[Ind. & West. Astrology] Fwd: Sanatana dharma and Buddha Avatar

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Indian_Astrology_Group_Daily_Digest , gkgoel@@ wrote:

 

Dear Bhattacharyji,

Let all of us avoid such words like untruth etc.

I know Mr. Krishna Kaul since 1982.He is Ephemeris

maker and very knowledgeable and intelligent person.

If he does not understand the intricacies linked with

zodiac than who else will claim to know these matters.

Mr.Hrimalla is an  honest person and he is trying to bring

the persons of different views on same wavelength.

 

I personally hold divergent views on some important matters

with dear Kaulji as well Mallaji.In no way this diminishes my respect

to them.

I am formulating my views and place before the savants through

this forum.

Regards,

 

 G.K.GOEL

Ph: 09350311433

Add: L-409, SARITA VIHAR

NEW DELHI-110 076

INDIA

 

 

 

 

________________________________

" Harimalla " <Harimalla

HinduCalendar ;

Indian_Astrology_Group_Daily_Digest

Tuesday, 18 August, 2009 7:54:12 AM

[ind. & West. Astrology] Re: Re: Fwd: Sanatana dharma

and Buddha Avatar

 

 

, Sunil Bhattacharjya <sunil_bhattacharjy

a wrote:

 

Shri Harimalla,

 

It is not the question of wasting hours. it is question of substantiating.

Anybody can see that you spoke the untruth and now you want to wriggle out of

it. Your speaking the untruth does not hurt me. Sooner or later it will hurt you

only. Not accepting your unsubstantiated claims is not called ignorance.

 

I have no need to talk to Kaul, who even does not know the difference between

the Sidereal and Tropical.. He calls the Rashis, which have the fixed Nakshatras

within them, as Tropical.

 

Sincerely,

 

Sunil K. Bhattacharjya

 

--- On Mon, 8/17/09, harimalla@ . <harimalla@ ..> wrote:

 

harimalla@ . <harimalla@ ..>

Re: Fwd: Sanatana dharma and Buddha Avatar

 

Monday, August 17, 2009, 8:47 AM

 

 

 

Dear Bhattacharjyaji,

 

Namaskar!Vivekanand a has not been quoted wrongly.If you can believe believe, I

am not going to waste hours, to remove your suspicion searching in the eight

volumes, which I read many many years back.But you should not say Vivekananda

has not said it, as it were, you can speak for him just like that without

knowing.You are not exposing anybody's tall claims, only exposing your own

ignorance arrogantly. Excuse me, but it is not intended to hurt you.

 

I have not shifted the thread of the forum just like that,I did so becasue it

did not appear in the other forum for days.So I came to try in this forum.

 

You please talk with shri AK Kaul about Shivaraj Acharya.That may be

better.Perhaps I should not have mentioned about it.

 

I would like to thank you for suggesting me to write a book.I will try to do

so.thank you,

 

Regards,

 

Hari Malla

 

, Sunil Bhattacharjya <sunil_bhattacharjy

a wrote:

 

>

 

> Mr. Harimalla,

 

>  

 

> Its funny. You first quoted Swami Vivekanada wrongly and you are now calling

me spokesman of Swami Vivekananda.. Don't blame just like that without

substantiating your claims. Any other person with self-respect would have

substantiated his claims but you are unable to do that.  Have some shame

Mr. Harimalla. Everytime I expose your untrue tall 

claims.  You have shifted the thread now from another group and

want to have discussion in this group. Why here in place of that other group?

Further you are addressing the mail to the entire group and it is not a personal

mail. How can you ignore that there are other knowledgeable members in

the group too.. Let the other members also have a chance to reply to you if they

want to. If they ignore you that is another matter.

