Dewa-dewa Dalam Buddhisme 585a3w

Dion Peoples U of Oregon REL 399: Religions of India Prof. Howard 2 Aug 2003

Hindu Deities: Representation Inside the Buddhist Pali Canon There is a vastness in Sanatana Dharma that cannot be written in a small text, therefore this project is an attempt to make sense of the various Hindu Gods, through their representations in translated and selected Pali Texts of the Theravada Buddhist Tradition. This paper will explore interactions between the Buddha and the Gods, and sometimes the Gods with Noble Arahant disciples of the Buddha. This paper will attempt to clarify certain points also with other texts detailing the Hindu traditions to make things less sectarian/slanted – with the hopes of presented an accurate portrayal across the spectrum of the apparent, infinite realm of celestial beings. There will only be a minor focus on lesser deities. Now, one might ask why the interest to write about the Buddhist versions of the Hindu gods? The main reason was that after spending one year studying in Thailand under the suspicion that Thailand was a Buddhist country, how open to the Hindu deities the country is. The Hindu deities are in almost every aspect of daily Thai life, after reflection. There is a Shrine to Shiva at the Erawan Hotel in Bangkok. Erawan (in Thai language) is the Three Headed Elephant, belonging to Indra. There is a Ganesha Shrine on the grounds of the World Trade Center as well as a Shrine to Brahma, in Bangkok. There shall be the assumption that there are other shrines throughout the city, and country of Thailand. If the assumption is that Thailand is a Buddhist country, a shock might come onto a person to learn that Thai life is based from stories contained in the various Hindu literature. Things, seemingly traditional Thai are actually rituals and activities found in the various Vedas, which have been assimilated into normalcy in Thai life. When I was a Theravada Buddhist monk in Thailand, I had three novices from India to train, who taught me a bit about Hinduism. The rationale to study the Hindu gods from a different perspective was largely to get a better picture, of how the gods are today and were portrayed over 2500 years ago. There is also the recognition that perhaps geological renditions of textual origin (Sri Lankan versus Northern India and even over into Thailand) – perhaps a certain deity is worshipped more devoutly in certain regions. In the texts consulted for the construction of this project, a perspective can be gained, that there has been a sort of transformation over the identities of some of these gods. This potentially adds to the magnificence of the gods being written about. Within a tradition, the gods are revered, naturally; but how they are perceived in a different tradition might add to a clearer painting of the identity of these various gods classified into Hinduism. These gods, also might have taken on local cultural ideas – some gods are more powerful, more important to some, in comparison to others. Initially presented is a dilemma – is there one god or many? For the purpose of this paper, the assumption is that there are many, but as a collective totality there can be perceived One as the ‘Eternal Law,’ or variations on the theme, in accordance to the Hindu traditions.. In the

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Mulapariyaya Sutta1, the Gods are listed as something to perceive by the ordinary person who might not understand the root of all things. This being said, there can be an interpretation of recognizing the Hindu gods in Buddhism, but not revered in the same light perhaps as in Hinduism, though this analysis of material comes many centuries later. Part of the ‘many’ perceived takes place as the personal god [Saguna Brahman] named Ishvara, the main god - the originator, the world’s formless creator, takes form with magic called ‘maya.’ Ishvara manifests as one of three aspects: Brahma, Vishnu and Shiva. Ishvara will take on these forms when creating, preserving, and/or destroying. 2 Ishvara is the upholder of the universal moral order. The three Celestial Gods: Varuna (God of Water, ousted by Indra), Mitra (the Sun God, God of Friendship, Brother of Varuna) and Vishnu (God of War, Keeper/Upholder of Laws)– in the Buddhist texts, only references to Varuna and Vishnu were found, allowing for the assumption that they are two different gods, or celestial beings. Varuna, is the overseer of moral action and is represented as the ocean. Vishnu, as the Preserver, is highly revered in India. Other texts [nonBuddhist Hindu sources has Krishna as an incarnation of Vishnu (though Krishna is non-Vedic in origin – originally a tribal god] mention Vishnu, being reincarnated in the form of Krishna and later, as the Buddha.3 The three Atmospheric Gods: Indra, [‘the Glorious’ according to Essentials of Hinduism – pp. 66] as thunder, ‘Lord of Strength4’ or the King of the Gods, and is represented as rain; Marut (God of Wind); and Rudra (Shiva), as the father of the many Marut troops of storms and the provider of medicine – Shiva is known as the destroyer. The three Terrestrial Gods are: Agni, the god of fire; Brahaspati, the Lord of Prayer/giver of Wisdom; and Soma, for the sacrificial rituals. In addition, Yama is mentioned in the Buddhist texts as the god of Death/Master of Knowledge with references to his realm and river. BRAHMA: Brahma, otherwise known as Prajapati [identified in Essentials of Hinduism as ‘Lord of Creatures’ – pp. 66], is the Creator god and Ultimate Reality with two identities as Nirguna and Saguna [without and with respective qualities]. Brahma created the world, but now has nothing to do, until he creates the next world, so he comes down to earth in many manifestations. Brahma plays a rather large role in Buddhism, as far as interactions are concerned. Brahma during the Buddha’s time was probably the most important deity worshipped. Brahma pleads to the Buddha to teach his Dhamma to the world after he attains enlightenment. The Buddha is hesitant, claiming 1

