AtmaJyoti.org is a service of Atma Jyoti Ashram (Light of the Spirit Monastery), which is located in Cedar Crest, New Mexico, USA, presenting the path of meditation and practical spiritual life.
In India the elephant is King of Beasts because of its intelligence. Although elephants are often used in forestry, they can be taught amazing skills. Only recently I reread Mooltiki and Other Stories by Rumer Godden. The last story was about Mooltiki, an elephant that showed amazing intelligence and had a very definite (sometimes difficult) personality.
Mooltiki was living in a hunting camp on the border of Bhutan. It was essential that a fire be kept burning all night to keep away the many tigers and leopards that lived in the area. Mooltiki was the fire tender. Three times a night she brought small tree trunks, made a pyramid shape of them on top of the low-burning fire, and got them to blaze up, even moving the hot coals around with her foot. In the day she gathered the fuel, but if it ran out she went into the jungle in the deep of night and got more.
She never ripped leafy branches off trees and waved them about the way other elephants do. Rather, when she saw a particularly beautiful flower she would delicately pick it and carry it in her trunk. When she crossed a river she loved to put her trunk under the water and blow bubbles–another thing elephants do not usually do. Though Mooltiki was cantankerous and often unkind to Rumer Godden, still she liked going for jungle walks with Mooltiki because she knew she was with a real person, not a “beast” at all.
The photo above is Andar, the temple elephant of the Sri Rangam Temple in Tamil Nadu in South India, together with his mahut. Monks from Atma Jyoti Ashram met Andar during their visit to the Sri Rangam temple in 2003. Andar especially enjoyed the gift of cookies which the mahut gave the remarkable elephant for our monks. See Andar eating their cookies in our video of Temple Elephants which they filmed during that trip.
“Those who meditate with perseverance, constantly working hard at it, are the wise who experience Nirvana, the ultimate freedom from chains.” —Dhammapada 23
Guru Nanak, founder of the Sikh religion, frequently used the expression “godwards” for those who were moving toward Divine Consciousness. We might coin the ungainly word “Nirvanics” for those Buddha is describing in this twenty-third verse of the Dhammapada. They are the wise. As Yogananda said, the world is divided into two types of human beings: those who are seeking God and those who are not.
Whatever the terms we may use for “the ultimate freedom from chains,” the idea is the same: right now we are bound, but we can become unbound. How? Buddha is telling us how.
Meditation
One time a man asked me if he could speak with me about some problems and questions he had. “Why bother?” brayed an eavesdropper, “All he will do is tell you to meditate!” Yes, it is true: meditation is the only solution. Many things are needed to support our meditation and ensure its success, but meditation is the whole idea for those seeking real freedom of being.Paramhansa Yogananda, writing about Yogiraj Shyama Charan Lahiri, one of nineteenth-century India’s greatest yogis, said:
“The great guru taught his disciples to avoid theoretical discussion of the scriptures. ‘He only is wise who devotes himself to realizing, not reading only, the ancient revelations,’ he said. ‘Solve all your problems through meditation. Exchange unprofitable religious speculations for actual God-contact. Clear your mind of dogmatic theological debris; let in the fresh, healing waters of direct perception. Attune yourself to the active inner Guidance; the Divine Voice has the answer to every dilemma of life. Though man’s ingenuity for getting himself into trouble appears to be endless, the Infinite Succor is no less resourceful.’”
Long before these wise words of Lahiri Mahasaya, Buddha made clear to his students again and again that meditation was the way to freedom.
Perseverance
Wonderful as it is, meditation is no magic trick. Only those gain its benefit who “meditate with perseverance, constantly working hard at it.” So two things must characterize our meditation practice: constancy and effective effort. We keep on and keep on, never stopping for a moment in the endeavor to continually direct our awareness toward Reality. And that endeavor cannot be done in a lackadaisical manner. The Path is walked, or even run, along, not shuffled or moseyed along.
The great twentieth-century Roman Catholic philosopher, Dietrich van Hildebrand, wrote in his masterful study of spiritual evolution, Transformation in Christ, that the majority of people suffer from what he calls “discontinuity.” That is, most people simply cannot sustain either effort or thought unless driven by the base passions. In other words, they have no real freedom of mind and will, though they think they do.
Addictions impel us, but wisdom does not, for freedom is both its goal and its requisite. Hence, our sustained effort at meditation must come directly from within us as a fully conscious and wilful choice. Every day this is true: each step on the path is a conscious choice–clear to the end. This is not a path for the timid or the lazy or the merely curious.
