sebastian paper.pdf

7/30/2019 sebastian paper.pdf

1/8

Mra: The Depiction of the Monstrous inBuddhist Literature

C. D. Sebastian

Key Words: Buddhism, Defilement, Devil, Evil, Mra,Namuci, Sin and Temptation.

Prologue

The large collection of Buddhist literature depicts the

monstrous plentifully, and it is called asMra orNamuci. ThewordMra is derived from the Sanskrit root mwhich meansto die. It may be taken to mean misery, misfortune or

evil. Mra is also called Namuci in Buddhist literature.Namuci means the non-releaser in Pli, because as thepersonification of death Namuci (Mra) allows none to

escape from his clutches. Namuci is mentioned as an Asura(demon) in the gveda.1 Mra has been identified with theancient symbols of Death, Yama, Mtyu, etc., as the nameevidently means the slayer. There can be little doubt that the

figure ofMra comes from the Brhmaic legend of Deaththe wicked (Mtyu-ppm), and there is the legend of fightsof gods with monsters, like Indra with Namuci orMra.2 Thefigure ofMra was adopted from the Brhmaic mythology,

but his character was changed. In the Buddhist literature he is

not merely the god of death, but lord of the realm of sense.

Mra is the personification of Sin, Evil, Desire andTemptation in the Buddhist literature.

Mra in Buddhist MythologyMra is an important figure in the mythology of theBuddhists. He is the Buddhist devil. Technically a god (deva),

Mra is the enemy of the Buddha and constantly tries todisrupt his teaching in order to prevent the beings reaching

nirva where they would be beyond his clasp. He makes twomain appearances in Buddhas life: one just before Buddha


2/8

2

attained enlightenment and the other shortly before his death.

On the first instance of his appearance in Buddhas life,

accompanied by his daughters he tries to tempt and frighten

the Buddha, but he could not succeed. On the second instance

he tries to persuade Buddha to pass away into parinirva,but Buddha delays his passing for a time.

Mra, as stated above, is an important figure in the Buddhistmythology. He appears as a living, active and mischievous

imp or celestial being in the Pli texts. For instance, we see inthe Mahparinibbna Sutta Buddha telling his dear discipleAnanda thatMra has frequent assembly.3 We see also in thesame Sutta thatMra tempting Buddha to pass way from theworld.4 Further we see in the Mra Samyutta, Mra andBuddha debate on whether the possessions are sources of joy

and grief,5Mra taunting Buddha as the latter is resting after

an attempt on his life,6

Mra proclaiming his dominion overthe sensory world, but Buddha explaining that he (Buddha)dwells in the one place that Mra can never go,7 and Mra,seeing that Buddha has developed the four bases of power

(iddhipada),8 tries to persuade him to give up the monk's life

and become a righteous and powerful world ruler.9 We see

also in Bhikkhuni Samyutta that Mra tempts the nuns byasking questions to confuse them in the disguise of a man.10

These instances show that Mra is depicted as a living andactive imp in the Pli texts. This is his personal aspect, amythological being with a distinct individuality.

Mra as a Symbol of EvilThere is also an impersonal aspect ofMra, which in many

passages, is merely regarded as a symbol of Evil, Sin, Desire

and Temptation. He then belongs more to the realm of

Allegory than of Myth. In Buddhist Sanskrit literature too

Mra has personal and impersonal aspects. However, thepersonal aspect ofMra is not so important in the laterBuddhist literature, as his figure gets resolved into the abstract

idea of Evil.11Mras three daughters are allegorical through


3/8

3

and through and not mythical creatures at all, for they are

named TahorT(Craving),Arat(Aversion, Discontent,Unrest) andRagorRat(Sensual Delight, Lust, Attachment).More abstractly, Mra whose name means literally deathsymbolizes all that is connected with the realm of birth and

rebirth (samsra) and opposed to nirva.

There are said to be four forms 12 ofMra: 1) Mra of theaggregates (skandha-mra) orMra as a symbol of humanmortality; 2) Mra as the Lord of Death (mtyu-mra); 3)

Mra as the vices and moral defilements (klea-mra); and 4)the gods in the entourage ofMra (deva-putra-mra). Amongthese four forms ofMra, the first three are identified with the

principles of Individuality (Skandha-Mra), Transiency(Mtyu-Mra) and Sin or Passion (Klea-Mra). In suchreferences, the impersonal and allegorical aspect ofMra is

emphasized, and the personal and mythical aspect getsentirely ignored.