Bhikkhu Nanamoli and Bhikkhu Bodhi, The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya (Wisdom Publications: Boston, MA 1995) pp. 83-87 [further footnoted as: MN]

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Bhaskarananda, Swami, The Essentials of Hinduism: A Comprehensive Overview of the World’s Oldest Religion, (Sri Ramakrishna Math: Mylapore, Chennai) pp. 66-73

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Embree, Ainslie T., Sources of Indian Tradition: From the Beginning to 1800 (Vol 1, 2nd Edition) (Columbia University Press: New York, NY 1988) pp. 279

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Walshe, Maurice, The Long Discourses of the Buddha – A Translation of the Digha Nikaya, (Wisdom Publications: Boston, MA 1995) pp. 473, [from here on out, this text will be footnoted as: DN for brevity] – the Atanatiya Sutta, which is chanted for protection by monks and laypeople [By reciting this chant in the time of trouble against a nonhuman, one will be protected and assisted by the remaining gods.]

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no one will understand, but finally out of comion, consents. Sometimes, in the Buddhist texts, Brahma reappears often in the human form of an ageless youth by the name of Pancasikha. Brahma in Buddhism is not One, and not immortal. Brahma for Buddhists is the creator – as well as a powerful and benevolent being that can bestow mundane favors. 5 The introduction to the Majjhima Nikaya says, “The Buddhists themselves asserted that Brahma was not a singular creator God but a collective name for several classes of high deities whose chiefs, forgetting that they are still transient beings in the grip of kamma, were prone to imagine themselves to be the omnipotent everlasting creator.” 6 The Samyutta Nikaya 7 again mentions that Brahma was the supreme deity of early Brahmanism, conceived as the Creator and venerated with rituals and sacrifices by learned Brahmins. In the Buddhist texts, Brahma is often criticized and is the object of satire. Brahma, after creating the world, had little to do, so often he came to learn from the Buddha. The Samyutta Nikaya goes further to mention that the Buddha transformed the singular form of an all-powerful Brahma into a class of ‘exalted’ deities with different names. The texts mention several manifestations of Brahma under the different aliases. Brahma is the ruler of his realm with other brahmas as ministers and assemblies. In Buddhism, one can be reborn into the Brahma realm/world if one masters the jhanas – each jhana level corresponds to a level in the realm. In Buddhism, because the Brahmas are long-lived and elevated in stature, they are prone to delusion and conceit. 8 SHIVA: Shiva, in form, is not mentioned in the Pali texts…Shiva was reclusive as a deity – meditating in the forests. Shiva is said, however to be one of the most ancient deities. Shiva is also known as, “The Great Lover.” 9 Also stated from the Embree text is, “The great ascetic, he is also the great lover; he is the destroyer and creator; kind and beneficent, yet dark and terrible. This many-sided nature of Shiva is celebrated in the hymns of his devotees, who see in [Him] the seeming contradictions [and] reflections of power.” 10 This is perhaps why yogis are said to have aspects of Shiva within them. INDRA as SAKKA: In the Buddhist texts, there seems to be some arguments over the totality of representation of Indra as Sakka (whose wife’s name is Suja, and son is Suvira). However, notes in texts mention Sakka’s representation is slightly different, to make Indra compatible to Buddhism. 5 6

