Buddhist view of God and theism


The belief in an invisible entity known as God dates back to a very early period in human history. Based on the belief that God has the power to influence human lives in both good and bad ways, various sacrificial methods were built to please them. In this background, belief in God is rooted in the human mind in a way that cannot be excluded.

In every country of the world this belief is more or less widespread and under different interpretations. When we talk about theism, our focus is always on India. The reason is that most of the data needed to make a detailed study of it is found in India.

According to many commentators, India is the birthplace of Theism. The Indians, who have worked with a strong faith and devotion to God since time immemorial, still engage in sacrifices as their main religion.

This is why books on theism are common in India. ' Rig Veda' is the most important and historical document among them. Based on it, 'Chaturveda' has been created by preparing the Vedas called 'Yajur', 'Sama' and 'Atharvan'. Each of these books describes in detail the birth, existence, strength, power and glory of the deities and the sacrificial methods to be followed to receive their help.

A new social trend that emerged from the spread of theism was the Brahmin culture. Brahmins were the mediator between God and man. As belief in God became firmly established among the people, the power of the Brahmins also became more and more established. One result was the creation of a Brahmin monopoly.

Society is constantly changing. Finding new things creates transformations. Norms are challenged. This is the world dharma. Theism and Brahmin monopoly had to face this doctrine. AD B.C. Lord Buddha appeared in such a social background in the sixth century. According to the Buddhist scriptures, the Lord Buddha appeared in an environment where there were many 'seekers of truth' (King Saccha Gaveshi) throughout India.

Buddhism was not a traditional religion. Nor was it a creed. Buddhism is a practical doctrine that points out the path to liberation. It is a philosophy that has passed away. A path of knowledge that is different from the path of devotion. Because of this, tens of thousands of people who were searching for the truth gathered around Buddhism, joined the Buddhist order and walked the path of liberation. Sasana history reveals how the Buddhist Sangha society spread in a very short period of time.

Among those who embraced Buddhism, there were atheists as well as deists, Shasvatas, Uchhedas and Akiriyavadis. As revealed in the Brahmajala Sutra of the Digha sect, there were sixty-two philosophies at the time of the Lord Buddha's descent. They are what Buddhism calls twenty mythic views.

Needless to say, people who were impressed by Buddhism accepted these myths because there was no Buddhism before Lord Buddha appeared. No matter what views they embraced, they became Buddhists after being impressed by Buddhism.

They became monks by settling down. According to Buddhist tradition, the water that falls into the sea, regardless of the path it comes from, turns into sea water and has the same salty taste.

As mentioned above, because Buddhism is a way of philosophy, traditional beliefs, beliefs, and rituals have no place in it. It has been recommended in the famous Kalama Sutra that not only conservatism but also Buddhism should be examined and accepted. Freedom of thought and inquiry is an identity characteristic of Buddhist philosophy.

Just because they were attached to the Buddhist doctrine, not everyone who was attached to it could attain liberation. Even though the Buddha was alive, the Dhamma remained alive according to the karmic strength of individuals, which is also consistent with the theory of Dharma. Because of this, it is not surprising that those who could not get results discuss and investigate various matters. No problem for the beneficiaries. They transcend worldliness by realising reality.

Residual people have endless questions. Because of this, Lord Buddha had to comment on worldly matters outside of the transcendental path. The Buddha's sermon was a comprehensive three-part treatise because such explanations were necessary.

In a society where theistic ideas were deeply rooted, it is natural that curiosity arose among the people because Lord Buddha preached a new doctrine without giving priority to it. Even though the God-fearing people embraced atheistic Buddhism with the aim of attaining God's communion, Brahma's communion, their conservative sentiments were not completely abandoned.

It is inevitable that such a situation will occur, especially in the world. Because of this, the Buddhist community directly questioned Lord Buddha whether God exists. A good example can be presented from the Sannakatthala Sutra of the Majjhima sect.

One day King Kosol came to Lord Buddha and asked him, 'Who is the Lord, who is the God?' Instead of answering the Lord Buddha, they ask the king why he is asking that. The related analysis in the Majjhima Sect Commentary shows that the existence of God is as clear as Saksuda, so the Buddha kings preached like that. It's like saying 'Is that even worth asking?' According to Attakatha, the Buddha approved the existence of God.

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