Vibhajyavāda and Chinese Buddhism.
By:
Immediately after the Buddha's life ( ca.563-
483 BC ?) had ended,the saṅgha held a
synod,establishing the dharma,the sūtras,the
law,the doctrine,and also the monastic
law,the vinaya.The compound
dharmavinaya is well established.Ca.380
BC another synod was held in Vaiśālī.There
were discussions,but no schism.In India a
schism is the result of a vinaya
disagreement,not of doctrinal
disagreement.Orthopraxis is more important
than orthodoxy.The modern stereotype of
the argumentative Indian is not new at
all.During the synod there were different
views,but the vinaya did not
change.It,however,seems to be the case that
a vinaya disagreement,a schism,often results
from doctrinal disagreements.Changing
economic circumstances in different parts of
the Indian cultural area may also contribute
to vinaya problems.
The Indian area which influenced Chinese
Buddhism most is the northwestern cultural
area.This is the Gandhāran cultural area and
Kaśmīra.The Chinese term Jibin is used for
that northwestern area.The ji of Jibin means
kambala.The Mahāvaṇija Jātaka(XIV
493)says that Uddiyāna was famous for its
kambala,blankets,just as Kāśī was famous
for its silk.Uḍḍiyāna is the Swat,the Suvastu
area,the northern part of Gandhāra
proper.Bin means guest,foreigner.Jibin was
used to designate the area from where those
foreigners came to Central Asia and to
China.Initially,even before the introduction
of Buddhism in the second century AD,Jibin
was used for Uḍḍiyāna,but the term was
soon used for the whole Gandhāran
area.West of the Khyber Pass was
1
Charles Willemen*
Rector International Buddhist College,
Thailand.
Bactria,northern Afghanistan.Bactria,called
Daxia,Greater Xia,in Chinese, was also part
of the Gandhāran cultural area.Bactria was
mainly,but certainly not exclusively
Sarvāstivāda territory.Gandhāra proper was
mainly Mahāsāṅghika territory.In Uḍḍiyāna
there were Vibhajyavāda
schools,Sarvāstivādins,and
Mahāsāṅghikas.In
Puruṣapura(Peshawar),the eastern end of the
Khyber pass,these schools were also
present.During the reign of Kaniṣka(155-
ca.179 AD)a Sarvāstivāda synod was held in
Kaśmīra,a new cultural centre.They
established a brief vinaya, in ten
recitations,removing most of the illustrative
stories.This,by the way,meant that
independent storytelling (avadāna and
nidāna) began at that time.The synod also
established seven texts of an Abhidharma
said to be spoken by the Buddha in
heaven.The central text was a rewritten
Aṣṭagranthaśāstra,Treatise with Eight
Compositions,now called
Jñānaprasthānaśāstra,Treatise:Development
of Knowledge.Chinese sometimes calls this
text sūtra,because,after all,it was spoken by
the Buddha.Sarvāstivādins and other non-
Mahāsāṅghika schools use the term
śāstra,treatise,while Mahāsāṅghikas use the
term upadeśa,explanatory discourse.In both
cases the Chinese uses the same
word,namely lun. The synod further rewrote
or added six new texts.We know this new
“orthodoxy”as Vaibhāṣika,because of the
new long commentary,the Mahāvibhāṣā°,on
the Jñānaprasthāna° .The texts were written
in Sanskrit.There never was a prohibition to
use Sanskrit.So,even though Buddhist
schools were using Prākrit,certainly before to add a few rules to the vinaya,bringing
ca.400 AD,Vaibhāṣikas,the new some discipline.The majority,the
Sarvāstivāda “orthodoxy”,was using mahāsaṅgha ,disagreed.They did not want
Sanskrit.They were the proverbial to hear about any addition to the vinaya.This
exception,although Aśvaghoṣa's(first becomes clear in the
century AD)Buddhacarita also used Śāriputraparipṛcchāsūtra,Canonical Text
Sanskrit.In the fifth century the main about the Questions of Śāriputra,Shelifu(or
Buddhist language on the continent was She Lifu)Wen Jing,T.XXIV 1465.If
Sanskrit.This is very obvious in Chinese Śāriputra,who for the saṅgha has all the
translations.The Sarvāstivāda synod started answers,has questions,the text is of
during the reign of Kaniṣka,but it ended Mahāsāṅghika affiliation.The text only
probably early in the third century.Because exists in Chinese translation . During the
the Dhātukāya°,Corpus of Elements ,one of following years the saṅgha lost the
the seven texts,is not mentioned in the Vātsīputrīya pudgalavādins,and the
Mahāvibhāṣā°,it may have been composed mahāsaṅgha lost the Lokottaravādins.The
early in the third century.Ever since this new mahāsaṅgha called its Buddhism
Sarvāstivāda “orthodoxy” Kaśmīra was seen Mahāyāna,Greater Vehicle.When their
as a part of Jibin too.Because it was the area antagonists used a practice,an idea of the
of the “orthodoxy”,Kaśmīra was an mahāsaṅgha,they called it Mahāyāna
important part of Jibin,certainly till the end too.So,there is Sarvāstivāda
of the seventh century,when the traditional Mahāyāna.When Mahāyāna takes up a
Sarvāstivādins,then also called text,a practice of their antagonists,they call
Mūlasarvāstivādins,made a comeback and the result Ekayāna,translated in Chinese as
the “orthodoxy” disappeared in India Unique Vehicle.Actually Mahāyāna is
itself.Because the “orthodoxy” was meant.When one has an Abhidharma spoken
translated to Chinese by Xuanzang in the by the Buddha,one does not take part in this
seventh century,just before it disappeared in action-reaction process.One just has an
India,scholars of Chinese Buddhism still pay “orthodoxy”.This is called Hīnayāna,Lesser
a great deal of attention to it. Vehicle,by mahāyānists.
Up till very recently Jibin was seen as a When a new synod was convened in the
phonetic rendering of the Sanskrit time of Aśoka (ca.264-227 BC),the saṅgha
Kaśmīra.Then one proposed it was a experienced important
phonetic rendering of Kapiśa.When it had developments.Sarvāstivādins left ,causing a
become clear that the main Buddhist schism in the saṅgha.The traditional saṅgha
language of the northwestern area was then used the term Vibhajyavāda for
Gāndhārī Prākrit,one proposed that Jibin itself.This was an excellent term,used by the
phonetically rendered a Gāndhārī Buddha to refer to himself.See:
pronunciation of Kaśmīra.I firmly believe Aṅguttaranikāya (Numerical
that Jibin ,not a phonetic rendering at Discourses),Dasakanipāta (Book of
all,originally was a place name referring to Tens),Sutta 94.It can be translated as
Uḍḍiyāna.Then the whole of the Gandhāran “distinctionist,analyst,...”,a very intellectual
cultural area was meant.In the time of term.In Aśoka's days also the
Kaniṣka Kaśmīra became an important part Mahāsāṅghikas experienced dissent,but the
of Jibin. vinaya did not change.Prajñaptivādins
Shortly after the synod in Vaiśālī the first dissented,saying exactly the opposite of
schism had happened,ca.340 BC.The leaders what Sarvāstivādins were saying.The
of the saṅgha,seeing the discussions,wanted already traditional Mahāsāṅghikas then