 

>  

 

> Why are you talking about Shivaraj Acharya's edition in this group now

 when you refused to upload those relevant pages from that book

here (in this group)? You have uploadad that in your group so confine your

discussions to that group. I was replying to Mr. Kaul, who uploaded the

relevant pages in the VRI group as well as in his group and my mails

were primarily addressed to that group. First upload those

relevant pages from Shivaraj Acharya's book here so that the group

members can see  what you are talking about. Kuppanna Sastry had said

that he found the verse giving the Rashi in seven manuscript but he

considers the verse to be interpolated as according to

him the Indians learnt Rashi from the Greeks in the 1st century

CE.  Shivaraj Acahrya must have assigned reason for dropping

that Rashi verse.  

 

>  

 

> Your wild ideas are not substantiated just by your claims. Show me which

shastra supports your imaginary ideas. Publish papers with your wild ideas and

invite scholars to deliberate on it. Of course the editors will have to

accept the paper for publication.  Or write a book on it. Don't

just throw your wild ideas here and there.

 

>  

 

> Sincerely,

 

>  

 

> SKB

 

>

 

> --- On Sun, 8/16/09, harimalla@ . <harimalla@ ..> wrote:

 

>

 

>

 

> harimalla@ . <harimalla@ ..>

 

> Re: Fwd: Sanatana dharma and Buddha Avatar

 

>

 

> Sunday, August 16, 2009, 8:26 PM

 

>

 

>

 

>  

 

>

 

>

 

>

 

> Dear Bhattacharjyaji,

 

> Namaskar!I did not know that you are the spokesperson of Vivekananda! I do not

want to impose any condition as I have found you will always find some excuse to

escape, as you have done in the case of Shiva raj Acharjya's edition of VJ,as

you were not satisfied with what he has written and wanted to know why he did

not write things you expected to be written.

 

> Let me add one more point about my wild ideas..The sukla pakshya of lunar

orbit is known as Pandu as its whiteness goes on increasing day by day like one

sufering from the pandu disease of the skin.The krishna pakshya or dark

fortnight of the lunar month going towards the dark new moon every day is said

to be the blind Dhritarastra. This division of two fortnights is caused by the

diameter (Byaas) or the major axis of the lunar orbit drawn from the new moon to

full moon.No doubt Byaas is the one who fathered Pandu and Dhritarastra on the

insistence of Satyavati or Earth core.

 

> Mr. Bhattacharjyaji, the wild ideas are well substantiated, if you can

understand the logic in them and forget that the Mahabharat is human

history.Yes, it is the history of evolution of life itself and not the ordinary

events that we read in the history books.

 

> thank you,

 

> regards,

 

> Hari Malla

 

>

 

> , Sunil Bhattacharjya <sunil_bhattacharjy

a wrote:

 

> >

 

> > Shri Harimallaji,

 

> > ÃÆ'‚ 

 

> > Swami Vivakananda did not say like this.

 

> > ÃÆ'‚ 

 

> > As regardsÃÆ'‚ your other wild imaginations, I leave it to

theÃÆ'‚ other learned group memebers to reply to you, if they

wish to.

 

> > ÃÆ'‚ 

 

> > BTW, IÃÆ'‚ am surprised that you have not sent a copy of your

this mail to the WAVEs_Vedic group, from where you brought this thread to the

Jyotish group? I also think once Mr. Hattangadi objected to this type

ofÃÆ'‚ shifting of theÃÆ'‚ thread from the other

groups to the Jyotish group, unless of course there is

anyÃÆ'‚ specific reason for doing so. Mr. Hattangadi may please

correct me if I have misunderstood him.

 

> > ÃÆ'‚ 

 

> > Sincerely,

 

> > ÃÆ'‚ 

 

> > SKB

 

> >

 

> > --- On Sun, 8/16/09, harimalla@ . <harimalla@ ..> wrote:

 

> >

 

> >

 

> > harimalla@ . <harimalla@ ..>

 

> > Fwd: Sanatana dharma and Buddha Avatar

 

> >

 

> > Sunday, August 16, 2009, 8:57 AM

 

> >

 

> >

 

> > ÃÆ'‚ 

 

> >

 

> >

 

> >

 

> > parvasudhar2065, " harimalla@ .. " <harimalla@ ..>

wrote:

 

> >

 

> > Dear Bhattacharjyaji,

 

> > Namaskara!

