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The Meaning of OM...  Before the beginning, the Brahman (absolute reality) was one and non-dual. It thought, "I am only one - may I become many." This caused a vibration which eventually became sound, and this sound was OM. Creation itself was set in motion by the vibration of OM. The closest approach to Brahman is that first sound, OM. Thus, this sacred symbol has become emblematic of Brahman just as images are emblematic of material objects. The vibration produced by chanting OM in the physical universe corresponds to the original vibration that first arose at the time of creation. The sound of OM is also called Pranava, meaning that it sustains life and runs through Prana or breath. OM also represents the four states of the Supreme Being. The three sounds in OM (AUM) represent the waking, dream and deep sleep state,s and the silence which surrounds OM represents the "Turiya" state. Because the first of the three states of consciousness is the waking state, it is represented by the sound "A" pronounced like "A" in
accounting. Because the dream state of consciousness lies between the waking and the deep sleep states, it is represented by the letter "U" which lies between the "A" and "M". This "U" is pronounced like the "U" in would. The last state of consciousness is the deep sleep state and is represented by "M" pronounced as in "sum." This closes the pronunciation of OM, just as deep sleep is the final stage of the mind at rest. Whenever OM is recited in succession, there is an inevitable period of silence between two successive OMs. This silence represents the "fourth state" known as "Turiya," which is the state of perfect bliss when the individual self recognizes his identity with the supreme.
The Symbol OM...  Just as the sound of OM represents the four states of Brahman, the symbol OM written in Sanskrit also represents everything. The material world of the waking state is symbolized by the large lower curve. The deep sleep state is represented by the upper left curve. The dream state, lying between the waking state below and the deep sleep state above, emanates from the confluence of the two. The point and sem-icircle are separate from the rest and rule the whole. The point represents the turiya state of absolute consciousness. The open semicircle is symbolic of the infinite and the fact that the meaning of the point can not be grasped if one limits oneself to finite thinking.
The Power of Chanting OM...  The chanting of OM drives away all worldly thoughts and removes distraction and infuses new vigour in the body. When you feel depressed, chant OM fifty times and you will be filled with new vigour and strength. The chanting of OM is a
powerful tonic. When you chant OM, you feel you are the pure, all pervading light and consciousness. Those who chant OM will have a powerful, sweet voice. Whenever you take a stroll, you can chant OM. You can also sing OM in a beautiful way. The rythmic pronunciation of OM makes the mind serene and pointed, and infuses the spiritual qualifications which ensure self-realization. Those who do meditation of OM daily will get tremendous power. They will have lustre in their eyes and faces.
Meditation on OM...  Retire to a quite place, sit down, close your eyes and completely relax your muscles and nerves. Concentrate on the space between your eyebrows and quiet and silence the conscious mind. Begin to repeat "OM" mentally while associating the ideas of infinity, eternity, immortality, etc. You must repeat OM with the feeling that you are the infinite and all-pervading. Mere repetition of OM will not bring the desired result. Keep the meaning of OM always at heart. Feel OM. Feel that you are the pure, perfect, all-knowing, eternal, free, Brahman. Feel that you are absolute consciousness and the infinite, unchanging existance. Every part of your body should powerfully vibrate with these ideas. This feeling should be kept up all day long. Practice regularly and steadily with sincerity, faith, perseverance and enthusiasm in the morning, midday and evening.
Another Explanation of The Meaning of OM...  OM, like Amen and Ahmeen means the Divine which manifests as all that is. OM is the "word" as in; "in the beginning was the word" which means primal sound or vibration from which all other names and forms arise and to which we all return. OM is the Alpha and the Omega.
Repetition of OM or AUM dissolves the mind in it's Divine Source. If you chant OM several times out loud it purifies the atmosphere: try it. Chant at least 7 OM's in succession. Make each breath last as long as possible. Take a deep breath in and start the exhalation with Ahhhhhhhhhhhhh then Ohhhhhhhhhhhhhhh then Mmmmmmmmmmmm. Then take another deep breath in and do the same thing again for seven repetitions. Then sit for a moment of Silence. You will be amazed! Experience is better than all the words. Also try repeating OM as a mantra for meditation. Repeat OM silently to yourself. When the mind wanders, bring it gently back to OM again and again.
