Holy Scriptures Study, Week 29 Acharei Mot; 118.8.26

שלום.नमस्ते.สมาธ.Pax.سلام.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Aloha.

Holy Scriptures Study, Week 29  Acharei Mot;  118.8.26

Torah

Vayikra 16:1 – 18:30

“Adonai spoke to (Moshe) right after the death of the two sons of Aaron who had disobeyed Adonai and brought an unauthorized offering.  Adonai said to (Moshe):

“ ‘Tell your brother Aaron not to enter the Holy of Holies that is behind the curtain concealing the ark or else he will die, because I appear there in a cloud over the ark.

“ ‘Before Aaron enters the inner sanctuary, he must bring a young bull for a sin offering and a ram for a burnt offering.’”  (v1-3).

“He must clothe himself in the white linen robe, his linen undergarments, his linen belt, and his headdress.  These are sacred garments, and before putting them on he must cleanse himself.”  (v4).

“First he shall ask forgiveness for himself and his family by presenting a bull for his own sin offering.”  (v6).

“Aaron shall cast two lots for the two goats:  one lot marked “For Adonai,” and the other lot marked “For Azazel.”  (v8).

“But the goat that was chosen by lot for the demon Azazel must remain alive, so that it will be able to remove the sins of the Israelites and send the sins to Azazel in the desert.”  (v10).

“Aaron shall present his bull as a sin offering and ask forgiveness for himself and for his fellow priests.  Then he shall slaughter his bull as a sin offering.”  (v11).

“Aaron shall place both of his hands on the head of the goat and confess all the sins of the Israelites, their rebellious acts and their sins.  Then Aaron will select someone to lead the Azazel goat into the wilderness.

“When the person frees the goat in the wilderness, all of the sins of the Israelites will be transferred to Azazel.”  (v21-22).

“Aaron shall burn the fat of the sin offering on the altar.”  (v25).

“This shall be a permanent law for all time.  Every year, on the tenth day of the seventh month, you must spend the day fasting and not doing any work.  This law is the same for Israelites and for the foreigner who lives among you.  On this day you will be cleansed of all your sins before Adonai.  From now on the Sabbath of Sabbaths will be, for Israelites, a day of fasting and resting.  This is a law, and it must be observed each year.”  (v29-31).

All animal sacrifices are commanded to be made amidst the altar of the Mishkan.

“The Israelites must take the sacrifices that they are now offering in the fields and bring them to Adonai, to the entrance to the Meeting Tent, and present them to the priest.  They will be offered as peace offerings to Adonai.”  (v5).

“If any person, whether of the family of Israel or a foreigner who lives among you, eats blood, it will make Me angry, and that person must be outlawed from among his people.  Because the life-force of a living thing is in its flesh and blood, and that is why I have given you the blood of animals to sacrifice instead of your own lives.”  (v10-11).

“If you observe My commandments and laws, then you will surely live a (beneficial) life.  I am Adonai.  I require it.”  (v5)

“You must not proposition a relative to commit a sexual act.  I am Adonai.  I forbid it.” (v6).

Adonai prohibits incest, including a man having sexual intercourse with:  his mor, his far’s wife, his sister, his stepsister, son’s daughter, daughter’s daughter, daughter of his far’s wife, his far’s sister, his mor’s sister, his far’s brother’s wife, his daughter-in-law, his brother’s wife, a woman and her daughter (her son’s daughter or her daughter’s daughter), or a woman and her sister simultaneously.

“You must not sleep with a woman who is ritually unclean because of her menstruation.”  (v19).

“You must not have sex with your neighbor’s wife.”  (v20).

“You must not allow any of your children to be sacrificed to the idol Molekh.  I am Adonai.  I require it.”  (v21).

“You must not practice homosexuality.  It is a sin.”  (v22).

“You must not perform any sexual act with animals, because it is unclean.  Nor shall a woman have sexual contact with an animal.  It is a sin.”  (v23).

“The nations who inhabited the land before you practice all these disgusting acts and have made the land unclean.

“Do not imitate them, or I will throw you out of the land just as I will throw out the people who lived there before you.”  (v27-28).

--

What is the significance of Aaron being dressed within the white robe rather than his previously described Holy garments of the ephod and purple robe with the cherubim weaving?  How is the white robe Holier or less Holy than the ephod, the Urim and Thumim, and additional elements of Aaron’s additional robe?  How does Aaron’s robe compare with the Buddha’s wardrobe?  What applicability does Jesus’ teaching regarding “2 tunics” have within this context;  and how might this factor within the consideration of the “goat dedicated towards Azazel”?

For what is Aaron actually atoning after previously proceeding through the ordination ceremony?  Is this entire ceremony established simply as a means of establishing the continual observance of Yom Kippur?  If so, does this mean that Nadav and Avihu are purposefully lead into such actions that precipitate being killed in order to facilitate this observance?  How might this notion compare with the Buddha’s teaching about the inevitability of impermanence?  What insight does this provide regarding the existence of Omnipotence and free will;  and how does this duality factor within the Buddha’s teachings regarding Dependent Origination/Becoming and impermanence (if individuals choose to exist, why do individuals choose to experience suffering)?  How might this perceived notion of “inevitability” be applied to additional historic examples of substantial suffering within an individual, and groups of individuals?

Why does Adonai command Aaron to essentially sacrifice a goat to “Azazel”?  How is this ultimately distinguished from sacreligious practises such as sacrificing to other deities and idol worship?  How does this compare with Adonai’s command to Avraham to sacrifice Yitzak, and how does this compare with Moshe’s raising of the serpent figure to heal the Israelite from the poisonous bites amidst the infestation of snakes within the Israelite camp? 