DN, pp. 43 MN, pp. 57

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Bhikkhu Bodhi, The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya (Wisdom Publications: Somerville, MA 2000) pp. 81-83 (Vol. 1) [further mentioned as ‘SN’]

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SN, pp. 82

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Embree, Ainslie T., Sources of Indian Tradition: From the Beginning to 1800 (Vol 1, 2nd Edition) (Columbia University Press: New York, NY 1988) pp.345

10

Ibid., pp. 345

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Thus again references to Indra: Sakka [Pali form] or Sakra [Sanskrit] is considered the Buddhist replacement name for Indra. It might be a weak argument to make, but there is no need to argue over Sakka being the Chief of the Gods11 residing in the Buddhist Realm of Thirty-Three Gods. A source12 identifies that ‘Indra’ did not really come into his own identity until later in Indian/Hindu literature. Sakka’s identity as a deity still enjoys status in Sri Lanka. During the time of the Buddha, Brahma was one of the most looming figures. Vasava, Vasetthas, and Venerable Kosiya (a personal name13 meaning ‘the owl’), are all said to be other names for Sakka/Indra. From the introduction to the Majjhima Nikaya14, Indra/Sakka is depicted as a devotee of the Buddha, faithful, but prone to negligence. In the Samyutta Nikaya: Sakka is the ruler of the devas, and a follower of the Buddha. The Buddha often spoke of Sakka’s deeds/conversations in discourses as a sort of moralistic fable. Sakka ruled over the devas with righteousness, patience towards aggressors, and comionate treatment for wrongdoers. Sakka is also portrayed as the ideal layperson according to the Samyutta Nikaya.15 There are several tales of Sakka,16 with his chariot going into battle with the devas against the Asuras. Many scholastic endeavors could be taken up to analyze Sakka and the relationship to war – an identification that this author makes, but will not get into for the purpose of this paper! Textual Renditions: In the Tevijja Sutta,17 the Brahmins [holy men of the Sanatana Dharma] are said to call on: Indra, Soma, Varuna, Isana, Pajapati, Brahma, Mahiddi, and Yama. It is said in the Book of Aggregates, Khandhavagga/Khandasamyutta18, that when a Bhikkhu attains liberation, then Indra, Brahma and Pajapati all pay homage to him from afar! This sutta also provides harsh words towards Brahmins who have made certain attained claims, yet with a life that has nothing in common with Brahma (explained further below!). The Mahasamaya Sutta19 tells of all the devas (all the celestial beings, yakkas, garudas, nagas, Asuras, Eravana, the gods of earth/wind/air/fire, Soma, and Mara 20), who have come to visit the Buddha and five hundred Arahants. Some Arahants according to the sutta, witnesses hundreds of devas, others, thousands, others – innumerable. All the celestial beings seem to be 11 12 13 14 15 16 17 18 19

DN, pp. 41 DN, pp. 586, note 573 MN, pp. 1230 MN, pp. 46 SN, pp 86-87 SN, pp. 489-502 DN, pp. 187-195 SN, pp. 918 DN, pp. 315-320

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Bhikkhu Nanamoli [translator], Khuddakapatha - The Minor Readings (Pali Text Society: London, UK 1960), pp. 118. It mentions that Mara is the son of a god. The Khuddakapatha, however does not mention who the father of Mara is. For the purpose of this paper – the usage/qualities of Mara was not taken from this text. This is only added to further the identity of Mara, his origin – based on classroom discussion.

