







The Spirit of Buddhism – A Book on Philosophy, Religion
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About the Book
- Preface
- Chronology
- Descriptive Notes on the Illustrations
- General Introduction
- India Before Buđđhism
- Faiths and Philosophy in Buddh’s Time
- Life of Buđđh
- The Great Renunciation
- From Buđđhhood to Return Home
- From His Return to the End
- Legendary Life of Buđđh
- Later Developments
- Buđđhist Mythology
- Rules of the Brotherhood
- The Doctrine of Buđđhism
- The Path to Nirvan
- The Only Way
- The Secret Doctrine
- His Precepts and Parables
- Buđđhism and Other Faiths
- Buđđhism and Christianity
- Buđđhism and Modern Thought
- Buđđhism and Modern Progress
- Buđđhism as the Universal Religion
- The Epilogue
- Glossary
- ibliography
- Index
This work calls for a word of explanation. Its subject has given rise to a voluminous literature in all the principal European languages. But all these works have been written by European scholars. It appeared to the present writer that there might still be room for a work compiled by one who, though not an orientalist, had yet lived in a system out of which Buddhism had grown and who, by reason of his remote kinship with the Great Master, might perhaps possess a mentality which may give him in some small degree an advantage denied to alien writers, brought up under a different system and possessing a mentality, which has to be trained to the receptivity of ideas and the appreciation of a doctrine, the elements of which are familiar to all Hindus, and the depth of which can perhaps be more easily sounded by those to whose forefathers the doctrine was at first preached and who, by their love and devotion to their great compatriot and kinsman, are not likely to forget easily its true meaning and significance.
India is perhaps the most conservative country in the world. It tenaciously clings to the old, and if Lord Buddha were to rise again and revisit the scenes of his earthly mission, he would probably see but a few changes in the life and mentality of the people; and if he went far inland, into places not yet penetrated by the Railways, he would recognize, even in the costumes of the people, those to whom he had spoken in his previous birth. The spell of the unchanging East may be inimical to material progress, but it furnishes a ready material for the exercise of the imagination, the reconstruction of a scene and reproduction of the environment, which offer the best background for the right appreciation of the drama which portrayed the hollowness of human life, and unselfishness as its only panacea. Stated as a copy-book maxim, this moral would be regarded as trivial because of its universal truism. But the virtue of a maxim is not so much in its statement as in its elucidation bringing home conviction. Again, in metaphysical dialectics, the teacher addresses his words to those in whom he presumes a certain degree of acquaintance with the main tenets of the ruling creed. He reinforces his arguments and refutes those of his adversaries, assuming on the part of his hearers the counter-arguments he refutes and the outline of the view he elucidates.
To the foreigner these dialectics present difficulties which the Hindu cannot understand. That they do present difficulties even to European savants, may be concluded from what they have themselves admitted: “The meaning which he conveyed by such words we can often only approximately determine. Here, as in every case, where the word has a preponderant importance over the thought, where it does not smoothly fit the thought, but compresses it within its own straight form, the inquirer, who desires to reconstruct remote and foreign forms of thought has not that surest key which consecutive progression, the inherent necessity of the thought, can give him.” “When we try to resuscitate, in our own way and in our own language, the thoughts that are embedded in the Buddhist teaching, we can scarcely help forming the impression that it was not a mere idle statement which the sacred texts preserve to us, that the Perfect One knew much more (which He thought inadvisable to say), than what he esteemed it profitable to his disciples to unfold. For, that which is declared points for its explanation and completion to something else, which is passed over in silence–for it seemed not to serve for quietude, illumination, the Nirvana–but of which we can scarcely help believing that it was really present in the minds of Buddha and those disciples to whom we owe the compilation of the dogmatic texts.” As to this, it is sufficient to state that the Perfect One never affected any mental reservation. On the other hand, on the eve of his death, he made it plain that he had kept back nothing that he knew, from his advanced disciples: “What need hath the body of my followers of me now, Anand? I have declared the Doctrine, Anand, and I have made no distinction between within and without; the Perfect One has not, Ananđ, been a forgetful teacher of the Doctrine.”
