Posts Tagged ‘Buddhism’

MR. Stephen colbert-the dumbass joker, oh! yeah people call you a comedian don’t they? But I will like to call you a Joker, a comedian who makes his acts just to please viewers with insufficient knowledge and is unbearable to the legitimate/wise public. You are a Joker… and hey you also wrote some books(that I didn’t hear of). So, since sometime back you made fun of our country, one of our caste, our flag, and a living goddess that not only Nepalese but also Hindus and Buddhists believes in. Yes, since you made fun about kumari based on some inconclusive and misleading information you had I thought may be I can help you with some of the things I know about Kumari.

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                            Comparing Kumari with Hana_Montana? Don’t Americans have respect to other religion?

But first things first… Do you Know what religious tolerance is? Oh! How could you know you only know about Jesus, or the Musa, or the amount of Hatred you have for Muslims since one ‘maroon’ named laden crashed planes in your building. You are the guys who decides to burn Quran, a holy book of more than a quarter of the world. You are the ones who burned all the books that described about Mary Magdalene, the original heir of jesus. You guys are the one who sucked the blood of Africans just because you thought you guys were superior because of colour. FYI, Hitler also thought he was superior and he certainly descended from the aryan clan. Don’t worry we are not here to describe who is superior.

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     A ten-year old girl who is part of both Buddhist and Hindu tradition from time even before America was sovereign

Not only does Nepal have many gods, goddess, deities, Bodhisattvas (near Buddhas), avatars and manifestations, which are worshipped and revered as statues, images, paintings and symbols, but it also has a real living goddess. The Kumari Devi is a young girl who lives in the building known as the Kumari Ghar, right beside Kathmandu’s Durbar Square. From time immemorial the practice of worshipping an ordinary pre-pubescent girl as a source of supreme power has been an integral part of both Hinduism and Buddhism, a tradition which continues even to this day virtually in every household. They call this girl Kumari Devi and worship her on all the religious occasions. The Kumari Ghar was built By Mahendra Malla in 1549 AD (yes, more than a century before your country got sovereignty). The kumari Now resides in Kumari Ghar built by King Jaya Prakash Malla in 1757. Kumari generally waves the devotees from Kasthamandava a 12th century building believed to be made from a single tree.

Kumari is believed to be the reincarnation of Taleju, a goddess believed to be Buddhist by birth, and represents the ancient Hindu deity of Nepal. Kumari is not just the symbol of power or goddess, she is the symbol of religious tolerance we have in our small yet so big country.There is an ancient story based on mythology. The Malla Kings of the Valley in ancient times had wide knowledge of practising Tantricism. They used to play dice and other games with the goddess Taleju with their tantric powers. King Jaya Prakash Malla, the last Malla ruler of Kathmandu used to play dice with Goddess Taleju. He became fascinated by the charming beauty of the goddess. He lost control and caught her by the hands. The goddess perceived his erotic thoughts and was enraged by his immoral attitude, she immediately vanished from the king’s sight. That night the king again saw Goddess Taleju in his dream. In his dream she strictly warned him that he shall no longer be blessed by her. His dynasty was going to end. The king would only be able to get darshan in the new form of pre-menstrual girl belonging to the Shakya caste in whom the goddess herself is said to dwell as goddess Kumari. Since then, the Kumari is worshipped as the living virgin goddess. The Kumari bahal was built in 1767 during the reign of King Jaya Prakash Malla. He also instituted the festival of drawing the chariot of Kumari, the living goddess followed by other two living gods- Ganesh and Bhairav. It may amaze you that The Kings of Nepal would be considered kings only if the Kumari gave them blessings. Yes, the kings had to bow before the three year old girl which you made fun about.

The selection of the Living Goddess is a highly elaborate tantric ritual. Upon passing the preliminary test, this is merely concerned with their 32 attributes of perfection, including the colour of her eyes, the shape of her teeth and the sound of her voice. Her horoscope must also be appropriate. The 4 to 7 year poor girls from the Sakya community are made to confront a goddess in the darkened room. The sight of the Buffalo heads scattered around, the demon- like masked dancers, the terrifying noises theyencounter scare some of these innocent babies. The real goddess is unlikely to be frightened, so the one who is calm and collected throughout the tests is the only girl who is entitled to sit on the pedestal for worship as the Living Goddess. Then as a final test similar to that of the Dalai Lama, the Kumari then chooses items of clothing and decoration worn by her predecessor. (Not just the three characters you said dumbass, know something before commenting/mocking others.) In fact if you want to know these are the qualities the Kumaris must possess:

