empire and takes decisions. He then receives the
blessings of teachers and priests. Then he meets his doctors and the
officials of the kitchen. He then goes to the court hall and considers
from 6 a.m. to 7 a.m. the revenue and the expenditure of the previous
day. From 7.30 he grants interviews to persons who have come to meet the
emperor on urgent matters, and examines their submissions. He retires
to bathe at 9. After bath, prayer and breakfast, the emperor meets
officers of the empire at 10.30 a.m. and issues instructions on many
matters. At noon he meets the council of ministers and discusses matters
of state. After rest between 1.30 and 3 p.m. he inspects the various
divisions of the army. After this he receives reports from messengers
and spies who have come from different parts of his empire and from
other kingdom.’
Ashoka,
who continued the ideal and the tradition of his grandfather
Chandragupta, practiced in letter and spirit, the routine set down by
Chanakya. Besides, Ashoka believed that the prosperity of his subjects
was his prosperity; so he had appointed officers to report to him on the
welfare and sufferings of the people. They were to report to him no
matter what the hour was. His own order best shows his concern for the
people:
who continued the ideal and the tradition of his grandfather
Chandragupta, practiced in letter and spirit, the routine set down by
Chanakya. Besides, Ashoka believed that the prosperity of his subjects
was his prosperity; so he had appointed officers to report to him on the
welfare and sufferings of the people. They were to report to him no
matter what the hour was. His own order best shows his concern for the
people:
“Whether
I am dining or in my private apartments, asleep or engaged in some
work, setting out on a journey or resting; wherever I may be and
whatever the time of the day or night the officers must come and report
to me about the people and their affairs. Wherever I may be I shall
think about the welfare of the people and work for them.” These words
are enough to show Ashoka’s devotion to the welfare of his people.
I am dining or in my private apartments, asleep or engaged in some
work, setting out on a journey or resting; wherever I may be and
whatever the time of the day or night the officers must come and report
to me about the people and their affairs. Wherever I may be I shall
think about the welfare of the people and work for them.” These words
are enough to show Ashoka’s devotion to the welfare of his people.
Ashoka
defeated Kalinga in war, hadn’t he? He then appointed officers to
administer the kingdom. How do officers who go from the victorious state
to the defeated land usually behave towards the people? They lose all
sense of justice and fair play and behave proudly. They insult the
defeated people. Ashoka did not want this to happen. He desired that the
people of Kalinga should live in peace and honor. This was his order to
the officers who were sent to Kalinga:
defeated Kalinga in war, hadn’t he? He then appointed officers to
administer the kingdom. How do officers who go from the victorious state
to the defeated land usually behave towards the people? They lose all
sense of justice and fair play and behave proudly. They insult the
defeated people. Ashoka did not want this to happen. He desired that the
people of Kalinga should live in peace and honor. This was his order to
the officers who were sent to Kalinga:
“I
have put you in charge of thousands of people. Earn the love and
affection of all those people. Whatever situation may arise treat all
people alike. Be impartial in your actions. Give up rudeness, haste,
laziness, and lack of interest and short temper. Nothing can be achieved
if we are bored and idle. Therefore be active. If you understand how
sacred your work is and behave with a sense of responsibility, you will
go to heaven, and you will also repay your debt to the king who
appointed you.” Ashoka who treated his subjects as his children, further
said, “Like a mother who gives her child to an able nurse, trusting
that she would bring up the baby well. I have entrusted my subjects to
your care.”
have put you in charge of thousands of people. Earn the love and
affection of all those people. Whatever situation may arise treat all
people alike. Be impartial in your actions. Give up rudeness, haste,
laziness, and lack of interest and short temper. Nothing can be achieved
if we are bored and idle. Therefore be active. If you understand how
sacred your work is and behave with a sense of responsibility, you will
go to heaven, and you will also repay your debt to the king who
appointed you.” Ashoka who treated his subjects as his children, further
said, “Like a mother who gives her child to an able nurse, trusting
that she would bring up the baby well. I have entrusted my subjects to
your care.”
