Buddham Sharanam Gachchhami

Dhammam Sharanam Gachchhami

Sangham Sharanam Gachchhami

 

 I/we go to take refuge in the Awakened One

I/we go to take refuge in the Dhamma (Way)

I/we go to take refuge in the Sangha (Commune)

 

 

Buddham is made up of two syllables, bud and dham: Bud-dham. The second syllable is the same as Dhamma; so you can see even in the word Buddham there is Dhamma – in Buddham, Dhamma is contained. So the upholder of Dhamma, one who lives the life of Dhamma, is Buddham, is Buddha.

So Bud-dham – two dentals: first syllable ending in dental ‘d’, second syllable beginning with dental ‘d’ha.

If there is no Dhamma, there is no Buddha; if there is no Buddha, there is no Dhamma. Dhamma is eternally present in the Reality; it is the Buddha who awakens to it, who lives it, finds it, procures it, and manifests it. So because the Buddha is, Dhamma is; because the Dhamma is, Buddha is. Then follows the Sangha – because of the Buddha, because of the Dhamma. Without the Dhamma there is no Buddha; without the Buddha there is no Sangha.

Buddha is the one who is awakened to the Dhamma; so the Buddha becomes one with Dhamma, and the Dhamma is one with the Buddha. Then follows the Commune, the Sangha. Then Sangha is one with the Dhamma, is one with the Buddha.

If there is no Dhamma, there is no Buddha; if there is no Buddha, there is no Sangha. So the chant

Buddham Sharanam Gachchhami

Dhammam Sharanam Gachchhami

Sangham Sharanam Gachchhami

 

That would be the order. Because without the Buddha, Dhamma does not manifest on the earth – even though Dhamma exists, self-exists eternally – is present in the Reality.

Buddha is the beacon light that finds the Dhamma and enlightens the world. So without the Buddha there would be no Dhamma, even though Dhamma is present – but it is not in manifestation. So if one lives a life of Dhamma one lives a life of Buddha – brings the Dhamma into manifestation.

So it is

 

Buddham Sharanam Gachchhami

Dhammam Sharanam Gachchhami

Sangham Sharanam Gachchhami

 

It is the Buddha who finds the way, who shows the way, who awakens to the Dhamma. Through the Buddha the Dhamma is in manifestation – and from there follows the Sangha. Without the Buddha there is no Dhamma, even though Dhamma is present eternally.

Therefore also it is said

Gurur Brahma Gurur Vishnuhu Gururdevo Maheshwaraha

Guruhu Sakshat ParamaBrahma Tasmai Shri Gurave Namaha

Without the Guru there is no Sakshatkar, no manifestation of the Sashwat – the Eternal is not in manifestation. So also with the Buddha: he is the living Dhamma. To live in Dhamma is to be the Buddha.

Buddha is like the glue that keeps the Sangha together – in Dhamma.

So

Buddham Sharanam Gachchhami

Dhammam Sharanam Gachchhami

Sangham Sharanam Gachchhami

 

Of course ultimately they all become one: then there is truly the Sangha, then there is the Dhamma, and all the Buddhas.

Then you can even have the order

 

Sangham Sharanam Gachchhami

Dhammam Sharanam Gachchhami

Buddham Sharanam Gachchhami

 

Then any which way is the same. Then there is no difference left between Sangha, the Dhamma, and the Buddha.

The Buddha is placed even before the Dhamma – for the Buddha is the Dhamma: it is the Buddha who brings the Dhamma into manifestation, he is the one who brings it about in action. So he is placed first even before the Dhamma, for he is the Dhamma: he is the door. Without him the Dhamma is not there. Therefore Christ also said, ‘I am the way.’ That is what is meant by taking refuge in the Buddha.

They are the floodgates to open you to your own awakening.

When the Buddha is present, then the Buddha is the Dhamma. When the Buddha is no more physically present, then the Sangha is the Dhamma; then the Buddha lives in the Sangha. When the Buddha is present, then the Sangha lives in the Buddha – this is Dhamma. Then that Sangha will go a long way.

If the Sangha is not living in the Buddha, then there is no Sangha for there is no Dhamma. Then when the Buddha is no more, if the Sangha lived in the Buddha, then the Dhamma would live in the Sangha. This is the law of the Reality, the law of the Sashwat. So how much the Sangha lives in the Buddha so much the Buddha will live in the Sangha. This is the law, and this law none can change. This is the Dhamma.

And this you can see even in the Sikh Gurus. The Dhamma was brought and carried through generations for the Sangha by the Gurus. Then in the end the tenth Guru finally offers the Dhamma to the Sangha: the ‘five favorites’ as they are called – panj pyaras – the five beloveds. And finally himself gets initiated by them in the way, in the Dhamma; there is no difference left. Then the Guru lives in the Sangha, and the Sangha lives in the Guru – which is Dhamma.

But it took ten generations of Gurus before the Sangha was ready. Of course, some Sanghas are never ready – that too can happen…

Pb: And some Gurus may have no generation…

That is right.

So it is Dhamma that binds the Buddha and the Sangha together. Dhamma is the soul, the one soul, the One Reality, the One Truth, the One Being. Without that, there is no Sangha.

When the Buddha lives in the Sangha, then that Sangha lives a very, very long time. Otherwise the Sangha collapses. This is why we involve ourselves in the smallest of things, what to you may seem insignificant things – so that through the consciousness to become one and live in the Sangha at all times.