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represented in the sutta, Indra with his Eravana – the three headed elephant, Venhu (Pali form of Vishnu), Sakka the ancient giver, Varuna, Maha-Brahma who ruled a thousand worlds, were all in attendance to see, hear and be alert to the words of the Buddha. The Bahudhatuka Sutta21 has the Buddha revealing that, the position of a Buddha, Sakka, Brahma, Mara, and a Wheel-turning Monarch - will never be a woman; there is no such possibility. The Sakkapanha Sutta22 has Sakka, Lord of the Gods, brings his lute and comes down to see the Buddha. A laywoman in the text speaks in verse of Sakka, Indra, and Pajapati. Sakka asks a series of questions pertaining to the fetters, cessation, the Patimoka, control of the sensefaculties, if all ascetics and Brahmins teach the same doctrine, with the Buddha replying as he does, thus Sakka rejoices in what he had heard from the Buddha. After paying homage to the Buddha, Sakka proclaims, “Whatever things have an origin must come to cessation.” The Culatanhasankhaya Sutta23 has Sakka asking the Buddha a question, rejoicing in the answer, disappearing and then summoning a ‘highly learned/respected disciple of the Buddha’ to the Realm of the Thirty-Three Gods. Here in ‘heaven’ Sakka debates with Maha Moggallana (a disciple of the Buddha), about the destruction of craving, just as the Buddha had just taught Sakka. The Kevaddha Sutta24 has Sakka deferring to Yama, who defers to other devas who defer to Brahma, all not knowing where the four elements ‘cease without remainder.’ The Buddha reveals that where consciousness is signless, boundless, all-luminous – there, is where earth, water, fire and air find no footing…where name/form are wholly destroyed with the cessation of consciousness – this is all destroyed. The Janavasabha Sutta25 has Sakka praising the Buddha for increasing the population of the realm of the gods, by providing new devas who lived the holy life under the Buddha. The sutta reveals how Brahma proclaims the Buddha as the most glorious Teacher. The Lakkhana Sutta 26mentions how not even Brahma can take the life of the Buddha or the Tathagata. The Ariyapariyesana Sutta27 has Brahma urging the Buddha to teach his Dhamma after becoming enlightened. The Buddha thought no one would understand the Dhamma, but after much pleading by Brahma, and out of comion for beings, the Buddha teaches the five ascetics his Dhamma and even about a fight with Mara. The Catuma Sutta28 has Brahma appearing after the Buddha dismisses a large assembly of monks for being too noisy. Brahma appears to change the Buddha’s mind with some similes. The Buddha agrees with Brahma and teaches the arrived assembly a discourse on four fears of those who go down to the water. 21 22 23 24 25 26 27 28

MN, pp. 925-930 (on page 929) DN, pp. 321 MN, pp. 344-348 DN, pp. 175-180 DN, pp. 291-300 DN, pp. 445, 458 MN, pp. 253-268 MN, pp. 560-565

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The Sekha Sutta29 has an incarnation of Brahma who appears as a youth due to death attaining jhana – proclaiming in a stanza: ‘The noble clan is held to be the best of people as to lineage; But best of gods and humans is one perfect in true knowledge and conduct.’

The Buddha approved the statement from Brahma, which arose out of a discourse on ‘the disciple in higher training who has entered upon the way.’ The Brahmasamyutta30, has both Brahma and Sakka simultaneously speaking in verse during the final ing of the Buddha. Both Brahma and Sakka give well-spoken eulogies.

ONE PROBLEM: Through the readings of one particular: A.C. Bhaktivedanta Swami Prabhupada, he illustrates concern - pertaining to the Bhagavad-Gita. The problem stem from sectarian interpretations. There is a verse [7:20-24] in the Bhagavad-Gita 31: -Robbed of knowledge by stray desires, men take refuge in other deities; observing varied rites, they are limited by their own nature. -I grant unwavering faith to any devoted man to worship any form with faith. -Disciplined by that faith, he seeks the deity’s favor; This secured, he gains desires that I grant myself. -But finite is the reward that comes to men of little wit; Men who sacrifice to gods reach the gods; those devoted to me reach me.