Ashoka
worked hard especially for the spread of education in his land. Nalanda
is famous in history; it was the center of education and the University
of Magadha. It is said that university of Magadha was established by
Ashoka. Students of that university were very much respected. During his
time trade with foreign countries was carried on by sea routes. He
encouraged agriculture, trade and industries. There were canals to help
irrigation. All the money paid into the Government treasury was spent
for the welfare of the people.
worked hard especially for the spread of education in his land. Nalanda
is famous in history; it was the center of education and the University
of Magadha. It is said that university of Magadha was established by
Ashoka. Students of that university were very much respected. During his
time trade with foreign countries was carried on by sea routes. He
encouraged agriculture, trade and industries. There were canals to help
irrigation. All the money paid into the Government treasury was spent
for the welfare of the people.
Ashoka
has big roads laid to help the growth of business and industries. For
the benefit of travelers he had trees planted on both sides of the
roads. Wells were dug and guest houses and rest houses were put up.
There was free medical aid both for men and for animals. Ashoka is among
the first in the world who built hospitals for the treatment of
animals. He got medicinal plants and a variety of fruit-bearing trees
from several places and planted them where they were not found. In one
inscription he has expressed the wish that even the forest dwellers in
his empire should live happily.
has big roads laid to help the growth of business and industries. For
the benefit of travelers he had trees planted on both sides of the
roads. Wells were dug and guest houses and rest houses were put up.
There was free medical aid both for men and for animals. Ashoka is among
the first in the world who built hospitals for the treatment of
animals. He got medicinal plants and a variety of fruit-bearing trees
from several places and planted them where they were not found. In one
inscription he has expressed the wish that even the forest dwellers in
his empire should live happily.
Sandalwood
wears itself out to give a cool and fragrant paste to men. Sugarcane
gives up its sweet juice to men and reduces itself to mere skin in the
process. The candle burns itself out that others may have light. All his
life Ashoka lived like the sandalwood, like the sugarcane, like the
candle.
wears itself out to give a cool and fragrant paste to men. Sugarcane
gives up its sweet juice to men and reduces itself to mere skin in the
process. The candle burns itself out that others may have light. All his
life Ashoka lived like the sandalwood, like the sugarcane, like the
candle.
He
worked hard without rest and taught the people to live a life of
truthfulness, Dharma, Justice and morality. There was happiness and
peace. There were social gatherings at which people of all castes and
creeds gathered and enjoyed themselves without feeling of high and low.
worked hard without rest and taught the people to live a life of
truthfulness, Dharma, Justice and morality. There was happiness and
peace. There were social gatherings at which people of all castes and
creeds gathered and enjoyed themselves without feeling of high and low.
Ashoka
who was the embodiment of pity, kindness and love unfortunately had to
suffer much in his old age. The reason was this-his sons, Mahendra,
Kunala and Teevala were engaged in spreading Buddhism and so his
grandsons Dasharatha and Samprati started quarrelling over the right of
succession to the throne. Even the queens quarreled over the issue.
There was one among them, Tishyarakshite who was a wicked woman. Ashoka
was a monk among kings and had given up all pomp and pleasures and lived
a very simple life. This did not please Tishyarakshite who loved the
life of ease and comfort. All this made Ashoka sad. By this time he had
grown old. Not much is known about the last ten years of his life and
about his death. Some say, ‘The emperor got disgusted in life and
therefore he went on a pilgrimage as a Buddhist monk with his teacher,
for the peace of his mind. At last he reached Taxila and stayed there.
Ashoka, the beloved of Gods and men, left the earth at the age of
seventy-two.’
who was the embodiment of pity, kindness and love unfortunately had to
suffer much in his old age. The reason was this-his sons, Mahendra,
Kunala and Teevala were engaged in spreading Buddhism and so his
grandsons Dasharatha and Samprati started quarrelling over the right of
succession to the throne. Even the queens quarreled over the issue.
