Description
Product Description
With such bestsellers as
A History of God and Islam, Karen Armstrong has consistently delivered "penetrating, readable, and prescient" (
The New York Times) works that have lucidly engaged a wide range of religions and religious issues. In
Buddha she turns to a figure whose thought is still reverberating throughout the world 2,500 years after his death.
Many know the Buddha only from seeing countless serene, iconic images. But what of the man himself and the world he lived in? What did he actually do in his roughly eighty years on earth that spawned one of the greatest religions in world history? Armstrong tackles these questions and more by examining the life and times of the Buddha in this engrossing philosophical biography. Against the tumultuous cultural background of his world, she blends history, philosophy, mythology, and biography to create a compelling and illuminating portrait of a man whose awakening continues to inspire millions.
Review
[Armstrong] offers a frequently inspiring look at this exemplary life... Invaluable. (
Los Angeles Times)
About the Author
Karen Armstrong's books include
The Battle for God, A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam; Jerusalem: One City, Three Faiths; and
In the Beginning: A New Interpretation of Genesis. A former Roman Catholic nun, she teaches at Leo Baeck College for the Study of Judaism and received the 1999 Muslim Public Affairs Council Media Award.
Excerpt. © Reprinted by permission. All rights reserved.
Renunciation (Chapter 1)
One night toward the end of the sixth century B.C.E., a young man called Siddhatta Gotama walked out of his comfortable home in Kapilavatthu in the foothills of the Himalayas and took to the road.1 We are told that he was twenty-nine years old. His father was one of the leading men of Kapilavatthu and had surrounded Gotama with every pleasure he could desire; he had a wife and a son who was only a few days old, but Gotama had felt no pleasure when the child was born. He had called the little boy Rahula, or "fetter": the baby, he believed, would shackle him to a way of life that had become abhorrent.2 He had a yearning for an existence that was "wide open" and as "complete and pure as a polished shell," but even though his father's house was elegant and refined, Gotama found it constricting, "crowded" and "dusty." A miasma of petty tasks and pointless duties sullied everything. Increasingly he had found himself longing for a lifestyle that had nothing to do with domesticity, and which the ascetics of India called "homelessness."3 The thick luxuriant forests that fringed the fertile plain of the Ganges river had become the haunt of thousands of men and even a few women who had all shunned their families in order to seek what they called "the holy life" (brahmacariya), and Gotama had made up his mind to join them.
It was a romantic decision, but it caused great pain to the people he loved. Gotama's parents, he recalled later, wept as they watched their cherished son put on the yellow robe that had become the uniform of the ascetics and shave his head and beard.4 But we are also told that before he left, Sidhatta stole upstairs, took one last look at his sleeping wife and son, and crept away without saying goodbye.5 It is almost as though he did not trust himself to hold true to his resolve should his wife beg him to stay. And this was the nub of the problem, since, like many of the forest-monks, he was convinced that it was his attachment to things and people which bound him to an existence that seemed mired in pain and sorrow. Some of the monks used to compare this kind of passion and craving for perishable things to a "dust" which weighed the soul down and prevented it from soaring to the pinnacle of the universe. This may have been what Siddhatta meant when he described his home as "dusty." His father's house was not dirty, but it was filled with people who p