What is Buddha Dharma? Nothing! A person, looking out through a dirty glass window ‘mind’, will have a messy view.

The Dharma is the discipline of cleaning the window ‘mind’ on your own. The person and the outside scene remains the

same. The view becomes clear and correct when the mud in the window is cleaned to nothing.
Divine Buddha is the bright spiritual light to the world. Siddhartha Gautam Shakya ‘Buddha’ was born in Nepal. He is the

universal phenomena. Thus, we Nepalese take great pride in him. The Baishakh Purnima (Full moon day) is the Buddha

Jayanti. The day when Buddha was born (Lumbini), achieved enlightenment ‘Buddha’ (Bodh Gaya, 35) and Maha Nirwan

(Kushi Nagar, 80). The day is celebrated all over the world. The Buddha Jayanti this year (May 21 st , 2016) marked the

2560 th birthday. It was celebrated with special zeal with many programs, including an international conference in Lumbini

on Buddha’s teachings and their application in our life and the world, with many international dignitaries and scholars

participating.
What is the way to Buddha mind? To be free of all the constraints. Once a terrible war lord, on the looting & murdering

rampage, approached a village. Terrified villagers ran away, except a monk. The war lord shouted to the monk, “Don’t

you know I can kill you in a moment?” The monk replied, “Don’t you know I am ready to die any moment?”
Siddhartha Gautam was born to King Sudhodhan and Queen Maya Devi. The royal astrologers prophesized that the boy is

not an ordinary person, and will become either the greatest King or the greatest Ascetic, the world has ever seen. King

thought raising the prince in luxury would avoid his becoming an ascetic. King made sure that the prince is kept totally

isolated from any of the ugliness and the sadness of life. Prince grew up to be a kind-hearted person. He married gorgeous

Princess Yashodhara (both 16), and had a son Rahul. He had the best of life anybody can imagine.
However, the universe had other plans. The young prince, while strolling around, happens to see a sick person, an old

person and a dead person. He was told that the ugliness is simply a reality, a part of life, and all of us must face them

eventually. The young prince had the shock of his life. He decided to go out and find the cure of this worldly sadness

‘Dukkha.’ He left the luxury of the palace (29) and went around to different spiritual teachers and schools. He practiced

everything he was told to do, and then some more. Finally, he initiated into the ascetic order ‘Sanyash’ in the ‘Nirwani’

lineage under the ‘Shankhya’ school. The Shankhya yoga taught by Kapil Muni is an offshoot of Adwaita Darshan of

‘Shiva Dharma.’
He tried many different ways, but did not succeed. Once he sat under a tree (Pipal, Bodhi) and vowed not to move till he

succeeds. There was a long trial and tribulation, but then all of a sudden he became Enlightened ‘Buddha.’ Thus arose

Buddha.
Once he became enlightened, he would speak for himself and all his previous backgrounds become redundant. What is

Buddhahood? We are not Buddha. Thus, we do not know and cannot explain. At best we may speculate. An explanation is

a human intellectual attempt and will be misleading to deal with the ‘beyond.’ Thus Buddha did not. He merely explained

the ‘way’ worked for him. It is for the practitioners to plod the way and realize themselves. He did indicate however, “It is

like awakening from a deep sleep. It is bliss.”
Buddha had thousands and thousands of disciples, whom he helped in the way. Many of the monks realized Buddhahood.

The first known such monk was Mahakashyap. Before all the monks, Siddhartha and Mahakashyap merely smiled at each

other.
Bodhidharma (South Indian prince and monk, Da Mo – Chinese, Daruma – Japanese, 5 th / 6 th AD) went to China. He was

received by Emperor Wu. Wu asked, “I have helped lots of monks in study, coping scriptures, building monasteries. What

merit do I get?” Bodhidharma replied, “Nothing. You deserve only good Karma.” Wu, “What is the meaning of the noble

truth?” Bodhidharma, “There is no noble truth, only emptiness.” Wu, “Who is standing before me?” Bodhidharma, “I do

not know.” He went to Shaolin monastery, but the monastery did not let him in. He sat in a nearby cave and gazed on a

wall for nine years. He figured out how and why Karma works. Finally, he was admitted to the monastery. He found the

monks to be physically weak. He taught them the famous martial arts – Shaolin Kung Fu.”
Dharma is the study of one’s nature and the discipline of self improvement. Dharma is not a religion. The Dharmic

discipline is about: a. the search for truth (Satya), and b. ways of spiritual growth (Yoga). Spiritual growth is transcending

– a. first from own ego, and then b. to the universal reality. There are 4 basic groups of Yogas: Gnan ‘knowledge’, Raj

‘Meditation’, Bhakti ‘Love and Devotion’, and Karma ‘unattached duty.’