There was one among them, Tishyarakshite who was a wicked woman. Ashoka
was a monk among kings and had given up all pomp and pleasures and lived
a very simple life. This did not please Tishyarakshite who loved the
life of ease and comfort. All this made Ashoka sad. By this time he had
grown old. Not much is known about the last ten years of his life and
about his death. Some say, ‘The emperor got disgusted in life and
therefore he went on a pilgrimage as a Buddhist monk with his teacher,
for the peace of his mind. At last he reached Taxila and stayed there.
Ashoka, the beloved of Gods and men, left the earth at the age of
seventy-two.’
However it is clear that Ashoka was unhappy in his old age.
The Brightest Star in the history of the world
For
thirty-seven years Ashoka ruled over a vast realm as an able emperor, a
skilled lawgiver, a hero who knew no defeat, a monk among the kings, a
noble preacher of Dharma and as a friend of his subjects. He is unique
in the history of mankind.
thirty-seven years Ashoka ruled over a vast realm as an able emperor, a
skilled lawgiver, a hero who knew no defeat, a monk among the kings, a
noble preacher of Dharma and as a friend of his subjects. He is unique
in the history of mankind.
Ashoka
has called himself ‘Devanampriya’ and ‘Priyadarshi’ in his
inscriptions. ‘Devanampriya’ means the beloved of the Gods and
‘Priyadarshi means one those appearance brings joy. These names are
appropriate to Ashoka’s nature. The Gods cannot but love a man of such
virtues. There was no one to check him, no one to punish him if he did
wrong. But he became his own teacher and checked his desires. He
dedicated his life to the happiness and welfare of his people; it is no
wonder that his subjects rejoiced when they saw him.
has called himself ‘Devanampriya’ and ‘Priyadarshi’ in his
inscriptions. ‘Devanampriya’ means the beloved of the Gods and
‘Priyadarshi means one those appearance brings joy. These names are
appropriate to Ashoka’s nature. The Gods cannot but love a man of such
virtues. There was no one to check him, no one to punish him if he did
wrong. But he became his own teacher and checked his desires. He
dedicated his life to the happiness and welfare of his people; it is no
wonder that his subjects rejoiced when they saw him.
Some
historians say that Ashoka followed the teachings of Buddhism so
devotedly that he himself became a Buddhist monk. Though he was the
emperor he probably stayed in the Viharas often. When he stayed in
Viharas he must have fasted like the monk very strictly and must have
rigidly observed religious practices. During his stay there he learnt
the teachings of Buddha in great detail.
historians say that Ashoka followed the teachings of Buddhism so
devotedly that he himself became a Buddhist monk. Though he was the
emperor he probably stayed in the Viharas often. When he stayed in
Viharas he must have fasted like the monk very strictly and must have
rigidly observed religious practices. During his stay there he learnt
the teachings of Buddha in great detail.
Ashoka
passed away from this world two thousand years ago, but his empire of
truthfulness, Dharma, nonviolence, compassion and love of subjects has
remained an ideal for the world to this day. This empire is deathless.
Therefore H.G.Wells, an English historian, has said, “In the history of
the world there have been thousands of kings and emperors who called
themselves ‘Their Highnesses’, ‘Their majesties’ and ‘Their Exalted
Majesties’ and so on. They shone for a brief movement and disappeared.
But Ashoka shines and shines brightly like a bright star even today.”
This praise is fully merited.
passed away from this world two thousand years ago, but his empire of
truthfulness, Dharma, nonviolence, compassion and love of subjects has
remained an ideal for the world to this day. This empire is deathless.
Therefore H.G.Wells, an English historian, has said, “In the history of
the world there have been thousands of kings and emperors who called
themselves ‘Their Highnesses’, ‘Their majesties’ and ‘Their Exalted
Majesties’ and so on. They shone for a brief movement and disappeared.