 

> > I have read from the work of Vivekananda that Byas did send his son Suka dev

to learn from king Jannak and after testing Suka dev Janak certified him as

already a learned person and said that he cannot teach Sukas dev as he is

already full of learning.

 

> > When Mahatma Gandhi was asked how the five Pandavas had only one wife,

 

> > he told the enquirer that the five pandavas represent the the five senses

and Draupadi represenst the one Atma within the five senses.

 

> > If Mahabharat is history can you tell me how the milky way or akash ganga

have a son, Bhisma. To me, Ganga represnts the milky way or the circle of

nakshyatras. Bhisma represents the line drawn from uttarryan to dakhinayan

points and the nakshaytras of the uttarayan.Since this entails six months, the

son of ganga when known as Kumarji, is shown as with six heads.Also in the

previous birth,Bhisma was one of the 8 Astavasus.This only refers to the eight

directions of astanga yoga whose eighth petal is known as samadhi.It is this

samadhi state which is said to have stolen the cow of Vasistha and had to take

birth as Bhisma.

 

> > After confirming uttarayan and dakhinayan only one gets the power to go to

Spring equinox, where the lunar orbit is fixed.The centre of this equinoctical

synodic lunar month is Shri Krishna, known in the dharma shastra as the purush

or Atma.Thus Krishna is known as Madhav to denote the equionoctical lunar month

of madhav.When we consider the days from one adhimas to another, we have about

1000 days.These days are represnted by the 1000 arms of the viswa rupa of shri

Krishna. The whole universe is built upon this equinoctical synodic lunar month.

 

> > If you undestand this then you will also understand the importance of Char

dham and why, the westren dham known as Dwarka is in the west and Jagganath is

in the east both of which depict shree krishna.

 

> > Dwarka is the equinoctical full moon of Chaitra or vaisakh, which is the

equinoctical door to the year.Thus the year must start from the equinox later

represented by the solar mesh sankranti as well, falling at the middle of the

fluctuation of chaitra purnima or at the start of chaitra sukla pratipada if

taken just after the adhimas in Chaitra.

 

> > All these astronomical events is depicted by the mahabharat, which you will

find it difficult to accept, if you think it just a historical event.If we feel

the story of the puranas and the epics is just to explain philosophy of the

vedas and the upanishadh then only we will understand the truth expalined by

them.

 

> > Do you know why the 12 years of banabaas,thirteenth year of gupta baas and

the fourteenth year of victory.this is also only time analysis of gthe year. If

you like it I can tell you my astrological explanations.

 

> > Thankyou

 

> > Sincerely yours,

 

> > Hari malla

 

> >

 

> > WAVES-Vedic, Sunil Bhattacharjya

<sunil_bhattacharjy a@> wrote:

 

> > >

 

> > > ShriÃÆ'Æ'‚ Harimallaji,

 

> > > ÃÆ'Æ'‚

 

> > > 1)

 

> > > ÃÆ'Æ'‚

 

> > > Quote

 

> > > ÃÆ'Æ'‚

 

> > > When we try to be too historic we also make more mistakes.We like to

change the dates to suit our own fanciful ideas.

 

> > > ÃÆ'Æ'‚

 

> > > Unquote

 

> > > ÃÆ'Æ'‚

 

> > > I do not agree with your statement. What do you mean by " too historic " ?

One has to be logically historic. The epics and the Puranas do indicate

historical events. At times there may be anecdotes but the historical events do

stand out. The date of the Mahabharata war can be found out by the astronomical

data and one should go by that . If something is not possible for somebody he

should leaveÃÆ'Æ'‚ that . You seem to be trying to confront the

shastras. Itihas is an inseparable part of the purana. Please do not try to say

that the Puranas do not indicate history just because you think that they are

not historic or you have confusion about the date of Janaka etc. Nowhere it is

mentioned that SukaÃÆ'Æ'‚ went to MithilaÃÆ'Æ'‚

toÃÆ'Æ'‚ learn under King Janaka, who was the father-in-law of

Lord Rama. Can you please give the reference?ÃÆ'Æ'‚

 

> > > ÃÆ'Æ'‚

 

> > > 2)

 

> > > ÃÆ'Æ'‚

 

> > > Quote

 

> > > ÃÆ'Æ'‚

 

> > > About shri Krishna being a gyani, is not shown by his life style.

