Tathagatni Vishishtatano Marm

Here's a comprehensive summary of the provided Jain text, "Tathagatni Vishishtatano Marm" by Sukhlal Sanghavi, focusing on the unique aspects of the Buddha (Tathagata):

The text begins by noting the global observance of the 2500th Mahaparinirvana anniversary of Tathagata Buddha in India. While Buddhism's follower count has declined in India since Buddha's time, it remains immensely significant outside India, particularly in Asia. The author posits that the reason India, a secular nation with diverse religious affiliations, celebrates Buddha's Jayanti, and the state and its people participate, stems from the non-sectarian humanitarian essence at the core of Buddha's teachings and his person. Unlike many founders whose original, all-encompassing ideas become sectarian over time, Buddha's core message was profoundly humanitarian, making his celebration a recognition of this universal humanistic contribution, rather than a sectarian event.

The text emphasizes that while Buddhism flourishes globally, India holds the unique cultural and spiritual power that gave birth to Buddha, nurtured his practices, and set his "Dharmachakra" (Wheel of Dharma) in motion. This intrinsic Indian spiritual strength is credited with Buddha's emergence and the subsequent spread of his teachings. The author asserts that Siddhartha Gautama's contribution to human development is unparalleled by any other religious figure in world history. Therefore, India celebrating Buddha's birthday is not about endorsing a specific sect, but rather about celebrating a supreme humanistic legacy received by India and the world.

The author contrasts this with how such a celebration might be viewed in other Buddhist nations like Japan or China. While these nations might celebrate with great fanfare, such celebrations would, in the author's view, feel like borrowed adornments. The naturalness of celebrating Buddha's birth, his travels, his enlightenment, and his final passing in the very land where these events occurred is undeniable. Viewing this through the lens of human culture, rather than solely sectarian or political perspectives, reveals the true motivating force. The text notes that while Gandhi achieved a similar place in the hearts of humanitarians within his lifetime, Buddha took a thousand years. This difference is attributed to the era; if Buddha had lived in Gandhi's time, his humanitarian ideas would have spread just as rapidly due to modern communication tools.

The core of the text then delves into Buddha's unique characteristics that set him apart from other great spiritual figures. While many of his practices (like birth in a Kshatriya lineage, renunciation, arduous penance, meditation, overcoming desires, preaching, opposing animal sacrifice, preaching in vernacular, and promoting social equality) are found in other religious leaders, Buddha's uncommon qualities are directly evident in his life and teachings.

One significant unique characteristic is Buddha's personal narration of his life story and spiritual journey. Unlike figures like Mahavira, Socrates, Christ, or Krishna, whose lives are known through their disciples or later accounts, Buddha himself meticulously recounted his experiences in various sutras. The author argues that while disciple accounts can be accurate, personal testimonies hold a unique sweetness and resonance. Even with the potential for embellishment in disciples' records, Buddha's own words, preserved in the Pali Canon, offer an authentic glimpse into his personality. In an age where autobiographies are valued for their neutrality, the credible remnants of Buddha's "autobiography" from 2500 years ago are invaluable for understanding his true self.

Another crucial characteristic is Buddha's unwavering pursuit of truth and his resolve not to retreat, even at the cost of his life. While many truth-seekers have endured hardships, Buddha's talaveli (eagerness/yearning) and his approach were distinct. His historic decision to leave his family and worldly life, driven by the realization of being bound by birth, disease, and sorrow, reveals his initial intention and mental framework. This led him to explore various existing spiritual paths, such as meditation and yoga, and even extreme asceticism. However, he found them insufficient because they did not offer universal benefit to humanity. He abandoned harsh austerities when he realized they weakened rather than enlightened the mind. This led him to discard his previous practices and five companions, leaving him alone. Yet, his core framework was non-sectarian and free from prejudice. He saw no harm in letting go of established paths, gurus, or followers, and found greater impetus in solitary contemplation. The most difficult task, he undertook, was to shed the prejudices of his accepted paths, and in doing so, he achieved his original goal. This achievement is what made Buddha's personality universal.

The text highlights the internal struggle Buddha faced against "Mara" (desires and temptations) near the Nairanjana River. The victory over Mara, achieved through spiritual purification, is described in the Padhana Sutta of the Sutta Nipata. The author contrasts this direct, inner experience with poetic depictions by Kalidasa or the metaphorical struggles described in Jain or Puranic traditions, emphasizing Buddha's authentic, personal account of the inner conflict between skillful and unskillful tendencies. This victory, however, was merely a prelude to his further quest for a practical path to universal happiness for humanity.