2
called themselves Bahuśrutīyas,Learned
Ones,an equally intellectual term.When the
Vibhajyavādins were all over the Indian
cultural area,i.e.mahī,the earth,they were
known as Mahīśāsakas,instructing the
earth.In the northwestern area a dispute
developed about dāna,donations.The
Mahīśāsakas said that they should be given
to the saṅgha,while a dissident group said
that they should be given to the stūpa.These
were the Dharmaguptakas,adopting a name
which was intended to show that they were
right.The vinaya of Mahīśāsakas had five
parts,but the Dharmaguptaka one had four
parts.The Dharmaguptaka vinaya was in
China already in the second century
AD,right at the beginning of Buddhism in
China. It has become the dominating vinaya
in China till today.The complete vinaya of
several schools was translated in China in
the fifth century,when Sanskrit had replaced
Prākrit as the main Buddhist language on the
mainland.In China the Dharmaguptakas
won.
In India in the first century BC there was a
reaction against Vibhajyavāda developments
after Aśoka.A conservative movement did
not want Mahīśāsaka developments,but it
wanted to directly go back to Aśokan
Vibhajyavāda.This movement ,in Prākrit
times,was seen in Magadha,but also in Śrī
Laṅkā and elsewhere.They used a mixed
Prākrit.Modern scholars,such as É.Lamotte
in his History of Indian Buddhism,Leuven
1988:566,say that this language was mainly
the language of the Avanti area .Māgadhī
was quite present in the language.One
should remember that the movement went
back to Aśoka's Vibhajyavāda,reacting
against Mahīśāsaka Vibhajyavāda .This
conservative Vibhajyavāda movement is
now called Theravāda.It still flourishes in
Śrī Laṅkā.It was not transmitted to China at
all,even though its texts had been written
down,most likely in the first century BC.The
text which shows the new “orthodoxy” best
is the Kathāvatthu,Points of
3
Controversy.This text was never known in
China.The Japanese scholar Mizuno Kōgen
said in 1954 that he thought four Chinese
texts were translated from Pali.He
lists:1.Dhammapada 2.Aṭṭhakavagga of the
Suttanipāta 3.Vimuttimagga
4.Samantapāsādikā.Now it is believed that
these texts in China were rather non-
Theravāda. Maybe Mahīśāsaka?
Buddhaghosa used a Vimuktimārga to write
his Visuddhimagga, thus obtaining approval
in Śrī Laṅkā.Was he a Mahīśāsaka in
southern India,going to Śrī Laṅkā to join the
so-called Aśokan Theravāda “orthodoxy”?
Chinese schools are called bu,the translation
for nikāya.A group within a bu is called
pai.E.g.Madhyamaka is a pai within the
Prajñaptivāda Mahāsāṅghika bu ,in the
South saying exactly the opposite of what
Vaibhāṣikas were sayng to the North ,in
Kaśmīra. Chinese schools are
doctrinal,based on text,not on vinaya.The
local term for a school based on text is
zong,shū in Japanese.E.g.the Niepan school
is based on the Mahāparinirvāṇasūtra,the
Tiantai school on the Lotus Sūtra,the Pure
Land school on e.g.the Amitābhasūtra. Even
the Chan/Zen school has its text: Er Ru Si
Xing Lun,Treatise about Two Accesses and
Four Practices,written in China by
Tanlin,intellectual disciple of
Bodhidharma.He may have been informed
by Huike,the favorite disciple of
Bodhidharma.This text,most likely written
by Tanlin,explains what is known as a path
of preparatory application,prayogamārga,in
non-Vaibhāṣika Sarvāstivāda
Abhidharma.This path does not eliminate
affliction,kleśa,but prepares one to eliminate
affliction in a subsequent realm,in the realm
of form,rūpadhātu,following a path of
insight,darśanamārga,or a path of
development,bhāvanāmārga.Bodhidharma
most likely was a traditional
Sarvāstivādin.His name was phonetically
rendered in China as Puti Damo.Even in
case of a phonetic rendering,the name still
has a surname and a given name,both
limited to two syllables.He was of Persian
descent (Bactria?),but he was born in South
India.He gave Guṇabhadra's
Laṅkāvatārasūtra,Scriptural Text:Descent to
Laṅkā to Huike.Guṇabhadra,a brahmin who
had descended to Laṅkā himself,continuing
on to southern China,had written that text
himself in Sanskrit in China.It was
translated to Chinese by the monk
Baoyun,in cooperation with
Guṇabhadra,who did not know
Chinese.Teaching without words was a
necessity for him.Bodhidharma did not
know Chinese either.So,he necessarily had
to teach without words.He meditated in a
cave up a cliff ,bi,near the Shaolin
Monastery.The word bi is often translated as
“wall”,but in this case it means “cliff”.Bi
guan means “cliff meditation”,not”wall
meditation”, meditation facing the wall.
All Buddhist schools in China today are
administered by the Chinese Buddhist
Association,Zhongguo Fojiao Xiehui. This
was established in 1953.Ca.1980 I had the
privilege to visit them.Their main temple is
the Guangji temple in Beijing,and their
central training centre at the time was in the
Fayuan temple in Beijing.One can follow
their activities in their periodical
Fayin,which only appears in Chinese.This
title is translated as Dharmaghoṣa,Voice of
the Dharma. But yin rather means
svara,sound,not voice.
I am happy to say that the Shaolin temple is
still quite active.I just visited them.One of
the strong points of Buddhism is the fact that
it is very international. Anything happening
in the Buddhist world immediately has an
impact on the whole Buddhist world.It is
known that traditional Chinese culture has
yin,female,passive,cold...,and
yang,male,active,warm,...In China
Buddhism is part of the yin side of
traditional culture,together with Daoism.The
chapter “Autumn Floods”of Zhuangzi was
even considered to be Buddhist too.The
4
yang side of traditional culture is
Confucianism.I must say that Buddhism
prospers in China,both among scholars in
universities,and among the population in
general.The number of monks and nuns is
high.
Some Further Reading:
-Lamotte,Étienne.1988.History of Indian
Buddhism.Transl.S.Boin-Webb,Louvain-la-
neuve:Institut Orientaliste.
-Willemen,Charles.2006.The Essence of
Scholasticism.Abhidharmahṛdaya.T.1550.De
lhi : Motilal Banarsidass.
-Idem 2008.”Kumārajīva's 'Explanatory
Discourse' about Abhidharmic
Literature.”Journal of the International
College for Postgraduate Buddhist Studies
12 :37-83.
-Idem 2009.Buddhacarita.In Praise of
Buddha's Acts.T.4:192.Berkeley : Numata
Center for Buddhist Translation and
Research
-Idem 2012;”Mahīśāsaka and Theravāda.
Some Answers?” Journal of Buddhist
Studies 10 :49-60.
-Idem 2012.”Early Buddhism.”Indian
International Journal of Buddhist Studies 13
:178-200.
-Idem 2013.”Remarks about the History of
Sarvāstivāda Buddhism.”Journal of
Buddhist Studies 11 : 129-145.
-Idem 2017.”Mahāsāṅghika and
Mahāyāna.Further Notes.”Journal of
Buddhist Studies 15 : 227-233.
Buddhism-Shaivism Syncretism in Kashmir: A Tradition reappraised by Osho
and Paul Reps in Modern Era (With special reference to Vijñāna Bhairava
Tantra)
Brief History of Buddhism in
Kashmir and Its Syncretism with
Hinduism in the past:
Buddhist sources are unanimous in
attributing the introduction of Buddhism in
Kashmir to Majjhantika, a monk of Varanasi
and a disciple of Ānanda. According to
Ceylonese Chronicle, the Mahāvaṁsa,
Moggaliputta Tissa, the spiritual guide of
King Asoka, after the conclusion of the third
Buddhist Council, sent missionaries to
different countries to propagate Buddhism.
The Buddhist savant Majjhantika was
deputed to Kashmir-Gandhāra.(Geiger,
1912) The story of the introduction of
Buddhism in Kashmir by Majjhantika is also
told in several other Buddhist texts like the
Asokāvadāna, the Avadānakalpalatā, the
travel account left by Xuanzang and the
Tibetan Dul-vā (vinaya).
Buddhism was an important part of
the classical Kashmiri culture, as is reflected
in the Nīlamata Purāṇa and
theKalhana’s Rājatarangiṇi. It enjoyed the
patronage not only of the Buddhist rulers but
of Hindu and early Muslim rulers too. From
Kashmir, it spread to the neighbouring
Ladākh. Accounts of patronage of Buddhism
by the rulers of Kashmir are found in the
Rājatarangiṇi and also in the accounts of
three Chinese travelers during 630-760 CE
to Kashmir.In Kalhaṇa's time (12th CE), and
before, there was apparently no distinction
between "Hindus" and Buddhists in
5
Professor Siddharth Singh*
Ex-Head,
Department of Pali & Buddhist Studies,
Banaras Hindu University,
Varanasi, India
E mail: ssinghbhu@gmail.com
Kashmir. Kalhaṇa himself used Buddhist
terms and expressions as a Buddhist would.
In common with many Hindus in Kashmir at
that time, he was also sympathetic to
Buddhism, and Buddhists tended to
reciprocate this feeling towards
Hindus. Even in relatively modern times,
Buddha's birthday has been a notable event
for Kashmiri Brahmins and well before
Kalhaṇa's time Buddha had been accepted
by Hindus as an avatar of Vishnu.Nīlamata
Purāṇaalso mentions the prevalence of
Buddhist worship as a common practice in
Kashmir.
The Buddhism in Kashmir was
established by the immigrants; therefore, it
can be called “Immigrant’s Buddhist
settlement”. Xuanzang renders the
background of this immigrants Buddhist
history of Kashmir in the following words,
“In the hundredth year after the Nirvāṇa of
Tathagata, Aśoka, king of Magadha,
extended his power over the world, and was
honoured even by the most distant people.
He deeply reverenced the three gems, and
had a loving regard for all living things. At
this time there were 500 Arhats and 500
schismatical priests, whom the king
honoured and patronised (them) without any
difference. Among the latter was a priest
called Mahadeva, a man of deep learning
and rare ability ; in his retirement he sought
a true renown ; far thinking, he wrote
treatises the principles of which were
opposed to the holy doctrine. All who heard
of him resorted to his company and adopted
his views. Aśoka-rājā, not knowing either
holy or common men, and because he was
naturally given to patronise those who were
seditious, was induced to call together an
assembly of priests to the banks of the
Ganges, intending to drown them all. At this
time the Arhats having seen the danger
threatening their lives, by the exercise of
their spiritual power flew away through the
air and came to this country and concealed
themselves among the mountains and
valleys. Aśoka-rājā having heard of it,
repented, and confessing his fault, begged
them to return to their own country; but the
Arhats refused to do so with determination.
Then Aśoka-rājā, for the sake of the Arhats,
built 500 Saṅghārāmas, and gave this
country as a gift to the priesthood.” (Beal,
1906, pp. 150-51)
It was the Buddhists of Kashmir
who inspired the establishment of Tibetan
Buddhism that were built around
monasteries in the western Himalayas
neighbouring to Kasmir. Buddhism in
Kashmir continued to be the centre of
Mahayana Buddhism till the last phase of
the development of Buddhism in India and
live on upto the Turco-Afghan invasion to
North India in 11th CE. Due to its
geographical isolation, Buddhism was not
radically eliminated even then. Xuanzang
stayed in Kashmir and recorded that this
country is protected by a Dragon, it has
always assumed superiority among
neighbouring people. (Beal, 1906, I, p. 148).
He also expressed a high esteem in saying,
“they have high standards of Buddhist
learning, its priests could not be compared
with those of other nations, so different were
they from ordinary class (Beal, 1906, I, p.
71). Buddhist rock sculptures, art objects
and manuscripts found in Baltistan, Gilgit
testify the presence of Buddhism there.
However, North-West India has been
one of the strongest regions of Shaivism at
the same time, and it was Kashmir where the
Shaiva Tantric traditions obtained a body of
exegesis and were synthesized into a refined
6
philosophy and practice. Shaivism became
increasingly important in North-West India
from 6th CE onwards. Hindu Tantrism also
has real affiliations with Himalayan regions,
the most important centres of Tantrism were
situated in Swat, Gandhara and Kashmir.
Swat valley and Gilgit area (called Bruzha
in ancient Tibetan texts) have been
renowned in antiquity for their occult forces.
As a symbol of Hindu –Buddhism
syncretism, the Avalokiteśvara’s
identification with Shiva is well narrated in
the record of Xuanzang. He associated
Avalokiteśvara with the Potala mountain. As
the pilgrim describes, the mountain Potala is
a very steep mountain with dangerous
passes. On its top is a lake with clear water
and by its side is a rock-cut palace of the
Devas. Avalokiteśvara takes his residence on
the Potala mountain which is situated to the
east of the Malaya mountain and the earnest
devotees climb the mountain to have a sight
of the god. For those who cannot climb the
mountain, then merciful god appears before
them in the form of Ishvara or a Pashupata
Yogi. In the Kāraṇda-vyūha
sūtraAvalokiteśvara, like Shiva, is called
Girisha i.e one whose abode is mountain.
(Studholme, 2002, pp. 49-50)
Hindu images were produced in the
same medium and in similar styles as
contemporaneous Buddhist icons. We see
frequent syncretism of Buddhist and Hindu
iconographic concepts during this period, for
example, Shiva is considered as the best of
the physicians in the Vedic literature. The
epithetof healer was applied also to the
Buddha, named Bhaishajyaguru; the bowl
held in the left hands of many figures from
Xinjiang seem to have the association with
the concept of elixir that will cure physical
and mental illness.
Buddhism – Shaivism Syncretism in
the Modern Era and Vijñāna
Bhairava Tantra:
 The syncretic tradition of Buddhism
and Shaivism is again illustrated by Paul
Reps (15 September 1895 - 12 July 1990), a
disciple of Swami Lakshman Joo Raina, in
the modern era. In 1957, Paul Reps brought
to wide attention by including an English
translation of Vijñāna Bhairava Tantra by
the title Centering in his admired book Zen
Flesh, Zen Bones. Reps' translation became
the subject of a voluminous commentary
entitled The Book of Secrets by Osho.
The Vijñāna Bhairava Tantra is a
key text of the Trika school of Kashmir
Shaivism in Sanskrit language. Cast as a
discourse between the god Shiva and his
consort Devi or Shakti, it briefly presents
112 meditation methods or centering
techniques (Dharana). These include several
variants of breath awareness, concentration
on various centers in the body, non-dual
awareness, chanting, imagination and
visualization and contemplation through
each of the senses. A prerequisite to success
in any of the 112 practices is a clear
understanding of which method is most
suitable to the practitioner.
In this text Devi, the goddess, asks
Shiva to reveal the essence of the way to
realization of the highest reality. In his
answer Shiva describes 112 methods to enter
into the universal and transcendental state of
consciousness. References to it appear
throughout the literature of Kashmir
Shaivism, indicating that it was considered
to be an important text in the monistic
school of Kashmir Shaiva philosophy.
The very wordsVijñāna Bhairava
Tantra mean the technique of going beyond
consciousness. Vijñāna means
consciousness, Bhairava means the state
which is beyond consciousness, and Tantra
means the method: the method of going
beyond consciousness. This is the supreme
doctrine – without any doctrine.
Reps chose the title “Centering” as a
translation of the Tantra text Vijñāna
Bhairava Tantraas the centering is one of
7
the methods in the Kashmir Shaivite
practice. The text says(Reps P. &., Zen
Flesh, Zen Bones: A Collection of Zen and
Pre-zen Writings. , 1957, p. 204 ff.)
Verse 3. whenever inbreath and outbreath
fuse, at this instant touch the energyless
energy-filled center.
Verse 101. When a mood against someone
or for someone arises, do not place it on the
person in question, but remain centered.
Swami Lakshman Joo, the Guru of
Paul Reps, explains the practice of
meditation elaborating the centering in the
following words:
“Concentration has to be on the
center, i.e. you must practice on the
junction-(sandhi). You must concentrate
on guru-shabda in the center, with full
devotedness. You should be aware of the
center at the points of inhaling and exhaling
the breath. You should not only concentrate
on the center when the center is reached; but
from the beginning until the end point
of exhaling, the effort is to be one-pointed in
the center. If you do not meditate in this way
all your efforts will be wasted. In further
explanation, exhaling and inhaling also refer
to day and night. That is, you should not
practice meditation in the day or during the
night, but in the center points between day
and night, i.e. in the morning when the
Goddess of dawn meets day, and in the
evening when dusk meets night, i.e. when
the sun seems to kiss and sink into the
horizon. I swear by Absolute Reality that if
you practice meditation in this manner you
will never fail.
There can be no one-pointedness of
continuously fresh awareness in absolute
day or absolute night. Even if you remain
conscious while exhaling and inhaling you
will achieve nothing.“Do not worship the
Lord during the day, do not worship the
Lord during the night; the Lord must be
worshipped at the point of the meeting of
day and night. (Abhinavagupta –
Tantrāloka).
 Do not worship God during the day
or the night; do not meditate during the day
or the night; do not maintain awareness
upon exhaling (day) or inhaling (night).
Concentrate on the CENTER. The Lord of
Gods must be worshipped where day and
night meet. This is meditating on the
junction-(sandhi).” (Joo, Practice in
Kashmir Shaivism)
The concept of centering is reflected
in another poem of Reps too. In the poem
Inlight (Reps, 10 Ways to Meditate, 1982, p.
23) he says:
what we do formally
we freeze
what we do informally
we free
touch finger to forehead
both object-ing and subject-ing
between these
the indescribable experience
Vijñāna means consciousness, and
bhairava is a specific term, a tantra term for
one who has gone beyond. That is why
Shiva is known as Bhairava and Devi is
known as Bhairavi – those whohave gone
beyond the dualities.
Osho in his commentary The Book of
Secrets (p. 42)relates the centering with Zen
Buddhism. He says, “Zen monks have tried
this method very much in Japan. That is why
their methods seem very weird, absurd,
strange. They have done many
inconceivable things. A master will throw
someone out of the house. Suddenly the
master will begin slapping the disciple
without any rhyme or reason, without any
cause. You were sitting with your master
and everything was okay. You were just
chit-chatting, and he will begin to beat you
in order to create the pause. If there is any
cause the pause cannot be created. If you
had abused the master and he starts beating
you there is causality, your mind
8
understands:"I abused him, and he is beating
me.” Really, your mind was expecting it
already, so there is no gap. But remember, a
Zen master will not beat you if you abuse
him, he will laugh, because then laughter
can create the pause. You were abusing him
and you were saying nonsense things to him,
and you expected anger. But he starts
laughing or dancing. That is sudden; that
will create the pause. You cannot understand
it. If you cannot understand the mind stops,
and when the mind stops, breathing stops.
Either way – if breathing stops, mind stops;
if mind stops, breathing stops.
Kashmir Shaivism, Buddhism and
Zen
While understanding theVijñāna
Bhairava Tantra , practicing it and then
through his interaction with Zen Buddhism,
Paul Reps realized that there is close
proximity into the theory and praxis of the
Kashmir Shaivism and Zen school of
Buddhism, which was introduced to China
by an Indian Buddhist monk Bodhidharma
and was known as Chan Buddhism. The
same school was known as Zen Buddhism in
Japan and Sheon Buddhism in Korea. As
Zen is widely known in the entire world and
it has gravely influenced the western world,
especially United States ofAmerica, since
1950 onwards, it drew the attention of Reps
too. His previous training of Kashmir
Shiavism under his Guru Swami Lakshman
Joo facilitated him to bring the three Zen
texts and Vijñāna Bhairava Tantra together
under the title of Zen Flesh, Zen Bones.Reps'
translation rendered the elaborate
explanation establishing the connection
between Zen Buddhism and Tantra ideas
enshrined in theVijñāna Bhairava Tantra
and this translation became the subject of a
commentary on Vijñāna Bhairava Tantra
by Osho (11 December 1931 – 19 January
1990) later. The modern philosopher
Rajneesh, popularly known as Osho, wrote a
voluminous commentary on Vijñāna
Bhairava Tantra having inspired by its
translation rendered by Paul Reps.
The common factor with both the
thinkers was that both were influenced by
the Zen Buddhism in their thought process
and while former was an American by his
origin, latter was exposed to the
counterculture of America for considerable
period of five years during the years 1981-
85. While Osho wrote twelve books on Zen
Buddhism exclusively and five books on
other aspects of Buddhism including the
commentaries on the Buddhist texts like
Dhammapada, Heart Sutra and Diamond
Sutra etc., Paul Repsis considered one of
America's first haiku poets. In association
with his writing, Reps was also a well-
received artist. Many of his books have
artwork influenced by Zen Buddhism
displayed in association with his writings.
Reps had widely travelled and spent
a large amount of his time in Asia. In Japan,
his art was extensively accepted and he
often went there in association with the
displays of his artwork in galleries and to
reaffirm his Buddhist understanding. In
addition to the Zen Flesh, Zen Bones
consisting of three Zen works and a Kashmir
Shaivite textVijñāna Bhairava Tantra, his
other works Zen Telegrams,Square Sun,
Square Moon and10 Ways to Meditate and
others have directly or indirectly mirrored
the Zen way of life.
Both were, at the same time, had
