Time for a closer look at universal human values KuenselOnline 01/08/17 07'55

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Home / Opinions / Time for a closer look at universal human values

In the past 20 years, our small country has been bombarded with modern influences from television to cell phones, the Internet, celebrities,
fashions, superhero models, advertising, and news sound-bites.

Time for a closer look at universal human values

#July 29, 2017 $Opinions %2 Comments &7,847 Views

In the past 20 years, our small country has been bombarded with modern influences from television to cell phones, the Internet, celebrities,
fashions, superhero models, advertising, and news sound-bites.

The changes are not all bad Bhutanese now have electricity, better medical care and less poverty, are living longer, and are more literate. But
some changes are less savoury. Modernization has brought pollution, environmental destruction, unprecedented rural-urban migration, and
challenges for youth that have led to widespread youth unemployment, drug abuse, crime, gang violence, and even suicide.

No wonder that, in the midst of this rapid change, our political and religious leaders, educators, as well as ordinary Bhutanese, have started
worrying about how to preserve our profound, ancient wisdom traditions, and the wholesome values which have been passed down from generation
to generation and shaped the Bhutanese Identity. In response, for example, all schools, will now begin their academic year with a week-long course
on values.

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However, hasty implementation of solutions to the new challenges we face without proper research and analysis may actually cause more long-
term damage to our culture and traditions than the problems they attempt to overcome. The danger is particularly acute when, attracted by skillful
packaging, we import new ideologies and philosophies from other countries, which we dont really understand.

One example now sweeping Bhutan already a required course on several Royal University of Bhutan campuses is Universal Human Values
(UHV) or Jeevan Vidya (JV), propounded by Shree A. Nagraj and now propagated as a textbook by three Indian IT and engineering professors.

Is UHV compatible with Buddhism?

I want to make clear at the outset that I have no wish to disparage the noble intentions and motivations of UHV proponents, nor the value such
systems may provide certain individuals. But I do not see sufficient careful analysis to justify the present widespread propagation of UHV in
official circles and educational institutions in Bhutan, especially when I hear UHV described as Buddhist in its view and approach.

UHV claims not only to be a set of good values, but also a system for dealing with life and death, truth, consciousness, the nature of self,
liberation, and more just as the very essence of Buddhist teachings do. If UHV is incompatible with the tried, tested and proved Buddhist view
and path, what danger is there in forsaking our own ancient and still highly relevant wisdom traditions?

I have not studied UHV in depth, so I will not attempt a rigorous analysis of its compatibility with Buddhist views. However, I can, at least, suggest
the kinds of questions that UHV proponents are bound to explore in depth before they institute this very recent Indian import as a brand new
foundation for Bhutanese conduct and understanding.

Does the UHV view of Self (I) align with the core Buddhist view that there is no inherently existing self, that self is an illusion, and that this
illusion or delusion is the root of all suffering?

UHV defines emptiness as the Space or nothingness between us. Is that compatible with the Buddhist understanding that self and other are both
empty of inherent existence?

Where in UHV are there teachings on compassion and karma, so central to Mahayana Buddhism, and what are they? Is the UHV teaching that the
jeevan atom wants to live, be happy and evidence its being congruent with the Buddhist teaching that true happiness comes from putting others
before ones self?

Was the UHV founders meditation and samadhi that he says failed to provide answers, meditating with what Buddhists call the right view?

Truth is communicable in words for those who want to understand. How does this assertion by Shree A. Nagraj match up to the Buddhas very
first teaching that the truth is inexpressible? Or to the Buddhist teachings that state language itself is an artificial, conceptual construct that is
entirely incapable of communicating the truth?

How is the UHV view of the existence of subatomic particles and countable units, and of jeevan (conscious unit) as a constitutionally
complete atom congruent with the Madhyamika refutation of the Vaibhashika view of the existence of particles?

Can UHV even conceive of the other realms of existence, beyond the human and animal realms, that are described in the core Buddhist teachings?

The UHV founder claims: There are no mystical powers or miracles in existence I have seen this precisely. Yet the Mahayana sutras and
Vajrayana Buddhist teachings are replete with actions beyond the narrow limits of human reason.

The UHV founder says he concluded that orderliness [a core UHV goal that is the essence of becoming happy] doesnt arise from the paths of
devotion and renunciation. Yet those paths are key to Vajrayana Buddhism.

We could not recognize any unwise becoming wise. There is no evidence of a selfish person having become benevolent. There is no evidence of a
sinner becoming liberated from sins. How does Shree Nagrajs statement square with Buddhas taming of the serial killer Angulimala, who then
became liberated as an arhat?

Does the UHV view that existence itself is coexistence match or contradict the Buddhist understanding of dependent arising?

Where in UHV is the rigorous and meticulous understanding of the workings of the human mind that can be found in the Buddhist abhidharma
teachings?

The UHV founder claims: The spiritual has remained inexplicable in human history. We can understand spirituality very easily in a few
seconds. How does this statement compare with the experience of seasoned Buddhist practitioners?

He says being happy is the goal of Jeevan and claims: I achieved happiness on the basis of understanding of existence. How does this fit with
Dzongsar Khyentse Rinpoches insistence that the Buddhist path is not for happiness but is about wisdom and seeking the truth?

The UHV founder says: The value of human being has remained undiscovered by humankind. But hasnt this truth been fully examined and
taught for 2,500 years in the Buddhas teachings on precious human birth, which also include detailed descriptions of the requisite freedoms and
conditions?

Having asked myself all the above questions, I wonder if perhaps I should first have asked:

Have those promoting UHV in Bhutan actually read, studied and understood the UHV teachings and the writings of its founder?