Sanatana: To wonder about ultimate truth and to strive for spiritual progress is the universal phenomena inherent in

humanity. It is not limited by geography, history or culture. Sanatana is such universal principles and ways of spiritual

growth, studied and practiced around the world. Dharma is a subset of the ‘Sanatana’ practiced by an individual or a

group of people.
Veda / Purana / Tripitak etc.: They are the depositories of knowledge, as known then. They are sources of information

like a library. They are to be used for studies. But they are not scriptures to be believed and obeyed. Astik – arguments

based on Veda. Nastik – arguments independent of Veda. Both arguments have to be valid on their own.

Buddha dharma: It is the empirical spiritual discipline. It uses methods only within human faculty, not ‘beliefs’ or

‘outside.’ It is not faith, ideology, religion, ethnicity or nationalism. Thus Buddha’s teachings and analyses are within

rational self-examination of the world including own mind. Buddha Dharma emphasizes on Gnan yoga and Raj yoga.

Once, a scholar asked Buddha, “Does God exist?” Buddha remained silent. The scholar said, “May I say God exist?”

Buddha asked, “What proof do you have?” The question was paraphrased, “Perhaps God does not exist?” Buddha

remained silent. The scholar said, “May I say God does not exist?” Buddha asked the same question, “What proof do you

have?” Frustrated, the scholar left. Later Buddha explained, “No matter what I say I will be misunderstood, and will set

the scholar in the wrong path. He wants to believe. He will believe whatever I say. But the path I am pointing at is the

self-inquiry and self-experience, not to believe any.”
Dharmic background in Buddha’s time: There were many Dharmas, which can be broadly grouped into four.

1. Lokalaya Darshan / Rishi Charvak: Whatever you see is the only reality you should be concerned about. Any other

claims, e.g. existence of God, must be proven by claimants. Science is the correct form of inquiry. The goal is the greatest

happiness for all in this world.
2. Dwaita Darshan / Vaishnav Dharma: (Dwaita – two, Creator and created). We may approach divinity through Bhakti

yoga or the ‘way of love & devotion.’ It emphasizes on Bhakti and Karma ‘way of unattached duty’ yogas. Divine

Narayan / Vishnu holds Shankha / conch (declaration of existence of divinity), Chakra / discuss (I create), Gadda / mace (I

protect), and Padma / lotus (you may approach through love). Even if you are an atheist but practice love, good enough.
3. Adwata Darshan / Shaiva Dharma: (A-Dwaita – not two) The whole universe in all its dimensions is not two, but one

– Brahman (Universal reality). The world we see and experience around us is the ‘Samsar’ – created reality out of

Brahman. We are also part of it and thus cannot realize the Brahman. However, we can understand its two orthogonal

dimensions – Consciousness and Material / Energy. They are symbolized as Shiva and Parvati, and in abstract Lingam

and Yoni. It emphasizes on Gnan yoga ‘way of knowledge’, and Raj yoga ‘way of meditation.’
4. Shankhya Darshan / Rishi Kapil: It tries to limit the belief or the unknowable Brahman. It postulates only two

realities – Consciousness and Material / Energy. Divinity is not considered. The life forms including our self are the

various combinations of consciousness and material / energy. It also emphasizes the same yogas – Gnan and Raj to realize

salvation.
Buddha Dharma: Buddha arose and declared, “Tathagata – I have been there.” Any of us can also go there. There

is no need of any beliefs or external help, not even of Buddha. Buddha found a way and willing to show if you are

interested. But it is up to you to follow the path to Nirvana – “Appo Deepo Bhava – Be light onto yourself.” The

Buddha’s break through is bringing the ‘way’ within the realm of human faculty, which was hitherto understood

only in the realm of ‘belief’ and ‘revelation.’
This is important and let me stress it by citing an example from physics. The theory of Karma ‘Whatever you do will

come back to you’ is known for a long time. But it is a matter of popular saying and a folk belief. Isaac Newton proved it

in the mechanical level. We may say Newton’s third law is a break through. It is not about inventing a new theory, rather

confirming the existing theory within the rigor of mechanics. It cuts down doubts and becomes useful to all.

We may notice that Shaiva Dharma, Shankhya Darshan, and Bauddha Dharma all prescribe and emphasize same paths –

Gnan ‘knowledge’ and Raj ‘meditation’ yogas. The differences are: Shiva Dharma comes with the belief in ’Brahman’, in

Shankhya the believe that the life form is the combination of matter / energy and consciousness. Buddha Dharma does not

have any beliefs as a priori. Bodhi (Brahman – Pali) is to be realized personally at the end of the journey, if at all. That is

the break through. It also makes Buddha Dharma most scientific. However, all of them keep their root – ‘OM.’ Buddhist

mantra – “Om Mani Padme Hum – there is the jewel in the lotus.” There is the reality beyond what is visible.