mastery over the Tantra too, at least
academically. Osho wrote commentary on
Vijñāna Bhairava Tantrain book entitled
The Book of Secrets and source of this
commentary was the translation of Vijñāna
Bhairava Tantra done by Paul Reps.Osho
wrote extensively on the Tantra and his
understanding manifested into the books like
‘Tantra:The Supreme Understanding’, ‘The
Tantra Vision’ and his other books on
meditation. Reps, despite being a celebrated
9
scholar and poet of Zen Buddhism, never
went far from Shaivism and the presence of
Shiva with the Buddha has been
conspicuous in all his writings.
Precisely speaking Reps and Osho,
both the thinkers always think of Tantra and
Zen as two sides of the same coin and Shiva
and the Buddha as one force with the
different names. Therefore, any discussion
on Buddhism-Shaivism syncretism and
Vijñāna Bhairava Tantra cannot be
completed without taking the views of these
two thinkers together, which complement
each other Repsbegins his first poem
entitled Completely Release Me in the book
“10 ways of Meditation” putting Buddhas
and Shivas at the same platform in such
words (Reps, 1982, p. 9):
through the ages man has invoked,
his fount of being and left images,
of himself doing so
what are those buddhas doing there?
what are those shivas and sages
and egyptians doing in the great
museums of the world?
why were they carried so far from home?
to show us something?
In the above lines, Buddhas and Shivas
are representative of the universal goodness
and all pervading pure consciousness, which
transcends the geographical boundaries.
Zen Flesh, Zen Bones,a 1957 publication
by Paul Reps (with Nyogen
Senzaki) combined the four separate texts
on nondual practices:
1. 101 Zen Stories
2. The Gateless Gate (Mumonkan)
3. Ten Bulls
4. Centering (Vijñāna Bhairava Tantra)
Reps begins his work
‘Centering’ (Vijñāna Bhairava Tantra) with
the following words to draw a sketch of the
similarities of Zen Buddhiism and Kashmir
Shaivism(Reps P. &., Zen Flesh, Zen Bones:
A Collection of Zen and Pre-zen Writings. ,
1957, p. 204 ff.):
 “Zen is nothing new, neither is it
anything old. Long before Buddha was born
the search was on in India, as the present
work shows.
Long after man has forgotten such
words as Zen and Buddha, satori and koan,
China and Japan and America - still the
search will go on, still Zen will be seen even
in flower, and grass-blade, before the sun.”
Zen, like Shaivite Tantra, is well aware
of the limitation of logical mind. Having an
intellectual mind actually is a great
impediment in the attainment of
enlightenment here. It teaches through the
unconventional methods known as Koan. A
Koan is a paradoxical anecdote or riddle
without a solution, used in Zen Buddhism to
demonstrate the inadequacy of logical
reasoning; and provoke enlightenment. Let’s
have a look of a Koan entitled ‘A Cup of
Tea’(Reps P. &., 101 Zen Stones, 1919, p.
2):
‘Nan-in, a Japanese master during
the Meiji era (1868-1912) received a
university professor who came to inquire
about Zen. Nan-in served tea. He poured his
visitor's cup full, and then kept on pouring.
The professor watched the overflow
until he no longer could restrain himself. 'It
is overfull. No more will go in!'
‘Like this cup,' Nan-in said. ‘You are
full of your own opinions and speculations.
How can I show you Zen unless you first
empty your cup? '
Zen is not meant for you to practice any
traditional methods to achieve
enlightenment or to read any sacred
scripture. It just intends to liberate you mind
from the cage you have built yourself
borrowing the various components from
your surroundings. You took iron rods from
the society to raise the walls into the terms
of race, caste, creed and nation, screws from
the books to limit the freedom of your mind
and lock from your parents and other family
members to fix your ways of thinking and
then, you imprisoned your mind into the
10
categories of thinking. Zen comes with the
key to open that lock, it comes with the
hammer to demolish the wall of rods and it
unshackles you to become a free mind in
true sense. You are transformed by Zen but
not in the ways it is understood by the
world.
It is, sometimes, by absurd and
apparently non-sensical methods known as
Koan, a technique to make you realize who
you are in true sense. That realization is
called Satori. Celebrated Zen scholar
Humphreys introduces Zen in such a way,
“The man who has no laughter in him, no
sense of poetry and song, who cannot dance,
at least in heart, to the music of morning air,
is never a man of Zen.”(Humphreys, 1985,
p. 6)
Reps continues to narrate his
experiences of Kashmir and Swami
Lakshmanjoo. (Reps P. &., Zen Flesh, Zen
Bones: A Collection of Zen and Pre-zen
Writings. , 1957, p. 205)
“Wandering in the ineffable beauty
of Kashmir, above Srinagar I come upon the
hermitage of Lakshmanjoo.
It overlooks green rice fields, the
garden, of Shalimar and Nishat Bagh, lakes
fringed with lotus. Water streams down
from a mountaintop.
Here Lakshmanjoo - tall, full bodied,
shining - welcomes me. He shares with me
this ancient teaching from the Vigyan
Bhairava (Sic.) and Sochanda Tantra, both
written about four thousand years ago, and
from Mālini Vijaya Tantra, probably another
thousand years older yet. It is an ancient
teaching, copied and recopied countless
times, and from it Lakshmanjoo has made
the beginning of an English version. I
transcribe it eleven more times to get it into
the form given here.
Shiva first chanted it to his consort
Devi in a language of love we have yet to
learn. It is about the Immanent experience. It
presents 112 ways to open the invisible door
of consciousness. I see Lakshmanjoo gives
his life to its practicing.
Some of the ways may appear
redundant, yet each differs from any other.
Some may seem simple, yet any one
requires constant dedication even to test it.
Machines, ledgers, dancers, athletes
balance. Just as centering or balance
augments various skills, so it may
awareness. As an experiment, try standing
equally on both feet; then imagine you are
shifting your balance slightly from foot to
foot: just as balance centers, do you.
If we are conscious in part, this
implies more inclusive consciousness. Have
you a hand? Yes. That you know without
doubt. But until asked the question were you
cognizant of the hand apart? Surely men as
inspirators, known and unknown to the
world, have shared a common uncommon
discovery. The Tao of Lao-tse, Nirvāna of
Buddha, Jehovah of Moses, the Father of
Jesus, the Allah of Mohammed — all point
to the experience. No-thing-ness, spirit -
once touched, the whole life clears.”
Vijñāna Bhairava Tantra begins with
the six questions of Devi and rest of the
entire small text is uttered by Shiva. Devi
asks the following questions:
O Shiva, what is your reality?
What is this wonder-filled universe?
What constitutes seed?
Who centers the universal wheel?
What is this life beyond form pervading
forms?
How may we enter it fully, above space and
time, names and descriptions?
Let my doubts be cleared!
Osho writes, “First, the world of
Vijñāna Bhairava Tantra is not intellectual,
it is not philosophical. Doctrine is
meaningless to it. It is concerned with
method, with technique – not with principles
at all. The word ‘tantra’ means technique,
the method, the path. So it is not
11
philosophical – note this. It is not concerned
with intellectual problems and inquiries. It is
not concerned with the ”why” of things, it is
concerned with ”how”; not with what is
truth, but how the truth can be attained.
You will need a change... rather, a
mutation. Unless YOU are different tantra
cannot be understood, because tantra is not
an intellectual proposition, it is an
experience. Unless you are receptive, ready,
vulnerable to the experience, it is not going
to come to you.
Philosophy is concerned with the
mind. Your head is enough; your totality is
not required. Tantra needs you in your
totality. It is a deeper challenge. You will
have to be in it wholly. It is not fragmentary.
A different approach, a different attitude, a
different mind to receive it is required.
Because of this, Devi is asking apparently
philosophical questions. Tantra starts with
Devi’s questions. All the questions can be
tackled philosophically.
Tantra is non-philosophical and
existential. So of course Devi asks questions
which appear to be philosophical, but Shiva
is not going to answer them that way. So it is
better to understand it in the beginning;
otherwise you will be puzzled, because
Shiva is not going to answer a single
question. All the questions that Devi is
asking, Shiva is not going to answer at all.
And still he answers! And really, only he has
answered them and no one else – but on a
different plane.”(The Book of Secrets, p. 3)
Shiva’s Method of dealing with
Questions:
Very similar to Zen Buddhist
methodology, Shiva neither answers the
questions sequentially nor do those answers
directly seem to address those questions.
The utterance of Shiva takes the dialogue to
another plane that addresses the questions of
Devi but at the same time it goes beyond
these ontological questions too. The answers
tend to break the intellectualism and mental
categories of Devi by directing her (and us)
towards praxis rather than looking into the
phenomena intellectually.
Shiva begins his answers in the
following way, “Radiant one, this
experience may dawn between two breaths.
After breath comes in (down) and just
before turning up (out) — the
beneficence.As breath turns from down to
up, and again as breath curves from up to
down—through both these turns,
realize.”(Reps P. &., Zen Flesh, Zen Bones:
A Collection of Zen and Pre-zen Writings. ,
1957)
Osho says in his commentary (The
Book of Secrets, p. 31), “This first one is a
Buddhist technique. It has become known in
the world as a Buddhist technique because
Buddha attained his enlightenment through
this technique. Buddha said, ”Be aware of
your breath as it is coming in, going out –
coming in, going out.” He never mentions
the gap because there is no need. Buddha
thought and felt that if you become
concerned with the gap, the gap between
two breaths, that concern may disturb your
awareness. So he simply said, ”Be aware.
When the breath is going in move with it,
and when the breath is going out move with
it. Do simply this: going in, going out, with
the breath.” He never says anything about
the latter part of the technique. The reason is
that Buddha was talking with very ordinary
men, and even that might create a desire to
attain the interval. That desire to attain the
interval will become a barrier to awareness,
because if you are desiring to get to the
interval you will move ahead. Breath will be
coming in, and you willmove ahead because
you are interested in the gap which is going
to be in the future. Buddha never mentions
it, so Buddha’s technique is just half. But the
other half follows automatically. If you go
on practicing breath consciousness, breath
awareness, suddenly, one day, without
12
knowing, you will come to the interval.
Because as your awareness will become
keen and deep and intense, as your
awareness will become bracketed – the
whole world is bracketed out; only your
breath coming in or going out is your world,
the whole arena for your consciousness –
suddenly you are bound to feel the gap in
which there is no breath.
But unfortunately, because the
technique became associated with Buddha’s
name, Hindus have been trying to avoid it.
Because it became more and more known as
a Buddhist method, Hindus have completely
forgotten it. And not only that, they have
also tried to avoid it for another reason.
Because this technique is the first technique
mentioned by Shiva, many Buddhists have
claimed that this book, Vijñāna Bhairava
Tantra, is a Buddhist book, not a Hindu
book.It is neither Hindu nor Buddhist – a
technique is just a technique.”
This methodology, although became
the major tool of the Zen masters while
dealing with questions in the later history of
Buddhism, has its root in the Buddha’s
methods of dealing with the questions. In the
Tipitaka, we find the examples how the
Buddha’s techniques in answering numerous
metaphysical and ethical questions put to
him by various disciples and disputants.
These methods are (Pañha Vyākaraṇa Sutta,
AN.4.42/2:46):
(i) Ekaṁsa-vyākaraṇīya (answerable
categorically).
(ii) Paṭipucchāvyākaraṇīya (answerable by
putting another question).
(iii) Ṭhapanīya (question that should be set
aside).
(iv) Vibhajjavyākaraṇīya (answerable
analytically).
About the language of Vijñāna
Bhairava Tantra, Osho says in his
commentary, “The second thing: this is a
different type of language. You must know
something about it before we enter into it.
All the tantra treatises are dialogues between
Shiva and Devi. Devi questions and Shiva
answers. All the tantra treatises start that
way. Why? Why this method? It is very
significant. It is not a dialogue between a
teacher and a disciple, it is a dialogue
between two lovers. And tantra signifies
through it a very meaningful thing: that the
deeper teachings cannot be given unless
there is love between the two – the disciple
and the master. The disciple and master must
become deep lovers. Only then can the
higher, the beyond, be expressed.”(The
Book of Secrets, p. 4)
One thing more.... Now modern
psychology, depth psychology particularly,
says that man is both man and woman. No
one is just male and no one is just female;
everyone is bi-sexual. Both sexes are there.
This is a very recent research in the West,
but for tantra this has been one of the most
basic concepts for thousands of years. (The
Book of Secrets, p. 5)
The Buddha also said, 'In all things,
there is neither male nor female.”(Thurman,
1991, pp. 61-62)The very similar method of
dialogue is visible in the one of the oldest
Mahāyāna Sūtra treatise Vimalakīrti Niredśa
Sūtra (1st BCE) too, where a lay person
named Vimalakīrti teaches the lessons to the
renowned disciples of the Buddha through
shock treatment and strange ways.
Once Pūrṇa, an intelligent disciple of
the Buddha, was expounding the Dharma
under a tree to a group of newly initiated
monks, then Vimalakīrti came to him and
said:“Reverend Pūrṇa, first concentrate
yourself regard the minds of these young
Bhikkhus, and then teach them the Dharma!
Do not put rotten food into a jewelled bowl!
First understand the inclinations of these
monks, and do not confuse priceless
sapphires with glass beads.”(Thurman,
1991, p. 28)
These statements remind us the
methods that developed into the form of Zen
and Tantra at later stage in history. These
definitely put stress on the purity and
13
unbiasedness of the mind in order to realize
the truth as well as show the resemblance to
Koans of Zen Buddhism. D.T. Suzuki,
erudite scholar of Zen Buddhism, writes:
“Zen has no aversion to book – learning
necessarily, but in point of fact Zen can be
grasped more readily perhaps by the simple
– minded and those who are not stuffed with
intellectual accomplishments.”(Suzuki,
1999, p. 61) Likewise Linnart Mäll, a noted
authority on Mahāyāna Sūtras, makes a
remark: “In Zen Buddhism the teacher tries
with the help of paradoxes to lead his
students to mental shock which should
accelerate reaching the satori state, and is a
kind of threshold for Awakening".(Mäll,
2003, p. 89)
A Zen mystic, Hui-Hai used to say to
his disciples, “When you have lost your
head meditating, come immediately to me.
When you lose your head, come
immediately to me. When you begin to feel
there is no head, do not be afraid; come
immediately to me. This is the right
moment. Now something can be taught to
you.” With a head, no teaching is possible.
The head always comes in between.(The
Book of Secrets, pp.8-9)
Shiva’s instruction to be aware of
breath:
Shiva’s answers to Devi don’t intend
to resolve the ontological questions as he
knew that realization is the answer of all the
questions. Therefore, Shiva gives instruction
to Devi regarding the awareness of the
breath, exactly it is discussed in the Pali
literature delivered by the Buddha. Each of
112 methods of Vijñāna Bhairava Tantra
are independent and complete in itself.
Verse 1. O Radiant one, this experience may
dawn between two breaths. After breath
comes in (down) and just before turning up
(out) — the beneficence.
Verse 92: When vividly aware through some
particular sense, keep in the awareness.
Verse 93: At the start of sneezing, during
fright, in anxiety, above a chasm, flying in
battle, in extreme curiosity, at the beginning
of hunger, at the end of hunger, be
uninterruptedly aware.
Shiva’s response pronounced in the
above verses focuses on the inculcation of
onepointedness towards breath, awareness at
every moment and being endowed with the
virtues like beneficence during the practice.
The very same method is known as
Ānāpānasati in Buddhist meditation, which
later was presented in much moremethodical
way consisting of two components namely
Samatha (concentration) and Vipassanā
(insight meditation), whichareagain exactly
all about the similar elements.
The meaning of Ānāpānasati is
"mindfulness of breathing" ("sati" means
mindfulness; "ānāpāna" refers
to inhalation and exhalation. It is a form
of Buddhist meditation originally taught
by Gautama Buddha in
several suttas including the Ānāpānasati
Sutta(MN, 118).
A traditional method given by the
Buddha in the Satipatthana Sutta (MN, 10)
and Ānāpānasati Sutta is to go into the
forest and sit beneath a tree and then to
simply watch the breath, if the breath is
long, to notice that the breath is long, if the
breath is short, to notice that the breath is
short.
While inhaling and exhaling, the meditator
practises:
 training the mind to be sensitive to
one or more of: the entire body,
rapture, pleasure, the mind itself, and
mental processes
 training the mind to be focused on
one or more of: inconstancy,
dispassion, cessation, and
relinquishment
 steadying, satisfying, or releasing the
mind.
14
In the Buddhist scholastic tradition,
prescribed in the Pali Abhidhamma treatises,
there are forty objects of meditation.
Mindfulness (sati) of breathingis the most
common Samatha practice. According to
themost celebrated later Abhidhammic text,
Visuddhimagga (5th CE) authored by
Buddhaghosa,we find ānāpānasati,
mindfulness of breathing as a part
ofSamatha meditation. However, in the
Mahāsatipaṭṭhāna Sutta (DN, 22) delivered
by the Buddha himself (6th BCE), the
Discourse on the Four Foundations of
Mindfulness, ānāpānasati is mentioned as
an object of Vipassanā meditation too. The
Mahāsatipaṭṭhāna Sutta begins with
ānāpānasati as the object of Vipassanā
meditation.Vipassanā-meditation
uses mindfulness of breathing, combined
with the contemplation of impermanence, to
gain insight into the true nature of this
reality. All phenomena are investigated, and
concluded to be painful and
unsubstantial, without an immortal entity or
self-view, and in its ever-changing and
impermanent nature.
Visuddhimagga mentions the method of
concentrating on the touching sensation
whenever you breathe in and breathe out.
When you concentrate your mind on the
coming in and going out of the breath, then
it is Samatha meditation because you have
to concentrate on the coming in and going
out, not on the wind or air. When it is
coming in you note ‘in’; when it is going out
you note, ‘out.’ ‘In, out, in, out.’ Your mind
is not on the breathing air but on the
‘coming-in’ and the ‘going-out.’ ‘Coming-
in’ and ‘going-out’ are not ultimate realities.
Say you come into the room through the
door and go out of the room through the
door. We may ask, “What is this coming in
and going out?” It’s neither you, nor a
person. It’s just ‘coming-in’ and ‘going-out.’
It’s just concept. In the same way, when you
concentrate on the coming in and going out
of the breath, it’s just a concept. So the
concept is the object of meditation in this
case. So it’s Samatha meditation. You can’t
realise any specific characteristics or general
characteristics of coming-in and going-out
because it’s not reality. It’s just concept, so
that’s Samatha meditation. However, when
you focus your mind on the touching point
at the nostril whenever your breath comes in
or goes out, it touches the nostrils. When
you observe this touching sensation and are
mindful of it, then it’s (ultimate) reality.
That touching point is composed of the four
primary material elements. Here paṭhavī
dhātu: hard andsoft: here āpo dhātu:
liquidity, cohesion; here tejo dhātu: hot or
cold; here vāyo dhātu: movement, motion.
These four elements are there whenever you
focus your mind on the touching sensation.
So the object is absolute reality. It is
Vipassanā meditation.
Further, the above response of Shiva
instructs Devi to inculcate beneficence and
realization too. This notion of beneficence
and realization is manifested in Buddhism as
the concept of Brahmavihāra
The Brahmavihāra-s (sublime attitudes, lit.
"abodes of brahma") are a series of
four Buddhist virtues and the meditation
practices made to cultivate them. They are
also known
the fourimmeasurable (Sanskrit: apramāṇa,
Pāli: appamaññā).
The Brahmavihāra-sare:
1. Mettā i.e. loving-kindness or
benevolence
2. Karuṇā i.e. compassion
3. Muditā i.e.empathetic joy
4. Upekkhā i.e. equanimity
In the Tevijja Sutta, The Threefold
Knowledge of the Dīgha Nikāya set of
scriptures, Buddha Śākyamuni is asked the
way
fellowship/companionship/communion with
Brahma. He states:
“A monk suffuses the world in the four
directions with a mind of benevolence, then
above, and below, and all around – the
whole world from all sides, completely, with
a benevolent, all-embracing, great,
boundless, peaceful and friendly mind …
Just as a powerful conch-blower makes
himself heard with no great effort in all four
[cardinal] directions, so too is there no limit
