שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Holy Scriptures Study, Week 36 Becha’alothecha; 118.10.4
Torah
B’midbar
8:1 – 12:16
“Adonai
spoke to (Moshe) and said to him: Speak
to Aaron and tell him: When you light
the menorah, position the seven lamps and place them to illuminate the front of
the menorah.” (v1-2).
“Adonai
spoke to (Moshe), and said:
“Remove
the Levites from among the Israelites and make them ritually clean. To make them acceptable to Me, you must
sprinkle them with water of purification, and have them shave their entire
bodies with a razor, and wash their clothes and their bodies to make themselves
ritually clean.” (v5-7).
The
ordination offering for the Levis is described.
“All
the first-borns of the Israelites are Mine, man and beast alike. I sanctified them for Myself on the day that
I killed all the first-borns in Egypt.
Now I have chosen the Levites in place of all the first-born sons of the
Israelites.” (v17-18).
The
Levis are ordained.
“Adonai
spoke to (Moshe) and said:
“These
are the rules for the Levites: They must
begin serving in the Tabernacle at the age of twenty-five, and become a part of
the workforce in the service of the Meeting Tent.
“When
they are fifty years old they must retire from the active workforce. After retirement they can assist the priests
in the Meeting Tent, but they must not officiate in the divine service. This is how you shall designate the
responsibilities.” (v23-26).
“Adonai
spoke to (Moshe) in the Wilderness of Sinai, in the second year of the Exodus
from Egypt, in the first month, saying:
Tell the Israelites to prepare the Passover offering at the proper
time.” (v1-2).
Israelis
observe Pesach; some are defiled through
contact with the dead; Adonai includes
such people within the command to observe Pesach.
“Any
foreigner who lives among you may also prepare Adonai’s Passover offering and
present it according to the regulations and laws of the Passover offering. The same law shall apply to you and the
foreigner in your midst.” (v14).
“On the
day that the Tabernacle was erected, a cloud covered the Tabernacle and the
Meeting Tent.
“Then,
in the evening, a glow like a fire covered the Tabernacle, and remained there
until morning.
“From
then on it was a regular occurrence. A
cloud covered the Tabernacle by day, and a fiery glow covered it by night.
“Whenever
the cloud rose up above the Meeting Tent, the Israelites would set out on the
march, and they would camp wherever the cloud settled.” (v15-17).
“They
placed their trust in Adonai and moved at Adonai’s command. The Israelites obeyed Adonai’s commands as
delivered through (Moshe).” (v23).
“Adonai
spoke to (Moshe), saying:
“Make
two silver bugles. Hammer them out of
silver, and blow the bugles to assemble the community and to break camp.” (v1-2).
Different
commands are given for blowing the bugle:
assembling the tribes; assembling
leaders; moving the camp; engaging within war; and during festivals.
“In the
second year of the Exodus, on the twentieth of the second month, the cloud
lifted from the Tabernacle.
“So the
Israelites resumed their journey, departing from the Wilderness of Sinai, until
the cloud stopped in the Wilderness of Paran.
This was the first time that Adonai told (Moshe) to order the Israelites
to move forward. The tribes under the
marching banner of (Yudah) set out first, led by Nachshon son of
Aminadav.” (v11-14).
The
leaders of the tribes are described.
“(Moshe)
said to his father-in-law, Hovev son of Reuel the Midianite, ‘We are now on our
way to the land that Adonai promised to give us. Come with us and share the benefit of all the
(benevolent) things that Adonai has promised Israel.’
“Hovev
replied, ‘No, I would rather not go. I
wish to return to my land and my birthplace.’
“(Moshe)
said, ‘Please do not leave us. You can
be our guide, because you know the (beneficial) camping places in the
desert. If you come with us, we will
share with you water (benefit) Adonai grants us.’”
“The
Israelites began to complain. When
Adonai heard them, (Adonai) became angry, and a fire from Adonai blaxed out and
destroyed those at the edge of the camp.
“The
people begged (Moshe) to save them, so (Moshe) prayed to Adonai and the fire
died down.” (v1-2).
“Now
the foreign rabble among the Israelites became homesick and had a strong
yearning for the food of Egypt. The
Israelites again began to complain, saying, ‘We are hungry for meat. We remember the delicious fish and the
cucumbers, melons, leeks, onions, and garlic that we ate in Egypt. But now our appetites are gone, and day after
day all we get is manna for breakfast, lunch, and supper.” (v4-6).
“The
manna was shiny yellow in color and looked like coriander seed. The people just gathered it up from the
ground and ground it or crushed it into flour and cooked it in a pan or baked
it into flat cakes. It tasted like a
pancake fried in oil. At night, manna
would fall on the camp like dew.”
(v7-9).
“(Moshe)
heard the people and their families complaining near the entrances of their
tents. Adonai became very angry, and
(Moshe) was also upset.
“(Moshe)
asked Adonai, ‘Why are You testing me so strongly, and why are You treating me
like this? Why did You place so heavy a
burden upon me? The Israelites are not
my children. I did not give birth to
them. You made them a promise, and You
told me that I would have to nurse them in my bosom, just as a nurse carries a
new-born baby, until we conquer the land that You promised their
ancestors.” (v10-12).
“Adonai
said to (Moshe), ‘Gather seventy of Israel’s elders and leaders. Bring them to the Meeting Tent, and I will
met you there.
“I will
come down and speak to you there. I will
take some of the spirit that is in you and put it in them. Then you will not have to bear the
responsibility all by yourself.”
(v16-17).
“By the
way, tell the people to be prepared, because tomorrow they will have meat to
eat. Say to them, ‘You have been whining
in Adonai’s ears, saying, ‘Who will give us some meat to eat? Life in Egypt was much better for us.’ Now Adonai is going to send you meat, and you
will have to eat it. You will eat it not
just for one day, not just for two days, not just for five days, not just for
ten days, and not just for twenty days.
“You
will eat meat until it is coming out of your nose and you are sick of it.’