What lessons are to be understood from the notion of a “scapegoat” withdrawing the sins of the Israelites from the community?  How does this factor within the mitzvot for individuals and communities to provide sacrifices after previously committing transgressions?  What is the confluence of these practises, and are there any redundancies?  Is this intended to account for transgressions that the Israelites unknowingly committed or is this intended as additional redemption amidst the occurrence of previous sacrifices for the same transgressions?  How does the notion of the Earth being spherical, and there being an absence of any “ambiguous wilderness” into which to cast such sins;  how are we to be appropriately reconciled with each other when one community’s wilderness is another community’s harvest field?

How does the mitzvah of Yom Kippur compare with Moshe’s communing with Adonai upon Mount Sinai?

Amidst the mitzvah to abstain from eating blood, how does the principle of the “life existing within the blood” hold, amidst the animal presumably being “killed” irregardless of whether the blood is eaten or otherwise?  Does the prohibition of eating blood actually reduce the sacrifice of animals?  Can this mitzvah be applied to the consumption of flesh, itself?  Does a person receiving a blood transfusion essentially equate with “consuming blood,” even within an emergency situation that preserves the life of the individual?

Does obedience equate to a prosperous life?  How does this presumption exist within the context of the pursuit of a material prosperous life substantially involving transgressive competition that harms others and exactly disobeys Adonai’s mitzvot for benevolence and compassion?  Which is the goal, and can one be attained without the other?  How dos this notion of obeying authority compare with Avraham’s example of leaving the house of his far?

Amidst the explicit prohibitions regarding incest and additional sexual intercourse, why is there an absence of the explicit prohibition of a man having sexual intercourse with his daughter and/or his niece?

How does the notion of the land being “fair-seeming” (as described within the Koran) compare with the description of the land being “unclean”?

--

Bhagavad Gita

Chapters 3 - 4

“O Krishna, you have said that knowledge is greater than action;  why then do you ask me to wage this terrible war?

“Your advice seems inconsistent.  Give me one path to follow to the supreme (benevolence).”  (v1-2)

“At the beginning of time I declared two paths for the pure heart:  jnana yoga, the contemplative path of spiritual wisdom, and karma yoga, the active path of selfless service.”  (v3).

“He who shirks action does not attain freedom;  no one can gain perfection by abstaining from work.

“Indeed, there is no one who rests for even an instant;  every creature is driven to action by his own nature.”  (v4-5).

“Those who abstain from action while allowing the mind to dwell on sensual pleasure cannot be called sincere spiritual aspirants.

“But they excel who control their senses through the mind, using them for selfish service.

“Fulfill all your duties;  action is better than inaction.  Even to maintain your body, Arjuna, you are obliged to act.

“Selfish action imprisons the world.  Act selflessly, without thought of personal profit.”  (v6-9)

“The spiritually minded, who eat in the spirit of service, are freed from all their sins;  but the selfish, who prepare food for their own satisfaction, eat sin.

“Living creatures are nourished by food, and food is nourished by rain;  rain itself is the water of life, which comes from selfless worship and service.”  (v13-14).

“Every selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead.  (Brahman) is present in every act of service.”  (v15).

“But those who realize the Self are always satisfied.  Having found the source of joy and fulfilment, they no longer seek happiness from the external world.

“They have nothing to gain or lose by any action;  neither people nor things can affect their security.”  (v17-18).

“Strive constantly to serve the welfare of the world;  by devotion to selfless work one attains the supreme goal of life.

“Do your work with the welfare of others always in mind.  It was by such work that Janaka attained perfection;  others, too, have followed this path.”  (v19-20).

“What the outstanding person does, others will try to do.  The standards such people create will be followed by the whole world.

“The ignorant work for their own profit, Arjuna;  the wise work for the welfare of the world, without thought for themselves.

By abstaining from work you will confuse the ignorant, who are engrossed in their actions.  Perform all work carefully, guided by compassion.”  (v25-26).

“All actions are performed by the gunas of prakriti.  Deluded by his identification with the ego, a person thinks, ‘I am the doer.’

“But the illumined man or woman understands the domain of the gunas and is not attached.  Such people know that the gunas interact with each other;  they do not claim to be the doer.”  (v27-28).

“Those who are deluded by the operation of the gunas become attached to the results of their action.  Those who understand these (actualities) should not unsettle the ignorant.”  (v29).

“Performing all actions for (My) sake, completely absorbed in the Self, and without expectations, fight!—but stay free from the fever of the ego.

“Those who live in accordance with these (Divine) laws without complaining, firmly established in faith, are released from karma.

“Those who violate these laws, criticizing and complaining, are utterly deluded, and are the cause of their own suffering.”  (v30-32).

“Selfish desire is found in the senses, mind, and intellect, misleading them and burying the understanding in delusion.

“Fight with all your strength, Arjuna!  Controlling your senses, conquer, your enemy, the destroyer of knowledge and realization.”  (v40-41).

“The senses are higher than the body, the mind higher than the senses;  above the mind is the intellect, and above the intellect is the Atman.

“Thus, knowing that which is supreme, let the Atman rule the ego.  Use your mighty arms to slay the fierce enemy that is selfish desire.”

“I told this eternal secret to Vivasvat.  Vivasvat taught Manu, and Manu taught Ikshvaku.”  (v1).

“You and I have passed through many births, Arjuna.  You have forgotten, but I remember them all.

“My (True) being is unborn and changeless.  I am the Lord (Who) dwells in every creature.  Through the power of (My) own maya, I manifest (Myself) in a finite form.”  (v5-6).

“He who knows (Me) as his own (Divine) Self breaks through the belief that he is the body and is not reborn as a separate creature.  Such a one, Arjuna, is united with (Me).

“Delivered from selfish attachment, fear, and anger, filled with (Me), surrendering themselves to (Me), purified in the fire of (My) being, many have reached the state of unity in (Me).

“As men approach (Me), so I receive them.  All paths, Arjuna, lead to (Me).”  (v9-11).

“What is action and what is inaction?  This question has confused the greatest sages.  I will give you the secret of action, with which you can free yourself from bondage.

“The (True) nature of action is difficult to grasp.  You must understand what is action and what is inaction, and what kind of action should be avoided.”  (v16-17).

