A great Brahmin Pandit of the Vedantin school came to see us that evening, evidently with the sole object of showing up our ignorance; but in us two … - Henry Steel Olcott

123. Q. Do these differ with each individual? A. Yes: but all men suffer from them in degree.

Though all suggestions of death were banished from the royal palace, though the city was bedecked with flowers and gay flags, and every painful object removed from sight when the young Prince Siḍḍārtha visited it, yet the decrees of destiny were not to be baffled, the "voices of the spirits," the "wandering winds" and the ḍevas, whispered the truth of human sorrows into his listening ear, and when the appointed hour arrived, the Suḍḍha Ḍevas threw the spell of slumber over the household, steeped in profound lethargy the sentinels (as we are told was done by an angel to the gaolers of Peter's prison), rolled back the triple gates of bronze, strewed the sweet moghra-flowers thickly beneath his horse's feet to muffle every sound, and he was free. Free? Yes—to resign every earthly comfort, every sensuous enjoyment, the sweets of royal power, the homage of a Court, the delights of domestic life: gems, the glitter of gold: rich stuffs, rich food, soft beds...

32. Q. But have not many men given up all earthly blessings, and even life itself, for the sake of their fellow-men? A. Certainly. But we believe that this surpassing unselfishness and love for humanity showed themselves in his renouncing the bliss of Nirvāna countless ages ago, when he was born as the Brāhmana Sumedha, in the time of Dīpānkara Buddha: he had then reached the stage where he might have entered Nirvāna, had he not loved mankind more than himself. This renunciation implied his voluntarily enduring the miseries of earthly lives until he became Buddha, for the sake of teaching all beings the way to emancipation and to give rest to the world.