“I will
do this because you have lost faith in Adonai, because even though (Adonai) is
right here among you, you continually ask, ‘Why did we ever leave
Egypt?’’.” (v18-20).
Power
is conferred upon Israeli leaders.
“Two of
the seventy elders, Eldad and Medad, remained in the camp, and the spirit also
rested on them. Although they were among
the seventy elders, they had not gone to the Meeting Tent, yet the spirit
rested on them and they prophesied in the camp.
“A
young man ran to tell (Moshe), ‘Eldad and Medad are prophesying in the camp!’
“(Yoshua)
son of Nun, the assistant of (Moshe), protested, ‘My (leader) (Moshe), make them
stop!’
“(Moshe)
replied, ‘Are you jealous for my sake? I
wish that all of Adonai’s people were holy enough to have the gift of
prophecy! Let Adonai grant (Adonai’s)
spirit to everyone who deserves it.’”
(v26-29)
The
quail arrive; and a plague arrives.
“Miriam
and Aaron began to criticize (Moshe) because he had married a Cushite woman, a
dark-skinned woman.
“They
complained, ‘Adonai speaks only to (Moshe).
Why doesn’t (Adonai) speak to us?
But Adonai heard it.
“Adonai
said, ‘Listen carefully to My words.
With anyone else who experiences divine prophecy, I make Myself known to
him in a vision, and speak to him in a dream.
But with My trusted servant, (Moshe), I speak to him face-to-face, and
not in riddles. You have no reason to
criticize My servant (Moshe).’” (v6-8).
Miriam
is cursed with leprosy and forced to remain outside the camp, until she is
clean.
--
Within
the opening of Beha’alotecha, Adonai commands Moshe to give Aaron a
command; however, within previous
instances, Adonai speaks directly to Aaron and/or Aaron with Moshe; what are the implications involved with how
commands are conferred upon Aaron?
What
happens to the aggregate of phenomena when a portion within that phenomena is
designated as “holier,” or “better”? Do
such designations establish susceptibilities for the “justification” of
subordination of either side? How does
the designation of the Levis and Kohanim influence the manner in which Israelis
proclaim distinction from the rest of humanity?
And yet, amidst the respective relationships and responsibilities that
we each experience, is complete egalitarianism possible? How do the different teachings of the
Bhagavad Gita (regarding equanimity, as well as caste observances) compare with
this? How do Jesus’s different teachings
regarding “loving our enemy,” and his cursing of the scribes and Pharisees,
compare with this? What is an
appropriate balance in adhering to our familial and community bonds, yet also
recognising the intrinsic Divinity that also exists within each being?
Whilst
the notion of the “first-born son” may be understandable, why is there a
continual emphasis of this principle exactly whilst it continues to be
abrogated?
Why is
the Levi “starting age” at 25 years, and the Israeli soldiers “starting age” a
few years younger?
What
significance exists within all the reasons for sounding the trumpets: meeting, moving camp, war, and
festivals? How does measure with the
respective traditions of the drum and additional instruments?
Within
Chapter 10, there is the description of the camp moving on the twentieth day of
the second month; does this mean that
all the activity, from about Parashah Vayikra up to this point, occurs within
the span of 50 days? If so, what can be
appropriately learned from the productivity rate of Israelis, during this
period; and how does this inform and
influence subsequent levels of productivity, through contemporary
circumstances? What are appropriate levels
of productivity?
What is
the nature of the relationship between Moshe and his far-in-law? How does this affect his relationship with
the rest of Israelis? Is there any
intentionality within the fact that, soon after Moshe is described as consulting
with his far-in-law, Moshe is commanded (also upon solicitation) to share his
power with additional (70) Israeli leaders?
If so, what is the nature of this experience of authority and the
sharing of responsibilities? What is to
be appropriately understood from Moshe’s having the “last words”?
What
esoteric significance can be gleaned from Hovev’s interest to return to the
land of his birth, and Moshe and Israelis continuing unto the Promised
Land? How can this be appropriately
understand within an experience of “Universality”?
Particularly
from this Parashah (amidst the complainer and Miriam’s criticisms), how are
foreigners perceived by Israelis during the conveyance of the Torah; and how are foreigners intended to be
perpetually perceived by Israelis?
There
is the notion that during some periods of human history, the righteousness of
certain civilisations seems to exceed that of Israelis; yet, eventually, it often seems that new
authority emerges within such civilisations, decaying the nature of
righteousness whereby it is significantly lesser to that of Israelis; is there any legitimacy within this
observation? What may be attributable to
the “rise and fall” of the righteousness within civilisations? How does the righteousness of Israelis
compare to these high and low periods;
and what lessons can be appropriately drawn from this apparent,
comparative consistency?
What
legitimacy exists within the notion that all food and nutrition exist as manna
(of different sizes and flavours) within this Universe of the Wilderness? How do the rumblings of Israelis (within this
Parashah) compare with the temporal pursuit to accumulate material wealth and
delicacies?
Can the
description of “Adonai becoming very angry” be communicated within a general
Karmic manner regarding the nature of the increased hostility (within the
Universe) that is caused by any individual’s previous transgressions? From what source is derived the tendency to
personify Adonai? What benefit does this
provide, and what detriments does this provide, as well?
How
does the anecdote of Eldad and Medad compare with Jesus’s teaching regarding,
“He who is not against us is with us”?
How does this compare with respective, similar teachings within
additional traditions?
Is
there any legitimacy within the notion of all lies simply existing as an
illusion for those who maintain such?
--
Bhagavad Gita
Chapter 18
“To refrain from selfish acts is one kind of
renunciation, called sannyasa; to
renounce the fruit of action is another, called tyaga.” (v2).
“Among the wise, some say that all action should
be renounced as evil. Others say that
certain kinds of action—self sacrifice, giving, and self-discipline—should be
continued.” (v3).
“Self-sacrifice, giving, and self-discipline
should not be renounced, for they purify the thoughtful.
“Yet even these, Arjuna, should be performed
without desire for selfish rewards. This
is essential.” (v5-6).