Intent on meditation
Perhaps Richard’s translation: “constantly working hard at it,” is not the best, for meditation is certainly a matter of effort, but not one of stress or strain. The Venerable Thanissaro Bhikkhu renders it: “firm in their effort.” We must be focused–intent–on our practice, certainly exerting will and strength, but in a judicial and cool-headed manner. Constant and steady is the way.
The chains
We are bound by millions (if not billions) of chains, yet meditation pursued rightly will dissolve them all. In the meantime we have to make sure we are not binding more chains on us, like the washed dog that immediately runs out and rolls in the filth to counteract the cleanliness. Here, too, meditation is the answer, for the insight born of meditation enables us to see the folly of bondage and the understanding to turn away from more involvement in chaining up of ourselves.
Nirvana
The purpose of all this is Nirvana. Just as a child cannot comprehend adulthood, so we cannot really understand just what Nirvana is. But one thing we can know: it is the opposite of where we now find ourselves! Attempts at definition are risky. Some time back I saw a television show on which a reputed “authority” on Buddhism was asked by an interviewer to describe Nirvana. He proceeded to give a checklist of the characteristics of Nirvana–every one of which is listed by Buddha in the Pali sutras as NOT Nirvana, though many mistake them for Nirvana. It was sort of like hearing a Christian recite the opposite qualities listed by Jesus in the Beatitudes or a Jew reciting the exact opposites to the Ten Commandments.
But let us give ourselves at least an approximation, a whiff, of what Nirvana surely entails: “It is a supramundane state that can be attained in this life itself. It is also explained as extinction of passions, but not a state of nothingness. It is an eternal blissful state of relief that results from the complete eradication of the passions.” So says the Venerable Narada Thera.
“Here and beyond he suffers. The wrong-doer suffers both ways. He suffers and is tormented to see his own depraved behavior. Here and beyond he is glad. The doer of good is glad both ways. He is glad and rejoices to see his own good deeds” (Dhammapada 15, 16)
Suffering is the lot of the wrong-doers and happiness is the lot of the right-doers. But what is “wrong” and what is “right”? Here, too, a lot of moral slackers take up Buddhism and Hinduism with the idea that they will escape “Judeo-Christian morality.” And they do–being neither Buddhist nor Hindu in any viable sense. On the other hand, those who investigate either religion to any significant degree will encounter a moral code that extends far beyond the simplistic “good doggie, bad doggie” code of externalized Judaism or Christianity.
First of all, the concepts, of “sin,” “wrong,” “good,” “right,” and “virtue” are completely different from their seeming equivalents in Western religion. In Western religion a thing is good because God commands it, and bad because God forbids it. The inherent nature of the thing is irrelevant. Do what God wants and you will be good and rewarded accordingly; do what God “hates” and you will be evil and punished accordingly. It is all a matter of “law.” The flaw in this should be obvious: everyone under the constraints of law seeks to get around it and yet be considered law-abiding. All kinds of stretches and concessions are sought–and obtained. (Just consider the Jesuitical contortions of Roman Catholic moral theology.)
If one church will not make concessions, just go find one that will, or start your own. I knew a man who did just that. He belonged to a fundamentalist church that said those who divorced and remarried would go to hell–and so would those they married. He preached it fervently, and once when rebuking a man for having married a divorced woman, was astounded when the man countered that the preacher’s own sister had married a divorcee! He investigated and found that to be so. So “God” led him to start his own church that held to all his original principles, except for the allowance of divorce and remarriage.
The Inner perspective
In the East the criterion is very different. If a thing spiritually harms the individual then it is wrong; if something spiritually benefits the individual then it is right. What else need be said? Naturally addicts and ignoramuses loudly insist that harmful things are not harmful and protest that beneficial things are burdensome and hurtful. But that does not matter to Eastern religion, because unlike Western religion there is no compulsion to coerce people into doing the good and avoiding the bad. If someone wants to harm himself, calling it good, that is his business. For such a person religion is irrelevant anyway–and he is irrelevant to religion.
Here again we see a profound difference between East and West. In the Western religions God as an almighty monarch is the center of attention, the adherents have no value or relevance except in relation to His ideas about them. In Eastern religions, the spiritual liberation of the individual is the center of concern, and the truth about his spiritual status is all-important whatever he or others may think about that truth–what is…is.
Since liberation is the result of union with God, Eastern religions make Him truly the center of things, the center of life itself, in contrast to the basically political centrism of Western religions that insistently maintains an infinite gulf between God and us. In the West the question is: “Are you obeying and pleasing God?” and in the East it is: “Are you moving toward union with God?”
As I say, it is politics versus states of being. One reduces us to nothing, the other makes spirit–both finite and Infinite–everything.