When Swami Prabhupada illustrates the above age, he is referring to Sankaracariya (Founder of the Mayavada system, which denies the existence of gods). To quote 32 the Swami: According to Vedic literature, Buddha was an incarnation of Krsna, who had a special power and who appeared for a special purpose. His system of thought, or faith was accepted widely, but Buddha rejected the authority of the Vedas. While Buddhism was spreading, the Vedic culture was stopped both in India and on other places. Therefore, since Sankaracariya’s only aim was to drive away Buddha’s system of philosophy, he introduced a system called Mayavada. Strictly speaking, Mayavada philosophy is atheism, for it is a process in which one imagines that there is God. This Mayavada system of philosophy has been existing since time immemorial. The present Indian system of religion or culture is based on the Mayavada philosophy of Sankaracariya, which is a compromise with Buddhist philosophy. According to Mayavada philosophy there is actually is no God, or if God exists, He is impersonal and all-pervading and therefore be imagined in any form. This conclusion is not in accord with the Vedic literature. That literature names many demigods, who are worshipped for different purposes, but in every case the Supreme Lord, the Personality of Godhead, Vishnu, is accepted as the Supreme Controller. That is real Vedic culture.

Of the Swami mentioning of the Mayavadins: since one cannot concentrate on the Brahman, one might imagine any of those forms – meaning what is seen, is imagination. A similar stance was uttered by the Buddha in the Tevijja Sutta (see above) that how can one be with Brahma, if one has never seen Brahma. The Buddha33 stated: 29 30

MN, pp. 465, 1253 SN, pp. 252

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Stoler-Miller, Barbara, The Bhagavada-Gita: Krishna’s Counsel in Time of War (Bantam Classic: New York, NY 1986) pp. 73-74

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A.C. Bhaktivedanta Swami Prabhupada, The Science of Self Realization (Bhaktivedanta Book Trust: Los Angeles: CA 1994) pp. 120

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DN, pp. 187-195 – the Tevijja Sutta

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So, Vasettha, not one of these Brahmins learned in the Three Vedas has seen Brahma face to face, nor has one of their teachers, or teacher’s teachers, nor even the ancestor seven generations back of one of their teachers. Nor could any of the earlier sages say: ‘We know and see when, how and where Brahma appears.’ So what these Brahmins learned in the Three Vedas are saying is ‘We teach this path to union with Brahma that we do not know or see, this is the only straight path…leading to union with Brahma.’ What do you think, Vasettha? Such being the case, does not what these Brahmins declare turn out to be ill-founded?’ “Yes indeed, Reverend Gotama”

The Buddha [in the same sutta], states further: …this cannot possibly be right. Just as a file of Blind Men go on, clinging to each other, and the first one sees nothing, and the last one sees nothing – so it is with the talk of these Brahmins learned in the Three Vedas. The talk…turns out to be laughable, mere words, empty and vain. …Well now Vasettha, those Brahmins learned in the Three Vedas who persistently neglect what a Brahmin should do, and persistently do what a Brahmin should not do, declare: ‘We call on Indra, Soma, Varuna, Isana, Pajapati, Brahma, Mahiddi, Yama.’ But that such Brahmins who persistently neglect what a Brahmin should do…will, as a consequence of their calling, begging, or requesting or wheedling, attain after death, at the breaking-up of the body, to union with Brahma – that is just not possible. [etc…]