Responses to fulfilling and renouncing
responsibility are explained in terms of sattva, rajas, and tamas.
“As long as one has a body, one cannot renounce
action altogether. True renunciation is
giving up all desire for personal reward.”
(v11).
“Those who are attached to personal reward will
reap the consequences of their actions:
some pleasant, some unpleasant, some mixed.
“But those who renounce every desire for
personal reward go beyond the reach of karma.”
(v12).
“The body, the means, the ego, the performance
of the act, and the (Divine) will:
These are the five factors in all actions, right
or wrong, in thought, word, and deed.”
(v14-15).
“Those who do not understand this think of
themselves as separate agents. With
their crude intellects they fail to see the (Truth).
“The person who is free from ego, who has
attained purity of heart, though he slays these people, he does not slay and is
not bound by his action.” (v16-17).
“Knowledge, the thing to be known, and the
knower: these three promote action. The means, the act itself, and the doer: these three are the totality of action.
“Knowledge, action, and the doer can be
described according to the gunas.
Listen, and I will explain their distinctions to you.” (v18-19).
“Sattvic knowledge sees the one indestructible
Being in all beings, the unity underlying the multiplicity of creation.
“Rajasic knowledge sees all things and creatures
as separate and distinct.
“Tamasic knowledge, lacking any sense of
perspective, sees one small part and mistakes it for the whole.” (v20-22).
Distinctions of the gunas are described for
types of work, workers, intellect, will, and happiness.
“The different responsibilities found in the social
order—distinguishing Brahmin, Kshatriya, Vaishya, and Shudra—have their roots
in this conditioning.” (v41).
Descriptions of varnas is provided.
“It is better to perform one’s own duties
imperfectly than to master the duties of another. By fulfilling the obligations he is born
with, a person never comes to grief.”
(v47).
“Unerring in his discrimination, sovereign of
his senses and passions, free from the clamor of likes and dislikes,
“he leads a simple, self-reliant life based on
meditation, controlling his speech, body, and mind.” (v51-52).
“Free from self-will, aggressiveness, arrogance,
anger, and the lust to possess people or things, he is at peace with himself
and others and enters into the unitive state.
“United with Brahman, ever joyful, beyond the
reach of desire and sorrow, he has equal regard for every living creature and
attains supreme devotion to (Me).
“By loving (Me) he come to know (Me) truly; then he knows (My) glory and enters into (My)
boundless being.
“All his acts are performed in (My) service, and
through (My) grace he wins eternal life.”
(v53-56).
Sri Krishna commands Arjuna’s obeisance and
departs from Arjuna.
“Those who meditate on these holy words worship
(Me) with wisdom and devotion.
“Even those who listen to them with faith, free
from doubts, will find a happier world where good people dwell.” (v70-71).
--
Bhagavad Gita
Chapter 18
“O
Krishna, destroyer of evil, please explain to me sannyasa and tyaga and how one
kind of renunciation differs from another.”
(v1).
“To
refrain from selfish acts is one kind of renunciation, called sannyasa; to renounce the fruit of action is another,
called tyaga
“Among
the wise, some say that all action should be renounced as evil. Others say that certain kinds of
action—self-sacrifice, giving, and self-discipline—should be continued.
“Listen,
Arjuna, and I will explain three kinds of tyaga and (My) conclusions concerning
them.
“Self-sacrifice,
giving, and self-discipline should not be renounced, for they purify the
thoughtful.
“Yet
even these, Arjuna, should be performed without desire for selfish
rewards. This is essential.” (v5-6).
Differences,
according to gunas, regarding responsibilities are described.
“As
long as one has a body, one cannot renounce action altogether. True renunciation is giving up all desire for
personal reward.” (v11).
“Listen,
Arjuna, and I will explain the five elements necessary for the accomplishment
of every action, as taught by the wisdom of Sankhya.
“The
body, the means, the ego, the performance of the act, and the divine will:
“these
are the five factors in all actions, right or wrong, in thought, word, or
deed.”
Difference
regarding knowledge, work, workers, intellect, will, and happiness are
described.
“The
different responsibilities found in the social order—distinguishing Brahmin,
Kshatriya, vaishya, and shudra—have their roots in this conditioning.” (v41).
“Unerring
in his discrimination, sovereign of his senses and passions, free from the
clamor of likes and dislikes,
“he
leads a simple, self-reliant life based on meditation, controlling his speech,
body, and mind.
“Free
from self-will, aggressiveness, arrogance, anger, and the lust to possess
people or things, he is at peace with himself and others and enters into the
unitive state.
“United
with Brahman, every joyful, beyond the reach of desire and sorrow, he has equal
regard for every living creature and attains supreme devotion to (Me).
“By
loving (Me) he come to know (Me) (Truly);
then he know (My) glory and enters into (My) boundless being.
“All
his acts are performed in (My) service, and through (My) grace he wins eternal
life.” (v51-56).
“The
Lord dwells in the hearts of all creatures and whirls them round upon the wheel
of maya.
“Run to
(Brahman) for refuge with all your strength, and peace profound will be yours
through (Brahman’s) grace.” (v61-62).
--
Discussion Questions From Chapters 17 – 18
How does the Hindu (and perhaps Buddhist) notion
of service and charity compare with that of Judaism, Christianity, and
Islam? How do the teachings for service
and equanimity shared within these chapters (and additional chapters) of the
Bhagavad Gita compare with the mitzvot of righteousness (specifically regarding
servitude, foreigners, judgment, and economic interaction) shared within this
week’s passage from the Torah of Judaism?
What are the core, fundamental principles that are being addressed and
cultivated within each; and where is
there synonymity?
How is the perspective of multiple deities
reconciled with the belief in an Ultimate Reality that is Brahman? How can the “personification” of the Divine,
within different religious traditions and communities, be proficiently
reconciled so that such religious communities may be able to coexist,
cohabitate, coincide, and even cooperate with each other, and prosper, without
imposing one’s beliefs on the other?