(The above is presented for your information only.)
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April 3, 2004
Implications of the Dhammapada for Animal Rights Activists
At a minimum, the Dhammapada is consistent with animal rights. Indeed, it seems to mandate many of the goals of the animal rights movement, for example the abolition of the meat industry and vivisection. Given that the Dhammapada is one of the core scriptures of Buddhism, it is difficult to see how Buddhists who do participate in activities which kill animals can justify the discrepancy between their practice and the words of the Buddha. However, animal rights activists should note that killing of animals in "shelters" is also forbidden. As far as I am concerned, this is a logical consequence of animal rights as well as Buddhism, however it is an unfortunate reality that many who consider themselves part of the animal rights movement still see killing of homeless cats and dogs as legitimate or perhaps even necessary. Also, although the goals of animal rights are by and large consistent with Buddhism, too often the actions taken to achieve these goals are not. Many animal rights advocates speak harshly of those who oppress animals, but what good does that do? The Buddha reminds us to:
Never speak harsh words, for once spoken they may return to you. Angry words are painful and there may be blows for blows. (Dhammapada, 133.) So how are we to work to liberate our fellow sentient beings from suffering? We would do well to reflect frequently on the following: Overcome anger by peacefulness: overcome evil by good. Overcome the mean by generosity; and the man who lies by truth. (Dhammapada, 223.) It is sufficient merely to tell the truth about what is happening to animals -- there is no need to attack the character of the people committing these actions as well. And striving to live peacefully will teach the world more about compassion than hostile ranting. Of course, this isn't easy! I don't claim to have mastered this myself, although it is something I continue to strive for. Buddha acknowledges the difficulty, but encourages us to keep striving: If he makes himself as good as he tells others to be, then he in truth can teach others. Difficult indeed is self-control. (Dhammapada, 159.) At times when this ideal seems pointless, and frustrating, and futile, let us try to set aside our rage and despair at what our fellow humans are doing to animals, and focus on the love for animals which motivates our animal rights work: For hate is not conquered by hate: hate is conquered by love. This is a law eternal. (Dhammapada, 5.) (Rosemary A. Amey, December 1996)
Once upon a time, there were two calves who were part of a country household. At the same home there also lived a girl and a baby pig. Since he hardly ever made a sound, the pig was called 'No-squeal.' The masters of the house treated No-squeal very very well. They fed him large amounts of the very best rice, and even rice porridge with rich brown sugar. The two calves noticed this. They worked hard pulling plows in the fields and bullock carts on the roads. Little Red said to Big Red, "My big brother, in this household you and I do all the hard work. We bring prosperity to the family. But they feed us only grass and hay. The baby pig No-squeal does nothing to support the family, and yet they feed him the finest and fanciest of foods. Why should he get such special treatment?" The wise elder brother said, "Oh young one, it is dangerous to envy anybody. Therefore, do not envy the baby pig for being fed such rich food. What he eats is really 'the food of death.' There will soon be a marriage ceremony for the daughter of the house, and little No-squeal will be the wedding feast! That's why he is being pampered and fed in such rich
fashion. In a few days the guests will arrive. Then this piglet will be dragged away by the legs, killed, and made into curry for the feast." Sure enough, in a few days the wedding guests arrived. The baby pig No-squeal was dragged away and killed. And just as Big Red had said, he was cooked in various types of curries and devoured by the guests. Then Big Red said, "My dear young brother, did you see what happened to baby No-squeal?" "Yes brother," replied Little Red, "now I understand." Big Red continued, "This is the result of being fed such rich food. Our poor grass and hay are a hundred times better than his rich porridge and sweet brown sugar. For our food brings no harm to us, but instead promises long life!" The moral is: Don't envy the well-off, until you know the price they pay.
