Buddhism and its Contemporary Application

 Buddhism and its Contemporary Application
If anybody wants to dispute that Buddhism has no relevance today, this short chapter is to dispel that myth.

Now that the fundamentals of Dhamma are addressed in its own context what relevance has it for today, tomorrow and in the future generations?

Only when we have addressed this question can one say that justice is done to the original tenet of Dhamma.

Dhamma originated in India when animal sacrifices were the normal cult. Some elaborate rituals based on the belief that god has to be satisfied to derive ultimate salvation of human beings was the order of the day. By these rituals some form of union with god in a metaphorical sense was expected. The fact that these sacrifices can only be done by a chosen caste is also another prerequisite. The head of the Kovil can only be chosen from a particular caste put final nail to the democratic representation in front of the gods. Only a chosen one can be the go between the gods and the Harijans. An arbitrator has to be chosen for the benefits of less fortunate.

It is here Mr. Ambekkar have had misgivings with Mr. Mahathma Gandhi in the Indian Freedom Struggle. Even though, Mr. Ambekkar ended up as the Minister of Law, Indian Constitution failed to address the deep rooted division created by caste consciousness. Even after 50 years of independence the root cause of discrimination was not rooted out. By becoming a Buddhist in his later years Mr. Ambekkar showed the way forward for Harijans in India. It is pertinent as to what made him to change course and lead the freedom path for the less fortunate.

Mr. Gandhi used the Buddhist Avihinsa theme for the freedom struggle but failed to gear it for the greater cause which was Mr.Ambekkar’s vision for his fellowmen. His sacrifice of the Hindu religion has caused greater stir than the freedom struggle that ended. Even after 50 years this rumbling is in the air.

Dhamma is not a dogmatic system of adherence or an elaborate system of rituals and prayers. It is a way of life. It talks about the purity of thinking, speaking and acting accordingly. It is a religion of kindness, compassion and equality of all including the sexes.

In one central theme of Avihinsa three objectives were satisfied, from the very beginning. All beings are treated equally including animals and there is no need for a superior caste to make rituals in animal sacrifices. Animals were free to live and they were not considered food items. This was one of the reasons why Buddhism did not last long in India and for the success of Moguls in India.

The change from hunter, chaser to a food gather was effectively made.

Dhamma doubts the existence of a super race, super caste and lesser caste. Deep divisions still continues in India. Strangely enough this division is seen in Sanga in Sri-Lanka.

The third offshoot was the evolution of Vegetarianism in India even among the Hindus. The cow becomes a sacred animal. Instead of animal sacrifices food items especially fruits and flowers became the form of offerings which we continue even today.

These are the three positives.

The western scholars have failed to grasp and highlight this aspect of Dhamma which is a peaceful way of life and existence. They went on scholarly exercise to illustrate the Dukka (should be unsatisfactoriness) and the Suffering theme and focused on what is called the negative aspect of Dhamma. By looking at a Buddhist monk who renunciate all worldly things and belongings and stating that the Dhamma way is negative in outlook is the biggest mistake western scholars have made.

It is positive in many ways and promotes peace and harmony in this world where anger, hate, mistrust and violence are the bane.

One does not need to be a monk to preach non-violence. There is no room for division and war in a civil society that follows simple way of Buddhist life.

That is why Dhamma is more relevant in the 21st century world outlook.

We have not changed the way the world shaped itself from one political upheaval to another after the Second World War. Instead of large scale war based on super race (Aryans) and the discrimination of the Jews, we have small scale perennial wars and terrorist based activities inundating the world order.

Even outside the ethnic war there are sentiments of caste and this is where the Buddhism has failed in Sri-Lanka to strike a chord of balance in thinking in Tamil Diaspora.

Some sense of supremacy is tagged with the race, religion, colour, caste, rich, poor and even amongst the priests and monks.

There is ascendancy for the rich in front of the gods but not for the poor.

Like jealousy supremacy is a disease.

There is also a treatment in Dhamma for this disease.

 Dhamma addresses the many forms of wrong views (Mitthya Ditti) that include the myth of supremacy.

Only those who attained higher states of mind can shed all these misconceptions.

Anybody who says Dhamma has no application or relevance in this modern world is the one who is misguided.