“The wise see that there is action in the midst of inaction and inaction in the midst of action.  Their consciousness is unified, and every act is done with complete awareness.”  (v18).

“The awakened sages call a person wise when all his undertakings are free from anxiety about results;  all his selfish desires have been consumed in the fire of knowledge.

“The wise, ever satisfied, have abandoned all external supports.  Their security is unaffected by the results of their action;  even while acting, they (actually) do nothing at all.

“Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action.”  (v19-21).

“They live in freedom who have gone beyond the dualities of life.  Competing with no one, they are alike in success and failure and content with whatever comes to them.

“They are free, without selfish attachments;  their minds are fixed in knowledge.  They perform all work in the spirit of service, and their karma is dissolved.”  (v22-23).

“The process of offering is Brahman;  that which is offered is Brahman.  Brahman offers the sacrifice in the fire of Brahman.  Brahman is attained by those who see Brahman in every action.”  (v24).

“Some aspirants offer material sacrifices to the (deities).  Others offer selfless service as sacrifice in the fire of Brahman.

“Some renounce all enjoyment of the senses, sacrificing them in the fire of sense restraint.  Others partake of sense objects but offer them in service through the fire of the senses.

“Some offer the workings of the senses and the vital forces through the fire of self-control, kindled in the path of knowledge.

“Some offer wealth;  others offer sense restraint and suffering.  Some take vows and offer knowledge and study of the scriptures;  and some make the offering of meditation. 

“Some offer the forces of vitality, regulating their inhalation and exhalation, and thus gain control over these forces.

“Others offer the force of vitality through restraint of their senses.  All these understand the meaning of service and will be cleansed of their impurities.

“True sustenance is in service, and through it a man or woman reaches the eternal Brahman.  But those who do not seek to serve are without a home in this world, Arjuna, how can they be at home in any world to come?”  (v24-31).

“These offerings are born of work, and each guides mankind along a path to Brahman.  Understanding this, you will attain liberation.

“The offering of wisdom is better than any material offering, Arjuna;  for the goal of all work is spiritual wisdom.”  (v32-33).

“Approach someone who has (Realized) the purpose of life and question him with reverence and devotion;  he will instruct you in this wisdom.

“Once you attain it, you will never again be deluded.  You will see all creatures in the Self, and all in (Me).”  (v34-35).

“Those established in the Self have renounced selfish attachments to their actions and cut through doubts with spiritual wisdom.  They act in freedom.

“Arjuna, cut through this doubt in your own heart with the sword of spiritual wisdom.  Arise;  take up the path of yoga!”  (v41-42).

--

Arjuna’s opening question introduces an interesting consideration:  on how many occasions is the “Highest Authority” referenced within the “second person” tense, and how many occasions within the “first person” tense, respectively within the Bhagavad Gita, Torah, Digha Nikaya, Gospels, and Koran?

Do the constructs of “jnana yoga” (contemplative spirituality) and “karma yoga” (active selfless service) consistently hold throughout the entirety of the Bhagavad Gita?  Are there any additional, distinct paths that are otherwise described (and if so, what connexion/distinction do such paths have regarding these 2 paths?

It seems as though many religious traditions teach the pursuit of esoteric righteousness, yet similarly teach that it is beneficial (and even preferable to exist within this life);  and Sri Krishna describes the necessity of acting within life ;  what are tangible examples of how this balance is intended to be appropriately maintained within Hinduism, as well as within additional religious traditions?

Amidst the notion of “selfishness as imprisonment,” is there any validity within the notion of a demand intrinsically being a solicitation for increased control (authority;  perhaps amidst an experience of substantial crowding);  and a question intrinsically being a solicitation for decreased control (and authority;  perhaps amidst an experience of substantial isolation)?

How does the teaching regarding rain, within Verse 14, compare with the tradition of “raindancing”?

Within the consideration of the “outstanding person” setting a positive example, what benevolent example are you personally establishing that can be followed by anyone respectively from any religious tradition?

Is there such a phenomenon as a completely “selfless” act?  Is there such a phenomenon as a completely “selfish” act?  If otherwise, at what level does such an assertion unravel, and is there similarity within the effective measurement and area of that level?  How might this spectrum compare with additional phenomena previously perceived as “absolute,” perhaps even “Truth” and “love”?

How does the teaching to abstain from “unsettling” the ignorant compare with the Koranic teaching for believers to simply communicate the message as warners?

Is “sleighing the fierce enemy of selfish desire” meant as a literal command (involving the practise of ahimsa), or is this simply meant as a figurative command (allowing for physical violence against others)?

How does Jesus’s drawing in the ground, amidst the people preparing to stone the adulteress, and how does Aaron’s allowance for the construction of the golden calf, both respectively compare to the notion of action within inaction and inaction within action?

How does the existence of Brahman amidst the sacrificial offering compare with Torah’s teaching regarding life existing within the blood?  How does the Torah’s teachings regarding the Holiness of the altar, amidst the Mishkan, compare within this passage of Verse 24?  How does the Buddha’s quintessential offering compare with this, as well?

--

Digha Nikaya

Maha Govinda Suttanta

“Thus have I heard.

“The Exalted One was once staying at Rajagaha on Vulture-peak Hill.  Now when the night was far spent, Five-crest of the Gandharva fairies, beautiful to see, irradiating the whole of Vulture-peak, came into the presence of the Exalted One, and saluted him, and stood on one side.  So standing Five-crest the Gandharva addressed the Exalted One, and said:--

“ ‘The things, (leader), that I have seen, the things I have noted when in the presence of the (deities) in the heaven of the Three-and-Thirty, I would tell to the Exalted One.’

“ ‘Tell thou me, Five-crest,’ said the Exalted One.’”  (v1).

Five-crest describes an assembly of celestial beings;  within this gathering, one celestial being touts the doctrine of the Buddha.