to the unfolding of [this] heart-liberating
benevolence. This is a way to communion
with Brahma.”(Walshe, 2012, p. 194)
The Buddha then says that the monk
must follow this up with an equal suffusion
of the entire world with mental projections
of compassion, sympathetic joy, and
equanimity (regarding all beings with an eye
of equality).
Shiva’s teachings regarding Mind:
Shiva says in the verse 110, ‘Since,
in truth, bondage and freedom are relative,
these words are only for those terrified with
the universe. This universe is a reflection of
minds. As you see many suns in water from
one sun, so see bondage and
. liberation.’(Reps P. &., Zen Flesh, Zen
Bones: A Collection of Zen and Pre-zen
Writings. , 1957)
This statement of Shiva lays
emphasis on the centrality of mind and
as interdependence theory as it is discussed in
the Buddhist literature too. It is the mind and
only our mind that has the capacity to make
this earth a heaven if it is pure and a hell, if
polluted. The victory and defeat are the
mental notions. Love and hatred also exist in
our mind. The brightest gift to the humanity
has always been offered by the mind and all
the ghastly destructions of the world are also
the contribution of the mind. When the
United Nations was formed after the horrors
of the Second World War, the heads of
to Nations who gathered to sign the charter
agreed that it should begin with the
following preamble:
“Since it is in the minds of men that
wars begin, it is in the mind of men the
15
ramparts of peace should be erected.”
(Dhammananda, 1993, p. 285)
This very same sentiment seems to
be embedded in the first verse of the
Dhammapada,which states:
“All [mental] states have mind as
their forerunner, mind is there chief, and
they are mind-made. If one speaks or acts,
with a defiled mind, suffering follows one
even as the wheel follows the hoof of the
draught-ox.”(Thera, 1992, p. 2)
This mind of every one of us has its
own categories to understand the things, its
own preconceived notions towards others
and its own prejudices regarding everything.
Whatever most of us claim to know about
others is, generally, largely based on our
preconceived notions. Regarding our
neighbours, regarding inhabitants of our
neighbouring cities, regarding inhabitants of
other countries, regarding inhabitants of
other continents, we have our preconceived
notions. Similarly, we have our nationalistic
and religious taboos and mental formations
which make us feel that our nation or
religion is supreme among all and this
tendency prevents us from considering other
culture or religion with the same respect as
we have for our own. Every individual has
his own preconceived notions for other
individuals and every group of human
beings also has their own for other
communities. When we happen to be alone,
we judge others from our own personal
definition of ethical or unethical, civilized or
uncivilized behaviour. When we are with
our family members, we make remarks
towards our neighbouring people and try to
find any reason to criticize them just
because that they are not as we want them to
be. When we sit with our own city - men as
well as with those of our neighbours, we
discuss those differences which we do have
with the inhabitants of other cities and,
lastly, we come to the conclusion that we are
far better than those people of other cities.
And we hold the same kind of discussion in
16
the company of our own countrymen
regarding other countries. We evaluate their
food habits, living style, dressing sense,
religious beliefs etc. and find a huge
difference from ours own. Lastly, off course,
we consider ourselves better than those.
Similar approach we do have in our mind-
set regarding other factors of the life like
caste, creed, colour and religion.
These differences are actually the
differences of mental formations which lead
us towards our preconceived notions. As
much as we start knowing the truth about
others, we realize that the differences are not
as wide and deep as we had thought of it.
These differences appear as a difference
because we have made multitude of
personal, social, religious and national
taboos concerning every aspect of life
whether it is the style of living in day to day
life or the issues of moral values.
Whosoever or whatsoever society does not
appear to us in the accordance with own
definition of right or good, we immediately
declare it a wrong way and inferior to ours
own. Even if one knot of our heap of
preconceived wrong notions is untied,
several other knots of the mind are being
built up day after day.
What the Buddha teaches is virtually
a repudiation of every sort of knots, taboos
and preconceived notions of our mind. It
affirms that the realization of the true
Dharma leads us beyond the sense of all
differentiations. As soon as the mental
tangles of one are untangled, he doesn't see
any difference between others and himself.
It is the very objective of the ultimate
knowledge in the Buddhism and it has been
in the spirit of Buddha's discourses from its
commencement. The Dharma has never
been taught by the Buddha as something
which should be carried upon all the time.
The Dharma itself is an instrument to
liberate oneself and as soon as one did it, all
the spoken words of different discourses are
mere words for him, all the written words of
the scriptures doesn't have any value for him
because the issue of Dharma and Adharma
no longer exists for him. The Buddha
himself has explained the Dharma by
parable of the raft in his famous discourse
by saying:
"I have taught the Dhamma (Pāli
word for Dharma) similar to a raft – it is for
crossing over, and not for carrying. You, O
Monks, who understand that the Dhamma is
similar to a raft, should give up even the
Dhamma; so what is the question of giving
up Adhamma?" (Horner, 2004, p. 174)
Vimalakīrti renders the similar
message to Śāriputra in other words:
"Revered Śāriputra, one who is interested in
the Dharma, he is not interested in
attachment to the Buddha, attachment to the
Dharma or attachment to the Saṅgha."
(Thurman, 1991, p. 50)
Both Kashmir Shaivism and Zen
teach us not to cling to your views. A Zen
quote is,“Upon retiring sleep as if you had
entered your last sleep. Upon awakening,
leave your bed behind you instantly as if you
had cast away a pair of old shoes.”(My
Heart Burns Like Fire)
Upāya Concept in Kashmir
Shaivism and Buddhism:
Upāya, as a technical term, has
tremendous importance both in Kashmir
Shaivism and Buddhism. There are four
upāya-s (means to get Grace/state of Shiva)
given in Kashmir Shaivism. To
attain moksha, sādhana or spiritual practice
is necessary. Kashmir Shaivism describes
four methods (upāya-s)(Mishra, 1999, p.
339):
1. āṇavopāya, the method of the body,
2. śaktopāya, the method of the mind,
3. śāmbhavopāya, the method of
Consciousness,
4. anupāya, the ‘methodless’ method.
While explaining the concept of
Uapāya in Vijñāna Bhairava Tantra, Osho
17
states (The Book of Secrets, pp. 11-12),
“Shiva’s answers are techniques – the
oldest, most ancient techniques. But you can
call them the latest also because nothing can
be added to them. They are complete – one
hundred and twelve techniques. They have
taken in all the possibilities, all the ways of
cleaning the mind, transcending the mind.
Not a single method could be added to
Shiva’s one hundred and twelve methods.
And this book, Vijñāna Bhairava Tantra, is
five thousand years old. Nothing can be
added; there is no possibility to add
anything. It is exhaustive, complete. It is the
most ancient and yet the latest, yet the
newest. Old like old hills – the methods
seem eternal – and they are new like a
dewdrop before the sun, because they are so
fresh.
These one hundred and twelve
methods of meditation constitute the whole
science of transforming mind. We will enter
them one by one. We will try to comprehend
first intellectually. But use your intellect
only as an instrument, not as a master. Use it
as an instrument to understand something,
but do not go on creating barriers with it.
When we will be talking about these
techniques, just put aside your past
knowledge, your knowing, whatsoever
information you have collected. Put them
aside – they are just dust gathered on the
road.
These methods do not belong to any
religion. Remember, they are not Hindu, just
as the theory of relativity is not Jewish
because Einstein conceived it. And radio
and television are not Christian. No one
says,”Why are you using electricity? This is
Christian, because a Christian mind
conceived it.”
For tantra, doing is knowing, and
there is no other knowing. Unless you do
something, unless you change, unless you
have a different perspective to look at, to
look with, unless you move in an altogether
different dimension than the intellect, there
is no answer. Answers can be given – they
are all lies. All philosophies are lies. You
ask a question and the philosophy gives you
an answer. It satisfies you or doesn’t satisfy
you. If it satisfies you, you become a convert
to the philosophy, but you remain the same.
If it doesn’t satisfy you, you go on searching
for some other philosophy to be converted
to. But you remain the same; you are not
touched at all, you are not changed. So
whether you are a Hindu or a Mohammedan
or a Christian or a Jain, it makes no
difference. The real person behind the
facade of a Hindu or a Mohammedan or a
Christian is the same. Only words differ, or
clothes.
Tantra is not concerned with your
clothes, tantra is concerned with you. If you
ask a question it shows where you are. It
shows also that wherever you are you cannot
see; that is why there is the question. A blind
man asks, ”What is light?” and philosophy
will start answering what is light. Tantra will
know only this: if a man is asking ”What is
light?” it shows only that he is blind. Tantra
will start operating on the man, changing the
man, so that he can see. Tantra will not say
what is light. Tantra will tell how to attain
insight, how to attain seeing, how to attain
vision. When the vision is there, the answer
will be there. Tantra will not give you the
answer; tantra will give you the technique to
attain the answer.
Buddhism too, like above mentioned
Upāya-s of Kashmir Shaivism, establishes
the 4 Satipaṭṭhāna (Mahāsatipaṭṭhāna
Sutta, DN, 22) i.e 'foundations of
mindfulness', or 'awareness of
mindfulness', which are:
1. kāyānupassanā satipaṭṭhāna,
establishment of the attention
focused on the body.
2. vedanānupassanā satipaṭṭhāna,
establishment of the attention
focused on sensations.
18
3. cittānupassanā satipaṭṭhāna,
establishment of the attention
focused on consciousness.
4. dhammānupassanā satipaṭṭhāna,
establishment of the attention
focused on mental and physical
phenomena.
But Upāya, as a technical term,
became an integral part of the Buddhist
practice with the emergence of
MahāyānaBuddhism. Upāya is a term used
in Mahāyāna Buddhism to refer to an aspect
of guidance along the Buddhist Paths to
liberation where a conscious, voluntary
action is driven by an incomplete reasoning
about its direction. Upāya is often used
with kauśalya (cleverness), upāya-
kauśalya meaning skill in means or
expedient means.
Vajrayana, a Buddhist Tantra school
developed during 7th-8th CE, includes all
of the traditional practices used in Mahayana
Buddhism such
as samatha and vipassanā meditation and
the pāramitā-s, it also includes a number of
unique practices or Upāya i.e "skillful
means" which are seen as more advanced
and effective.
Buddhists practice upāya kauśalya
and gurus teach it as a way to help their
disciples achieve enlightenment. Buddhist
texts refer to Buddha using upāya kauśalya
by varying his teachings to suit his audience.
The presentation of the teachings would
change according to the level of
understanding of the disciples, making them
accessible to people of all spiritual levels.
Upāya kauśalya is a major concept
in the Lotus Sūtra, a significant Buddhist
Mahāyāna Sūtra. Buddha is said to have
illustrated the concept through a
parable(Reeves, 2008, p. 103 ff.):
"A house is on fire with children
playing inside. They are too young to realize
the consequences of the fire. The father of
the children calls to them telling them to
come out. The children are too involved in
their play and refuse to go. To bring them
out of the burning house, the father tells
them that he has brought them beautiful
carts that are drawn by goats, deer and bulls.
His children come out of the house
immediately. Though the children are
disappointed because they don't find what
they expected to see, the happy father has
saved their lives."
Through this story, Buddha explains
to his disciples that the father had exercised
upāya kauśalya to save the life of his
children. According to the Buddha, wisdom
and love guide the selection of the specific
skillful means appropriate to any given
situation.
Prajñā, or 'wisdom', and upāya,
'skillful means' or 'methods', are paired
together in Mahāyāna Buddhism,
representing two aspects of the path to
enlightenment. Prajñā is the insight that
arises from a profound understanding of the
Four Noble Truths and the three marks of
existence – impermanence (annica),
suffering (dukkha), and non-self (anattā)
Upāya is the varying means and methods
through which each of us gains such insight,
which includes meditation techniques,
rituals, teaching methods, and more.
Symbolically in Buddhist
iconography, the two ritual objects of the
bell and vajra (or dorje) represent prajñā
and upāya respectively. Very much like the
concept of Shiva and Shakti i.e masculine
and feminine force of Shaivism, the image
of a statue of Vajrasattva, a Mahāyāna
bodhisattva, holds a bell that
representsprajñā in his left (or feminine)
hand, and a vajra in his right (or masculine)
hand, which signifies Upāya. This
representation of prajñā as feminine in
quality and upāya as masculine is an
important teaching in Vajrayāna or Tāntric
Buddhism, and key to understanding yab-
yum – the union of masculine and feminine
forces – within us as part of the
enlightenment process.
19
Udyamo Bhairava and Satori:
The notion of Udyamo Bhairava of
Kashmir Shaivism rendered in Shiva Sutra
and Satori i.e. sudden enlightenment of Zen
Buddhism seem to very close to each other.
Swami Lakshman Joo writes about
Udyamo Bhairava, “Concealed within each
of us is the right to become the one, or rather
in fact we return to oneness, the Bhairava
state, which is our origin. For some there is
some wondrous possibility of instant
enlightenment. Great souls who by active
effort and the heroic intensity of their one
pointed focus can expand their
consciousness instantaneously in a ‘flashing
forth’ of Universal Consciousness and
become Bhairava.”(Lakshmanjoo, 2003)
Satori, the summum bonum of Zen
Buddhism, too denotes sudden
enlightenment. The term is used in Zen
Buddhism to denote the doctrinal position
that enlightenment (kenshō, bodhi or satori)
is instantaneous, sudden and direct, not
attained by practice through a period of
time, and not the fruit of a gradual accretion
or realisation. Further, Zen too doesn’t
require one to renounce the worldly life in
order to attain Satori i.e. sudden
enlightenment. Its famous quote is, "Before
enlightenment, chop wood, carry water.
After enlightenment, chop wood, carry
water.”(Zen Warrior, 2012)This paradigm
shift had already taken place with the
emergence of Mahāyāna literature in
Buddhism.
Kashmir Shaivism does not reject the
world. Seekers of union with the God do not
have to isolate themselves and deny sense
experience. After all, the Oneness is the all –
and this path embraces the universe,
everyone and everything in it.(Ferguson,
2013, p. 29)
We can see the similar approach in
the Vimalakīrti Nirdeśa Sūtra too, where
ahouseholder namedVimalakīrtiis introduced
in these words:
“He wore the white clothes of the
layman, yet lived impeccably like a religious
devotee. He lived at home, but remained
aloof from the realm of desire, the realm of
pure matter, and the immaterial realm. He
had a son, a wife, and female attendants, yet
always maintained continence. He appeared
to be surrounded by servants, yet lived in
solitude. He appeared to be adorned with
ornaments, yet always was endowed with
the auspicious signs and marks. He seemed
to eat and drink, yet always took
nourishment from the taste of meditation.”
(Thurman, 1991, pp. 20-21)
Zen Buddhism considers it a
misconception that a certain way of living
can only facilitate the attainment of Satori.A
Zen story is about a man named Banzan,
who was struggling to attain enlightenment
with no result. Once Banzan was walking
through a market he overheard a
conversation between a butcher and his
customer.
'Give me the best piece of meat you have,'
said the customer.
'Everything in my shop is the best,' replied
me butcher. "You cannot find here any piece
of meat that is not the best.'At these words
Banzan became enlightened.(Every Thing is
Best)
Conclusion
As is evident from the above lines,
there are close relation of Kashmir Shaivite
text Vijñāna Bhairava Tantra with the
Buddha’s meditational techniques and Zen
pedagogy. The proximity of Zen with
Vijñāna Bhairava Tantrais clearly perceived
and elaborated by the western scholar Paul
Reps who introduced this text to the western
world through his English translation as a
part of his notable book Zen Flesh, Zen
Bones. The English translation of Vijñāna
Bhairava Tantra done by Paul Reps became
20
the source text for the lecture series of Osho,
which was published by the title “The Book
of Secrets” later and Osho too drew the
attention towards the affinity of the
philosophies of Kashmir Shaivism,
especially Vijñāna Bhairava Tantra, and Zen
Buddhism. Therefore, a possible conclusion
may be drawn that the study of Zen
Buddhism is essential in order to understand
the Kashmir Shaivism in its totality. Further,
the writer of this paper would like to add
that, since Zen Buddhism itself has its roots
into the Buddha’s words enshrined into Pali
Tipitaka, later Pali Abhidhamma texts like
Visuddhimagga, Abhidhammatthasaṅgaho
etc. and earliest Sanskrit Mahāyāna Sūtras,
therefore, the holistic study of Kashmir
Shaivite texts cannot be done without taking
this Buddhist works into consideration.
The scholars Paul Reps and Osho
seem to be over enthusiastic while fixing the
chronological status of the text Vijñāna
Bhairava Tantra.Paul Reps writes, ‘He
(Swami Lakshman Joo) shares with me this
ancient teaching from the Vigyan Bhairava
(Sic.) and Sochanda Tantra, both written
about four thousand years ago, and from
Mālini Vijaya Tantra, probably another
thousand years older yet.’’(Reps P. &., Zen
Flesh, Zen Bones: A Collection of Zen and
Pre-zen Writings. , 1957)Osho writes about
its age, “this book, VIGYANA BHAIRAVA
TANTRA (Sic), is five thousand years
old.”(The Book of Secrets, p.11), but both of
these opinions are based on devotion rather
than on any historical foundation.
Neither by linguistical analysis nor
by any other historical tools of
ascertainment of the chronology of the texts,
the period of Vijñāna Bhairava Tantra
cannot be fixed after the emergence of Zen
Buddhism (approximately 6th CE), leave
aside the question of the original Buddhism
(6th BCE) . Shaivism had emerged in
Kashmir in the 1st millennium CE and
thrived in early centuries of the 2nd
millennium before the region was
overwhelmed by the Islamic invasions from
the Hindu Kush region and all the notable
texts of Kashmir Shaivism including Shiva
Sūtras,Īśvara-pratyabhijñā-kārikās, Shiva-
stotrāvalī,Tantrāloka and Vijñāna Bhairava
Tantra belong to the period of 9th CE to 11th
CE. In such condition, instead of looking for
the influence of Kashmir Shaivitetext on the
Zen Buddhism, one should look into the
impact of early Buddhist Pali literature and
oldest Mahāyāna Sūtras on Kashmir
Shaivite texts, which of course have the
roots of the origin and development of Zen
Buddhism too. Needless to repeat here that
Kashmir-Gandhara region was acquainted
with Buddhism from the time of King
Ashoka and later it became heavily
influenced by Buddhism during the Kushāna
period, which witnessed the event of fourth
Buddhist Council and the presence of
illustrious Buddhist philosophers like
Nāgārjuna, Asanga, Vasubandhu and others.
The land of Kashmir enjoyed the existence
of Buddhism and Shaivism living together in
harmony and Vijñāna Bhairava Tantramay
be cited as an excellent example of rich
Hindu-Buddhist syncretic tradition of
Kashmir.
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Western World (Vol. I). London: Kegan Paul &
Co.
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the Buddha (A Translation of Anguttara Nikaya).
Boston: Wisdom Publications.
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Dhammananda, K. S. (1993). What Buddhists
Believe. Taipei: The Corporate Body of the
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hingisbest.html
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Prajñāpāramitā and other essays. Tartu: Centre
for oriental studies, University of Tartu.
Mishra, K. (1999). Kashmir Shaivism: The
Central Philosophy of Tantrism. Delhi: Sri
Satguru Publication.
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22
 Integrating Buddhist Values into the Modern World
Dr. Amartya Kumar Bhattacharya
BCE (Hons.) ( Jadavpur ), MTech ( Civil ) ( IIT Kharagpur ), PhD ( Civil ) ( IIT Kharagpur ),
Cert.MTERM ( AIT Bangkok ), CEng(I), FIE, FACCE(I), FISH, FIWRS, FIPHE, FIAH, FAE, MIGS,
MIGS – Kolkata Chapter, MIGS – Chennai Chapter, MISTE, MAHI, MISCA, MIAHS, MISTAM,
MNSFMFP, MIIBE, MICI, MIEES, MCITP, MISRS, MISRMTT, MAGGS, MCSI, MIAENG, MMBSI,
MBMSM
Chairman and Managing Director,
MultiSpectra Consultants,
23, Biplabi Ambika Chakraborty Sarani,
Kolkata – 700029, West Bengal, INDIA.
E-mail: dramartyakumar@gmail.com