Further reading: As we approach the commemorations of the Crucifixion and Resurrection, here are some posts on the teaching of Jesus.
Two of the most important words in analyzing the dilemma of the human condition are raga and dwesha–the powerful duo that motivate virtually all human endeavor.
Buddha, in common with all philosophers of India, continually refers to them, so an understanding of their import is essential to us. Unfortunately, both Hindu and Buddhist translators are prone to do just that–translate them–and thus obscure or distort their meaning. There may be exact equivalents in other languages, but not in English, and translators do us a real disservice by not retaining them and explaining them somewhere in the text by a footnote or by a glossary. Here is my preferred definition of them:
Raga: Attachment/affinity for something, implying a desire for that. This can be emotional (instinctual) or intellectual. It may range from simple liking or preference to intense desire and attraction.
Dwesha: Aversion/avoidance for something, implying a dislike for that. This can be emotional (instinctual) or intellectual. It may range from simple nonpreference to intense repulsion, antipathy and even hatred.
They are commonly referred to as “rag-dwesh”–as a duality, for they are the alternating currents or poles that keep us spinning in relativity, reaching out and pushing away, accepting and rejecting, running toward and running away from. The horror of them is that they not only alternate, spinning us around, they also mutate into one another. What we like at one time we dislike at another, and vice versa. For they,
like everything else, are essentially one, a double-headed monster.
“When he has no lust, no hatred, a man walks safely among the things of lust and hatred. To obey the Atman is his peaceful joy; sorrow melts into that clear peace: his quiet mind is soon established in peace. (Bhagavad Gita 2:64, 65)
Buddha lists ridding ourselves of raga and dwesha as the first step in the Holy Life. But what a gigantic step! It will not be made overnight, we may be sure, for raga and dwesha have driven us along from the moment we were plants, what to say of animals and human beings.
Moha
In his teachings Buddha frequently listed the Unholy Trinity: Raga, Dwesha, and Moha. Here is my preferred definition of moha that I feel covers all aspects:
Moha:Delusion–in relation to something, usually producing delusive attachment or infatuation based on a completely false perception and evaluation of the object.
It is bad enough to be pulled toward or pushed away from just about everything we encounter in external and internal life, but to top it off we are totally wrong most of the time about the character or nature of those things. This is moha. Although in Hindu usage there is always an implied attachment or desire resulting from moha, that is not an absolute, and Buddha used it to indicate confusion and misperception in general.
Is there significance in his listing of raga-dwesha before moha? Is he indicating that raga and dwesha produce moha–at least at the beginning, although later on they combine to make a rolling wheel of general confusion?
THE COMMENTARY ON THE DHAMMAPADA, by Swami Nirmalananda Giri, has recently been completed, and has been posted in full at the Atma Jyoti website, and is also available as a free PDF download. This is the completion of a years-long project, and students of practical spiritual life will find it an invaluable aid to their practice.
History of the Dhammapada
The Dhammapada is not a transcription of a single talk by Gautama the Buddha. Rather, it is a collection of his words on the most important subjects for those seeking Nirvana. It was compiled only three months after his passing away by his enlightened disciples (arhats), who gave it the name Dhammapada, which means “Portions of the Dharma” or “The Way of Dharma.” The Dhammapada consists of four hundred twenty- three Pali verses that were gleaned from about three hundred discourses of the Buddha. It is a distillation of forty-five years of teaching. The translation mostly used in this commentary is that of John Richards.
Here are links to the online Dhammapada Commentary articles:
From the first time I ever heard it until today, “everybody does it” seems to me one of the most moronic and irrelevant–not to say almost always untrue–things anyone can say, especially if it is meant to justify some thought or action. So when I came across a similar section to this in one of the Pali sutras, I commented to other members of our ashram that it might be good to recite it every day to remind us that running with the herd is not an option for those seeking higher consciousness.
Without hatred
Happy indeed we live who are free from hatred among those who still hate. In the midst of hate-filled men, we live free from hatred” (Dhammapada 197). Thanissaro Bhikkhu: “How very happily we live, free from hostility among those who are hostile. Among hostile people, free from hostility we dwell.”
The world seems to run on hate and anger–all we need do is look at history and see that humanity is a bundle of conflicts. That is the way things are, and we should accept it but not approve of it. Rather than waiting for a “better day” when hatred will be abolished–something that absolutely will never happen–we should determine to live ourselves without hatred or hostility, even when encountering those who do hate, and who may hate us for not hating.
It is foolish to wait for “everyone to do it” before doing it ourselves. Waiting for a more congenial time or environment to practice virtue is a great folly. After all, it may be our friendliness (metta) and peaceful response to others that will help them be the same. But do notice that Buddha does not say that we shall attempt to change others and get them not to hate, for they have to put forth their own will to change themselves, just as we are doing.