Whilst delving within extremities, there is the
consideration of what actually is a “selfless act;” and a coinciding consideration with this
is: what actually is a “selfish act,”
recognising that every act has some type of benefit for someone else other than
the actor? Amidst this, and returning
into the gray area of regular life, there is the consideration of how to
balance such “selfless” and “selfish” actions (and speech and thought) to
enhance what seems to be intended within such “selflessness” (and perhaps even
the “selfishness”): wellbeing of all
beings; yet what is that wellbeing; what is an appropriate balance of such
wellbeing, particularly with respect to the respective intentionalities of
beings?
How does the description of “though he slays
these people, he does not slay,” compare with the description from the Torah
regarding the angel of Adonai driving out the previous inhabitants of Eretz
Israel? What is being communicated
within these messages?
Amidst the described distinctions between
sattvic and tamasic knowledge, can it be considered that each individual
maintains some form of tamasic tendency (even whilst being sattvic); that even the Bhagavad Gita guides a
spiritual aspirant beyond the pursuit of such wisdom to transcend the gunas and
attain Nirvana?
How do the Hindu varnas (caste system) compare
with the code of righteousness within Judaism (considering the distinctions
made for foreigners, Levites, Kohanim, and additionally)? Are such distinctions simply self-serving to
the “priestly caste,” and/or is there some validity to the structure that such
segregation establishes?
--
Discussion
Questions From Chapters 17 – 18
How
does the notion of “sattvic giving,” without any intention of receiving benefit
in return, compare with the Koranic teachings regarding “secret giving”?
Does
the mere discernment of whether an individual is worthy of a gift intrinsically
involve some sort of intention for receiving benefit when giving to a “worthy”
person?
What
actually, literally happens to the ego during the course of a “selfless” act of
giving? What happens to the ego during
the course of a selfish transgression?
What additional factors influence the nature of existence of the ego?
--
Digha
Nikaya
Patika
Suttanta: Chapter 1
“Thus
have I heard:
“The
Exalted One was once staying among the Mallas, at Anupiya, one of their
towns. Now the Exalted, having robed
himself in the early morning, put on his cloak and took his bowl, and entered
the town for alms. And he thought: It is too early for me now to go through
Anupiya for alms. I might go to the
pleasuance where Bhaggava the Wanderer dwells, and call upon Bhaggava. So the Exalted One went to the pleasuance and
to the place where Bhaggava the Wanderer was.
“Then
Bhaggava spake thus to the Exalted One;
Let my (Leader) the Exalted One come near. Welcome to the Exalted One! It is long since the Exalted One has taken
the opportunity to come our way. May it
please you, Sir, to be seated; here is a
seat made ready.
“The
Exalted One sat down thereon, and Bhaggava, taking a certain low stool, sat
down beside him. Soseated, Bhaggava the
Wanderer spake thus to the Exalted One:
“Some
days ago, (Leader), a (long) many days ago, Sunakkhatta of the Licchavis called
on me and spake thus: I have now given up
the Exalted One, Bhaggava. I am
remaining no longer under him as my teacher.
Is the fact (actually) so, just as he said?
“It is
just so, Bhaggava, as Sunakkhatta of the Licchavis said.” (v1-2).
“Some
days ago, Bhaggaya, a (long) many days ago, Sunakkhatta, the Licchavi, came to
call on me, and spake thus: Sir, I now
give up the Exalted One. I will
henceforth remain no longer under him as my teacher. When he told me this, I said to him: But now, Sunakkhatta, have I ever said to
you: Come, Sunakkhatta, live under me as
my pupil?
“No,
Sir, you have not.
“Or
have you ever said to me: Sir, I would
fain dwell under the Exalted One as my teacher?
“No,
Sir, I have not.
“But if
I said no the one, and you said not the other, what are you and what am I that you
talk of giving up? See, foolish one, in
how far the fault here is your own.”
(v3).
Sunakkhatta
accuses the Buddha of abstaining from performing any mystic wonders; the Buddha proclaims abstinence from making
such a promise, teaching simply the Dharma.
Sunakkhatta
accuses the Buddha of abstaining from teaching the origin of phenomena; the Buddha proclaims abstinence from making
such a promise, teaching simply the Dharma.
“In
many ways have you, Sunakkhatta, spoken my praises among the Vajjians, saying: Thus is the Exalted One; he is an Arahant fully awakened; wisdom he has and righteousness; he is the the Well-Farer; he has knowledge of the worlds; he is the supreme driver of men willing to be
tamed; the teacher of devas and men; the Awakened and Exalted One. In such wise have you been wont, among the
Vajjians, to utter praise of me.
“In
many ways have you, Sunakkhatta, spoken the praises of the Dhamma among the
Vajjians: Well proclaimed by the Exalted
One is the Dhamma as bearing on this present life, not involving time, inviting
all to come and see, to be understood by every wise man for himself. In such wise have you been wont, among the
Vajjians, to utter praise of the Dhamma.
“In
many ways have you Sunakkhatta, spoken the praises of the (Sangha) among the
Vajjians: Well are they trained, the
(Sangha) of the Exalted One’s disciples, even the four branches thereof. The eight classes of individuals well trained
in uprightness, in principles and in courtesy.
This (Sangha) should be respected and revered; gifts should be given it, and homage; for it is the world’s unsurpassed field for
sowing merit. In such wise have you been
wont, among the Vajjians, to utter praise of the (Sangha).
“I tell
you Sunakkhatta, I make known to you Sunakkhatta, that there will be those that
shall say concerning you thus:
Sunakkhatta of the Licchavis was not able to live the holy life under
Gotama the recluse. And he, not being
able to adhere to it, hath renounced the discipline and turned to lower things.
“Thus,
Bhaggava, did Sunakkhatta of the Licchavis, addressed by me, depart from this
(Dharma) and (Sangha), as one doomed to disaster and purgatory.” (v6).
The
Buddha describes Sunakkhatta’s praise of the cynic, Kora the Khattiya, who
imitates the behaviour of a dog; the
Buddha admonishes his praise and foretells the passing of Kora the
Khattiya; and upon the passing of Kora
the Khattiya, Sunakkhatta confirms the Buddha’s premonition; and the Buddha affirms this as a mystic
wonder.