1) Feet well proportioned.2) Spiralling lines on the soles of the feet. 3) Nails well proportioned. 4) Long and well formed toes. 5) Feet and hands like those of a duck (with netlike lines). 6) Feet and hands soft and firm. 7) The body broad at the shoulders and narrow at the waist. 8) Thighs like those of a deer. 9) Small and well recessed sexual organs. 10) Chest like a lion. 11) Well-spread shoulders. 12) Long arms. 13) Pure body.14) Neck like a conch shell. 15) Cheeks like lion. 16) Forty teeth. 17) Teeth white and nicely shaped. 18) No gaps between teeth. 19) Tongue small and sensitive. 20) Tongue moist. 21) Voice clear and soft like a duck’s. 22) Eyes blue/black. 23) Eyelashes like those of a cow. 24) A beautiful complexion with white luster. 25) A gold-coloured complexion. 26) Skinpores small and not too open. 27) Hair-whorls stiff and turning to the right. 28) Hair black. 29) Forehead large and well-proportioned. 30) Head round with cone-shaped top. 31) Body shaped like a banyan tree. 32) Robust body.

We are not Afghanistan or Iraq, We don’t have oil that might interest you. We are a small country with people who are well aware of limitations they have. we may depend upon the millions foreign-bucks that we get in donations or may be America is a sacred place that all of Nepalese cherish to go to, but still we cant bear what some idiot maroon dumbass joket like you says about our culture so old, infact older than the America itself. And Moreover if you found ‘Shakya’ funny what about the surnames like ‘Dick’ you guys have? And on the comments you made about our flag, go check the google, it’s the oldest flag of the world that has existed since vedic period as a symbol of Hinduism.

Colbert….. you have no rights to say such things about our country-Kumari-Flag….. and come apologize Mr. Stephen Colbert!

Here is a link if you haven’t seen what he said.

http://www.colbertnation.com/the-colbert-report-videos/183184/july-26-2007/advice-to-the-gods—nepalese-pre-teen-goddesses

When we leave the critique of religion and God, where Buddhism and Marxism have something in common, and consider ether aspects, the differe1nces in the two systems begin to emerge. These differences exist and are real; but they should neither be exaggerated nor minimized.

The Buddha is generally associated with the doctrine of Ahimsa. That is taken to be the be-all and end-all of his teachings. Some of the main teachings of Buddha are:

1. Religion is necessary for a free Society.

2. Not every Religion is worth having. 3

. Religion must relate to facts of life and not to theories and speculations about God, or Soul or Heaven or Earth.

4. It is wrong to make God the centre of Religion. 

5. It is wrong to make salvation of the soul as the centre of Religion.

6. It is wrong to make animal sacrifices to be the centre of religion.

7. Real Religion lives in the heart of man and not in the Shastras. 

8. Man and morality must be the centre of religion. If not, Religion is a cruel superstition.

9. It is not enough for Morality to be the ideal of life. Since there is no God it must become the Joy of life. 

10. The function of Religion is to reconstruct the world and to make it happy and not to explain its origin or its end.

11. That the unhappiness in the world is due to conflict of interest and the only way to solve it is to follow the Ashtanga Marga. 

12. That private ownership of property brings power to one class and sorrow to another.

13. That it is necessary for the good of Society that this sorrow be removed by removing its cause.

14. All human beings are equal.

15. Worth and not birth is the measure of man. 

16. Learning without character is dangerous.

17. Nothing is infallible. Nothing is binding forever. Every thing is subject to inquiry and examination.

18. Every thing is subject to the law of causation.

19. Nothing is permanent or sanatan. Every thing is subject to change. Being is thumbnail.aspxalways becoming. 

20. War is wrong unless it is for truth and justice.

II THE ORIGINAL CREED OF KARL MARX

Let us now turn to the creed of Karl Marx as originally propounded by him. Karl Marx is no doubt the father of modern socialism or Communism but he was not interested merely in propounding the theory of Socialism. That had been done long before him by others. Marx was more interested in proving that his Socialism was scientific. His crusade was as much against the capitalists as it was against those whom he called the Utopian Socialists. He disliked them both. It is necessary to note this point because Marx attached the greatest importance to the scientific character of his Socialism. All the doctrines which Marx propounded had no other purpose than to establish his contention that his brand of Socialism was scientific and not Utopian.

