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The Buddha explained to his disciple that there are two occasions when his skin turns exceptionally bright. One was the night when he gained supreme enlightenment (Nirvana)
and the other when he would finally pass away without any remainder (Complete or PariNirvana).
Buddha's Parinirvana
This was not the only instance when the venerable Buddha equated enlightenment with final demise. When eating a meal at the house of one his devotees named Chunda, he became seriously ill and it was clear that the end was near. Lest after him his followers chastise Chunda, the Buddha said: "It is to your merit Chunda, that I am going to final Nirvana after taking this last meal from you. Two offerings of food are more meritorious than any other. The first is the one after eating which I attain supreme enlightenment, and the other after which I gain the Nirvana without remainder." (D.N. 16.4.42) In fact, the Buddha looked forward to the day when his body would fall and he be finally released from the bondage of life and death. During his last moments he asked his followers not to grieve and said: "Dont mourn at this moment of joy." (BC 25.68) "Is it proper to lament and weep for me when this body, the great storehouse of suffering is passing away? The great danger of rebirth is at last being uprooted, and I am being released." (Buddhacharita 25.71) "When the darkness of ignorance within me has been illuminated with the lamp of knowledge, and I have seen the world to be without essence, then contentment accompanies my end as does the cure to an illness." (BC 26.86) "Peace is gained only from that peace which leaves no residue behind." (BC 27.2)
"This person bereft of intelligence, sense organs and breath, is now but a lifeless log of wood. He is abandoned by his near and dear ones who had once painfully taken care of him. Destruction indeed is inevitable for all in the world" (BC 3.57)
Till then having led a sheltered existence of consumption and enjoyment, the shock of his eventual destiny shook him to the core. Buddha realized that death is the only certainty in this uncertain world. How then could one pass his hours in indulgence when the sword of time kala hung threateningly over his head? The true destiny of humanity was to reach that fearless state (Abhaya Pada) which transcended death. He lamented: "Which rational being could be at ease, or still less laugh, when he knows of old age, disease and death? Which sentient being could remain unmoved on seeing an aged, ill or dead person? This is perhaps like a tree which remains unaffected even as its neighbor falls bereft of flowers and fruit or is cut down mercilessly." (BC 4.59-61). It was only later when he witnessed a wandering monk with an unmistakable calm on his face did Gautama felt that salvation was possible. The monk who had withdrawn himself from the world had in a sense died to it. Indeed, the only way to defeat death was to die before death. Since death is but an impetus to a fresh birth (and death), when overcome in this manner, there is no coming back to this world.
"What did you hear?" "I heard nothing." "Were you sleeping dear sir?" "No friend I was not asleep." "Then sir, were you conscious?" "Yes, I was conscious." Even though fully awake, the Buddha neither saw nor heard the great storm raging outside, so absorbed was he within his own self. This is parallel to the ancient Indian ideal of atmaram, or the contented soul which sports within its own self. No wonder then that this ideal formed an important constituent in Buddhas final discourse: "I am now worn out, having completed eighty years. As an old cart can be held together only with the help of straps so have I kept my body going. It is only when I withdraw my attention from all outward things and concentrate it inwards that I know comfort. Thus you too become a lamp (deepa) unto yourselves, illuminating your inner selves, relying on no external help, becoming your own refuge." (DN 16.2.26) Interestingly, the Pali word deepa rendered above as lamp also can mean dvipa or island, which is indeed preferred by many translators. In that case the words of Buddha hold a beautiful meaning suggesting each of us to live like islands, detached from the world, where however, some near and dear ones may alight for a short while and then disperse, without us being attached to them in any manner. The Buddha says: "Like birds spending a night together on a tree, and going their separate directions the next morning, so inevitably the union of all beings ends in parting." "As clouds coming together in the sky only to separate again, so do creatures collect together and then disperse." (BC 6.46-47)
He put it eloquently in a verse: "Monks do collect your thoughts, Be mindful restrain all resolves." (DN 16.3.51) Considering the fact that with his parinirvana Buddha attained final and total freedom from all karma (pari-nivrrta), his visible joy at his impeding end is but understandable. However, for ordinary folks like us, less traveled on the path of enlightenment, the thought of bereavement from the Buddha could be highly traumatic as it was for many of his disciples. The ever-compassionate Buddha tried his best to calm them with the words: "Recognize the true nature of this world and dont be anxious, for separation is but inevitable. Strive that this world never happens to you again (i.e. you are not born again)" (BC 26.85)
Ripened is my life, Little remains to thrive, Alls done I need not survive. (DN 16.3.51)
This article by Nitin Kimar. We hope you have enjoyed reading the article. Any comments you may have will be greatly appreciated. Please send your feedback to feedback@exoticindia.com. Copyright 2007, ExoticIndiaArt