In the Buddhist Sanskrit literature, one might find Mragetting more allegorical prominence. Mra represents all thatis detrimental to progress towards enlightenment. He is

depicted as the god of Lust (kma-deva ormanmatha)13 andalso most frequently associated with klea (sin, evil, moralcorruption and defilement). 14 As stated above, the personal

aspect ofMra is not very important in the later Buddhistliterature. Mra stands for an abstract idea of Evil. Theconcept of klea (sin or defilement) or klea-mra ismentioned abundantly in the later Buddhist literature. All the

kleas (defilements) could be summarized into the three mainvices of rga, dvea, and moha. Sometimes these three arealso explained in terms of the five deprivations of

attachment/passion (rga), aggression/hatred (dvea),ignorance or infatuation (moha), pride and jealousy. However,

jealousy is rooted in dvea and pride in moha. Thus all thedefilements and deprivations could be summarized into these


4/8

4

three main vices.15 These vices, namely, rga, dvea andmoha are the foundation of the deeds of the body, speech and

mind.16

In the Buddhist Sanskrit literature, as said earlier, the

impersonal Mra (allegorically) gets a clear treatment.ntideva in his iksamuccaya enumerates clearly severalof the Mra-deeds, which are also termed as the hooks of

Mra (mra-ankua).17 They are lack interest andearnestness in study and discipline, dissensions and strife,

anxiety for the wellbeing of ones dear ones/relatives, conflict

between teachers and students, indifference to spiritual

discipline and practice among the monks and nuns, and

unbecoming behaviour, all are the works ofMra (mra-karmi).18 These could be overcome by the practice of self-control.

The well known army of Mra stands allegorically fordifferent vices, evils and errors humans have in their psyche

or life like lust, aversion, craving, pride, anger, hatred, fear,

doubt, hypocrisy, vain glory, self-praise, craving for fame and

name, envy and malice.19 They are the personified fetters of

that every disciple of Buddha must break in his/her fight with

Mra, the lord of the senses. That is why the Dhammapadasays: Fight Mra with the weapon of wisdom.20 These areforms of enduring evil. These are the monsters and the

monstrous in human beings which perpetuate evil in the

society. The metaphorical interpretations make it clear that thereal battle is not with outward mythological monsters but with

the emotions and passions one finds within oneself; for,

Buddhism is a religion of here and now.

Mra is often interpreted to symbolize the mental afflictionsthat cause suffering, especially the principle afflictions of

greed, anger, and stupidity. All the mental defilements (klea)are so called because they pollute the mind (cittopakleantcittakleakrat). The term klea means something like


5/8

5

affliction, in the sense of disturbances of the mind. The

outburst of dormant passions is called Paryavasthna in theAbhidharmakoa. There are ten Paryavasthnas, namely,hrkya (lack of moral shame), anapatrpya (lack of moraldread), ry (envy), mtsarya (avarice), auddhatya(dissipation), kauktya (regret), styna (torpor), middha(languor), krodha (anger), and mka (hypocrisy).21 They aremental defilements or vices. They are negative psychological

tendencies. They could be got rid of only by wisdom and

mediation.22 Thus, Buddhism, as a discipline, permeates into

philosophy, religion and even psychology.

The struggle between the Bodhisattva23 and Mra which wefind the Buddhist literature is an allegory, like other similar

stories of sin and temptation. But the Bodhisattva does not

succumb to any sin and temptation thanks to his freedom from

passion and lust, andMra, the monstrous, the enduring evil,gets defeated.

Epilogue: Overcoming the Monstrous

We live in a world where there is much unhappiness,

discontent, misery and pain. The same fact had been taught by

Buddha, the Enlightened One in his first Noble Truth that

sarvam dukham dukham. Seventy million human beingshave been uprooted, enslaved, or killed in the twentieth

century alone. Albert Camus made this estimate when he

published The Rebel in 1951. What figure should have been

that by the close of twentieth century, we do not know.Further, we encounter undeserved suffering of the innocents,

grinding poverty, and irrational acts of violence. Like a

Buddhist in his outlook, Jonathan Glover, an Oxford

philosopher, argues that we must not only reflect on what has

happened in the last century, but also need to look hard and

clearly at some monsters inside us and to consider ways and

means of caging and taming them.24 This is possible through

the cultivation of social emotions, which has a significant

place in Buddhism, particularly in Mahyna Buddhism.


6/8

6

Buddhism always emphasized an active life emanating from

contemplation. After his enlightenment, Buddha continued his

religious life doing good to all beings. He urged his monks to

do the same.25 Buddha had exhorted his disciples to go around

the world and preach the truth for the welfare and liberation of

the people, as he loved his fellow creatures and hadcompassion for them. Ones actions should come from the

meditative life of self-evaluation. In Buddhist literature, we

find that we are asked to reflect and examine our thoughts,

words, and deeds (manas, vc, karma). One cultivatesgood qualities to get rid of the enduring evil in oneself by a

constant meditation on the sublime states of life. In the

Buddhist literatures we find a set of four virtues of life which

is called mysteriously Brahma-vihras or the Stations ofBrahma,26 namely, Love or Friendliness (Maitr), Compassion

(Karu), Sympathetic Joy (Mudit), and Equanimity orImpartiality (UpekorUpekkh).27 This set of four virtues ismeant to eradicate the enduring evil in us. These four states

are for ones personal, psychological and spiritual growth as

well.

Buddhism, as said earlier, gives importance to ones life here

and now. This worldly life is very important (samvti). It doesnot believe that our relations to others can safely be entrusted

to either chance (fate) or god. If they are left to fate or chance,

the weeds of the malice natural to the human race would soon

choke the frail wheat of a hard-won benevolence. If they aregoverned by god, then complete aloofness would proceed.