….an abstract from the book…
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Sir Hari Singh Gour
M.A., L.L.M., L.L.D., D.Litt., D.Sc., D.C.L.
Sir Hari Singh Gour (26-11-1870 – 25-12-1949) : was a distinguished lawyer, jurist, educationist, social reformer, poet, and novelist. Gour was the First Vice-Chancellor of the University of Delhi and Nagpur University, founder and Vice-Chancellor of the University of Sagar, Deputy President of the Central Legislative Assembly of British India, an Indian Delegate to the Joint Parliamentary Committee, a Member of the Indian Central Committee associated with the Royal Commission on the Indian Constitution (popularly known as the Simon Commission), and a Fellow of the Royal Society of Literature.
Sir H.S. Gour was born on 26 November 1870 in a poor family near Sagar, Madhya Pradesh. His father was a carpenter and farmer. Hari Singh did not have interest in trade. The family had to be supported by Hari Singh’s eldest brother who provided an allowance of 50 rupees per month. At the age of ten, Hari Singh won a scholarship of two rupees per month which enabled him to attend a night school in Sagar.
Later, with the help of another scholarship he went to Jabalpur to undertake further studies. Mathematics was his favourite subject and for this he received a special prize. In Jabalpur, he went for his matriculation but he failed in the first time as he was deeply disturbed because someone stole his gold ring which he brought by saving 10 rupees from all his scholarships. But in the second attempt he passed out with good marks. He passed his Intermediate examination from Hislop College, Nagpur, a free church institution, standing first in the whole province.
When he was 18 years old, Hari Singh Gour went to the University of Cambridge. He reportedly experienced a great deal of racism as a student. He participated in a mathematics competition, for which the results were not declared. Some years after obtaining his LL.D. he learned that the scholarship which the competition awarded was not given to foreigners, especially “blacks,” as Indians were referred to by the British. As he came first in the competition, the scholarship ended up not being awarded to anyone.
He faced similar treatment in other situations and academic competitions, however he never let this unfair treatment by the British discourage him. Instead, he began to write poetry. He came to be known in literary circles as a promising poet, becoming acquainted with the likes of George Bernard Shaw. He wrote a book of poetry entitled Stepping Westward and Other Poems due to which he became somewhat of a celebrity and was thereby selected a Member of the Royal Society of Literature.
He was admitted as a pensioner at Downing College, Cambridge on 5 June 1889. Gour received his BA in 1892; the MA in 1896; LL.M. in 1902; and finally the LL.D. in 1908.
After his time at Cambridge, he read for the D.Litt. and LL.D. at Trinity College, Dublin. He received an honorary D.Litt. from the University of Delhi, where he served as the institution’s first Vice-Chancellor.
On his return to India, he became a successful lawyer in Raipur. He was called to the Bar, Inner Temple on 26 November 1872. Gour practised in the High Courts of India, including the Central Provinces, Calcutta, and Allahabad. He wrote The Law of Transfer in British India and The Penal Law of India. Another book entitled Hindu Law Code published later added to his reputation as a great jurist. In the Central Legislative Assembly in 1921, Gour denounced the sequestration and suppression of women. He was also a social reformer and was successful in getting an act passed to enable women to be enrolled as lawyers, while his Civil Marriage Bill of 1923 showed him to be a reformer thinking ahead of his time. Gour was not only a progressive scholar; he demonstrated such forward thinking in his personal life as well. He married Olivia, daughter of Balwant Singh of Bhandara. Gour was knighted in 1925. The first bill for the abolition of untouchability was introduced in 1921 by Hari Singh Gour.