Demons in the Desert [The Correct Way of Thinking] Once upon a time there were two merchants, who were friends. Both of them were getting ready for business trips to sell their merchandise, so they had to decide whether to travel together. They agreed that, since each had about 500 carts, and they were going to the same place along the same road, it would be too crowded to go at the same time. One decided that it would be much better to go first. He thought, "The road will not be rutted by the carts, the bullocks will be able to choose the best of all the grass, we will find the best fruits and vegetables to eat, my people will appreciate my leadership and, in the end, I will be able to bargain for the best prices." The other merchant considered carefully and realized there were advantages to going second. He thought, "My friend's carts will level the ground so we won't have to do any road work, his bullocks will eat the old rough grass and new tender shoots will spring up for mine to eat. In the same way, they will pick the old fruits and vegetables and fresh ones will grow for us to enjoy. I won't have to waste my time bargaining when I can take the price already set and make my profit." So he agreed to let his friend go first. This friend was sure he'd fooled him and gotten the best of him - so he set out first on the journey. The merchant who went first had a troublesome time of it. They came to a wilderness called the 'Waterless Desert', which the local people said was haunted by demons. When the caravan reached the middle of it, they met a large group coming from the opposite direction. They had carts that were mud smeared and dripping with water. They had lotuses and water lilies in their hands and in the carts. The head man, who had a know-it-all attitude, said to the merchant, "Why are you carrying these heavy loads of water? In a short time you will reach that oasis on the horizon with plenty of water to drink and dates to eat. Your bullocks are tired from pulling those heavy carts filled with extra water - so throw away the water and be kind to your overworked animals!" Even though the local people had warned them, the merchant did not realize that these were not real people, but demons in disguise. They were even in danger of being eaten by them. Being confident that they were helpful people, he followed their advice and had all his water emptied onto the ground. As they continued on their way they found no oasis or any water at all. Some realized they'd been fooled by beings that might have been demons, and started to grumble and accuse the merchant. At the end of the day, all the people were tired out. The bullocks were too weak from lack of water to pull their heavy carts. All the people and animals lay down in a haphazard manner and fell into a deep sleep. Lo and behold, during the night the demons came in their true frightening forms and gobbled up all the weak defenseless beings. When they were done there were only bones lying scattered around - not one human or animal was left alive. After several months, the second merchant began his journey along the same way. When he arrived at the wilderness, he assembled all his people and advised them - "This is called the 'Waterless Desert' and I have heard that it is haunted by demons and ghosts. Therefore we should be careful. Since there may be poison plants and foul water, don't drink any local water without asking me." In this way they started into the desert.  After getting about halfway through, in the same way as with the first caravan, they were met by the water soaked demons in disguise. They told them the oasis was near and they should throw away their water. But the wise merchant saw through them right away. He knew it didn't make sense to have an oasis in a place called 'Waterless Desert'. And besides, these people had bulging red eyes and an aggressive and pushy attitude, so he suspected they might be demons. He told them to leave them alone saying, "We are business men who don't throw away good water before we know where the next is coming from." Then seeing that his own people had doubts, the merchant said to them, "Don't believe these people, who may be demons, until we actually find water. The oasis they point to may be just an illusion or a mirage. Have you ever heard of water in this 'Waterless Desert'? Do you feel any rain-wind or see any storm clouds?" They all said, "No", and he continued, "If we believe these strangers and throw away our water, then later we may not have any to drink or cook with - then we will be weak and thirsty and it would be easy for demons to come and rob us, or even eat us up! Therefore, until we really find water, do not waste even a drop!" The caravan continued on its way and, that evening, reached the place where the first caravan's people and bullocks had been killed and eaten by the demons. They found the carts and human and animal bones lying all around. They recognized that the fully loaded carts and the scattered bones belonged to the former caravan. The wise merchant told certain people to stand watch around the camp during the night. The next morning the people ate breakfast, and fed their bullocks well. They added to their goods the most valuable things left from the first caravan. So they finished their journey very successfully, and returned home safely so that they and their families could enjoy their profits. The moral is: One must always be wise enough not to be fooled by tricky talk and false appearances.
direct, personal consumption. Meat purchased in the market does not come under the "specially killed" category.