The
Buddha describes Sunakkhatta’s praise of the severe ascetic, Kandara Masuka,
who holds a specific doctrine; the
Buddha admonishes his praise and foretells of Kandara Masuka’s forsaking of his
asceticism, and assuming the married life;
Kandara Masuka does such, and the Buddha similarly affirms this as a
mystic wonder.
The
Buddha describes the arrogant challenge that the ascetic, Patika’s son, poses
towards the Buddha; the Buddha responds
by predicting the splitting asunder of the head of Patika’s son, unless he
recants his proclamation; Sunakkhatta
communicates doubts about the Buddha’s ability to respond.
“Let
the Exalted One take heed to what he says.
Let the Wellfarer take heed to what he says.
“What
mean you, Sunakkhatta, that you say this to me?
“It may
be, sir, that the Exalted One’s words convey an absolute statement respecting
what would happen, in any case, to Patika’s son, should he, as such, come to
meet the Samana Gotama. But Patika’s son
might come in an altered shape to meet the Exalted One, and that would render
the Exalted One’s words false.
“Now,
Sunakkhatta, would a Tathagata utter any speech that was ambiguous?” (v17).
The
Buddha describes a previous conversation he has with a celestial being of whom
Patika’s son previously tells an untruth.
The
Buddha describes his approach towards Patika’s son to address the
challenge; and the Buddha describes the
subsequent panicked paralysis of Patika’s son.
--
Digha
Nikaya
Patika
Suttanta: Chapter 2
“Thereupon,
Bhaggava, a certain councillor of the Licchavis rose from his seat and
addressed the meeting: Well then,
gentlemen, wait a while till I go and see whether I am able to bring the naked
ascetic, Patika’s son, to this assembly.
Then that councillor went to the Tinduka Pollards, the Wanderers’ Park,
found Patika’s son and summoned him to attend, even as the first messenger had
done, ending with these words: Come
forth, friend Patika’s son. If you come
we will make you the victor, and cause the Samana Gotama to lose.” (v1).
“And
Patika’s son, Bhaggava, responded as before, even when the councillor rallied
him as the first messenger had done.”
(v2).
The
councillor returns to the assembly; the
Buddha makes a repeated proclamation.
Jaliya
goes to check on Patika’s son, with the same effect.
Jaliya
described Patika as a jackal trying to imitate a lion/tiger.
“Now
when Jaliya, Wooden-Bowl’s pupil, recognized the ascetic’s discomfiture, he
spake to him thus: Long ago, friend
Patika’s son, this idea occurred to the lion, king of the beasts: What if I were to make my lair near a certain
jungle, so that in the evening I could issue from my lair, and stretch myself
and survey the landscape, and thrice roar a lion’s roar, and go forth towards
the cattle pastures. I could slay the
pick of the herd of beasts, feast on a continual diet of tender flesh, and get
me back to that same lair. Then the
lion, friend, chose his lair, and did according to his desire.
“Now,
friend Patika’s son, there was an old jackal who had continually thriven on the
remains of that lion’s food, and was stout and strong, and it occurred to
him: Who am I, and who is Lion, king of
the beasts? What if I were to choose my
lair near a certain jungle, so that in the evening I could issue from my lair,
and stretch myself and survey the landscape, and thrice roar a lions’ roar, and
go forth towards the cattle pastures? I
could slay the pick of the herd of beasts, feast on a continual diet of tender
flesh, and get me back to that same lair.
Now, friend, that old jackal chose his lair and did according to his
desire. And coming forth in the evening
and stretching himself, and surveying the landscape, he thought: ‘Thrice will I roar a lion’s roar, and
thereat he roared a jackal’s howl, a vulpine howl. Would you compare a vile jackal’s howl with a
lion’s roar? Even so, you, friend
Patika’s son, living among the explouts of the Wellfarer, feeding on food left
over after the Wellfarer has been served, fancy you can reach up to those who
are Tathagatas, Arahants, Buddhas Supreme!
Why, what have wretched Patika’s sons in common with Tathagatas,
Arahants, Buddhas Supreme?” (v5-7).
The
Buddha teaches the assembly the Doctrine.
“Thereupon,
Bhaggava, I taught, and incited, and aroused, and gladdened that company with
religious discourse. And when I had so
done, and had set them at liberty from the great bondage, had drawn forth
eighty-four thousand creatures from the great abyss, I entered on jhana by the
mothd of flame, rose into the air to the height of seven palms trees, projected
a flame the height of another seven palm trees, so that is blazed and
glowed; and the I reappeared in the
Great Wood, and the Gabled Hall.” (v13).
“The
ultimate beginning of things, I know, Bhaggava, and I know not only that, but
more than that, but more than that. And
while I know that, I do not pervert it.
And as one not perverting it, I even of myself have understood that
Peace, the which (Realising), a Tathagata can fall into no error.” (v14).
The
Buddha describes (Realms) with celestial beings existing therein.
The
Buddha describes different theories regarding the origin of existence: through debauchment through pleasure; sensual lusts; debauchment of mind; chance
--
Discussion
Questions From Chapter 1
How do
the narrative dynamics of the Gospels compare to the narrative dynamics of the
Digha Nikaya? How does the nature of
communication change since the respective emergence of Jesus and the
Buddha? How might the revelations respectively
experienced by Moshe, Arjuna, the Buddha, Jesus, and Muhammad (PBUH), be
conveyed within contemporary formats and media?
Is there any legitimacy within the notions of: Moshe’s census being recorded within a
spreadsheet; the Gospels being conveyed
within feature-length films; the
Buddha’s doctrine of Cattari Ariyasaccani (4-Fold Noble Truth), Noble 8-Fold
Path, 5 Disciplines, and 4 Jhanas, being taught through presentation
software; Arjuna, Sri Krishna, Sanjaya,
and Dhritarashtra all communicating through “friending” each other within an
internet video conferencing service; and
additionally? How do we communicate with
each other, in a manner that is similarly “revelationary”; and how do we appropriately share the
respective, Divine narratives of each other?
