All World
Gayatri Pariwar

   The current of scientific spirituality was automatically flowing in the Dharma Chakra-Pravartan (Turning of the Dharma Wheel) of Lord Buddha. For the past some time, he was staying in Jetavan. Mahasthavir Revat, Bhikshu Mahakaashyap and Bhadant Maudgalyayan were also present with him. Anand had unconditionally surrendered himself for the service of Tathagat (Lord Buddha) and hence he accompanied the Lord everywhere as his shadow. The presence of Tathagat was like a magnetic light to all spiritual seekers. It was a light which had both attraction and magnetism. Spiritual seekers would come in large numbers to listen to his words of nectar. Tathagat also showered them with grace and care. Whenever a seeker came to him, he would generously distribute the light of knowledge to him. On receiving this light from the Master, the seekers used to feel a unique calm and peace.

But, everyone came to him for enlightenment. There were people who came to test his wisdom. There were others who came to argue with him in the name of discussing the shastras. Some others were interested in religious rituals, traditions and procedure for rituals. Tathagat met all kinds of people and removed their rigidity, misconceptions and antagonism with the light of his wisdom. Whoever listened and understood Buddha got convinced that his teachings resonated with scientific spirituality and his life was a living example of spiritual life. Tathagat showered everyone with his compassionate teachings.

Once he was seated in Sukhasan under a fig tree (Ashvattha) in the eastern part of Jetavan. Seated in the front row were Revat, Mahakaashyap and Maudgalyayan. In other rows behind them were seated other monks and nuns. Anand was standing slightly behind him to the right. Tathagat was preaching – ‘We have to conduct the experiments of scientific spirituality in the laboratory of life. We have to conduct these experiments regularly for a long time and then continuously assess the results. Based on this you will be able to come to some conclusions which ward off all kinds of grief in your life.’ Before the Lord could say anything more, a young monk came from outside and whispered something to Anand. Anand wrinkled his brow on listening to the monk but he maintained his poise and requested Buddha thus – ‘Lord! A group of learned Brahmin teachers desire to meet you.’ Buddha smiled in reply and instructed that they be ushered in with due respect.

Within a few minutes, those Brahmin teachers were seated in front of Buddha. Tathagat welcomed them with sweet words and enquired about their wellbeing and then said, ‘O group of teachers, you can command me.’ A senior and old scholar said, ‘We have not come here to instruct but to inquire.’ Tathagat smiled and said, ‘For me, each and every command of scholars like you is worth following.’ On listening to Buddha’s polite reply, the Brahmins also softened a little. But the egoistic harshness was still lingering within. A senior scholar asked in a raised voice, “What is your opinion about Soul and God? We also have heard that you refuse to accept the Vedas, Shastras and the wisdom given by the Rishis.” Buddha replied in a kind tone, “Sir, I do not present arguments based on different thought-streams. I only express my experiences. When it comes to Vedas, Shastras and Rishis, I have always accepted their tendency to experiment. I have myself conducted many scientific experiments in my own life and am continuing to do so in tune with the present era.”

He paused for a moment and then continued, “Sri Krishna, the exponent of Yogavidya as given in Gita has said –

Yaavaanartha udapaane sarvatah samplutodake|
Taavaan sarveshu braahmanasya vijaanatah || (2/46)

“The need of Vedas to a Brahmin, who has experienced the spiritual truth, is as much as that of a small pond to the one who has found a vast reservoir. It means that experience is much more superior to the knowledge compiled in books, even though those books may be Vedas. Hence I feel that it is better not to waste time in futile arguments. Instead we should share with one another our own spiritual experiences and their results and conclusions.” With these words of the Lord, the scholars of Vedas, Shastras, rituals and those who were experts in arguing in sanskrit, were left tongue-tied.

Silence reigned for a long time. Then Buddha said in a polite tone – “O scholarly teachers! Spirituality is the experience and expression of this multifaceted human life; an expression of the innumerable powers latent in each and every atom. Dharma is the propagation of simple, easy and empathetic ways of behavior and methods based on these experiences and expressions of human life. Spiritual giants have done this during each era. In the present era, I am doing the same thing.” The scholarly Brahmins felt these words of the Lord like the vibrations of a Mantra. Their ego was washed away in the currents of Buddha’s kind and polite words. All of them spoke in unanimous voice – ‘Lord, please make us realize the truth of life’.

In reply, Lord said smilingly – “Teachers! All of you are scholars. You should know the four noble truths:
1.    There is Suffering: Suffering is common to all.
2.    Cause of Suffering: Desires
3.    End of Suffering: Stop doing what causes suffering; i.e. have no desires.
4.    Path to end Suffering: There is eight-fold path. Following this path everyone can be enlightened.
“According to my experience, the eight –fold path is to practice and imbibe the following eight virtues in life:
1. Right View. The right way to think about life is to see the world with wisdom and compassion.
2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.
3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.
4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.
5. Right Livelihood. This means choosing a job that does not harm others. "Do not earn your living by harming others. Do not seek happiness by making others unhappy."
6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm us and others.
7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.
8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.
The state in which all suffering is ended is called Nirvana. Nirvana is an everlasting state of joy and peace. This is the ultimate objective of life.”
After saying thus, Tathagat stopped and began to smile benevolently. All the listeners were enveloped in a state of unfathomable peace and bliss.