Are those promoting UHV familiar with the way the Buddhadharma and their own countrys wisdom traditions answer their timeless questions of

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human existence?

Take a step back and look!

Shree A. Nagraj, the UHV founder says of his own realization:

What I have found has not come out of any scriptures of past.

the realization of strength and force of centeredness is the existential purpose of humankind. It was a miraculous discovery for me. So far
whoever has got a sense of this, they get impressed with this miraculous discovery.

In stark contrast, we Buddhists adhere firmly to the view that lineage is of paramount importance to a spiritual path, and aim always to follow the
example of our awakened forebears. Moreover, for Buddhists, lineage is our ultimate guarantee of authenticity and reliability. Because of lineage,
we know that teachings we receive and practice have been thoroughly examined, tested and practiced over hundreds of years.

As a result, not only has it been proved that these teachings work, but also that they tell the truth. And it is this great and well-honed tradition our
tradition that cautions us not to confuse the packaging with the essence, and to be wary of half-baked plagiarism.

As I have only looked at some UHV materials and writings of its founder, I cannot claim to be an expert on UHV. And I am not saying that it has
no value whatsoever. But I do urge the Bhutanese authorities and educators to take a closer look at a system that they are now imposing on
unsuspecting students and citizens of Bhutan. At a minimum, let them clarify where and how UHV contradicts and diverges from our ancient
Buddhist wisdom.

The present embrace and spread of UHV and its imposition on RUB students is particularly strange at a time when only Taktse College of
Language and Cultural Studies, among all nine university campuses in Bhutan, offers its students even minimal exposure to Buddhist philosophy.
Ironically, in the west, where Buddhism was almost unheard of two generations ago, the Buddhist teachings are so highly valued that some of the
most prestigious universities like Oxford, Harvard and Berkeley devote entire departments to Buddhist studies where students can study for
doctoral degrees. Yet in our own country, which is supposedly so steeped in Buddhist values, the study of Buddhism has been effectively sidelined.

Part of the blame definitely rests with us so-called Buddhist teachers who, closeted in our monasteries and cut off from the modern world,
sometimes become so lost in our ancient texts and rituals that we fail to relate to the peoples most pressing needs.

But the challenges we face in Bhutan today are so serious that, if not properly addressed right now and in a very real way, not only will we be led
astray as individuals, but our unique Bhutanese values, tradition, heritage and culture of which we are so proud will be undermined.

We all bear responsibility. We Buddhist teachers have the responsibility to demonstrate the direct relevance of the Buddhas teachings to modern
life and needs, and those with power and authority in society also have a responsibility to examine closely the ideas they want to impose on our
youngsters.

A good place for us all to start is simply to recognize, value and take pride in the treasure we already have right at our fingertips, and then to study
and practice diligently in order to achieve what our forefathers and mothers achieved down the ages, all the way back to Guru Rinpoche.

Contributed by Yangse Drubgyud Tenzin

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2 comments

1.
Rakesh Gupta
August 1, 2017 at 12:04 am

Respected Sir Yangse Drubgyud Tenzin,

Namaste!

My name is Rakesh Gupta and I am from Bangalore, India. I am a disciple of Shree A. Nagraj (1920-2016) who has propounded
Madhyasth Darshan. Jeevan Vidya is a program to propagate findings of his discovery (anusandhan) to general public (all human beings).
The same is the basis of the Universal Human Values program being practiced at Bhutan. I have also been working on translating his works
(darshan, vaad, shastra) into English since last 10 years or so. In fact, Shree A. Nagrajs quotes in your article are from my efforts of taking
this Darshan to English speaking world. I was delighted to see those here! !

I found your article insightful, honest and respectful. Shree A. Nagraj did not recommend hasty implementation of his proposals of
Madhyasth Darshan without proper research and analysis. He discouraged any sort of skillful packaging of his message about universal
human conduct (values, character, ethics). You are also justified in asking whether those promoting UHV in Bhutan have actually read,
studied and understood the writings of its founder?

In your article you have reminded Bhutanese to be wary of half baked plagiarism. I didnt quite understand what you are alluding to here.
Are you suggesting that UHV course/book is half baked plagiarism of Madhyasth Darshan or you are referring to something else? A
clarification here will help.

I so long to meet you in person sometime.

Best Regards,
Rakesh.

http://madhyasth-darshan.blogspot.in/

Log in to Reply

2.
AshokG_JV_student
July 31, 2017 at 11:25 am

Dear Author,
I have read your article carefully 3 times and I am happy to say that your analysis is of excellent quality and you have asked some very
pertinent questions. You are right, that Jeevan Vidyas postulations are very different from that of Buddhist tradition. And I also agree with
your suggestion that I do urge the Bhutanese authorities and educators to take a closer look at a system that they are now imposing on
unsuspecting students and citizens of Bhutan. At a minimum, let them clarify where and how UHV contradicts and diverges from our ancient
Buddhist wisdom. This is a very important step that should be incorporated in any study of a new philosophy in comparison to the prevalent
philosophies or ideologies, so that a student can make educated comparison and choose for oneself what is the path for truth.

Having said that, in my personal opinion traditional knowledge all round the globe is being replaced by modern education because modern
education offers logical approach to one and all, regardless of their lineage. This appeals to the present generations. Any new/old
ideology/philosophy seeking students will have to address this appeal of logic and equality.

After carefully examining the proposal of Jeevan Vidya, I have committed my life to the study and practice of Jeevan Vidya.

Thank you for this very good article.

Regards,

Log in to Reply

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