“ ‘This is (benevolent);  that is bad’—well has this been revealed by that Exalted One, well has he revealed that this is wrong, and that is right, that this is to be followed, that to be avoided, that this is base and that noble, that this is of the Light and this of the Dark.  Such a Revelation of the nature of things, a teacher of this kind, of this character we find not, whether we survey the past, or whether we survey the present, save only the Exalted One.”  (v7).

The celestial being, Sakka, pronounces virtues of the Buddha:  the Dharma, ethics, path to Nirvana, friendships, rightful speech, alleviation of doubt.

“Then answered Sakka, ruler of the (deities) to the Three-and-Thirty:-- ‘Nowhere, gentlemen, and at no time is it possible that, in one and the same world-system, two Arahant Buddas supreme should arise together, neither before nor after the other.  This can in no wise be.  Ah!  Gentlemen, would that this Blessed One might yet live for long years to come, free from disease and free from suffering!  That would make for the welfare of the many, for the happiness of the many, for loving compassion to the universe, for the (benefit) and the gain and the weal of (deities) and men!’”  (v14).

Sakka describes the celestial being, Brahma Sanamkumara.

“When, (leader), Brahma Sanamkumara appears before the Three-and-Thirty (deities), he manifests himself as an individual of relatively gross substance which he has specially created.  For Brahma’s usual appearance is not sufficiently materialized for the scope of the sight of the Three-and-Thirty (deities).” (v16).

Brahma the Eternal Youth arrives at the gathering of celestial beings.

Brahma the Eternal Youth tells the story of Renu and Jotipala.

Jotipala performs service as a Chaplain;  Renu becomes king and summons Jotipala.

Renu’s court approaches Jotipala to provide similar services.

“Now later on the excellent reputation of the Brahmin, the High Steward, was noised abroad after this fashion:-- ‘With his own eyes the High Steward sees Brahma!  Face to face does the High Steward commune with Brahma, converse and take counsel with (Brahma)!’  Then the High Steward thought:  ‘This flattering rumour is noised abroad about me, that I both see Brahma and hold converse with (Brahma).  Now I neither see (Brahma), nor commune with (Brahma), nor converse or take counsel with (Brahma).  But I have heard aged and venerable Brahmins, teachers and pupils, say:  ‘He who remains in meditation the four months of the rains, and practises the ecstasy of pity, he sees Brahma, communes, converses, takes counsel with Brahma.  What if I now were to cultivate that discipline?’”  (v38).

Jotipala approaches Renu and solicits his leave to go on retreat;  Renu approves.

“Then he went to those seven eminent and wealthy Brahmins, and to the seven hundred graduates, and telling them too of the rumours and of his wish to practise seclusion, said:-- ‘Wherefore, sirs, according as you have heard the mantras and have committed them to memory, continue to rehearse them in full, and teach them to each other.  I, sirs, wish to meditate during the four months of the rains, and to practise the ecstasy of pity.  No one is to come near me save som one who shall bring me my meals.”

“ ‘Do, honourable Steward, whatever seems to you fit.’”  (v41).

“Next the High Steward went to his forty wives who were all on an equality, and told them too of the rumours and of his wish to practise ecstasy in seclusion.  And they replied like the others.”  (v42).

“Then the High Steward had a new rest-house built eastward of the city, and there for the four months of the rains he meditated, rapt in the Ecstasy of Pity;  nor did any one have access to him save one who brought him his meals.  But when the four rainy months were over, then verily came disappointment and anguish over him as he thought:  ‘Here have I heard aged and venerable Brahmins, teachers and their pupils, say:  ‘He who remains in meditation the four months of the rains, and practises the Ecstasy of Pity, he sees Brahma, communes, converses, and takes counsel with Brahma.’  But I see not Brahma, I commune not, nor converse, nor take counsel with (Brahma).’

Brahma the Eternal Youth visits Jotipala.

“Then the High Steward thought:  ‘Leave is given me by Brahma the Eternal Youth!  What now shall I ask of him, some (benevolent) thing for this life, or a future (benefit)?’  Then it occurred to him:  ‘I am an expert regarding what is profitable for this life.  Even others consult me about that.  What now if I were to ask Brahma the Eternal Youth for something of advantage in a life to come?’  And he addressed the (deity) in these verses:--”  (v45).

Jotipala asks how to reach a higher state of existence.

Brahma the Eternal Youth responds.

“He among men, O Brahmin, who eschews

“All claims of ‘me’ and ‘mine’;  he in whom thought

“Rises in lonely calm, in pity rapt,

“Loathing all foul things, dwelling in chastity,--

“Herein proficient, in such matters trained,

“Mortal can reach th’immortal heav’n of Brahm.”  (v45).

Jotipala explains the different elements of this response.

“Only in what (Brahma) saith touching ‘loathing the foul’ do I not understand thee, (Leader).”  (v46).

Jotipala explains.

“Anger and lies, deceit and treachery,

“Selfishness, self-conceit and jealousy,

“Greed, doubt, and lifting hands ‘gainst fellow men,

“Lusting and hate, dullness and pride of life,--

“When yoked with these man is of odour foul,

“Hell-doomed, and shut out from the heav’n of Brahm.”  (v46).

Jotipala returns to Renu.

“Then the High Steward waited on king Renu and said to him:-- ‘Will my (leader) now seek another minister, who will administer my (leader’s) affairs?  I wish to leave the world for the homeless life.  I am going forth in accordance with the word of Brahma which I have heard concerning foul odours.  These cannot be easily supressed when one is living in the world.’”  (v47).
Renu replies:

“If the honourable Steward goes forth from the home into the homeless, I too will do the like.  For whither thou goest, I will go.”  (v47).

Jotipala approaches Renu’s court of nobles;  the court of nobles initially attempts to bribe Jotipala to stay, with offers of property and women;  Jotipala refuses, and Renu’s court of nobles replies in a similar manner.

