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Satyakāma Jābāla (सत्यकाम जाबाल)

The Brahmin Vacchagotta demanded the Buddha answer yes or no. The Buddha was silent.

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What does a Hindu sage see?

In the Vedas, Satyakāma Jābāli is a Vedic sage, who first appears in the fourth prapāṭhaka (chapter) of the ancient Vedic text, the Chāndogya Upanishad [1].

As a boy, in order to become brahmachārī (celibate Brahmin student), Satyakāma enquires about his father and his family from his mother Jabālā. His mother tells him that she went about many places in her youth attending to different people devoted to their service and did not know his lineage.

Therefore, she tells him that in this world, all that she has is him and vice versa, so he is called Satyakāma Jābāla.

Eager for knowledge, he goes to the sage Haridrumata Gautama, requesting the sage's permission to live in his school for to be a Brahmacharya. The teacher asks, "My dear child, what family do you come from?"

Satyakāma replies that he is of uncertain lineage because his mother does not know who his father is. He tells the sage that as to his lineage, his mother named him Satyakāma Jābāla.

Seeing his innocence and his strong wish to learn, the sage declares that the boy's honesty is the mark of a "Brahmin (brāhmaṇa), a true seeker of the knowledge of Brahman" and accepts him as a student in his school [2, 3].

• The Buddha redefined the label "Brahmin" from a biological lineage -- as the Brahmins taught of their own descent from God's mouth -- to a meritocracy, stating that one is not a Brahmin (high caste) from birth because of one's parents but because of one's own actions (karma, "deeds").
• In Buddhism anatta (no-self) means "selflessness"
• SUTRA: Is there a Self or not? (Wisdom Quarterly)
• Satyakama, the Seeker of Truth (Upanishads)

Will Satyakama Jabala know how to help us?

The sage sends Satyakāma to tend to 400 sickly cows and to come back when they multiply into 1,000 [3].

The symbolic legend or allegory then presents Satyakāma's conversation with a bull, a fire, a swan (Haṃsa, हंस), and a diver bird (Madgu, मद्गु), which respectively symbolize Vāyu, Agni, Āditya, and Prāṇa [1].

Satyakāma thereby learns from these creatures that the form of Brahman is in all of the cardinal directions (north, south, east, west), world-bodies (earth, atmosphere, sky, ocean), sources of light (fire, sun, moon, lightning), and in humans (breath, eye, ear, and mind) [2].

Aummmm, the cosmic sound of the universe

Satyakāma returns to his teacher with 1,000 cows and humbly learns the rest: the nature of Brahman (the ultimate, metaphysical reality behind all of the illusions of maya).

Satyakāma graduates and becomes a celebrated sage, according to the Hindu tradition.

A Vedic school is named after him, as is the influential ancient text Jābāla Upanishad – a treatise on Sannyāsa (a Hindu sannyasin or renunciate's life) [4].

Upakosala Kamalayana was a student of Satyakama Jabala, whose story is also presented in the Chhāndogya Upanishad [5]. In the end, Satyakāma Jābāla's teacher the Sage Gautama gives him the name Patan. More

The Buddha: The Fire Sermon

The Fire Sermon: "All is burning"

The Fire Sermon (Buddhistdoor.net)

(Ādittapariyāya Sutta, SN 35.28) In the Pali language canon there is a discourse (sutra) called the "Fire Sermon Discourse," popularly referred to as the Fire Sermon [1].

In this discourse, the Buddha teaches that achieving liberation (vimutti, moksha) from all suffering (pain, disappointment, rebirth, and unsatisfactorinesss) through letting go everything (ALL) mind and the five senses obsessively CLING to as personal, as sources of pleasure, and/or as enduring.

• The Three Poisons of the Heart/Mind in Buddhism

This sutra is also found in the Buddhist Monastic Code (Vinaya) at Vin I 35 [5].

English speakers might be familiar with the name of this discourse due to T. S. Eliot's titling the third section of his celebrated poem "The Waste Land" as The Fire Sermon. In a footnote, Eliot states that this Buddhist discourse "corresponds in importance to the Sermon on the Mount" in Christianity [6].

Background

Let us cut off our jatas and follow this sage!

In the Pali canon's "Collection of Discourses" (Sutta Pitaka), the Fire Sermon is the third sutra delivered by the Buddha (after the first discourse, called the Dhammacakkapavattana Sutta, and the Anattalakkhana Sutta), several months after his great awakening/enlightenment, on top of Gayasisa Hill, near Gaya, in what is now India (formerly the maha-janapada Kingdom of Magadha before there was an "India").

He delivered it to 1,000 newly converted wandering ascetics (samanas) who formerly practiced a sacred fire ritual (Pali aggihutta, Sanskrit agnihotra) [7].

The 5th-century CE post-canonical Pali commentary called the Sāratthappakāsini (the Spk.), attributed to the Theravada scholar-monk Buddhaghosa, draws a direct connection between the ascetics' prior practices and this discourse's main rhetorical device:

Having led the 1,000 ascetics to Gayā's Head, the Buddha reflected, "What kind of Dhamma talk would be suitable for them?"

He then realized, "In the past they worshipped fire morning and evening. I will teach them that the 12 sense bases (āyatana) are burning and blazing. In this way they will be able to attain full enlightenment" [8]. More

• The Fire Sermon: The Third Sermon of the Buddha (Buddhistdoor Global)
• Buddha's Wisdom; Dhr. Seven and Amber Larson (eds.), Wisdom Quarterly Wiki edit

Shaolin Buddhist Kung Fu

Shaolin kung fu refers to a collection of Chinese martial arts that claim affiliation with the Shaolin Buddhist Monastery. Of the tens of thousands of kung fu wushu styles, several hundred have some relationship to Shaolin; however, aside from a few very well known systems, such as Shaolin Five Animal, the 108 Movements of the Wooden Man Hall, Enchanted Staff, White Eyebrow, and so on, it would be almost impossible to establish a verifiable connection to the temple for any one particular art.

Internal vs. External Arts

Huang Zongxi described Chinese martial arts in terms of Shaolin (external arts) versus Wudang (internal arts) in 1669. Since then Shaolin in popular term Shaolin has been synonymous with what are considered the external Chinese martial arts, whether or not the particular style in question has any connection to the Shaolin Monastery.

Some say that there is no differentiation between the so-called internal and external systems of the Chinese martial arts, while other well known teachers have expressed differing opinions. For example, the Taijiquan teacher Wu Jianquan stated: Those who practice Shaolinquan leap about with strength and force; people not proficient at this kind of training soon lose their breath and are exhausted. Taijiquan is unlike this. Strive for quiescence of body, mind, and intention. More>>