What remains of the Karl Marx is a residue of fire, small but still very important. The residue in my view consists of four items:

(i) That the purpose of philosophy is to reconstruct the world and not to explain the origin of the universe.

(ii) That the force which shapes the course of history are primarily economic.

(iii) That society is divided into two classes, owners and workers. (iv) That there is always a class conflict going on between the two classes.

(v) That the workers are exploited by the owners who misappropriate the surplus value, which is the result of the workers’ labour.

(vi) That this exploitation can be put an end to by nationalisation of the instruments of production i.e. abolition of private property.

(vii) That this exploitation is leading to greater and greater impoverishment of the workers.

(viii) That this growing impoverishment of the workers is resulting in a revolutionary spirit among the workers and the conversion of the class conflict into a class struggle.

(ix) That as the workers outnumber the owners, the workers are bound to capture the State and establish their rule, which he called the dictatorship of the proletariat.

(x) These factors are irresistible and therefore socialism is inevitable.

A part of the misery and unhappiness in the world was according to the Buddha the result of mans inequity towards man. How was this inequity to be removed ? For the removal of man’s inequity towards man the Buddha prescribed the Noble Eight-Fold Path. The elements of the Noble Fight-Fold Path are:

(1) Right views i.e. freedom from superstition:

(2) Right aims, high and worthy of the intelligent and earnest men;

(3) Right speech i.e. kindly, open, truthful:

(4) Right Conduct i.e. peaceful, honest and pure;

(5) Right livelihood i.e. causing hurt or injury to no living being;

(6) Right perseverance in all the other seven;

(7) Right mindfulness i.e. with a watchful and active mind; and

(8) Right contemplation i.e. earnest thought on the deep mysteries of life.

The aim of the Noble Eight-Fold Path is to establish on earth the kingdom of righteousness, and thereby to banish sorrow and unhappiness from the face of the world.

 

p.s its not a complete analysis, just scraps of reading of the principle of both the ideas, I have left the comparison part to you, hope you will help to this cause!

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मौनताको अर्थ धेरै छ यसोधरा,

शब्दमा त अर्थ सीमित छ,

भान आँखामा लुकिरहेको छ,

कुनै बन्धनले बाँध्न सकेन उसलाई,

न नवजात पुत्रकै अनुहारले,

न दरबारले- न त पत्निको प्यारले।

तिमिले सोधेको कुरा सोध्नै सक्दैन कसैले,

किन भाग्यो ऊ सबैदेखि ?

के दरबारमा ग्यान सम्भव थिएन ?

बाधक थियो कि तिम्रो प्रेम?

कि त्यो शिशुको मुष्कान ?

उसको मौनतामा तिम्रो प्रश्नको उत्तर छ/छैन !

चिवर वस्त्रमा यतिखेर राजमहलको ढोकामा-

उभिएको छ यौटा भुतपूर्व राजकुमार,

माग्न आयो कि दिन आयो ऊ ?

कि केही बिर्सेको थियो र लिन आयो कि ?

शब्दमा त उत्तर छैन यसोधरा,

भेट्नै पर्थो र भेट्यौ तिमिलाई,

सोध्नै पर्थो र सोध्यौ तिमिले,

तर तिम्रो प्रश्नको उत्तर छैन यसोधरा

समय छ बलवान- समयमै छ सबैकुरा

आखिर तिमिले त्यो मौका पनि पायौ

कि राहुललाई एकैचोटि ढाल र तरवार देऊ

तिम्रो प्रश्नको तैपनि उत्तर छैन यसोधरा

यतिखेर बुद्ध पनि मौन छ,

काहिँ छैन, कसैसित छैन तिम्रो प्रश्नको जवाफ,

हेर्दै जाऊ- तिम्रो प्रश्न स्वयम मौन हुँदैछ ।

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This poem described the meeting of Buddha and Yasodhara-Rahul after he returned to Kapilbastu after acheiving Bodhisattva.