 

> > > ÃÆ'Æ'‚

 

> > > Unquote

 

> > > ÃÆ'Æ'‚

 

> > > What you are saying is absurd. The Lord had given the whole discourse on

the Bhagavad Gita and Arjuna came back to fight. There are innumerable episodes

and everywhere the Lrd had shown his highest knowledge. Lord Krishna is a born

jnani and that is why he is considered to be the PurnaBrahma Avatara. Some of

the Puranas do not consider Lord Buddha to be an avatara and some of the puranas

consider him to be a minor avatara, ie. one of the 24 avataras and not one of

the 10 Major avataras.ÃÆ'Æ'‚ I do not consider that Lord Buddha

is a higher Jnani that Lord Krishna. Probably you have not read the Bhagavad

Gita or if at all read it you must have read it superficially.

 

> > > ÃÆ'Æ'‚

 

> > > Sincerely.

 

> > > ÃÆ'Æ'‚

 

> > > S.K.Bhattacharjya

 

> > > ÃÆ'Æ'‚

 

> > >

 

> > > --- On Thu, 8/13/09, harimalla@ <harimalla@> wrote:

 

> > >

 

> > >

 

> > > harimalla@ <harimalla@>

 

> > > Re: [uSBrahmins] SANATANA DHARMA AND BUDDHA AVATHARA:

 

> > > " Sunil Bhattacharjya " <sunil_bhattacharjy a@>

 

> > > Thursday, August 13, 2009, 11:23 AM

 

> > >

 

> > >

 

> > >

 

> > > Dear Bhattacharjyaji,

 

> > > Namaskar! When we try to be too historic we also make more mistakes.We

like to change the dates to suit our own fanciful ideas.History is what the

majority agree. In matter of puranas, i feel history does not work, because they

use the words to denote the concepts or nature of person whose name is referred

to, rather than the historical figures or dates.For example, Janak is not a

historic person, otherwise why is he both in the Ramayan and the Mahabharat.In

the Mahabharat Vyas sends his son Suka dev to learn from King Janak.Here history

does not work.You will also see that Parsuram is both in the Ramayan and the

Mahabharat.So also Hanuman.Thus they are more of concepts rather than persons.

 

> > > About shri Krishna being a gyani, is not shown by his life style.In his

life he is the goal of devotion and love.His enchanting nature is to excite

devotion within us.But the life of Budddha is search of knowledge and he also

teaches us rather enchant us.The very word nirvan is the word of the gyani and

not of Bhakti. Bhaktas talk of God not sunyata.This word

isÃÆ'Æ'‚ the word of the gyani, who tries to know the ultimate

reality.To describe nirakar, theyÃÆ'Æ'‚ use the word sunya

akash.That is just Shiva as the destroyer who turns the world to ashes.Shiva and

Buddha are both generally shown as meditating in the lotus posture and not like

Krishna who is relaxed in the standing position with the flute

inÃÆ'Æ'‚ his hand.

 

> > > Thus in my view, the tools or object they carry in hand are symbolioc of

the yoga they repesent.Thus Ram with his bow and arrows represent karma, Krishna

with his flute in his hand represent the enchanting bhakti and Buddha wiht his

ushnisha on his head are quite symbolic of the yoga they teach.The Budhist

praying wheel which you may have seen the Tibetans carry is also just the

representation of gyan.Gyan is represented by the ganga on Shiva's matted

hair.if you watch Budddha's head you will see the same thing.The Urna kesha on

his forhead is also representing knowledge.