2. Abstention from Theft. adinnādānā veramanī sikkhā pada samādiyāmi (I agree to follow the precept of not taking that which is not given). Theft is interpreted widely as taking that which is not given. It includes fraudulent behaviour generally.
3. Avoidance of Sexual Misconduct. kāmesu miccācārā veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from sexual wrongdoing). Misconduct here means not only overt acts of sexual violence like rape, but also adultery in general. It must be remembered that Buddhism does not endorse any particular kind of marriage, so this precept requires that sexual relations should be confined to what is socially and legally acceptable as a marriage relationship.
4. Abstention from Wrong Speech. musāvādā veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from wrong speech). Wrong speech involves a great many things apart from uttering falsehoods. It includes insulting speech, malicious speech, even gossip.
5. Refraining from Intoxicants. surāmeraya majja pamā dahānā veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from the liquor and spirits that cause inattention). This is generally taken to mean avoiding alcohol, drugs, etc. which tend to "confuse the mind". Some people interpret this precept not as an absolute prohibition of alcohol (as in Islam) but only against intoxication and inebriation through the use of alcohol or drugs.
While the five precepts are usually stated in negative terms they have their positive counterparts (e.g. the principles of non-injury and loving-kindness, honesty, sexual propriety, truthfulness and sobriety.
Higher Precepts and Meditation...  Some Buddhists observe the Eight Precepts once a month (usually on the Full Moon Day, which has traditionally been a day of religious observance amongst Buddhists). The three additional precepts are:
6. Abstaining from eating after mid-day
7. Abstaining from dancing, singing, music and shows
8. Abstaining from garlands, scents, cosmetics and adornment
It will be seen that these three additional precepts do not involve weighty moral principles like the 5 basic precepts. They are of use for those who are desire some degree of withdrawal from lay life but are not prepared to make a full-time commitment. A further step in this direction is to take two additional precepts making 10 in all, which are often taken for a longer time than the once-a-month practice of the eight precepts. These two additional precepts are:
9. Abstaining from luxurious beds
10. Abstaining from accepting gold and silver
The third precept is also expanded to a rule enjoining chastity. The extreme step along this line of renunciation is to become a Buddhist monk (which involves following some 220 rules). This will suit only a very few persons in any given Buddhist community. Since monks live on the charity of lay Buddhists only a very small proportion of Buddhists can be monks. For lay Buddhists the keeping of the five basic moral precepts of Buddhism, is quite adequate. It must however be kept in mind that keeping these precepts in their totality is quite demanding, but it is a goal that lay Buddhists should aspire to. Buddhists should also seek to engage in short periods of meditation as a regular activity (e.g. 15 - 30 minutes every day).
The Five Precepts... The Going for Refuge formula is very often followed by the formula of Taking of the Five Precepts). These precepts constitute the basic ethical norms Buddhists hope to follow, i.e. forms the layman's code of conduct. They define the ethical rules which a lay Buddhist must follow in daily life. They are not commandments but "rules of training." It is customary to formally state these rules either daily or on formal occasions but it is not the recitation of the rules that matter but their observance. In many Buddhist countries the precepts are "administered" formally by monks, but this is not necessary. In the following we give the precept in Pali, its approximate translation, and a few explanatory comments:
1. Non-Destruction of life. pānātipāthā veramanī sikkhā pada samādiyāmi (I agree to follow the precept of abstaining from the taking of life). This involves not contributing to the death of any living being. This means not only the actual killing but also "causing to kill." However this rule does not require one to be a vegetarian, only that meat consumed should not have been "specially killed" for
The Silent Thinker... "I am" is a vain thought; "This am I" is a vain thought; "I shall be" is a vain thought; "I shall not be" is a vain thought. Vain thoughts are a sickness, an ulcer, a thorn. But after overcoming all vain thoughts, one is called 'a silent thinker.' And the thinker, the Silent One, does no more arise, no more pass away, no more tremble, no more desire. For there is nothing in him whereby he should arise again. And as he arises no more, how should he grow old again? And as he grows old no more how should he die again? And as he dies no more, how should he tremble? And as he trembles no more, how should he have desire'?