“Wherefore, my (leader) Steward, wait yet seven years, and when they are over, we too will go forth from the world into the homeless life.  Whither thou goest we will go.’

“ ‘Too long, my (leaders), are seven years!  I cannot wait for my (leaders) seven years.  For who can answer for the living?  We must go toward the future, we must learn by wisdom, we must do (benevolence), we must walk in righteousness, for there is no escaping death for all that’s born.  Now I am going forth in accordance with the word of Brahma which I have heard concerning foul odours.  They cannot be easily suppressed when one is living in the world.’”  (v51).

The nobles negotiate until the span of seven days;  and Jotipala agrees.

Jotipala communicates his intentions to the 7 brahmins;  and the Brahmins agree to join him.

“Then the High Steward, the Brahmin, went to his forty wives, all on an equality, and said:-- “ ‘Will each of you, ladies, who may wish to do so, go back to her own family and seek another husband?  I wish, ladies, to leave the world for the homeless life, in accordance with the word of Brahma…’

“ ‘Thou, even thou, art the kinsman of our hearts’ desire;  thou art the husband of our hearts’ desire.  If the (leader) Steward leaves the world for the Homeless State, we too will do the like.  Whither thou goest, we will go.’” (v57).

“And so the High Steward, the Brahmin, when those seven days were past, let his hair and beard be cut off, donned the yellow robes and went forth from this home into the Homeless State.”  (v58).

Thousands follow the example of Jotipala.

“Now the High Steward, the Brahmin, continued to pervade each of the four quarters fo the horizon with a heart charged with love…with pity…with sympathy in joy…with equanimity.  And so the whole wide world above, below, around, and everywhere did he continue to pervade with heart charged equanimity, far-reaching, expanded, infinite, free from wealth and ill will.  And he taught to disciples the way to union with the world of Brahma.”  (v59).

All are born into the world of Brahma.

“ ‘Does the Exalted One remember?’

“ ‘I do remember, Five-crest.  I was the High Steward of those days.  I taught my disciples the way to communion with the Brahma world.  But, Five-crest, that religious life did not conduce to detachment, to passionlessness, to cessation of craving, to peace, to understanding, to insight of the higher stages of the Path, to Nirvana, but only to rebirth in the Brahma-world.  On the other hand my religious system, Five-crest, conduces wholly and solely to detachment, to passionlessness, to cessation of craving, to peace, to understanding, to insight of the higher stages of the Path, to Nirvana.  And what is the Aryan Eightfold Path, to wit, right views, right livelihood, right effort, right mindfulness, right rapture.’”

--

How do the discourses and narratives, provided from the parties of the Buddha, compare, in authority, with the direct teachings that the Buddha provides, as well as the narratives that the Buddha provides;  particularly considering that, within the aggregate of these discourses and narratives, some actually contradict the doctrine of the Buddha?

Is there an intended inferred connexion between the comparison of benevolence and badness, and light and dark;  and, if so, does such an ethical implication regarding colour have origin within the traditional, substantially complexion-based varnas of Hinduism, from which the Buddha’s doctrine is temporally derived?

What is the nature of the celestial beings described within the sutta?  What is the significance of the matter, and the manner in which, these celestial beings are described?

What may be the metaphysical connexion between the one person who brings Jotipala his meal compare amidst his seclusion, and the single scapegoat cast into the wilderness of Azazel carry the sins of the Israelis?

How does the negotiation between Jotipala and the nobles compare with the negotiation between Adonai and Avraham?  How does the notion of “waiting to become righteous” compare with Jesus’s response of “let the dead bury the dead”?  What is the symmetry that exists within the number of 7 days (considering the 7 days of the week prescribed by the Torah)?

What is the nature of the commitment between Jotipala and his wives amidst the shared experience of renunciation?

Amidst the consideration of the Buddha previously existing within different castes, is it reasonable to consider the propensity of the Buddha previously existing as a child of Israel (considering that the temporal life of Siddharta Gautama exists around a millennia before the Buddha)?  Amidst such a consideration, does that necessarily mean that the Buddha may be Jewish;  or, at least within the tradition of Buddhism, is it possible that the Buddha is Jewish?  And, is there any established halachic discussion whether such previous experience proficiently qualifies an individual as identifying as Jewish?

How does the leadership of Jotipala compare with the teachings, within the Bhagavad Gita, regarding people following the example of the “outstanding person”?

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Gospels

Matthew 6 – 8

“Beware of practicing your piety before men in order to be seen by them;  for then you will have no reward from your (Deus) who is in heaven.

“Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men.  Truly, I say to you, they have received their reward.  But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret;  and your (Deus) who sees in secret will reward you.”  (v1-4).

“And when you pray, you must not be like the hypocrites;  for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men.  Truly, I say to you, they have received their reward.”  (v5).

“But when you pray, go into your room and shut the door and pray to your (Deus) (Who) is in secret;  and your (Deus) who sees in secret will reward you.”  (v6).

“And in praying do not heap up empty phrases as the Gentiles do;  for they think that they will be heard for their many words.  Do not be like them, for your (Deus) knows what you need before you ask (Deus).  Pray then like this:

“Our (Deus) (Who) art in heaven,

“Hallowed be (Thy) name,

“Thy (Sovereignty) come,

“Thy will be done,

“On earth as it is in heaven.

“Give us this day our daily bread;

“And forgive us our debts,

“As we also have forgiven our debtors;

“And lead us not into temptation,

“But deliver us from evil.”  (v7-13).

“For if you forgive men their trespasses, your heavenly (Deus) also will forgive you;  but if you do not forgive men their trespasses, neither will your (Deus) forgive your trespasses.”  (v14-15).

“And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men.”  (v16).

“Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal.  For where your treasure is, there will your heart be also.”  (v19-21).

“The eye is the lamp of the body.  So, if your eye is sound, your whole body will be full of light;  but if your eye is not sound, your whole body will be full of darkness.  If then the light in you is darkness, how great is the darkness!”  (v22-23).