But Ashoka shines and shines brightly like a bright star even today.”
This praise is fully merited.
The
only leader who declared that she will bring back Ashoka’s rule is Ms
Mayawati the 4 times CM of UP while we are in Soka rule.
only leader who declared that she will bring back Ashoka’s rule is Ms
Mayawati the 4 times CM of UP while we are in Soka rule.
It
is the fraud EVM that selects Mad murderer of democratic institutions
(Modi) who is Soka the un-great. 99.9% All Aboriginal Awakened Societies
know that he is a great failure and if Ballot Papers are used he will
get only 0.1% votes though encouraged by the Quora
is the fraud EVM that selects Mad murderer of democratic institutions
(Modi) who is Soka the un-great. 99.9% All Aboriginal Awakened Societies
know that he is a great failure and if Ballot Papers are used he will
get only 0.1% votes though encouraged by the Quora
The Monastic Sangha has been historically the most stable and conservative element of all in Buddhism, in contrast to the wildly evolutionary tendencies of its sister Gems. The Vinaya in at least three recensions is still preserved and observed to this day in very archaic form throughout Buddhist Asia, except only marginally in Japan, unlike any particular sutta/sutra corpus. The Patimokkha, the master lists of monks’ and nuns’ precepts, is almost invariant. The wayward Japanese case is instructive of the need for this particular kind of Nonetheless, a common change in the monastic role, almost across the board, is the assumption by monastics of priestly functions largely expunged in early Buddhism, roughly mediation with deities or mysterious forces through the performance of rites and rituals. For instance, it is now very common for monastics to offer blessings, spells of protection, or good luck, to dispel ghosts or evil spirits or to work miracles in most traditions, even while the Buddha clearly intended that such things be left to the Brahmin priests. In the Theravada tradition, which is relatively more orthodox in this regard than most, monastics wield the eleven verses of protection (Pali, parittas), each one specific to offsetting its own type of unfortunate eventuality, from complications in childbirth, through fire, to snakebite. Such functions are only largely absent in early Buddhism, for the Buddha himself seems to have opened the door a crack to priestly functions, through which a crowd of human demands subsequently forced its way. Once, after a monk had died from snakebite, the Buddha explained that if this monk had developed kindness toward snakes the snake would not have bitten him, and the Buddha even recommended a verse for this purpose, which is recited to this day.
China provided some direct challenges to monastic deportment of a different kind that required some adaptations. Monastics in India were home-leavers by definition, yet family and home enjoyed a solid place at the center of Chinese social values. The Monastic Sangha seems to have deflected social criticism on this point through the expedient of tracing ordination lineages, which publicly established an analogy between the layperson’s parental relations and the monastic’s relationship to his or her preceptor/teacher. Monastics were given the surname Shì, for Sakyamuni. With a little fudging and creative imagination, family trees reaching indeed all the way back to the Buddha were drafted, spanning far more generations than almost any indigenous Chinese family history. The Sangha, now organized by ordination lineage, became in effect a really big family, such that a new monk or nun not so much left family as swapped family, thus appeasing otherwise bruised Chinese familial sensitivities. Perhaps as a consequence of the emphasis on family lineage, monks seem to have developed closer relationships with their teachers, traveling less freely from monastery to monastery. Teachers began to protect their students from the influence of other teachers, introducing a strong tendency toward sectarianism at a local level.
Furthermore, while monastics in India lived, as mandated in the Vinaya, on alms, beggars in China were pariahs. As a result, it seems, monks and nuns in the Land of the Chopstick became more self-sufficient than the Vinaya mandates, relying more on large donations than on small daily alms, often in the form of land grants through which monasteries could earn wealth through renting land to farmers. Often monastics became farmers themselves, forcing modifications of the otherwise cumbersome monastic robes or of their abandonment in certain situations in favor of monastically appropriate work clothing. On the other hand, as monastics became more self-sufficient, monastic discipline was actually tightened in other ways: monastics, now freer to choose their own diet, stopped eating meat altogether, and fifty-eight additional precepts were undertaken in a supplementary ordination, the Bodhisattva Precepts.