The principle set forth in this verse applies as well to the ultimate activity of hatred: war. Rather than engaging in futile “peace efforts” that are usually embittered and violent–not to speak of being impractical and unreasonable–we must settle our hearts in peace. I have met many good men and women of peace who were saddened at the prevalence of war, and who strove to live lives of peace themselves. But I have met no “peaceniks” that were not narrow, hateful, and devoid of peace in mind and heart, and politically uninformed and bigoted. Blaming others for war, they did not see that they were contributing to the universal vibrations of anger and spite.
Fundamentally, this and subsequent verses teach us that each person must determine to follow the path of right thought and action and let others alone. Over a hundred years ago a wise man wrote an article on spiritual life entitled: Others May, You Cannot. That is a good rule to remember.
Inwardly healthy
“Happy indeed we live who are free from disease among those still diseased. In the midst of diseased men, we live free from disease” (Dhammapada 198). Thanissaro Bhikkhu: “How very happily we live, free from misery among those who are miserable. Among miserable people, free from misery we dwell.”
Narada Thera comments that the disease spoken of here is “the disease of passions.” It is strange but true that a great many people continually stir themselves up, deliberately choosing to live is a state of constant ferment, upset, and misery. Oftentimes this is because nothing else goes on in their life. Many neighborhoods have their local grouch whose only purpose in life is complaining and making trouble for others. This often includes complaints to the police and other authorities for petty “crimes” on behalf of others, especially regarding parking in front of their property. Children and adults are equal targets for their frustration and malice.
When growing up I knew three of these bitter people, all of whom were old, ill, and without family or friends. Their ways were inexplicable. But one of them came out differently. She had done some nasty, spiteful thing to an aunt of mine, and her son retaliated with some prank. The old lady did not know who did it, but my cousin began to feel really bad about what he had done. So he went to her house and apologized and asked her forgiveness. The poor woman nearly passed out in shock, since for years everyone had despised her. She was so moved she hugged and kissed him and apologized for being such a grouch. The result was she became friends with my aunt’s family and soon was friends will all the neighbors. This is the power of goodness, even if belated.
Living amongst the passion-ridden, we can be passion-free and at peace.
Without worry
“Happy indeed we live who are free from worry among those who are still worried. In the midst of worried men, we live free from worry” (Dhammapada 199).
This must be an ambiguous verse in the Pali original, for Harischandra Kaviratna renders it: “Blessed indeed are we who live among those who are yearning for sense delights, without yearning for such things; amidst those who are yearning for sense delights, let us dwell without yearning.” Narada Thera agrees in his translation, but Thanissaro Bhikkhu has it: “How very happily we live, free from busyness among those who are busy. Among busy people, free from busyness we dwell.”
Whichever it is, we can profitably resolve to put away, worry, desire, and obsession with externals from our minds and live at rest in our hearts.
Happy with nothing
“Happy indeed we live who have nothing of our own. We shall feed on joy, just like the radiant devas” (Dhammapada 200).
This can be followed in two ways. The first is the obvious one of living in blessed simplicity without the burden of many things. A friend of mine used to take stock of everything in her house about every six months, and get rid of everything she did not really need. She had realized that the habit of possession creeps up on all of us, and each time she made her inventory, sure enough her own weakness had begun tripping her up.
The second way is to live happily in the realization that absolutely nothing is ever really ours, that everything, including our body, eventually dissolves away. And besides, it is all just a dream which must end in time. This is the key to really enjoying things, for they are not hanging around our necks demanding that we look after them, guard them, protect them, and identify with them. To be possessed by possessions is misery, but freedom from them is the happiness of the gods.
"Come here every now and then. A brass pot must be polished every day: otherwise it gets stained. One should constantly live in the company of holiness."
—Sri Ramakrishna
In India the elephant is King of Beasts because of its intelligence. Although elephants are often used in forestry, they can be taught amazing skills. Only recently I reread Mooltiki and Other Stories by Rumer Godden. The last story was about Mooltiki, an elephant that showed amazing intelligence and had a very definite (sometimes difficult) personality.
“Those who meditate with perseverance, constantly working hard at it, are the wise who experience Nirvana, the ultimate freedom from chains.” —Dhammapada 23
“Here and beyond he suffers. The wrong-doer suffers both ways. He suffers and is tormented to see his own depraved behavior. Here and beyond he is glad. The doer of good is glad both ways. He is glad and rejoices to see his own good deeds” (Dhammapada 15, 16)
Entire text of the Dhammapada Commentary as PDF download.
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