This sacred day is being observed as the United Nations Day of Vesakha, 2551, with due fervour and dignity. Bangladeshi Buddhists are observing the most sacred day in a religious manner, with honour and joy in our Monasteries.

According to the scriptures, "Buddha" actually means "an aware person," and was more of an adjective than a name in the beginning. Later, Gotama, who was a real person, came to be called "Buddha" only after the realization of the truth of life.

What exactly was it that Buddha realized? Through his acute awareness he realized that "the world is full of sufferings." It was his discovery of the law of life, and it was the only true concept. The word "Buddha-hood" literally means "a level without burning," and is meant to mean "a level of calmness of the mind."

The Buddha defined four kinds of suffering, and described eight effects of suffering on humanity. The four kinds of pain or suffering generated by human existence in this world are: birth, old age, sickness and death.

The Buddha suggested several ways of overcoming the pain and suffering of life. He said that if we are aware of the inconsistence of life, and accept the non-existence of material things in the world, we can eliminate the addictions and desires from our everyday lives, and achieve true freedom through the sufferings in life.

Buddhism teaches that suffering can be banished by reaching Buddhahood. People can reach this stage by abolishing anger, temptation and ignorance about the truth of life. Buddhism is based on the belief in non-violence, peace, universal love and compassion.

The first sermon of the Buddha is: "Go ye Bhikkhus and wander forth for the gain of the many, out of compassion for the world, for the good, for the welfare of men. Proclaim O Bhikkhus the doctrine glorious, Preach ye a life of holiness, perfection and purification."

We all know that a glorious chapter in human civilization began with Buddha in the sixth century B.C., in India. Confucius in China and Socrates in Greece were born in this century, and they brought about a radical change in the consciousness of mankind.

Among them, Buddha, who became paramount by preaching a new and fully humanitarian religion known as Buddhism, also played the role of a great teacher.

From this stand- point, we proclaim that the Buddhist civilization is one of the most important of world civilizations. It is so vast that it spreads all over the world. It preaches humanity, universal love, fraternity, spirituality, equality, socialism, democracy, law and order and many other essential subjects, such as philosophy, logic, economics, medicine, astrology, arts and crafts, which are very important even for the modern world.

Besides, it teaches language, literature, culture, tradition, architecture, sculpture, art and archeology. In fine, it has a way to escape from all sufferings, by attaining Nirvana, the highest goal of Buddhism -- Nibbanam paramam sukham. It is needless to say that the Buddhist civilization is a part and parcel of world civilization and humanism.

From very early times, many unknown historical and archaeological ingredients of world civilization, religious castes and sects, are mixed with the soil of Babylon, Harappa, Mohenjodaro, Egypt, and with the civilization of Greece. In every country, civilization grew through a nation's culture and customs, and it was destroyed for various reasons.

In the Indian subcontinent, through thousand of years, civilization grew, and was destroyed. Many archaeological finds, and monuments of many kings and dynasties are found all over the world. Religions, cultures and civilizations have developed, in this way.

Many monastic-cum- educational institutions were built by the Buddhist kings, and, as a result, the Indian sub-continent earned a reputation all over the world. These intuitions were centres of learning, meditation, literature, arts and crafts, social integrity, peace and harmony, and what not. So, they carried relics of the golden past.

The emergence of Buddhism more than 2551 ago was a revolution in the ancient Indian society, not only by its challenge to traditional caste-ridden institutions, age-old superstitions and prevalent philosophical concepts, but also by formulation of a new, rational creed close to what may be called the spirit of science and reason.

Down the centuries since then, Buddhism swept the whole of Asia like a flood and influenced the world at large; as a religion, philosophy, creed and way of life moulding a new culture and civilization. A new creative spirit in arts, architecture, sculpture, and literature and, in fact, the entire gamut of human endeavour, in every country of Asia was the outcome of the influence of Buddhism.

Buddhism today, like other great world religions, is part of the glorious heritage of mankind, and shines as an intellectually rational philosophy in the contemporary world of science and technology.

Buddhism holds its keen appeal in contemporary times, when traditional religious values are being questioned in the intellectual scepticism of the times. A modern man is disillusioned with conventional ideas, blind faith, cults and dogmas, as much as he is immersed in scientific thoughts that have shattered many old myths and unveiled undiscovered mysteries of human existence. The progress of science and technology during the last two hundred years has opened new frontiers of human thoughts.

Buddha was a friend, because he had profound love for his disciples. He was a philosopher, because he thought for their welfare and indicated the path leading to happiness. He was also a guide, because he gave them guidance in order to enable them to achieve cherished goals through action.

Buddhism is a formal religion based on love and compassion for all living beings. As religion means human culture, so love and compassion for human beings is a particular phenomenon to deal with for all religions. In that, Buddhism has a human approach. So, it aims at individual perfection, leading to spiritual attainment and collective good for the society.

The whole history of mankind is a history of violence. But, history has proved that violence cannot destroy violence. On the other hand, violence invites greater violence. In the whole process of human advancement, the conqueror and the vanquished have fought violently.

The conqueror has imposed his influence, while the vanquished has surrendered. But he has not psychologically accepted his own defeat. He prepares for revenge. If he cannot, a relationship of exploiter and exploited is given birth to.

Ideological conquest is much stronger than physical conquest. It is a matter of giving and taking through peaceful means. This is non-violence. Buddha preached this noble truth. Buddha uttered: "Nahi Berena Berani Sam Manthida Kudacanam, Aberana Ca Sammanthida eso dhamma Sanantana." Hatred cannot be stopped by hatred; it is stopped by non-violence.

The world of today is bound to seek refuge in Buddhism, no matter whether an individual is a formal Buddhist or not, whether he bows his head before the image of Buddha or not, whether he aspires after Nibbana or not, whether he desires an after life or not. His existence in this world is at stake. Non-violence proclaimed by Buddha constitutes the real solution for the survival of man.

The issue has achieved momentum, and the world's people are sparing no pains to mould public opinion in favour of peace and no-violence. Mere offerings and worship cannot save the world. The problem was not created by supernatural forces. It is a problem created by man. So, man must take the responsibility of solving it.

First of all, it is to be established who is war loving and who is peace loving, whose activity hastens war and total destruction and whose activity prolongs the chance of war or finally stops war. The world cannot do without non-violence. All our endeavours and projects for harnessing the forces of nature will be nipped in the bud if non-violence is not followed. The Buddhists of the world are, today, at the most critical juncture of human history. It is high time for all of us to unite, to engage our strength for the propagation of the creed of non-violence. The world bodies, irrespective of colour, race, language and heritage, should make it a point that peace and peace alone is the slogan of man, and non-violence is the method.

It is high time for all of us to stand, to a man, against the apprehended world war. Buddha Bharat once illumined the world with the light of conscience, and today that conscience should be sharpened once again for motivating world opinion towards the path of peace, truth and universalism. There is no room for pessimism.

We, Buddhists all over the world, are always optimistic. We believe that enlightenment will dispel darkness. Let us we go forward on the spiritual journey with our human identity and clean mind.

Sabee Sattva Sukhita Hontu -- May all beings be happy.

Prof. Dr. Sukamol Barua is Chairman, Department of Pal and Buddhist studies, University of Dhaka.