 

> > > If you ask me how gyan is represented in the mahabharat, it is done by

Parikshit.Parikshit is saved by Krishna, means that Bhakti saves

knowledge.Parikshit being the son of uttara isÃÆ'Æ'‚ like saying

the experimentor of the truth is the son of the north star. You should

understand that Uttara is the pole star orÃÆ'Æ'‚ the star of the

north.And parkshit is one who tests the truth.Even Buddha is a tester of the

truth.He says do not take some thing as truth because it is written in some old

manuscripts. Take it only if you experience it after testing it, so much so that

you do not have to take it because I tell you so.Thus he is full of testing the

truth.That is what gyan truly is. Gyan is got not by reading the vedas but by

checking the truth in the vedas. Such are the gyanis who have the capacity to

speak out the vedas from within, like the great Buddha, who is the incarnation

of God even higher than Krishna, who is

only the eighth

incarnation. Those

 

> who study

 

> > the

 

> > > vedas are only students not Gyanis.Gyanis have the capacity to bring our

the vedas from within.

 

> > > The true unity of Budha and Krishna occurs in the highest incarnation of

God which is Kalki.This I agree, that since Shankaracharya conceived the limits

of other incarnations and also added Kalki to the list after making Buddha as

the ninth, he must have got the status of Kalki himself, otherwise how could he

conceive him.

 

> > > The above categorisations are technical details, but God is the same

wether it is Krishna, Ram, Buddha or Kalki. They follow in sequence as Treta

follows satya and Dwapar folows Treta.Krishna follows Ram, thus Balaram is his

elder brother.Buddha follows Krishna because he got knowledge or gyan under the

Bodhi tree representing non other than Krishna himself, or is another form of

Krishna, as described in the Gita as the Aswathha tree in chapter 15.In other

words when Krishna saves Parikshit it is only Bhakti saving a gyani..there is no

big and small.But Krishna himself says gyan is the highest.When Arjun asks who

is wiser the bhakta or the gyani he says a bhakta is wiser because his path is

easier and not difficult as the gyanis.If you want to go to higher plane then be

a gyani like Buddha, but if you are wise you wil be satisfied imitating Krishna

with his flute and being a pleasant person.They are examples of the stages of

our spiritual

developments

 

> > or

 

> > > evolutions.After mastering karma yoga learn bhakti, after that gyan and

after that coordinate all to be like Kalki which is the ultimate goal to bring

satya yuga in this world.Thus Maitreya buddha or Kalki avatar is not just a

gyani, but the coordinator of all three yogas and is genearally known as

Rajayoga in hinduism and Bajra yoga in Budhism.thank you,

 

> > > Regards,

 

> > > Hari Malla

 

> > >

 

> > >

 

> > >

 

> > >

 

> > > WAVES-Vedic, Sunil Bhattacharjya

<sunil_bhattacharjy a@> wrote:

 

> > > >

 

> > > > Dear Harimallaji,

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > Namaste,

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > Yes, I wish to emphasise on the importance of the " Historicity " ,

wherever

neededÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ and

you will be surprised that according to the Matsyapurana it is one of the

essential criteria for the Puranas. If the fifth Veda, ie. the Purana, gives

importance to historicity why should you and me not give importance to that?

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > Secondly, I think that Lord Krishna, whom we consider as the

Purna-Brahma Avatara, gave us the essence of the Vedas and the Upanishads in the

form of the Bhagavad Gita, Uddhava Gita, Uttara Gita and Anugita. He did

exemplify Jnana Yoga. On the contrary Lord Buddha left out discussions on Jnana

and he gave assurance that the Jnani buddha, ie. the Maitreya Buddha,

willÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ appear

later. In fact some people believe that Adi Sankaracharya truly fits in the role

of Maitreya Buddha.