23
Buddhist values such as the Five Precepts and the Ten Good Actions have immense
utility in the modern world. Men following these moral principles are likely to be more
virtuous than men who do not. Also, meditation has immense benefits for mankind.
Throughout the ages, Buddhism has developed a large number of meditative practices,
which can be done by people for their benefit. While the whole world may not agree
with the philosophical matters of Buddhism, the practice of virtue and the meditative
practices can be done by everyone for their own benefit and for the benefit of the
modern world.

Regarding meditation, both absorptive meditation and analytical meditation can be

done either separately or in a sequence to bring calmness and insight to the mind.
Mindfulness in all aspects of life is another very productive concept. This brings
calmness and steadiness in all aspects of life. For elderly people, mindfulness in all
aspects of life is likely to lead to a smoother life that is less prone to accidents. One point
is to be noted here. The earlier these practices are started, the better it is. In my
numerous articles on meditation, I have not emphasised the point that meditation needs
to be started early in life because I did not want to discourage elderly people. But the
fact remains, let alone Dhyana Paramita which is said by the Mahayana Dashabhumika
Sutra and some other Mahayana Sutras to be practised by a Bodhisattva on the Fifth
Stage called Sudurjaya or Difficult to Conquer, even a modest achievement in meditation
is unlikely to be made if one starts meditation at the age of eighty.

