The story of Lord Buddha is the most read story in the world, which is being told and retold for almost more than two thousand and five hundred years, yet what happened at that time from the birth of prince Siddhartha till he attained his Nirvana is very enigmatic. This story is just an attempt to tell the world what would have happened at that time, when seen in the logical context of human boundaries.
Kapilvastu was not a huge kingdom. The rulers of Kapilvastu were descendants of great Ikshavaku, who was also ancestor of the rulers of Kosala. It clearly means that the rulers of Kapilvastu and Kosala were related by blood. Kapilvastu was surrounded by Mahajanpadas, and as such its polity was influenced by the neighboring kingdoms.
After Siddharth was born, many people came to see him. Sage Asit also came, and his prediction that Siddhartha would renounce the world after seeing the four signs, were not told to Prince Siddhartha. Siddhartha virtually grew in controls of the palace. All through his life as a prince, Siddhartha was kept away from four signs sage Asit told- an old decrepit man, a diseased man, a dead man and a monk. In this story, it is emphasized that king Shuddhodan had forbidden presence of anybody who could remind Siddhartha about these signs.
Till Siddhartha was born, Devdatt was heir apparent to the throne of Kapilvastu. He was eldest in the entire family for four brothers- Shuddhodan, Shuklodan, Amritodan and Dronodan. Shuddhodan’s wife, Queen Mayadevi could not conceive for almost twenty years after their marriage. Though there is no concrete evidence to say that, yet it is widely perceived to be like this only. (In some texts, Devdatt is the son of Suprabuddha of Devdaha). An attempt is made to describe the psychology of Prince Devdatt, his extreme hatred for Siddhartha and why he hated Siddhartha. Due to this hatred only, Devdatt tried many times to kill Prince Siddhartha, then Lord Buddha after Siddhatha attained nirvana.
Siddhartha marriage with Yashodhara and his bond with her as husband and wife is described in details in this book. The book also answers the eternal question (though this is the author’s idea only) whether Yashodhara was awake when Siddhartha left his house?
The author is of belief that Buddhism was born after Buddha, i.e., after Siddhartha attained nirvana. Before Buddhism, there was Vedic religion and the Vedic philosophy. The same concept is used in this book to show what Siddhartha was taught by his teachers, Master Arada Kalama and Master Udrak Ramputra. Arada is depicted as an exponent of Raj Yoga techniques whereas Udrak is depicted as master of Hatha Yoga techniques. Siddhartha learnt both these techniques under these masters.
In the concluding part of book, the Maar is shown to take a human form. Though this is not possible for the negativity to take a form, but it was essential to depict the fight monk Gautam had undergone with himself, with his own negativity. Only after defeat of his negativity, he could attain nirvana. Everybody has to fight with his Maar one day or the other, but the fight monk Gautam had with his Maar shows how the negativity sometimes controls the thoughts of even profound persons like monk Gautam.
In the end of the preface, the entire genealogy of Lord Buddha, whichever the author could gather, is presented for ready reference.
Kapilvastu was not a huge kingdom. The rulers of Kapilvastu were descendants of great Ikshavaku, who was also ancestor of the rulers of Kosala. It clearly means that the rulers of Kapilvastu and Kosala were related by blood. Kapilvastu was surrounded by Mahajanpadas, and as such its polity was influenced by the neighboring kingdoms.
After Siddharth was born, many people came to see him. Sage Asit also came, and his prediction that Siddhartha would renounce the world after seeing the four signs, were not told to Prince Siddhartha. Siddhartha virtually grew in controls of the palace. All through his life as a prince, Siddhartha was kept away from four signs sage Asit told- an old decrepit man, a diseased man, a dead man and a monk. In this story, it is emphasized that king Shuddhodan had forbidden presence of anybody who could remind Siddhartha about these signs.
Till Siddhartha was born, Devdatt was heir apparent to the throne of Kapilvastu. He was eldest in the entire family for four brothers- Shuddhodan, Shuklodan, Amritodan and Dronodan. Shuddhodan’s wife, Queen Mayadevi could not conceive for almost twenty years after their marriage. Though there is no concrete evidence to say that, yet it is widely perceived to be like this only. (In some texts, Devdatt is the son of Suprabuddha of Devdaha). An attempt is made to describe the psychology of Prince Devdatt, his extreme hatred for Siddhartha and why he hated Siddhartha. Due to this hatred only, Devdatt tried many times to kill Prince Siddhartha, then Lord Buddha after Siddhatha attained nirvana.
Siddhartha marriage with Yashodhara and his bond with her as husband and wife is described in details in this book. The book also answers the eternal question (though this is the author’s idea only) whether Yashodhara was awake when Siddhartha left his house?
The author is of belief that Buddhism was born after Buddha, i.e., after Siddhartha attained nirvana. Before Buddhism, there was Vedic religion and the Vedic philosophy. The same concept is used in this book to show what Siddhartha was taught by his teachers, Master Arada Kalama and Master Udrak Ramputra. Arada is depicted as an exponent of Raj Yoga techniques whereas Udrak is depicted as master of Hatha Yoga techniques. Siddhartha learnt both these techniques under these masters.
In the concluding part of book, the Maar is shown to take a human form. Though this is not possible for the negativity to take a form, but it was essential to depict the fight monk Gautam had undergone with himself, with his own negativity. Only after defeat of his negativity, he could attain nirvana. Everybody has to fight with his Maar one day or the other, but the fight monk Gautam had with his Maar shows how the negativity sometimes controls the thoughts of even profound persons like monk Gautam.
In the end of the preface, the entire genealogy of Lord Buddha, whichever the author could gather, is presented for ready reference.