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > Regards,

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > Sunil K. Bhattacharjya

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > >

 

> > > >

 

> > > > --- On Tue, 8/11/09, harimalla@ <harimalla@> wrote:

 

> > > >

 

> > > >

 

> > > > harimalla@ <harimalla@>

 

> > > > [WAVES-Vedic] Re: [uSBrahmins] SANATANA DHARMA AND BUDDHA

AVATHARA:

 

> > > > WAVES-Vedic

 

> > > > Tuesday, August 11, 2009, 10:31 PM

 

> > > >

 

> > > >

 

> > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > >

 

> > > >

 

> > > >

 

> > > > Dear Bhatttacharjyaji,

 

> > > > Namaskar,

 

> > > > You really deserve a big applause for your enlightening statements as

under.Inspite of your cetain waeknesses for the historicity, your insight into

philosophy is indeed very good.

 

> > > > I fully support your said expressions about Hinduism and Budhism and the

coordinated approach.

 

> > > > If you allow me to add a few more points, I will say that Ram as the

seventh avatar exemplifies Karma yoga,Krishna as the eighth avatar Bhakti yoga

and Buddha as the ninth avatar exemlifies Gyana yoga.They are all Hindu

incarnations. When we coordinate all of them, satya yuga results and we herald

the coming of Kalki, as the tenth avatar or Maitreya Buddha.This was represented

by Ganga saagar as narrated by Vishwamitra to shri Ramchandra.Ganga or Akash

ganga representing the sidereal world of nakshyatras and Saagar, the ocean of

solar gravity in the east where the sun rises.

 

> > > > Our present efforts of calendar reform will also herald the coming of

satya yuga when Nandi as symbol of Dharma will stand on all the four feet

inclusive of Karma, Bhakti and Gyana yogas. Surya vamshi Ram, Chandra vamshi

Krishna, and star or sidereal world of Sakyamuni or Amitabh Buddha will all be

coordinated into one coordinated whole

 

> > > > known as Kaibalyam in Raja yoga of patanjali .

 

> > > > With similar views Adi Shankaracharya has established the Char Dham to

herald satya yuga.For this, we must coordinate the sayan vishuvat sankranti,

nirayan vishuvat sankranti and the lunar vishuvat tithi of chaitra purnima or

Vaisakh sukla pratipada.In fact chaitra sukla pratipada or Vaisakh sukla

pratipada is repesented by Jagannath dham on the eastern coast and Chaitra

purnima represent Dwarka Dham of the western coast of India.India is Bharat

varsha meaning one year, the annual earth orbit around the sun or Bharat and

these two coasts represent the equinoctical lunar month of Chaitra or Vaisakh

with the new moon falling on the eastern coast at the time of sunrise and the

full moon on the west coast at the time of surise itself. Sunrise is also

represented in the east, say, to be viewed from Konark in Orissa state in India

at the Sun temple.This is how the old people have tried to represent astrology

or geograhical astronomy on the land map of

 

> > Bharat

 

> > > >ÃÆ'Æ'‚ varsha.We see such representations in Nepal too,

to exlpain Kaibalyam by the Kasthamandap temple in Kathmandu, which is said to

be constructed by the timber from one tree.This is reresentative of Kaibalyam or

the goals of Kalki avatar or Maitreya Buddha, which is also represented by the

Laughing Buddha by the Chinese.Thank you for the patience.

 

> > > > Regards,

 

> > > > Hari Malla

 

> > > >

 

> > > > WAVES-Vedic, Sunil Bhattacharjya

<sunil_bhattacharjy a wrote:

 

> > > > >

 

> > > > > Dear friends,

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > Quote

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > But this did not happen.

 

> > > > > The Buddhists later adopted certain doctrines which were perversions

of the Upanishadic

teachings.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âÃ\

¢â€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

They introduced the concepts of Anitya, Anaatma

etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚Â\

¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

They argued that there is no permanent entity ( like Atma, Paramatma or

Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

The negative doctrines widened the gap between the two religions.

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > unquote

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > Why blame the Buddhists? The Vishnu purana says that Lord Buddha's

teachings created confusion, though he did what he did for good reason. In the

beginning

heÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

taughtÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚\

¬Å¡ the four noble truths and the eight-fold path to the people as that is

the basic requirement for all people

toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡ understand and

followÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚\

¬Å¡ as that alone can

remove the miseries. This

isÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡ akin

toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡ how Brihaspati gave lessons on morality

toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡ the Charvakas.