“No one can serve two masters;  for either he will hate the one and love the other, or he will be devoted to the one and despise the other.  You cannot serve God and mammon.”  (v24).

“Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on.  Is not life more than food, and the body more than clothing?”  (v25).

Jesus utilises the parable of the lilies of the field.

“But seek first (Deus’s) (Sovereignty) and (Deus’s) righteousness, and all these things shall be yours as well.

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself.  Let the day’s own trouble be sufficient for the day.”  (v33-34).

“Judge not, that you be not judged.  For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get.  Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?  Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?  You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.”  (v1-5).

“Ask, and it will be given you;  seek, and you will find;  knock, and it will be opened to you.  For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened.”  (v7-8).

“So whatever you wish that men would do to you, do so to them;  for this is the law and the prophets.”  (v12).

“Enter by the narrow gate;  for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many.  For the gate is narrow and the way is hard, that leads to life, and those who find it are few.”  (v13-14).

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.  You will know them by their fruits.  Are grapes gathered from thorns, or figs from thistles?  So, every sound tree bears (beneficial) fruit, but the bad tree bears evil fruit.  A sound tree cannot bear evil fruit, nor can a bad tree bear (beneficial) fruit.  Every tree that does not bear (beneficial) fruit is cut down and thrown into the fire.  Thus you will know them by their fruits.”  (v15-20).

“Not every one who says to me, ‘(Leader), (Leader),’ shall enter the (Sovereignty) of heaven, but he who does the will of my (Deus) (Who) is in heaven.”  (v21).

“Every one then who hears these words of mine and does them will be like a wise man who build his house upon the rock;”  (v24).

“When he came down from the mountain, great crowds followed him;  and behold, a leper came to him and knelt before him, saying, ‘(Leader), if you will, you can make me clean.’  And he stretched out his hand and touched him, saying, ‘I will;  be clean.’  And immediately his leprosy was cleansed.  And Jesus said to him, ‘See that you say nothing to any one;  but go, show yourself to the priest, and offer the gift that (Moshe) commanded, for a proof to the people.’”  (v1-4).

Jesus heals the servant of the centurion.

Jesus heals Peter’s mor-in-law.

“And a scribe came up and said to him, ‘Teacher, I will follow you wherever you go.’  And Jesus said to him, ‘Foxes have holes, and birds of the air have nests;  but the Son of man has nowhere to lay his head.’”  (v19-20).

Jesus calms the Sea.

Jesus heals the legion of demons.

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How do Jesus’s “secret alms” compare and contrast with the Koran’s “secret alms”?  How do “secret alms” better reach those in need of such sustenance?  Can the experience of poverty be considered as an “extreme” form of “secret alms”?  And what type of alms are appropriate provided to those who are already proficiently provided with material riches?

How can this notion of “reciprocal forgiveness” be evidenced within additional religious traditions?  How is such appropriately practised?

Whilst the teaching of “storing treasure in Heaven” seems to be a rather benevolent teaching encouraging righteousness, does it also have a tendency of reverting to the “accumulation” and “hoarding” mentality (within a context of pursuing righteousness);  whereby individuals effectively “compete” for “gaining merit” in a manner that is tangibly measureable as a way of “proving” who is able to ultimately reach higher when entering into Heaven?  How does this compare with the respective teachings within the Koran similarly regarding “treasures in Paradise,” and also regarding the prohibitions against being miserly?

Within many religious traditions, darkness and light are often provided with certain ontological implications, respectively of malevolence and benevolence;  yet how does this practise account for the actuality wherein that which is increasingly exposed to light often becomes darker?  Also, within the Koran, amidst these teachings, there is also the description of night and darkness being provided from a respite from the light of the day, wherein we are able to find rest, sleep, and dreams;  where else, within additional religious traditions, can the “benevolence of darkness” and the “relief of the shade” be evidenced?

Amidst the teaching of being judged in the manner that we judge others, what validity exists within the consideration of all individuals continuing unto Heaven?

Amidst the notion of serving Deus and mammon, does the entrenchment of Christianity within convention actually preclude the emergence of the Messianic Age?

Is the proverbial “fruit tree” a permanent phenomenon, or does a benevolent tree exist within each individual?  Amidst the propensity for forgiveness and redemption, reconciliation and atonement, does each individual have the propensity for bearing beneficial fruit?  How does this compare with the teachings of selfishness that are found within the Bhagavad Gita?

How dos the teaching within Verse 21, regarding those who profess the Faith of Jesus, compare with the tradition of emphasis of proclamations of Faith and acceptance of obedience to Jesus, within Christianity?

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Koran

Sura 34:  Al Saba (The Saba)

Sura 35:  Al Fatir (The Originator)

“Praise be to Allah!  Whose is whatsoever is in the heavens and whatsoever is in the earth, and to (Allah) be praise in the Hereafter!  And (Allah) is the Wise, the Aware.

“(Allah) knows that which goes down into the earth and that which comes out of it, and that which come down from heaven and that which foes up to it.  And (Allah) is the Merciful, the Forgiving.”  (v1-2).

“That (Allah) may reward those who believe and do (benevolence).  For them is forgiveness and an honourable sustenance.”  (v4).

“Has he forged a lie against Allah or is there madness in him?  Nay, those who believe not in the Hereafter are in torment and in far error.”  (v8).

Stories of David and Solomon are provided.

“But they said:  Our Lord, make longer stages between our journeys.  And they wronged themselves;  so We made them stories and scattered them a total scattering. Surely there are signs in this for every patient, grateful one.”  (v19).

“Say:  You will not be asked of what we are guilty, nor shall we be asked of what you do.

“Say:  Our Lord will gather us together, then (Allah) will judge between us with (Truth).  And (Allah) is the Best Judge, the Knower.”  (v25-26).

“And We have not sent thee but as a bearer of (benevolent) news and as a warner to all mankind, but most men know not.”  (v28).

Disbelievers, weak and strong, argue against each other amidst the experience of judgment.