To the Sangha it may be seen as insignificant – but not to the Buddha, for the Buddha’s consciousness is awake.  Every insignificant thing to the Sangha is very significant to the Buddha for every moment is significant to the Buddha, so that every part of the Sangha is touched and lived in. Even so the banter and the bamboozlings…

The Buddha enters into the very pits, the dark pits of the Sangha, so that even in those pits the Buddha may live as an awakening – this is the idea. It is in the holes of the foundations that the Buddha has to delve into and fill and illuminate so that the superstructure may stand and not collapse.

So first the Buddha is the Dhamma. Then even when the Buddha is not physically present the Buddha is: the Buddha then lives in the Sangha.

Therefore it is said in the Tantra – if the floodgates of the Guru is open to you, to the Sangha, even Shiva cannot close it! For, the Guru, the open floodgates that is the Guru, is the living Shiva. But if the floodgates of the Guru are closed, even Shiva cannot intervene.

So the Buddha and the Sangha are joined together by Dhamma. In the Buddha, Dhamma is awake, and in the Sangha hopefully it will awake!! When the Sangha awakens to the Buddha, then the Sangha will awaken to the Dhamma.

Pb: If the Sangha does not awake, it is not a Sangha…

It is a Sangha (laughing) of un-awakened ones! Then all our sympathies are with the Guru of such a sangha!! May God help him for he has problems!!

So the Sangha is the Buddha, the Buddha is the Sangha. Ultimately the Sangha, the Buddha, the Dhamma are all one.

So you can see with the Sikh Gurus that the Sangha for ten generations took refuge in the Guru; ultimately the Guru took refuge in the Sangha, became one with the Sangha – extremely beautiful. Just as he had asked for their heads finally he offered his own… by that he created such a dynamic Sangha that you can still feel it.

Bi: Could it be someone’s destiny not to ever become a true Sangha member? Or is it that every person who comes in contact with the Buddha becomes part of the Sangha?

To whatever degree they are in contact, that is the Sangha – and that is destiny. Sangha’s destiny is made by the Sangha itself- how much it wants to stay in contact with the Buddha.

Bi: Concerning the tenth Sikh Guru, how did it happen? Was the Sangha ready?

Ten generations – before five could offer their heads. So the five created a destiny for themselves by offering their heads. Destiny is not something arbitrary; destiny is one with your karmas, your actions. Your actions make your destinies. This is Dhamma. Your destiny is born of your decisions, your sanctions.

It is the same with Christ when he offers in the end to wash the feet of his disciples and wipes them with a cloth; when he offers himself at their feet – at the feet of the Sangha: ‘I do unto you that you may do unto others.’ Through that act he bound them together into a Sangha – ultimate culmination in ultimate solidarity.

It is the same with Guru Govind Singh, the tenth Guru, when he offers himself to be initiated by the five, and became a Sikh. Sikh comes from Shishya, disciple – disciple to whom? the Dhamma. He is both the Guru and the disciple; he is both the Buddha and the Sangha. So also the Sangha: Sangha is the Sangha and the Buddha.

Therefore after ten generations the tenth Guru asks for the heads: ‘Who will volunteer?’ Ten generations – who will volunteer to give their life? For the Guru – but the Guru is Dhamma! He is asking for the Dhamma for the Sangha itself. ‘Can you live for the Sangha, even at the cost of your life?’ – that is what he is asking. Can you live for the Dhamma even unto the pain of death?’ Total surrender! This is what he is asking of them  – the ultimate exaltation. Is anyone there? Then stand up and be counted.

So out of the multitudes that were collected there, who were all followers, five got up, who became famous as panj pyaras, the Five Beloveds. He initiated them into a new way, very dynamic. He did not tell them he was putting them to a test: he put it to them as a reality. He did not say, ‘I am going to play a game with you and cut the throats of some goats so that afterwards we can have a great feast!!’ He comes out in front of the congregation and says, ‘I want sacrifices. I want your heads – who will give it to me?’

Pb: Was this in view of a battle?

They have been battling for few generations. Anyway, it is always a battle…if not in the outside – it is always one in the inside with oneself.

So first one got up, then four others. Five out of thousands really offered themselves completely. And the rest of the people watched from outside with bated breath. They were taken inside a room and the blood flowed.

It was the blood of Dhamma, becoming one. The five became the Sangha, at the pinnacle, and the Buddha, the Guru becoming one with them. And they drank from the same cup, the five and the Guru. There was no difference left any more in terms of living for the Dhamma.

So the Guru tested his followers in this way: ‘I want you to offer your heads to me.’ And he had a naked sword in his hand at that time! So if there were any doubts whether he was really meaning it, there was none when they saw that sharp, naked sword.

And so when the five offered themselves in such a way, the Guru could not but live in them completely also.

Pb: But why is it easy for some to surrender and for some in spite of their wanting and their wishing it does not happen to that extent?

The wanting and the wishing has to seep into every part of your being – seep, like water seeps into the earth and wets the whole earth. The wanting and wishing is to be put into practice.

When the exercises, the duties, the disciplines given to you are done, then the surrender will continue to increase and to seep through the whole of your being.

When you are able to take the yes of the Buddha – and also the no of the Buddha, then the surrender is complete. When you are able to take the love of the Buddha, and also the rebuke of the Buddha, then it is complete. When you can work for the Buddha and Buddha alone and not for aught else, then it is complete. When you can wait for the Buddha for all eternity, then it is complete.

This is Dhamma. To practice is to reach it.

 

Arya Vihar

28 March 1999