Bhagwan Buddha - Book Summary | JainGPT

Here's a comprehensive summary in English of the provided Jain text, "Bhagwan Buddha" by Bechardas Doshi:

The book excerpt, "Bhagwan Buddha," by Bechardas Doshi, delves into the life and teachings of Siddhartha Gautama, the Buddha, from a perspective that highlights his profound spiritual quest and his critique of contemporary religious practices.

The text begins by describing Siddhartha Gautama's enlightenment on the full moon of Vaishakh. Driven by the suffering he witnessed in the world, Siddhartha renounced his princely life to find peace for himself and others. He undertook severe austerities, his body becoming emaciated to the point where his bones were visible. He endured extreme conditions, subsisted on minimal sustenance, and even spent extended periods in water. Despite facing immense physical hardship and the temptations of desire (personified as "Mara"), Siddhartha remained resolute. He finally attained Buddhahood under the Bodhi tree in Gaya, achieving ultimate peace.

The excerpt then focuses on a significant dialogue attributed to Buddha in the Suttanipata, specifically the "Brahmana-dhamma Sutta." Buddha, residing in Jetavana, is approached by elderly Brahmin scholars from Kosala. They inquire if contemporary Brahmins adhere to the ancient Brahminical traditions. Buddha states that they do not.

Buddha then elaborates on the characteristics of the ancient Brahmins:

Asceticism and Self-Control: They were disciplined, practiced severe austerities, and were devoted to contemplation of Brahman by renouncing sensual pleasures.
Simplicity and Non-Possession: They owned no cattle, wealth, or stored grain. Their greatest wealth was self-study (svadhyaya), which they protected with faith and devotion.
Respect and Charity: People willingly offered them food, understanding it was their due. Great nations honored and revered them.
Inviolability and Freedom: They were considered untouchable (avadhyā) and invincible due to their adherence to Dharma and good conduct. They could enter any household without restriction.
Celibacy and Purity: They observed strict celibacy for forty-eight years, focusing on developing wisdom and virtue. They abstained from illicit sexual relationships and only engaged in intercourse during the appropriate time, not with married women or purchased/hired women, valuing only relationships based on true affection.
Praise for Virtues: They praised and strived to cultivate virtues such as celibacy, moral conduct, simplicity, gentleness, humility, austerity, meditation, non-violence, and forgiveness.
The Ideal Leader: They had a leader named Brahma who was powerful and had never engaged in sexual intercourse.

The text then contrasts this with the decline of Brahminical practices:

Corruption through Wealth and Luxury: The ancient Brahminical ways began to change when they started receiving material gifts like donations from kings, heaps of wealth, and adorned women. This influx of "trifling things" corrupted their intellect.
Incentives for New Rituals: Kings, to indulge their whims, began gifting them excellent chariots, palaces, herds of cattle, and beautiful women. Lured by these "worthless and unsubstantial things," the Brahmins abandoned their ancient Dharma.
Creation of New Mantras and Sacrifices: These greedy Brahmins started composing new mantras and approached King Ikshvaku, urging him to perform sacrifices by offering wealth and cattle.
The Horse Sacrifice (Ashvamedha) and its Consequences: King Ikshvaku, persuaded by the Brahmins, performed sacrifices like Ashvamedha, Purushamedha, etc., and offered them vast wealth, cattle, fine clothes, furnishings, chariots, ornaments, beautiful women, palaces, and granaries.
The Transformation of Brahmins: The Brahmins, who were once renunciates and non-possessors, became wealthy possessors by accepting these offerings. Their greed and desire intensified.
Justification of Violence: They continued to create mantras and approach kings, persuading them to perform sacrifices by offering land, water bodies, gold, silver, grain, and countless cattle. This led to the slaughter of millions of cows in sacrifices.
The Devastation of Cattle: Even gentle, harmless cows that provided milk abundantly were violently killed.
Religious Unrest and the Spread of Disease: This "unrighteous" act of cow slaughter, disguised as Dharma, caused chaos among deities, ancestors, and demons. The spread of cow slaughter and the killing of other animals led to the emergence of numerous diseases, causing premature deaths among people.
The Destruction of Dharma and Social Disruption: The practice of killing innocent animals in sacrifices became widespread, leading to the destruction of Dharma. Wise people condemned these violent rituals and looked upon the sacrificers with disgust. This led to intellectual division, the separation of Vaisyas and Shudras, fragmentation among Kshatriyas, and disrespect from wives towards their husbands.
Unrestrained Behavior: As this corruption spread, even good Kshatriyas, Brahmins, and others began acting without fear, indulging in pleasure and debauchery.

The Brahmins present, acknowledging the truth of Buddha's words, then surrender themselves to his teachings, taking refuge in him, the Dharma, and the Sangha, becoming his followers.

The text then shifts to a personal account from Buddha about his struggle against Mara (desire). While meditating by the Niranjana River, Mara approached him with his forces, attempting to dissuade him with discouraging words:

Mara's Accusations: Mara claimed Buddha was emaciated, had lost his complexion, and was close to death. He urged Buddha to live, stating that life was precious and that he could accumulate merit later. He questioned the purpose of pursuing the difficult path of Nirvana when merit could be gained through simpler rituals like agrihoma (fire rituals).
Buddha's Rejection of Mara's Advice: Buddha firmly rejected Mara's advice. He stated that he only sought Nirvana and had no need for the kind of merit Mara offered. He asserted his unwavering faith, effort, and wisdom, declaring that his path was one of "do or die." He explained that the physical emaciation resulting from his austerities brought him inner clarity, sharpened his memory, and led to profound meditation, and that he felt no desire for worldly pleasures.
The Eightfold Army of Mara: Buddha enumerated Mara's eightfold army: desire (rupa, rasa, gandha, sparsa, sabda), restlessness (arati), hunger and thirst (khuppipasa), craving (tanha), sloth and torpor (theenamiddham), fear (bhīru), doubt (vitikicchā), and eightfold obstacles like anger, envy, arrogance, greed for gain, fame, respect, and false reputation. He warned that these led to self-aggrandizement and contempt for others, causing individuals to stray from their goal.
Buddha's Resolve: Buddha declared his determination to fight, even if it meant death in battle, viewing defeat and survival as worse than death.
Mara's Defeat: After seven years of relentless pursuit, Mara admitted defeat, finding no weakness in the vigilant and focused Buddha.

The excerpt concludes by stating that Mahasattva Siddhartha, after a seven-year struggle against Mara's army, became the Buddha on the full moon of Vaishakh, 2500 years ago, spreading great light across India.

In essence, the text presents Buddha as a profound spiritual reformer who challenged the ritualistic and materialistic deviations in contemporary religious practices, advocating for a path of severe self-discipline, ethical conduct, and the ultimate goal of liberation from suffering. It also highlights his personal victory over the internal temptations that hinder spiritual progress.