“And We never sent a warner to a town but those who led easy lives in it said:  We are disbelievers in that with which you are sent.

“And they say:  We have more wealth and children, and we cannot be punished.

“Say:  Surely my Lord amplifies and straitens provision for whom (Allah) pleases, but most men know not.”  (v34-36).

“And it is not your wealth, nor your children, that bring you near to Us in rank;  but whoever believes and does (benevolence), for such is a double reward for what they do, and they are secure in the highest places.”  (v37).

“Say:  Surely my Lord amplifies provision for whom (Allah) pleases of (Allah’s) servants and straitens it for him.  And whatsoever you spend, (Allah) increases it in reward, and (Allah) is the Best of Providers.”  (v39).

“And when Our clear messages are recited to them, they say:  This is naught but a man who desires to turn you away from that which your fathers worshipped.  And they say:  This is naught but a forged lie!  And those who disbelieve say of the Truth when it comes to them:  This is only clear enchantment!”  (v43).

“Say:  I exhort you only to one thing, that you rise up for Allah’s sake by twos and singly;  then ponder!  There is no madness in your companion.  He is only a warner to you before a severe chastisement.”  (v46).

“Say:  Whatever reward I ask of you, that is only for yourselves.  My reward is only with Allah, and (Allah) is a Witness over all things.”  (v47).”

“Say:  Surely my Lord casts the Truth, the great Knower of the unseen.

“Say:  The Truth has come, and falsehood neither originates, nor reproduces.

“Say:  If I err, I err only to my own loss;  and if I go aright, it is because of what my Lord reveals to me.  Surely (Allah) is Hearing, Nigh.”  (v48-50).

“Praise be to Allah, the Originator of the heavens and the earth, the Maker of the angels, messengers flying of wings, two, and three, and four.  (Allah) increases in creation what (Allah) pleases.  Surely Allah is Possessor of power over all things.

“Whatever Allah grants to men of (Allah’s) mercy, there is none to withhold it, and what (Allah) withholds, none can grant thereafter.  And (Allah) is the Mighty, the Wise.”  (v1-2).

“O men, call to mind the favour of Allah to you.  Is there any Creator besides Allah who provides for you from the heaven and the earth?  There is no (Deity) but (Allah).  How are you then turned away?

“And if they reject thee—(Truly) messengers before thee were rejected.  And to (Allah) are all affairs returned.

“O men, surely the promise of Allah is (True), so let not the life of this world deceive you.  And let not the arch-deceiver deceive you about Allah.

“Surely the devil is your enemy, so take him for an enemy.  He only invites his party to be companions of the burning Fire.

“Those who disbelieve, for them is a severe chastisement.  And those who believe and do (benevolence), for them is forgiveness and a great reward.”  (v3-7).

“Is he whose evil deed is made fair-seeming to him so that he considers it (benevolent)?—Now surely Allah leaves in error whom (Allah) pleases and guides aright whom (Allah) pleases, so let not thy soul waste in grief for them.  Surely Allah is Knower of what they do.”  (v8).

“And Allah is (Allah) (Who) sends the winds, so they raise a cloud, then We drive it on to a dead land, and therewith give life to the earth after its death.  Even so is the quickening.”  (v9).

“And Allah created you from dust, then from the life-germ, then (Allah) made you pairs.  And no female bears, nor brings forth, except with (Allah’s) knowledge.  And no one living long is granted long life, nor is aught diminished of one’s life, but it is all in a book.  Surely this is easy to Allah.”  (v11).

“And the two seas are not alike:  the one sweet, very sweet, pleasant to drink;  and the other salt, bitter.  Yet from both you eat fresh flesh and bring forth ornaments which you wear.  And thou seest the ships cleave through it, that you may seek of (Allah’s) bounty and that you may give thanks.

“(Allah) causes the night to enter in upon the day, and causes the day to enter in upon the night, and (Allah) has made subservient the sun and the moon, each one moves to an appointed time.  This is Allah, your Lord;  (Allah’s) is the (Soevereignty).  And those whom you call upon besides (Allah) own not a straw.”  (v12-13)

“And no burdened soul can bear another’s burden.  And if one is weighed down by a burden calls another to carry his load, naught of it will be carried, even though he be near of kin.  Thou warnest only those who fear their Lord in secret and keep up prayer.  And whoever purifies himself, purifies himself only for his own (benefit).  And to Allah is the eventual coming.”  (v18).

“And the blind and the seeing are not alike,

“Nor the darkness and the light,

“Nor the shade and the heat.

“Neither are the living and the dead alike.  Surely Allah makes whom (Allah) pleases hear, and thou canst not make those hear who are in the graves.”  (v19-22).

“Thou are naught but a warner.

“Surely We have sent thee with the Truth as a bearer of (benevolent) news and a warner.  And there is not a people but a warner has gone among them.”  (v23-24).

“And of men and beasts and cattle there are various colours likewise.  Those of (Allah’s) servants only who are possessed of knowledge fear Allah.  Surely Allah is Mighty, Forgiving.”  (v28).

“Surely those who recite the Book of Allah and keep up prayer and spend out of what We have given them, secretly and openly, hope for a gain which perishes not—

“That (Allah) may pay them back fully their rewards and give them more out of (Allah’s) grace.  Surely (Allah) is Forgiving, Multiplier of reward.”  (v29-30).

“And that which We have revealed to thee of the Book, that is the (Truth), verifying that which is before it.  Surely Allah is Aware, Seer of (Allah’s) servants.”  (v31).

“Then We have given the Book as inheritance to those whom We have chosen from among Our servants:  so of them is he who wrongs himself, and of them is he who takes a middle course, and of them is he who is foremost in deeds of (benevolence) by Allah’s permission.  That is the great grace.”  (v32).

“And they say:  Praise be to Allah, Who has removed grief from us!  Surely our Lord is Forgiving, Multiplier of reward,”  (v34).