The implication of the sutta is that only if someone is unencumbered, disciplined, without hate, without ill-will,etc…, [as per the sutta] then only then, after the break-up of the body can someone attain union with Brahma. What the Buddha and Mayavadins are saying is that there cannot be reliance on deities to attain liberation, but those who are conscious of the attributes can attain moksha if they adhere to their Dharmas – whether this is caste dharma or Natural Law Dharma. DIVINE ANALYSIS: In the time of the Buddha, there was only Three Vedas: the Iru [Rig], Yaju [Yajur] and Sama [Samam]. The fourth Veda – Atharva – existence is only implied as well as the Itihasa. 34 The Vedas were not formulated or categorized complete as such ‘Vedas’ until later times. Brahman knowledge was: “master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, natural philosophy….”35 Vedic renditions of the Hindu deities would be obviously widespread, but to see a deeper penetrating existence – looking at the Buddhist texts can lead one to believe that there is also a profound existence of these same deities in Buddhism. In the Atanatiya Sutta the deities are summoned to protect people from celestial threats. There are the constant references to Brahma, praising the wisdom of the Buddha, as well as Brahma praising those who attain the levels of jhana attainment. In Hinduism, jhana is used to reference knowledge, but in Buddhism – jhanas are levels of meditation attainment – which can be cross-referenced to mean attained path knowledge (towards Arahantship). Interaction did take place between the Buddha and the various deities, even if as a minimum, in the form of telling a story. There are several interactions between the various deities and the Buddha, along with some of his top disciples. The ideas in Buddhism are not to focus so much on the deities, as in comparison to Hinduism, but to explain a moral or idea.

34 35

MN, pp. 1293, note 850 MN, pp. 743 – Brahmayu Sutta

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In Hinduism, the individual is encouraged to try to become one with the divine – which is also an inherent portion of the Brahma nature, in accordance with divine law. While in Buddhism, there is a shift in liberational goals. When one focuses on deities, one cannot see the true aim of the Dhamma, which in Buddhism is the elimination of suffering and the attainment of nibbana through the liberation of the mind, from greed, hatred and delusion [to say the least about the goals!]. In Hinduism the path goal is moksha, yet in the various aspects of life, one is taught to obey or conform to one’s presubscribed dharma. Liberation, in Hinduism seems to lead one away from the Dharma – why wait for the end of one’s life to practice? Hinduism is inclusive and s a person to the Divine. Through this insight, analysis of Hinduism/Buddhism would teach that to be liberated, one must be separate from the divine, as they are bound to have faults. The vastness of Hinduism contains Buddhism. This should be a profound statement to make in the face of the populist Buddhist culture arising in the western world. To know and understand the roots of a religious tradition, learning about oneself can take on a greater significance, with a greater self-realization. Part of the self-realization processes it that not all people seek to withdraw from the world, as a renunciate, and therefore the Sanatana Dharma provides for the people a way of life that can lead a person to happiness, and on a larger scale provide for the governance of the society. Dharmas for the respective separate castes – all have the same deities; all in Hindu society are not excluded from the worship of the deity of their choice. In Hinduism, the actualization can be realized even if one negates the self, as in Buddhism – doctrinal debate will not be initiated, but the illusion was used to say that by manifesting the deities, a person can reflect upon the aspects needed to make a life feel complete. Hinduism does not separate the individual’s life from the divine, which for the larger part attracts more people to the Sanatana Dharma, which is key to understand how this way of Dharma is one of the world’s oldest religion. There is, it must be emphasized, no one ‘right’ way to moksha or deliverance within the many varieties of Hindu religious experience. There are many schools and systems of thought that analyze and describe the process, and there have been – and still are – innumerable teachers, saints, and gurus who offer guidance. The many doctrines…often seem contradictory or at least divergent as to appear unrelated to each other, but there is at least one common thread. All agree in some fashion , that [this life] …is miserable…[and due to] his ignorance and his failure to comprehend the truth. In some fashion, within the Hindu tradition all systems and paths to salvation or moksha are related to knowledge and the acquisition of a truth that dispels ignorance.36

With that said, this paper reaches conclusion, and in summary, restated: deities are there in no form/form to assist the individual in his path towards moksha, whatever his caste, or dharmas that he is subjected to in relation to his karma.

Other Gods?