The governance of the Monastic Sangha in India, as mandated in the Vinaya, had been designed as a consensual democracy operating at the monastery or regional level, with relative freedom from outside interference. The government in China seems habitually to have interfered in the governance of any nongovernmental organization, relegating it to a place in the authoritarian hierarchy. As monasteries became more integrated into this system, seniority within the Sangha seems to have become more pronounced, as reflected in the color, design or quality of the attire of senior monks. Similar changes in monastic governance under governmental influence have arisen in other lands as well.
Nonetheless, the monastic institution has remained remarkably archaic right up to the present day. Consider attire, as an exception that proves the rule. It might make rational sense for modern Buddhist monks to wear uniform modern clothing, for instance, saffron-colored double-breasted suits with sleeves and zippers, maybe tasteful epaulets with little Dharma wheels. Such modern attire would still retain the function of distinguishing monastics from laity or from the clergy of other faiths, and would in addition spare monastics the mortification of being millennia out-of-fashion. Although adaptations to attire have occurred, by necessity, in colder climates, the traditional robe has been retained in something like its original form everywhere, albeit sometimes only for use in formal contexts. The lack of central authority in the Sangha in most of the Buddhist world probably played a role in this conservatism, since a small local sangha would be disinclined to make such a change without coordination with many other sanghas, knowing that few in the broader community would understand what a locally adopted uniform would mean.
The Sangha has also almost everywhere retained its authority as the holder of the unblemished Dharma. However in a few instances that role has been extended to others. There have occasionally appeared outstanding lay teachers, for instance, in recent times, famed meditation teachers U Ba Khin, Dipa Ma and S.N. Goenka. In Tibet an academic degree conferred along with the title geshe created a new class of authorities. This degree is traditionally only conferred to monks, but a monk who disrobes continues to hold the degree, thereby becoming a lay geshe. Sometime tulkus, reborn teachers (lamas), chose not to enter the Sangha in their present life, yet retained the authority as bodhisattvas along with the rest of the merit they had earned in their previous lives as teachers and monks. In modern times academic degrees carry a certain degree of specialized authority, and in the West the preponderance of Buddhist teachers so far are non-monastics. In short, non-monastics do, in some traditions, enjoy recognition as Buddhist adepts.
At times the monastic Sangha has been the target of deliberate government interference, both well-intentioned and hostile. Sometimes a swing in the direction of diminished Sangha excellence has brought forth not only diminished alms offerings from a less faithful laity, but also the intervention of devout kings and other government authorities. This seems to have first happened under Emperor Ashoka, who was reported to have overseen the forced expulsion of many monastics in an effort to purify the Sangha, many of whom may have entered with impure intentions during a period of his own earlier perhaps all-too-generous support of the Sangha.70 In the nineteenth century, King Mongkut of Siam, a former monk, despairing at the poor state of monastic discipline, initiated a reform of the Sangha to create the almost papal institutional alliance of Sangha and King found in Thailand today. The Sangha was subject to perhaps its greatest hostile interference in Japan at different points in its history. The result is that the Sangha there had been by the mid- twentieth century almost completely replaced by a priesthood, a non- renunciate clergy largely specializing in rites and rituals, even in the once strongly monastically oriented Zen school. This also affected Korea to a limited extent during Japanese colonial rule.
Nonetheless, the Sangha has on balance remained the most stubbornly orthodox Gem historically, subject to relatively little embellishment. This is an essential quality to note, since the Sangha is, after all, the lynchpin of the Sasana. In every case where it has evolved, it seems that some unsurmountable external contingency is involved, either a deeply held cultural trait (love of family), an environmental condition (weather), or a government mandate.