The author then discusses Buddha's approach to fundamental philosophical questions. While many contemporary scholars debated the origin and nature of the world, Buddha focused on practical solutions for human suffering. He was not primarily concerned with the ultimate cause of the universe but rather with finding a simple, practical way to alleviate the strife and suffering within humanity. This led him to the concept of Brahma Vihara (Divine Abodes). While practices like non-violence, compassion, and friendship were taught before Buddha, his unique contribution was to establish Brahma Vihara in place of a divine or ultimate cosmic principle. The text states that the detailed and heartfelt depiction of Brahma Vihara in Buddhist literature signifies Buddha's unique contribution. Brahma Vihara, comprising maitri (loving-kindness), karuna (compassion), mudita (sympathetic joy), and upeksa (equanimity), represents the path to human happiness. This was Buddha's significant discovery, a practical and accessible "Brahman" for human endeavor.

The text clarifies that while concepts like Pratītyasamutpāda (Dependent Origination) and the Four Noble Truths are often attributed as Buddha's unique contributions, this is not entirely accurate. These ideas existed in Indian spiritual traditions before Buddha. Buddha developed and expanded them, giving them his unique formulation. Similarly, the Four Noble Truths were known to ascetics and yogis, and many based their lives on them. Concepts like asrava, bandha, samvara, and moksha are also found in earlier traditions, tracing back to Parshvanatha and appearing in the Upanishads and ancient Samkhya philosophy. Buddha's unique contribution was not in these concepts themselves but in how he presented them for shaping a higher life. His formulation of the Noble Eightfold Path as a means to Nirvana emphasized inner and outer purification in present life.

A key distinguishing feature highlighted is Buddha's adoption of the Middle Path in both thought and practice. This approach allowed his monastic order to adapt and spread his teachings effectively across different cultures and peoples. The Middle Path demonstrates Buddha's freedom from any singular, biased dogma.

Another prominent characteristic is Buddha's deep and fearless grasp of certain principles, which he fearlessly articulated to the world, regardless of whether they were popular or not. While other spiritual teachers confidently described the origin of the world or the state of Nirvana, Buddha stated that he did not engage with such unanswerable, intricate questions. He focused on issues that were within human experience and undeniably beneficial for individual and social purification and peace. He cautioned against wasting energy on debates that yielded no definitive answers and instead emphasized the Noble Eightfold Path and Brahma Vihara, which promote the growth of love in place of hatred and retaliation.

Buddha's final and most significant characteristic is the clarity of his speech and the use of practical examples and analogies that deeply resonate with the heart. His parables and similes are rare in world literature and are responsible for the widespread translation and appeal of his teachings in Pali. Their accuracy and focus on immediately applicable benefits have significantly contributed to Buddhism's attractiveness, influencing later Vedic, Jain, and other traditions.

The text notes the irony that Vedic and Puranic traditions, which once disregarded Buddha, later incorporated him as an avatar of Vishnu, thus absorbing a large segment of his Indian followers. This demonstrates the undeniable magnitude of Buddha's unique qualities.

The author concludes by presenting a few direct quotes from the Pali Canon that exemplify these characteristics, urging readers to form their own opinions. He highlights Buddha's discourse to his disciples about his renunciation, his encounters with yogis like Alara Kalama and Uddaka Ramaputra, and his experiences with ascetic practices. He recounts Buddha's reflections on the inadequacy of external austerities and his realization that the path to liberation lay in a balanced approach. The text also details Buddha's internal struggle with desires and his practice of mindfulness and vigilance in managing thoughts, exemplified by the analogies of the dry and wet wood for generating fire.

The importance of Brahma Vihara is further clarified, comparing its significance to the Brahman in Vedanta. Brahma Vihara involves cultivating loving relationships with all living beings through maitri, karuna, mudita, and upeksa, as described by Shri D.V. Kasambi.

Buddha's refusal to engage with speculative questions is illustrated through his dialogue with Malunkyaputra, using the parable of the poisoned arrow. Buddha argued that focusing on unanswerable questions about the origin of the world or the state of a Tathagata after Nirvana is akin to a wounded person demanding answers about the arrow's origin before it's removed, thereby delaying essential healing. He emphasized focusing on present, tangible suffering and its remedies, like craving and its cessation.

Finally, the text highlights Buddha's uncompromising intellectual freedom and fearless pursuit of truth, echoing the sentiments of Max Müller and Kishorlalbhai. Buddha's ultimate statement, urging acceptance of his teachings only after personal verification through one's own conscience and for the benefit of all, is presented as his most supreme characteristic. This emphasis on independent inquiry and critical evaluation underscores his profound and enduring legacy.