Buddhism is very strong in its practical aspects apart from its theoretical aspects. The
practical aspects primarily pertain to moral discipline and to meditation, both of which
have immense value in the world today.

Buddhism can bring about a man being established in virtue from a very young age.
Also, meditation should be taught very early. All this can lead to greater patience and
enable a young student to concentrate on his work better. He will do better in his extra-
curricular activities also. If he is inspired by the ideal of Viriya Parami or Virya Paramita,
he will be more likely to do well in manly endeavours.

Although I myself am not old yet, I see around me a lot of old people who are unable to
accept their age gracefully. Fundamentally, they do not take care to prepare for old age
mentally by cultivating mental qualities and interests as befits their old age. They
continue to try to live as though they are much younger. Since this is physically
impossible for them, they lead a discontented life and if they try to engage in the same
physical activities that they did when they were younger, they become prone to physical
accidents thereby suffering themselves and making their children suffer too. With life
expectancies rising and the number of elderly people who continue to remain enmeshed
in hedonism rising too, this is becoming a major problem in the world today. A mental
shift out of hedonism and into spirituality does not happen overnight. It has to be
actively cultivated, and if unfortunately one is not introduced to Buddhist practices at a
young age, it is still possible for one to enter into Buddhist practice during one's middle
ages. That will give one an adequate mental make up well before one enters old age.

It is a fact that Buddhism offers a way out of pessimism. In Lord Buddha's very first
sermon, he showed a way out of suffering and into bliss. The Noble Eightfold Path is the
way to lead a holy life. Just to take an example, Right Livelihood is essential if one is to be

24
happy and at peace with oneself. Before a man lives with others, he must be able to live
with himself. This is a point that so many people do not understand. Living with oneself
is not automatic. Parents need to inculcate in their children the art of living in bliss. If
this is ingrained in a young child, it stays with him throughout his life. If all persons are
pure, the society is pure because the society is nothing other than the sum total of
individuals.

Change is inherent in life and in the world. The Third Noble Truth, Duhkha Nirodha,
presupposes change. To change from a state of Duhkha to a state of Duhkha Nirodha is
to, well, change for the better. Duhkha is dependently-originated and is susceptible to
change and lacks any trace of permanence. This has to be taught to children at a very
young age. So, there is nothing to be pessimistic about in life and one should always be
optimistic about one's future and about the future of the world. Needless to say, if the
individuals are optimistic, so will the society.

People often talk of values without understanding or even pondering to think about
what their values mean in practical terms. No child is born money-minded. This is an
undesirable trait that develops when some people grow up. Why? Mostly because of
their upbringing. If their parents are money-minded, then it is more than likely that they
will be money-minded as well because their parents will be unable to teach them any
positive values. On the other hand, if a father tells his son from a very early age that
what is really important is not what the boy has but what the boy is, then the son will
grow up to be a virtuous man. Several people die enmeshed in money-matters. That is a
pity. They do not understand what they are missing out on life. Not everything can be
bought with money. These hedonistic people do not even realise that everything cannot
be bought with money. A big amount of life is invisible to them. Culture means nothing
to them. Their attitude is 'Why should I bother about what an ancient pundit wrote? It
does not increase my wealth!'

Cultured people do not belittle their ancestors. They are wise enough to realise that they
see more because they stand on their shoulders. So, they pay appropriate respect to
cultural matters and cultural aspects, in all its forms, plays a vitally important role in
their lives. As a result, their lives become richer and fuller and they lead their lives to the
full instead of merely surviving. Buddhist values can play a very big role in this
transformation of man. Such a man never feels lonely because he is never separated
from his values. If he cultivates a habit of writing and publishing, so much the better.
Then even if he is ill and confined to bed, he can still continue with his writing even from
his bed. Such a man lives a productive old age. He continues to be a source of inspiration
for others. He does not become a burden on anyone in his old age because he has
already planned it out well in advance and leads life accordingly. He knows that it is not
important to know what he does not like but that it is important to know what one likes.
Thus, he expands his sphere of likes because he is wise enough to realise that the more
likes he has in life, the greater are his sources of happiness. His juniors look up to him as
an example of how a life ought to be lived.

Buddhism teaches man how to live an enriching life and how to conduct himself at all
stages of his life. A true Buddhist is at peace with himself and with all the world. That is
the relevance of Buddhism in the world today.

25
© Bhattacharya International Buddhist Foundation, 2019.