One of the practices in Zen (Dhyan – Sanskrit, Chan – Chinese, Zen – Japanese) Buddhism is to struggle through Koan.

For example, “How is the sound of one handed clap?” In lighter side, it could be a slap in the face. But it is a serious

practice. The Zen disciples have to stretch their thinking and logic to see how far it will go. Natural responses are:

Solution- Elation, No solution – Frustration. The practice here is to rise above all these natural human responses.
The four noble truths:
1. Suffering exist, this is how our mind works

2. Suffering arises from attachment to desires

3. Suffering ceases when attachment to desire ceases

4. Freedom from suffering is possible by practicing the Eightfold Path
It is the applied Buddha Dharma. Buddha did not have to but because his journey was for the solution of the suffering /

unhappiness/ Dukkha, he gives the analysis. We all are trying to be happy. Happiness comes from within, not from

outside. Thus, by nature we are happy. Then why are we still unhappy? Rain falls straight down; grass grows straight up.

Only wind bends them. Thus, instead of telling how to be happy from outside, Buddha analyzed the cause of our

unhappiness ‘Dukkha.’ If we are able to remove the blocks making us unhappy, then we will, by nature, be happy.

As the wind is natural and affects rain and grass, we are also affected by external factors leading to Dukkha. Suppose a

person was having a morning stroll happily singing a song. He sees a person riding a red bicycle. All of a sudden the

desire to have a red bicycle comes to his mind. He equates his happiness to possessing the red bicycle. He will try to get

one. If he is not able to he is unhappy. If he is able to, then for some time he is happy, rather he thinks he is happy. But the

charm of the red bicycle will eventually fade away. Nothing is permanent. Then he sees a person riding a blue bicycle.

Rise of desire in our mind is endless. It is at every nook and corner. We may be able to satisfy a few, but eventually it will

overwhelm us. Thus the care is not running after the blue bicycle, but to control the desire in the first place.

If you practice Dharma then as soon as you see the red bicycle, you will expect the desire rising up in the mind. You may

step back and may watch how mind works. You will maintain the same state of mind before you saw the red bicycle. You

will notice the external stimuli, take the appropriate steps, but will not let it control you. Freedom is possible if we

discipline our life in controlling desires by following the eight-fold path.
The eight-fold path: Buddha also gives an outline of a right (Samyak – virtuous and balanced) life designed to minimize

desires. It is not a commandment to believe and obey, but to think through, realize its core of wisdom, and apply in your

life. Buddha emphasizes on the ‘Middle path.’ It should be like strings in the Sitar, neither too tight, nor too loose. Here is

the eight-fold path grouped into three.
A. Wisdom (panna): 1. Right View, 2. Right Thought

B. Morality (sila): 3. Right Speech, 4. Right Action, 5. Right Livelihood

C. Meditation (samadhi): 6. Right Effort, 7. Right Mindfulness, 8. Right Contemplation
Once there was a snake in the room. People went berserk – cried, ran away, prayed, hid etc. Buddha was informed. He

said, “Our response should be based on facts and compassion. Fact is the snake can be poisonous and dangerous, but we

also must be compassionate. Can we let snake ran away, chase it off, trap it? If there are children at risk, we may even

have to kill it. But our response should concern only with facts, and compassion to all, including the snake.”

If you keep all every issues and practices within human empirical understanding, then issues not within must not be

entertained. We must deal within this world ‘Sansar.’ The very breakthrough of Buddha is to bring the ‘Way’ within

human faculty. Thus, the conclusion within this context ‘Anahata – there is no soul.’ What is beyond? Nirvana. What is

Nirvana? Like a lighted candle going off. These conclusions are within the frame work of the Sansar. Nirvana transcends

the frame work from created reality ‘Sansar’ to the universal reality (Bodhi – Pali, Brahman – Sanskrit)). But it is not a

matter of belief or a priori, but to realize with individual effort on your own.
How do you approach death? As if you are entering an unknown room. Since you have no information, you cannot form

any attitude. Your feelings, if any, like apprehension or elation, does not reflect the room but your past experience.

Buddha Dharma explains nothingness ‘Sunyabad.’ Suppose there is a big tangled ‘knot’ tied out of many colored strings.

Suppose you slowly untangle the knot one string at a time. At the end what will remain out of the ‘knot?’ Nothing. If

everything and effect have causes, then if you slowly remove all the causes, what will be left out – nothing. It is to know

nothing is permanent and does not have its own existence, but the result of other causes. Thus as soon as the causes

disappear, the result also will. The dis-tangling is the practice, which leads to the emptiness / nothingness / Sunyabad.

Why even bother to do that. Because, you need to be free from precisely similar questions.
As Sangh grew, the rules of the Sangh also grew. Monks will come with actual or hypothetical cases for Buddha to make

ruling. The rules also grew to a whole thousand. Monks came and complained that they cannot remember all the rules.