In Deuteronomy 13:16, rather the entire thirteenth chapter is concerned with worshiping other gods, which might tie into my posed question concluding the event, about any references denying the war-loving God. The first verse opens: If a prophet or one who foretells by dreams appears among you and announces to you a miraculous sign or wonder, and if the sign or wonder of which he has spoken takes place, and he says, ‘Let us follow other gods’ (gods you have not known) ‘and worship them,’ you must

36

Embree, Ainslie T., Sources of Indian Tradition: From the Beginning to 1800 (Vol 1, 2nd Edition) (Columbia University Press: New York, NY 1988) pp. 275

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not listen to the words of that prophet or dreamer. The Lord, your God is testing you to find out whether you love him with all your heart and with all your soul. It is the Lord, your God, you must follow, and Him you must revere. Keep His commands and obey Him; serve Him and hold fast to Him. That prophet or dreamer must be put to death, because he preached rebellion against the Lord, your God, who brought you out of Egypt and redeemed you from the of slavery; He has tried to turn you from the way the Lord, your God commanded you to follow. You must purge the evil from among you. (NIV, Deuteronomy, Ch 13, v 1-5)

So already there is the possibility of other gods, perhaps gods with different ideologies – different social guidance structures. Rebels, those against the social guidance structure are to be put to death, shown no pity, stoned, etc. The motivation behind this is a scare tactic and propagandized action akin towards violating modern human rights – exploitation of a dead body to promote a political agenda. People are persuaded to inquire, probe and investigate the other deity/situation – and if the situation is deemed detestable, then the believer should destroy the ‘evil’ entity/object. There is no mention of: what about the opposition/other is correct – what is one to do? In 1 Kings 20:23-29 mentions a deity being strong in the hills, and the need to draw enemy forces away from the hills as to diminish the deity’s power… [the opposing deity]. In Deuteronomy 20: v17-18, “Completely destroy them…[various tribes] as the Lord, your God, has commanded you. Otherwise, they will teach you to follow all the detestable things they do in worshipping their gods, and you will sin against the Lord, your God.” I find it more interesting, in concluding this brief essay, that there is usage of ‘your’ – which implies an ‘other,’ further ed by the statement of the god of the hills. I would have to conclude that the Hebrew Bible acknowledges other deities besides the One that the people of Israel are supposed to follow. Automatically the reader can assume that there are other gods, and who is to question whose ‘God’ is stronger, when realities might historically reveal that the armies were weaker – even more so, when many of the current religions from the disputed territories are of Abrahamic traditions. What we have currently is people of the same books warring each other, not inspired by ‘God,’ but inspired by their own personal greed, hatred and delusion. If those three unwholesome roots making up portions of consciousness can be overturned, promoting non-greed, non-hatred, and non-delusion instead, putting down the automatic machine weaponry for a chair at a debate table – true human progress can be made if both parties are mindful of the false pride/delusions each of them personally possesses and faces.

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BIBLIOGRAPHY: A.C. Bhaktivedanta Swami Prabhupada, The Science of Self Realization (Bhaktivedanta Book Trust: Los Angeles: CA 1994) Bhaskarananda, Swami, The Essentials of Hinduism: A Comprehensive Overview of the World’s Oldest Religion, (Sri Ramakrishna Math: Mylapore, Chennai) Bhikkhu Bodhi, The Connected Discourses of the Buddha: A New Translation of the Samyutta Nikaya Volume 1; (Wisdom Publications: Somerville, MA 2000) Bhikkhu Nanamoli and Bhikkhu Bodhi, The Middle Length Discourses of the Buddha: A New Translation of the Majjhima Nikaya (Wisdom Publications: Boston, MA 1995) Bhikkhu Nanamoli [translator], Khuddakapatha - The Minor Readings (Pali Text Society: London, UK 1960), pp. 118. It mentions that Mara is the son of a god. Embree, Ainslie T., Sources of Indian Tradition: From the Beginning to 1800 (Vol 1, 2nd Edition) (Columbia University Press: New York, NY 1988) Stoler-Miller, Barbara, The Bhagavada-Gita: Krishna’s Counsel in Time of War (Bantam Classic: New York, NY 1986) Walshe, Maurice, The Long Discourses of the Buddha – A Translation of the Digha Nikaya, (Wisdom Publications: Boston, MA 1995) – the Atanatiya Sutta, which is chanted for protection by monks and laypeople [By reciting this chant in the time of trouble against a nonhuman, one will be protected and assisted by the remaining gods.

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