What
understanding is to be gleaned from, and what significance exists within, the
Buddha’s inability to retain Sunakkhatta as a disciple? Does this connote some deficiency within the
Buddha, and if so, what is the nature of that deficiency? Does this prompt any evidenceable egotism
within the Buddhism in an attempt to dissuade or overcome any perceived
dishonour?
The
criticisms of Sunnakkhatta, and his interaction with the Buddha, are rather
unique within the Digha Nikaya; how does
Sunnakkhatta’s example compare with that of Judas (with Jesus), and with Korah
and Aaron (with Moshe)?
--
Discussion
Questions From Chapter 2
What is
the Buddha’s intent and purpose in the manner that he responds to the
challenges of Patika’s son? Is there any
manner in which the Buddha may be increasingly kinder to Patika’s son? Given the temerity of the Buddha, is there
any legitimacy in this being perceived as a form of “psychological violence”?
Can any
equivalent of the “Wanderers’ Park” be found within industrialised society?
What
legitimacy exists within the premise of the contemporary film, “The Truman
Show,” considering all beings, life, phenomena being an illusion that is
scripted by Karma?
--
Gospels
John 3
Nicodemus approaches Jesus.
“Jesus answered him, ‘Truly, truly, I say to
you, unless one is born anew, he cannot see the (Sovereignty) of God.’” (v3).
“If I have told you earthly things and you do
not believe, how can you believe if I tell you heavenly things?” (v12).
“For God so loved the world that (God) gave
(God’s) only Son, that whoever believes in him should not perish but have
eternal life.” (v16).
“For God sent the Son into the world, not to
condemn the world, but that the world might be saved through him.” (v17).
John the Baptist makes further proclamations
regarding Jesus.
--
Gospels
John 3
“Now there
was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man
came to Jesus by night and said to him, ‘Rabbi, we know that you are a teacher
come from God; for no one can do these signs that you do, unless God is
with him.’ Jesus answered him, ‘Truly, (Truly), I say to you, unless one
is born anew, he cannot see the (Sovereignty) of God.’ Nicodemus said to
him, ‘How can a man be born when he is old? Can he enter a second time
into his mother’s womb and be born?’ Jesus answered, ‘Truly, (Truly), I
say to you, unless one is born of water and the Spirit, he cannot enter the
(Sovereignty) of God. That which is born of the flesh is flesh, and that which
is born of the Spirit is spirit.” (v1-6).
“Truly,
(Truly), I say to you, we speak of what we know, and bear witness to what we
have seen; but you do not receive our testimony. If I have told you
earthly things and you do not believe, how can you believe if I tell you
heavenly things?” (v11-12).
“He who
believes in him is not condemned; he who does not believe is condemned
already, because he has not believed in the name of the only Son of God.”
(v18).
“After this
Jesus and his disciples went into the land of (Yudea); there he remained
with them and baptized.” (v22).
“Now a
discussion arose between John’s disciples and a Jew over purifying.”
(v25).
John the
Baptist further proclaims Jesus.
--
Discussion Questions From Chapters 1 – 4
The opening within the Gospel according to John
is distinct from the respective openings within the respective Gospels
according to Matthew, Mark, and Luke;
what is the reason, significance for this? Is John’s rendering of the Gospel intended to
rival the story of Creation, which its reference to the origins of the “Word”
and Jesus?
The opening within the Gospel according to John
also involves a substantial amount of circular references between God, Jesus,
and the Word; are these circular
references intended to blur the distinctions between these three phenomena, or
to emphasise the uniformity amidst these 3?
How does Christian Theology account for entirety of the infinity of God
being encapsulated within a material individual, and how does this compare with
the Bhagavad Gita’s teaching regarding the adhyatma of Brahman existing
synonymously within each individual?
Within Verse 1, does the Gospel according to
John, which exists first: God, or “the
Word”? Is there actually a distinction?
How do the descriptions regarding Jesus (the
proclamations of Faith from both the narrator and John the Baptist, within the
Gospel according to John) compare with the respective descriptions of
proclamations of Faith within the additional Gospels?
Within the description of the initial
interaction between Jesus and his disciples, there is the description of the
tangible, pragmatic, economic circumstances surrounding Jesus’s presumed
ascetic lifestyle; how does this compare
with that of the Buddha? And what are
the implications and guidance of how such circumstances are to understood,
and/or practised, within a contemporary manner?
Within this Gospel, Andrew is described as
introducing his brother, Peter, to Jesus;
why is this distinct from the narratives within additional Gospels?
Within the beginning of Chapter 2, Jesus seems
to respond to his mor’s request with a certain amount of disdain; what is the nature of the relationship
between Jesus and his mor, Mary? How is
this further evidenced through additional interactions (such as when Joseph and
Mary take the child Jesus to the pilgrimage in Jerusalem, and when Jesus later
describes all righteous people as his mor’s, brothers, and sisters)?
Within Chapter 2, the reference to “the Jews”
seems to come from the perspective of someone outside the fold of Judaism; is this a consequence of iterations of
translations into English versions of the Gospels, and/or is this a factor of
the original authorship of the Gospels?
If it is the latter of the 2, does the author communicate from the
perspective of a man of Jewish heritage establishing distance from Judaism, or
as a man who is raised outside of Judaism, altogether?
How does Jesus’s rebuking the money-changers and
traders within the Temple compare with contemporary economic practises within
Christian Churches and additional Houses of Worship within additional religious
traditions? Is there to be absolute
distinction between spiritual worship and material pursuits; and if so, how do such material pursuits
maintain appropriate guidance of righteousness and adherence to spiritual and
religious doctrine? How does a religious
community prevent the tendency of becoming a transgressive community outside of
the House of Worship, whilst maintain righteous pretenses and practises within
the House of Worship? What is an
appropriate balance; and what are some
examples of how this balance is sustained?