It is necessary at that level

toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡ show that we reap what we sow. At that level all that was taught was that the

ego self is anatta (or anatma) that does not survive death.

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > Twenty two years after his first

promulgationÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÃâ€\

šÃ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ÃÂ\

¢Ã¢â€šÂ¬Ã…¡ Lord

BuddhaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚\

¬Å¡ taught the Mahayana doctrine to

hisÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'\

…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Ã\

…¡

disciplesÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ\

‚¬Å¡ where he did teach the concept of Tatahgatagarbha, which survives

death and migrates to the next birth and he also taught the concept of universal

unity or non-sepateness, the concept of

 

BodhakayaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ\

‚¬Å¡ as well

asÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡ the concept of Shunyata. Lord Buddha;s Shunyata does not mean non-existence

as it only means the end of the five skandhas (five koshas of the Hindu texts).

It is the Hindus who

misinterpreted the Buddhism's Shunyata as

NihilismÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡ little

realisingÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ\

‚¬Å¡ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord

Shiva has also been called

 

>

Shunya.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬\

ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ€\

šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Etymologically also both Shunya and Brahman mean the same.

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > Regards,

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > Sunil K. Bhattacharjya

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > >

 

> > > > >

 

> > > > > --- On Mon, 8/10/09, shivashankara rao <shivashankararao@ ...> wrote:

 

> > > > >

 

> > > > >

 

> > > > > shivashankara rao <shivashankararao@ ...>

 

> > > > > [uSBrahmins] SANATANA DHARMA AND BUDDHA AVATHARA:

 

> > > > > To:

 

> > > > > Monday, August 10, 2009, 7:18 AM

 

> > > > >

 

> > > > >

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > >

 

> > > > >

 

> > > > >

 

> > > > >

 

> > > > >

 

> > > > > SANATANA DHARMA AND BUDDHA AVATHARA:

 

> > > > >

 

> > > > >

 

> > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore.

 

> > > > >

 

> > > > >

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

> > > > > The history of Sanatana dharma practically begins with the

Rigveda.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Here, we have the astonishing record of the progress of the mind from worship of

the forces of Nature like fire, wind, rain etc., to the realization of the

Absolute spirit

(Brahman).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âÃ\

¢â€šÂ¬Ã…¡

 

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

In this progress we see the trail of broken idols, overthrown divinities and

abandoned

faiths.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬\

ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ€\

šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Gods shaded away giving place to

others.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬\

ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ€\

šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Man realized that the truth is " that being the one which the wise call by

various names as Agni, Yama and Maatarishvan " .

 

> > > > > The Universal order was supposed to be maintained by sacrifices

(Yajna).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

The Universe itself was supposed to be a result of a Yajna by Gods (Purusha

sookata).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ\

‚¬Å¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Yajna became the means and Rita (cosmic order) the end.

 

> > > > > This Yajna became so important in the later years and was made complex

and varied during the period of the

brahmanas.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âÃ\

¢â€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Sacrificial religion of a mechanical and soulless kind started

prevailing.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â\

€š

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama

dharma, swarga and naraka etc.,

 

developed.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âÃ\

¢â€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Priests became very powerful.

 

> > > > > After this period of decadence, the renaissance represented by the

Upanishads came

up.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'\

…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Ã\

…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

All later thoughts are the result of these

Upanishads.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â\

€š

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Bhagavadgita

is the essence of these Upanishads and Brahma sootras is a thread which binds

together all the upanishadic

flowers.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

It is this period when the foundations of Sanatana Dharma were firmly laid.

 

> > > > > Brahman, Atman, Moksha, Samsaara, Karma, Upaasana and Jnaana became

important and the Gods receded to the

background.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â\

€š

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Priests were subordinated and Yajnaas were looked down

upon.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚Â\

¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Dyaana (contemplation) took the place of

worship.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Jnaana takes the place of Yajna.