“And were Allah to punish men for what they earn, (Allah) would not leave on the back of it any creature, but (Allah) respites them till an appointed term;  so when their doom comes, then surely Allah is ever Seer of (Allah’s) servants.”  (v45).

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If an individual is doing benevolence, what need does an individual have for forgiveness?  Amidst the consideration of the imperfection of each individual, can the sentence regarding “doing benevolence” effectively mean, “doing a predominant amount of benevolence,” wherein any “malevolence” that such a person commits is forgiven?  Amidst the consideration of this actuality, how is this “balance of predominance” between benevolence and malevolence measured;  and is there anyone, aside from Allah, able to measure such a balance?  If otherwise, and amidst an absence of any such an individual being able to measure such a balance, how are believers supposed to respond to specific acts of malevolence, amidst the consideration of the balance of an individual’s concurring benevolent acts?

How does the teaching within Verse 19 compare with the narrative of the Tower of Babel?

It seems as though the teaching within Verse 25 affirms the doctrine of each individual reaping the consequences of each individual’s own actions, which is similarly communicated within the Torah, the Gospels, as well as within the doctrine of Karma, respectively within Hinduism and Buddhism;  however, within the Torah of Judaism, there is also the teaching of a “community sin,” that is committed by the whole of a community;  how does this notion of the “community sin” exist within the contemporary context of our entire “international community” of humanity?  Is it possible that the aggregate of humanity is collectively charged with the actions that the aggregate of humanity commits?  Might such phenomena as thirst, hunger, poverty, and violence be considered as an indictment against the aggregate of humanity?  Amidst such a notion of a “community sin,” by what standard does such a transgression become identified;  which “sub-community’s” standard is utilised to determine the ethical behaviour of the aggregate of our entire international community?  Is it possible that the aggregate of our entire international community is simultaneously judged by the aggregate of all our respective sub-community standards?  And if so, might this be one of the difficulties that we experience in being reconciled with each other:  being judged by another person’s standard?

From Verse 34 and continuing, what lessons are appropriately gleaned regarding socioeconomic balance?  How does this compare with Jesus’s teaching regarding the rich man and the “camel through the eye of the needle,”?  How does this compare with the Yuval (Jubilee) from the Torah, as well as with the teachings of equanimity and the “beggar’s bowl” respectively within Hinduism and Buddhism?

How does the Islamic belief of Al Yom Qayimah (the Day of Judgment), and the similarly, respectively maintained beliefs within Judaism and Christianity, compare with the Buddhist principle of “Becoming,” of one’s thoughts leading to one’s actions and effectively determining one’s circumstances (perhaps the Western translation being:  “self-fulfilling prophesy”)?  Does the belief within the Day of Judgment necessitate that a believer also concentrate upon the malevolent aspect of the Day of Judgment, either the potential negative consequences for one’s own transgressions (thoughts, speech, and actions), or perhaps also, the responsibility for  admonishing the transgressions of others?  And if so, what implications does this have regarding the precept of “Becoming” (“self-fulfilling prophesy”);  is a believer destined to continually experience, at least within this temporal life, at least the threat of the Day of Judgment?  And if so, what implications does this have regarding the “world perspective” of such a believer:  is there a vigilance in evidencing such malevolence within one’s self and/or others;  is there a higher propensity for perceiving such malevolence?  And is there increased suspicion (and/or attribution of excessive, unRealistic optimism) towards beliefs that abstain from perceiving such malevolence?

How does the imposition of taxation for the orphans, widows, and the poor coincide with the teaching of the warners refusing any reward from the recipients of the message?

Amidst the teaching of Allah guiding aright, and guiding astray, whomsoever Allah pleases, what is the propensity for an individual to act from a point of “free will”?  Does this mean that any transgression that an individual commits is actually an act committed by, and through, the Will of Allah?  Amidst this, what is an appropriate manner in which an believer is to perceive the entirety of the Universe and all the additional individuals and phenomena throughout the Universe, understanding that all is specifically created by Allah?  How might this facilitate reconciliation within a believer’s own self, as well as with the aggregate of the Universe?

How does the teaching regarding the prohibition of “a burdened soul bearing another’s burden,” compare and contrast with the teaching of the Torah regarding helping an enemy’s ox with an overloaded burden?  How does this also compare and contrast with Jesus’s assumption of the sins of his followers as well as Jesus’s contrasting teaching regarding each person carrying each person’s own cross?  How does this compare with the teachings of compassion, empathy, sympathy, and equanimity respectively taught within Hinduism and Buddhism?  What is the actual, temporal nature of such a burden of a soul?  How does such a phenomenon exist in confluence with the Islamic responsibility of Zakat, and providing charity and benevolence towards others, particularly the impoverished, the orphan, and the widow?  Are the burdens experienced by such individuals actually “burdens of the soul;”  and what is the nature of the appropriate benevolence that exists when alleviating the suffering experienced by such individuals?

What are the implications of the distinctions described within Verse 32?

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Blessings upon the Prophets:

May Peace and Blessings of the Highest Authority we respectively recognise, known by many names, including God, El Shaddai, Elohim, Adonai, Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Dios, Deus Dominus, Jah, Jehovah, Allah, Ahura Mazda, Infinity, Logic, Wakan Tanka, Ultimate Reality, and additionally, be upon the Rishis, Moshe, the Buddha, Jesus, Muhammad, Baha’u’llah, Guru Nanak, Zarathustra, Avraham, Yitzak, Yaakov, Confucius, Lao Tzu, Socrates, Plato, Aristotle, the Indigenous, Tainoterranea, Asia, Europe, Mediterranea, and Africa, and the Universe.
ૐ.  אמן.

שלום.नमस्ते.สมาธิ.Pax.سلام.Peace.Sat Nam.صلح.Kwey.Amani.ειρήνη.Pace.Paz.Paix.Fred.Frieden.Vrede.Siochana.мир.和平.平和.평화.Aloha.

ૐ.  אמן.