This is the method of analysis

This is the speech of Jawaharlal Nehru

I would like to represent about this speech on the keynote by JaWaharLal NehRu from India. “We live in an age of conflict and war, of hatred and violence, all over the world. Never before has the need been greater for all of us to remember that immortal message which Lord Buddha, the greatest and noblest of the sons of India, gave to us, and to you, and to the entire world. That message of two thousand five hundred years ago is a living message today, enshrined in our hearts, and we draw inspiration from it to face the troubles and difficulties that threaten to overwhelm us.”
JaWaHarLal NehRu
Today we are living in an age of science---an age where man is inclined to accept the truth of anything by observation and experiment rather than by mere belief. With the recent advances of science man is becoming more and more rationalistic in his outlook and blind belief is fast disappearing.
Science in general has been leveled against religion. This threat has been leveled against religious conceptions of man and the universe from the time of Copernicus, Galileo, and Bruno (17th century) who were instrumental in altering erroneous notions of the universe. The theory of evolution and modern psychology went against the accepted religious conception of man and his mind recorded in ‘Sacred Writings’.
Has Buddhism suffered the same fate? Does modern science look unkindly at Buddhism? Whatever the critics of Buddhism may say, the dispassionate man of early Buddhism will realize that the basic principles of Buddhism are in harmony with finding of science and not opposed to them in any way.
“Early Buddhism emphasizes the importance of the scientific outlook in dealing with the problems of morality and religions. Its specific ‘dogmas’ are said to be capable of verification. And its general account of the nature of man and the universe is one that accord with the finding of science rather than being at variance with them………
There is, of course, no theory of biological evolution as such mentioned in the Buddhist texts, but man and society as well as worlds are pictured as changing and evolving in accordance with causal law.
“Then in psychology we find early Buddhism regarding man as a psychophysical unit whose ‘psyche’ is not a changeless soul but a dynamic continuum composed of a conscious mind as well as an unconscious in which is stored the residual of emotionally charged memories going back to childhood as well as into past lives. Such a mind is said to be impelled to act under the influence of there types of desires— the desire for sense-gratification (Kāma-taṇhā), the desire for self preservation (Bhava-ṇhā) and the desire for destruction (Vibhava-ṇhā). Except for the belief in rebirth, this conception of mind sounds very modern, and one cannot also fail to observe the parallel between the three-fold desire in Buddhism and the Freudian conceptions of the Eros, libido, and Khanates.”
It must be mentioned that the Buddhist way of life, the Buddhist method of grasping the highest truth, awakening from ignorance of full Knowledge, does not depend on mere academic intellectual development or on science but on the adoption of a practical teaching that leads the follower to enlightenment and final deliverance. The Buddha was more concerned with beings than with inanimate nature. His sole object was to unravel the mystery of existence so far as the being is concerned and thereby to solve the problem of becoming. This he did by comprehending in all their fullness the Four Noble Truths, the eternal verities of life. This knowledge of the truths he tried to impart to those who sought it, and never forced it upon others. He never compelled people to follow him, for compulsion and coercion were alien to his method of teaching. Buddhism is free from compulsion and coercion and does not demand of the follower of blind faith. At the very outset the skeptic will be pleased to hear of its call for investigation. Buddhism from beginning to end, I open to all those who have eyes to see and a mind to understand. Instead of encouraging his disciples to believe him blindly, he wished them to investigate his teaching which invited the seeker to ‘come and see’ (Ehipssika). It is seeing and understanding, and not build believing, that the Buddha approves.
Today there is ceaseless work going on in all directions to improve the world. Scientists are pursuing their methods and experiment with undiminished vigor and determination. Modern discoveries and methods of communication and contact have produced starting results. All these improvements, though they have their benefits and advantages, are entirely material and external in nature. The scientist has brought the external world under his sway, and seems to promise that he can turn this world into a paradise. But man cannot yet control his mind, despite all the achievements of science. Within this conflux of mind and body of man, however, there are unexplored marvels to occupy men of science for many years.
To the scientist, knowledge is something that ties him more and more to this sentient existence. That knowledge, therefore, is not saving knowledge. To one who views the world and all it holds in its proper perspective, the primary concern of life is not mere speculation or vain voyaging into the gaining of true happiness and freedom from ill or un-satisfactoriness (Dukkha). To him true knowledge depends on the central question: Is this learning according to actuality? Can it be of use to us in the conquest of mental peace and tranquility, of real happiness?
After all, a scientist or a plain man, if he has not understood the importance of conduct, the urgency for wholesome endeavor, the necessity to apply knowledge to life, is as far as the doctrine of the Buddha is concerned, an immature person, who has yet to negotiate many more hurdles before he wins the race of life and the immortal prize of Nibbana, supreme security from bondage.
The student of Buddhism who are not inclined to read large volumes on the Buddha and his teaching, May perhaps find this reading Discourse agreeable and useful. Those, however, bent on a comprehensive and detailed study of Buddhism, may all being be pleasure for all luxuries things, happiness, enjoying, healthy, wealthy, and getting present situation and present moment of being rich to promote all.

Posted in: Represented by Ven.Punnavamsa