26
 Hkxoku cq) dh /kkfeZd i`"BHkwfe
dSyk'k izlkn*
Hkxoku cq) ds /keZ dks NBh
'krkCnh bZlk iwoZ esa Hkkjr esa gq,
,d /kkfeZd vkUnksyu ds :Ik esa
ns[kk tkrk gSA cgqrsjs fo}kuksa }kjk
mudh /kkfeZd i`"BHkwfe ^fgUnw*
crk;h tkrh gSA ftuesa foosdkuUn]
jk/kkd`".ku~] ih- oh- dkus vkfn izeq[k
gSaA ^fgUnh* 'kCn dks vkt ftl vFkZ
esa ^izpfyr dj fn;k x;k gS] mlls dsoy
,d lEiznk; fo'ks"k dk cks/k gksrk gSA
izkphu fopkjd bl fo"k; ij vis{kkd`r
vf/kd Li"V Fks] ftUgksaus /kqyk feyk
dj ckr ugha dh vkSj fgUnw 'kCn dk
/keZ&n'kZu ds vFkZ esa iz;ksx
ugha fd;kA vkt ckS) /kEkZ ds laca/k
esa fgUnw n`f"Vdks.k ;g gS fd ;g
fo'kky fgUnw /keZ dk ,d vax gS vkSj
Hkxoku cq) Lo;a fgUnw ijEijk ds
FksA ;g ckr dsoy rHkh Bhd gS tc
fgUnw dk vFkZ ^Hkkjrh;* gks u fd
vk;Z] oSfnd vkSj czkã.k laLd`frA ;fn
fgUnw dk vFkZ vk;Z] oSfnd vkSj
czkã.k laLd`fr ls gS rks cq) ;k muds
iwoZt dHkh Hkh fgUnw ugha FksA
mudh tkfr] mudk /keZ o n'kZu fo'kq)
:Ik ls izkphu Hkkjr Hkwfe dh laLd`fr
ls lacaf/kr gS vksj tjk Hkh fons'kh
gksus ds lansg ls ijs gSA
;g ckr mYys[kuh; gS fd NBh
vkSj ik¡poha lnh bZlk iwoZ esa fo'o
esa fgUnw uke dh vkcknh ugha
FkhA ml le; Hkkjr esa oSfnd
vk;ksZa vkSj vk;hZd`r tu&tkfr;ksa dh
vis{kk vUrZgsrqt vkSj Lofparu dh
ijEijk ds tqM+s yksxks dh tula[;k
cgqr vf/kd Fkh vr% ;g dguk fd cq)
27
fgUnw ¼oSfnd½ ijEijk esa tUes
Fks] fcYdqy vlaxr ckr gksxhA os
fuf'pr :Ik ls oSnfd ugha FksA ,slk
dksbZ izek.k ugha gS fd cq) vkSj
egkohj ds le; esa 'kkD;ksa] eYyksa]
fyfPNfo;ksa vkfn ds chp oSnfd /keZ
izpfyr FkkA blds foijhr bl ckr ds
vusdksa izek.k gSa fd ml le; Je.k
/keZ o n'kZu vusd izdkj ds izHkkoh
:Ik esa izxfr ij Fks] ftuesa czkã.k
/keZ ds le:Ik dqN Hkh ugha FkkA
cgqnsookn] ;K] cfy vkfn fcYdqy u
FksA Je.kksa ds n'kZu o fl)kar dks
bUMks&vk;Z dks bafxr ugha fd;k tk
ldrkA Je.k n'kZu ;k rks vuk;ksZa dh
nsu gS ;k vk;ksZa ls iwoZ Hkkjr ds
n'kZu fparu ls laca/k j[krk gSA lka[;]
tSu] vkthod] ckS) vkSj vusdksa
;frokn izdkj ds tks n'kZu fparu gSa
muds izfriknd Je.k vkSj eqfu FksA
lkFk gh la'k;okn] HkkSfrdokn]
okLrookn] ukfLrokn] 'kk'orokn ds
fopkjdksa vkSj xq:vksa dk izHkko
fcgkj vkSj mÙkj izns'k ds dqN Hkkx
esa Fkk] D;ksafd bl {ks= dk iwjk
vk;hZdj.k ;k czkã.khdj.k ugha gks
ldk FkkA tks Hkh bl izdkj ds voSfnd]
vkSj ;frokn ds rRo czkã.k /keZ esa
gSa] os bUgha iwohZ Hkkjr ds
Je.kksa] eqfu;ksa] vkthodksa ls
izsfjr] izHkkfor izrhr gksrs gSaA
vr% rdZlaxr ckr ;g gS fd cq) dk
tUe iw.kZ voSfnd lekt esa gqvk Fkk]
ftlesa Je.k fopkj /kkjk dk izpyu vkSj
izogu FkkA ;g ckr Hkh mYys[kuh;
gS fd mUgksaus oSfnd _f"k;ksa ds
lalxZ esa v/;;u ugha fd;ka
cksf/kizkfIr ds iwoZ mUgksaus ftu
nks xq:vksa ls f'k{kk yh os Hkh
Je.k&lU;klh Fks ¼vkykj dkyke vkSj
:nzd jkeiq=½A mUgksaus laHkor%
fl)kFkZ xkSre dks Je.k /kkjk ds lka[;
izdkj dh f'k{kk nh FkhA lka[;&;ksx
voSfnd i)fr gS] dksbZ bZ'ojh;
vk/;kRe ugha gSA bldh mRifÙk esa
Jqfr vkSj osn ugha gS] cfYd dfiy
eqfu gSa] tks vuk;Z ekuo lU;klh
FksA lEHkor% dfiy eqfu ds
vuq;kf;;ksa us gh ^dfiyoLrq* dh
LFkkiuk dh Fkh] tks ckn esa 'kkD;
tuin dk izeq[k uxj ¼jkt/kkuh½ cukA
dfiyeqfu dk ;g voSfnd lka[; ;ksx bruk
izHkkoh /keZ gks x;k fd bldh igyh
Je.k 'kk[kk dks czkã.k /kkjk esa
feydj lesV fy;k x;kA mudh ,sfrgkfldrk
egkdkO;ksa vksj iqjk.kksa }kjk
rksM+ ejksM+ nh xbZA ^^'kk;n cq)
dh Hkh ;gh xfr gksrh ;fn vusdkusd
txgksa vkSJ Hkkjr ds ckgj Hkh
muds ,sfrgkfld thou o O;fDrRo ds
izek.k u cr ikrs vkSj Bksl lk{;ksa ds
vkHkko esa 'kq)ksnu iq= dks Hkh
fo".kq ds vusd vorkjksa dh
nardFkkvksa esa foLe`r dk fn;k
tkrkA**1
,d le; Fkk tc fgUnqvksa ds
iwoZt ¼mn~xe½ vk;Z ekus tkrs
FksA oSfnd vk;Z laLd`fr dks Hkkjr
dh lcls cM+h vkSJ iqjkuh lkaLd`frd
fojklr ekuh tkrh FkhA vr% cM+k
LoHkkfod izrhr gksrk Fkk fd osnkUr]
;ksx] vkSj ;gk rd fd ckS) vkSj tSu
/keZ Hkh Hkkjrh; vk;ksZa dh nsu
gSA vkt Hkh iqjkrkfRod lk{;ksa ds
vHkko esa vk;ksZa ds vkxeu] oSfnd
dky] jke vkSJ d`".k dh dky&frfFk
28
euilan dYiukvksa ds vk/kkj ij crk;h
tkrh gSA dksbZ bUgsa bZlk ls nl
gtkj] lkr gtkj] ikWp gtkj rks dksbZ rhu
gtkj o"kZ iwoZ ekurs gSA ckyxaxk/kj
fryd tSls laLd`rK ,oa izkP;fon~
_`xoSfnd vk;ksZa dh frfFk
6000&5000 bZlk iwoZ ekurs gSaA
ysfdu fla/kq lH;rk ds irk yxus ij lkjs
er fujk/kkj gks x,A loZekU; ,oa rdZ
laxr ekU;rk ;g LFkkfir gqbZ fd Hkkjr
esa vk;ksZa ds iwoZ ,d vR;Ur fodflr
¼vuk;Z½ lH;rk FkhA ;gka ds yksx
uxj&;kstuk] Hkou&fuekZ.k] f'kYidyk]
/kkrq&Kku] ys[ku&Kku] uxj&lqfo/kk]
jktiFk vkfn HkkSfrd miyfC/k;ksa dh
vPNh Å¡pkbZ ij rks Fks gh
lkFk&lkFk mUgsa /kkfeZd {ks= esa
;ksx] /;ku ds vH;kl ,oa ewfrZiwtk dh
Hkh tkudkjh FkhA nwljh vkSj vk;Z
ccZj vkØe.kdkjh Fks] lqUnj] 'kkUr
uxj gM+Iik & eksgu tksnM+ksa ds
fouk'kd FksA vk;ksZa dk thou Lrj
vfodflr vkSj xzkeh.k izdkj dk Fkk]
ftldk vk/kkj eq[;r% d`f"k vkSj i'kqikyu
FkkA iqjkrRo'kkL=h vk;ksZa ds
vkØe.k dk dky 1700&1500 bZlk
iwoZ ekurs gSa vkSj yxHkx ;gh dky
_xoSfnd dkyhu vk;ksZa ds
Hkkjr&Hkwfe ij inkiZ.k dk dky gSA
dqN gn rd bl laHkkouk ls budkj
ugha fd;k tk ldrk fd 1200 bZ- iw- &
600 bZ- iw- ds chp vkuk;ksZa vkSj
vk;ksZa ds tkfrxr vkSj lkekftd
vUrZfeJ.k vusdksa ckj gq, gSA fQj
Hkh ewy Hkkjrh; /keZ ds vkfn rRo
gSa & ;ksx] /;ku] deZ] lalkj] fuokZ.k
vkSj eks{k & tks Hkkjr esa vk;ksZa
ds iwoZ dh dYiuk gS] fLFkfr gSA
izkjafHkd oSfnd xzaFkksa esa
oSfnd vuq'kklu ds ckgj ds eqfu;ksa
ds Hkh vkdfLred mn~/kj.k feyrs
gSaA2 mifu"knksa esa bu iwoZ
oSfnd rRoksa dh mifLFkfr ls ,slk
vkHkkl gksrk gS fd oSfnd dkyhu
iqjksfgrksa ;k _f"k;ksa us bu rRoksa
dks voSfnd ijEijk ds Je.kksa vkSj
eqfu;ksa ls fy;k FkkA iwoZ vk;Z vkSj
voSfnd ;qx esa x`gR;kxh ;fr ijEijk ds
Je.k vkSj eqfu;ksa ds gksus dh
iqf"V gks pqdh gSA izkxSfrgkfld dky
ds dqN eqfu;ksa ds uke mn~/k`r fd,
tk ldrs gSa tSls dfiyeqfu] d`".k }Sik;u
O;kl] ik'oZukFk vkfnA dfiyeqfu
lka[;&;ksx ds ,d eq[; laLFkkid ;k xq:
FksA d`".k }Sik;u O;kl vuk;Z ,oa vk;Z
laLd`fr rRo feJe ds ifj.kke FksA os
izfrf"Br czkã.k /keZ n'kZu ds izeq[k
laLFkkdksa esa ls ,d FksA
ik'oZukFk tSu rhFkZdj ijEijk esa
egkohj ds iwoZ rhFkZdj gSaA cq)
vkSj egkohj nksuksa ds iwoZ Øe'k%
23 vkSj 24 xq:vksa dh lwph nh tkrh
gSaA
Je.k fopkj/kkjk ds nks egku ,oa
,sfrgkfld xq: cq) vkSj egkohj voSfnd]
vuk;Z vkSj iwoZ mifu"kn~ dky ds
fparu ls tqM+s Fks] ftudk Jksr gesa
Hkkjr dh izkphure laLd`fr flU/kq
lH;rk ds lk{;ksa esa feyrk gSA ;g
ijEijk Hkys gh detksj fdUrq vfuok;Z :I
ls vk;Z&oSfnd dky esa Hkh pyrh
jghA tSu] ckS)] ;ksx] lka[; vkfn dh
,sfrgkfld i)fr;ka vkSj dqN vkSifu'kfnd
fl)kUr bUgha Je.kksa vkSj eqfu;ksa
dh nsu gSaA3
dqN cM+s izfl) rFkk Hkkjrh;
fpard] fopkjd vkSj nk'kZfudksa us
Hkxoku cq) ds n'kZu o /kEkZ ds
ewy Jksr dh O;k[;k esa mls bl /kjrh
ds gh iwoZ fpardksa ds /keZ Kku
29
dks crk;k gS] tks ;qfDrlaxr gS] ij] bls
oSfnd czkã.k&vkSifu"kfnd] _f"k;ksa
dk Kku dguk Bhd ughaA lkekU;r%
bl lanHkZ esa ikfy xzUFk
la;qDrfudk; ds funkuoXx esa cq) dh
bl mfDr dks mn~?k`r fd;k tkrk gSA
^^eSaus ,d izkphu ekxZ ns[kk gS] ftl
ij iwoZ dky esa vusdksa lE;d~ lEcq)
pys gSa
4
¼iqCcdsghlEeklEcq)sgh½** A bl ij
ckS) n`f"Vdks.k ;g gS fd iwoZ cq) os
eqfu vkSj Je.k Fks] ftUgksaus
'kkD;eqfu ls igys cq)Ro ykHk fd;k
FkkA
ckS) ijaijk oSfnd rFkk osnkfUrd
xq:vksa dks vkIriq:"k ugha Lohdkjrk
gSA dksbZ ckS) ;kKkoYD;] tud]
t;okyh] ufpdsrk] ;e] v'oifr dSds;]
míkyd v:.kh] vkfn dks lE;d cq)ksa dh
Js.kh esa x.kuk ugha djrkA mudh
f'k{kk ckS) Jksrksa esa Kkr ugha
gSA nwljh vksj ckS) xzaFkksa esa
N% cq)ksa ds uke fn, x, gSa &
foi';h] f'k[kh] fo'oHkw] Ødqpukn]
dudeqfu vkSj dk';iA nwljh lwph esa
pkSchl cq)ksa ds uke fxuk, x, gSaA
;|fi budh ,sfrgkfldrk izekf.kr djus ds
larks"ktud lk{; ugha gSa] fQj Hkh
v/;;u dh n`f"V ls budk egRo gSA
rhljh 'krkCnh bZlk iwoZ ds ,d
vfHkys[k esa ^dudeqfu cq)*5 ds ,d
Lrwi dh LFkkiuk ,oa iwtk dh ppkZ
gSA Hkys gh lkjs cq)ksa dk ,sfrgkfld
fooj.k izkIr u gks] bruk rks fuf'pr gS
fd 'kkD;eqfu us vuk;Z vkSj voSfnd
Je.kksa vkSj eqfu;ksa dh izkphu
/kkfeZd ijaijk dks tkjh j[kk gSA6
vr% bl izdkj dh /kkj.kk dk
dksbZ lk{; ugha gS fd xkSre cq)
fgUnw Fks ;k ^^os fgUnw :I esa
tUes] fgUnw :I esa thfor jgs vkSj pwafd cq) dk tUe oSfnd /kkjk
fgUnw :I esa e`R;q dks izkIr gq,**7A esa ugha gqvk Fkk blfy, bls lq/kkjus
dksbZ Hkh izkphu Jksr bl ckr dh ;k blds Hkz"Vpkjksa dk fojks/k cq)
iqf"V ugha djrk fd dfiyoLrq ds 'kkD;] }kjk djus dk iz'u ugha mBrkA os rks
dq'khuxj ds eYy vkSj oS'kkyh ds oSfnd laLd`fr ls izkphu Je.k laLd`fr
fyPNoh oSfnd czkã.k /keZ ds esa tUesa Fks] iys FksA ;fn muds
vuq;k;h FksA tgka cq) dk tUe gqvk laca/k esa dqN vuqdj.k djus tSlh ckr
vkSj ftu izns'kksa esa mUgksaus lp gS] rks og ;g gS fd mUgksaus
mins'k fd,] mudk NBh 'krkCnh bZlk izkphu Je.k laLd`fr dh /kkjk dks vkxs
iwoZ vFkkZr~ cq)&dky esa iw.kZ c<+k;kA fgUnw /keZ ds fojks/k vkSj
vk;hZdj.k ugha gqvk FkkA ml l;e lq/kkj dh ckr dk vkSfpR; Bhd izrhr
dsoy ex/k {ks= esa czkã.k /keZ cgqr ugha gksrkA nwljh ckr ;g lp gS fd
/kheh xfr ls izos'k dj jgk FkkA lHkh ckS) /keZ ds izpkj&izlkj ls izHkkfor
Jksrksa ls ;gh tkudkjh feyrh gS fd gksdj czkã.k /keZ esa vusd lq/kkj
egkojh vkSj cq) ds le; esa vkSj ifjorZu fd, x,A
Hkze.kdkjh Je.kksa ds voSfnd n'kZu cq) dh /kkfeZd i`"BHkwfe esa
dk ex/k vkSj dks'ky esa cksyckyk fo'kq) Hkkjrh;rk ls vksr&izksr bl
FkkA oSfnd deZdkaM vkSj fl)karksa Hkwfe dh izkphure ^Je.k laLd`fr*
dh fLFkfr vPNh ugha FkhA gSA
lzksr %
1. L.M. Joshi, Discerning the Buddha,
Delhi, 1983 preface, P. XV
2. G.C. Pande, Studies in the Origins of
Buddhism, Allahabad, 1957. P. 258
3. L.M. Joshi, Studies in the Buddhistic
Culture of India, Delhi, 1967, PP. 415-
16
4. Samyuttanikaya, Nalanda Devanagari
edn. II, 1959. PP 90-91
5. Encyclopaedia of Religion and Ethics,
VII. P. 644
6. L.M. Joshi, Discerning the Buddha, P. 47
7. S. Radhakrishnan, 2500 years of
Buddhism, in the foreword