When Buddha came back to Kapilvastu after attaining enlightenment, everybody went to pay homage to him except Yasodhara.  Buddha went to meet Yasodhara himself along with Sariputra, his disciple. After touching Buddha’s feet, Yasodhara asked him a very profound question, ‘Isn’t the truth that you attained under the Bodhi tree on the bank of Niranjana River present here? Couldn’t you have had that understanding here as well?’ This made Buddha speechless. This question reveals the depth of her understanding and intelligence.

Yasodhara didn’t stop her son Rahul when he wanted to become Buddha’s disciple, instead she asked Buddha to initiate her too. But as Buddha was not yet ready to accept women into his Sangha, she couldn’t become his disciple.  Later on, after the death of King Suddhodhan, Buddha’s stepmother, Prajapati Gautami shaved her head, dressed herself with an attire of a monk and asked Buddha to initiate her. Buddha hesitatingly initiated Gautami after listening to the strong advocacy of his disciple, Anand, who was in favor of accepting women into the Sangha.  This incident opened the opportunity for Yasodhara to take initiation from Buddha.
Buddhist literature keeps on mentioning the names of Buddha’s female disciples such as Visakha, Amrapali, Prajapati Gautami, Kahjutara and Krisha Gautami. But it seems that after Yasodhara’s initiation, Buddhist literature completely forgot the name of Yasodhara. In the Sangha, Yasodhara never demanded acknowledgement for being Buddha’s wife rather she lived a very simple life. In the ashram, she washed dishes, swept the floor and nursed the sick ones. Her son Rahul had already attained Arhatwa and was one of the main Acharyas among Buddha’s ten Gandharvas. Yasodhara, the wife of an enlightened master and the mother of an Acharya, never asked for any important position and chose to live anonymously. It is absolutely admirable that she completely dissolved herself into the Buddha Sangha.

At the age of 78, on the same full moon day of Baisakh Purnima, Yasodhara’s last conversation with her beloved in the Benuban of Rajgrihi is poignant to the core. She requested Buddha, ‘Now I am old, and my body is tired. I have respectfully fulfilled my duties as the Koili princess, Shakya crown-princess and a disciple of the Buddha Sangha. I have remembered my past lives. I served you with immense love and trust in one form or another in many earlier lives. In this life you accepted me as your wife and gave me a son and later guided me as my master till I attained enlightenment. Now I have no desires left. With your permission I want to leave my body. Please forgive me if I have done anything wrong to you or the Buddha Sangha.’ After saying this she encircled Buddha three times, went to her hut and burnt a lamp for Buddha with love. She bowed down to him from within her heart and left her body in peace.
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Rudyard Kipling, the famous English author of “The Jungle book” born in India wrote on day “Oh! East is east and west is west, and never the twain shall meet”. But certainly, and of course accidently, In 1802 an English doctor called Mr. Thomas Young with his double slit experiment not only opened the whole new field of Quantum physics but also, somehow, paved the path which ultimately would lead someday to find contemplation between science and spirituality, consciousness…. And yeah! Put east and west together. The experiment originally was designed to show the particle nature of light(When allowed to hit the metal screen), but then, as we call it, often the simplest things are most complex, several interpretation of the experiment later, paved the way for wave and particle theory of light and all the substances . This experiment leads us to the entire new way of observing experiments as Experiment, observer and the result. Now the experiments lead to the discovery of the subatomic level, the quantum level of matter.

It was found that consciousness, or at least the act of paying attention, influenced the behavior of particles. For example in the double slit experiment also if the screen was viewed in one state consciousness state the result appeared as two lines and as more than one if viewed in another state of consciousness. More so, it was deducted that particles are not tangible if someone is not paying attention to them. Particles seem to remain in states of absolute infinite potentials until some attention is given to them, where they then collapse into a single form of their innumerable possibilities. From these scientific discoveries, we had found a way to explain tons of Buddhist concepts such as Consciousness, Self and non-self, Unity in all things, Illusion and Reality, Impermanence, and more.

In Buddhism the deeper-lying monistic entity is the pure wisdom of the Supreme Unified Consciousness which can give rise to matter and/or mind. Buddhists always believed that matter and energy are related. In the Heart Sutra, the Buddha provides his famous teaching that “Emptiness is form, form is Emptiness”. On the one hand there is Emptiness (no independent arising exists) and on the other hand there is form (all phenomena are reality). How do these seemingly contradictory ideas go together? This is because on the deepest level of absolute truth, these are the same. One could call this “complementarities” in quantum terms.