One has to take responsibility for ones and actions and life

here and now and live it fully both for oneself and for others.

In practicing Mett/Maitr (friendliness/loving-kindness), wemeditate May all be happy. In cultivating Karu(compassion), we meditate: May all be free from miseries.

For exercising mudit, we rejoice on the prosperity of beingsand meditate: May their gain be with them for a long time.

In practicing upekkhorupek, we maintain a balanced mind


7/8

7

and meditate: All beings are as they are conditioned by their

kamm. Anyone who is pervading the whole world withloving-kindness, compassion, sympathetic joy and

equanimity/impartiality is said to be living in the sublime

abode or Brahmabode. So the four states are also knownas Brahma-vihra, which would imply sublime modes ofliving.

NOTES

1Yuvam surmam avinnamucv-sure sac.Rgveda X. 131. 4.2Sutta Nipta: 439.

3Now there are eight kinds of assemblies, nanda, that is to say,

assemblies of nobles, brahmans, householders, ascetics, of the Four Great

Kings, of the Thirty-three gods, of Mras, and of Brahmas.Mahparinibbna Sutta III. 22.4

Mahparinibbna Sutta III. 7 8 (And when the Venerable nanda hadgone away, Mra, the Evil One, approached the Blessed One. Andstanding at one side he spoke to the Blessed One, saying: "Now, O Lord,let the Blessed One come to his final passing away; let the Happy One

utterly pass away! The time has come for the Parinibbna of the Lord.).5Nandana Sutta (Samyutta Nikya IV. 8)

6Sakalika Sutta (Samyutta Nikya IV. 13)

7Kassaka Sutta (Samyutta Nikya IV. 19)8 There are four forms ofiddhi power mentioned in the Buddhist literature:materialization, invisibility, thought transference and anesthesia, raisingthe bodily temperature, etc.9Rajja Sutta (Samyutta Nikya IV. 20)10Bhikkhuni Sutta (Samyutta Nikya V. 1 10)11

Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature(London: Routledge & Kegan Paul Ltd., 1932), 308.12 Damien Keown,A Dictionary of Buddhism (Oxford: Oxford UniversityPress, 2003), 173.13Buddha Carita XIII. 2 (AvaghoasBuddha Carita, E. B. Cowell (Ed)(Oxford: 1893).14Daa-bhmika-stra 53. 18.15

C. D. Sebastian, Metaphysics and Mysticism in Mahayana Buddhism(Delhi: Sri Satguru Publications, 2005), 203-204.16Ratnagotra-vibhgo Mahynottaratantra stram I. 12.17

iksamuccaya 49-51.18 For details see Har Dayal, 310.


8/8

8

19Sutta Nipta: 436.20Dhammapada: 40.21 Sukomal Chaudhari,Analytical Study of the Abhidharmakoa (Calcutta:Calcutta Sanskrit College Research Series Publications, 1976), 168.22Abhidharma Koa V. 52-53.23

The wordBodhisattva means one whose being (sattva) is knowledge orwisdom (bodhi = enlightenment). Knowledge here is the ultimateknowledge, the highest and has ontological significance like the Logos.The concept of theBodhisattva has to do with the finest title and noblestrole to which any Buddhist can aspire. A Bodhisattva is one who willcertainly become a Buddha (literally means An Enlightened One), as the

state of being enlightened is essential to the concept. Whereas for theTheravda tradition, the term bodhisatta applies to the previous lives ofSiddhartha Gautama as recorded in theJtakas, for the Mahyana traditionthe term Bodhisattva refers to those who are constantly active in theservice of all beings. Out of the great compassion for the sentient beings, aBodhisattva makes the vow to help and liberate all and descends to thelevel of sentient beings. Every human being monks and lay men can place

before him the goal to become aBodhisattva, which means an enlightenedbeing who receives the supreme illumination and brings liberation to all

mankind. TheBodhisattva ideal is a unique concept, which we see only inBuddhism. For details see C. D. Sebastian, The Bodhisattva Ideal in

Mahyna Buddhism, Jnanatirtha: International Journal of scaredScriptures, 4 (2004), 134-146.24

Jonathan Glover,Humanity: A Moral History of the Twentieth Century,(New Haven: Yale University Press, 2000), 7.25 Caratha bhikkhave crikam bahu-jana-hitya bahu-jana-sukhyaloknukampya atthya hitya sukhya deva-manussnam. TheVinaya I. 21.26Visuddhimagga chapter 9, 105 106 (Visuddhimagga by Buddhaghoa,C.A.F. Rhys Davids (Ed), 2 Vols., London: Pali Text Society, 1920 -21).27

For a detailed account on the four Brahma-vihras see C. D. Sebastian,The Four Brahmavihras of Buddhism: The Cardinal virtues,

Jnanatirtha: International Journal of Scared Scriptures, 6 (2006): 25-35.

Documents

sebastian paper.pdf