By his determination and industry combined with a gift of oratory, Gour rose to an eminent position in the political scene. He became a Leader of the Opposition and of the Nationalist Party in the Indian Legislative Assembly from 1921 to 1934. Gour was also president of the High Court Bar Association in Nagpur and president of the Hindu Association. He was an Indian Delegate to the Joint Parliamentary Committee on the Government of India Bill in 1933. He was a Member of the Constituent Assembly that framed India’s Constitution.
On good governance : Gour focused on the importance of skill Administration and good governance and it could very well be reflected not only in his writings but in his conduct as well. As a lawyer and revenue officer in Jabalpur District Court in 1893, he successfully managed to dispose of 300 pending cases in one year only. His book on Hindu law references 500 books and more than 7,000 cases.
Indian Penal Code : The Indian Penal Code was passed by the Legislative Council of India on 6 October 1860 on which date it received the assent of the Governor-General. Since that time, the Indian Penal Code had come to be the law of the land, with its amendments and modifications. However, the Indian Penal Code retained very severe means of punishment. Gour vehemently opposed such measures, stating:
No civilized country today imposes such heavy sentences as does the Indian Penal Code. Heavy sentences have long gone out of fashion in England and the order of sanctity and perfection attaching to the Penal Code should not deter indigenous legislatures to thoroughly revise the sentences, bringing them into conformity with modern, civilized standards.
The Indian Penal Code was “draconian in its severity with regard to punishment,” according to Gour, who firmly believed that solitary confinement as a form of punishment under Section 73 of the Indian Penal Code lacked rational basis. Solitary confinement had been abolished in England and Gour claimed that it would be in keeping with the civilised culture of India to wipe out this kind of punishment.
Age of Consent Bill : The 1891 Age of Consent Act had established that the minimum age of consent within marriage for girls should be 12 years. In 1922, Rai Bahadur Bakshi Sohan Lal [who?] proposed that the age of consent should be raised from 12 to 14. This motion was defeated. Then, in 1924, Gour brought the age of consent issue back into the Legislature with a similar proposal to raise the minimum age from 12 to 14 years for girls. After amendments and the appointment of a select committee, Gour’s Bill was passed to raise the age of consent within marriage to 13 for girls in 1925. In March 1928, Gour, who had always been a steadfast proponent of age of consent bills, appealed to the importance of realising standards of modern clinical psychology and pointed out the emotional problems of early marriage, such as the incidence of polygamy as grooms grew up and decided they desired more compatible partners, possible occurrence of suicide and early death, and generally marital unhappiness for both partners.
Legacy : Hari Singh Gour on a 1976 stamp of India
Gour was also an educationist. He organised the University of Delhi as its first Vice-Chancellor and was Vice-Chancellor of Nagpur University for two successive terms. Of his most important contributions was the founding of the University of Sagar, now officially known as Dr. Hari Singh Gour University, the oldest university in the state of Madhya Pradesh, in 1946 for which he made a munificent donation. He founded the University of Sagar with 2 million rupees and gave about two crores in property as a donation to the University. He became the first Vice-Chancellor of the University of Sagar and occupied this position until he died on 25 December 1949. He bequeathed the greater part of his life’s savings, a large fortune, to the University of Sagar.
The Indian Posts and Telegraphs Department issued a commemorative stamp of Dr. Hari Singh Gour on 26 November 1976. The Madhya Pradesh Council of science and technology provides Dr. Hari Singh Gour State Award in the field of social science.
Selected works
- The Transfer of Property in British India: Being an Analytical Commentary on the Transfer of Property Act, 1882 as Amended
- The Law of Transfer in British India, Vol. 1–3
- The Penal Law of India, Vol. 1–2
- Hindu Code
- India and the New Constitution
- Renaissance of India
- The Spirit of Buddhism
- His only Love
- Random Rhymes
- Facts and Fancies
- Seven Lives
- Letters from Heaven
- Lost Soul
- Passing Clouds
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Weight | 750 g |
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Dimensions | 9.5 × 6.5 × 1 in |
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