 

> > > > > Unfortunately after some time, the old sacrifices, mechanical rites

and old beliefs in gods resurfaced with greater vigour and varnaashrama dharma

was made

tighter.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

The teachings of the Upanishads were ignored and orthodoxy of the priests became

more stringent.

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Grihya sootras became more important than the shrouta sootras.

 

> > > > > It is this period which gave rise to a number of charlatans who aped

the seers of the Upanishads and propagated fantastic theories of their own and

fought between themselves which naturally confused the minds of the common

people.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬\

ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ€\

šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

There was a mere bael of tongues and it was an age of speculative

chaos.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚\

¬Å¡

 

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

True religion, morality etc., were lost and meaningless rites, superstitions

etc., took roots.

 

> > > > > It was in this period that the Buddhaavataara took

place.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚\

¬Å¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Buddhism can be considered as a continuation of the deepest intuitions of the

Upanishadic

Rishis.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬\

ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ€\

šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

 

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

It retained the ethical ideals of the religion, but repudiated the authority of

the Vedas and ascendance of the

priests.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ\

€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Buddha did not break away from the religious tradition of the country.

 

> > > > > According to Rhys Davids, " HE WAS BORN AND BROUGHT UP AND LIVED AND

DIED A

HINDU " .ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬\

ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âââ€\

šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

" He can be considered as the greatest and the wisest and the best of the Hindus "

(see Buddhism pp 83-85).

 

> > > > > Dr Radhakrishnan in his " Indian philosophy " Volume I pp 676-694 has

given a detailed comparison between the Upanishadic religion and

Buddhism.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ\

‚¬Å¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Let us see the similarities between the teachings of Buddha and those of the

Upanishads.

 

> > > > >

1.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both do not accept the authority of any text (Vedas) and insist on personal

experience.

 

> > > > >

2.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both have contempt for ritualism and sacrifices.

 

> > > > >

3.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both say that the absolute reality (called Brahman by sanatanis and Dhrma by

Buddhists) cannot be comprehended by the intellect.

 

> > > > >

4.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both agree that Moksha or Nirvana, the state of changeless reality alone peace

for the mind of man.

 

> > > > >

5.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both agree that this reality can be reached only through renunciation,

meditation and realization of the oneness of all life.

 

> > > > >

6.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both consider the world and the individual self as impermanent.

 

> > > > >

7.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\

¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€Å\

¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

Both believe in the law of rebirth and Karma.

 

> > > > > Buddha's teaching was restricted to the four truths- there is

suffering in the world,

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

there is a cause for it, it can be removed and there is a way for that

end.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ\

'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â€\

Å¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

He believed in the eight way path for emancipation- right belief, right aim,

right speech, right action, right living right effort , right mindfulness

and right

contemplation.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'Ã\

ƒÂ¢Ã¢â€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

These lead to Nirvaana.

 

> > > > > Buddha was more interested in providing remedy for the ills of life

than in discussing metaphysical

questions.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âÃ\

¢â€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

His terminology has great similarity with that of the Upanishads.

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

He discouraged putting questions which had no bearing on the practical

 

life.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚Â\

¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

His avataara can be considered as the second renaissance of the Sanatana dharma

and that is how he was considered as an incarnation of Vishnu.

 

> > > > > Corruption in Buddhism:-

 

> > > > > How the religion started by him deteriorated is another

story.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'ââ‚\

¬Å¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

If what Buddha tought was retained in its pristime glory, Buddhism would have

remained a supplement to the mystical teachings of the

 

Upanishads.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ\

¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'â\

€š

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

It would be absorbed completely by the Vedic

tradition.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'âÃ\

¢â€šÂ¬Ã…¡

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\

‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚

But this did not happen.

 

> > > > > The Buddhists later adopted certain doctrines which were perversions

of the Upanishadic

teachings.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÃ\

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They introduced the concepts of Anitya, Anaatma

etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\

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They argued that there is no permanent entity ( like Atma, Paramatma or

Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂÂÂ\

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The negative doctrines widened the gap between the two religions.

 

> > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or

Jainism.shivashanka rarao

 

> > > > >

 

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> > > > > Date

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