What is the nature within the proclamation of
Jesus being the “only” child of God;
from what basis, teaching is this derived, and how does this compare to
the segment of Jesus’s Sermon on the Mount that proclaims descendancy from God
to all those who are righteous and cultivate Peace? How does this doctrine compare with the
historic beliefs, within Greek mythology and additionally, regarding the
procreation between humans and celestial beings? Why is belief in Jesus emphasised, rather
than belief directly in God?
--
Discussion
Questions From Chapters 1 – 4
What is the
intentionality within the bold introduction of the Gospel according to
John? How does this compare with the respective openings of the Gospels
according to Matthew, Mark, and Luke? Is there an intention of
supplanting the significance, at least within Christian practise, of the
opening of Beresheit (the Book of Genesis within the opening of the Torah and
the Christian Bible)? Is there any excess within the proclamations that
are made within the opening of this Gospel; and what Truth is revealed
through the opening of this Gospel?
What is the
significance within believing in the “name” of Jesus? And does the power,
described as being possessed by Jesus to become children of Deus, actually
originate from Deus?
How does the
proclamation within Verse 14 compare and contrast with Jesus’s teachings that
essentially all beings existing as the children of Deus?
How does the
John’s Gospel’s introduction of Saint Mary (within Chapter 2, as “the mor of
Jesus”) compare with the respective introductions of Saint Mary, and the
narrative of the birth of Jesus, within the additional Gospels? What
distinction and influence does this within the narrative of the Gospel
according to John?
What does the
initial conversation and interaction between Jesus and Saint Mary establish,
and reveal, concerning a Christian mor’s expectations, interactions, and
relationship with her son? How does this compare with additional
religious traditions?
Verse 12
describes that Jesus’s family travels with him; what are the logistics
regarding Jesus’s travels and the maintenance of his familial relations amidst
these travels?
How does the
comparatively violent description of Jesus driving out the money-changers and
additional individuals outside of the Temple compare with Jesus’s teachings
regarding Peace and forgiveness?
Does Jesus
intentionally provoke Israel specifically within the plan to be persecuted?
How does
Jesus’s teaching, regarding Spirit and flesh, compare with the Bhagavad Gita’s
teaching regarding the Atman?
Does the
passage amidst Verse 18 suggest that, rather than simply denying Jesus, the
transgression of an individual who refuses to proclaim Jesus actually exists in
a precipitating manner that leads to such an act, rather than the act
itself? How does the “surface” concentration upon the proclamation
compare with the previously described tendency of concentrating upon the
appearances of blessings and curses (pertaining to this week’s readings from
the Torah)?
According to
the Christian Gospels, what is the distinction between a Samaritan and a Jew,
particularly as the Samaritan women proclaims Yaakov as a forebear?
--
Koran
Sura
44: Al Dukhan: The Drought
Sura
45: Al Jathiyah: The Kneeling
Sura
46: Al Ahqaf: The Sandhills
“Beneficent
God!
“By the
Book that makes manifest!
“We
revealed it on a blessed night—(Truly) We are ever warning.
“Therein
is made clear every affair full of wisdom—
“A
command from Us—(Truly) We are ever sending messengers—
“A
mercy from thy Lord—(Truly) (Allah) is the Hearing, the Knowing.
“The
Lord of the heavens of the earth and what is between them, if you would be
sure.” (v1-7)
Al Yom
Qayimah is described.
There
is reference to Paraoh.
“Surely
the tree of Zaqqum
“is the
food of the sinful,
“Like
molten brass; it seethes in their
bellies
“like
boiling water.
“Seize
him, then drag him into the midst of hell;
“Then
pour on his head of the torment of boiling water—
“Taste—thou
art forsooth the mighty, the honourable!
“Surely
this is what you doubted.
“Those
who keep their duty are indeed in a secure place—
“In
gardens and springs,
“Wearing
find an thick silk, facing one another—
“Thus
shall it be. And We shall join them to
pure, beautiful ones.
“They
call therein for every fruit in security—
“They
taste not therein death, except the first death; and (Allah) will save them from the
chastisement of hell—
“A
grace from thy Lord. This is the great
achievement.
“So We
have made it easy in thy tongue that they may mind.
“Wait
then; surely they too are waiting.” (v43-59).
“Beneficent
God!
“The
revelation of the Book is from Allah, the Mighty, the Wise.
“Surely
in the heavens and the earth are signs for believers.
“And in
your creation and in the animals (Allah) spreads abroad are signs for a people
who are sure;
“And in
the variation of the night and the day and in the sustenance which Allah sends
down from the heaven, then gives life thereby to the earth after its death, and
in the changing of the winds, are signs for a people who understand.
“These
are the messages of Allah, which We recite to thee with (Truth). In what announcement will they then believe
after (Allah) and (Allah’s) signs?”
(v1-6).
There
is the description of transgressors.
“Allah
is (Allah) Who made subservient to you the sea that the ships may glide therein
by (Allah’s) command, and that you may (search for) (Allah’s) grace, and that
you may give thanks.
“And
(Allah) has made subservient to you whatsoever is in the heavens and whatsoever
is in the earth, all, from (Allah).
Surely there are signs in this for a people who reflect.” (v12-13).
“Tell
those who believe to forgive those who fear not the days of Allah that (Allah)
may reward a people for what they earn.
“Whoever
does (benevolence) it is for himself, and whoever does evil, it is against
himself; then to your Lord you will be
brought back.” (v14-15).
“Or do
those who do evil deeds think that We shall make them as those who believe and
do (benevolence)—there life and their death being equal? Evil is what they judge!
“And
they say: There is naught but our life
of the world; we die and we live and
nothing destroys us but time, and they have no knowledge of that; they only conjecture.” (v24).
“So
praise be to Allah, the Lord of the heavens, and the Lord of the earth, the
Lord of the worlds!
“And to
(Allah) belongs greatness in the heavens and the earth; and (Allah) is the Mighty, the Wise.” (v36-37)
“Beneficent
God!
“The
revelation of the Book is from Allah, the Mighty, the Wise.
