From mortal prince to the immortal Buddha – Times of India

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Who changed humanity. Prince Siddharth In the Immortal Enlightenment Buddha The origin of the theory of dependence was – Pratityasmutpada — while he was meditating under it. Bodhi tree in Gaya. It literally means ‘the arising of things dependent on causes’.
One of the formulations of this doctrine is that ‘this is born, that is born; It ceases to be, it ceases to be’. Another form is: ‘If it is, then it will be. By his being born, that which is born; If it is not, it does not come; Stopping it stops it.’ This is the principle of reason. It maintains that everything, every phenomenon has a cause and is a result of the phenomenon that causes it.
After giving rise to the effect, the cause is completely destroyed without any remainder. It means that ‘nothing exists unconditionally and absolutely, everything depends on something other than itself.’ Things are constantly changing and changing. Therefore, everything is eternal and necessarily relative, conditioned, limited, dependent and subject to birth, death and decay. Since things depend on their cause, they last only as long as their cause lasts. Thus the Pratitasmutpada gives rise to the doctrine of the Buddha’s Kishnabhangavada.
In maintaining that all phenomenological things are not beings but in the process of becoming, the Pratityasmutpada leads the Buddha to his doctrine of madhyama pratipata – the middle path – the doctrine of the golden mean. For the moment that it comes into existence, the existence of everything is absolute. However, as things are always changing, their existence is relative, they are not eternal. Similarly, things do not perish without a mark. Therefore, everything phenomenal is suspended between reality and non-existence. It avoids two extremes.

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In Buddhist literature, the doctrine of Pratityasmutpada is also referred to as: Bhava Chakra, the wheel of rebirth; Dharma Chakra, the wheel of becoming; janmajara-marana-chakra, the wheel of birth, old age and death; Samsara Chakra, the wheel of existence; or dvadasa-nidana, 12 sources. It is called a chakra because the chain of causes and effects is cyclical rather than linear. It is called Davadasa Nidana because it has 12 links.
The existential reality of suffering is due to jāti, birth. Birth or rather rebirth is the result of the will to take birth, bhava. The will to be born is the result of apadana, clinging to objects of sense or mental pleasure in a previous existence. Hanging on depends on Tanha, the desire for enjoyment that we experienced earlier. Vedna, due to sense experience, is desire, which in turn results in sparsha, sense and object contact. The six sense organs, including the mind, Sadayatna, are responsible for contact with objects. Because of our nama rupa, the psychic body, we are endowed with senses. Without vijna, primordial consciousness, the sense organs are useless. KarmaThat which is the result of odya, ignorance, is the cause of primordial consciousness.
Ignorance leads to suffering and slavery. Freedom from knowledge. Life, according to the Buddha, is the result of the ‘inner desire’, the ‘life force’, the ‘desire to be born’. Once this desire, this desire is gone, we attain Nirvana – liberation.
the author: Ashok Vohra

Sadhguru explains the power of solitude.

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