The True Goal... Hence, the purpose of the Holy Life does not consist in acquiring alms, honour, or fame, nor in gaining morality, concentration, or the eye of knowledge. That unshakable deliverance of the heart: that, indeed, is the object of the Holy Life, that is its essence, that is its goal. And those, who in the past were Holy and Enlightened Ones, those Blessed Ones also have pointed out to their disciples this self-same goal as has been pointed out by me to my disciples. And those who in the future will be Holy and Enlightened Ones, those Blessed Ones also will point out to their disciples this self-same goal as has been pointed out by me to my disciples. However, disciples, it may be that (after my passing away) you might think: "Gone is the doctrine of our master. We have no Master more." But thus you should not think; for the 'Law' (Dharma) and the 'Discipline' (vinaya) which I have taught you, will after my death be your master. The Law be your isle, The Law be your refuge! Look for no other refuge! Therefore, disciples, the doctrines which I taught you after having penetrated them myself, you should well preserve, well guard, so that this Holy life may take its course and continue for ages, for the weal and welfare of the many, as a consolation to the world, for the happiness, weal and welfare of heavenly beings and men.
The Noble Truth Of The Origin Of Suffering... What, now, is the Noble Truth of the Origin of Suffering? It is craving, which gives rise to fresh rebirth, and, bound up with pleasure and lust, now here, now there, finds ever-fresh delight.
The Threefold Craving...  There is the 'Sensual Craving,' the 'Craving for (Eternal) Existence,' the 'Craving for Self-Annihilation.'
'Sensual Craving' is the desire for the enjoyment of the five sense objects. 'Craving for Existence' is the desire for continued or eternal life, referring in particular to life in those higher worlds called Fine-material and Immaterial Existences. It is closely connected with the so-called 'Eternity-Belief,' i.e. the belief in an absolute, eternal Ego-entity persisting independently of our body. 'Craving for Self-Annihilation' (lit., 'for non-existence') is the outcome of the 'Belief in Annihilation,' i.e. the delusive materialistic notion of a more or less real Ego which is annihilated at death, and which does not stand in any causal relation with the time before death and the time after death.
Future Karma-Results...  And further, people take the evil way in deeds, the evil way in words, the evil way in thoughts; and by taking the evil way in deeds, words and thoughts, at the dissolution of the body, after death, they fall into a downward state of existence, a state of suffering, into an unhappy destiny, and the abysses of the hells. But this is the misery of sensuous craving, the heaping up of suffering in the future life, due to sensuous craving, conditioned through sensuous craving, caused by sensuous craving, entirely dependent on sensuous craving.
Not in the air, nor ocean-midst, Nor hidden in the mountain clefts,
Nowhere is found a place on earth, Where man is freed from evil deeds
All beings are the owners of their deeds (kamma, Skr: karma), the heirs of their deeds: their deeds are the womb from which they sprang, with their deeds they are bound up, their deeds are their refuge. Whatever deeds they do-good or evil-of such they will be the heirs. And wherever the beings spring into existence, there their deeds will ripen; and wherever their deeds ripen, there they will earn the fruits of those deeds, be it in this life, or be it in the next life, or be it in any other future life. There will come a time when the mighty ocean will dry up, vanish, and be no more. There will come a time when the mighty earth will be devoured by fire, perish, and be no more. But yet there will be no end to the suffering of beings, who, obstructed by ignorance, and ensnared by craving, are hurrying and hastening through this round of rebirths.
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