The Buddha was the Most Blamed Social Worker

From Buddhist Encyclopedia

• From a chapter in the book - The Greatest Man Who Ever Lived by Ven. Weragoda Sarada Maha Thero

there is no one who was not found fault with when engaged in service religion, to society, and to the world. In all countries, in all nation, in all societies, there are groups opposed to social service. There are those who misinterpret setvice. Also, there are some who suffer loss because they wanted to serve people. It is natural that they should oppose social service.

In all countries one comes upon traditiional ways that are harmful to the country entrenched beliefs, strong cults and obsolete thoughts that are problematic. A progressive social worker fights against such harmful forces. Others try in a variety of ways to get rid of such social workers. We have to get rid of such social workers. We have heard of such social workers eliminated in many countries.

The Buddha initiated a tremedous revolution of social mores and notions in ancient India. He started it non-violently, with restrint and patience. In consequence, he life was saved.

When he began to stand out among other religious teachers, when he became more and more popular, the numbers who venerated him began to increase. At thesame time the number of people who opposed him also increased. But, the Buddha travelled about in villages and in market cities, both alone and with his retinue. He was given police protection. The Buddha's great qualities protected him.

Those other religious leaders who were earlier known as pop

Of the royal dynasties in ancient India, Sakya line was considered most proud. When a prince born in such a proud royal line became a beggar, going along streets for his alms round, giving up all his royal privileges and luxuries, the event dealt a stunning blow to the capitalist system of the day, to the dictatorships of the time, to caste prestige, to those who lived lives of ultra-luxury, and to Regal Majesty Kings and members of royal families resented Prince Siddhartha's renunciation. Some people did not like the idea of a person at the highest peak of luxury giving of ordinary people, and becoming a have-not.

Those other religious leaders who were earlier known as popular personalities, and their followers, too, were opposed to the Buddha . Many Brahmins resented the Buddha's opposition to caste conccepts of those Brahmins who, who, deceiving aive folks, enjoyed luxuries. Devadatta and his devotee Ajasattha, too, opposed the Buddha.

The Buddha had to render service to mankind while so many powerful persons were ranged against him. They toppled stones to kill him. SEnt archers to assassinate him. Deployed an intoxicated elephant to destroy him. They levelled the worst possible changes angainst him trough the female ascetic Sundari and Cinci Manavika. They levelled a charge lf murder against him. This way, he endured abuses and charges from numerous opponents. One Brahim abused the Buddha directly, calling him vasala (outcast) and Mundaka (Shaven head). But, the Buddha remained unshaken by all this. He showed them the same kind of co;mpassion he displayed to his son Rahula, and that, too, without any change.

The Buddha was not even vestigially disillusioned by abuses, insults and resentments. He never thought of leaving the country. He did not think of reducing the service he rendered. He never contemplated revenge. He was not at all afraid. He was not shaken. He showed everyone the same level of loving-kindness. Because of the power of his loving-kindness he was able to subdue all his opponents. They were restrained. With every opposition his greatness increased in proportion. Had it not been for Devadatta his greatness would not have been so greatly pronounced. Devadatta came into being because of his urge for revenge. TheBuddha came into prominence because his entended loving-kindness without resorting to revenge. Devadatta is the worst possible example of revenge. The best example for refraining from revenge is the Buddha.

The Buddha is the greatest possible ideal for those social workers, rulers and leaders who lose their temper when abused. Those who cannot endure abuse should not enter into the firld of social service. People must enter into the field of social service iwth the expectation of being abused. Those who do nothing can remain unabused. But, they are not as great as those who do social service and get abused and insulted. Being abused when serving people is an index to the value of the service rendered.

If one were to become discouraged or disillusioned because of abuse, he is not a true social worker. When you serve people and when you get abused and inslulted, think of the Buddha. Please try to follow his path. As Buddhists, whenever we get abused one must remember how the Buddha was abused and how he endused all that with patience.