“We
created not the heavens and the earth and all between them save with (Truth)
and for an appointed term. And those who
disbeliever turn away from that whereof they are warned.
There
are teachings regarding maintaining belief within the One God.” (v1-3).
“Say: I am not the first of the messengers, and I
know not what will be done with me or with you.
I follow naught but that which is revealed to me, and I am but a plan
warner.” (v9).
“Surely
those who say, Our Lord is Allah, then continue on the right way, on them is no
fear, nor shall they grieve.” (v13).
“And We
have enjoined on man the doing of (benevolence) to his parents. His mother bears him with trouble and she
brings him forth in pain. And the
bearing of him and the weaning of him is thirty months. Till, when he attains his maturity and
reaches forty years, he says: My Lord,
grant me that I may give thanks for Thy favour, which Thou has bestowed on me
and on my parents, and that I may do (benevolence) which pleases Thee; and be (benevolent to me in respect of my
offspring. Truly I turn to Thee, and
(Truly) I am of those who submit.
“These
are they from whom We accept the best of what they do and pass by their evil
deeds—among the owners of the Garden. A
promise of (Truth), which they were promised.”
(v15-16).
“And
for all are degrees according to what they do, and that (Allah) may pay them
for their deeds and they will not be wronged.”
(v19).
“O our
people, accept the Inviter to Allah and believe in (Allah). (Allah) will forgive you some of your sins
and protect you from a painful chastisement.”
(v31).
“So
have patience, as men of resolution, the messengers, had patience, and (search)
not to hasten on for them their doom. On
the day when they see that which they are promised, it will be as if they had
not tarried save an hour of the day.
Thine is to deliver. Shall then
any be destroyed save the transgressing people?
--
Understanding
the manner in which each Sura is temporally revealed, what is a common
characteristic, and the esoteric significance, within the manner in which each
Sura opens? How might the Koran be
appropriately understood within distinct “segments;” and what is the intentionality within the
achronological listing of the Suras? And
how does such “human influence” affect the Divine revelation, authenticity, and
purity of the Koran?
What is
to be understood amidst the confluence of the explicit preference for the Arab
language (and presumably coinciding Arabic culture and ethnic identity); with the prospect of conquering additional
nations and welcoming people from additional languages, cultures, and
ethnicities into the Umma; and with the
protocol for all believers to be equal, irregardless of linguistic, cultural,
and/or ethnic differences?
Within
the opening of Sura Al Jathiyah, there is a poetic description of Creation, and
the miracles that exist therein; amidst
the consideration of there existing an infinite number of miracles within every
heartbeat; as well as the consideration
that becoming enveloped within witnessing and considering such miracles tends
to severely challenge an individual’s satisfaction of pragmatic
requirements; what is an appropriate
balance for recognising these miracles, and yet continuing to proficiently, and
prosperously, living within this temporal Realm?
Amidst
the notion of Islam meaning, “submission,” and frequently teaches the precepts
of humility, why is there repeated emphasis regarding all creation being
subservient to humanity? How does one
appropriately let go of the exorbitant material riches within this temporal
Realm, whilst continuing to yearn for such for the experience within Paradise,
after life? How do both of these
considerations compare with similar teachings within Judaism, and additional religious
traditions?
Verse
14 seems to have a significant teaching for the forgiveness towards
“unbelievers;” how should this be
appropriate understood?
How
does Verse 15 account for transgressions committed against people who are
perceived as genuinely benevolent? And
why do people typically abstain from posing such questions towards, or
regarding, people who are unusually materially affluent (ignoring the
considerable amount of suffering that such individuals similarly inevitably,
and intrinsically experience)? What
legitimacy exists within the notion of the experience of transgressions and
suffering being actually a blessing and a gift;
to share with additional people who experience similar transgressions
and suffering?
What is
the confluence between equanimity and Karma, and how does Verse 21 exist within
this consideration?
How
might the perspective communicated within Verse 24 (regarding the perception of
“time”) be further explained? How does
this verse compare with the similar teaching within the Bhagavad Gita? What legitimacy exists within the notion that
“time” exists simply as an illusion;
albeit a pragmatic illusion?
--
May
Love, Peace, And Blessings Of The Highest Authority We Respectively Recognise,
Known By Many Names, Including God, El Shaddai, Eloheinu, Elohim, Adonai,
Hashem, Brahman, Nirvana, Dharma, Karma, Tao, Gud, Dieu, Deus, Dios, Dominus,
Jah, Jehovah, Allah, Ahura Mazda, Vaya Guru, The Divine, Infinity, Logic, Wakan
Tanka, 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, Black Elk, Martin Luther, Gandhi, Bob Marley,
The Respective Indigenous Of Taínoterranea, Asia, Europe, Mediterranea, Africa,
The Earth, Galaxy, Universe, Our Families, Friends, And The Universe. Om.
Shanti. Shanti. Shantihi.
Amen.
שלום.नमस्ते.สมาธ.Pax.سلام.Peace.साटीनाम.صلح.Kwey.Amani.Udo.Barış.ειρήνη.Pace.Paz.Paix.Fred.
Frieden.Vrede.Siochana.мир.امن.和平.平和.평화.Ingatka.Wominjeka.Aloha.
.
.
.
...
ૐ.אמן
Shalom(Hebrew).Namaste(Sanskrit).Samadhi(Thai/Pali).Pax(Latin).Salaam(Arabic).Peace(English).
SatNam(Punjabi).Solh(Persian).Kwey(Algonquin).Amani(Swahili).Udo(Ibo).Barish(Turkish).Erieni(Greek).Pache(Italiano).Paz(Espanol).Paix(Francais).
Fred(Scandinavian).Frieden(Deutsch).Siochana(Irish).Mir(Russian).Amin(Urdu).Heping(Mandarin).Heiwa(Japanese).Pyeonghwa(Korean).
Ingatka(Tagolog).Wominjeka(Wurundjeri).Aloha(Hawai’ian).Peace(Common
Symbol).Peace(Common Sign).Peace(American Sign).Peace(American Braille).
Om. Amen.
No comments:
Post a Comment