MBS SUNDAY DHAMMA DISCOURSE 11-O4-2021
Maha Bodhi Society Bengaluru
3.04K subscribers
MBS SUNDAY DHAMMA DISCOURSE 11-O4-2021
1. Construction of Mahabodhi Palm View Temple
2. Construction of 15 Meditation Kutis at Mahabodhi Aruna Forest
3. Construction of Mahabodhi monks residence building
4. Planting of Bodhi tree at Mahabodhi centre Nongtaw
5. Dhammdesana programmes at Nongtaw Syyam-II village every full moon day
6. Mahabodhi Meditation Retreat programmes on every full moon and new moon day
7. Mahabodhi Arogya medicinal garden for medicinal plants
8. Mahabodhi forest and nature protection programmes
9. Dwarf Vegetable and fruits bearing planting programmes (5000 plants)
10. Organic vegetable farming
11. Nature walk programmes
12. Temple renovation at Nongtaw Shyam-II village
13. Mahabodhi tution centre for Nongtaw Shyam-II village students
14. Construction of Attasila house at Nongtaw Shyam-II village temple
Proposed programmes to be undertaken by
Mahabodhi Tawang
1. Construction of 150 girl’s hostels
2. Construction of Stupa at Mahabodhi Tawang in the name of Bada Bhanteji
3. Distribution of items like blankets and utensils to 100 poor elderly people in Tawang
4. Ayu (life) dana to animals
5.Donation of 5 Buddha statues in the villages
6. Construction of Stupa in Khet village in the name of Bada Bhanteji
7. Distribution of Bukharis (local heating system) to 100 families
8. Provide medical support to 50 poor patients
9. Sanghadana offering to 10 monasteries
10. Organise meditation retreats
11. Print and distribute 5000 copies of Dhammapada books in the local language
12. Hoisting of 108 Buddhist flags in the name of Bada Bhanteji
13. Construction of 108 Mane (prayer wheels)
14. Starting a new centre at Dirang valley
15. Distribution of 1008 electric bulbs in the villages
16. Oragnise chanting in 10 monasteries
17. Support 10 students for higher studies
18. Distribution of Dhamma books in the liberaries/schools etc.
19. Completion of 108 stupa construcion
20. 3 Blood donation camps
21. Career councilling programmes for youth
22. Literary competitions among students
23. Acharya Buddharakkhita Award to the winners inthe competitions
24. Organise sports events and spread awareness of healthy body and sound mind
25. Weekly meditation programmes for teachers
26. Admission for 5 more elderly people at the Mahabodhi old age home
27. Distribution of stationeries in remotely located schools
28. To set up Acharya Buddharakkhita Library at Schools
29. Construction of Playground
30. Renovation of old Manis in the mountains
31. Set up Physiotherapy centre at old age home
Proposed programmes to be undertaken by
Mahabodhi Society ChichingChera, Tripura
1. Monthly FHospital Dana Service
2. Construction of new Buddha Dhatu Stupa merits dedicated to BadaBhanteji
3. Sopnsorship for poor and needy students
4. Monthly Alms Round Programme
5. Monthly Sangha Dana Programme
Proposed programmes to be undertaken by
Mahabodhi SocietyNobincherra, Tripura
1. Scholarship for 4 poor students - 2 boys and two girls
2. Vegetable and dwarf fruit bearing plantation awareness programme - at least 3000 trees
3. Helping in renovation of at least 2 temples
4. Renovation of at least hundred homes for needy people
5. Students outreach programmes at various schools in and around Nobincherra
6. One day meditation programme every month
7. Construction of Sangha room at Mahabodhi Society, Nobincherra
8. Mahobodhi Monastery establishment with needed facilities
9. Construction of kitchen and dining hall at Mahabodhi Society, Nobincherra, Tripura
10. Construction of a Stupa
Proposed programmes to be undertaken by
Mahabodhi Suknachari
1. Renovation of school building
2. Construction of dining hall