Tkks ok.kh ij la;e j[krk gS] eu dks la;r esa j[krk gS vkSj 'kjhj ls iki&deZ
ugha djrk gS] tks O;fDr bu rhuksa desZfUnz;ksa dks 'kq) gS ogh cq) ds
cryk;s ekxZ dk vuqlj.k dj ldrk gSA

/kEein] 281 ekxZ oxZ

30
 Mk- eqfUnzdk izlkn uk;d
ifjp; %
cq) ds fparu esa vkradokn
dks lekIr djus dk lkeZFk vkt fo'o ds
vf/kdka'k ns'k vkradokn ds nnZ ls
mRihfM+r gSA Hkkjr Hkh vkt blds
pisV esa gSA gj rjQ v'kkafr]
ekjdkV] bZ";k] }s"k] xjhch cSeuL;
vkSj ywV&?klksV dk vkye gSA blls
euq"; dk thou la?"kZe; gks x;k
gSA vkradokn fgald eukso`fr dk
iks"kd gSA fgald eukso`fr us euq";
dks Ik'kqvksa dh Js.kh esa yk
[kM+k dj fn;k gSA ;g ns'kh vkSj
fons'kh] nksuksa Lrjksa ij O;kIr
gSA
cq) dk vfoZHkko ml le;
gqvk tc Hkkjrh; lekt tkfroknh
laLd`fr ls ihfM+r FkkA loZ= vU;k;]
vlekurk] ik[k.M] tkfrokn] o.kZ
O;oLFkk vkSj lkekftd vkrad dk
lkezkT; FkkA bu vfr;ksa ls foeqDr
gksus ds fy, mUgksus ,d n'kZu
dks tUe fn;k] ftls ^^cS) n'kZu** dgk
x;kA bldh fo"kn~ ppkZ ge f=fiVd]
oa'k lkfgR;ksa vuqfiVdks rFkk
f'kykys[ksa esa ikrs gSaA buesa c
q) dh cgqt fgrk; uhfr;ksa vksj
ladYiukvksa dk fnXn'kZu gksrk
gSa ,d LFkku ij cq) us dgk gS fd
fHk{kqvksa! cgqtuksa ds fgr vkSj
vuqdEik ds fy, lnSo fopj.k djksa A
31
mUgksaus ,rnFkZ pkj vk;Z lR;ksa]
vkB v"Vkafxd ekxksZa nl 'khyksa]
vgalk] d:.kk] eS=h vkfn dk [kklrkSj
ls foospuk fd;k gSa gesa ;g eku
esa drbZ ladksp ugha gS fd ckS)
fparu dh bekjr dh nhokj bUgha
fl)kUrksa ij [kM+h gSA
cq) o.kZ vkSj tkfr iFkk dks
fujFkZ vkSj fo"kerk ewyd ekurs
FksA os Hkkjr ds lHkh cqjkbZ;ksa]
va/kfo'oklksa] ik[k.Mksa vkSj
lkekftd fo"kerkvksa ds tM+ esa
o.kZ O;oLFkk vkSj tkfr izFkk dks
ekurs Fksa mUgksaus dgk Fkk fd
tkfr vkSj o.kZ ds jgrs lekt dHkh ,d
ugha gks ldrk vkSj u bldk fodkl gh
gks ldrk gS os ekurs Fks fd Hkkjr
es atkfr vkSj o.kZ dh uhao ij dqN
Hkh fuekZ.k djsaxs rks njkVs
blesa vo'; gh jgsxh vkSj og dHkh
Hkh iw.kz vkSj LFkk;h ugha gks
ldrhA mUgksaus dgk fd tSls Å¡ph
uhph tehu esa vPNh Qly dh vkkk
ugha dh tk ldrh] mlh izdkj lekt esa
Åps uhps dh Hkkouk iSnk djds ,d
vPNs izxfr'khy ,oa fodflr jk"Vª dh
dYiuk ugha dh tk ldrhA
egkeuk cq) dh vfgalk] d:.kk
vkSj eS=h dh vo/kkj.kk ,slh thou
ewY; gS] vfgalk ewyd fopkjksa ds
mn~Hkkouk gsrq nl 'khyksa ds
vuqikyu ij cy fn;k x;k gSA
mUgksaus izk.kh ds nq%[k dks
ns[k fdlh dh g`n; esa izdfEir gksus
okys Hkko dks d:.kk dgk gSA d:.kk
ds dkj.k euq"; ds vUnj dY;k.k dh
Hkkouk tkx`r gksrh gSA tgkW rd
eS=h dk iz'u gS] fgr vkSj vfgr
nksuksa ds izfr ,d fp=rk dk Hkko
gh eS=h gS eS=h ds dkj.k izk.kh
esa izseHkko dk mn; gksrk gSA ;g
oSeuL; dk mi'keu djrk gSA blds fy,
cq) us dgk fgrslq vfgrslq fi ,dfprks
HkfoPpfl**A
vkt tc ge ,Ddhloha lnh esa
izos'k dj pqds gS ^^vkRe nhiksa
Hko%** d mins'k dkQh ek;us j[krk
gSA ;fn ge mudh bl dFku ij vey
djuk vkjaHk dj ns arks vky nhi ds
izdk'k ls loZ= lE;e] f'koe~ vkSj
lqUnje~ dk ifjos'k dk;e gks tk;sxkA
;fn muds vfgalk] d:.kk vkSj eS=h
dh Hkkouk dks thou esa vaxhdkj
dj ysa rks loZ= 'kkafr dk
izknqZHkko gks tk;sxk vkSj dk;Z
eaxy nkf;fu gks tk;sxkA
vc rd ds bfrgkl esa
vkradoknh vkØe.k dk lcls cM+k
f'kdkj phu jgk gSA Ýkal] tkiku]
teZuh] bVyh vkfn ns'kksa us phu
esa dbZ vkradh vkØe.k fd, vkSj
viuk&viuk fgLlk ryklrs jgsA fo'o
bfrgkl mls ^^phu dk canjokV** ds
uke ls tkurk gSA oLrqr% vusd
vkradh vkØe.k ds dkj.k phu VwV
lk x;k] ijUrq vkt phu nwfu;k ds
fodflr ns'kksa dh iafdr esa [kM+k
gSA bldk eq[;k Js; cq) ds deZoknh
fl)kUr** izfrR; leqRikn dks tkrk gS
ftls viuk djphu LokcyEch cuk Hkkjr
Hkh pkgs rks cq) s fparu vkSj
32
fn'kk&funsZ'k ds lgkjs fons'kh
oSeuL; kvksj ns'kh fo"k;rk ls
c;qRiUu vkradoknh leL;k ls futkr ik
ldrk gSA vko';dkr gS] muds pkj
vk;Z lr;] nl 'khy] deZoknh fl)kaUr
¼izfrR; leqRikn½ vkB v"Vkafxd
ekxz vkSj vfgalk] d:.kk] vkSj eS=h
ds fl)kUr dks viukus dh egkeuk cq)
ds izfrR; leRikn ds fl)kUr ds vuqlkj
ifjorZu izd`fr dk 'kkLor fu;e gSA
vr% Hkfo"; ds fuekZ.k ds fy, ifjorZu
dh u dsoy ladYiuk djus dh vko';drk
gS oju~ bls vUr dk izek.k ekudj
dk;Z esa ifj.kr djus dh vko';drk
gSA
blh es ls deZ dh iszj.kk
fudysxhA deZ dh l)hfn'kk izkIr
gksxh vkSj loZ= vfgalk] d:.kk vkSj
eS=h rFkk fo'o cU/kqRo dk la/kkj.k
gksxkA
;g gekjk nqHkkZX; gS fd
gesa tgkW dksM+k izdk'k fn[kk fd
ge mls cq>kus ds fy, nkSM+
iM+sA geus egkeuk cq) dks
viekfur fd;k] egkohj dh ihVk]
ØkbZLV dh idM+dj lwyh ij yVdk;kA
lqdjkr dks tgj fiyk;k vkSj ehjk dks
tgj dk I;kyk Fkek fn;kA fcMEcuk
gS fd bUgha egkiq:"kksa ds
frjks/kku ds ckn geus bUgs bZ'oj
dh rjg iwtk vkSj muds mins'kksa
dks xzg.k Hkh fd;kA