 

Nagarjuna was the most significant Buddhist philosopher of India. His philosophy is of great topical interest. Right to this day it determines the thinking of all the traditions of Tibetan Buddhism.In the first verses of Nagarjuna’s main work, Mulamadhyamakakarika [MMK], “Neither from itself nor from another, nor from both, nor without a cause does anything whatever anywhere arises.” Nagarjuna was also the founder of School called the Madhyamarga of the middle way.In his main work [MMK] the Middle Way is described as follows:24.18 « What arises dependently [pratityasamutpada] is pronounced to be substancelessness [sunyata]. This is nothing but a dependent concept [prajnapti].
Substancelessness [sunyata] constitutes the middle way »

 

Buddhists has long since believed in the two aspects of the body, the material and immaterial state occurring at once, just like the quantum physics believes in Matter and Antimatter concept. Nagarjuna emphasizes one central idea: material or immaterial bodies of two-body-systems are not identical nor can they be separated. The most important characteristic of phenomena is their interdependence and the resultant: substancelessness, the impossibility of existing individually or independently. This is the
meaning of sunyata: phenomena are without own being and without independence. Reality does not consist of single, isolated material or immaterial components; phenomena arise only in dependence on other phenomena. They do not arise substantially because dependent phenomena can have no independent existence.
A thing is not independent of its conditions, nor is it identical with them. Walking does not exist without the way to be walked. The walking person and the way are not one. A seer is not the same as the seen object, but a seer without an object does not exist. There can be no cause without an effect, or an effect without a cause. The concept ’cause’ has no meaning without the concept ‘effect’. Cause and effect are not one, but they cannot be separated into two independent concepts. Without a characteristic we cannot speak of a characterised, or of a characterised without a characteristic. How could there be a passionate person without passion? When there are no conditions of arising there is no arising, neither exists standing alone. Without action there can be no agent, without fire there can be nothing designated as fuel. The material or immaterial components of a two-body-system do not exist in isolation, they are not one and yet they are not independent of each other: and because of this they are not ‘real’. For two complementary phenomena or for double concepts the nature and the existence of each is dependent of the other. The one arises with the other and disappears with the other. This is why a thing arises substantially, neither out of itself, nor out of another one, nor out of both, nor without a cause. There is no fundamental core to reality; rather reality consists of systems of interacting bodies.

 

The central core of quantum physics consists of a new concept of reality, which no longer perceives singular, independent elements as the fundamental unit of reality but rather two-body-systems or two states of a quantum object or two concepts such as earth matter-anti-matter, elementary particle & field of force, law of nature & matter, symmetry & anti-symmetry etc These systems cannot be separated into independent parts. They cannot be reduced to two separate, independent bodies or states, nor is one fundamental and the other derived as the metaphysical either or-scheme of substantialism or subjectivism usually tries to establish. Nor are they joined into a seamless unity, they are not the same, they are not identical, and they are not a mysterious wholeness as holism indicates. Nor can one claim that they are nothing but mathematical models that we have constructed and that do not correspond to physical reality, as instrumentalism claims.

 

In physics there is a fundamental reality that is not a one-body system but a two-body-system or an assembly of bodies, a cloud of virtual particles, which surround the central or the ‘naked’ body. Between these bodies there is an interaction that is one of the composite of these bodies. Nagarjuna calls his systems or dependent pairs walking person & way to be walked, fire & fuel, agent & action, seer & object of seeing. Both of these models describe two-bodysystems or two entities which have bodies that are neither properly separate, nor properly joined together. They do not fall into one, nor do they fall apart. The concept of reality of Nagarjuna’s philosophy and the concepts of complementarity, interaction and entanglement of quantum physics teach us something quite different that one could express metaphorically as: everything is build on sand and not even the grains of sand have a solid core or nucleus. There stability is based on the unstable interactions of their component parts.

 

The same applies to being in Samsara (state of suffering) or in Nirvana (freedom from suffering). If you chose to see suffering, then you will be in suffering. However, if you chose to see beyond the state of suffering, you will be in Nirvana. Why is this? This is because it is not the eye that sees. The eye is just a very sophisticated lens; you use it as your camera. The one that sees and processes the raw data gathered by the eye, is the Heart. If the Heart is moved by phenomena as recorded by the eye, then you will be in Samsara. If the Heart is not moved, then this is Nirvana.
Finally, with Quantum Physics, science is back to reality after 2500 years.