Then, Buddha said, “There is only one rule they should be concerned about. The ‘best for all the concerned’ is the rule.”

As the Sangh grew there was an issue of ordinary house holders with regular livelihood who are interested but cannot be a

full time monk, Thus, Buddha Dharma was grouped into two – Theravad (way of elders, as the monks practiced earlier),

and Mahayan (Bigger vehicle, for more people in different stages of practice). Theravad is similar to Adwait and

Shankhya, minus beliefs.
In Mahayan, Buddha is divine being ‘Karunamay.’ We may approach Buddha through love and devotion (Bhakti yoga).

We pray to Buddha, seek his help and blessings. Thus, Buddha also becomes the Avatar of divine Vishnu. Buddha

Dharma, especially Mahayan, does not replace the existing Dharmas, rather adds a new dimension to it. Thus, Mahayan

comes with many characters, symbolisms, rituals, prayers, and other cultures along.
What is Karunamaya? Buddha is free to go, but held on to the world only through the attachment of ‘Compassion –

Karuna.’ There was a silent monk. Nobody knew if he is silent or mute. He used to carry a bag of goodies for the children.

Once people asked, “Who and what are you?” He dropped his bag, walked away, and came back to pick the bag again.

The fourth great council of Buddhist monks was held under the patronage of the Kushana emperor Kaniska

around 100 CE. in Kashmir. The monks compiled a new canon, which became the basis of Mahayana. The Vedic

Devis / Devatas are part of the Mahayan, with the twist that they are disciples of Buddha / Karunmaya. The

anthology Subhashitaratnakora of Vidyakara (c.1100), a Buddhist abbot at the monastery of Jagaddala in present-

day Bangladesh, has 20 verses to the Buddha but 73 to Shiva, and 40 to Vishnu. Thus, you will see all the Vedic

Devis and Devatas in Mahayan monasteries as far away as China / Japan.
The perfect harmony between the three principal sects of Hinduism in Nepal namely Baudha (Buddha), Shaiva

(Nilkantha) and Vaishnav (Narayan) can be seen in the temple in Kathmandu, which we lovingly call 'Budha Nilkantha

Narayan.’
Buddha Dharma always stresses on ‘Now / Present.’ Past is memory, future is expectation. You have no control over

them. You can do something only in present. The guidelines being facts and compassion for all, as best as we can.

Buddha is for being relevant and to concentrate on the problem at hand, and not to be pushed around by theories, doctrines

and speculations. If you are stuck by an arrow, what will you do? First, pull the arrow out and put medicine on it. Idle

speculations should not preclude it. It will be foolish to insist on investigating ‘what kind of arrow it is’ or ‘what kind of

bow it was shot from’, before pulling the arrow.
Once, a person stuck a pole in his yard with a bouquet of flower on top. He announced, “I do not know much but it is my

test of divinity. If you can climb the pole and bring down the bouquet, then you are my god. Many tried unsuccessfully, but

one did. Everybody was happy. They carried the new found god in a chair playing drums. The god thought of meeting

Buddha, and he was carried. Buddha was amused with the spectacle, even more when he learned the whole story. Buddha

said, “Actually, the real test is to lay an egg. If you can then you are truly a god.” The god complained. Buddha said, “If

a hen can do, it should be easy for a god.” Then Buddha preached, “Miracles and magic are interesting to watch, but

they do not add knowledge. Even a little bit of knowledge, which adds, is better than the biggest miracles.”
Buddha Dharma did show new paths to many others. We have the ‘Tantra’ Darshan with seven centers of being. And we

have Bajrayan Darshan ‘Thunderbolt doctrine’, which is a combination of Adwaita, Baudhha and Tantra Darshans.

Buddha was getting old and came the time for Maha-Nirvan. He was served food with mushroom (called pig’s foot

mushroom, because pigs find it by scratching the ground with their feet). Unfortunately, the mushroom happened to be

poisonous. Monks started crying. Buddha told them, “Please do not cry. The Dharma is about how to be non-attached and

keep Dukkha away. If you have any questions, this is the time to ask. He opened his palm indicating he did not hide

anything. He touched the ground symbolizing, the existence is the witness. After answering all the inquiries, Buddha

asked three times if there are any questions. No more. Then he moved ‘Gata’ from physical body to mind. Then he moved

‘Gata’ from mind to consciousness. When he was about to Gata from consciousness to Nirvan, one person came running

and said, “I have a question.” The person always thought of meeting Buddha but he was always busy and never had time.

It was his first and last attempt. Karunamaya came back from consciousness to mind, and to body. He answered all the

questions. Once more he asked if anybody has any question. No more. Karunamaya – Gata, Gata, and then Gata.

Buddham Sharanam Gachhami! May Buddha bless us all!