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Philosophy ~ nitm111p of Jllumba, Buddhism and Gandhi Philosophy.and Praxis
[An Anthology of Scholarly articles on Buddhism and Gandhi: Philosophy and Praxis from the 35th Session of the Maharashtra Tattvajnana Perished]
Editors: Arehano Malik-Goure and Meenal l A t)Ov1 Maharashtra Tattvajnano Parlshad C •Kr-~ IJ \ :J1,,, .,.. t.:-- , .r,,, ; "'$/X)•t.,, Jy r ,01 ~l•t"n lt'ro'-" P.•c-,' C 'r ~~('"Qr-,--: e ►'·cl S S A"'' o•, O' Pi o / s H 0 1xi1 0 11cJ monv m o re . "' l...' r( t, · • 'Our\(_;n') l'Y', ,....~" O''d Ir-,., n'O "'I Qft,/1,' P ,('I\ o f llll) ' Pori\ l'lOd' The me" o ""· c' "'<' Pc, nod .,,. 1, ·c ... on~ .x.. . f1.1CL'''' •1c•crrw,q o l und rc:H•o rc h ,n i, •: SUl,,:,c l C ' c,rdosoo..-,., " '.'v·otn Cl ~ (l rn Iv l)( Q \ 1( !(1 plo rlorn, fo r 1110 d isc us ~'ll, ,n rr--~on. ·op ,:,n~~ ·c lt1t.' D '"1\0()11~1,JI l1.•rofu r o concJv c1vt• lor ~oc iol l rorrlo,11"\Qt r r G~ (:'lv'"l "'H ('n() l>v O ',) l)fldt'Jn bc, tw('l(1n !ho ocodom,c,on o r,d 'r,c rnor.- ••1 ~ c •o .nc ~«:01,• '''C""'\' ,, nt'I :_)',_ ophy o n1ong a ll c ,111e ns. 1he 1 o r hcd cllg~,w;~ 'Ol'IOI , , • ... · ,-., f()I tlC con,pf,sh,ng fh C'.>O gool~. 11 ,s doing o n ,,c- •r-c, o •: ' 01,1 o · :YtnQ.;nu ..,,,.. . "<'' •n n11.er~ ond sc holars fr om various fields. Peoc e is o sfo#e ol mind and every person ha1 the ablllty to find peace thtough rtt., own thoughts. Do not seek peace from another penon. o diff~•"' locaJion or a different age. Peace must be found from within. The Buddha HoppineSJ ;s when what you think.. what you say. and what you do are in harmony. Mahatma Gandhi San ,) 'fFl Wom~n uuch.: 1,m 11, 11,, ,t.,111 "c 11 ,11 olly 111 co 11 l1 ccdo 111 l1 o rr1 ,ornc uJldc 1111b!< lol&k IUCt ai (sa:u.._,r.; lrUr.'l hun; l"'" .11, , 111v1.11· c,1crnnl i.:;oorc1nn m w mpul, 1on ol the mu-.! 11.rwJ the l,i,.c h U:w Ide\. ot lnJiar, thno rh1 111 c Buddhiun . , d'h • I.hat means awakening or enlightenin . . ' co1 Buddhism 1s a word derived from the Sanskrit word bu . b which the Gautama the man becam . . Y c lhc Buddhism 1s a way of life. A way to supreme expcnencc ' is the heart of Buddhism Ga · 11 Open · utallla Buddha; the fully enlightened one. 'Move and the way wi ' Buddha adopted an e~'tremc aseetrc Buddha was the pioneer of the Buddha religion and Philosophy. nd luxurious life. After aba oning e;..1rctnc life after leaving his father's palace, where he once Jived in is cssenlJ·al . ligh t Buddhi.s m is a way of life and what 1s · • able to achieve en tenmen • asceticism he was th t being. He was e moS reflective oflhc following the noble eight fold path. The Buddha was a unique most successful of . . f speakers the most energetic of workers, the think ers, th e most convmcmg o , the moSt efficient of administrators, alkJ reformers, the most compassionate and tolerant of teachers, and the middle way become one of the above all- the Holiest of Holies. He accepts middle path central organizing principles ofBuddhist philosophy. Su,,,,,,um bonum of human life bon11m of hwnan life. What is moksa 10 Nibbana is one of the many names for the goal and summum life lo the followers of Jesus that I.\ the saint, the tao to the Chinese mystic.Jana lo the Sufi, extema.1 teaching of Buddhist philosophy. As we Nibbana to the Buddhist. Nirvii'}O is the central ideal of the [ndian philosophy, is moksa that mcao.5 discussed in introduction that goal of almost all schools of also follows the same goal but freedom from worldly life or freedom from all passion. Buddhism regarding the way to moksa. Nirwif)a 15 a there is a di/Terence between the other schools of thought it is compatible wilh intellectual and spiritual state attainable in this life and according lo Buddhism social work. destruction of d ( 1..1. L According to the words of Sariputta, nibbana is the complete gree ragalUVlayo), lhe end of cravings (ta,Jlui). The struggle hatred (dosa) and infatuation (moha) In short it signified · ( h - . - wluch with Mara and his three daughters ~ ravmg farJ a), discontent (arati) and lust (raga) etTort lo Buddha had to undergo, depicts a psychological put on end lo ' vasana ·. No wonder. 100